Works of John Bunyan — Complete (part 8 of 31)

Works of John Bunyan — Complete (part 8 of 31)

"Lord, here is one of the greatest sinners that ever the ground bare; a sinner against the Law, and a sinner against the Gospel. I have sinned against light, and I have sinned against mercy. And now, Lord, the guilt of them breaks my heart. The devil also he would have me despair, telling of me that Thou art so far from hearing my prayers in this my distress, that I cannot anger Thee worse than to call upon Thee; for saith he, Thou art resolved for ever to damn, and not to grant me the least of Thy favour; yet, Lord, I would fain have forgiveness. And Thy Word, though much may be inferred from it against me, yet it saith, If I come unto Thee, Thou will in nowise cast me out. Lord, shall I honour Thee most by believing Thou canst pardon my sins, or by believing Thou canst not? Shall I honour Thee most by believing Thou wilt pardon my sins, or by believing Thou wilt not? Shall I honour the blood of Thy Son also by despairing that the virtue thereof is not sufficient, or by believing that it is sufficient to purge me from all my blood-red and crimson sins? Surely, Thou that couldst find so much mercy as to pardon Manasseh, Mary Magdalene, the three thousand murderers, persecuting Paul, murderous and adulterous David, and blaspheming Peter--Thou that offeredst mercy to Simon Magus, a witch, and didst receive the astrologers and conjurors in the 19th of Acts--Thou hast mercy enough for one poor sinner. Lord, set the case: my sins were bigger than all these, and I less deserved mercy than any of these, yet Thou hast said in Thy Word that he that cometh to thee Thou wilt in "nowise cast out." And God hath given comfort to my soul, even to such a sinner as I am. And I tell you, there is no way so to honour God, and to beat out the devil, as to stick to the truth of God's Word and the merits of Christ's blood by believing. When Abraham believed--even against hope and reason--he gave glory to God (Rom 4). And this is our victory, even our faith (1 John 5:4). Believe, and all things are possible to you. He that believeth shall be saved. He that believeth on the Son hath everlasting life, and shall never perish, neither shall any man pluck them out of Christ's Father's hands."

And if thou dost indeed believe this, thou wilt not only confess Him as the Quakers do--that is, that He was born at Bethlehem of Mary, suffered on Mount Calvary under Pontius Pilate, was dead and buried, rose again, and ascended, etc.; for all this they confess, and in the midst of their confession they do verily deny that His death on that Mount Calvary did give satisfaction to God for the sins of the world, and that His resurrection out of Joseph's sepulchre is the cause of our justification in the sight of God, angels, and devils; but, I say, if thou dost believe these things indeed, thou dost believe that then, so long ago, even before thou wast born, He did bear thy sins in His own body, which then was hanged on the tree, and never before nor since; that thy old man was then crucified with Him, namely, in the same body then crucified (See 1 Peter 2:24; and Rom 6:6). This is nonsense to them that believe not; but if thou do indeed believe, thou seest it so plain, and yet such a mystery, that it makes thee wonder. But,

[THIRD USE]. In the third place, this glorious doctrine of the new covenant, and the Mediator thereof, will serve for the comforting, and the maintaining of the comfort, of the children of the new covenant this way also--that is, that He did not only die and rise again, but that He did ascend in His own Person into Heaven to take possession thereof for me, to prepare a place there for me, standeth there in the second part of His suretyship to bring me safe in my coming thither, and to present me in a glorious manner, without spot or wrinkle, or any such thing; that He is there exercising of His priestly office for me, pleading the perfection of His own righteousness for me, and the virtue of His blood for me; that He is there ready to answer the accusations of the Law, devil, and sin for me. Here thou mayst through faith look the very devil in the face, and rejoice, saying, O Satan! I have a precious Jesus, a soul-comforting Jesus, a sin-pardoning Jesus. Here thou mayst hear the biggest thunder-crack that the Law can give, and yet not be daunted. Here thou mayst say, O Law! thou mayst roar against sin, but thou canst not reach me; thou mayst curse and condemn, but not my soul; for I have righteous Jesus, a holy Jesus, a soul-saving Jesus, and He hath delivered me from thy threats, from thy curses, from thy condemnations; I am out of thy reach, and out of thy bounds; I am brought into another covenant, under better promises, promises of life and salvation, free promises to comfort me without my merit, even through the blood of Jesus, the satisfaction given to God for me by Him; therefore, though thou layest my sins to my charge, and sayest thou wilt prove me guilty, yet so long as Christ is above ground, and hath brought in everlasting righteousness, and given that to me, I shall not fear thy threats, thy charges, thy soul-scarring denunciations; my Christ is all, hath done all, and will deliver me from all that thou, and whatsoever else can bring an accusation against me. Thus also thou may say when death assaulteth thee--O death, where is thy sting? Thou mayst bite indeed, but thou canst not devour; I have comfort by and through the one Man Jesus; Jesus Christ, He hath taken thee captive, and taken away thy strength; He hath pierced thy heart, and let out all thy soul-destroying poison; therefore, though I see thee, I am not afraid of thee; though I feel thee, I am not daunted; for thou hast lost thy sting in the side of the Lord Jesus; through Him I overcome thee, and set foot upon thee. Also, O Satan! though I hear thee grumble, and make a hellish noise, and though thou threaten me very highly, yet my soul shall triumph over thee, so long as Christ is alive and can be heard in Heaven; so long as He hath broken thy head, and won the field of thee; so long as thou are in prison, and canst not have thy desire. I, therefore, when I hear thy voice, do pitch my thoughts on Christ my Saviour, and do hearken when He will say, for He will speak comfort; He saith, He hath got the victory, and doth give to me the crown, and causeth me to triumph through His most glorious conquest.

Nay, my brethren, the saints under the Levitical Law, who had not the new covenant sealed or confirmed any further than by promise that it should be; I say, they, when they thought of the glorious privileges that God had promised should come, though at that time they were not come, but seen afar off, how confidently were they persuaded of them, and embraced them, and were so fully satisfied as touching the certainty of them, that they did not stick at the parting with all for the enjoying of them. [Shall not we then that see all things already done before us make it a strong argument to increase our faith (Heb 11).] How many times doth David in the Psalms admire, triumph, and persuade others to do so also, through the faith that he had in the thing that was to be done? Also Job, in what faith doth he say he should see his Redeemer, though He had not then shed one drop of blood for him, yet because He had promised so to do; and this was signified by the blood of bulls and goats. Also Samuel, Isaiah, Jeremiah, Zechariah, etc., how gloriously in confidence did they speak of Christ, and His death, blood, conquest, and everlasting priesthood, even before He did manifest Himself in the flesh which He took of the Virgin. [For they were so many sure promises, with a remembrance in them, also for the better satisfaction of them that believed them]. We that have lived since Christ, have more ground to hope than they under the old covenant had, though they had the word of the just God for the ground of their faith. Mark, they had only the promise that He should and would come; but we have the assured fulfilling of those promises, because He is come; they were told that He should spill His blood, but we do see He hath spilt His blood; they ventured all upon His standing Surety for them, but we see He hath fulfilled, and that faithfully too, the office of His Suretyship, in that, according to the engagement, He hath redeemed us poor sinners; they ventured on the new covenant, though not actually sealed, only "because He judged Him faithful who had promised" (Heb 11:11). But we have the covenant sealed, all things are completely done, even as sure as the heart-blood of a crucified Jesus can make it.

There is a great difference between their dispensation and ours for comfort, even as much as there is between the making of a bond with a promise to seal it, and the sealing of the same. It was made indeed in their time, but it was not sealed until the time the blood was shed on the Mount Calvary; and that we might indeed have our faith mount up with wings like an eagle, he showeth us what encouragement and ground of faith we have to conclude we shall be everlastingly delivered, saying, "For where a testament" or covenant "is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood" (Heb 9:16-18). As Christ's blood was the confirmation of the new covenant, yet it was not sealed in Abraham, Isaac, or Jacob's days to confirm the covenant that God did tell them of, and yet they believed; therefore we ought to give the more earnest heed to believe the things that we have heard, and not in any wise to let them be questioned; and the rather, because you see the testament is not only now made, but confirmed; not only spoken of and promised, but verily sealed by the death and blood of Jesus, who is the Testator thereof.

My brethren, I would not leave you ignorant of this one thing, that though the Jews had the promise of a sacrifice, of an everlasting High Priest that should deliver them, yet they had but the promise; for Christ was not sacrificed, and was not then come a high priest of good things to come; only the type, the shadow, the figure, the ceremonies they had, together with Christ's engaging as Surety to bring all things to pass that were promised should come, and upon that account received and saved.

It was with them and their dispensation as this similitude gives you to understand:--Set the case that there be two men who make a covenant that the one should give the other ten thousand sheep on condition the other give him two thousand pound; but forasmuch as the money is not to be paid down presently, therefore if he that buyeth the sheep will have any of them before the day of payment, the creditor requesteth a surety; and upon the engagement of the surety there is part of the sheep given to the debtor even before the day of payment, but the other at and after. So it is here; Christ covenanted with His Father for His sheep--"I lay down My life for My sheep," saith He--but the money was not to be paid down so soon as the bargain was made, as I have already said, yet some of the sheep were saved even before the money was paid, and that because of the Suretyship of Christ; as it is written, "Being justified," or saved, "freely by His grace through the redemption," or purchase, "that is in Christ Jesus. Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past," or the sinners who died in the faith before Christ was crucified, through God's forbearing till the payment was paid; to declare, I say, at this time His righteousness; "that He might be just, and the justifier of him which believeth in Jesus" (Rom 3:24-26).

The end of my speaking of this is, to show you that it is not wisdom now to doubt whether God will save you or no, but to believe, because all things are finished as to our justification: the covenant not only made, but also sealed; the debt paid, the prison doors flung off of the hooks, with a proclamation from Heaven of deliverance to the prisoners of hope, saying, "Turn you to the stronghold, ye prisoners of hope, even today do I declare," saith God, "that I will render double unto thee" (Zech 9:12). And, saith Christ, when He was come, "The Spirit of the Lord is upon me, because He hath anointed Me to preach the Gospel," that is, good tidings "to the poor," that their sins should be pardoned, that their souls shall be saved. "He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised," and to comfort them that mourn, "to preach the acceptable year of the Lord" (Luke 4:18,19).

Therefore here, soul, thou mayst come to Jesus Christ for anything thou wantest, as to a common treasure-house, being the principal Man for the distributing of the things made mention of in the new covenant, He having them all in His own custody by right of purchase; for He hath bought them all, paid for them all. Dost thou want faith? then come for it to the Man Christ Jesus (Heb 12:2). Dost thou want the Spirit? then ask it of Jesus. Dost thou want wisdom? Dost thou want grace of any sort? Dost thou want a new heart? Dost thou want strength against thy lusts, against the devil's temptations? Dost thou want strength to carry thee through afflictions of body, and afflictions of spirit, through persecutions? Wouldst thou willingly hold out, stand to the last, and be more than a conqueror? then be sure thou meditate enough on the merits of the blood of Jesus, how He hath undertaken for thee, that He hath done the work of thy salvation in thy room, that He is filled of God on purpose to fill thee, and is willing to communicate whatsoever is in Him or about Him to thee. Consider this, I say, and triumph in it.

Again; this may inform us of the safe state of the saints as touching their perseverance, that they shall stand though Hell rages, though the devil roareth, and all the world endeavoureth the ruin of the saints of God, though some, through ignorance of the virtue of the offering of the body of Jesus Christ, do say a man may be a child of God today, and a child of the devil tomorrow, which is gross ignorance; for what? Is the blood of Christ, the death of Christ, the resurrection of Christ, of no more virtue than to bring in for us an uncertain salvation? or must the effectualness of Christ's merits, as touching our perseverance, be helped on by the doings of man? Surely they that are predestinated are also justified; and they that are justified, they shall be glorified (Rom 8:30). Saints, do not doubt of the salvation of your souls, unless you do intend to undervalue Christ's blood; and do not think but that He that hath begun the good work of His grace in you will perfect it to the second coming of our Lord Jesus (Phil 1:6). Should not we, as well as Paul, say, I am persuaded that nothing shall separate us from the love of God, which is in Christ Jesus (Rom 8). O let the saints know, that unless the devil can pluck Christ out of Heaven, he cannot pull a true believer out of Christ. When I say a true believer, I do mean such an one as hath the faith of the operation of God in his soul.

Lastly, Is there such mercy as this? such privileges as these? Is there so much ground of comfort, and so much cause to be glad? Is there so much store in Christ, and such a ready heart in Him to give it to me? Hath His bleeding wounds so much in them, as that the fruits thereof should be the salvation of my soul, of my sinful soul, as to save me, sinful me, rebellious me, desperate me? What then? Shall not I now be holy? Shall not I now study, strive, and lay out myself for Him that hath laid out Himself soul and body for me? Shall I now love ever a lust or sin? Shall I now be ashamed of the cause, ways, people, or saints of Jesus Christ? Shall I now yield my members as instruments of righteousness, seeing my end is everlasting life? (Rom 6). Shall Christ think nothing too dear for me? and shall I count anything too dear for Him? Shall I grieve Him with my foolish carriage? Shall I slight His counsel by following of my own will? Thus, therefore, the doctrine of the new covenant doth call for holiness, engage to holiness, and maketh the children of that covenant to take pleasure therein. Let no man, therefore, conclude on this, that the doctrine of the Gospel is a licentious doctrine; but if they do, it is because they are fools, and such as have not tasted of the virtue of the blood of Jesus Christ; neither did they ever feel the nature and sway that the love of Christ hath in the hearts of His. And thus also you may see that the doctrine of the Gospel is of great advantage to the people of God that are already come in, or to them that shall at the consideration hereof be willing to come in, to partake of the glorious benefits of this glorious covenant. But, saith the poor soul,

Object. Alas! I doubt this is too good for me.

Inquirer. Why so, I pray you?

Object. Alas! because I am a sinner.

Reply. Why, all this is bestowed upon none but sinners, as it is written, While we were ungodly, Christ died for us (Rom 5:6,8). "He came into the world to save sinners" (1 Tim 1:15).

Object. O, but I am one of the chief of sinners.

Reply. Why, this is for the chief of sinners--"Christ Jesus came into the world to save sinners, of whom I am chief," saith Paul (1 Tim 1:15).

Object. O, but my sins are so big, that I cannot conceive how I should have mercy.

Reply. Why, soul? Didst thou ever kill anybody? Didst thou ever burn any of thy children in the fire to idols? Hast thou been a witch? Didst thou ever use enchantments and conjuration? [You that are resolved to go on in your sins, meddle not with this]. Didst thou ever curse, and swear, and deny Christ? And yet if thou hast, there is yet hopes of pardon; yea, such sinners as these have been pardoned, as appears by these and the like Scriptures, 2 Chronicles 33:1-10, compared with verses 12, 13. Again, Acts 19:19, 20; 8:22, compared with verse 9; Matthew 26:74, 75.

Object. But though I have not sinned in such kind of sins, yet it may be I have sinned as bad.

Answ. That cannot likely be; yet though thou hast, still there is ground of mercy for thee, forasmuch as thou art under the promise (John 6:37).

The unpardonable sin.

Object. Alas! man, I am afraid that I have sinned the unpardonable sin, and therefore there is no hope for me.

Answ. Dost thou know what the unpardonable sin, the sin against the Holy Ghost, is? and when it is committed?

Reply. It is a sin against light.

Answ. That is true; yet every sin against light is not the sin against the Holy Ghost.

Reply. Say you so?

Answ. Yea, and I prove it thus--If every sin against light had been the sin that is unpardonable, then had David and Peter and others sinned that sin; but though they did sin against light, yet they did not sin that sin; therefore every sin against light is not the sin against the Holy Ghost, the unpardonable sin.

Object. But the Scripture saith, "If we sin willfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries."

Answ. Do you know what that willful sin is?

Reply. Why, what is it? Is it not for a man to sin willingly after enlightening?

Answ. 1. Yes; yet doubtless every willing sin is not that; for then David had sinned it when he lay with Bathsheba; and Jonah, when he fled from the presence of the Lord; and Solomon also, when he had so many concubines. 2. But that sin is a sin that is of another nature, which is this--For a man after he hath made some profession of salvation to come alone by the blood of Jesus, together with some light and power of the same upon his spirit; I say, for him after this knowingly, willfully, and despitefully to trample upon the blood of Christ shed on the Cross, and to count it an unholy thing, or no better than the blood of another man, and rather to venture his soul any other way than to be saved by this precious blood. And this must be done, I say, after some light (Heb 6:4,5) despitefully (Heb 10:29) knowingly (2 Peter 2:21) and willfully (Heb 10:26 compared with verse 29) and that not in a hurry and sudden fit, as Peter's was, but with some time beforehand to pause upon it first, with Judas; and also with a continued resolution never to turn or be converted again; "for it is impossible to renew such again to repentance," they are so resolved and so desperate (Heb 6).

Quest. And how sayest thou now? Didst thou ever, after thou hadst received some blessed light from Christ, willfully, despitefully, and knowingly stamp or trample the blood of the Man Christ Jesus under thy feet? and art thou for ever resolved so to do?

Answ. O no; I would not do that willfully, despitefully, and knowingly, not for all the world.

Inquiry. But yet I must tell you, now you put me in mind of it, surely sometimes I have most horrible blasphemous thoughts in me against God, Christ, and the Spirit. May not these be that sin I trow?

Answ. Dost thou delight in them? Are they such things as thou takest pleasure in?

Reply. O no; neither would I do it for a thousand worlds. O, methinks they make me sometimes tremble to think of them. But how and if I should delight in them before I am aware?

Answ. Beg of God for strength against them, and if at any time thou findest thy wicked heart to give way in the least thereto, for that is likely enough, and though thou find it may on a sudden give way to that Hell-bred wickedness that is in it, yet do not despair, forasmuch as Christ hath said, "All manner of sins and blasphemies shall be forgiven to the sons of men. And whosoever speaketh a word against the Son of man," that is Christ, as he may do with Peter, through temptation, yet upon repentance, "it shall be forgiven him" (Matt 12:31, 32).

Object. But I thought it might have been committed all on a sudden, either by some blasphemous thought, or else by committing some other horrible sin.

Answ. For certain, this sin and the commission of it doth lie in a knowing, willful, malicious, or despiteful, together with a final trampling the blood of sweet Jesus under foot (Heb 10).

Object. But it seems to be rather a resisting of the Spirit, and the motions thereof, than this which you say; for, first, its proper title is the sin against the Holy Ghost; and again, "They have done despite unto the Spirit of grace"; so that it rather seems to be, I say, that a resisting of the Spirit, and the movings thereof, is that sin.

Answ. First. For certain, the sin is committed by them that do as before I have said--that is, by a final, knowing, willful, malicious trampling under foot the blood of Christ, which was shed on Mount Calvary when Jesus was there crucified. And though it be called the sin against the Spirit, yet as I said before, every sin against the Spirit is not that; for if it were, then every sin against the light and convictions of the Spirit would be unpardonable; but that is an evident untruth, for these reasons--First, Because there be those who have sinned against the movings of the Spirit, and that knowingly too, and yet did not commit that sin; as Jonah, who when God had expressly by His Spirit bid him go to Nineveh, he runs thereupon quite another way. Secondly, Because the very people that have sinned against the movings of the Spirit are yet, if they do return, received to mercy. Witness also Jonah, who though he had sinned against the movings of the Spirit of the Lord in doing contrary thereunto, "yet when he called," as he saith, "to the Lord," out of the belly of Hell, "the LORD heard him, and gave him deliverance, and set him again about his work." Read the whole story of that Prophet. But,

Answ. Second. I shall show you that it must needs be willfully, knowingly, and a malicious rejecting of the Man Christ Jesus as the Saviour--that is, counting His blood, His righteousness, His intercession in His own Person, for he that rejects one rejects all, to be of no value as to salvation; I say, this I shall show you is the unpardonable sin, and then afterwards in brief show you why it is called the sin against the Holy Ghost.

[Must be a willfully and maliciously rejecting the Saviour.]

1. That man that doth reject, as aforesaid, the blood, death, righteousness, resurrection, ascension, and intercession of the Man Christ, doth reject that sacrifice, that blood, that righteousness, that victory, that rest, that God alone hath appointed for salvation--"Behold the Lamb," or sacrifice, "of God" (John 1:29). "We have redemption through His blood" (Eph 1:7). That I may "be found in Him"--to wit, in Christ's righteousness, with Christ's own personal obedience to His Father's will (Phil 3:7-10). By His resurrection comes justification (Rom 4:25). His intercession now in His own Person in the Heavens, now absent from His saints, is the cause of the saints' perseverance (Rom 8:33-39).

2. They that reject this sacrifice, and the merits of this Christ, which He by Himself hath brought in for sinners, have rejected Him through whom alone all the promises of the New Testament, together with all the mercy discovered thereby, doth come unto poor creatures--"For all the promises of God in Him are yea, and in Him amen, unto the glory of God" (2 Cor 1:20). And all spiritual blessings are made over to us through Him; that is, through and in this Man, which is Christ, we have all our spiritual, heavenly, and eternal mercies (Eph 1:3,4).

3. He that doth knowingly, willfully, and despitefully reject this Man for salvation doth sin the unpardonable sin, because there is never another sacrifice to be offered. "There is no more offering for sin.--There remaineth no more sacrifice for sin," (Heb 10:18-26); namely, than the offering of the body of Jesus Christ a sacrifice once for all (Heb 10:10,14, compared with 18, 26). No; but they that shall, after light and clear conviction, reject the first offering of His body for salvation, do crucify Him the second time, which irrecoverably merits their own damnation--"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame" (Heb 6:4-6). "If they shall fall away, to renew them again unto repentance." And why so? Seeing, saith the Apostle, they do crucify to themselves the Son of God afresh, and do put Him to an open shame. O, then, how miserably hath the devil deceived some, in that he hath got them to reject the merits of the first offering of the body of Christ, which was for salvation, and got them to trust in a fresh crucifying of Christ, which unavoidably brings their speedy damnation.

4. They that do reject this Man, as aforesaid, do sin the unpardonable sin, because in rejecting Him they do make way for the justice of God to break out upon them, and to handle them as it shall find them; which will be, in the first place, sinners against the first covenant; and also despising of, even the life, and glory, and consolations, pardon, grace, and love, that is discovered in the second covenant, forasmuch as they reject the Mediator and priest of the same, which is the Man Jesus. And the man that doth so, I would fain see how his sins should be pardoned, and his soul saved, seeing the means, which is the Son of Man, the Son of Mary, and His merits, are rejected; "for," saith He, "if you believe not that I am He, you shall," mark, "you shall," do what you can; "you shall," appear where you can; "you shall," follow Moses' law, or any holiness whatsoever, "ye shall die in your sins" (John 8:24). So that, I say, the sin that is called the unpardonable sin is a knowing, willful, and despiteful rejecting of the sacrificing of the Son of Man the first time for sin.

[Why it is called the sin against the Holy Ghost.]

And now to show you why it is called the sin against the Holy Ghost, as in these Scriptures, (Matt 12; Heb 10; Mark 3).

1. Because they sin against the manifest light of the Spirit, as I said before; it is a sin against the light of the Spirit--that is, they have been formerly enlightened into the nature of the Gospel and the merits of the Man Christ, and His blood, righteousness, intercession, etc.; and also professed and confessed the same, with some life and comfort in and through the profession of Him; yet now against all that light, maliciously, and with despite to all their former profession, turn their backs and trample upon the same.

2. It is called the sin against the Holy Ghost because such a person doth, as I may say, lay violent hands on it; one that sets himself in opposition to, and is resolved to resist all the motions that do come in from the Spirit to persuade the contrary. For I do verily believe that men, in this very rejecting of the Son of God, after some knowledge of Him, especially at their first resisting and refusing of Him, they have certain motions of the Spirit of God to dissuade them from so great a soul-damning act. But they, being filled with an overpowering measure of the spirit of the devil, do despite unto these convictions and motions by studying and contriving how they may answer them, and get from under the convincing nature of them, and therefore it is called a doing despite unto the Spirit of Grace (Heb 10:29). And so,

3. In that they do reject the beseeching of the Spirit, and all its gentle entreatings of the soul to tarry still in the same doctrine.

4. In that they do reject the very testimony of the Prophets and Apostles with Christ Himself; I say, their testimony, through the Spirit, of the power, virtue, sufficiency, and prevalency of the blood, sacrifice, death, resurrection, ascension, and intercession of the Man Christ Jesus, of which the Scriptures are full both in the Old and New Testament, as the Apostle saith, for all the Prophets from Samuel, with them that follow after, have showed of these days--that is, in which Christ should be a sacrifice for sin (Acts 3:24, compared with verses 6, 13-15, 18, 26). Again, saith, he, "He therefore that despiseth not man, but God; who hath also given unto us His Holy Spirit" (1 Thessalonians 4:8); that is, he rejecteth or despiseth the very testimony of the Spirit.

5. It is called the sin against the Holy Ghost, because he that doth reject and disown the doctrine of salvation by the Man Christ Jesus, through believing in Him, doth despise, resist, and reject the wisdom of the Spirit; for the wisdom of God's Spirit did never more appear than its finding out a way for sinners to be reconciled to God by the death of this Man; and therefore Christ, as He is a sacrifice, is called the wisdom of God. And again, when it doth reveal the Lord Jesus it is called the "Spirit of wisdom and revelation in the knowledge of Him" (Eph 1:17).

Object. But, some may say, the slighting or rejecting of the Son of Man, Jesus of Nazareth, the Son of Mary, cannot be the sin that is unpardonable, as is clear from that Scripture in Matthew 12:32, where He Himself saith, "Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Now by this it is clear that the sin that is unpardonable is one thing, and the sin against the Son of Man another; that sin that is against the Son of Man is pardonable; but if that was the sin against the Holy Ghost, it would not be pardonable; therefore the sin against the Son of Man is not the sin against the Holy Ghost, the unpardonable sin.

Answ. 1. I do know full well that there are several persons that have been pardoned, yet have sinned against the Son of Man, and that have for a time rejected Him, as Paul (1 Tim 1:13, 14) also the Jews (Acts 2:36,37). But there was an ignorant rejecting of Him, without the enlightening, and taste, and feeling of the power of the things of God, made mention in Hebrews 6:3-6. 2. There is and hath been a higher manner of sinning against the Son of Man, which also hath been, and is still, pardonable; as in the case of Peter, who in a violent temptation, in a mighty hurry, upon a sudden denied Him, and that after the revelation of the Spirit of God from Heaven to him, that He, Jesus, was the Son of God (Matt 16:16-18). This also is pardonable, if there be a coming up again to repentance. O, rich grace! O, wonderful grace! that God should be so full of love to His poor creatures, that though they do sin against the Son of God, either through ignorance, or some sudden violent charge breaking loose from Hell upon them, but yet take if for certain that if a man do slight and reject the Son of God and the Spirit in that manner as I have before hinted--that is, for a man after some great measure of the enlightening by the Spirit of God, and some profession of Jesus Christ to be the Saviour, and His blood that was shed on the mount without the gates of Jerusalem to be the Atonement; I say, he that shall after this knowingly, willfully, and out of malice and despite reject, speak against, and trample that doctrine under foot, resolving for ever so to do, and if he there continue, I will pawn my soul upon it, he hath sinned the unpardonable sin, and shall never be forgiven, neither in this world, nor in the world to come; or else these Scriptures that testify the truth of this must be scrabbled out, and must be looked upon for mere fables, which are these following--"For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ," which is the Son of Man (Matt 16:13) "and are again entangled therein, and overcome," which must be by denying this Lord that brought them (2 Peter 2:1) "the latter end is worse with them than the beginning," (2 Peter 2:20). For it is impossible for those who were once enlightened, and have tasted of the heavenly gift--and have tasted the good Word of God, and the powers of the world to come; if they shall fall away, not only fall, but fall away, that is, finally (Heb 10:29) "it is impossible to renew them again unto repentance"; and the reason is rendered, "seeing they crucify to themselves the Son of God," which is the Son of Man, "afresh, and put Him to an open shame" (Heb 6:4-6). Now if you would further know what it is to crucify the Son of God afresh, it is this--for to undervalue and trample under foot the merits and virtue of His blood for remission of sins, as is clearly manifested in Hebrews 10:26-28, where it is said, "For if we sin willfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy,--of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God," there is the second crucifying of Christ, which the Quakers think to be saved by, "and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing,"--and then followeth--"and hath done despite unto the Spirit of Grace?" (verse 29). All that Paul had to keep him from this sin was, his ignorance in persecuting the Man and merits of Jesus Christ (Acts 9). But I obtained mercy, saith he, because I did it ignorantly (1 Tim 1:13). And Peter, though he did deny Him knowingly, yet he did it unwillingly, and in a sudden and fearful temptation, and so by the intercession of Jesus escaped that danger. So, I say, they that commit this sin, they do it after light, knowingly, willfully, and despitefully, and in the open view of the whole world reject the Son of Man for being their Lord and Saviour, and in that it is called the sin against the Holy Ghost. It is a name most fit for this sin to be called the sin against the Holy Ghost, for these reasons but now laid down; for this sin is immediately committed against the motions, and convictions, and light of the Holy Spirit of God that makes it its business to hand forth and manifest the truth and reality of the merits and virtues of the Lord Jesus, the Son of Man. And therefore beware, Ranters and Quakers, for I am sure you are the nearest that sin by profession, which is, indeed, the right committing of it, of any persons that I do know at this day under the whole heavens, forasmuch as you will not venture the salvation of your souls on the blood shed on Mount Calvary, out of the side of that Man that was offered up in sacrifice for all that did believe (Luke 23:33). In that His offering up of His body at that time, either before He offered it, or that have, do, or shall believe on it for the time since, together with that time that He offered it, though formerly you did profess that salvation was wrought out that way, by that sacrifice then offered, and also seemed to have some comfort thereby; yea, insomuch that some of you declared the same in the hearing of many, professing yourselves to be believers of the same. O, therefore, it is sad for you that were once enlightened, and have tasted these good things, and yet, notwithstanding all your profession, you are now turned from the simplicity that is in Christ to another doctrine, which will be your destruction, if you continue in it; for without blood there is no remission (Heb 9:22).

Many other reasons might be given, but that I would not be too tedious; yet I would put in this caution, that if there be any souls that be but now willing to venture their salvation upon the merits of a naked Jesus, I do verily for the present believe they have not sinned that sin, because there is still a promise holds forth itself to such a soul where Christ saith, "Him that cometh to me, I will in nowise," for nothing that he hath done, "cast him out" (John 6:37). That promise is worth to be written in letters of gold.

Objections answered for their comfort who would have their part in the New Covenant.

Object. But, alas, though I should never sin that sin, yet I have other sins enough to damn me.

Answ. What though thou hadst the sins of a thousand sinners, yet if thou come to Christ, He will save thee (John 6:37; See also Hebrews 7:25).

Object. Alas, but how shall I come? I doubt I do not come as I should do? My heart is naught and dead; and, alas! then how should I come?

Answ. Why, bethink thyself of all the sins that ever thou didst commit, and lay the weight of them all upon thy heart, till thou art down loaden with the same, and come to Him in such a case as this, and He will give thee rest for thy soul (Matt 11:28-30). And again; if thou wouldst know how thou shouldst come, come as much undervaluing thyself as ever thou canst, saying, Lord, here is a sinner, the basest in all the country; if I had my deserts, I had been damned in Hell-fire long ago; Lord, I am not worthy to have the least corner in the Kingdom of Heaven; and yet, O that Thou wouldst have mercy! Come like Benhadad's servants to the king of Israel, with a rope about thy neck (1 Kings 20:31,32) and fling thyself at Christ's feet, and lie there a while, striving with Him by thy prayers, and I will warrant thee speed (Matt 11:28-30; John 6:37).

Object. O, but I am not sanctified.

Answ. He will sanctify thee, and be made thy sanctification also (1 Cor 1:30; 6:10,11).

Object. O, but I cannot pray.

Answ. To pray is not for thee to down on thy knees, and say over a many Scripture words only; for that thou mayest do, and yet do nothing but babble. But if thou from a sense of thy baseness canst groan out thy heart's desire before the Lord, He will hear thee, and grant thy desire; for He can tell what is the meaning of the groanings of the Spirit (Rom 8:26,27).

Object. O, but I am afraid to pray, for fear my prayers should be counted as sin in the sight of the great God.

Answ. That is a good sign that thy prayers are more than bare words, and have some prevalence at the Throne of Grace through Christ Jesus, or else the devil would never seek to labour to beat thee off from prayer by undervaluing thy prayers, telling thee they are sin; for the best prayers he will call the worst, and the worst he will call the best, or else how should he be a liar?

Object. But I am afraid the day of grace is past; and if it should be so, what should I do then?

Answ. Truly, with some men indeed it doth fare thus, that the day of grace is at an end before their lives are at end. Or thus, the day of grace is past before the day of death is come, as Christ saith, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace," that is, the word of grace or reconciliation, "but now they are hid from thine eyes" (Luke 19:41,42). But for the better satisfying of thee as touching this thing, consider these following things--

First, Doth the Lord knock still at the door of thy heart by His Word and Spirit? If so, then the day of grace is not past with thy soul; for where He doth so knock, there He doth also proffer and promise to come in and sup, that is, to communicate of His things unto them, which he would not do was the day of grace past with his soul (Rev 3:20).

Object. But how should I know whether Christ do so knock at my heart as to be desirous to come in? That I may know also, whether the day of grace be past with me or no?

Answ. Consider these things--1. Doth the Lord make thee sensible of thy miserable state without an interest in Jesus Christ, and that naturally thou hast no share in Him, no faith in Him, no communion with Him, no delight in Him, or love in the least to Him? If He hath, and is doing this, He hath, and is knocking at thy heart. 2. Doth He, together with this, put into thy heart an earnest desire after communion with Him, together with holy resolutions not to be satisfied without real communion with Him. 3. Doth He sometimes give thee some secret persuasions, though scarcely discernible, that thou mayest attain, and get an interest in Him? 4. Doth He now and then glance in some of the promises into thy heart, causing them to leave some heavenly savour, though but for a very short time, on thy spirit? 5. Dost thou at some time see some little excellency in Christ? And doth all this stir up in thy heart some breathing after Him? If so, then fear not, the day of grace is not past with thy poor soul; for if the day of grace should be past with such a soul as this, then that Scripture must be broken where Christ saith, "Him that cometh to Me, I will in nowise," for nothing, by no means, upon no terms whatsoever, "cast out." (John 6:37).

Object. But surely, if the day of grace was not past with me, I should not be so long without an answer of God's love to my soul; that therefore doth make me mistrust my state the more is, that I wait and wait, and yet am not delivered.

Answ. 1. Hast thou waited on the Lord so long as the Lord hath waited on thee? It may be the Lord hath waited on thee these twenty, or thirty, yes, forty years or more, and thou hath not waited on Him seven years. Cast this into thy mind, therefore, when Satan tells thee that God doth not love thee, because thou hast waited so long without an assurance, for it is his temptation, for God did wait longer upon thee, and was fain to send to thee by His ambassadors time after time; and, therefore, say thou, I will wait to see what the Lord will say unto me; and the rather, because He will speak peace, for He is the Lord thereof. But, 2. Know that it is not thy being under trouble a long time that will be an argument sufficiently to prove that thou art past hopes; nay, contrariwise, for Jesus Christ did take our nature upon Him, and also did undertake deliverance for those, and bring it in for them who "were all their LIFETIME subject to bondage" (Heb 2:14,15).

Object. But alas! I am not able to wait, all my strength is gone; I have waited so long, I can wait no longer.

Answ. It may be thou hast concluded on this long ago, thinking thou shouldst not be able to hold out any longer; no, not a year, a month, or a week; nay, it may be, not so long. It may be in the morning thou hast thought thou shouldst not hold out till night; and at night, till morning again; yet the Lord hath supported thee, and kept thee in waiting upon Him many weeks and years; therefore that is but the temptation of the devil to make thee think so, that he might drive thee to despair of God's mercy, and so to leave off following the ways of God, and to close in with thy sins again. O therefore do not give way unto it, but believe that thou shalt "see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and He shall strengthen thine heart; wait, I say, on the Lord" (Psa 28:13,14). And that thou mayest so do, consider these things--(1.) If thou, after thou hast waited thus long, shouldst now give over, and wait no longer, thou wouldst lose all thy time and pains that thou hast taken in the way of God hitherto, and wilt be like to a man that, because he sought long for gold, and did not find it, therefore turned back from seeking after it, though he was hard by it, and had almost found it, and all because he was loath to look and seek a little further. (2.) Thou wilt not only lose thy time, but also lose thy own soul, for salvation is nowhere else but in Jesus Christ (Acts 4:12). (3.) Thou wilt sin the highest sin that ever thou didst sin before, in drawing finally back, insomuch that God may say, My soul shall have no pleasure in him (Heb 10:38). But, 2. Consider, thou sayest, all my strength is gone, and therefore how should I wait? Why, at that time when thou feelest and findest thy strength quite gone, even that is the time when the Lord will renew and give thee fresh strength. "The youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon 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" (Isa 40:30,31).

Object. But though I do wait, yet if I be not elected to eternal life, what good will all my waiting do me? "For it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." Therefore, I say, if I should not be elected, all is in vain.

Answ. 1. Why in the first place, to be sure thy backsliding from God will not prove thy election, neither thy growing weary of waiting upon God. But, 2. Thou art, it may be, troubled to know whether thou art elected; and, sayest thou, If I did but know that, that would encourage me in my waiting on God. Answ. I believe thee; but mark, thou shalt not know thy election in the first place, but in the second--that is to say, thou must first get acquaintance with God in Christ, which doth come by thy giving credit to His promises, and records which He hath given of Jesus Christ's blood and righteousness, together with the rest of His merits--that is, before thou canst know whether thou are elected, thou must believe in Jesus Christ so really, that thy faith laying hold of, and drinking and eating the flesh and blood of Christ, even so that there shall be life begotten in thy soul by the same; life from the condemnings of the Law; life from the guilt of sin; life over the filth of the same; life also to walk with God in His Son and ways; the life of love to God the Father, and Jesus Christ His Son, saints and ways and that because they are holy, harmless, and such that are altogether contrary to iniquity.

For these things must be in thy soul as a forerunner of thy being made acquainted with the other; God hath these two ways to show His children their election--(1.) By testimony of the Spirit--that is, the soul being under trouble of conscience and grieved for sin, the Spirit doth seal up the soul by its comfortable testimony; persuading of the soul that God, for Christ's sake, hath forgiven all those sins that lie so heavy on the conscience, and that do so much perplex the soul, by showing it that that Law, which doth utter such horrible curses against it, is by Christ's blood satisfied and fulfilled (Eph 1:13,14). (2.) By consequence--that is, the soul finding that God hath been good unto it, in that He hath showed it its lost state and miserable condition, and also that He hath given it some comfortable hope that He will save it from the same; I say, the soul, from a right sight thereof, doth, or may, draw this conclusion, that if God had not been minded to have saved it, He would not have done for it such things as these. But for the more sure dealing with thy soul, it is not good to take any of these apart--that is, it is not good to take the testimony of the Spirit, as thou supposest thou hast, apart from the fruits thereof, so as to conclude the testimony thou hast received to be a sufficient ground without the other; not that it is not, if it be the testimony of the Spirit, but because the devil doth also deceive souls by the workings of his spirit in them, pretending that it is the Spirit of God. And again; thou shouldst not satisfy thyself, though thou do find some seekings in thee after that which is good, without the testimony of the other--that is to say, of the Spirit--for it is the testimony of two that is to be taken for the truth; therefore, say I, as thou shouldst be much in praying for the Spirit to testify assurance to thee, so also thou shouldst look to the end of it when thou thinkest thou hast it; which is this, to show thee that it is alone for Christ's sake that thy sins are forgiven thee, and also thereby a constraining of thee to advance Him, both by words and works, in holiness and righteousness all the days of thy life. From hence thou mayst boldly conclude thy election--"Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father. Knowing, brethren," saith the Apostle, "beloved, your election of God." But how? why by this, "For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia. And to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which" hath "delivered us from the wrath to come" (1 Thess 3:4-6, 10).

Object. But alas, for my part, instead of finding in me anything that is good, I find in me all manners of wickedness, hard-heartedness, hypocricy, coldness of affection to Christ, very great unbelief, together with everything that is base and of an ill savour. What hope therefore can I have?

Answ. If thou wast not such an one, thou hadst no need of mercy. If thou wast whole, thou hadst no need of the physician. Dost thou therefore see thyself in such a sad condition as this? Thou hast the more need to come to Christ, that thou mayst be not only cleansed from these evils, but also that thou mayst be delivered from that wrath they will bring upon thee, if thou dost not get rid of them, to all eternity.

Quest. But how should I do? and what course should I take to be delivered from this sad and troublesome condition?

Answ. Dost thou see in thee all manner of wickedness? The best way that I can direct a soul in such a case is, to pitch a steadfast eye on Him that is full, and to look so steadfastly upon Him by faith, that thereby thou mayst even draw down of His fullness into thy heart; for that is the right way, and the way that was typed out, before Christ came in the flesh, in the time of Moses, when the Lord said unto him, "Make thee a fiery serpent" of brass, which was a type of Christ "and set it upon a pole; and it shall come to pass" that when a serpent hath bitten any man, "when he looketh upon it, shall live" (Num 21:8). Even so now in Gospel times, when any soul is bitten with the fiery serpents--their sins--that then the next way to be healed is, for the soul to look upon the Son of Man, who, as the serpent was, was hanged on a pole, or tree, that whosoever shall indeed look on Him by faith may be healed of all their distempers whatever (John 3:14,15).

As now to instance in some things. 1. Is thy heart hard? Why, then, behold how full of bowels and compassion is the heart of Christ towards thee, which may be seen in His coming down from Heaven to spill His heart-blood for thee. 2. Is thy heart slothful and idle? Then see how active the Lord Jesus is for thee in that He did not only die for thee, but also in that He hath been ever since His ascension into Heaven making intercession for thee (Heb 7:25). 3. Dost thou see and find in thee iniquity and unrighteousness? Then look up to Heaven, and see there a righteous Person, even thy righteous Jesus Christ, now presenting thee in His own perfection before the throne of His Father's glory (1 Cor 1:30). 4. Dost thou see that thou art very much void of sanctification? Then look up, and thou shalt see that thy sanctification is in the presence of God a complete sanctification, representing all the saints as righteous, as sanctified ones in the presence of the great God of Heaven. And so whatsoever thou wantest, be sure to strive to pitch thy faith upon the Son of God, and behold Him steadfastly, and thou shalt, by so doing, find a mighty change in thy soul. For when we behold Him as in a glass, even the glory of the Lord, we are changed, namely, by beholding, "from glory to glory, even as by the Spirit of the Lord" (2 Cor 3:18). This is the true way to get both comfort to thy soul, and also sanctification and right holiness into thy soul.

Poor souls that are under the distemper of a guilty conscience, and under the workings of much corruption, do not go the nearest way to Heaven if they do not in the first place look upon themselves as cursed sinners by Law; and yet at that time they are blessed, for ever blessed saints by the merits of Jesus Christ. "O wretched man that I am," saith Paul; and yet, O blessed man that I am, through my Lord Jesus Christ; for that is the scope of the Scripture (Rom 7:24,25).

Object. But, alas, I am blind, and cannot see; what shall I do now?

Answ. Why, truly, thou must go to Him that can make the eyes that are blind to see, even to our Lord Jesus, by prayer, saying, as the poor blind man did, "Lord, that I might receive my sight"; and so continue begging Him, till thou do receive sight, even a sight of Jesus Christ, His death, blood, resurrection, ascension, intercession, and that for thee, even for thee. And the rather, because, 1. He hath invited thee to come and buy such eye-salve of Him that may make thee see (Rev 3:18). 2. Because thou shalt never have any true comfort till thou dost thus come to see and behold the Lamb of God that hath taken away thy sins (John 1:29). 3. Because that thereby thou wilt be able through grace, to step over and turn aside from the several stumbling-blocks that Satan, together with his instruments, hath laid in our way, which otherwise thou wilt not be able to shun, but will certainly fall when others stand, and grope and stumble when others go upright, to the great prejudice of thy poor soul.

Object. But, alas, I have nothing to carry with me; how then should I go?

Answ. Hast thou no sins? If thou hast, carry them, and exchange them for His righteousness; because He hath said, "Cast thy burden upon the Lord, and He shall sustain thee" (Psa 54:22); and again, because He hath said, though thou be heavy laden, yet if thou do but come to Him, He will give thee rest (Matt 11:28).

Object. But, you will say, Satan telleth me that I am so cold in prayers, so weak in believing, so great a sinner, that I do go so slothfully on in the way of God, that I am so apt to slip at every temptation, and to be entangled therewith, together with other things, so that I shall never be able to attain those blessed things that are held forth to sinners by Jesus Christ; and therefore my trouble is much upon this account also, and many times I fear that will come upon me which Satan suggesteth to me--that is, I shall miss of eternal life.

Answ. 1. As to the latter part of the objection, that thou shalt never attain to everlasting life, that is obtained for thee already, without thy doing, either thy praying, striving, or wrestling against sin. If we speak properly, it is Christ that hath in His own body abolished death on the Cross, and brought light, life, and glory to us through this His thus doing. But this is the thing that thou aimest at, that thou shalt never have a share in this life already obtained for so many as do come by faith to Jesus Christ; and all because thou art so slothful, so cold, so weak, so great a sinner, so subject to slip and commit infirmities. 2. I answer, Didst thou never learn for to outshoot the devil in his own bow, and to cut off his head with his own sword, as David served Goliath, who was a type of him.

Quest. O how should a poor soul do this? This is rare, indeed.

Answ. Why, truly thus--Doth Satan tell thee thou prayest but faintly, and with very cold devotion? Answer him thus, and say, I am glad you told me, for this will make me trust the more to Christ's prayers, and the less to my own; also I will endeavour henceforth to groan, to sigh, and to be so fervent in my crying at the Throne of Grace, that I will, if I can, make the heavens rattle again with the mighty groans thereof. And whereas thou sayest that I am so weak in believing, I am glad you mind me of it; I hope it will henceforward stir me up to cry the more heartily to God for strong faith, and make me the more restless till I have it. And seeing thou tellest me that I run so softly, and that I shall go near to miss of glory, this also shall be, through grace, to my advantage, and cause me to press the more earnestly towards the mark for the prize of the high calling of God in Christ Jesus. And seeing thou dost tell me that my sins are wondrous great, hereby thou bringest the remembrance of the unsupportable vengeance of God into my mind, if I die out of Jesus Christ, and also the necessity of the blood, death, and merits of Christ to help me; I hope it will make me fly the faster, and press the harder after an interest in Him; and the rather, because, as thou tellest me, my state will be unspeakably miserable without Him. And so all along, if he tell thee of thy deadness, dullness, coldness, or unbelief, or the greatness of thy sins, answer him, and say, I am glad you told me, I hope it will be a means to make me run faster, seek earnestlier, and to be the more restless after Jesus Christ. If thou didst but get this art as to outrun him in his own shoes, as I may say, and to make his own darts to pierce himself, then thou mightst also say, how doth Satan's temptations, as well as all other things, work together for my good, for my advantage (Rom 8:28).

Object. But I do find many weaknesses in every duty that I do perform, as when I pray, when I read, when I hear, or any other duty, that it maketh me out of conceit with myself, it maketh me think that my duties are nothing worth.

Answ. I answer, it may be it is thy mercy that thou art sensible of infirmities in thy best things thou doest; ay, a greater mercy than thou art aware of.

Quest. Can it me a mercy for me to be troubled with my corruptions? Can it be a privilege for me to be annoyed with my infirmities, and to have my best duties infected with it? How can it possibly be?

Answ. Verily, thy sins appearing in thy best duties, do work for thy advantage these ways--1. In that thou findest ground enough thereby to make thee humble; and when thou hast done all, yet to count thyself but an unprofitable servant. And, 2. Thou by this means art taken off from leaning on anything below a naked Jesus for eternal life. It is like, if thou wast not sensible of many by-thoughts and wickednesses in thy best performances, thou wouldst go near to be some proud, abominable hypocrite, or a silly, proud dissembling wretch at the best, such an one as would send thy soul to the devil in a bundle of thy own righteousness. But now, thou, through grace, seest that in all and everything thou doest there is sin enough in it to condemn thee. This, in the first place, makes thee have a care of trusting in thy own doings; and, secondly, showeth thee that there is nothing in thyself which will do thee any good by working in thee, as to the meritorious cause of thy salvation. No; but thou must have a share in the birth of Jesus, in the death of Jesus, in the blood, resurrection, ascension, and intercession of a crucified Jesus. And how sayest thou? Doth not thy finding of this in thee cause thee to fly from a depending on thy own doings? And doth it not also make thee more earnestly to groan after the Lord Jesus? Yea, and let me tell thee also, it will be a cause to make thee admire the freeness and tender heartedness of Christ to thee, when He shall lift up the light of His countenance upon thee, because He hath regarded such an one as thou, sinful thou; and therefore, in this sense, it will be mercy to the saints that they do find the relics of sin still struggling in their hearts. But this is not simply the nature of sin, but the mercy and wisdom of God, who causeth all things to work together for the good of those that love and fear God (Rom 8). And, therefore, whatever thou findest in thy soul, though it be sin of never so black a soul-scarring nature, let it move thee to run the faster to the Lord Jesus Christ, and thou shalt not be ashamed--that is, of thy running to Him.

But when thou dost apprehend that thou art defiled, and also thy best duties annoyed with many weaknesses, let that Scripture come into thy thoughts which saith, "Of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption"; and if thou shalt understand that, what thou canst not find in thyself thou shalt find in Christ. Art thou a fool in thyself? then Christ is made of God thy wisdom. Art thou unrighteous in thyself? Christ is made of God thy righteousness. Dost thou find that there is but very little sanctifying grace in thy soul? still here is Christ made thy sanctification; and all this in His own Person without thee, without thy wisdom, without thy righteousness, without thy sanctification, without in His own Person in thy Father's presence, appearing there perfect wisdom, righteousness, and sanctification in His own Person; I say, as a public Person for thee; so that thou mayest believe, and say to thy soul, My soul, though dost find innumerable infirmities in thyself, and in thy actions, yet look upon thy Jesus, the Man Jesus; He is wisdom, and that for thee, to govern thee, to take care for thee, and to order all things for the best for thee. He is also thy righteousness now at God's right hand, always shining before the eyes of His glory; so that there it is unmoveable, though thou art in never such a sad condition, yet thy righteousness, which is the Son of God, God-man, shines as bright as ever, and is as much accepted of God as ever. O this sometimes hath been life to me; and so, whatever thou, O my soul, findest wanting in thyself, through faith thou shalt see all laid up for thee in Jesus Christ, whether it be wisdom, righteousness, sanctification, or redemption. Nay, not only so, but, as I said before, He is all these in His own Person without thee in the presence of His Father for thee.

Object. But now, if any should say in their hearts, O, but I am one of the old-covenant men, I doubt--that is, I doubt I am not within this glorious Covenant of Grace. And how if I should not?

Answ. Well, thou fearest that thou are one of the old covenant, a son of the bond-woman. [1.] In the first place, know that thou wast one of them by nature, for all by nature are under that covenant; but set the case that thou art to this day under that, yet let me tell thee, in the first place, there are hopes for thee; for there is a gap open, a way made for souls to come from under the Covenant of Works, by Christ, "for He hath broken down the middle wall of partition between us" and you (Eph 2:14). And therefore, if thou wouldst be saved, thou mayest come to Christ; if thou wantest a righteousness, as I said before, there is one in Christ; if thou wouldst be washed, thou mayest come to Christ; and if thou wouldst be justified, there is justification enough in the Lord Jesus Christ. That is the first. [2.] And thou canst not be so willing to come to Christ as He is willing thou shouldst come to Him. Witness His coming down from Heaven, His humiliation, His spilling of His blood from both His cheeks, by sweat under the burden of sin (Luke 22:44) and His shedding of it by the spear when He hanged on the Cross. It appears also by His promises, by His invitations, by His sending forth His messengers to preach the same to poor sinners, and threateneth damnation upon this very account, namely, the neglect of Him; and declares that all the thousands and ten thousands of sins in the world should not be able to damn those that believed in Him; that He would pardon all, forgive and pass by all, if they would but come unto Him; moreover, promiseth to cast out none, no, not the poorest, vilest, contemptiblest creature in the whole world. "Come unto Me all," every one, though you be never so many, so vile, though your load be never so heavy and intolerable, though you deserve no help, not the least help, no mercy, not the least compassion, yet "cast your burden upon Me, and you shall find rest for your souls." Come unto Me and I will heal you, love you, teach you, and tell you the way to the Kingdom of Heaven. Come unto Me, and I will succour you, help you, and keep you from all devils and their temptations, from the Law and its curses, and from being for ever overcome with any evil whatever. Come unto Me for what you need, and tell Me what you would have, or what you would have Me do for you, and all My strength, love, wisdom, and interest that I have with My Father shall be laid out for you. Come unto Me, your sweet Jesus, your loving and tender-hearted Jesus, your everlasting and sin-pardoning Jesus. Come unto Me, and I will wash you, and put My righteousness upon you, pray to the Father for you, and send My Spirit into you, that you might be saved. Therefore,

Consider, besides this, what a privilege thou shalt have at the Day of Judgment above thousands, if thou do in deed and in truth close in with this Jesus and accept of Him; for thou shalt not only have a privilege in this life, but in the life everlasting, even at the time of Christ's second coming from Heaven; for then, when there shall be the whole world gathered together, and all the good angels, bad angels, saints, and reprobates, when all thy friends and kindred, with thy neighbours on the right hand and on the left shall be with thee, beholding of the wonderful glory and majesty of the Son of God; then shall the Son of Glory, even Jesus, in the very view and sight of them all, smile and look kindly upon thee; when a smile or a kind look from Christ shall be worth more than ten thousand worlds, then thou shalt have it. You know it is counted an honour for a poor man to be favourably looked upon by a judge, or a king, in the sight of lords, earls, dukes, and princes; why, thus it will be with thee in the sight of all the princely saints, angels, and devils, in the sight of all the great nobles in the world; then, even thou that closest in with Christ, be thou rich or poor, be thou bond or free, wise or foolish, if thou close in with Him, He will say unto thee, "Well done, good and faithful servant," even in the midst of the whole world; they that love thee shall see it, and they that hate thee shall all to their shame behold it; for if thou fear Him here in secret, He will make it manifest even at that day upon the house-tops.

Secondly, Not only thus, but thou shalt also be lovingly received and tenderly embraced of Him at that day, when Christ hath thousands of gallant saints, as old Abraham, Isaac, Jacob, David, Isaiah, Jeremiah, together with all the Prophets, and Apostles, and martyrs, attending on Him; together with many thousands of glittering angels ministering before Him; besides, when the ungodly shall appear there with their pale faces, with their guilty consciences, and trembling souls, that would then give thousands and ten thousands of worlds, if they had so many, if they could enjoy but one loving look from Christ. I say, then, then shalt thou have the hand of Christ, reached to thee kindly to receive thee, saying, Come, thou blessed, step up hither; thou was willing to leave all for Me, and now will I give all to thee; here is a throne, a crown, a kingdom, take them; thou wast not ashamed of Me when thou wast in the world among my enemies, and now will not I be ashamed of thee before thine enemies, but will, in the view of all these devils and damned reprobates promote thee to honour and dignity. "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." Thou shalt see that those who have served Me in truth shall lose nothing by the means. No; but ye shall be as pillars in My temple, and inheritors of My glory, and shall have place to walk in among My saints and angels (Zech 3:7). O! who would not be in this condition? who would not be in this glory? It will be such a soul-ravishing glory, that I am ready to think the whole reprobate world will be ready to run mad, to think that they should miss of it (Deu 28:34). Then will the vilest drunkard, swearer, liar, and unclean person willingly cry, "Lord, Lord, open to us," yet be denied of entrance; and thou in the meantime embraced, entertained, made welcome, have a fair mitre set upon thy head, and clothed with immortal glory (Zech 3:5). O, therefore, let all this move thee, and be of weight upon thy soul to close in with Jesus, this tender-hearted Jesus. And if yet, for all what I have said, thy sins do still stick with thee, and thou findest thy hellish heart loath to let them go, think with thyself in this manner--Shall I have my sins and lose my soul? Will they do me any good when Christ comes? Would not Heaven be better to me than my sins? and the company of God, Christ, saints, and angels, be better than the company of Cain, Judas, Balaam, with the devils in the furnace of fire? Canst thou now that readest or hearest these lines turn thy back, and go on in your sins? Canst thou set so light of Heaven, of God, of Christ, and the salvation of thy poor, yet precious soul? Canst thou hear of Christ, His bloody sweat and death, and not be taken with it, and not be grieved for it, and also converted by it? If so, I might lay thee down several considerations to stir thee up to mend thy pace towards Heaven; but I shall not; there is enough written already to leave thy soul without excuse and to bring thee down with a vengeance into Hell-fire, devouring fire, the Lake of Fire, eternal everlasting fire; O to make thee swim and roll up and down in the flames of the furnace of fire!

FOOTNOTES:

1 These words are quoted from the Genevan or Breeches Bible (Mark 2:17).--Ed.

2 This quotation is from the Genevan translation (Eph 2:3).--Ed.

3 It is observable that the reason given for the punishment of the murderer with death (Gen 9:6) is taken from the affront he offers to God, not from the injury he does to man.--Scott.

4 The reader need scarcely be reminded, that by "public person" is meant the Saviour, in whom all His people have an equal right. "For He made Him, who knew no sin, to be sin for us" (2 Cor 5:21).--ED.

5 Bunyan's first sight of the spiritual, inward, and extensive requirements of the law filled his heart with despair; see "Grace Abounding," No. 28. It was like the alarming sound of the drum Diabolus mentioned in the "Holy War," which caused Mansoul to shake with terror and dismay. Thus the soul is stripped of self-righteousness, and flies to Christ, whose blood alone cleanseth from all sin.--ED.

6 "Crank," brisk, jolly, lusty, spiritful, buxom.--ED.

7 From the Puritan or Genevan version.--ED.

8 These nine particulars are very methodically arranged, and are all deeply interesting. Very few of those who read the scriptural law of sacrifices see how clearly they pointed as types to Christ the great Antitype.--ED.

9 It is a mark of prying and dangerous, if not wicked curiosity to inquire whether God could have found any other way of salvation than by the atoning death of our blessed Lord. Instead of such vain researches, how much more consistent would it be to call upon our souls, and all that is within us, to bless His name, who hath thus provided abundant pardon, full remission, even to the chief of sinners.--ED.

10 The duty of the priests, under the law, led them to be familiar with the most loathsome and catching diseases; and doubtless they took every precaution to avoid contagion. Poor sin-sick soul, do you consider your state more loathsome and dangerous than the leprosy? Fly to Christ, our High Priest and Physician; He will visit you in the lowest abyss of misery, without fear of contagion, and with full powers to heal and save.--ED.

11 The word "hell" in the two verses means the unseen place of the dead, the invisible world, or the grave.--ED.

12 How awful and vast must have been the sufferings of the Saviour, when He paid the redemption price for the countless myriads of His saints; redeemed "out of every kindred, and tongue, and people, and nation." How magnificent His glory when "ten thousand times ten thousands, and thousands of thousands, shall sing with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, for ever and ever." Such were the ecstatic vision which Bunyan enjoyed, drawn from the unerring pages of eternal truth.--ED.

13 This singular use of the law term "premunire," meaning that the soul has trusted in a foreign jurisdiction, incurred God's anger, and forfeited its liberty and all its goods.--ED.

14 These are solemn truths, in homely, forcible language. Let the soul be convinced that by the obedience of Christ it is released from the law, it has no fear of Satan or of future punishment; Christ is all and in all.--ED.

15 "Indenture"; a written agreement, binding one party to reward the other for specified services. As man is by nature bound to love God with all his soul, he cannot be entitled to any reward for anything beyond his duty. When he feels that he has failed in his obedience, he must fly to Christ for that mercy which he can never obtain by indenture of service or merit and reward.--ED.

16 Same as 15--Ed.

17 Same as 15--Ed.

18 For a deeply affecting account of the author's experience about this period read Grace Abounding, No. 259-261.--ED.

19 "Scrabble"; to go on the hands and feet or knees. See a remarkable illustration of the word "scrabble" in Grace Abounding, No. 335.--ED.

20 As Bunyan was a Baptist, this is full proof that his friends did not ascribe regeneration to water baptism. It is an awful delusion to suppose that immersion in or sprinkling with water can effect or promote the new birth or spiritual regeneration of the soul.--ED.

21 This is one of the very thrilling circumstances described by Bunyan in his Grace Abounding, No. 24:--Sunday sports were then allowed by the State, and after hearing a sermon on the evil of Sabbath-breaking, he went as usual to his sport. On that day it was a game at cat, and as he was about to strike, "a voice did suddenly dart from Heaven into my soul, which said, Wilt thou leave thy sins and go to Heaven, or have thy sins and go to Hell?"--ED.

22 The word Man was essential in Bunyan's days, as an antidote to the jargon of the Ranters, who affirmed that Jesus only existed in the heart of the believer.--ED.

23 Same As 20--Ed.

24 Same as 22--Ed.

***

ISRAEL'S HOPE ENCOURAGED;

OR,

WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH:

WITH ENCOURAGEMENTS FOR A HOPING PEOPLE.

ADVERTISEMENT BY THE EDITOR.

'Auspicious hope! in thy sweet garden grow Wreaths for each toil, a charm for every woe.'

Christian hope is a firm expectation of all promised good, but especially of eternal salvation and happiness in heaven, where we shall be like the Son of God. This hope is founded on the grace, blood, righteousness, and intercession of Christ--the earnest of the Holy Spirit in our hearts, and the unchangeable truths and enlightening power of God.[1] 'Every man that hath this hope in him purifieth himself even as God is pure' (1 John 3:3). Blessed hope! (Titus 2:13). Well might the apostle pray for the believing Romans, 'That ye may abound in hope through the power of the Holy Ghost' (15:13). 'Which is Christ in you the hope of glory' (Col 1:27). This is the sacred, the solemn, the all-important subject which Bunyan in his ripe age makes the theme of his meditations and of his deeply impressive exhortations.

When drawing near the end of his pilgrimage--while in the fullest fruition of his mental powers--he gives the result of his long and hallowed experience to comfort and cherish his fellow pilgrims in their dangerous heaven-ward journey. One of his last labours was to prepare this treatise for the press, from which it issued three years after his decease, under the care of his pious friend Charles Doe.

Here, as drawn from the holy oracles of God, we contemplate Hope, the helmet of salvation, without which our mental powers are exposed to be led captive into despair at the will of Satan. Our venerable author pictures most vividly the Christian's weakness and the power of his enemies; 'Should you see a man that could not go from door to door but he must be clad in a coat of mail, a helmet of brass upon his head, and for his lifeguard a thousand men, would you not say, surely this man has store of enemies at hand?' This is the case, enemies lie in wait for Israel in every hole, he can neither eat, drink, wake, sleep, work, sit still, talk, be silent--worship his God in public or private, but he is in danger. Poor, lame, infirm, helpless man, cannot live without tender--great--rich--manifold--abounding mercies. 'No faith, no hope,' 'to hope without faith is to see without eyes, or expect without reason.' Faith is the anchor which enters within the vail; Christ in us the hope of glory is the mighty cable which keeps us fast to that anchor. 'Faith lays hold of that end of the promise that is nearest to us, to wit, in the Bible--Hope lays hold of that end that is fastened to the mercy-seat.' Thus the soul is kept by the mighty power of God. They who have no hope, enter Doubting Castle of their own free will--they place themselves under the tyranny of Giant Despair--that he may put out their eyes, and send them to stumble among the tombs, and leave their bones in his castle-yard, a trophy to his victories, and a terror to any poor pilgrim caught by him trespassing on Bye-path Meadow.[2] Hope is as a guardian angel--it enables us to come boldly to a throne of grace 'in a goodly sort.' The subject is full of consolation. Are we profanely apt to judge of God harshly, as of one that would gather where he had not strawn? Hope leads us to form a holy and just conception of the God of love. 'Kind brings forth its kind, know the tree by his fruit, and God BY HIS MERCY IN CHRIST. What has God been doing for and to his church from the beginning of the world, but extending to and exercising loving-kindness and mercy for them? Therefore he laid a foundation for this in mercy from everlasting.' 'There is no single flowers in God's gospel garden, they are all double and treble; there is a wheel within a wheel, a blessing within a blessing in all the mercies of God; they are manifold, a man cannot receive one but he receives many, many folded up one within another.' Bless the Lord, O my soul!!

Reader, my deep anxiety is that you should receive from this treatise the benefits which its glorified author intended it to produce. It is accurately printed from the first edition. My notes are intended to explain obsolete words or customs or to commend the author's sentiments. May the Divine blessing abundantly replenish our earthen vessels with this heavenly hope.

GEO. OFFOR.

FOOTNOTES:

1. Cruden.

2. Pilgrim's Progress.

Israel's Hope Encouraged;

'Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.'--Psalms 130:7

This Psalm is said to be one of 'the Psalms of Degrees,' which some say, if I be not mistaken, the priests and Levites used to sing when they went up the steps into the temple.[1] But to let that pass, it is a psalm that gives us a relation of the penman's praying frame, and of an exhortation to Israel to hope in God.

Verse 1. 'Out of the depths have I cried unto thee, O Lord'; that is, out of deep or great afflictions, and said, 'Lord, hear my voice, let thine ears be attentive to the voice of my supplications.' The latter words explain the former; as who should say, By voice I mean the meaning and spirit of my prayer. There are words in prayer, and spirit in prayer, and by the spirit that is in prayer, is discerned whether the words be dead, lifeless, feigned, or warm, fervent, earnest; and God who searcheth the heart, knoweth the meaning of the Spirit, because he maketh intercession for the saints according to the will of God (Rom 8:27). Verse 3. 'If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?' Here he confesseth, that all men by the law must fall before God for ever; for that they have broken it, but cannot make amends for the transgression thereof. But, he quickly bethinking himself of the mercy of God in Christ, he saith, verse 4, 'But there is forgiveness with thee that thou mayest be feared.' Then he returns, saying, verse 5, 'I wait for the Lord,' that is, in all his appointments; yea, he doubleth it, saying, 'My soul doth wait, and in his word do I hope.' By which repetition he insinuates, that many are content to give their bodily presence to God in his appointments, while their hearts were roving to the ends of the earth; but for his part he did not so. Verse 6. 'My soul waiteth for the Lord, more than they that watch for the morning, I say, more than they that watch for the morning.' As who should say, even as it is with those that are tired with the night, either by reason of dark or wearisome journies, or because of tedious sickness, to whom the night is most doleful and uncomfortable, waiting for spring of day; so wait I for the Lord, that his presence might be with my soul. So and more too I say, 'More than they that wait for the morning.' Then he comes to the words which I have chosen for my text, saying, 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.'

In which words we have, FIRST, AN EXHORTATION; SECOND, A REASON OF THAT EXHORTATION; and THIRD, AN AMPLIFICATION OF THAT REASON. 'Let Israel hope in the Lord'; there is the exhortation; 'For with the Lord there is mercy'; there is the reason of it; 'And with him is plenteous redemption'; there is the amplification of that reason.

[FIRST. AN EXHORTATION.]

In the exhortation there are three things to be inquired into. FIRST, The matter contained in it; SECOND, The manner by which it is expressed; THIRD, The inferences that do naturally flow therefrom.

[FIRST. The matter contained in the exhortation.]

We will speak first to the matter contained in the text, and that presenteth itself unto us under three heads. First, A duty. Second, A direction for the well management of that duty. Third, The persons that are so to manage it.

First, Then, to speak to the duty, and that is HOPE; 'Let Israel HOPE.' By which word there is something pre-admitted, and something of great concern insinuated.

That which is pre-admitted is faith; for when we speak properly of hope, and put others distinctly to the duty of hoping, we conclude that such have faith already; for no faith, no hope. To hope without faith, is to see without eyes, or to expect without a ground: for 'Faith is the substance of things hoped for,' as well with respect to the grace, as to the doctrine of faith (Heb 11:1). Doth such a one believe? No. Doth he hope? Yes. If the first is true, the second is a lie; he that never believed, did never hope in the Lord. Wherefore, when he saith, 'Let Israel hope in the Lord,' he pre-supposeth faith, and signifieth that he speaketh to believers.

That which is of great concern insinuated, is, that hope has in it an excellent quality to support Israel in all its troubles. Faith has its excellency in this, hope in that, and love in another thing. Faith will do that which hope cannot do. Hope can do that which faith doth not do, and love can do things distinct from both their doings. Faith goes in the van, hope in the body, and love brings up the rear: and thus 'now abideth faith, hope,' and 'charity' (1 Cor 13:13). Faith is the mother-grace, for hope is born of her, but charity floweth from them both.

But a little, now we are upon faith and hope distinctly, to let you see a little. 1. Faith comes by hearing (Rom 10:17), hope by experience (Rom 5:3,4). 2. Faith comes by hearing the Word of God, hope by the credit that faith hath given to it (Rom 4:18). 3. Faith believeth the truth of the Word, hope waits for the fulfilling of it. 4. Faith lays hold of that end of the promise that is next to us, to wit, as it is in the Bible; hope lays hold of that end of the promise that is fastened to the mercy-seat; for the promise is like a mighty cable, that is fastened by one end to a ship, and by the other to the anchor: the soul is the ship where faith is, and to which the hither[2] end of this cable is fastened; but hope is the anchor that is at the other end of this cable, and which entereth into that within the vail. Thus faith and hope getting hold of both ends of the promise, they carry it safely all away. 5. Faith looketh to Christ, as dead, buried, and ascended; and hope to his second coming (1 Cor 15:1-4). Faith looks to him for justification, hope for glory (Rom 4:1-8). 6. Faith fights for doctrine, hope for a reward (Acts 26:6,7). Faith for what is in the bible, hope for what is in heaven (Col 1:3-5). 7. Faith purifies the heart from bad principles (1 John 5:4,5). Hope from bad manners (2 Peter 3:11,14; Eph 5:8; 1 John 3:3). 8. Faith sets hope on work, hope sets patience on work (Acts 28:20, 9:9). Faith says to hope, look for what is promised; hope says to faith, So I do, and will wait for it too. 9. Faith looks through the word to God in Christ; hope looks through faith beyond the world to glory (Gal 5:5).

Thus faith saves, and thus hope saves. Faith saves by laying hold of God by Christ (1 Peter 1:5). Hope saves by prevailing with the soul to suffer all troubles, afflictions, and adversities that it meets with betwixt this and the world to come, for the sake thereof (Rom 8:24). Take the matter in this plain similitude. There was a king that adopted such a one to be his child, and clothed him with the attire of the children of the king, and promised him, that if he would fight his father's battles, and walk in his father's ways, he should at last share in his father's kingdoms. He has received the adoption, and the king's robe, but not yet his part in the kingdom; but now, hope of a share in that will make him fight the king's battles, and also tread the king's paths. Yea, and though he should meet with many things that have a tendency to deter him from so doing, yet thoughts of the interest promised in the kingdom, and hopes to enjoy it, will make him out his way through those difficulties, and so save him from the ruin that those destructions would bring upon him, and will, in conclusion, usher him into a personal possession and enjoyment of that inheritance. Hope has a thick skin, and will endure many a blow; it will put on patience as a vestment, it will wade through a sea of blood, it will endure all things, if it be of the right kind, for the joy that is set before it. Hence patience is called, 'Patience of hope,' because it is hope that makes the soul exercise patience and long-suffering under the cross, until the time comes to enjoy the crown (1 Thess 1:3). The Psalmist, therefore, by this exhortation, persuadeth them that have believed the truth, to wait for the accomplishment of it, as by his own example he did himself--'I wait for the Lord,' 'my soul waiteth,' 'and in his word do I hope.' It is for want of hope that so many brisk professors that have so boasted and made brags of their faith, have not been able to endure the drum[3] in the day of alarm and affliction. Their hope in Christ has been such as has extended itself no further than to this life, and therefore they are of all men the most miserable.

The Psalmist therefore, by exhorting us unto this duty, doth put us in mind of four things. I. That the best things are yet behind, and in reversion for the saints. II. That those that have believed, will yet meet with difficulties before they come at them. III. The grace of hope well exercised, is the only way to overcome these difficulties. IV. They therefore that have hope, and do exercise it as they should, shall assuredly at last enjoy that hope that is laid up for them in heaven.

I. For the first of these, that the best things are yet behind, and in reversion for believers; this is manifest by the natural exercise of this grace. For 'hope that is seen, is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it' (Rom 8:24,25). Hope lives not by sight, as faith doth; but hope trusteth faith, as faith trusts the Word, and so bears up the soul in a patient expectation at last to enjoy what God has promised. But I say, the very natural work of this grace proveth, that the believer's best things are behind in reversion.

You may ask me, what those things are? and I may tell you, first, in general, they are heavenly things, they are eternal things, they are the things that are where Christ sitteth on the right hand of God (John 3:12; 2 Cor 4:18; Col 3:1). Do you know them now? They are things that 'eye hath not seen, nor ear heard, nor that have entered into the heart of man to conceive of' (Isa 64:4; 1 Cor 2:9). Do you know them now? They are things that are referred to the next world, for the saints when they come into the next world; talked of they may be now, the real being of them may be believed now, and by hope we may, and it will be our wisdom to wait for them now; but to know what they are in the nature of them, or in the enjoyment of them, otherwise than by faith, he is deceived that saith it. They are things too big as yet to enter into our hearts, and things too big, if they were there to come out, or to be expressed by our mouths.

There is heaven itself, the imperial heaven; does any body know what that is? There is the mount Zion, the heavenly Jerusalem, and the innumerable company of angels; doth any body know what all they are? There is immortality and eternal life: and who knows what they are? There are rewards for services, and labour of love showed to God's name here; and who knows what they will be? There are mansion-houses, beds of glory, and places to walk in among the angels; and who knows what they are? There will be badges of honour, harps to make merry with, and heavenly songs of triumph; doth any here know what they are? There will be then a knowing, an enjoying and a solacing of ourselves with prophets, apostles, and martyrs, and all saints; but in what glorious manner we all are ignorant of. There we shall see and know, and be with for ever, all our relations, as wife, husband, child, father, mother, brother, or sister that have died in the faith; but how gloriously they will look when we shall see them, and how gloriously we shall love when we are with them, it is not for us in this world to know (1 Thess 4:16,17). There are thoughts, and words, and ways for us, which we never dreamed on in this world. The law was but the shadow, the gospel the image; but what will be the substance that comes to us next, or that rather we shall go unto, who can understand? (Heb 10:1). If we never saw God nor Christ as glorified, nor the Spirit of the Lord, nor the bottom of the Bible, nor yet so much as one of the days of eternity,, and yet all these things we shall see and have them, how can it be that the things laid up for us, that should be the object of our hope, should by us be understood in this world? Yet there are intimations given us of the goodness and greatness of them.[4]

1. Of their goodness, and that, (1.) In that the Holy Ghost scorns that things that are here should once be compared with them; hence all things here are called vanities, nothings, less than nothings (Isa 40:15-17). Now, if the things, all the things that are here, are so contemptuously considered, when compared with the things that are to be hereafter, and yet these things so great in the carnal man's esteem, as that he is willing to venture life and soul, and all to have them, what are the things that God has prepared for them that wait, that is, that hope for him? (2.) Their goodness also appears in this, that whoever has had that understanding of them, as is revealed in the Word, whether king or beggar, wise mean or fool, he has willingly cast this world behind him in contempt and scorn, for the hope of that (Psa 73:25; Heb 11:24-26, 37-40). (3.) The goodness of them has even testimony in the very consciences of them that hate them. Take the vilest man in the country, the man who is so wedded to his lusts, that he will rather run the hazard of a thousand hells than leave them; and ask this man his judgment of the things of the next world, and he will shake his head, and say, They are good, they are best of all. (4.) But the saints have the best apprehension of their goodness, for that the Lord doth sometimes drop some of the juice of them out of the Word, into their hungry souls.

2. But as they are good, so they are great: 'O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust,' that hope, 'in thee before the sons of men!' (Psa 31:19). (1.) Their greatness appears, in that they go beyond the Word; yea, beyond the word of the Holy Ghost; it doth not yet appear to us by the Word of God to the full, the greatness of what is prepared for God's people. 'Beloved, now are we the sons of God, and it doth not yet appear what we shall be' (1 John 3:2). It doth not appear in the Word; there is a greatness in the things that we are to hope for, that could never be expressed: they are beyond word, beyond thought, beyond conceiving of! Paul, when he was come down again from out of paradise, into which he was caught up, could not speak a word about the words he heard, and the things that there he saw. They were things and words which he saw and heard, 'which it is not possible[5] for a man to utter.' (2.) Their greatness is intimated by the word Eternal; he that knows the bottom of that word, shall know what things they are. 'The things which are not seen are eternal' (2 Cor 4:18). They are 'incorruptible, and undefiled, and that fadeth not away,' reserved in heaven for us (1 Peter 1:4). (3.) Their greatness is showed in that one right thought of them will fill the heart so full, that both it and the eyes will run over together; yea, so full, that the creature shall not be able to stand up under the weight of glory that by it is laid upon the soul. Alas! all the things in this world will not fill one heart; and yet one thought that is right, of the things that God has prepared, and laid up in heaven for us, will, yea, and over fill it too. (4.) The greatness of the things of the next world appears, in that when one of the least of them are showed to us, we are not able, without support from thence, to abide the sight thereof. I count that the angels are of those things that are least in that world; and yet the sight of one of them, when the sight of them was in use, what work would it make in the hearts and minds of mortal men, the scripture plainly enough declares (John 13:22).[6] (5.) Their greatness is intimated, in that we must be as it were new made again, before we can be capable of enjoying them, as we must enjoy them with comfort (Luke 20:36). And herein will be a great part of our happiness, that we shall not only see them, but be made like unto them, like unto their King. For 'when he shall appear, we shall be like him, for we shall see him as he is' (1 John 3:2). We shall see him, and therefore must be like him, for else the sight of him would overcome us and destroy us; but because we are to see him with comfort and everlasting joy, therefore we must be like him in body and mind (Rev 1:17; Phil 3:20,21).

II. But to come to the second thing, namely, That those that have believed, there are such things as these, will meet with difficulties before they come at them. This is so grand a truth, that nothing can be said against it. Many are the afflictions of the righteous; and we must through many tribulations enter into the kingdom of heaven (Acts 14:22). The cause from whence these afflictions arise is known to be,

1. From ourselves; for sin having got such hold in our flesh, makes that opposition against our soul and the welfare of that, that puts us continually to trouble. Fleshly lusts work against the soul, and so do worldly lusts too (1 Peter 2:11); yea, they quench our graces, and make them that would live, 'ready to die' (Rev 3:2). Yea, by reason of these, such darkness, such guilt, such fear, such mistrust, ariseth in us, that it is common for us, if we live any while, to make a thousand conclusions, twice told, that we shall never arrive with comfort at the gates of the kingdom of heaven. The natural tendency of every struggle of the least lust against grace is, if we judge according to carnal reason, to make us question the truth of a work of grace in us, and our right to the world to come. This it was that made Paul cry out, 'O wretched man that I am! who shall deliver me!' (Rom 7:24). Only he had more wisdom than to follow the natural conclusions that carnal reason was apt to make thereupon, and so hoisted up his soul to hope.

2. Sin, by its working in us, doth not only bring darkness, guilt, fear, mistrust, and the like; but it doth oft-times as it were hamstring us, and disable us from going to God by faith and prayer for pardon. It makes the heart hard, senseless, careless, lifeless, spiritless as to feeling, in all Christian duty; and this is a grievous thing to a gracious soul. The other things will create a doubt, and drive it up to the head into the soul; but these will go on the other side and clench it.[7] Now all these things make hoping difficult.

3. For by these things the judgment is not only clouded, and the understanding greatly darkened, but all the powers of the soul made to fight against itself, conceiving, imagining, apprehending, and concluding things that have a direct tendency to extirpate and extinguish, if possible, the graces of God that are planted in the soul; yea, to the making of it cry out, 'I am cut off from before thine eyes!' (Psa 31:22).

4. Add to these, the hidings of the face of God from the soul; a thing to it more bitter than death; yet nothing more common among them that hope in the Lord. He 'hideth his face from the house of Jacob!' (Isa 8:17). Nor is this done only in fatherly displeasure, but by this means some graces are kept alive; faith is kept alive by the word, patience by hope, and hope by faith; but oft-times a spirit of prayer, by the rod, chastisement, and the hiding of God's face (Hosea 5:14,15; Isa 26:16; Cant 5:6). But I say, this hiding of this sweet face is bitter to the soul, and oft-times puts both faith and hope to a sad and most fearful plunge. For at such a day, it is with the soul as with the ship at sea, that is benighted and without light; to wit, like a man bewildered upon the land; only the text saith, for the help and succour of such, 'Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God' (Isa 50:10). Yet as it is with children, so it is with saints; we are a great deal more subject to fears in the night than in the day. That, therefore, that tendeth to the help of some graces, if there be not great care taken, will prove an hindrance to others.

5. Nor is the ruler of the darkness of this world wanting to apply himself and his engines, so as, if possible, to make use of all these things for the overthrowing of faith, and for the removing of our hope from the Lord, as a tree is removed from rooting in the ground (Job 19:10). Behold! he can expound all things, so as that they shall fall directly in the way of our believing. As thus, we have sin, therefore we have no grace; sin struggleth in us, therefore we fear not God; something in us sideth with sin, therefore we are wholly unregenerate; sin is in our best performances, therefore wherefore should I hope? Thus I say, he can afflict us in our pilgrimage, and make hope difficult to us. Besides the hiding of God's face, he can make not only a cause of sorrow, for that indeed it should, but a ground of despair, and as desperately concluding he will never come again. How many good souls has he driven to these conclusions, who afterwards have been made to unsay all again?

6. And though spiritual desertions, darkness of soul, and guilt of sin, are the burdens most intolerable, yet they are not all; for there is to be added to all these, that common evil of persecution, another device invented to make void our hope. In this, I say, we are sure to be concerned; that is, if we be godly. For though the apostle doth not say, 'All that will live in Christ,' that is, in the common profession of him, shall suffer persecution; yet he saith, 'All that will live godly in him shall' (2 Tim 3:12). Now this in itself is a terror to flesh and blood, and hath a direct tendency in it to make hope difficult (1 Peter 3:6,14). Hence men of a persecuting spirit, because of their greatness, and of their teeth (the laws), are said to be a terror, and to carry amazement in their doings; and God's people are apt to be afraid of them though they should die, and to forget God their Maker; and this makes hoping hard work (Isa 51:12,13).[8]

7. For besides that grimness that appears in the face of persecutors, Satan can tell how to lessen, and make to dwindle in our apprehensions, those truths unto which our hearts have joined themselves afore, and to which Christ our Lord has commanded us to stand. So that they shall now appear but little, small, inconsiderable things; things not worth engaging for; things not worth running those hazards for, that in the hour of trial may lie staring us in the face. Moreover, we shall not want false friends in every hole, such as will continually be boring our ears with that saying, Master, do good to thyself. At such times also, 'stars' do use to 'fall from heaven, and the powers of the heavens shall be shaken'; and so every thing tends to weaken, or at least to lay stumbling-blocks in their way, who are commanded to hope in the Lord (Matt 24).

8. Again, as Satan can make use of his subtilty, thus to afflict and weaken the hands and hearts of those that hope in God, so he can add to these the dismalness of a suffering state. He can make the loss of goods, in our imagination, ten times bigger than it is in itself; he can make an informer a frightful creature, and a jail look like hell itself; he can make banishment and death utterly intolerable, and things that must be shunned with the hazard of our salvation. Thus he can greaten and lessen, lessen and greaten, for the troubling of our hearts, for the hindering of our hope.[9]

9. Add to all these, that the things that we suffer for were never seen by us, but are quite beyond our sight: things that indeed are said to be great and good; but we have only the word and the Bible for it. And be sure if he that laboureth night and day to devour us, can help it, our faith shall be molested and perplexed at such a time, that it may, if possible, be hard to do the commandment that here the text enjoins us to the practice of; that is, to hope in the Lord. And this brings me to the third particular.

III. That the grace of hope well exercised, is the only way to overcome those difficulties.--Abraham had never laughed for joy, had he not hoped when the angel brought him tidings of a son; yea, had he not hoped against all things that could have been said to discourage (Gen 17:17). Hence it is said, that 'against hope' he 'believed in hope, that he might become the father of many nations, according to that which was spoken, so shall thy seed be' (Rom 4:18). There is hope against hope; hope grounded on faith, against hope grounded on reason. Hope grounded on reason, would have made Abraham expect that the promise should surely have been ineffectual, because of the deadness of Abraham's body, and of the barrenness of Sarah's womb. But he hoped against the difficulty, by hope that sprang from faith, which confided in the promise and power of God, and so overcame the difficulty, and indeed obtained the promise. Hope, therefore, well exercised, is the only way to overcome. Hence Peter bids those that are in a suffering condition, 'Be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ' (1 Peter 1:13). And therefore it is, as you heard before, that we are said to be 'saved by hope' (Rom 8:24).

Hope is excellent, 1. Against those discouragements that arise up out of our bowels. 2. It is excellent to embolden a man in the cause of God. 3. It is excellent at helping one over the difficulties that men, by frights and terrors may lay in our way.

1. It is excellent to help us against those discouragements that arise out of our own bowels (Rom 4). This is clear in the instance last mentioned about Abraham, who had nothing but discouragements arising from himself; but he had hope, and as well he exercised it; wherefore, after a little patient enduring, he overcame the difficulty, and obtained the promise (Heb 6:13-18). The reason is, for that it is the nature of true hope to turn away its ear from opposing difficulties, to the word and mouth of faith; and perceiving that faith has got hold of the promise, hope, notwithstanding difficulties that do or may attempt to intercept, will expect, and so wait for the accomplishment thereof.

2. Hope is excellent at emboldening a man in the cause of God. Hence the apostle saith, 'Hope maketh not ashamed'; for not to be ashamed there, is to be emboldened (Rom 5:5). So again, when Paul speaks of the troubles he met with for the profession of the gospel, he saith, that they should turn to his salvation. 'According,' saith he, 'to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now Christ shall be magnified in my body, whether it be by life or by death' (Phil 1:19,20). See here, a man at the foot of the ladder, now ready in will and mind, to die for his profession; but how will he carry it now? Why, with all brave and innocent boldness! But how will he do that? O! By the hope of the gospel that is in him; for by that he is fully persuaded that the cause he suffereth for will bear him up in the day of God, and that he shall then be well rewarded for it.[10]

3. It is also excellent at helping one over those difficulties that men, by frights and terrors, may lay in our way. Hence when David was almost killed with the reproach and oppression of his enemies, and his soul full sorely bowed down to the ground therewith; that he might revive and get up again, he calls to his soul to put in exercise the grace of hope, saying, 'Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God' (Psa 42:11). So again saith he in the next Psalm after, as afore he had complained of the oppression of the enemy, 'Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God, for I shall yet praise him, who is the health of my countenance and my God' (Psa 43:5). Hope, therefore, is a soul-encouraging grace, a soul-emboldening grace, and a soul-preserving grace. Hence it is called our helmet or head-piece, the helmet of salvation (Eph 6:17; 1 Thess 5:8). This is one piece of the armour with which the Son of God was clothed, when he came into the world; and it is that against which nothing can prevail (Isa 49:17). For as long as I can hope for salvation, what can hurt me! This word spoken in the blessed exercise of grace, I HOPE FOR SALVATION, drives down all before it. The truth of God is that man's 'shield and buckler' that hath made the Lord his hope (Psa 91:4).

[Encouragements to exercise this grace.]--And now to encourage thee, good man, to the exercise of this blessed grace of hope as the text bids, let me present thee with that which followeth. 1. God, to show how well he takes hoping in him at our hands, has called himself 'the God of hope' (Rom 15:13), that is, not only the author of hope, but the God that takes pleasure in them that exercise it, 'The Lord taketh pleasure in them that fear him, in those that hope in his mercy' (Psa 147:11). 2. He will be a shield, a defence to them that hope in him. 'Thou art my hiding-place and my shield,' saith David, 'I hope in thy word'; that is, he knew he would be so; for he hoped in his word (Psa 119:114). 3. He has promised us the life we hope for, to encourage us still to hope, and to endure all things to enjoy it (Titus 1:2). 'That he that ploweth should plow in hope, and that he that thresheth in hope, should be partaker of his hope' (1 Cor 9:10).

Quest. But you may say, What is it to exercise this grace aright?

Answ. 1. You must look well to your faith, that that may prosper, for as your faith is, such your hope will be. Hope is never ill when faith is well; nor strong if faith be weak. Wherefore Paul prays that the Romans might be filled 'with all joy and peace in believing,' that they might 'abound in hope' (Rom 15:13). When a man by faith believes to joy and peace, then hope grows strong, and with an assurance looketh for a share in the world to come. Wherefore look to your faith, and pray heartily that the God of hope will fill you with all joy and peace in believing. 2. Learn of Abraham not to faint, stumble, or doubt, at the sight of your own weakness; for if you do, hope will stay below, and creak in the wheels as it goes, because it will want the oil of faith. But say to thy soul, when thou beginnest to faint and sink at the sight of these, as David did to his, in the places made mention of before. 3. Be much in calling to mind what God has done for thee in former times. Keep thy experience as a choice thing (Rom 5:4). 'Remember all the way the Lord led thee these forty years in the wilderness' (Deut 8:2). 'O my God,' saith David, 'my soul is cast down within me, therefore will I remember thee from the land of Jordan, and of the Hermonites from the hill Mizar' (Psa 42:6). 4. Be much in looking at the end of things, or rather to the end of this, and to the beginning of the next world. What we enjoy of God in this world, may be an earnest of hope, or a token that the thing hoped for is to be ours at last; but the object of hope is in general the next world (Heb 11:1). We must therefore put a difference betwixt the mother of hope, Faith; the means of hope, the Word; the earnest of hope, Christ in us; and the proper object of hope, to wit, the world to come, and the goodness thereof (Psa 119:49; Col 1:27).

If Christians have not much here, their hope, as I may so say, lies idle, and as a grace out of its exercise. For as faith cannot feed upon patience, but upon Christ, and as the grace of hungering and thirsting cannot live upon self-fulness, but upon the riches of the promise; so hope cannot make what is enjoyed its object: 'for what a man seeth why doth he yet hope for?' (Rom 8:24). But the proper object of hope is, that we see not. Let faith then be exercised upon Christ crucified for my justification, and hope upon the next world for my glorification; and let love show the truth of faith in Christ, by acts of kindness to Christ and his people; and patience, the truth of hope, by a quiet bearing and enduring that which may now be laid upon me for my sincere profession's sake, until the hope that is laid up for us in heaven shall come to us, or we be gathered to that, and then hope is in some measure in good order, and exercised well. But,

IV. We now come to the last thing propounded to be spoken to, which is, they that have hope and exercise it well, shall assuredly at last enjoy that hope that is laid up for them in heaven; that is, they that do regularly exercise the grace of hope shall at last enjoy the object of it, or the thing hoped for. This must of necessity be concluded, else we overthrow the whole truth of God at once, and the expectation of the best of men; yea, if this be not concluded, what follows, but that Atheism, unbelief, and irreligion, are the most right, and profane and debauched persons are in the rights way?

1. But to proceed, this must be, as is evident; for that the things hoped for are put under the very name of the grace that lives in the expectation of them. They are called HOPE; 'looking for that blessed hope'; 'for the hope that is laid up for them in heaven' (Titus 2:13; Col 1:5). God has set that character upon them, to signify that they belong to hope, and shall be the reward of hope. God doth in this, as your great traders do with the goods that their chapmen have either bought or spoke for; to wit, he sets their name or mark upon them, and then saith, This belongs to this grace, and this belongs to that; but the kingdom of heaven belongs to HOPE, for his name is set upon it. This therefore is one thing, to prove that the thing hoped for shall be thine; God has marked it for thee: nor can it be given to those that do not hope. That is, to the same purpose that you read of, 'That ye may be counted worthy of the kingdom of God, for which ye also suffer' (2 Thess 1:5). Suffering flows from hope; he that hopes not for an house in heaven, will not for it choose to suffer the loss of the pleasures and friendships of this world. But they that suffer for it, and that all do, one way or other, in whom is placed this grace of hope, they God counteth worthy of it, and therefore, hath marked it with their mark, HOPE; for that it belongs to hope, and shall be given to those that hope. That is the first.

2. They that do, as afore is said, exercise this grace of hope, shall assuredly enjoy the hope that is laid up for them in heaven, as is evident also from this; because, as God has marked and set it apart for them, so what he has done to and with our Lord and Head, since his death, he hath done it to this very end; that is, to beget and maintain our hope in him as touching this thing. He 'hath begotten us again unto a lively hope, by the resurrection of Jesus Christ form the dead' (1 Peter 1:3). The meaning is, Christ is our undertaker, and suffered death for us, that we might enjoy happiness and glory: and God, to show how wiling he was that we should have this glory, raised up Christ again, and delivered him from their sorrows of death. Wherefore, considering this, Paul said, 'He rejoiced in hope of the glory of God'; to wit, of that glory, that sin, had he not had Jesus for his undertaker, would have caused that he should certainly have come short of (Rom 3:23, 5:2). But, again, God 'raised him up from the dead, and gave him glory,' too, and that to this very end, 'that your faith and hope might be in God' (1 Peter 1:21). I say, he did it to this very end, that he might beget in you this good opinion of him, as to hope in him, that he would give you that good thing hoped for--to wit, eternal life. He 'gave him glory,' and put it into his hand for you who is your head and Saviour, that you might see how willing God is to give you the hope you look for, 'that your faith and hope might be in God.'

3. That we that have hope and rightly exercise it, might assuredly enjoy that hope that is laid up for us in heaven: God has promised it, and that to our Saviour for us. Had he promised it to us, we might yet have feared, for that with our faults we give a cause of continual provocation to him. But since he hath promised it to Christ, it must assuredly come to us by him, because Christ, to whom it is promised, never gave occasion of provocation to him to take it back. And that it was promised to Christ, it is evident, because it was promised before the world began: 'In hope of eternal life,' saith Paul, 'which God, that cannot lie, promised before the world began' (Titus 1:2). And this is, that we might hope. Men that use to hope to enjoy that money or estate, that by those that are faithful is promised to them, and put into the hands of trusty persons for them; why this is the case, God that cannot lie, has promised it to the hopers, and has put it into the hand of the trusty Jesus for us, therefore let us hope that in his times we shall both see and enjoy the same we hope for.

4. Yea, that all ground of doubt and scruple as to this might be removed out of the way, when Christ, who as to what was last said, is our hope (1 Tim 1:1), shall come, he shall bring that grace and mercy with him that shall even from before his judgment-seat remove all those things that might have any tendency in them to deprive us of our hope, or of the thing hoped for by us. Hence Peter bids us, 'Be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ' (1 Peter 1:13). Also as to this, Jude, the servant of Jesus Christ, joins with him, saying, 'Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life' (Jude 21). Here then you see that there is grace and mercy still for us in reversion; grace and mercy to be brought unto us at the revelation, or second coming of Jesus Christ. How then can we be hindered of our hope? For transporting mercy will then be busy for them that indeed have here the hope of eternal life. 'And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him' (Mal 3:17). None knows the mystery of God's will in all things revealed in his Word. Therefore many texts are looked over, or laid by, as those whose key doth go too hard; nor will I boast of any singular knowledge in any particular thing.[11] Yet methinks since grace and mercy was not only brought by Christ when he came into the world, but shall be brought again with him when he comes in his Father's glory, it signifies, that as the first brought the beginning of eternal life to us while we were enemies, this second will bring the full enjoyment of it to us while we are saints, attended with many imperfections. And that as by the first grace of all unworthiness was pardoned and passed by; so by this second grace, the grace that is to be brought unto us at the revelation of Jesus Christ, all shortness in duties, and failings in performances, shall be spared also; and we made possessors by virtue of this grace and mercy of the blessings hoped for, to wit, the blessings of eternal life. But thus much for the duty contained in the exhortation, to wit, of hoping.

[Second. A direction to the well managing of the duty of hope.]

I shall therefore come, in the next place, to treat of the well managing of this duty with reference to this primary object, which is the Lord himself. 'Let Israel hope in the Lord.' There is a general object of hope, and there is a particular object; there is a common object, and there is a special one. Of the general and common object, to wit, of heaven and happiness, I have said something already; wherefore it remains that now we come and treat of this particular and special object of our hope: 'Let Israel hope in the Lord.' The Lord, therefore, is to be the particular and special object of our hope: 'Let Israel hope in the Lord.' Now in that there is not only a duty here exhorted to, but a direction for the better management of that duty, to the particular and special object upon which this duty should be exercised, it suggesteth, how apt good men are, especially in times of trouble, the case of Israel now, to fix their hopes in other things than on the Lord. We have seen a great deal of this in our days; our days indeed have been days of trouble, especially since the discovery of the Popish plot, for then we began to fear cutting of throats, of being burned in our beds, and of seeing our children dashed in pieces before our faces. But looking about us, we found we had a gracious king, brave parliaments, a stout city, good lord-mayors, honest sheriffs, substantial laws against them, and these we made the object of our hope, quite forgetting the direction in this exhortation, 'Let Israel hope in the Lord.' For indeed the Lord ought to be our hope in temporals, as well as in spirituals and eternals. Wherefore Israel of old were checked, under a supposition of placing their hope for temporals in men; 'It is better to trust in the Lord, than to put confidence in man. It is better to trust in the Lord, than to put confidence in princes' (Psa 118:8,9). And again, 'Put not your trust in princes, nor in the son of man, in whom there is no help' (Psa 146:3). This implieth that there is in us an incidency to forget God our hope, and to put confidence in something else. And to be sure we shall find it the more difficult to make the Lord our hope only, when things that are here, though deceitfully, proffer us their help.[12] But my design is not to treat of the object of hope but with reference to the next world. And as to that we must take heed that we set our hope in God, in God in the first place, and in nothing below or besides himself. To this end it is that he has given us his word, and appointed a law to Israel.

I. Because of his own grace he is become the special object of hope, designating himself in the most special sense to be the portion of his people (Psa 78:5-7)--'The Lord is my portion, saith my soul, therefore will I hope in him' (Lam 2:24). Wherefore this we must look well to, and take heed that we miss not of this object (Psa 146:5). This is the special object, the ultimate object, the object that we cannot be without; and that, short of which, we cannot be happy as, God willing, shall be showed more anon (Jer 50:7). God is not only happiness in himself, but the life of the soul, and he that puts goodness into every thing in the next world, in which goodness shall be found (Jer 17:13). And this our Lord Jesus Christ himself affirmeth, when he saith, 'I am the way,' to wit, the way to life and happiness. And yet he saith, 'I am the way to the Father,' for that it is HE that is the fountain and ocean of happiness and bliss.

So then, that we might in the next world be heirs of the highest good, God has made us heirs of his own good self; 'Heirs of God, and joint heirs with Christ'; heirs of God through Christ (Rom 18:17; Gal 4:7). This God, this eternal God, therefore, is of necessity to be the object of our hope, because he is, of grace, become our hope. The church in heaven, called the body and temple of God, is to be an habitation for himself, when it is finished, to dwell in for ever and ever. This then we hope for, to wit, to be possessed at that day with eternal life; eternal glory (1 Tim 6:12,19). Now this eternal life and eternal glory is through God the hope of his people (1 Peter 5:10; 1 John 5:20). And for this end, and to this bliss, are we called and regenerate in this world, 'That being justified by his grace, we should be made heirs, according to the hope of eternal life' (Titus 3:7). Nor can it be, that heaven and happiness should ever be the portion of them that make not God their hope, any more than such a lady should hope to enjoy the estate of such a lord, who first makes not the lord himself her husband.[13] Heaven, heaven is the talk of the ignorant, while the God of heaven they cannot abide. But shall such ever come to glory? But,

II. God must be the special object of our hope, and him in special that must be enjoyed by us in the next world, or nothing can make us happy. We will suppose now, for the illustrating of this matter, that which is not to be supposed. As,

1. Suppose a man, when he dieth, should go to heaven, that golden place, what good would this do him, if he was not possessed of the God of it? It would be, as to sweetness, but a thing unsavoury; as to durableness, but a thing uncertain; as to society, as a thing forlorn; and as to life, but a place of death. All this is made to appear by the angels that fell; for when fallen, what was heaven to them? Suppose they staid but one quarter of an hour there after their fall, before they were cast out, what sweetness found they there, but guilt? What stay, but a continual fall of heart and mind? What society, but to be abandoned of all? And what life, but death in its perfection? Yea, if it be true that some think, that for the promoting of grace, they are admitted yet to enter that place to accuse the saints on earth, yet what do they find there but what is grievous to them? It is the presence of God that makes heaven Heaven in all its beauteousness. Hence David, when he speaks of heaven, says, 'Whom have I in heaven but thee?' (Psa 73:25). As who should say, What would heaven yield to me for delights, if I was there without my God? It is the presence of God that will make heaven sweet to those who are his. And as it is that that makes the place, so it is interest in him that makes the company, and the deeds that are done there, pleasant to the soul. What solace can he that is without God, though he were in heaven, have with Abraham, Isaac, and Jacob, the prophets and angels? How could he join in their thanks, and praises, and blessings of him for ever and ever, in whose favour, mercy, and grace, they are not concerned?

2. Suppose a man, when he dieth, should be made to live for ever, but without the enjoyment of God, what good would his life do him? Why, it would be filled full of horror, darkness, desolation, sorrow, and all things that would tend to make it bitter to the soul. Witness they that live in hell; if it be proper to say they live in hell? It is no more possible for a man to live happily, were he possessed of all that heaven and life could afford him, suppose him to be without interest in God, than it is for a man that hath all the enjoyments of this world, if the sun was taken from him out of the firmament. As all things, whether it be heaven, angels, heavenly pleasures and delights, have had their being of him, so their being is continued by him, and made sweet of him.

Now, for the well managing of our hope, with reference to this special object of it, there are these things to be considered. And now I speak to all. We must know him right, we must come to him right. (1.) We must know him right. It is essential to happiness, and so to the making of the God of heaven our hope, to know him rightly (John 17:1-3). It is not every fancy, or every imagination of God, that thou mayst have, that will prove that therefore thou knowest God aright. In him there 'is no variableness, neither shadow of turning' (James 1:17). He only is what he is, what imaginations soever we have of him. We may set up idols and images of him, as much in our minds as some do in their houses and in their temples, and be as great, though not so gross idolaters as they.[14] Now if thou wouldst know him, thou must diligently feel for him in his works, in his Word, and in his ways, if perhaps thou mayst find the knowledge of him (Prov 2:1-5; Acts 17:27). (2.) Beware, when thou hast found him, that thou go to him by his Son, whom he has sanctified and sent into the world, to be the way for sinners to go to God; and see that thou keepest in this path always, for out of him he is found intolerable, and a consuming-fire. (3.) Busy thyself with all thy might to make an interest in his Son, and he will willingly be thy Saviour, for he must become thine before his Father can be the object of thy hope (John 3:36). He that hath the Son, hath the Father, but contrariwise, he that hath not him has neither (2 John 9). (4.) Stay not in some transient comforts, but abide restless till thou seest an union betwixt thee and this Blessed One; to wit, that he is a root, and thou a branch; that he is head, and thou a member. And then shalt thou know that the case is so between thee and him, when grace and his Spirit has made thee to lay the whole stress of thy justification upon him and has subdued thy heart and mind to be 'one spirit' with him (Rom 4:4,5; 1 Cor 6:17). (5.) This done, hope thou in God, for he is become thy hope, that is, the object of it. And for thy encouragement so to do, consider that he is able to bear up thy heart, and has said he will do it, as to this very thing, to all those that thus hope in him. 'Be of good courage and he shall strengthen thine heart,' all ye that hope in the Lord (Psa 31:24). It is manifest, as was said before, that many difficulties lie in the way of hoping; but God will make those difficulties easy, by strengthening the heart of him that hopeth, to hope. He has a way to do that, which no creature can hinder, by the blessed work of his Holy Spirit. He can show us he loves us, that he may encourage our hope. And as he can work in us for our encouragement, so he can and will, as was said before, himself, in his time, answer our hope, by becoming our hope himself. 'The Lord shall be the hope of his people, and the strength of the children of Israel' (Joel 3:16).

His faithfulness also is a great encouragement to his, to hope for the accomplishment of all that he hath promised unto his people. 'Hath he said it, and shall he not make it good?' When he promised to bring Israel into the land of Canaan, he accomplished it to a tittle. 'There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass' (Josh 21:45, 23:14). Also what he with his mouth had promised to David, with his hand he fulfilled to Solomon in the view of all the thousands of Israel (1 Kings 8:22-24; 2 Chron 6:7-10).

[Third. The persons who are concerned in the management of this duty of hope.]

I will omit making mention again of the encouragements spoken of before, and shall now come to the third thing specified in this part of the text, to wit, to show more distinctly, who, and what particular persons they are, who are concerned in this exhortation to hope.

They are put, as you see, under this general term Israel; 'Let Israel hope in the Lord.' And, 'He shall save Israel from all his troubles.' Israel is to be taken three ways, in the Scripture. 1. For such that are Israel after the flesh. 2. For such as are such neither after the flesh nor the Spirit; but in their own fancies and carnal imaginations only. 3. For such as are Israel after God, or the Spirit.

1. Israel is to be taken for those that are such after the flesh; that is, for those that sprang from the loins of Jacob, and are called, 'Israel after the flesh, the children of the flesh.' Now these, as such, are not the persons interested in this exhortation, for by the flesh comes no true spiritual and eternal grace (Rom 9:6-8; 2 Cor 1:10-18). Men are not within the bounds of the promise of eternal life, as they are the children of the flesh, either in the more gross or more refined sense (Phil 3:4-6). Jacob was as spiritual a father as any HE, I suppose that now professeth the gospel; but his spiritualness could not convey down to this children, that were such only after the flesh, that spirit and grace that causeth sound conversion, and salvation by Jesus Christ. Hence Paul counts it a carnal thing to glory in this; and tells us plainly, If he had heretofore known Christ thus, that is, to have been his brother or kinsman, according to the flesh, or after that, he would henceforth know him, that is, so, 'no more' (2 Cor 5:16-18). For though the children of Israel be as the sand of the sea, yet not that multitude, but the remnant that the Lord hath chosen and shall call, shall be saved (Rom 9:27; Joel 2:32). This, therefore, is as an arrow against the face of that false doctrine that the Jews leaned upon, to wit, that they were in the state of grace, and everlasting favour of God, because the children and offspring of Abraham, Isaac, and Jacob. But,

2. Israel may be taken for such as are neither so after the flesh, nor the Spirit, but in their own fancy and imagination only. And such I take to be all those that you read of in Revelation 2:9 which said 'they were Jews, and were not,' 'but did lie' (3:9).

These I take to be those carnal gospellers,[15] that from among the Gentiles pretended themselves to be Jews inwardly, whose circumcision is that of the heart in the spirit, when they were such only in their own fancies and conceits, and made their profession out as a lie (Rom 2:28,29). Abundance of these there are at this day in the world; men who know neither the Father, nor the Son, nor anything of the way of the Spirit, in the work of regeneration; and yet presume to say, 'They are Jews'; that is, truly and spiritually the seed of Abraham, Isaac, and Jacob. 'For' now, 'he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit,--whose praise is not of men, but of God.' And although it may please some now to say, as they of old said to them of the captivity, 'We seek your God as ye do' (Ezra 4:2); yet at last it will be found, that as they, such have 'no portion, nor right, nor memorial, in Jerusalem' (Neh 2:20). And I would from hence caution all to take heed of presuming to count themselves Jews, unless they have a substantial ground so to do. For to do this without a good bottom, makes all our profession a lie; and not only so, but it hindereth us of a sight of a want of an interest in Jesus Christ, without which we cannot be saved; yea, such an one is the great self-deceiver, and so the worst deceiver of all: for he that deceives his own self, his own heart, is a deceiver in the worst sense; nor can any disappointment be like unto that which casts away soul and body at once (James 1:22,26). O slender thread! that a man should think, that because he fancieth himself 'an Israelite indeed,' that therefore he shall go for such an one in the day of judgment; or that he shall be able to cheat God with a pitiful say-so!

3. But the Israel under consideration in the text, is Israel after God, or the Spirit; hence they are called 'the Israel of God,' because they are made so of him, not by generation, nor by fancy, but by Divine power (Can 6:16). And thus was the first of this name made so, 'Thy name shall be called no more Jacob but Israel' (Gen 32:28). This then is the man concerned in the text, 'Let Israel hope in the Lord'; to wit, Israel that is so of God's making, and of God's allowance: for men are not debarred from calling themselves after this most godly name, provided they are so indeed; all that is dangerous is, when men shall think this privilege comes by carnal generation, or that their fancying of themselves to be such will bear them out in the day of judgment. Otherwise, if men become the true servants of God by Christ, they have, as I said, an allowance so to subscribe themselves. 'One shall say, I am the Lord's and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel' (Isa 44:5). But then, for the further describing of such, they must be men of circumcised and tender hearts; they must be such 'which worship God in the spirit, and that rejoice in Christ Jesus, and that have no confidence in the flesh' (Phil 3:3), for these are the Nathaniels, the Israelites indeed in whom there is no guile (John 1:47), and these are they that are intended in the exhortation, when he saith, 'Let Israel hope in the Lord.'

For these are formed for that very end, that they might hope in the Lord; yea, the word and testament are given to them for this purpose (Psa 78:5-7). These are prisoners of hope all the time they are in the state of nature, even as the whole creation is subjected under hope, all the time of its bondage, by the sin and villainy of man; and unto them it shall be said, in the dispensation of the fullness of time, 'Turn you to the strong hold, ye prisoners of hope' (Zech 9:12); as certainly as that which is called the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God (Rom 8:18-21). Only here, as I said before, let all men have a care in this thing: this is the pinnacle, the point; he that is right here, is right in all that is necessary to salvation; but he that misses here, can by no means be right anywhere to his soul's advantage in the other world.

[Improvement.] If I should a little improve the text where this title is first given to man, and show the posture he was in when it was said to him, 'Thy name shall be called Israel'; and should also debate upon the cause or ground of that, 'An Israelite indeed,' thou mightest not repent it who shall read it; and therefore a few words to each.

1. When Jacob received the name of Israel, he was found wrestling with the angel; yea, and so resolved a wrestler was he, that he purposed, now he had begun, not to give out without a blessing, 'I will not let thee go,' said he, 'except thou bless me' (Gen 32:26). Discouragements he had while he wrestled with him, to have left off, before he obtained his desire; for the angel bid him leave off; 'let me go,' said he. He had wrestled all night, and had not prevailed; and now the day brake upon him, and consequently his discouragement was like to be the greater, for that now the majesty and terribleness of him with whom he wrestled would be seen more apparently; but this did not discourage him: besides, he lost the use of a limb as he wrestled with him; yet all would not put this Israel out. Pray he did, and pray he would, and nothing should make him leave off prayer, until he had obtained, and therefore he was called 'Israel.' 'For as a prince hast thou power with God and with men, and hast prevailed' (Gen 32:28,30). A wrestling spirit of prayer is a demonstration of an Israel of God; this Jacob had, this he made use of, and by this he obtained the name of 'Israel.' A wrestling spirit of prayer in straits, difficulties, and distresses; a wrestling spirit of prayer when alone in private, in the night, when none eye seeth but God's then to be at it, then to lay hold of God, then to wrestle, to hold fast, and not to give over until the blessing is obtained, is a sign of one that is an Israel of God.

2. 'Behold an Israelite indeed, in whom is no guile' (John 1:47). This was the testimony of the Lord Jesus concerning Nathaniel (v 46). Nathaniel was persuaded by Philip to come to Jesus, and as he was coming, Jesus saith to the rest of the disciples concerning him, 'Behold an Israelite indeed, in whom is no guile.' Then said Nathaniel to Jesus, 'Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree I saw thee' (v 15). Nathaniel, as Jacob, was at prayer, at prayer alone under the fig-tree, wrestling in prayer, for what no man can certainly tell, but probably for the Messias, or for the revelation of him: for the seeing Jews were convinced that the time of the promise was out; and all men were in expectation concerning John, whether he might not be he (Luke 3:15). But Nathaniel was under the fig-tree, alone with God, to inquire of him, and that with great earnestness and sincerity; else the Lord Jesus would not thus have excused him of hypocrisy, and justified his action as he did, concluding from what he did there that he was a true son of Jacob; and ought, as he, to have his name changed from what his parents gave him, to this given him of Christ, 'An Israelite indeed.' Wherefore, from both these places, it is apparent, that a wrestling spirit of prayer, in private, is one of the best signs that this or that man or woman is of Israel; and, consequently, such who are within the compass of the exhortation here, saying, 'Let Israel hope in the Lord.' I say, it is this wrestling spirit of prayer with God alone; for as for that of public prayer, though I will not condemn it, it gives not ground for this character, notwithstanding all the flourishes and excellencies that may therein appear. I am not insensible what pride, what hypocrisy, what pretences, what self-seekings of commendations and applause, may be countenanced by those concerned in, or that make public prayers; and how little thought or savour of God may be in all so said; but this closet, night, or alone prayer, is of another stamp, and attended, at least so I judge, with that sense, those desires, that simplicity, and those strugglings, wherewith that in public is not.[16] Nay, I think verily a man cannot addict himself to these most solemn retirements, without some of Jacob's and Nathaniel's sense and sincerity, wrestlings and restlessness for mercy; wherefore, laying aside all other, I shall abide by this, That the man that is as I have here described, is not an Israelite of the flesh, nor one so only in his fancy or imagination, but one made so of God; one that is called a child of promise, and one to whom this exhortation doth belong: 'Let Israel hope in the Lord'; to wit, they that serve God by prayer day and night (Luke 2:37; Acts 26:5-7). These, I say, are Israel, the Israel of God, and let these hope in the Lord, from now, 'henceforth, and for ever' (Psa 131:3).

[SECOND. The manner by which the exhortation is expressed.]

Having thus briefly touched upon those three things that are contained in the matter of the exhortation, I now come to speak a word to the manner of praises by which the exhortation is presented to us, 'Let Israel hope'; he doth not say, Israel hath hoped; Israel did hope; or Israel can hope, but 'let Israel hope in the Lord.' 'Let' is a word very copious, and sometimes signifies this, and sometimes that, even according as the nature or reason of the thing under debate, or to be expressed, will with truth and advantage bear. Let him hope,

First. Sometimes 'let' is equivalent to a command; 'Let every soul be subject to the higher powers,' this is a command. 'Let all things be done decently and in order,' this also is a command. So here, 'Let Israel hope,' this also is a command; and so enjoins a duty upon Israel; for why, since they seek for mercy, should they not have it; now a command lays a very strong obligation upon a man to do this or another duty. 'He commandeth all men every where to repent'; but Israel only to hope in his mercy. Now take the exhortation and convert it into a commandment, and it showeth us, (1.) in what good earnest God offers his mercy to his Israel; he commands them to hope in him, as he is and will be so to them. (2.) It supposes an impediment in Israel, as to the faculty of receiving or hoping in God for mercy; we that would have God be merciful, we that cry and pray to him to show us mercy, have yet that weakness and impediment in our faith, which greatly hindereth us from a steadfast hoping in the Lord for mercy. (3.) It suggesteth also, that Israel SINS, if he hopeth not in God, God would not that all should attempt to hope, because they have no faith; for he is for having of them first believe, knowing that it is in vain to think of hoping, until they have believed; but Israel has believed, and therefore God has commanded them to hope, and they sin if they obey him not in this, as in all other duties. He commands thee, I say, since thou hast believed in his Son, to hope, that is, to expect to see his face in the next world with joy and comfort; this is hoping, this is thy duty, this God commands thee.

Second. As this word 'let' is sometimes equivalent to a command, so it is expressed sometimes also to show a grant, leave, or license, to do a thing: such are these that follow, 'Let us come boldly to the throne of grace' (Heb 4:6). 'Let us draw near with a true heart' (ch 10). 'Let us hold fast the profession of our faith without wavering' (vv 22,23). Here also this manner of expressing the thing may be taken in the same sense, to wit, to show that Israel has a grant, a leave, a license, to trust in the Lord. And O! what a privilege is this, but who believes it? And yet as truly as God has granted to Jacob, to Israel, repentance unto life, and by that means has made him fly for refuge, to lay hold of Christ set before him as a justifier; so has he granted him leave and license to trust in him for ever, and to hope for his favour in the next world.

And if you take the word in this sense, to wit, for a grant, leave, or license, to hope in God; then (1.) This shows how liberal God is of himself, and things, to Israel. Let Israel hope in me, trust to me, expect good things at my hand; I give him leave and license to do it. Let him live in a full expectation of being with me, and with my Son in glory; I give him leave to do so; he has license from me to do so. (2.) Understand the word thus, and it shows us with what boldness and confidence God would have us hope in him. They that have leave and license to do a thing, may do it with confidence and boldness, without misgivings and reluctance of mind; this is our privilege; we may live in a full assurance of hope unto the end, we may hope perfectly to the end, we have leave, license, and a grant to do it. (3.) Understand the word thus, and it also shows you how muddy, how dark those of Israel are, and how little they are acquainted with the goodness of their God, who stand shrinking at his door like beggars, and dare not in a godly sort be bold, with his mercy. Wherefore standest thou thus with thy Ifs and thy O-buts, O thou poor benighted Israelite. Wherefore puttest thou thy hand in thy bosom, as being afraid to touch the hem of the garment of the Lord? Thou hast a leave, a grant, a license, to hope for good to come, thy Lord himself has given it to thee, saying, 'LET Israel hope in the Lord.'

Third. This word 'let' is also sometimes used by way of rebuke and snub; 'Let her alone, for her soul is vexed' (2 Kings 4:27). 'Let her alone, why trouble ye her?' (Mark 14:6). 'Refrain from these men, and let them alone' (Acts 5:38). And it may also so be taken here. But if so, then it implies, that God in this exhortation rebuketh those evil instruments, those fallen angels, with all others that attempt to hinder us in the exercise of this duty. As Boaz said to his servants, when Ruth was to glean in his field, 'let her glean even among the sheaves, and reproach her not' (Ruth 2:15,16). We have indeed those that continually endeavour to hinder us of living in the full assurance of hope, as to being with God and with Christ in glory: but here is a rebuke for such, 'Let Israel hope in the Lord.' And it shows us, 1. That what suggestions come from Satan to make us that are Israelites to doubt, come not for that end, by virtue of any commission that he hath from God. God has rebuked him in the text, and you may see it also elsewhere. These temptations, therefore, are rather forged of malice, and of despite to our faith and hope; and so should be accounted by us (Zech 1:1-3). 2. This shows us also that we should take heed of crediting of that which comes unto us to hinder our hope in the Lord; lest we take part with Satan, while God rebuketh him, and countenanceth that which fights against the grace of God in us. 3. It shows us also that as faith, so hope, cannot be maintained with great difficulty, and that we should endeavour to maintain it, and hope through every difficulty.

Fourth. This word 'LET' is sometimes used by way of request or intreaty. 'I pray thee, LET Tamar my sister come' (2 Sam 13:6). 'LET it be granted to the Jews to do,' &c. (Esth 9:13). And if it be so to be taken here, or if in the best sense this interpretation of it may here be admitted, the consideration thereof is amazing; for then it is all one as if God by the mouth of his servant, the penman of this psalm, did intreat us to hope in him. And why this may not be implied here, as well as expressed elsewhere, I know not. 'God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God' (2 Cor 5:20). Why should God beseech us to reconcile to him, but that we might hope in him? and if it be thus taken here, it shows, 1. The great condescension of God, in that he doth not only hold out to us the advantages of hoping in God, but desires that we should hope, that we might indeed be partakers of those advantages. 2. It teaches us also humility, and that always in the acts of faith and hope we should mix blushing, and shame, with our joy and rejoicing. Kiss the ground, sinner; put 'thy mouth in the dust, if so be there may be hope' (Lam 3:29).

Fifth. And lastly, This word is used sometimes by way of caution. 'Let him that thinketh he standeth, take heed lest he fall' (1 Cor 10:12). 'Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it' (Heb 4:1), and if it should be so taken here, then, 1. This shows us the evil of despair, and that we at times are incident to it; our daily weaknesses, our fresh guilt, our often decays, our aptness to forget the goodness of God, are direct tendencies unto this evil, of which we should be aware; for it robs God of his glory, and us of our comfort, and gratifies none but the devil and unbelief. 2. It showeth us that despair is a fall, a falling down from our liberty; our liberty is to hope; it is our portion from God; for he hath said that himself will be the hope of his people. To do the contrary, is therefore a falling from God, a departing from God through an evil heart of unbelief. It is the greatest folly in the world for an Israelite to despair; 'Why sayest thou, O Jacob, and speakest, O Israel. My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not? There is no searching of his understanding. He giveth power to the faint; and to them that have no might, he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon,' that is, hope in, 'the Lord, shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint' (Isa 40:27-31).

[THIRD. Inferences from the exhortation.]

Now we come to those inferences that do naturally flow from this exhortation, and they are in number four.

First. That hope and the exercise of it, is as necessary in its place, as faith, and the exercise of it. All will grant that there is need of a daily exercise of faith; and we are bid to hope unto the end, because hope is the grace that relieveth the soul when dark and weary. Hope is as the bottle to the faint and sinking spirit. Hope calls upon the soul not to forget how far it is arrived in its progress towards heaven. Hope will point and show it the gate afar off; and therefore it is called the hope of salvation. Hope exerciseth itself upon God.

1. By those mistakes that the soul hath formerly been guilty of, with reference to the judgment that it hath made of God, and of his dealings with it. And this is an excellent virtue. 'I said,' once says the church, that 'my hope is perished from the Lord,' but I was deceived; 'this I recall to my mind, therefore have I hope'; that is, why, if I give way to such distrusting thoughts, may I not be wrong again? (Lam 3:18-21). Therefore will I hope! This virtue is that which belongs to this grace only; for this and this only is it that can turn unbelief and doubts to advantage. 'I said in my haste,' said David, 'I am cut off from before thine eyes'; nevertheless I was mistaken; 'thou heardest the voice of my supplications when I cried unto thee' (Psa 31:22). And what use doth he make of this? Why, an exhortation to all good men to hope, and to take advantage to hope from the same mistakes. I think I am cast off from God, says the soul; so thou thoughtest afore, says memory, but thou wast mistaken then, and why not the like again? and therefore will I hope. When I had concluded that God would never come near me more, yet after that he came to me again, and as I was then, so I am now; therefore will I hope.

2. True hope, in the right exercise of it upon God, makes no stick at weakness or darkness; but rather worketh up the soul to some stay, by these. Thus Abraham's hope wrought by his weakness (Rom 4). And so Paul, when I am weak, then I am strong; I will most gladly therefore rejoice in mine infirmities (2 Cor 12). But this cannot be done where there is no hope, nor but by hope: for it is hope, and the exercise of it, that can say, Now I expect that God should bring good out of all this. And as for the dark, it is its element to act in that: 'But hope that is seen is not hope' (Rom 8:24). But we must hope for that we see not. So David, 'Why art thou cast down, O my soul? hope thou in God.' Christians have no reason to mistrust the goodness of God, because of their weakness, &c. 'I had fainted unless I had believed to see' (Psa 27:13). By believing there, he means hoping to see, as the exhortation drawn from thence doth import.

3. Hope will make use of our calling, to support the soul, and to help it, by that, to exercise itself in a way of expectation of good from God. Hence the apostle prays for the Ephesians, that they may be made to see what is 'the hope of their calling'; that is, what good that is which by their calling they have ground to hope is laid up in heaven, and to be brought unto them at the appearance of Jesus Christ (Eph 1:17,18). For thus the soul by this grace of hope will reason about this matter: God has called me; surely it is to a feast. God has called me to the fellowship of his Son, surely it is that I may be with him in the next world. God has given me the spirit of faith and prayer; surely it is that I might hope for what I believe is, and wait for what I pray for. God his given me some tastes already; surely it is to encourage me to hope that he purposeth to bring me into the rich fruition of the whole.

4. Hope will exercise itself upon God by those breakings wherewith he breaketh his people for their sins. 'The valley of Achor' must be given 'for a door of hope' (Hosea 2:15). The valley of Achor; what is that? Why, the place where Achan was stoned for his wickedness, and the place where all Israel was afflicted for the same (Josh 7). I say, hope can gather by this, that God has a love to the soul; for when God hateth a man he chastiseth him not for his trespasses.[17] 'If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons' (Heb 12:8). Hence Moses tells Israel, that when the hand of God was upon them for their sins, they should consider in their heart, 'that as a man chasteneth his son, so the Lord thy God chasteneth thee' (Deut 8:5). And why thus consider, but that a door might be opened for hope to exercise itself upon God by this? This is that also that is intended in Paul to the Corinthians, 'When we are judged we are chastened of the Lord, that we should not be condemned with the world' (1 Cor 11:32). Is not here a door of hope? And why a door of hope, but that by it, God's people, when afflicted, should go out by it from despair by hope?

[Second.] But it is to be inferred, secondly, That the exercise of hope upon God is very delightful to him: else he would not have commanded and granted us a liberty to hope, and have snibbed those that would hinder. 'Behold, the eye of the Lord is upon them that fear him; upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine' (Psa 33:18,19). That God is much delighted in the exercise of this grace, is evident, because of the preparation that he has made for this grace, wherewith to exercise itself. 'For whatsoever things were writ aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope' (Rom 15:4). Mark, the whole history of the Bible, with the relation of the wonderful works of God with his people from the beginning of the world, are written for this very purpose, that we, by considering and comparing, by patience and comfort of them, might have hope. The Bible is the scaffold or stage that God has builded for hope to play his part upon in this world. It is therefore a thing very delightful to God to see hope rightly given its colour before him; hence he is said, 'to laugh at the trial of the innocent' (Job 9:23). Why at his trial? Because his trial puts him upon the exercise of hope: for then indeed there is work for hope, when trials are sharp upon us. But why is God so delighted in the exercise of this grace of hope?

1. Because hope is a head-grace and governing. There are several lusts in the soul that cannot be mastered, if hope be not in exercise; especially if the soul be in great and sore trials. There is peevishness and impatience, there is fear and despair, there is doubting and misconstruing of God's present hand; and all these become masters, if hope be not stirring; nor can any grace besides put a stop to their tumultuous raging in the soul. But now hope in God makes them all hush, takes away the occasion of their working, and lays the soul at the foot of God. 'Surely,' saith the Psalmist, 'I have behaved and quieted myself as a child that is weaned of his mother, my soul is even as a weaned child.' But how came he to bring his soul into so good a temper? Why, that is gathered by the exhortation following, 'Let Israel hope in the Lord from henceforth and for ever' (Psa 131:2,3). It was by hoping in the Lord that he quieted his soul, and all its unruly sinful passions.

2. As hope quasheth and quieteth sinful passions, so it putteth into order some graces that cannot be put into order without it: as patience, meekness, silence, and long-suffering, and the like. These are all in a day of trial out of place, order, and exercise, where hope forbeareth to work. I never saw a distrusting man, a patient man, a quiet man, a silent man, and a meek man, under the hand of God, except he was 'dead in sin' at the time. But we are not now talking of such. But now let a man hope in the Lord, and he presently concludes this affliction is for my good, a sign God loves me, and that which will work out for me a far more and exceeding and eternal weight of glory; and so it puts the graces of the soul into order (Luke 21:19). Wherefore patience, by which a man is bid to possess or keep his soul under the cross, is called 'the patience of hope' (1 Thess 1:3). So in another place, when he would have the church patient in tribulation, and continue instant in prayer, he bids them 'rejoice in hope,' knowing that the other could not be done without it (Rom 12:12).

3. God takes much delight in the exercise of hope, because it construeth all God's dispensations, at present, towards it, for the best: 'When he hath tried me I shall come forth like gold' (Job 23:10). This is the language of hope. God, saith the soul, is doing of me good, making of me better, refining of my inward man. Take a professor that is without hope, and either he suffereth affliction of pride and ostentation, or else he picks a quarrel with God and throws up all. For he thinks that God is about to undo him; but hope construeth all to the best, and admits no such unruly passions to carry the man away.

4. Therefore hope makes the man, be the trials what they will, to keep still close to the way and path of God. 'My foot,' said hoping Job, 'hath held his steps, his way have I kept and not declined, neither have I gone back from the commandment of his lips' (Job 23:11,12). And again, 'Our heart is not turned back, neither have our steps declined from thy way: though thou hast sore broken us in the place of dragons, and covered us with the shadow of death' (Psa 44:18,19). But how came they thus patiently to endure? Why, they by hope put patience and prayer into exercise. They knew that their God was as it were but asleep, and that in his time he would arise for their help; and when he did arise he would certainly deliver. Thus is this psalm applied by Paul (Rom 8).

[Third.] There is also inferred from this exhortation, that the hope of those that are not Israelites is not esteemed of God. 'Let Israel hope.' The words are exclusive, shutting out the rest. He doth not say, Let Amalek hope, let Babylon, or the Babylonians hope; but even in and by this exhortation shutteth out both the rest and their hope from his acceptance. This being concluded, it follows, that some may hope and not be the better for their hope. 'The hypocrite's hope shall perish' (Job 8:13); their hope shall be as the giving up of the ghost (11:20). 'For what is the hope of the hypocrite?' (27:8). Again, 'The hope of unjust men perisheth' (Prov 11:7). There is a hope that perisheth, both it and he that hoped with it together. The reasons are,

1. Because it floweth not from faith and experience, but rather from conceit and presumption. Hope, as I have told you, if it be right, cometh of faith, and is brought forth by experience: but the hope now under consideration is alone, and has no right original, and therefore not regarded. It is not the hope of God, but the hope of man; that is, it is not the hope of God's working, but the hope that standeth in natural abilities. 'Thou washest away the things which grow out of the dust of the earth, and thou destroyest the hope of man' (Job 14:19). Whatsoever in religious matters is but of a carnal and earthly existence, must be washed away, when the overflowing scourge shall at the end pass over the world (Isa 28:17-19).

2. Because the Lord's mercy is not the object of it. The worldly man makes gold, or an arm of flesh his hope; that is, the object of it, and so he despiseth God (Job 31:24; Jer 3:23). Or if he be a religious hypocrite, his hope terminates in his own doings: he trusteth, or hopeth, in himself, that he is righteous (Luke 18:9). All these things are abhorred of God, nor can he, with honour to his name, or in a compliance with his own eternal designs, give any countenance to such a hope as this.

3. This hope has no good effect on the heart and mind of him that hath it. It purifieth not the soul, it only holds fast a lie, and keeps a man in a circuit, at an infinite distance from waiting upon God.

4. This hope busieth all the powers of the soul about things that are of the world, or about those false objects on which it is pitched; even as the spider diligently worketh in her web--unto which also this hope is compared--in vain. This hope will bring that man that has it, and exercises it, to heaven, when leviathan is pulled out of the sea with a hook; or when his jaw is bored through with a thorn: but as he that thinks to do this, hopeth in vain; so, even so, will the hope of the other be as unsuccessful; 'So are the paths of all that forget God, and the hypocrite's hope shall perish; whose hope shall be cut off, and whose trust shall be a spider's web. He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure' (Job 8:13-15, 41:1-9). This is the hope that is not esteemed of God, nor the persons that have it, preferred by him a whit before their own dung (Job 20:4-8).

[Fourth.] There is also inferred from these words, That Israel himself is subject to swerve in his soul about the object of hope. For this text is to him as a command and grant, so an instruction by which he is to be informed, how and upon whom to set his hope. That Israel is apt to swerve as to the object of his hope, is evident, for that so much ado is made by the prophets to keep him upon his God; in that so many laws and statutes are made to direct him to set his hope in God: and also by his own confession (Psa 78:7; Jer 3:23-25; Lam 4:17). The fears also and the murmurings and the faintings that attend the godly in this life, do put the truth of this inference out of doubt. It is true, the apostle said, that he had the sentence of death in himself, that he might not trust or hope in himself, but in God that raiseth the dead. But this was an high pitch; Israel is not always here; there are many things that hinder. (1.) The imperfection of our graces. There is no grace perfected in the godly. Now it is incident to things defective, to be wanting in their course. Faith is not perfect; and hence the sensible Christian feels what follows: love is not perfect, and we see what follows; and so of hope and every other grace; their imperfection makes them stagger. 2. Israel is not yet beyond temptations. There is a deal to attend him with temptations, and he has a soul so disabled by sin, that at all times he cannot fix on God that made him, but is apt to be turned aside to lying vanities: the very thing that Jonah was ensnared with (2:8).

3. The promising helps that seem to be in other things, are great hindrances to a steady fixing, by hope, on God; there are good frames of heart, enlargements in duties, with other the like, that have through the darkness, and the legality of our spirits been great hindrances to Israel. Not that their natural tendency is to turn us aside; but our corrupt reason getting the upper hand, and bearing the stroke in judgment, converts our minds and consciences to the making of wrong conclusions upon them. 4. Besides, as the mind and conscience, by reason, is oft deluded to draw these wrong conclusions upon our good frames of heart, to the removing of our hope from the right object unto them; so by like reason, are we turned by unwholesome doctrines, and a carnal understanding of the Word, to the very same thing: 'cisterns, broken cisterns that can hold no water,' Israel, even God's people, are apt to make unto themselves to the forsaking of their God (Jer 2:11-13).

Thus have I gone through the first part of the text, which consists of an exhortation to hope in the Lord. And have showed you, 1. The matter contained therein. 2. Something of the reason of the manner of the phrase. 3. And have drawn, as you see, some inferences from it.

[SECOND. THE REASON URGED TO ENFORCE THE EXHORTATION.]

I now come to the second part of the text, which is a reason urged to enforce the exhortation, 'Let Israel hope in the Lord.' Why? 'For with the Lord there is mercy.' There is the reason, let him hope, for there is mercy; let him hope in the Lord, for with him there is mercy. The reason is full and suitable. For what is the ground of despair, but a conceit that sin has shut the soul out of all interest in happiness? and what is the reason of that, but a persuasion that there is no help for him in God? Besides, could God do all but show mercy, yet the belief of that ability would not be a reason sufficient to encourage the soul to hope in God. For the block SIN, which cannot be removed but by mercy, still lies in the way. The reason therefore is full and suitable, having naturally an enforcement in it, to the exhortation. And,

First. To touch upon the reason in a way general, and then [Second] to come to it more particularly. 'Let Israel hope in the Lord, for with the Lord there is mercy,' mercy to be bestowed, mercy designed to be bestowed.

1. Mercy to be bestowed. This must be the meaning. What if a man has never so much gold or silver, or food, or raiment: yet if he has none to communicate, what is the distressed, or those in want, the better? What if there be mercy with God, yet if he has none to bestow, what force is there in the exhortation, or what shall Israel, if he hopeth, be the better. But God has mercy to bestow, to give. 'He saith on this wise, I will give you the sure mercies of David' (Acts 13:34). And again, 'The Lord give mercy unto the house of Onesiphorus' (2 Tim 1:16). Now then, here lies the encouragement. The Lord has mercy to give; he has not given away ALL his mercy; his mercy is not clean gone for ever (Psa 77:8). He has mercy yet to give away, yet to bestow upon his Israel. 'Let Israel hope in the Lord, for with the Lord there is mercy.'

2. As there is with God mercy to be bestowed, so there is mercy designed to be bestowed or given to Israel. Some men lay by what they mean to give away, and put that in a bag by itself, saying, This I design to give away, this I purpose to bestow upon the poor. Thus God; he designeth mercy for his people (Dan 9:4). Hence the mercy that God's Israel are said to be partakers of, is a mercy kept for them. And 'thou, O God, hast prepared of thy goodness for the poor,' and laid up for them (Psa 68:10). This is excellent and is true, 'Let Israel hope in the Lord, for there is with him mercy,' kept, prepared, and laid up for them! (Psa 61:7). When God designs the bestowing of mercy, we may well hope to be partakers (Psa 31:19). The poor will go merrily to weddings and funerals, and hope for an alms all the way they go, when they come to understand that there is so much kept, prepared, and laid up for them by the bridegroom, &c.[18] But 'He keepeth mercy for thousands!' (Exo 34:7).

3. As God has mercies to bestow, and as he has designed to bestow them, so those mercies are no fragments or the leavings of others: but mercies that are full and complete to do for thee, what thou wantest, wouldst have, or canst desire. As I may so say, God has his bags that were never yet untied, never yet broken up, but laid by him through a thousand generations, for those that he commands to hope in his mercy. As Samuel kept the shoulder for Saul, and as God brake up that decreed place for the sea, so hath he set apart, and will break up his mercy for his people: mercy and grace that he gave us before we had a being, is the mercy designed for Israel (2 Tim 1:9). Whole mercies are allotted to us; however, mercy sufficient (1 Sam 9:23-24; Job 38:10). But to be a little more distinct.

[Second, particularly.] I find that the goodness of God to his people is diversely expressed in his word: sometimes by the word grace; sometimes by the word love; and sometimes by the word mercy; even as our badness against him is called iniquity, transgression, and sin. When it is expressed by that word 'grace,' then it is to show that what he doth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word 'love,' then it is to show us that his affection was and is in what he doth, and that he doth what he doth for us, with complacency and delight. But when it is set forth to us under the notion of 'mercy,' then it bespeaks us to be in a state both wretched and miserable, and that his bowels and compassions yearn over us in this our fearful plight. Now, the Holy Ghost chooseth--as it should seem--in this place, to present us with that goodness that is in God's heart towards us, rather under the term of mercy; for that, as I said before, it so presenteth us with our misery, and his pity and compassion; and because it best pleaseth us when we apprehend God in Christ as one that has the love of compassion and pity for us. Hence we are often presented with God's goodness to us to cause us to hope, under the name of pity and compassion. 'In his pity he redeemed them,' and 'like as a father pitieth his children, so the Lord pitieth them that fear him' (Isa 63:9; Psa 103:13). 'The Lord is very pitiful and of tender mercy,' he also is gracious and 'full of compassion' (James 5:11; Psa 78:38). 'Thou, O Lord, art a God full of compassion,' and thy 'compassions fail not' (Psa 86:15, 111:4; Lam 3:22).

The words being thus briefly touched upon, I shall come to treat of two things. FIRST, more distinctly, I shall show you what kind of mercy is with the Lord, as a reason to encourage Israel to hope. SECONDLY, And then shall show what is to be inferred from this reason, 'Let Israel hope in the Lord, for with the Lord there is mercy.'

[FIRST, The kind of mercy that Israel is to hope for.]

First, 'With him there is TENDER MERCY, and therefore let Israel hope' (Psa 25:6, 103:4, 119:156). Tender mercy is mercy in mercy, and that which Israel of old had in high estimation, cried much for, and chose that God would deal with their souls by that. 'Withhold not thou thy tender mercies from me,' said David, and 'according unto the multitude of thy tender mercies blot out my transgressions' (Psa 40:11, 51:1). And again, 'Let thy tender mercies come unto me, that I may live' (Psa 119:77). Now of this sort of mercies God has a great many, a multitude to bestow upon his people. And they are thus mentioned by the word, to cause us to hope in him. And is not this alluring, is not this enticing to the Israel of God to hope, when the object of their hope is a God 'very pitiful, and of tender mercy?' Yea, a God whose tender mercies are great and many. There are two things that this word tender mercy importeth. 1. The first is, that sin will put a believer, if he giveth way thereto, into a very miserable condition. 2. That God would have them hope, that though sin may have brought any of them into this condition, the Lord will restore them with much pity and compassion. 'Let Israel hope in the Lord,' for with the Lord there is mercy, tender mercy.

1. For the first of these, That sin will put a believer, if he gives way thereto, into a very miserable condition, and that upon a double account. (1.) For that it will bring him into fears of damnation. (2.) In that it will make his soul to be much pained under those fears.

We will wave the first, and come to the second of these. The pains that guilt will make, when it wounds the conscience, none knows but those to whom sin is applied by the Spirit of God, in the law. Yet all may read of it in the experience of the godly; where this pain is compared to a wound in the flesh, to fire in the bones, to the putting of bones out of joint, and the breaking of them asunder (Psa 38:3,5,7,8, 102:3, 22:14; Lam 1:13, 3:4). He that knows what wounds and broken bones are, knows them to be painful things. And he that knows what misery sin will bring the soul into with its guilt, will conclude the one comes no whit short of the other. But now he that hath these wounds, and also these broken bones, the very thoughts of a man that can cure, and of a bonesetter, will make him afraid, yea, quake for fear; especially if he knows that though he has skill, he has a hard heart, and fingers that are like iron. He that handleth a wound, had need have fingers like feathers or down; to be sure the patient wisheth they were! Tenderness is a thing of great worth to such; and such men are much inquired after by such; yea, their tenderness is an invitation to such to seek after them. And the thing is true in spirituals (Isa 42:3). Wherefore David cried, as I said before, 'Have mercy upon me, O God! according unto the multitude of thy tender mercies, blot out my transgressions' (Psa 51:1). O handle me tenderly, Lord, handle me tenderly, cried David. O cure me, I beseech thee, and do it with thy tender mercy.

Now, answerable to this, the Lord is set forth to Israel, as one with whom is mercy, consequently tender mercy. Let Israel hope in the Lord, for with the Lord there is tender mercy. God therefore would have the wounded and bruised, and those whose pains may be compared to the pains and pangs of broken bones, to hope that he will restore them with much pity and compassion, or as you have it before, in pity and tender mercy. See how he promiseth to do it by the prophet. 'A bruised reed shall he not break; and the smoking flax shall he not quench' (Isa 42:3). See how tender he is in the action. 'When he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him' (Luke 10:33-35). Every circumstance is full of tenderness and compassion. See also how angry he maketh himself with those of his servants that handle the wounded or diseased without this tenderness; and how he catcheth them out of their hand, with a purpose to deal more gently with them himself. 'The diseased,' saith he, 'have ye not strengthened, neither have ye healed that which was sick; neither have ye bound up that which was broken; neither have ye brought again that which was driven away; neither have ye sought that which was lost; but with force and with cruelty have ye ruled them; therefore, ye shepherds, hear the words of the Lord: I will feed my flock, and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick' (Eze 34:4,7,15,16). Here is encouragement to hope, even according to the reason urged: 'Let Israel hope in the Lord; for with the Lord there is mercy,' tender mercy. Second. As with him is mercy tender, so there is with him mercy that is GREAT, for with him is great mercy. 'The Lord is long-suffering, and of great mercy' (Num 14:18). When tenderness accompanies want of skill, the defect is great; but when tenderness and great skill meet together, such a surgeon is a brave accomplished man. Besides, some are more plagued with the sense of the greatness of their sins than others are; the devil having placed or fixed the great sting there. These are driven by the greatness of sin into despairing thoughts, hotter than fire: these have the greatness of their sin betwixt God and them, like a great mountain; yea, they are like a cloud that darkeneth the sun and air.[19] This man stands under Cain's gibbet, and has the halter of Judas, to his own thinking, fastened about his neck.

And now, cries, he, 'GREAT mercy or NO mercy; for little mercy will do me no good'; such a poor creature thus expostulateth the case with God, 'Wilt thou show wonders to the dead? Shall the dead arise and praise thee?' (Psa 88:10). Lord, I have destroyed myself, can I live? My sins are more than the sands, can I live? Lord, every one of them are sins of the first rate, of the biggest size, of the blackest line, can I live? I never read that expression but once in all the whole Bible; 'For thy name's sake, O Lord, pardon mine iniquity, for it is great' (Psa 25:11). Not that there was but one man in Israel that had committed great iniquities, but because men that have so done, have rather inclined to despair, than to an argument so against the wind. If he had said, Pardon, for they are little, his reason had carried reason in it; but when he saith, Pardon, for they are great, he seems to stand like a man alone. This is the common language, 'if our transgressions be upon us, and we pine away in them, How should we then live?' (Eze 33:10). Or thus, 'Our bones are dried, and our hope is lost, and we are cut off for our parts' (Eze 37:11). Wherefore to such as these, good wishes, tender fingers, and compassion, without GREAT mercy, can do nothing. But behold, O thou man of Israel, thou talkest of great sins; answerable to this, the Scripture speaks of great mercy; and thy great sins are but the sins of a man, but these great mercies are the mercies of a God; yea, and thou art exhorted, even because there is mercy with him, therefore to trust thy soul with him, 'let Israel trust in the Lord; for with the Lord there is mercy,' great mercy. This therefore is a truth of singular consolation, that mercy is with the Lord, that tender mercy is with him, that great mercy is with him, both TENDER and GREAT. What would man have more? But,

Third. As great mercy is with the Lord to encourage us to hope, so this mercy that is great, is RICH. 'God is rich in mercy' (Eph 2:4). There is riches of goodness and riches of grace with him (Rom 2:4; Eph 1:7). Things may be great in quantity, and little of value; but the mercy of God is not so. We use to prize small things when great worth is in them; even a diamond as little as a pea, is preferred before a pebble, though as big as a camel. Why, here is rich mercy, sinner; here is mercy that is rich and full of virtue! a drop of it will cure a kingdom. 'Ah! but how much is there of it?' says the sinner. O, abundance, abundance! for so saith the text--'Let us fall now into the hand of the Lord, for his' rich 'mercies are great' (2 Sam 24:14). Some things are so rich, and of such virtue, that if they do but touch a man, if they do but come nigh a man, if a man doth but look upon them, they have a present operation upon him; but the very mentioning of mercy, yea, a very thought of it, has sometimes had that virtue in it as to cure a sin-sick soul. Here is virtuous mercy!

Indeed mercy, the best of mercies, are little worth to a self-righteous man, or a sinner fast asleep; we must not, therefore, make our esteems of mercy according to the judgment of the secure and heedless man, but according to the verdict of the Word; nay, though the awakened sinner, he that roareth for mercy all day long, by reason of the disquietness of his heart is the likeliest among sinful flesh, or as likely as another, to set a suitable estimate upon mercy; yet his verdict is not always to pass in this matter. None can know the riches of mercy to the full, but he that perfectly knoweth the evil of sin, the justice of God, all the errors of man, the torments of hell, and the sorrows that the Lord Jesus underwent, when mercy made him a reconciler of sinners to God. But this can be known by none but the God whose mercy it is. This is the pearl of great price.

The richness of mercy is seen in several things. It can save from sin, from great sin, from all sin (Titus 3:5; Matt 15:22,28). It can save a soul from the devil, from all devils (Matt 17:15,18). It can save a soul from hell, from all hells (Psa 116:3,5,6). It can hold us up in the midst of all weaknesses (Psa 94:18). It can deliver from eternal judgment (Rom 9:23). Yea, what is it that we have, or shall need, that this virtuous mercy cannot do for us: 'Let Israel hope in the Lord: for which the Lord is RICH mercy,' mercy full of virtue, and that can do great things.

Fourth. As the mercies that are with the Lord are tender, great, and rich, so there is a MULTITUDE of them, and they are called 'manifold,' there is a multitude of these rich and virtuous mercies (Psa 69:13; Rev 9:19). By multitude, I understand mercies of every sort or kind; mercies for this, and mercies for the other malady; mercies for every sickness, a salve for every sore. Some things that are rich and very full of virtue, have yet their excellency extending itself but to one, or two, or three things for help; and this is their leanness in the midst of their excellencies. But it is not thus with the mercy of God. Some things that are rich and virtuous, are yet so only but at certain seasons; for there are times in which they can do nothing. But it is not so with this tender, great, and rich mercy of God. There are some things, though rich, that are sparingly made use of. But it is not so with this mercy of God. There is a multitude of them; so if one will not another will. There is a multitude of them; so one or other of them is always in their season. There is a multitude of them; and therefore it must not be supposed that God is niggardly as to the communicating of them.

As they are called a multitude, so they are called mercies manifold. There is no single flower in God's gospel-garden, they are all double and treble; there is a wheel within a wheel, a blessing within a blessing, in all the mercies of God. Manifold; a man cannot receive one, but he receives many, many folded up, one within another. For instance,

1. If a man receiveth Christ, who is called God's tender mercy; why, he shall find in him all the promises, pardons, justifications, righteousnesses, and redemptions, that are requisite to make him stand clear before the justice of the law, in the sight of God, from sin (Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).

2. If a man receive the Spirit, he shall have as folded up in that, for this is the first unfolding itself, many, very many mercies (Ezra 1:4). He shall have the graces, the teachings, the sanctifications, the comforts, and the supports of the Spirit: When he saith in one place, 'He will give the Spirit,' he calleth that in another place, 'the good things' of God (Luke 11:13; Matt 7:11).

3. If a man receive the mercy of the resurrection of the body, and God's people shall assuredly receive that in its time, what a bundle of mercies will be received, as wrapt up in that? He will receive perfection, immortality, heaven, and glory; and what is folded up in these things, who can tell?

I name but these three, for many more might be added, to show you the plenteousness, as well as the virtuousness of the tender, great, and rich mercy of God. A multitude! There is converting mercy, there is preserving mercy, there is glorifying mercy: and how many mercies are folded up in every one of these mercies, none but God can tell. A multitude! There are mercies for the faithful followers of Christ, for those of his that backslide from him, and also for those that suffer for him; and what mercies will by these be found folded up in their mercies, they will better know when they come to heaven. A multitude of preventing mercies in afflictions, in disappointments, in cross providences, there are with God: and what mercies are folded up in these afflicting mercies, in these disappointing mercies, and in these merciful cross providences, must rest in the bosom of him to be revealed, who only is wonderful in counsel, and excellent in working. A multitude of common mercies; of every day's mercies, of every night's mercies, of mercies in relations, of mercies in food and raiment, and of mercies in what of these things there is; and who can number them? David said, He daily was loaded with God's benefits. And I believe, if, as we are bound, we should at all times return God thanks for all particular mercies, particularly, it would be a burden intolerable, and would kill us out of hand! (Psa 68:19). And all this is written, that Israel might hope in the Lord: 'Let Israel hope in the Lord; for with the Lord there is mercy.'

Fifth. As the mercies that are with the Lord are tender, great, rich, a multitude, and manifold; so they are mercies that DIMINISH NOT in the using, but that rather increase in the exercising of them. Hence it is said, grace aboundeth, and hath abounded unto many; and that God is able to make all grace abound towards us (Rom 5:15; 2 Cor 9:8; Eph 1:7,8). The grace of forgiveness I mean, wherein he hath abounded towards us. Now, to abound, is to flow, to multiply, to increase, to greaten, to be more and more; and of this nature is the mercy that is with the Lord; mercy that will abound and increase in the using. Hence he is said to pardon abundantly, to pardon and multiply to pardon: and, again, to exercise loving-kindness; to exercise it, that is, to draw it out to the length; to make the best advantage and improvement of every grain and quality of it (Isa 55:7; Jer 9;24). 'The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth' (Exo 34:6).

Mercy to a man under guilt, and fear of hell-fire, seems as a little, shrunk-up, or shrivelled thing; there appears no quantity in it. There is mercy, said Cain, but there is not enough; and he died under that conceit (Gen 4:13). Nor is it as to judgment and thought many times much better with the Israel of God. But behold when God sets mercy to work, it is like the cloud that at first was but like a man's hand, it increaseth until it hath covered the face of heaven. Many have found it thus, yea they have found it thus in their distress (1 Kings 18:41-44). Paul has this expression, 'The grace of our Lord was exceeding abundant,' that is, increased towards me exceedingly (1 Tim 1:13-15). And this is the cause of that change of thoughts that is wrought at last in the hearts of the tempted; at first they doubt, at last they hope; at first they despair, at last they rejoice; at first they quake, while they imagine how great their sins are, and how little the grace of God is; but at last they see such a greatness, such a largeness, such an abundance of increase, in this multiplying mercy of God, that with gladness of heart, for their first thoughts, they call themselves fools, and venture their souls, the next world, and their interest in it, upon this mercy of God.

I tell you, Sirs, you must not trust your own apprehensions nor judgments with the mercy of God; you do not know how he can cause it to abound; that which seems to be short and shrunk up to you, he can draw out, and cause to abound exceedingly. There is a breadth, and length, and depth, and height therein, when God will please to open it; that for the infiniteness can swallow up not only all thy sins, but all thy thoughts and imaginations, and that can also drown thee at last. 'Now unto him that is able,' 'as to mercy,' 'to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen!' (Eph 3:20,21). This, therefore, is a wonderful thing, and shall be wondered at to all eternity; that that river of mercy, that at first did seem to be but ankle deep, should so rise, and rise, and rise, that at last it became 'waters to swim in, a river that could not be passed over!' (Eze 47:3-5). Now all this is written, that Israel might hope. 'Let Israel hope in the Lord; for with the Lord there is mercy.'

Sixth. As there are with God mercies, tender, great, rich, a multitude, and mercy that abounds; so to encourage us to trust in him, there is mercy to COMPASS US ROUND ABOUT. 'Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about' (Psa 32:10). This is, therefore, the lot of the Israel of God, that they shall, they trusting in their God, be compassed with mercy round about. This is mercy to do for us in this world, that we may arrive safely in that world which is to come. Another text saith, 'For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield' (Psa 5:12). As with a shield. This compassing of them, therefore, is, to the end they may be defended and guarded from them that seek their hurt. When Elisha was in danger, by reason of the army of the Syrians, 'behold the mountain was full of horses and chariots of fire, round about him,' to deliver him (2 Kings 6:15-17). Round about on every side; or as David hath it, 'Thou shalt increase my greatness, and comfort me on every side' (Psa 71:21). 'I will encamp about mine house,' saith God, 'because of the army, because of him that passeth by, and him that returneth' (Zech 9:1).

This, therefore, is the reason why, notwithstanding all our weaknesses, and also the rage of Satan, we are kept and preserved in a wicked world; we are compassed round about. Hence, when God asked Satan concerning holy Job, he answered, 'Hast thou not made a hedge about him, and about his house, and about all that he hath on every side?' (Job 1:10). I cannot come at him; thou compassest him, and keepest me out. By this, then, is that scripture opened, 'Thou art my hiding-place, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance' (Psa 32:7). And, indeed, it would be comely, if we, instead of doubting and despairing, did sing in the ways of the Lord: have we not cause thus to do, when the Lord is round about us with sword and shield, watching for us against the enemy, that he may deliver us from their hand? (Jer 31:12).

This also is the reason why nothing can come at us, but that it may do us good. If the mercy of God is round about us, about us on every side; then no evil thing can by any means come at us, but it must come through this mercy, and so must be seasoned with it, and must have its deadly poison, by it, taken away. Hence Paul, understanding this, saith, 'And we know that all things work together for good to them that love God' (Rom 8:28). But how can that be, did they not come to us through the very sides of mercy? and how could they come to us so, since Satan pryeth to wound us deadly in every, or in some private place, if mercy did not compass us round about, round about as with a shield? He went round about Job, to see by what hog-hole he might get at him, that he might smite him under the fifth rib.[20] But, behold, he found he was hedged out round about; wherefore he could not come at him but through the sides of mercy; and, therefore, what he did to him must be for good. Even thus also shall it be in conclusion with all the wrath of our enemies, when they have done what they can; by the mercy of God, we shall be made to stand. 'Why boasteth thou thyself in mischief,' said David, 'O mighty man? the goodness of God endureth continually' (Psa 52:1). And that will sanctify to me whatever thou doest against me! This, therefore, is another singular encouragement to Israel to hope in the Lord; for that there is with him mercy to compass us round about.

Here is, I say, room for hope, and for the exercise thereof; when we feel ourselves after the worst manner assaulted. 'Wherefore should I fear,' said David, 'in the day of evil, when the iniquity of my heels shall compass me about?' (Psa 49:5). Wherefore? Why now there is all the reason in the world to fear the day of evil is come upon thee, and the iniquity of thy heels doth compass thee about. The hand of God is upon thee, and thy sins, which are the cause, stand round about thee, to give in evidence against thee; and therefore thou must fear. No, saith David, that is not a sufficient reason; he that trusteth in the Lord, Mercy shall compass him about. Here is ground also to pray in faith, as David, saying, 'Keep me as the apple of the eye, hid me under the shadow of thy wings, from the wicked that oppress me, from my deadly enemies, who compass me about' (Psa 17:8,9).

Seventh. As all this tender, great, rich, much abounding mercy, compasseth us about; so that we may hope in the God of our mercy, it is said this mercy IS TO FOLLOW US. 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever' (Psa 23:6). It shall follow me, go with me, and be near me, in all the way that I go (Psa 32:8). There are these six things to be gathered out of this text, for the further support of our hope.

1. It shall follow us to guide us in the way. I will guide thee with mine eye, says God, that is, in the way that thou shalt go. The way of man to the next world, is like the way from Egypt to Canaan, a way not to be wound out but by the pillar of a cloud by day, and a flame of fire by night; that is, with the Word and Spirit. 'Thou shalt guide me with thy counsel, and afterward receive me to glory' (Psa 73:24). Thou shalt guide me from the first step to the last that I shall take in this my pilgrimage: Goodness and mercy shall follow me.

2. As God in mercy will guide, so by the same he will uphold our goings in his paths. We are weak, wherefore though the path we go in were never so plain, yet we are apt to stumble and fall. But 'when I said my foot slippeth, thy mercy, O Lord, held me up' (Psa 94:18). Wherefore we should always turn our hope into prayer, and say, Lord, 'hold up my goings in thy paths, that my footsteps slip not' (Psa 17:5). Be not moved; let mercy follow me.

3. As the God of our mercy has mercy to guide us, and uphold us; so by the same will he instruct us when we are at a loss, at a stand. 'I led Israel about,' says God, 'I instructed him, and kept him as the apple of mine eye' (Deut 32:10). I say we are often at a loss; David said, after all his brave sayings, in Psalm 119, 'I have gone astray like a lost sheep: seek thy servant' (v 176). Indeed a Christian is not so often out of the way, as he is at a stand therein, and knows not what to do. But here also is his mercy as to that. 'Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left' (Isa 30:21). Mercy follows for this.

4. Mercy shall follow to carry thee when thou art faint. We have many fainting and sinking fits as we go. 'He shall gather the lambs with his arm, and carry them in his bosom,' or upon eagles' wings (Isa 40:11). He made Israel to ride on the high places of the earth, and made him to suck honey out of the rock (Deut 32:13).

5. Mercy shall follow us, to take us up when we are fallen, and to heal us of those wounds that we have caught by our falls. 'The Lord upholdeth all that fall, and raiseth up all those that be bowed down' (Psa 145:14). And again: 'The Lord openeth the yes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous' (Psa 146:8). Or, as we have it in another place, 'The steps of a good man are ordered by the Lord; and he delighteth in his way. Though he fall he shall not be utterly cast down; for the Lord upholdeth him with his hand' (Psa 37:23,24). Here is mercy for a hoping Israelite; and yet this is not all.

6. Mercy shall follow us to pardon our sins as they are committed. For though by the act of justification, we are for ever secured from a state of condemnation; yet as we are children, we need forgiveness daily, and have need to pray, 'Our Father, forgive us our trespasses.' Now, that we may have daily forgiveness for our daily sins and trespasses, mercy and goodness must follow us; or as Moses has it, 'And he said, If now I have found grace in thy sight, O Lord! let my Lord, I pray thee, go amongst us, for it is a stiff-necked people, and pardon our iniquity and our sin, and take us for thine inheritance' (Exo 34:9). Join to this that prayer of his, which you find in Numbers: 'Now I beseech thee let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering and of great mercy, forgiving iniquity, and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according to the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now,' or hitherto (Num 14:17-19). How many times, think you, did Israel stand in need of pardon, from Egypt, until they came to Canaan? Even so many times wilt thou need pardon from the day of thy conversion to the day of death; to the which God will follow Israel, that he may dwell in the house of the Lord for ever.

Eighth. As all this tender, great, rich, abounding, compassing mercy, shall follow Israel to do him good; so shall it do him EVERY GOOD TURN, in delivering of him from every judgment that by sin he hath laid himself obnoxious to, with rejoicing. For 'mercy rejoiceth against judgment' (James 2:13). That is, applying it to the mercy of God towards his, it rejoiceth in delivering us form the judgments that we have deserved; yea, it delivereth us from all our woes with rejoicing. In the margin it is 'glorieth'; it glorieth in doing this great thing for us. I have thought, considering how often I have procured judgments and destructions to myself, that God would be weary of pardoning, or else that he would pardon with grudging. But the Word said, 'He fainteth not nor is weary' (Isa 40;28). 'I will rejoice over them to do them good,--with my whole heart, and with my whole soul' (Jer 32:41). This doing of us good with rejoicing, this saving of us from deserved judgments with rejoicing, this getting the victory over our destructions for us, with rejoicing; O! it is a marvellous thing! 'O sing unto the Lord a new song, for he hath done marvellous things: his right hand, and his holy arm hath gotten him the victory'; the victory for us (Psa 98:1). And as Paul said, 'We are more than conquerors through him' (Rom 8:37); and this he did with triumph and rejoicing (Col 2:15). The heart is seen oft-times, more in the manner than in the act that is acted; more in the manner of doing than in doing of the thing. The wickedness of the heart of Moab was more seen in the manner of action than in the words that he spake against Israel. 'For since thou spakest [of] against him thou skippedst for joy' (Jer 48:27). So Edom rejoiced at the calamity of his brother; he looked on it and rejoiced: and in his rejoicing appeared the badness of his heart, and the great spite that he had against his brother Jacob (Oba 10:14).

Now, my brethren, I beseech you consider, that God hath not only showed you mercy, but hath done it with rejoicing. Mercy doth not only follow you, but it follows you with rejoicing: yea, it doth not only prevent your ruin, by our repeated transgressions procured, but it doth it with rejoicing. Here is the very heart of mercy seen, in that it rejoiceth against judgment. Like unto this is that in Zephaniah: 'The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing' (Zeph 3:17,18).

There are many things that show with what an heart mercy is of God extended, as is afore described, to Israel for his salvation; but this, that it acteth with rejoicing, that it saveth with rejoicing, and gets the victory over judgment with rejoicing! is a wonderful one, and one that should be taken notice of by Israel, for his encouragement to hope. 'Let Israel hope in the Lord, for with him there is mercy,' tender, great, rich, multiplying mercy, mercy that compasseth us about, that goeth with us all the way, and mercy that rejoiceth to overcome every judgment that seeketh our destruction, as we go toward our Father's house and kingdom!

It is said in the Word, God delighteth in mercy. 'Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy' (Micah 7:18). Here then is a reason of the rejoicing of mercy against judgment. Why, mercy is God's delight; or, as another hath it, 'Mercy pleaseth thee.' What a man delights in, that he will set on foot, and that he will seek to manage, that he will promote, and that he will glory in the success and prosperity of. Why, the text saith, God delighteth in mercy: nor do I believe, how odious soever the comparison may seem to be, that ever man delighteth more in sin, than God hath delighted in showing mercy. Has man given himself for sin? God has given his Son for us, that he might show us mercy (John 3:16). Has man lain at wait for opportunities for sin? God has waited to be gracious, that he might have mercy upon us (Isa 30:10). Has man, that he might enjoy his sin, brought himself to a morsel of bread? Why Christ, Lord of all, that he might make room for mercy, made himself the poorest man (Luke 9:58; 2 Cor 8:9). Has man, when he has found his sin, pursued it with all his heart? Why God, when he sets a showing mercy, shows it with rejoicing, for he delighteth in mercy.

Here also you may see the reason why all God's paths are mercy and truth to his (Psa 25:10). I have observed that what a man loveth he will accustom himself unto, whether it be fishing, hunting, or the like. These are his ways, his course, the paths wherein he spends his life, and therefore he is seldom found out of one or another of them. 'Now,' saith David, 'all the paths of the Lord are mercy' (Psa 25:10). He is never out of them: for wherever he is, still he is coming towards his Israel in one or other of these paths, stepping steps of mercy. Hence again it is that you find that at the end of every judgment there is mercy; and that God in the midst of this remembers that (Habb 2:3). Yea, judgment is in mercy; and were it not for that, judgment should never overtake his people (1 Cor 11:32). Wherefore let Israel hope in the Lord, seeing with him is all this mercy.

Ninth. Besides all this, the mercy that is with God, and that is an encouragement to Israel to hope in him, IS EVERLASTING: 'The mercy of the Lord is from everlasting to everlasting upon them that fear him' (Psa 103:17). From everlasting to everlasting; that is more, more than I said. Well,

1. Then from everlasting; that is, from before the world began; so then, things that are, and are to be hereafter, are to be managed according to those measures that God in mercy took for his people then. Hence it is said, that he has blessed us according as he chose us in Christ, before the world began; that is, according to those measures and grants that were by mercy allotted to us then (Eph 1:4). According to that other saying, 'according to his mercy he saved us,' that is, according as mercy had allotted for us before the world began (Titus 3:5). 'According to his own purpose and grace, which was given us in Christ before the world began' (2 Tim 1:9). This is mercy from everlasting, and is the ground and bottom of all dispensations that have been, are, or are to come to his people. And now, though it would be too great a step to a side, to treat of all those mercies that of necessity will be found to stand upon that which is called mercy from everlasting, yet it will be to our purpose, and agreeable to our method, to conclude that mercy to everlasting stands upon that; even as vocation, justification, preservation, and glorification, standeth upon our being chosen in Christ before the foundation of the world (Rom 8:29,30). Here then is the mercy that is with God and that should encourage Israel to hope. The mercy that has concerned itself with them, is mercy from everlasting. Nor may it be thought that a few quarrels of some brain-sick fellows will put God upon taking new measures for his people; what foundation has been laid for his, before he laid the foundation of the world, shall stand; for that it was laid in Christ by virtue of mercy: that is, from everlasting (Rom 9:11). The old laws, which are the Magna Charta, the sole basis of the government of a kingdom, may not be cast away for the pet that is taken by every little gentleman against them.[21] We have indeed some professors that take a great pet against that foundation of salvation, that the mercy that is from everlasting has laid; but since the kingdom, government, and glory of Christ is wrapped up in it, and since the calling, justification, perseverance, and glorification of his elect, which are called his body and fulness, is wrapt up therein, it may not be laid aside nor despised, nor quarrelled against by any, without danger of damnation.

Here then is the mercy with which Israel is concerned, and which is with God as an encouragement to them that should hope, to hope in him. It is mercy from everlasting; it is mercy of an ancient date; it is mercy in the root of the thing. For it is from this mercy in the root of the thing. For it is from this mercy, this mercy from everlasting, that all, and all those sorts of mercies, of which we have discoursed before, do flow. It is from this that Christ the Saviour flows; this is it, from which that tender mercy, that great mercy, that rich mercy that aboundeth towards us, doth flow; and so of all the rest. Kind brings forth its kind; know the tree by his fruit; and God by his mercy in Christ; yea, and know what God was doing before he made the world, by what he has been doing ever since. And what has God been doing for and to his church from the beginning of the world, but extending to, and exercising loving-kindness and mercy for them? therefore he laid a foundation for this in mercy from everlasting.

2. But mercy from everlasting is but the beginning, and we have discoursed of those mercies that we have found in the bowels of this already, wherefore a word of that which is to everlasting also. 'From everlasting to everlasting.' Nothing can go beyond to everlasting; wherefore this, to everlasting, will see an end of all. The devil will tempt us, sin will assault us, men will persecute; but can they do it to everlasting? If not, then there is mercy to come to God's people at last; even when all evils have done to us what they can. After the prophet had spoken of the inconceivable blessedness that God hath prepared for them that wait for him, he drops to present wrath, and the sin of God's people in this life. This done, he mounts up again to the first, and saith, 'in those is continuance'; that is, the things laid up for us are everlasting, and therefore 'we shall be saved' (Isa 64:4,5). How many things since the beginning have assaulted the world to destroy it, as wars, famines, pestilences, earthquakes, &c., and yet to this day it abideth. But what is the reason of that? Why, God liveth, upon whose word, and by whose decree it abideth. 'He hath established the earth, and it abideth'; it standeth fast, and 'cannot be moved' (Psa 119:90, 93:1, 96:10). Why, my brethren, mercy liveth, mercy is everlasting; 'His mercy endureth for ever!' (Psa 136). And therefore the church of God liveth; and when all her enemies have done their all, this is the song that the church shall sing over them: 'They are brought down and fallen, but we are risen, and stand upright!' (Psa 20:8). Everlasting mercy, with everlasting arms, are underneath (Deut 33:27).

And as this shows the cause of the life of the church, notwithstanding her ghostly and bodily enemies, so it showeth the cause of her deliverance from her repeated sins. As God said of leviathan 'I will not conceal his parts,' &c. (Job 41:12). So it is very unbecoming of God's people to conceal their sins and miscarriages, for it diminisheth this mercy of God. Let therefore sin be acknowledged, confessed, and not be hid nor dissembled; it is to the glory of mercy that we confess to God and one another what we are; still remembering this, but mercy is everlasting!

As this shows the reason of our life, and the continuance of that, notwithstanding our repeated sins, so it shows the cause of the receiving [or renewing] of our graces, from so many decays and sickness. For this mercy will live, last, and outlast, all things that are corruptible and hurtful unto Israel. Wherefore 'let Israel hope in the Lord,' for this reason, 'for with the Lord there is mercy.' 1. Tender mercy for us. 2. Great mercy for us. 3. Rich mercy. 4. Manifold mercy. 5. Abounding mercy towards us. 6. Compassing mercy wherewith we are surrounded. 7. Mercy to follow us wherever we go. 8. Mercy that rejoiceth against judgment. And, 9. Mercy that is from everlasting to everlasting. All these mercies are with God, to allure, to encourage, and uphold Israel in hope.

[SECOND. What is to be inferred from this reason.]

I come now to the second thing, which is to show what is to be inferred from this reason. And,

First. This, to be sure, is to be inferred, That Israel, as the child of God, is a pitiful thing of himself; one that is full of weaknesses, infirmities, and defects, should we speak nothing of his transgressions. He that is to be attended with so many mercies, absolutely necessary mercies, for there is not in these mercies one that can be spared, must needs be in himself a poor indigent creature. Should you see a child attended with so many engines to make him go, as the child of God is attended with mercies to make him stand, you would say, What an infirm, decrepit, helpless thing is this![22] Alas! I have here counted up mercies in number nine. If I had counted up nine hundred and ninety-nine, all had been the same, for the child of God would not have one to spare. The text saith, 'The earth, O Lord, is full of thy mercy,' and all little enough to preserve his Israel (Psa 119:64). Indeed, those that I have presented the reader with are the chief heads of mercies; or the head-mercies from which many others flow. But, however, were they but single mercies, they show with great evidence our deficiency; but being double, they show it much more.

Should it be said there is such a lord has a son, a poor decrepit thing; he is forced to wear things to strengthen his ancles, things to strengthen his knees, things to strengthen his loins, things to keep up his bowels, things to strengthen his shoulders, his neck, his hands, fingers; yea, he cannot speak but by the help of an engine, nor chew his food but by the help of an engine. What would you say? What would you think? Would you not say such a one is not worth the keeping, and that his father cannot look for any thing from him, but that he should live upon high charge and expense, as long as he liveth; besides all the trouble such an one is like to be of to others. Why this is the case: Israel is such an one, nay, a worse. He cannot live without tender mercy, without great mercy, without rich mercy, without manifold mercy and unless mercy abounds towards him. He cannot stand if mercy doth not compass him round about, nor go unless mercy follows him. Yea, if mercy that rejoiceth against judgment doth not continually flutter over him, the very moth will eat him up, and the canker will consume him (Job 4:19). Wherefore it is necessary to the making of Israel live and flourish, that everlasting mercy should be over his head, and everlasting mercy under his feet, with all the afore-mentioned mercies, and more in the bowels of it. But I say doth not this sufficiently show, had we but eyes to see it, what a sad and deplorable creature the child of God of himself is? O! this is not believed nor considered as it should. Vain man would be wise; sinful man would be holy; and poor, lame, infirm, helpless man, would be strong, and fain persuade others that he hath a sufficiency of himself. But I say, if it be so, what need all this mercy? If thou canst go lustily, what mean thy crutches? No, no, Israel, God's Israel, when awake, stands astonished at his being surrounded with mercies, and cries out, 'I am not worthy of the least [I am less than the least] of all thy mercies, and of all the truth, which thou hast showed unto thy servant' (Gen 32:10).

Second. This also showeth how sorely the enemies of Israel are bent to seek his destruction. The devil is, by way of eminency, called the enemy of God's people: 'the devil, your adversary' (1 Peter 5:8). And this, that there are so many mercies employed about us, and all to bring us to the place which God hath appointed for us, doth demonstrate it. Should you see a man that was not to go from door to door, but he must be clad in a coat of mail, must have a helmet of brass upon is head, and for his life-guard not so few as a thousand men to wait upon him; would you not say, Surely this man has store of enemies at hand, surely this man goes continually in danger of his life? Why, this is the case, enemies lie in wait for poor Israel in every hole; he can neither eat, drink, wake, sleep, work, sit still, talk, be silent; worship his God in public or in private, but he is in danger of being stabbed, or being destroyed. Hence, as was said before, he is compassed about with mercy as with a shield (Micah 7:20). And again it is said concerning these, 'God's truth,' his mercy, 'shall be thy shield and buckler' (Psa 91:4). And again, 'He is a buckler to all them that trust in him' (2 Sam 22:31). Yea, David being a man sensible of his own weakness, and of the rage and power of his enemies, cries out to his God to take hold of shield and buckler, and to stand up for his help (Psa 35:2). But what need these things be asserted, promised, or prayed for? if Israel had no enemies, or none but such, he could, as we say, make his party good with all. Alas, their cries, their tears, sighs, watchings, and outcries, at sundry times, make this, beyond all show of doubt, a truth.

If Solomon used to have about his bed no less than threescore of the valiantest of Israel, holding swords, and being expert in war, every one with his sword upon his thigh, because of fear in the night--and yet these fears were only concerning men--what guard and safe-guard doth God's poor people need, who are continually, both night and day, roared upon by the unmerciful fallen angels of hell! (Can 3:7,8). I will add, if it be but duly considered, all this guard and safeguard by mercy notwithstanding, how hardly this people do escape being destroyed for ever, yea, how with hearts broken, and loins broken, many of them with much difficulty get to the gates of heaven! it will be easily concluded, that her enemies are swifter than eagles, stronger than lions; and that they often overtake her between the straits.

To say nothing of the many thousands that dare not so much as once think of true religion, because of the power of the enemy which they behold, when alas! they see nobody but the very scarecrows which the devil hath set up for I count the persecutor of God's people but the devil's scarecrow, the old one himself lies quat--yet, I say, how are they frighted! how are they amazed! What a many of the enemies of religion have these folks seen today![23] yea, and they will as soon venture to run the hazard of hell-fire, as to be engaged by these enemies in this way. Why, God's people are fain to go through them all, and yet no more able than the other to do it of themselves. They therefore are girded, compassed, and defended by this mercy, which is the true cause indeed of their godly perseverance.

Third. A third thing that I infer from these words is, What a loving God has Israel! 'Truly God is good to Israel. Let the redeemed of the Lord say so.' A loving God, that should take this care of him, and bestow so many mercies upon him. Mercies of all sorts, for all cases, for all manner of relief and help against all manner of perils. What is man that God should so unweariedly attend upon him, and visit him every moment? Is he a second God? Is he God's fellow? Is he of the highest order of the angels? or what is he? O! he is a flea, a worm, a dead dog, sinful dust and ashes; he comes up like a flower and is cut down, and what a thing is it that God should so much as open his eyes upon such a one! (1 Sam 26:20; Job 25:6, 45:2,3). But then, what a thing is it that God should magnify him, and that he should set his heart upon him! (Job 7:17). Yea, that he should take him into acquaintance with him, give his angels to be all ministering spirits for him! Yea, engage his mercy for him, his tender, great, manifold, and everlasting mercy for him, to compass him round withal, as with a shield, that nothing might work his ruin for ever and ever!

It may well be said, 'God is love'! (1 John 4:16). Man may well say so, 'O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy' (Psa 107:1-3). If it be love for a fellow-creature to give a bit of bread, a coat, a cup of cold water, what shall we call this? when God, the great God, the former of all things, shall not only give an alms, an alms to an enemy, but shall rise up, take shield and buckler, and be a guard, a protection, a deliverer from all evil, until we come into his heavenly kingdom? This love is such as is not found on earth, nor to be paralleled among the creatures. None hopes this but one that is good. Nor does any believe as they should, that God doth love as these things declare he does. Our heart staggereth at the greatness of the thing, and who is it that has any reason left in him, and knows anything of what a wretched thing sin hath made him, that can without starting so much as hear of all this mercy! But,

Fourth. Another thing that I infer from these words is this, What ground is here to Israel to hope in the Lord! The Lord is not that broken reed of Egypt, on which if a man lean, it will go into his hand and pierce it. God's word is steadfast for ever, even the word by which we are here exhorted to hope. Nor shall we have cause to doubt of the cause of the exhortation to such a soul-quieting duty; for mercy is with the Lord: 'Let Israel rejoice in him that made him; let the children of Zion be joyful in their king' (Psa 149:2). For with the Lord there is mercy, wherewith to beautify the meek with salvation. What sayest thou, child of God? Has sin wounded, bruised thy soul, and broken thy bones? Why, with the Lord there is tender mercy. Art thou a sinner of the first rate, of the biggest size? Why, with the Lord there is great mercy for thee? Have thy sins corrupted thy wounds, and made them putrefy and stink? Why, with the Lord there is rich, that is, virtuous[24] mercy for thee. Art thy sins of diverse sorts? Why, here is a multitude of manifold mercies for thee. Dost thou see thyself surrounded with enemies? Why, with the Lord there is mercy to compass thee about withal. Is the way dangerous in which thou art to go? Surely goodness and mercy shall follow thee all the days of thy life. Doth iniquity prevail against thee? The mercy of this Lord aboundeth towards thee. Doth judgments for thy miscarriages overtake thee; There is with thy Lord mercy that rejoiceth to deliver thee from those judgments. What shall I say? There is mercy from everlasting to everlasting upon thee. What wouldst thou have? There is mercy underneath, mercy above, and mercy for thee on every side; therefore 'let Israel hope in the Lord!' I will add, it is the greatest unkindness thou canst return to the Lord to doubt this mercy notwithstanding. Why, what wilt thou make of God? Is there no truth nor trust to be put in him, notwithstanding all that he hath said? O the depravedness of man's nature! Because he speaketh the truth, therefore we believe him not! (John 8:45). The odiousness of unbelief is manifest by this, yea, also the unreasonableness thereof. God is true, his Word is true; and to help us to hope in him, how many times has he fulfilled it to others, and that before our eyes? Hope then; it is good that a man should hope. Hope then; it pleases God that thou shouldest hope. Hope then to the end, for the grace that is to be brought unto thee will surely come, with Christ thy Saviour.

Men that have given up themselves to their sins, hope to enjoy some benefit by them, though the curse of God, and his wrath, is revealed from heaven against them for it (Rom 1:18). And yet thou that hast given thyself to God by Christ, art afraid to hope in his mercy! For shame, hope, and do not thus dishonour thy God, would thine own soul, and set so bad an example to others. I know thou hast thy objections in a readiness to cast in my way, and were they made against doctrine, reason would that some notice should be taken of them; but since they are made against duty, duty urged from, and grounded upon, a word which is stedfast for ever, thou deservest to be blamed, and to be told, that of all sins that ever thou didst commit, thou now art managing the vilest, while thou art giving way to, and fortifying of, unbelief and mistrust, against this exhortation to hope, and against the reason for encouragement to the duty.

[THIRD. THE AMPLIFICATION OF THE REASON 'TO HOPE IN THE LORD.']

But I shall pass from this to the third thing found in the text, and that is the AMPLIFICATION of the reason. I told you that there were in the text these three things, I. An exhortation to the children of God to hope in the Lord: 'Let Israel hope in the Lord.' II. A reason to enforce that exhortation, 'For with the Lord there is mercy.' III. An amplification of that reason, 'And with him is plenteous redemption.' I have gone through the two first, and shall now come to this last.

In these last words, which I call the Amplification of the reason, we have two things. FIRST. A more particular account of the nature of the mercy propounded for an encouragement to Israel to hope. SECOND. An account of the sufficiency of it. The nature of the mercy propounded, is expressed by that word 'redemption.' The sufficiency of it is expressed by that word 'plenteous.' 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.'

[FIRST. The nature of the mercy propounded.]

Redemption may be diversely taken, as shall be further showed anon; but forasmuch as the term here is made mention of indefinitely, without nominating of this or that part of redemption particularly, I shall speak to it in the general, with respect at least to the main heads thereof.

To redeem is to fetch back, by sufficient and suitable means, those at present in an enthralled, captivated, or an imprisoned condition; and there are two sorts of this redemption. First, Redemption by purchase. Second, Redemption by power. Redemption by purchase is from the cause of captivities. Redemption by power is from the effects.

First, If we speak of redemption by purchase, then three things present themselves to our consideration--I. The person redeeming. II. The nature of the price paid to redeem withal. III. The thing or state from which this redeemer with this price redeemeth.

[I. The Person redeeming.] The subject of this redemption, or person redeemed, is Israel, of him we have spoken before. For the person redeeming, it is Jesus of Nazareth; Jesus that was born at Bethlehem, at the time, and as the Scriptures relate (Matt 1; Luke 2). Now, with reference to his person, we have two things to inquire after. What this person was. How he addressed himself to this work.

1. What this person was. This Jesus was and is the natural and eternal Son of God Almighty, without beginning or end, from everlasting; the Creator and Upholder of the world (Prov 8; John 1; Heb 1).

2. How he addressed himself to the work of redeeming, take as follows. He became true man: for he was conceived through the power of the Holy Ghost in the womb of a maid, and in the fulness of time brought forth of her, true, real, natural man; I say, though not in the worst, yet in the best sense (Luke 2:31-35). Being thus brought forth without spot or blemish, he began to address himself to the work. (1.) By works preparatory, and then, (2.) By the act itself.

(1.) The works preparatory were as follow. He prepares himself a priestly robe, which was his own obediential righteousness; for without these holy garments he might not adventure to come into the presence of God to offer his gift (Rom 5:19; Exo 28:40, 40:13). Before he offered his gift for the people, he was to be himself sanctified to his office: and that--by blood--by prayers and tears (1 Peter 1:19). (a.) By blood; for before Aaron was to offer his sacrifice for the people, he must himself be sprinkled with blood (Exo 29:19-22). And because Jesus could not be sprinkled with the blood of beasts, therefore was he sprinkled with that of his own: not as Aaron was, upon the tip of his ear, and upon the tip of his toe; but from top to toe, from head to foot, his sweat was blood (Luke 22:44). So that from his agony in the garden to the place where he was to lay down the price of our redemption, he went as consecrated in his own blood. (b.) He offered also his sacrifice of strong crying and tears, as his drink-offering to God, as a sacrifice preparatory, not propitiatory, in pursuit of his office; not to purge his person (Heb 5:5-8). This is the person redeeming, and this was his preparation to the work.

(2.) The act itself. Now the redemption is often ascribed particularly to his blood; yet in general, the act of his redeeming of us must either more remotely or more nearly be reckoned from his whole suffering for us in the flesh; which suffering I take to begin at his agony, and was finished when he was raised again from the dead. By his flesh I understand his whole man, as distinguished from his Divine nature; and so that word doth comprehend his soul as well as his body, as by the 53rd of Isaiah appears. His soul after that manner which was proper to it; and his body after that manner which was proper to it.

[II. The nature of the price paid to redeem.] His sufferings began in his soul, some time before his body was touched, by virtue of which was his bloody sweat in his body. The sorrows of his soul began at the apprehension of what was coming from God, for our sakes, upon him; but the bloody sweat of his body was from that union it had with such a soul. His sufferings were from the hand of God, not of man; not by constraint, but of his own will (Lev 1:3; John 10:18); and they differ from ours in these six things. 1. His sufferings were by the rigour of the law; ours according to the tenor of the gospel (Gal 3:13; Heb 12:10). 2. His sufferings were from God's hand immediately; ours by and through a Mediator (Isa 53:6; Heb 9:22). 3. God delighted himself in every stroke he gave him; he doth not willingly grieve nor afflict his people (Isa 53; Psa 103; Lam 3:33). 4. He suffereth as a common or public person; we for our own private offences (1 Cor 15:3; Lam 3:39). 5. He suffered to make amends to justice for the breach of a holy law; we to receive some small correction, and to be taught to amend our lives (Heb 9:26; Rom 10:3,4; Deut 8:5; 2 chron 6:27). 6. He was delivered from the nature of suffering by the merit of his person and sufferings; we from ours by the mercy of God through Christ (Acts 2:24; Eph 4:32, 5:2). Redemption, then, by a price, was this; the blood of Christ, which he willingly suffered to be spilt on the cross, before the face of God.

[III. The state from which this price redeemeth.] The cause of this price was our sins; by which we were justly delivered up to the curse, the devil, death, and hell; and should everlastingly have so continued, but that this price of redemption was for us paid. Hence it is said, Christ died for us. Christ died for our sins. Christ gave himself for our sins. We have redemption through his blood, the forgiveness of sins. And that we are bought with this price. Now, in all this Christ respected the holiness of the law, and the worth of our souls; giving full satisfaction to the one, for the love that he bare to the other. And this has redeemed his people from sin and the curse, the cause of our captivity.

Second, But besides this, there is redemption by power, and that respecteth that, or those things, unto which we become not legally indebted by our transgression. There was that unto which we became legally indebted, and that was the justice and holiness of the law (Gen 2:17). Now from this, because God had said it, for his Word made it so, there could be no deliverance, but by a reverend and due respect to its command and demand, and an answer to every whit of what it would require; for not one tittle, not one jot or tittle of the law could fail (Matt 5:18). Jesus Christ, therefore, with respect to the law, that he might redeem us, paid a full and sufficient price of redemption; but as for these things that hold us captive, not for any injury we have done to them, but of power, tyranny, or the like; from them he redeemed us by power (Eph 4). Hence, when he had made satisfaction or amends for us to the law, he is said to 'lead captivity captive, to spoil principalities and powers, and to make a show of them openly' (Col 2). But to take captive, and to spoil, must be understood of what he did, not to the law, but to those others of our enemies from which we were to be redeemed, not by price but by power. And this second part of redemption is to be considered under a twofold head. 1. That these were overcome personally, in and by himself, for us. 2. That they shall be overcome also, in and by his church, through the power of his Spirit.

1. For the first, these were overcome personally, in and by himself for us; to wit, at his resurrection from the dead. For as by his death he made amends for our breach of the law, so by his resurrection he spoiled those other enemies, to wit, death, the devil, and the grave, &c., unto which we were subjected, not for any offence we had committed against them, but for our sin against the law; and men when they have answered to the justice of the law, are by law and power delivered from the prison. Christ therefore, by power, by his glorious power, did overcome the devil, hell, sin, and death, then when he arose and revived from his grave, and so got the victory over them, in and by himself, for us. For he engaging as a common or public person for us, did on our behalf what he did, both in his death and resurrection. So then, as he died for us, he rose for us; and as by his death he redeemed us from some, so by his resurrection from other, of our enemies. Only it must be considered, that this redemption, as to the fulness of it as yet, resides in his own person only, and is set out to his church as she has need thereof, and that orderly too. First, that part thereof which respecteth our redemption from the law; and then that part of it which respecteth our redemption from those other things. And although we are made partakers of redemption from the curse of the law in this life, so far forth as to be justified therefrom; and also as to the receiving of an earnest while here, of being wholly possessed of the glory of the next world hereafter; yet we neither are, nor shall be redeemed from all those things, which yet our head has, as head, got a complete and eternal victory over, until just before he shall deliver up the kingdom to the Father, that God may be all in all; for 'the last enemy that shall be destroyed is death' (1 Cor 15:26). Death, as it has hold upon us, for death as it had hold on our head, was destroyed, when he rose from the dead, but death, as we are subject to it, shall not be destroyed until we all and every one of us shall attain to the resurrection from the dead; a pledge of which we have by our spiritual resurrection, from a state of nature to a state of grace (Col 3:1-4). A promise of which we have in the word of the truth of the gospel; and an assurance of it we have by the resurrection of Christ from the dead (Eph 4:30; Luke 20:35; Acts 17:30,31). Wherefore let us hope!

Now, as to redemption from the law, and from those other things from which we are, and are to be redeemed with power; do but consider the different language which the Holy Ghost useth, with reference to our redemption from each.

When it speaketh of our redemption from the just curse of the law, which we have sufficiently deserved, it is said to be done, not by destroying, but by fulfilling the law. 'Think not,' says Christ, 'that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled' (Matt 5:17,18). For it became him, as our Redeemer, to fulfil all, and all manner of righteousness, by doing and suffering what justly should have been done or borne of us (Rom 8:3-5; Gal 3:13,14).

But now when our redemption from those other things is made mention of, the dialect is changed; for then we read, to the end we might be delivered from them, Christ was to destroy and abolish them (2 Tim 1:10); 'that through death he might destroy him that had the power of death, that is, the devil,' and so deliver (Heb 2:14). And again, 'O death, I will be thy plagues! O grace, I will be thy destruction!' (Hosea 13:14). And again, 'that the body of sin might be destroyed' (Rom 6:6); and I have the keys of hell and of death (Rev 1:18). Having thereby sufficiently declared that the power of it is destroyed as to Israel, who are the people concerned in this redemption.

2. They shall be overcome by his church through the power of his Spirit. Now, as was hinted before, the redemption is already obtained, and that completely, by the person of Christ for us (Heb 9:24), as it is written, 'Having obtained eternal redemption for us'; yet these enemies, sin, death, the devil, hell, and the grave, are not so under the feet of his [saints] as he will put them, and as they shall be in conclusion under the feet of Christ (Heb 2:8,9). I say they are not; wherefore, as the text also concludeth, this redemption is with the Lord, and under our feet they shall be by the power of God towards us (2 Cor 13:4). And for this let Israel hope. The sum then is, God's people have with the Lord redemption, and redemption in reversion; redemption, and redemption to come; all which is in the hand of the Lord for us, and of all we shall be possessed in his time. This is that called plenteous redemption. 'For with him is plenteous redemption.' A little therefore to touch upon the redemption that we have in reversion, or of the redemption yet to come.

(1.) There is yet much sin and many imperfections that cleave to our persons and to our performances, from which, though we be not yet in the most full sense delivered, yet this redemption is with our Lord, and we shall have it in his time; and in the meantime it is said, It shall not have dominion over us. 'Sin shall not have dominion over you; for ye are not under the law, but under grace' (Rom 6:14). We are, by what Christ has done, taken from under the law, the curse; and must, by what Christ will do, be delivered from the very being of sin. 'He gave himself for us, that he might redeem us from all iniquity'; that he might present us to himself a glorious church, not having spot or wrinkle, or any such thing, but that we should be without blemish (Titus 2:13,14; Eph 5:25,27). That we are already without the being of sin, none but fools and madmen will assert; and that we shall never be delivered from it, none but such men will affirm neither. It remains then, that there is a redemption for Israel in reversion, and that from the being of sin. And of this it is that the text also discourseth, and for which let the godly hope.

(2.) We are not yet quite free from Satan's assaulting of us, though our Head by himself, and that for us, has got a complete conquest over him; but the time is coming, and himself knows that it is but a little while to it, in which he shall forever be bruised under our feet. Be wise unto that which is good, and simple concerning evil, and the God of peace shall bruise, tread down Satan under your feet shortly (Rom 16:20). Some may think that this text will have a fulfilling in the ruin and downfall of Antichrist; and so it may; but yet it will never be wholly fulfilled, as long as Satan shall have any thing to do with one of the children of God. There is therefore a redemption in reversion for the children of God from Satan, which they are to hope for, because this redemption is with the Lord their Head, and that to manage and bring about for them. For he shall bruise him under their feet in his time.

(3.) There is yet belonging to the church of God a redemption from what remains of Antichrist, although as yet he is stronger than we, which I also call a redemption in reversion, for that it is yet to come, nor shall it be accomplished till the time appointed. In this redemption, not only saints, but truths will have a share; yea, and many also of the men that belong not to the kingdom of Christ and of God. This redemption God's people are also to hope for, for it is with their Lord, and he has promised it to them, as the Scripture doth plentifully declare.

(4.) There is yet a redemption to come, which is called the redemption of our body (Rom 8:23). Of this redemption we have both the earnest and the seal, to wit, the Spirit of God (Eph 1:14, 4:30). And because the time to it is long, therefore we are to wait for it; and because it will be that upon which all our blessedness will be let out to us, and we also let in to it, therefore we should be comforted at all the signs of the near approach thereof; 'then,' saith Christ, 'look up and lift up your heads' (Luke 21:28). The bodies of saints are called the purchased possession; possession, because the whole of all that shall be saved shall be for a temple or house for God to dwell in, in the heavens. A purchased possession, because the body, as well as the soul, is bought with the price of blood (1 Cor 6:14-20). But what then doth he mean by the redemption of this purchased possession? I answer, he meaneth the raising it up from the dead; 'I will ransom them from the power of the grave, I will redeem them from death' (Hosea 13:14). And then shall be brought to pass that saying that is written, 'Death is swallowed up in victory'; that saying, that is this, and that in Isaiah, for they speak both the selfsame thing (1 Cor 15; Isa 25:8).

And this was signified by Moses, where he speaks of the year of jubilee, and of the redemption of the house that was sold in Israel, how of that year it should return to the owner (Lev 25). Our bodies of right are God's, but sin still dwells in them; we have also sold and forfeited them to death and the grave, and so they will abide; but at the judgment day, that blessed jubilee, God will take our body, which originally is his, and will deliver it from the bondage of corruption, unto which, by our souls, through sin, it has been subjected; he will take it, I say, because it is his, both by creation and redemption, and will bring it to that perfect freedom that is only to be found in immortality and eternal life. And for this should Israel hope! From what hath been said to this first thing, it appears that the mercy that is with God for his people, as it is in general what has been described before, so it is redeeming mercy, or mercy that has with it the virtue of redemption; of the advantageousness of this mercy, we will further discourse by and by, but now we will look into the second thing, that from this amplification of the reason was propounded to be spoken to, to wit,

[SECOND. The sufficiency of this redemption.]

An account of the sufficiency of this redemption. 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.' The sufficiency or plenteousness of it may be spoken to, as it respecteth the many difficulties and dangers that by sin we have brought ourselves into; or as it respecteth the superabundant worth that is found therein, let the dangers attending us be what they will, though we should not be acquainted with the half or the hundredth part thereof.

To speak to it as it respecteth those particular difficulties and dangers that by sin we have brought ourselves unto; and that, First. By showing the suitableness of it. Second. By showing the sufficiency of the suitableness thereof.

First. The suitableness of it lieth in the fit application thereof to all the parts of thraldom and bondage. Have we sinned? Christ had our sins laid upon his back; yea, of God was made, that is, reputed, sin for us (Isa 53; 2 Cor 5:21). Were we under the curse of the law by reason of sin? Christ was made under the law, and bare the curse thereof to redeem (Gal 4:4, 3:13; Rom 3:24). Had sin set us at an indefinite distance from God? Christ has become, by the price of his redeeming blood, a reconciler of man to God again (Col 1:20). Were we by sin subject to death? Christ died the death to set us free therefrom (Rom 6:23). Had our sins betrayed us into and under Satan's slavery? Christ has spoiled and destroyed this work, and made us free citizens of heaven (Acts 26:18; 2 Tim 2:26; Heb 2:14; Eph 2:19). Thus was our Redeemer made, as to those things, a suitable recoverer, taking all and missing nothing that stood in the way of our happiness; according to that a little below the text, 'And he shall redeem Israel from all his iniquities,' that is, from them, together with their evil fruits.

Second. Now as to the sufficiency that was in this suitableness, that is declared by his resurrection, by his ascension, by his exaltation to the right hand of God; that is also declared by God's putting all things under his feet, and by giving of him to be head over all things for his redeemed's sake. It is also further declared in that God now threateneth none but those that refuse to take Jesus for their Saviour, and for that he is resolved to make his foes his footstool. What are more natural consequences flowing from anything, than that by these things is the sufficiency of the suitableness of redemption by Christ proved? For all these things followed Christ, for, or because he humbled himself to the death of the cross, that he might become a Redeemer; therefore God raised him up, took him to his throne, and gave him glory, that your faith and hope might be in God by him (Phil 2).

But alas! what need we stand to prove the sun is light, the fire hot, the water wet? What was done by him was done by God, for he was true God; and what comparison can there be betwixt God and the creature, betwixt the worth of God's acts, and the merit of the sin of poor man! And can death, or sin, or the grave hold us, when God saith, 'Give up?' Yea, where is that, or he, that shall call into question the superabounding sufficiency that is in the merit of Christ, when God continueth to discharge, day by day, yea, hourly, and every moment, sinners from their sin, and death, and hell, for the sake of the redemption that is obtained for us by Christ?

God be thanked here is plenty; but no want of anything! Enough and to spare! It will be with the merit of Christ, even at the end of the world, as it was with the five loaves and two fishes, after the five thousand men, besides women and children, had sufficiently eaten thereof. There was, to the view of all at last, more than showed itself at fist. At first there was but five loaves and two fishes, which a lad carried. At last there were twelve baskets full, the weight of which, I suppose, not the strongest man could bear away. Nay, I am persuaded, that at the end of the world, when the damned shall see what a sufficiency there is left of merit in Christ, besides what was bestowed upon them that were saved by him, they will run mad for anguish of heart to think what fools they were not to come to him, and trust in him that they might be saved, as their fellow-sinners did. But this is revealed that Israel, that the godly may hope and expect. Let Israel therefore hope in the Lord, for with him is plenteous redemption.

[Amplifying reasons as a conclusion of the whole.]

Now as this last clause, as I termed it, is the amplification of the reason going before; so itself yieldeth amplifying reasons as a conclusion of the whole. For,

First. Add redemption unto mercy, and then things still are heightened and made greater. And it must, because the text adds it, and because both the nature of God, the holiness of his law, and the present state of the sinner that is to be saved, requireth that it should be so. God is justice as well as mercy; the law is holy and just; that man that is to be saved is not only a sinner, but polluted. Now, then, that mercy and justice may meet and kiss in the salvation of the sinner, there must be a redemption; that the sinner may be saved, and the law retain its sanction and authority, there must be a redemption; that the sinner may be purged as well as pardoned, there must be a redemption. And, I say, as there must, so there is: 'For with the Lord there is mercy, and with him is plenteous redemption.' Mercy is the original, the cause, and the manager of our redemption. Redemption is the manifestation, and the completing of that mercy. If there had been no mercy, there had been no redemption. Mercy had been defective as to us, or must have offered violence to the law and justice of God, and have saved us contrary to that word, 'In the day thou eatest thou shalt die,' and 'Cursed is every one that continueth not in all things written in the book of the law to do them.' But now, redemption coming in by mercy, the sin is done away, and the sinner saved, in a way of righteousness.

Second. By law as well as grace; that is, in a way of justice as well as in a way of mercy. Hence it saith we are 'justified freely by his grace, through the redemption that is in Christ Jesus' (Rom 3:24). Through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, and so to show the world the equity of his proceeding with sinners in the saving of their souls. As if God should say to all those who stumble at the salvation of sinners by grace, Behold, I act according to law and justice. For of grace I save them through a redemption, and therefore am faithful and just to my law, as well as free and liberal of my mercy. Wherefore thus I declare I am righteous, faithful, and just in passing over or remitting of sin. Nay, the matter so standeth now betwixt me and the sinful world, that I could not be just if I did not justify him that hath faith in the blood of Jesus, since by that blood my justice is appeased for all that this or that sinner has done against my law!

This is a way that God, nor any child of his, need be ashamed of before any that shall call in question the legality and justice of this procedure. For why may not God be merciful, and why may not God be just? And since he can be both merciful and just in the salvation of sinners, why may he not also save them from death and hell? Christ is God's salvation, and to show that he is not ashamed of him, he hath presented him, and the way of redemption by him, before the face of all people (Luke 2:30-32). Nor is the Son, who is become, with respect to the act of redemption, the author of eternal salvation, ashamed of this his doings. 'I gave my back to the smiters,' saith he, 'and my cheeks to them that plucked off the hair; I hid not my face from shame and smiting' (Isa 50:6). This he speaks to show what were some of his sufferings when he engaged in the work of our redemption, and how heartily he did bear and go through them. 'For,' says he, 'the Lord God will help me,' that is, justify me in it, 'therefore shall I not be confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed' (v 7). And if God, and his Son Jesus Christ, are neither of them ashamed to own this way of salvation, why should the sinners concerned thereabout be afraid thereupon to venture their soul? I know, saith he, 'I shall not be ashamed'; I shall not, that is, when all things come to light, and everything shall appear above board; when the heart and soul of this undertaking of mine shall be proclaimed upon the house-tops, I know I shall not be ashamed.

It was also upon this account that Paul said he was not ashamed of the gospel (Rom 1). For he knew that it was a declaration of the highest act of wisdom that ever God did spread before the face of the sons of men. And of what wisdom is the gospel a declaration but of that of forgiveness of sins by grace, through the redemption that is by the blood of Jesus Christ? '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' (Eph 1:7,8).

And as Paul speaketh here as a minister, so he speaketh after the same manner also as he is a believer, saying, 'I am not ashamed' of this gospel, 'for I know whom I have believed,' or trusted with my soul, 'and am persuaded that he is able to keep that which I have committed unto him against that day' (2 Tim 1:11,12). Wherefore seeing that mercy is not presented to us alone, or singly, but as accompanying and concurring with redemption; it is manifest enough that mercy standeth not above, and consequently that it saveth none but in, by, and through a Redeemer. He that believeth not in Christ shall be damned. But what needs that, if mercy could save the soul without the redemption that is by him? If any say, Christ is the mercy of God to us. True, if you count him a Redeemer, a worker out of a redemption for us by his death and blood upon the cross. But otherwise he is none; I mean, if you make him a lawgiver, and a Saviour, only as he has set an example to us to get to heaven by doing commandments, or by treading in his steps. Yea, though you say his commandment is that we believe in him: for, take the work of redemption by his blood from the curse, out of his hand, and then what concerning him is left from me to believe, but, as was said before, that he is a lawgiver, and as such, at best, but a pattern to us to get to heaven, as here? And whoso counteth him as such, is so far off from counting of Christ the mercy of God to us, that they make him a contradictor of mercy, both in the fountain and all the streams of it. For to propound life eternal to us, through the observation of laws, is to set before us that which contradicteth grace and mercy, let the work be what it will; nor will it help at all to say, that they that do the law of Christ, or that take him for their law and example, shall be sure of mercy to pass by their shortness of attaining to the perfection of what is set before them. For all this might have been done, and not one drop of blood spilt for the redemption of man. Besides, this makes Christ's death, as a Redeemer, as an act unadvisedly undertaken; for what need he have died, if his doctrine and example had been sufficient, through that which they call mercy, to have brought the soul to glory? 'If righteousness come by the law, then Christ is dead in vain' (Gal 2:21). I will add, put man's righteousness, God's mercy, and Christ's redemption, all together, and they will not save a man; though the last two alone will sufficiently do it: but this third is a piece when put to that, does, instead of mending, make the rent worse. Besides, since man's righteousness cannot be joined in justification with God's mercy and Christ's redemption, but through a disbelief of the sufficiency of them, should it be admitted as a cause, though but the least cause thereof, what would follow, but to make that cursed sin of unbelief a good inventor, and a necessary worker in the manner of the justification of a sinner? For, I say, unbelief is the cause of this hodge-podge in any; and the effects of it are showed in the 9th chapter of the epistle of Paul to the Romans, at the latter end thereof (vv 31-35).

And there are three things that follow upon that opinion that denieth the absolute necessity of the shedding of the blood of Christ for the redemption of man, that mercy might be let out to him.

1. It followeth from thence, that there is no such attribute as absolute justice in God; justice to stand to his word, and to vindicate every tittle of his law. For let but this be granted, and the death of Christ must be brought in, or by justice the floodgate of mercy still be shut against sinful man; or that God must have mercy upon man, with the breach of his Word.

2. It also followeth from the premises, that Christ's death was of pleasure only, and not of necessity also; contrary to the Scripture, that makes his death the effect of both; of pleasure, to show how willing God the Father was that Christ should die for man: of necessity, to show that man could not be saved without it; of pleasure, to show how justice did deal with him for our sin; of necessity, to show that mercy could not be communicated to us without it (Isa 53:10; Matt 26:39; Acts 17:3).

3. There also followeth therefrom, that by the blood of Christ we have not redemption from law, and justice, as to the condemning part of both, but that rather this title is given to it for honour and glory, to dignify it; as the name of God is also given to him: for they that affirm the one, are bold to affirm the other. For as by them is concluded, that there is no necessity why the blood of Christ should be counted the absolutely necessary price of our redemption from the curse of the law and severity of justice; so by them it is concluded, that it is not necessary to hold that Christ the Redeemer is naturally and co-eternally God, as the Father. But 'let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.'

Third. Must there be redemption by blood added to mercy, if the soul be saved? This shows us what an horrible thing the sin of man is. Sin, as to the nature of it, is little known in the world. O! it sticks so fast to us, as not to be severed from us by all the mercy of God: do but exclude redemption by the blood of Christ. I will say it over again. All the mercy of God cannot save a sinner, without respect to redemption from the curse of the law, by the death and blood of Christ. 'Without shedding of blood is no remission' (Heb 9:22). No remission, no pardon, or passing by of the least transgression, without it. Tears! Christ's tears will not do it. Prayers! Christ's prayers will not do it. An holy life! the holy life that Christ lived, will not do it, as severed from his death and blood. The word redemption, therefore, must be well understood, and close stuck to, and must not be allowed, as properly spoken, when we talk of deliverance from sin, the law, and God's curse, unless it be applied particularly to the death and blood of Christ (Eph 1:7). We have redemption through his blood (Rev 1:5). 'Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree' (Gal 3:13). He has redeemed us to God by his blood. 'For thou wast slain, and hast redeemed us to God by thy blood' (Rev 5:9). This is the redemption that is joined with mercy, yea, that is the fruit thereof; and it is that without which sin cannot be removed out of the sight of God. Moses, that was a better preacher of the law, and the sufficiency of the righteousness thereof, than any now can pretend to be, yet he full well declared by all his bloody sacrifices, that the blood and death of Jesus Christ is of absolute necessity for the redemption of the soul. Besides, he tells us that the man that should flee to the city of refuge, from the avenger of blood, should not be at liberty from the law, unless he kept himself close in that city until the death of the high-priest. Mark the words, 'Ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the' high 'priest' (Num 35:32). Wherefore, Christian man, know thou thy sin in the nature of it and persuade thyself, that the removing of it from before the face of God is by no less means than the death and blood of Christ. But it is a poor shift that the enemies of the truth are put to, when, to defend their errors, they are forced to diminish sin, and to enlarge the borders of their fig-leaf garments, and to deny or cast away, as much as in them lies, one of the attributes, the justice of God. Indeed they will say they abhor to do thus, and all erroneous persons will put the best face they can upon their bad matters; but the natural consequences of things amount to it; nor can they, when men stick close to their sides, avoid the charge.

Fourth. Then here you see the reason of that free course that mercy hath among the sons of men, and why it doth, as has been showed before what it doth. Why justice is content. Blood hath answered the demand of justice. The law hath nothing to object against his salvation that believeth in Jesus Christ. Blood has set the door open for us with boldness to go to God for mercy, and for God to come with his abundant grace to us. We have 'boldness, brethren, to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh' (Heb 10:19,20). This is the way that Moses desired to find, when God so largely spake to him of his mercy. 'Thou hast said,' says Moses to God, 'I know thee by name, and thou hast also found grace in my sight. Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way that I may know thee,' &c. (Exo 33:12,13). What if it should be applied thus? thou now talkest of mercy, but in thy words to us from the Mount, thou spakest fire and justice; and since thou hast delivered us to holy a law, and are resolved that the least tittle thereof shall by no means fall to the ground; by what means is it that mercy should come unto us? Well, saith God, I will show thee my way, I will put thee in a clift of the rock, which was a figure of Christ, for Christ says, 'I am the way' (Exo 34; John 14:6). This done, he proclaimed his name, and showed him how he could be gracious, and gave him the sign of his being merciful, a promise that his presence should go with him. The breaking then of the body of Jesus was, the renting of the vail, that out of which came blood, that the way to God might be living; and not death, or sword, or flame, to the poor children of men. Out hence therefore bubbleth continually the tender mercy, the great mercy, the rich mercy, the abundant mercy, the multiplying mercy, and every other mercy of God to us for our present and everlasting good.

Not that God was sparing of his mercy, and would not part with it unless paid for it; for this way of redemption by blood was his contrivance, the fruit of his wisdom (Eph 1:8). So then, God was big with mercy for a sinful world; but to be continually extending of mercy, since sin and justice, because of the sanction of the law, lay in the way as a turning flaming sword, there did lie the work (Gen 3:24); so it was concluded, that mercy might, in a way of justice, be let out to sinners; Christ, the Son of God, should die for the sin of man. By which means the outcries of the law and justice against us for our sins did cease, and mercy flowed from heaven like the waters of Noah, until it became a sea (Micah 7:18,19).

By redemption by blood, therefore, is this great mystery--That a just God can save that man that has broken that law, that God has said he will inflict the penalty for the breach thereof upon, and do his justice no wrong--expounded; not by a relaxation of the punishment, as the doltish wisdom of this world imagines; but by an inflicting of the exactest justice upon that nature that has offended. If the question be asked, How a just God can save that man from death, that by sin has put himself under the sentence of it? any fool can answer, 'By a pardon.' And if it be asked, But what will become of the threatening wherewith he threatened the offender? He that knows no mysteries can say, Why, man must repent of his sin, and God of his threatening. But if it be asked, How God can execute his threatening to the utmost, and yet deliver the sinner by his mercy from it; the sinner that has deserved it, and yet be just to his law, faithful to his law, and one that will stand by every tittle of his law? this, to expound, is to high for a fool; therefore these men are for despising of mysteries, and for counting of mysteries in the gospel, follies.

But this key of heaven is no where but in the Word of the Spirit; it is not seen in the law, nor in the reason or righteousness of the world. To punish 'the just for the unjust,' and to make him 'to be sin for us, who knew no sin, that we might be made the righteousness of God in him,' seems unreasonable; so cross to the wisdom of man are the wards of this lock (1 Peter 3:18; 2 Cor 5:21). Wherefore usually, when they come at this doctrine, they belch out their frumps, their taunts, their scoffs, and their scorns against it; and in opposition thereto, comment, exalt, cry up, and set on high, Socinianism, Mahometanism, man's ragged righteousness, or anything. But we will pass these things.

Fifth. The knowledge of redemption, and the faith of redemption, is the only means of settling, composing, and upholding the soul of the thoroughly awakened, in the hope of enjoying a portion in mercy for ever. What senseless, secure, besotted, and deluded men, conclude of themselves, and of the means of future happiness, is one thing; and what the thoroughly awakened soul concludes upon, is another. And I say, one thoroughly awakened about the nature of God, the nature of sin, and the worth of the soul, will find but little ease of mind, notwithstanding notions of mercy, until he comes and sees that he must be saved by mercy and justice both; and that to be sure he shall never do, until he is taught that by the blood of Christ the law is, as to the curse that is in it against the sinner, taken out of the way (Col 2).

These things, sin and justice, are too great to be played with by him that shall see them in the light of the law, and that shall feel them in their terror upon a trembling conscience. But when the soul shall see that a propitiation is made to justice by blood, then, and not till then, it sees sin taken away: and when it sees, by this means, sin taken away, then it can behold to hope in the mercy of God. Yea, and it will be as hard to wring off him that is settled here, from this belief to another, as it would be to persuade him that stands upon sound ground to venture his life upon a shaking bottomless quag. O! It is a pleasant thing for the wounded conscience to taste the sweetness of redeeming blood! (John 6:51-56). This is like the best wine that goes down sweetly; this carries with the last of it the very tang[25] of eternal life! (Heb 9:14). And know that dead works, or works of death, will abide in the conscience, notwithstanding all talk and notions of mercy, until that be purged with blood applied thereto, by the Spirit and faith. This is one of the three that abide to witness on earth, that 'God hath given us eternal life, and that this life is in his Son'; because he died for us, and rose again (1 John 5:8-11).

This, therefore, is that that will establish a man with that peace that shall not be shaken, because by this such an one seeth the justice of God is quieted. For peace is made by the blood of the cross; peace with God for sinners (Col 1:20). Yea, God himself, by the blood of the cross, has made it, that by him, Christ, he might reconcile to himself all things, whether they be things on earth, or things in heaven. Nor will a man that is truly spiritually wise, rest till he comes where God towards man doth rest; but that can be only there, where such means are offered for the taking away of sin, that are of a sweet-smelling savour to God. Now this is the offering that Christ offered, to wit, himself; for Christ loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet-smelling savour (Eph 5:2). Therefore it is by it, the body of his flesh, through death, that we are presented holy, unblameable, and unreproveable in his sight (Col 1:21). Wherefore it must be true which was said before, to wit, That the knowledge of redemption, and the faith of redemption, is the only means of settling, composing, and upholding of the soul of the thoroughly awakened, in the hope of enjoying a portion in mercy for ever. He that hath the Son of God, hath the Father, hath life; because with him is the means of peace with the Father, and so of eternal life (1 John 2:23). But then, to have the Son, is to believe on him, and on the Father through him (1 John 5:10-12). On him, that he is the Saviour by his blood; and on the Father through him, as believing that he, for his Son's sufferings, is pacified with us, and of his grace hath forgiven us, through him, all trespasses (2 John 9; Eph 4:32).

Sixth. The knowledge and faith of this redemption fortifieth the Christian against temptations. We that do believe, know what it is to be assaulted by the devil, and to have knotty objections cast into our minds by him. We also know what advantage the vile sin of unbelief will get upon us, if our knowledge and faith in this redemption be in the least, below the common faith of saints, defective. If we talk of mercy, he can talk of justice; if we talk of grace, he can talk of the law. And all his words, when God will suffer it, we shall find as sharp, and subject to stick in our minds, as bearded arrows are to stick in flesh. Besides, he can and doth, and that often, work in our fancies and imaginations such apprehensions of God, that he shall seem to be to us one that cannot abide us, one that hates us, and that lieth in wait to destroy us. And now, if any body speaks to us of mercy, we think we might hope in that, had we nothing to trouble us but the guilt of actual sins. But we see our nature as full of the filth of sin, as the egg is of meat, or the toad of poison: which filth vilely recoileth against the commandments, flieth in the face of God, and continueth all his judgments.[26] This is felt, this is seen by the sinner, who cannot help it; nor can he be brought to that consideration as to say, 'It is no more I' (Rom 7). Now, what shall this man do? Shall he look to the commandment? There is death? Shall he look to God? There is justice! Shall he look to himself? There is sin out of measure! Let him look, then, to one as dying, to the 'lamb as it had been slain,' and there let him see himself by this Lamb, as cursed, and a dying of a cursed death for this sin that doth so fright and so distress the soul (Rev 5:6). Then let him turn again, and behold this Lamb alive and well, and highly exalted by this God, that but just before laid the curse of the law upon him; but let him be sure to reckon that he has died for his sins by the person of Christ, and it will follow that this man is now acquitted, because Christ is still alive. Say I these things as a man? Saith not the gospel the very same? 1. As to Christ's dying for us; as also that we are dead to the law by the body of Christ (Rom 6:6; 7). 2. And that we should so reckon as to this matter, because that God has transferred our sin from us to him.

1. Did not Christ die for us; and dying for us, are we not become dead to the law by the death of his body? or will the law slay both him and us, and that for the same transgression? (Rom 7:1,2). If this be concluded in the affirmative, what follows but that Christ, though he undertook, came short in doing for us? But he was raised up from the dead, and believing marrieth us to him as risen, and that stops the mouth of all. I am crucified with Christ, our old man was crucified with him, and we are become dead to the law by the body of Christ (Rom 5:3,4). What then?

2. Why, reckon yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ. Ay, but says the soul, 'How can I reckon thus, when sin is yet strong in me?' Answ. Read the words again, He saith not, Reckon yourselves to be dead indeed unto sin, in yourselves; but dead unto it through Jesus Christ. Not alive unto God in yourselves, but alive unto God through Jesus Christ. For Christ in his death and resurrection representeth me. As I died by him, I arose again by him, and live through the faith of the gospel in the presence of God by him. This must in the first place be allowed and believed, or no true peace can come near the soul, nor the soul be prepared to assoil the assaults of the adversary. Let therefore thy faith, if thou wouldst be a warrior, O thou faint-hearted Christian, be well instructed in this! Then will thy faith do thee a twofold kindness. 1. It will conform thee to the death and resurrection of Christ. And, 2. It will give thee advantage, when thou seest sin strong in thyself, yet to conclude that by Christ thou art dead thereto, and by him alive therefrom. Nor can there but two objections be made against this. The first is to question whether any are said to die and rise, by the death and resurrection of Christ? or if it so may be said; yet whether thou art one of them? To the first the scripture is full. To the second, thy faith must be strong: for let go faith here, and all falls flat to the ground, I mean as to comfort and consolation. Christ died for us, or in our stead; therefore, by the Word of God, I am allowed so to reckon. Christ rose and revived, though he died for me; therefore I rose and revived by Christ: unless any does hold, that though he died in a common, yet he arose as considered but in a single capacity. Now, then, if Satan comes and tells me of my sins, I answer, 'Christ has taken them upon himself.' If he comes and tells me of the death that is due to me for sin, by the curse of the holy law, I answer, I have already undergone that by Christ. If he asks me, How I know that the law will not lay hold of me also? I answer, Because Christ is risen from the dead. If he asks me, By what authority I take upon me thus to reason? I tell him, By the authority and allowance of the holy and most blessed gospel, which saith, He 'was delivered for our offences, and was raised again for our justification' (Rom 4). And to encourage thee thus to believe, and thus to hold, when thou art in an hour of temptation, this is the way to see mercy stand and smile upon thee; for mercy will smile upon him that shall thus believe (2 Cor 3:16-18). This is the way to put faith and hope both to work against the devil; and to do this is very pleasing to God. This the way to make that hell-bound retreat and leave off to assault (James 4:7; 1 Peter 5:9). And this is the way to find an answer to many scriptures, with which else thou wilt not know what to do, as with many of the types and shadows; yea, and with the moral law itself.

Besides, thus believing setteth thy soul against the fear of death, and judgment to come; for if Christ be raised from the dead who died for our sins; and if Christ who died for our sins is entered into glory: I say again, if Christ who died for our sins has purchased us to himself, and is purposed that the fruit of this his purchase shall be, that we may behold his face in glory; then, cast off slavish fear of death and judgment: for Christ being raised from the dead, dieth no more; death hath no more dominion over him!

Seventh. The knowledge and faith of this redemption prepareth man to a holy life. By a holy life, I mean a life according to the moral law, flowing from a spirit of thankfulness to God for giving of his Son to be my Redeemer. This I call a holy life, because it is according to the rule of holiness, the law, and this I call a holy life, because it floweth from such a principle as giveth to God the heart, and life, for the gift bestowed on us. What pretences soever there are to holiness, if it floweth not from thankfulness for mercy received, it floweth from a wrong principle, and so cannot be good. Hence, men were required of old, to serve the Lord with joyfulness, 'for the abundance of all things'; and threatened, if they did not, that 'they should serve their enemies in hunger and in thirst, and in nakedness, and in the want of all things' (Deut 28:47,48). But then, though there are many mercies that lay an obligation upon men to be holy, yet he that shall want the obligation that is begotten by the faith of redeeming mercy, wanteth the main principle of true holiness: nor will any other be found sufficiently to sanctify the heart to the causing of it to produce such a life; nor can such holiness be accepted, because it comes not forth in the name of Christ. That that obliged David was forgiving and redeeming mercy; and that that obliged Paul was the love that Christ showed to him, in dying for his sins, and in rising from the dead (Psa 103:1-5; 2 Cor 5:14,15). Paul also beseecheth the Romans, by the redeeming, justifying, preserving, and electing mercy of God, that they present their body 'a living sacrifice, holy, acceptable to God; which is,' saith he, 'your reasonable service' (Rom 12:1). For we must be holy and without blame before him in love (Eph 4:1).

Hence, all along, they that are exhorted to holiness in the New Testament, are exhorted to it upon the supposition of the benefit of redemption which they have received by Jesus Christ. 'Walk in love as Christ also hath loved us' (Eph 5:2). 'If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love,' &c. (Phil 2:1,2). 'If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth,' &c. (Col 3:1-5). 'Wherefore laying aside all malice and all guile, and hypocrisies, and envies, and all evil-speakings, as new-born babes desire the sincere milk of the word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious' (1 Peter 2:1-3). I will conclude this with that of Peter, to those to whom he wrote concerning this very thing. Be 'obedient children,' saith he, 'not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy, for I am holy, And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot' (1 Peter 1:14-19).

From all which it appears, that mercy by Christ, or from the benefit of redemption by the precious blood of Christ, I say, from the faith of that, flows that which is holiness indeed. And I believe that those very men that are pleased to taunt at this kind of inference, would condemn a man was he laid under these obligations concerning things of this life, and yet did carry it as one not touched thereby. We will make an instance: Suppose a Socinian should, through his contracting a great debt, be forced to rot in prison, unless redeemed by silver and gold: and suppose a man, unto whom this Socinian was an enemy, should lay down the whole debt to the creditor, that this Socinian might be at liberty, might trade, and live comfortably in this world; and if, after this, this Socinian should taunt at them that should tell him he is engaged to this redeemer, ought to love and respect this redeemer; what would they say but that this Socinian that was a debtor is an inconsiderate and stupefied rascal? Why, this is the case; Paul was a debtor to the law and justice of God; Jesus Christ his Son, that Paul might not perish for ever, paid for him a price of redemption, to wit, his most precious blood. But what! Shall Paul now, though redeemed from perpetual imprisonment in hell, be as one that never was beholden to Jesus Christ; or if others say he was, taunt at them for their so saying? No, he scorns it. Though the love of Christ, in dying to pay a price of redemption, will not engage a Socinian, yet it will engage a true Christian to think and believe that he ought to live to Jesus, that died for him and rose again.

I know it will be objected that the Satisfactionists, as the quaking Penn is pleased to call them, show but little of this to the world; for their pride, covetousness, false dealing, and the like, since they profess as I have said, shows them as little concerned to the full as to the Socinian under consideration. I answer, it must be that the name of Christ should be scandalized through some that profess him; and they must answer it at the tribunal of the great Judge; yet what I have said stands fast as a rock that cannot be moved.

Eighth. The knowledge and faith of redemption is a very great encouragement to prayer. It is great encouragement for the poor to go even to a prince for what he wanteth, when he considereth that what he goeth to him for is the price of redemption. All things that we want, we must ask the Father for, in the name of Christ: we must ask it of him for the sake of his redeeming blood, for the sake of the merit of his passion (John 15:16). Thus David means, when he says, 'For thy name's sake' do it (Psa 25:11); and Daniel when he saith here, 'For the Lord's sake' (9:17). For Jesus Christ is God's great name; and to do for his sake is to do for what worthiness is in him.

Unworthiness! The consideration of unworthiness is a great stumbling-block to the tempted when he goes to seek the Lord. But now, remembering the worthiness of Christ, and that he is now on the right hand of God, on purpose to plead that on the behalf of the petitioner, this is great encouragement. The Jews, by God's ordinance, when they went morning and evening by their priest to speak with God, were to offer a lamb for a burnt-offering, and it must be thus continually (Exo 29:38-46). Now this lamb was a figure of the sacrificing of the body of Christ which was to be offered for them in time to come; and, in that it was to be continually, morning and evening, so repeated, what doth it signify, but that we should remember to go, when we went to God, in the name and faith of the merits of Jesus Christ for what we stood in need of? This will support, and this will encourage, for now we see that the thing desired--it being according to his will--is obtained for us by the sacrificing of the body of Jesus Christ, once for all.

When Israel begged of Samuel that he would not cease to cry to the Lord their God for them, it is said he took a sucking lamb and offered it for a burnt-offering wholly unto the Lord; and Samuel cried unto the Lord for Israel, and the Lord heard him (1 Sam 7:8,9). But why did he take a sucking lamb, and why did he offer it, and that wholly unto the Lord, as he cried, but to show to Israel that he was not heard for his own, or for his righteousness sake, but for the sake of Christ, whose merits were prefigured by Samuel's burning of the lamb?

Also when David spake for himself to Saul, he put himself upon this, 'If,' saith he, 'the Lord hath stirred thee up against me, let him accept an offering, a smell, a sweet-smelling sacrifice; a figure of the satisfactoriness of the sufferings of Jesus Christ' (1 Sam 26:19). What is the meaning of all these passages, if not to show that when we go to pray to God, we should turn away our face from every thing of ours, and look to God, only by the price of redemption paid for us by Jesus Christ, and plead that alone with him as the great prevailing argument, and that by and for the sake of which he giveth pardon and grace to help in time of need? Wherefore, wouldst thou be a praying man, a man that would pray and prevail? why, pray to God in the faith of the merits of Christ, AND SPEED.[27]

Ninth. For this is the very cause why this is added in the text, to wit, the plenteousness of redemption, it is, I say, that men should hope to partake by it, of the goodness and mercy of God. 'Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.' Mercy and redemption, mercy through a Redeemer, therefore 'let Israel hope'! It must also be noted, that this word redemption is, as it were, the explicatory part of the text, for the helping of Israel to hope. As who should say, as there is with God mercy, so there is with him a way to his mercy, and that way is redemption, or a price paid for your sins; and that you should not be discouraged through the greatness of your sins, I tell you there is with God plenty of this redemption, or a price paid to the full; to an over and above. It also is as if he had said, Forget not this, for this is the key of all the rest, and the great support to the saints in prayer, or while they wait upon God in any of his appointments to encourage them to hope.

Tenth. And lastly, This also should teach the saints, when they sin or praise the Lord, they should not sing of mercy only, but of mercy and judgment too; 'I will sing of mercy and judgment; unto thee, O Lord, will I sing' (Psa 101:1). Of mercy and judgment, or justice in the manifestation of it, as smiling upon our forgiveness. When Hannah sang of, and rejoiced in God's salvation, she sang aloud of holiness, saying, 'There is none holy as the Lord' (1 Sam 2:1,2). Holy in keeping his word, though it cost the blood of his Son. This also is that that is called a helping of his servant Israel in remembrance of his mercy, and the performing of the mercy promised; even the oath that he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies--by a Redeemer--might serve him without fear, &c. (Luke 1:49,54). When you praise, therefore, remember Christ and his blood, and how justice and judgment took hold on him, that they might not take hold on thee; yea, how they by taking hold on him, left a way to thee to escape. Isaac should have been sacrificed, had not the Lord provided a ram; and thou thyself shouldest have been damned, had not the Lord provided a lamb (Gen 22; Rev 5). Hence Christ is called the 'Lamb of God which taketh away the sin of the world,' that taketh them away by the sacrifice of himself. Sing therefore in your praises unto God, and to the Lamb!

[THE APPLICATION OR USE OF THE WHOLE.]

I would come now to speak one short word of use to the whole. And,

First. This still shows more and more, what a sad state God's people have brought themselves into by sin. I told you before that the revelation of so much mercy as is presented unto us by the first part of the text, sufficiently declared our state to be miserable by sin. But what shall we say, when there must be added to that the heart blood of the Son of God, and all to make our salvation complete? For albeit mercy is essential to our salvation, and that without which there can be no salvation; yet it is the blood that maketh the atonement for the soul, THAT propitiates, and so makes capable of enjoying of it. It was mercy and love, as I said afore, that sent one to shed his blood for us; and it is the blood of him that was sent, that puts us into the enjoyment of mercy. O! I have thought sometimes, what bloody creatures hath sin made us![28] The beasts of the field must be slain by thousands before Christ came, to signify to us we should have a Saviour; and after that, he must come himself, and die a worse death than died those beasts, before the work of saving could be finished. O redemption, redemption by blood, is the heart-endearing consideration! This is that which will make the water stand in our eyes, that will break a heart of flint, and that will make one do as they do, that are 'in bitterness for their first-born' (Zech 12:10).

Sinner, wouldst thou have mercy? wouldst thou be saved? Go thou then to the blood of the cross, as set forth in the word of the truth of the gospel, and there thou shalt find that mercy that thou hast need of first; for there is a mercy that may be called a FIRST mercy, and that is the mercy that gives admittance into, and an interest in all the rest. Now the mercy that doth this, is that which reconcileth us to God; but that other things cannot do, if we stand off from the blood of the cross. Wherefore we are said to be reconciled to God, by the death of his Son. 'For if when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life' (Rom 5:10). According to that other saying, 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?' (8:32). In both these places the Son of God, and our Redeemer, is set forth to us in the first place, as the only one that reconcileth to God the sinner by the blood of his cross; wherefore to this Christ, as crucified, the sinner must come first; because nothing else can reconcile to God; and if thou be not reconciled to God, what art thou but an enemy to him, partake of what mercy thou canst? (Col 1:20). Go to him, did I say? receive him into the arms of thy faith; hold him fast, for he is a Saviour; yea, carry him as set forth by the gospel, dying for thee, and pray God for his sake to bestow upon thee all those mercies that will compass thee about as with a shield, and follow thee all thy days, till thou enterest in at the doors of eternity; and this is the way to speed! For he that hath the Son hath life, in the beginning of it; and he that holds fast the Son, shall have life in the consummation of it. I do the oftener touch upon this matter, because this Christ is the door, in at which whosoever entereth shall be saved; but he that climbs up any other way, shall be judged as a thief and a robber (John 10:1).[29] But,

Second. Is Christ, as crucified, the way and door to all spiritual and eternal mercy? And doth God come to the sinner, and the sinner again go to God in a saving way by him, and by him only? And is there no other way to the Father but by his blood, and through the veil, that is to say, his flesh? (Heb 10:19,20). Then this shows the danger, upon what pretence soever, of casting off the daily sacrifice, and setting up in its place the abomination that maketh desolate. I mean, of casting away a crucified Christ, and the setting up the vanity of moral obedience as the more substantial and most acceptable thing with God. I call not a crucified Christ the daily sacrifice, as if I thought he often suffered for sin, since the foundation of the world; but because the virtue of that one offering is that, and only that, by the which we daily draw nigh unto God; and because the virtuousness of that one sacrifice will for ever abide beneficial to them that come to God, to the world's end by him.

But I say, into what a miserable plight have such people put themselves, that have cast off coming to God by Christ, as he is the propitiation for their sins, and that seek to come another way? Such are lapsed again to Gentilism, to Paganism, to Heathenism; nor will it help at all to say they rely on the mercy and goodness of God, for there is no such thing as spiritual and eternal mercy can come from God to him, that comes not to him by Christ. The Turks, if I be not mistaken, have this for the beginning of every chapter of their Alcoran, 'The Lord, God, gracious and merciful,'[30] yet are counted unbelievers, and are verily so, for they have not received the faith of Christ. The Lord God, gracious and merciful, will not save them, no not by grace and mercy, unless repenting of their presuming upon mercy, without a bloody sacrifice, they come to him by his Son (Acts 4:12). Men therefore that have laid aside the necessity of reconciliation to God by the precious blood of Christ, are in a damned state; nor will it help at all to say they do indeed believe in him. I am not so void of reason as to think that they that have cast away Christ, as he is a propitiatory sacrifice with God for sin, should also cast away his name out of their mouth; no, his name is too honorable, and the profession of it too glorious for them to do such a thing. But retaining his name, and the notion of him as a Saviour, they yet cast him off, and that in those very things wherein the essential part of his sacrifice, the merit of it, and his everlasting priesthood, consists; and in this lies the mystery of their iniquity.

They will have him to be a Saviour, but it must not be by fulfilling of the law for us; but it must not be by the putting of his glorious righteousness, that which he performed by subjecting himself to the law, on our behalf, upon us; but it must not be by washing of us from our sins in his own blood; but it must be by his kingly and prophetical offices. When, as for his kingly and prophetical offices, he puts those people under the government of them that he has afore made to stand justified before God, from the curse of the law by his priesthood. Nor dare they altogether deny that Christ doth save his people as a priest, but then their art is to confound these offices, by pleading that they are in effect but one and the self-same thing; and then with a noise of morality and government, they jostle the merit of his blood, and the perfection of his justifying righteousness, out of doors; and so retaining the name of Christ in their mouths, they cast those things of Christ, that they like not, under feet; which things, they who have not the faith of, must not, cannot see the kingdom of God.

The term of mercy is but a general sound, and is as an arrow shot at rovers, unless the blood and death of the Son of God be set before us, as the mark or mean by which our spirits are to be directed to it. What profit shall a man have, and what shelter or succour shall he find, in hearing of the most exact relation of the strength of the most impregnable castle in the world, unless he knows the door, and entereth in by that, into that place of strength, in the time when the enemy shall pursue him? Why, this is the case: We hear a noise of mercy, and of being at peace with God; what a good God, God is, and what a blessed thing it is to be a child of God; how many privileges the children of God have, and what will be their exaltation and glory in the next world! And all the while they that tell us these things conceal from us the way thereto, which is Christ, not in the naming of him, but in the right administration of his gospel to us.

Christ, and faith in him as a Saviour, not in the name only, but in the true sense thereof, is the mark, as I have said, from which if any swerve, they err from the saving way, and so come nothing near that mercy that can save them. Hence Christ is called a standard, an ensign (Isa 5:26). 'And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious' (Isa 11:10). And again, 'Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles; and set up my standard to the people' (49:22). 'Go through, go through the gates, prepare ye the way of the people,--gather out the stones, lift up a standard for the people. Behold the Lord hath proclaimed to the end of the world; say ye to the daughter of Zion, behold thy salvation cometh. Behold his reward is with him, and his work before him' (62:10,11). Hence again he is called the captain, the chieftain, of our salvation, and him without whom there neither is nor can be any.

But now the men of this confederacy, rather than they will submit themselves to the righteousness of God, will lay odiums and scandals upon them that preach they should (Rom 10:2,4). Not forsooth, if you will believe them, but that they are highly for the righteousness of God, let it be that which they count so; but then to be sure it shall never be the personal performances of Christ, by which they that believe in him are justified from all things; but that which they call 'first principles,' 'dictates of human nature,' 'obedience to a moral precept,' followed and done as they have Christ for an example; not understanding that Christ, in his own doings, is the end of all these things to every one that believeth. But if it be urged that Gentiles and Pagans are possessed with those very principles, only they have not got the art, as our men have, to cover them with the name of Christ and principles of Christianity, then they fall to commending the heathens and their philosophers, and the natural motives and principles by which they were actuated; preferring of them much before what by others are called the graces of the Spirit, and principles upon what the doctrine of the free grace and mercy of God by Christ are grounded. But, as I said, all the good that such preachers can do as to the next world, is, to draw the people away from their ensign and their standard, and so lead them among the Gentiles and infidels, to seek by their rules the way to this unspeakable mercy of God. Wherefore their state being thus deplorable, and their spirits thus incorrigible, they must be pitied, and left, and fled from, if we would live.

Third. Is Christ Jesus the redemption; and, as such, the very door and inlet into all God's mercies? Christian man, look well to thyself, that thou goest no whither, and dost nothing, I mean in any part of religious worship, &c., but as thou art in him (2 Cor 12:18,19).[31] Walk in him, speak in him, grow in him, for he is THE ALL (Col 2:6,7). And though others regard not to 'hold the head, from which all the body by joints and bands have nourishment ministered,' yet have thou a care! (Eph 4:15; Col 2:19). This is he that is thy life, and the length of thy days, and without whom no true happiness can be had. Many there be that count this but a low thing; they desire to soar aloft, to fly into new notions, and to be broaching of new opinions, not counting themselves happy, except they can throw some new-found fangle, to be applauded for, among their novel-hearers. But fly thou to Christ for life; and that thou mayest so do, remember well thy sins, and the judgment and wrath of God; and know also that he is merciful, but at mercy none can come, but through the cursed death Christ underwent. And although some of the wanton professors of our age may blame thee for poring so much upon thy sins, and the pollution of thy nature, yet know that there is an advantage in it. There be some alive in the world, who, though they count the nature and commission of sin the very evil of evils, yet can say that the remembrance of how vile they are, and of what evils they have committed, has been to them a soul-humbling, a Christ-advancing, and a creature-emptying consideration. Though sin made death bitter to Christ, yet sin makes Christ sweet to his. And though none should sin, that grace might abound, yet where sin has abounded, grace doth much more abound, not only as an act of God, but also in the eye of faith.

A sight of the filth, and a sense of the guilt of sin, makes a pardon to such a soul more than empty notion; and makes the mean through which the pardon comes more to be desired than is either life or limb. This is it that makes the sensible soul prize the Lord Jesus, while the self-justiciary[32] laugheth him to scorn. This is it which makes the awakened sinner cast away his own righteousness, while the self-conceited one makes it his advocate with the Father.

Some, indeed, count their own doings the only darling of their soul, while others cast it to the dogs. And why should a man cumber himself with what is his, when the good of all that is in Christ is laid, and to be laid out for him? Not that a believer casts off to do good, for he knows that what good thing is done in faith and love, is acceptable to God, and profitable to his neighbour. But this is it, he setteth not his good deed against the judgment of God; he cometh not in his own good. When he comes to God for forgiveness of sins, then he sees nothing, knows nothing, mentions nothing as righteousness, but that which Christ wrought out in the days of his flesh, and that only. But how then is what he doth accepted of God? Verily as the duty of a son, and as the work of one that is justified. We must therefore conclude that there is acceptation, and acceptation: acceptation of the person, and acceptation of his performance. Acceptation of the person may be considered with respect to justification from the curse, and so acceptation there can be none, but through the one offering of the body of Jesus Christ once for all. Also the acceptation of a duty done by such a person is, by virtue of the self-same offering, the person being considered as standing just through Christ before God. And the reason why a justified person must have his duties accepted the same way, as is his person, is because justifying righteousness sets not the person free from sin, save only in the sight of God and conscience; he remaineth still infirm in himself, and standeth still in need of the fresh and continual application of the merits of the Lord Jesus, which also the soul receiveth by virtue of Christ's intercession. I speak now of acceptation with reference to the justice of the law, and the judgment of God upon person or work, according to the self-same law. For so they both must be accepted through the self-same Mediator, or they cannot be accepted at all. Nor is it a thing to be wondered at, that a man should stand just in the sight of God, when polluted and defiled in his own sight. He stands just before God in the justice of his Son, upon whom God looks, and for whose sake he accepts him. May not a scabbed, mangy man, a man all over-run with blains and blotches, be yet made beautiful to the view of a beholder, through the silken, silver, golden garment that may be put upon him, and may cover all his flesh? Why, the righteousness of Christ is not only unto but upon all them that believe (Rom 3:22). And whoso considers the parable of the wretched infant, shall find, that before it was washed with water it was wrapped up or covered, as it was found, in its blood, in and with the skirt of his garment that found it in its filth. And then he washed it with water, and then he sanctified it by the anointing oil of the Spirit of God (Eze 16:8,9). I speak thus to thee, Christian reader, partly because in the faith of these things is thy life; and because I would yet enforce the exhortation upon thee with the reason and the amplification thereof, to wit, to put thee upon trusting in the Lord through the encouragement that thou hast in redeeming mercy so to do.

Some may say, Will God see that which is not? and will he judge a man just that is a sinner? But I will answer, The man that had the rainbow about his head, was to look on, or be looked upon, while he shone like a jasper and a sardix-stone (Rev 4:3). The blood of the paschal lamb was to be looked upon by him that came to destroy the land of Egypt in their firstborn (Exo 12:13). I add, The rainbow that God gave to Noah for a token that he would no more destroy the earth with the waters of the flood, was to be looked upon, that God might remember to show mercy to his people (Gen 9:8-17). Now all these meet in the man Christ Jesus, who is the only one, for the sake of whom the sinner that believeth in him stands acquitted in the sight of God. His is the blood, he is the prince, that is more than the token of the covenant: nor do all the colours in the rainbow appear so beautiful in the eyes of man, as does the garment of Christ; which is from his loins, even upward, and from his loins, even downward, in the eyes of the God of heaven (Eze 1:27,28). And wilt thou say these are things that are not? Also, he can legally judge a man just, that is a sinner. Do but admit of a diverse consideration, and God will so consider of that sinner which he justifieth, in despite of all the teeth in thy proud mouth! 'He justifieth the ungodly' (Rom 4:5). Not that were, but that are such now, in the judgment and verdict of the law, might deal with them in their own persons as men (Rom 5:5-10). He will then consider them in his Son; in, and under the skirt of his Son. He will consider them as washed in the blood of his Son, and will also consider 'that in him is no sin,' and so he will deal with them. 'We know that he was manifested to take away our sins, and in him is no sin' (1 John 3:5).

What though I have broke a thousand pound in my creditor's debt--yet if another will discharge the whole freely, what has the law to do with me as to that? Or what if I cannot but live upon the spend all my days, yet if my friend will always supply my need, and, through his bounty, keep me from writ, bailiff, or jail, is it not well for me? Yea, what if what I can get shall be laid up for me for hereafter, and that my friend, so long as there is death or danger in the way, will himself secure me, and bear my charges to the world's end; may I not accept thereof, and be thankful? Blessed be God for Jesus Christ! I believe he is more than all this to me. 'In the Lord shall all the seed of Israel be justified, and shall glory' (Isa 45:25). I know similitudes will not hold in all things; but we that believe are set free from the curse of the law by another man's obedience. For 'by the obedience of one shall many be made righteous' (Rom 5:19). Let then the believer, as was said, study and pray, and read God's Word continually, for the sake of the glory of this truth, that it may be made more his own, and that his conscience may be more and more settled in the power and glory thereof.[33]

Fourth. As the Christian should most labour to get into the power and glory of this doctrine, so let him see that he holds it fast. This doctrine is foreign to flesh and blood; it is not earthly, but from heaven (Matt 16:17). It is with many that begin with this doctrine, as it is with boys that go to the Latin school; they learn till they have learned the grounds of their grammar, and then go home and forget all. How have many, that as to the grounds of Christian religion, one would think, had been well taught, yet not taking such heed thereto as they should, they have let slip all, and their hearts have been filled with the world again, or else have drunk in some opinion that has been diametrically opposite to what they professed of the truth before (Heb 2:1-4). Wherefore hast thou anything of the truth of Christ in thy heart? 'Hold that fast, that no man take thy crown' (Rev 3:11). Yea 'grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ' (2 Peter 3:18).

He that will retain and hold fast the doctrine of redemption, and so by that have, through faith, an inlet into all the abounding mercy of God, must not deal in God's matters with a slack hand. It is not enough for them that would do so, to be content with sermons, family duties, and other public assemblies for worship, but there must be a continual exercise of the mind about these matters, and a labour of the soul to retain them in their glory and sweetness; else they will, first as to their excellency, then as to the very notion of them, slip from the heart and be gone (Heb 2:1-3). Not that there is treachery or deceit therein, but the deceit lies in the heart about them. He that will keep water in a sieve, must use more than ordinary diligence. Our heart is the leaking vessel; and 'therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.'

That this doctrine may remain with us, we must also mortify our carnal reason: for that makes head against the truth thereof, and what can foolishness do else? And the wisdom of this world, which is carnal reason in its improvements, is foolishness with God (1 Cor 1:20-25). It is not subject to the law of God, neither indeed can it be. It judges this doctrine that we have been speaking of, foolishness; wherefore it must be avoided, opposed and mortified, and the word of faith the more carefully submitted to. 'Trust in the Lord with all thine heart, and lean not unto thine own understanding' (Rom 3:5). See here, that trusting in the Lord, and leaning to our own understanding, are opposites; wherefore they must either be reconciled, or one quite adhered unto, in a way of mortification of the other. Now, it is safest in this matter to keep a continual guard upon our carnal powers; and to give up ourselves to the conduct of our God, and in all our ways acknowledge him, that he, not ourselves, may direct our paths (v 6). It is a great thing for a man, when the Word and his reason clashes, then to adhere to the Word, and let his reason fall to the ground. And this indeed is Christianity in the practical part thereof. The Spirit of Christ in the Word is to be hearkened unto, above all things (2 Cor 10:3-5).

There must also be a continual war maintained upon all the lusts of the flesh, that they may not draw away the heart from the study and delight, the love and faith, of the things that are hid in Christ (Isa 28:9). This, I say, must be done, else the heart cannot be at liberty to wait upon the Lord without distraction, for the further communications of himself in his Son, according to his blessed gospel to us. Many Christians are lean in their faith and too barren in their lives, and all for want of being diligent here. Wherefore having faith in this blessed Lord Jesus Christ, as has been afore discoursed; in the next place, 'giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord' and Saviour 'Jesus Christ' (2 Peter 1:5-8). There is a method that the Holy Ghost has prescribed in the Word, for them that hath faith to observe, and without the observation thereof, though they indeed may be of the number of them that shall be saved, yet they shall not have much, nor do much, for Christ and his name, in this world. Now the unskilful, that are so in the word of righteousness, finding this method, and not discerning to whom it belongs, forthwith apply it to all; and forgetting that faith must go before, they press them as duties preparatory to faith, or else so call that which is not so; and so the blind leading of the blind, both fall into the ditch, and are smothered. But do thou, O child of God, distinguish, and keep faith and duty for justification of thy person in the sight of God far asunder; also be sure to let faith go before, and be always with thy Saviour, but add unto thy faith, virtue, &c., not as though thy faith could not lay hold of Christ, unless accompanied with these, but to show that thy faith is of the right kind, as also for the emboldening of thee to an holy endeavour yet to press further into his everlasting kingdom and his word; for he that lacketh these things is blind, and cannot see afar off, and has forgotten that he was purged from his old sins.

Fifth. That thou mayest keep steadfast to this doctrine take heed of being offended, or of stumbling at the Word, because of the offensive lives and conversations of some that are professors of the same. There will be offences, and it is needful there should; yea, scandals and heresies also, that they that are approved of God 'may be made manifest among you' (1 Cor 11:19). There are many causes of the offensive lives of them that profess this faith, some of which I will give a touch upon here.

1. Many that adhere to, and profess this gospel, are short of the power and glory of the things which they profess: now the word, the word only, will not bring those that profess it into a conformity to it; into a conformity in heart and life (1 Cor 4:18-20). Wherefore they that know it only in word, live scandalous lives, to the reproach of the faith, the emboldening of its enemies, the stumbling of the ignorant, and grief of the godly, that are so indeed, and such must bear their judgment in the next world.

2. This also flows from the wisdom of hell: the devil knows that the faith of the gospel rightly professed, is, not only saving to those in whom it is, but alluring unto beholders: wherefore that he may prevent the beauteous lustre thereof, he sows his tares among God's wheat, and goes his way, that is, to the end those that stumble may not see what he hath done, or whose are the tares indeed. Now by these the sunshine of the faith of the true professors of the blessed gospel is clouded; yea, and the world made believe, that such as the worst are, such are the best; but there is never a barrel better herring,[34] but that the whole lump of them are, in truth, a pack of knaves. Now has the devil got the point aimed at, and has caused many to fall; but behold ye now the good reward these tares shall have at the day of reward for their doings. 'As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth' (Mat 13:37-42).

3. It also happeneth, sometimes, through the anger and judgment of God against sinners, that some of them truly gracious do fall, as David, Peter, &c., the which is a great trial to the godly, a wound to the persons fallen, and a judgment of God to the world. For since these last would not be converted, nor made turn to God by the convincing glory that has attended their faith in a holy and unblameable life annexed, God has suffered them to fall, that they also might stumble and fall, and be dashed in pieces by their vices. But thou, Christian man, be not thou offended at any of these things; do thou look unto Jesus, do thou look unto his Word, do thou live by faith, and think much of thy latter end; do thou be base in thine own eyes, be humble and tender, and pray to God always; do thou add to thy faith virtue, and to virtue what else is mentioned; and 'give diligence to make thy calling and election sure; for if thou doest these things thou shalt never fall: for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ' (2 Peter 1:10,11).

Sixth. If it be so, that there is so much mercy in the heart of God for his people, and that Jesus his Son has by his blood made so living a way for us that we might enjoy it, and the benefit of it for ever, 'then let Israel hope': for to that end is this goodness revealed: 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.' Hope! Who would not hope to enjoy life eternal, that has an inheritance in the God of Israel? 'Happy art thou, O Israel, who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency?' (Deut 33:29). Did but the people of God see to what they are born, and how true the God of truth will be to what by his Word they look for at his hands, they would be above alway; they would be weary of life, of estates, of relations; they would groan earnestly under all their enjoyments to be with him, who is their life, their portion, and their glory for ever. But we profess, and yet care not for dying; we profess, and yet long not for the coming of the day of God; we profess the faith, and yet by our whole life show to them that can see how little a measure of it we have in our hearts. The Lord lead us more into the power of things; then shall the virtues of him that has saved us, and called us out of darkness into his marvellous light, and the savour of his good knowledge, be made known to others far otherwise than it is. Amen.

Seventh. And lastly, Sinner, doth not all this discourse make thy heart twitter after the mercy that is with God, and after the way that is made by this plenteous redemption thereto? Methinks it should; yea, thou couldst not do otherwise, didst thou but see thy condition: look behind thee, take a view of the path thou hast trodden these many years. Dost thou think that the way that thou art in will lead thee to the strait gate, sinner? Ponder the path of thy feet with the greatest seriousness, thy life lies upon it; what thinkest thou? But make no answer till in the night, till thou art in the night-watches. 'Commune with your own heart upon your bed' (Psa 4:4), and then say what thou thinkest of, whether thou art going?

O that thou wert serious! Is not it a thing to be lamented, that madness and folly should be in thy heart while thou livest, and after that to go to the dead, when so much life stands before thee, and light to see the way to it? (Eccl 9:3). Surely, men void of grace, and possessed of carnal minds, must either think that sin is nothing, that hell is easy, and that eternity is short; or else that whatever God has said about the punishing of sinners, he will never do as he has said; or that there is no sin, no God, no heaven, no hell, and so no good or bad hereafter; or else they could not live as they do. But perhaps thou presumest upon it, and sayest, I shall have peace, though I live so sinful a life. Sinner, if this wicked thought be in thy heart, tell me again, dost thou thus think in earnest? Canst thou imagine thou shalt at the day of account out-face God, or make him believe thou wast what thou wast not? or that when the gate of mercy is shut up in wrath, he will at thy pleasure, and to the reversing of his own counsel, open it again to thee? Why shall thy deceived heart turn thee aside, that thou canst not deliver thy soul, 'nor say, Is there not a lie in my right hand?' (Isa 44:20).

FOOTNOTES:

[1] The titles to the Psalms have puzzled all the commentators. Bunyan follows Luther; who adds, that the title to the Psalms of Degrees does not pertain to any doctrine, but only to the ceremony of the singers. Ainsworth applies it to the place or tone of voice of the singers, or to a special excellency of the Psalm. Calmet and Bishop Horsley consider that the title refers to the progress of the soul towards eternal felicity, ascending by degrees. Watford imagines that these Psalms were written or selected to be sung on the ascent of the Jews from the captivity in Babylon. Luther wisely concludes that the Christian has only to do with the brief and very notable doctrine contained in these fifteen steps or degrees.--Ed.

[2] 'The hither,' or nearest end; now obsolete.--Ed.

[3] When Diabolus, in the Holy War, marched against Mansoul, his infernal drum affrighted the backsliding Mansoul with its roaring. 'This, to speak truth, was amazingly hideous to hear; it frighted all men seven miles round.' This drum was beat every night, and 'when the drum did go, behold darkness and sorrow over Mansoul; the light was darkened in the heaven thereof, no noise was ever heard upon earth more terrible; Mansoul trembled, and looked to be swallowed up.' This awful alarm--this terrible drum--is a want of a good hope through faith, which purifieth the heart.--Ed.

[4] How comforting is that declaration of the Holy Spirit, 'For now we see through a glass darkly, but then face to face'! however we may have had a glimpse of glory to strengthen us in the way. This revelation was through one who had been 'caught up into paradise,' and who had 'abundance of revelations,' so great that it was needful for him to have 'a thorn in the flesh,' to keep him humble. Blessed is Israel's 'Hope' of happiness, inconceivable and eternal.--Ed.

[5] See the marginal reading to this text.--Ed.

[6] Ecclesiastical writers, previous to Bunyan's time, made an hierarchy of nine orders of celestial spirits, viz., seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels, and angels; agreeing with Bunyan as to the angels being the lowest order in these celestial hierarchies. The angels are ministering spirits. May not the glorified saints become angels? Who was that angel who said to John, 'I and thy fellow-servant, and of thy brethren the prophets' (Rev 22:9).--Ed.

[7] This is a striking illustration. Fear 'makes us question our right to the world to come,' and nails us to the earth; but it is sin which clenches the nail, and makes us cry, O wretched man that I am! who can deliver me? Poor Bunyan, in his Grace Abounding, mournfully illustrates this fact.--Ed.

[8] In Bunyan's days, persecution for conscience sake was more extensive under the Protestant Church of England than it was even in the fiery days of Mary. Tens of thousands fled to seek an asylum among savages in America, who were not permitted to live among men worse than savages in England. Thousands were immured in prisons, where many hundreds perished, and with those who suffered a violent death received the crown of martyrdom. Even now they that will live godly in Christ Jesus, must submit to taunts, jeers, and reproaches. May we forget not the Saviour's comforting declaration, 'Blessed are you when persecuted, reviled, and spoken against falsely for my sake.'--Ed.

[9] This is the language of an eye-witness, and not a theory. Our author had associated with every man in jail, whose bitter suffering, and that of their families, tried the faith and patience of the saints, and winnowed the church of formal professors.--Ed.

[10] Often have God's saints rejoiced in tribulation, and, like Stephen, when put to death with excruciating torments, have prayed for their enemies. Bunyan's fear was, when threatened to be hung for preaching Christ, that he should make but 'a scrabbling shift to clamber up the ladder.' He was, however, comforted with the hope that his dying speech might be blessed to some of the spectators.--Grace Abounding, Nos. 334, 335.--Ed.

[11] How forcibly does this remind us of the escape of the poor doubting pilgrims from the castle of Giant Despair. The outer gate, like that of the prison in which Peter was confined, was of iron (Acts 12:10). But Peter had a heavenly messenger as his guide, and faith was in lively exercise, so that 'the gate opened to them of his own accord.' 'God cut the gates of iron in sunder' (Psa 107:16). The pilgrims lay for four days under dreadful sufferings, bordering on black despair. He had overlooked or laid by the 'key that doth go too hard'; prayer brought it to his recollection, and he cried out, 'What a fool am I thus to be in a stinking dungeon, when I may as well walk at liberty.' He recollected the 'key called promise,' which will open ALL the gates in Doubting Castle; and although the lock of that iron gate went damnable hard, yet the key did open it, and the prisoners escaped; see Grace Abounding, Nos 261-263. Fellow-pilgrims 'look not over,' nor 'lay by,' those keys that 'go too hard,' the prayerful use of which may save us much bitter dejection and gloomy doubts.--Ed.

[12] The murder of Sir E. Godfrey, and the fears of a Popish plot, greatly alarmed the country at this time. The recollection of the frightful atrocities committed by the Papists upon the unoffending and unarmed Protestants in Ireland, led to the fears which are here so forcibly, but naturally, expressed. Although we re here directed to the sole ground of hope in the spiritual warfare, yet doubtless, in temporal things, Bunyan felt the necessity of human agency. Had he lived to witness the punishment inflicted on these murderers by William III, he would have owned with gratitude the services rendered to the nation by that warlike king and his brave parliament.--Ed.

[13] How infinite is the condescension of Jehovah to enter into such a relationship with every member of his mystical body, the church. 'Thy Maker is thy husband, the Lord of Hosts is his name' (Isa 14:5). Surely it hath not entered into the heart of man to conceive the riches of that endowment, the magnificence of that estate.--Ed.

[14] Beware lest an evil heart, and Satan's devices, lead us to idolatry. All our ideas of God must be formed and governed by his revelation of himself in his Word.--Ed.

[15] Gospellers was the nick-name for those who loved the gospel at the Reformation, as Puritan or Methodist in a later age.--Ed.

[16] These are solemn and bitter truths. While the public assembly is at times the gate of heaven to the soul, sincerity is better evidenced by heart-wrestling with God in private. No duty draws down such blessings from heaven, nor has greater opposition from Satan, than earnest closet prayer. While it humbles the soul before God, it excites our zeal in good works and a heavenly conduct towards man.--Ed.

[17] 'For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth' (Heb 12:6,7).--Ed.

[18] In Popish times, the poor wretchedly and lazily depended upon the alms of the rich, which were especially bestowed at a funeral, to buy their prayers for the repose of the soul; and at wedding, for a blessing on the newly-married couple. Happily for them they are now taught, by gospel light, to depend, under God, upon their honest exertions to produce the means of existence and enjoyment, as the most valuable class of society.--Ed.

[19] Bunyan had felt all this. 'Alas!' says he, 'I could neither hear Christ, nor see him, nor feel him, nor savour any of his things; I was driven with a tempest, my heart would be unclean, the Canaanites would come into the land.'--Grace Abounding, No. 78.--Ed.

[20] See 2 Samuel 2:23, 3:27. To smite under the fifth rib is to give a mortal blow.--Ed.

[21] Human laws we must obey, unless they infringe upon the prerogative of God and upon conscience; to such we must refuse obedience, and count it an honour to suffer as Daniel and the Hebrew youths. These laws we may strive to get repealed or amended; but the laws of God are immutable and eternal--they must be obeyed, or we perish.--Ed.

[22] How striking an exemplification is this of our utter helplessness and the unbounded love of God. O my soul, it is impossible to number or recollect all his mercies, but take heed lest thou forget them all.--Ed.

[23] The reader will easily understand this passage if he considers 'these folks' to mean those who were deterred from making a public profession of faith, by the fear of 'the enemies,' or persecutors, properly called the devil's scarecrows. 'Today,' refers to the time in which this encouraging treatise was written. Then persecutors and informers were let loose upon the churches, like a swarm of locusts. Many folks were terrified, and much defection prevailed. But for such a time God prepared Bunyan, Baxter, Owen, Howe, and many others of equal piety. Thus, when the enemy cometh in like a flood, the Spirit of the Lord shall lift up a standard against him.--Ed.

[24] The word 'virtuous' is now very rarely used in this sense; it means, 'efficacious by inherent qualities,' or having great or powerful properties, as, 'By virtue of our Lord's intercession'; see Imperial Dictionary.--Ed.

[25] 'Tang'; a strong sense, flavour, or relish.--Ed.

[26] 'O the unthought of imaginations, frights, fears, and terrors that are affected by a thorough application of guilt, yielded to desperation! This is the man that hath his dwelling among the tombs.'--Bunyan's experience in Grace Abounding, No. 185.--Ed.

[27] This is not merely an exhortation to diligence in the Christian calling, but it is meant to convey to all the certain fact, that the prayer of faith in the merits of the Redeemer will and must be followed by renewed speed in running the race that is set before us.--Ed.

[28] There is something about the word blood at which the mind recoils, as if intended to impress upon us the evils of sin and its awful punishment--the death, spiritual and eternal, of the sinner. 'Without shedding of blood is no remission.' Blessed are those who were in Christ when his precious blood was shed as an atoning sacrifice.--Ed.

[29] See the character of Ignorance in the Pilgrim's Progress.--Ed.

[30] The words are, 'In the name of God, gracious and merciful,' before each of the 114 chapters of which Alcoran consists.--Ed.

[31] No service on the part of those who are out of Christ, can be accepted (Prov 15:8). We are accepted IN the Beloved (Eph 1:6).--Ed.

[32] One who justifies himself; the self-righteous. The word is only used by religious writers, and never now.--Ed.

[33] What is this to me, O law, that thou accusest me, and sayest that I have committed many sins? Indeed, I grant that I have committed many sins, yea, and still do commit sins daily without number. This toucheth me nothing. Thou talkest to me in vain. I am dead unto thee.--Luther. In the person of his Surety, the believer has died, and paid the penalty of the law. It can have no claim on him.--Ed.

[34] A proverbial saying, which means that all are alike, 'there is no one barrel better than another, the whole cargo is bad.'--Ed.

***

I WILL PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO-

OR,

A DISCOURSE TOUCHING PRAYER;

WHEREIN IS BRIEFLY DISCOVERED,

1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO.

WRITTEN IN PRISON, 1662. PUBLISHED, 1663.

"For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26).

ADVERTISEMENT BY THE EDITOR.

There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is that language wherein a creature holds correspondence with his Creator; and wherein the soul of a saint gets near to God, is entertained with great delight, and, as it were, dwells with his heavenly Father."1 God, when manifest in the flesh, hath given us a solemn, sweeping declaration, embracing all prayer--private, social, and public--at all times and seasons, from the creation to the final consummation of all things--"God is a Spirit, and they that worship him MUST WORSHIP HIM IN SPIRIT AND IN TRUTH" (John 4:24).

The great enemy of souls, aided by the perverse state of the human mind, has exhausted his ingenuity and malice to prevent the exercise of this holy and delightful duty. His most successful effort has been to keep the soul in that fatal lethargy, or death unto holiness, and consequently unto prayer, into which it is plunged by Adam's transgression. Bunyan has some striking illustrations of Satan's devices to stifle prayer, in his history of the Holy War. When the troops of Emmanuel besiege Mansoul, their great effort was to gain "eargate" as a chief entrance to Mansoul, and at that important gate there were placed, by order of Diabolous, "the Lord Will-be-will, who made one old Mr. Prejudice, an angry and ill-conditioned fellow, captain of that ward, and put under his power sixty men called Deafmen to keep it," and these were arrayed in the most excellent armour of Diabolous, "A DUMB AND PRAYERLESS SPIRIT." Nothing but the irresistible power of Emmanuel could have overcome these obstacles. He conquers and reigns supreme, and Mansoul becomes happy; prayer without ceasing enables the new-born man to breathe the celestial atmosphere. At length Carnal Security interrupts and mars this happiness. The Redeemer gradually withdraws. Satan assaults the soul with armies of doubts, and, to prevent prayer, Diabolous "lands up Mouthgate with dirt."2 Various efforts are made to send petitions, but the messengers make no impression, until, in the extremity of the soul's distress, two acceptable messengers are found, not dwelling in palaces, but in "a very mean cottage,"3 their names were "Desires Awake and Wet Eyes," illustrating the inspired words, "Thus saith the High and lofty One that inhabiteth eternity, whose name is holy: I dwell--with him--that is of a contrite and humble spirit" (Isa 57:15). By this we are taught the utter worthlessness of depending upon the prayers of saints on earth, or the glorified spirits of heaven. Our own prayers alone are availing. Our own "Desires-awake" and "Wet-eyes," our own aspirations after God, our own deep repentance and sense of utter helplessness drives us to the Saviour, through whom ALONE we can find access and adoption into the family of our Father who is in heaven.

The soul that communes with God attains an aptitude in prayer which no human learning can give; devotional expressions become familiar; the Spirit of adoption leads them with deep solemnity to approach the Infinite Eternal as a father. Private prayer is so essentially spiritual that it cannot be reduced to writing. "A man that truly prays one prayer, shall after that never be able to express with his mouth, or pen the unutterable desires, sense, affection, and longing that went to God in that prayer". Prayer leads to "pure religion and undefiled," "to visit the fatherless and widows in their affliction," and to preserve us "unspotted from the world" (James 1:27). Blessed indeed are those who enjoy an abiding sense of the Divine presence; the Christian's divine life may be measured by his being able to "pray without ceasing," to "seek God's face continually." Men ought "always to pray," and to "continue in prayer." This does not consist in perpetually repeating any form of prayer, but in that devotional frame of mind which enables the soul to say, "For me to live is Christ." When David was compassed about with the sorrows of hell, he at once ejaculates, "O Lord, I beseech thee deliver my soul." When the disciples were in danger they did not recite the Lord's Prayer, or any other form, but at once cried, "Lord, save us, we perish." Bunyan, speaking of private prayer, keenly inquires, will God not hear thee "except thou comest before him with some eloquent oration?" "It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling in the heart." Sincerity and a dependence upon the mediatorial office of Christ is all that God requires. "The Lord is nigh unto all them that call upon him--IN TRUTH" (Psa 145:18). In all that related to the individual approach of the spirit to its heavenly Father, our pious author offended not; but having enjoyed communion with God, he was, as all Christians are, desirous of communion with the saints on earth, and in choosing the forms of public worship, he gave great offence to many by rejecting the Book of Common Prayer.

To compel or to bribe persons to attend religious services is unjustifiable, and naturally produces hypocrisy and persecution. So it was with the decree of King Darius, (Dan 6); and so it has ever been with any royal or parliamentary interference with Christian liberty. "Who art thou that judgest another man's servant? to his own master he standeth or falleth" (Rom 14:4). "EVERY ONE of us shall give account of himself to God" (Rom 14:12). All the solemnities of the day of judgment point not merely to the right, but to the necessity of private decision on all questions of faith, worship, and conduct, guided solely by the volume of inspiration. Mansoul, in its regenerate state, is the temple which the Creator has chosen for his worship; and it is infinitely more glorious than earthly edifices, which crumble into dust, while God's temples will be ever glorious as eternity rolls on.

Bunyan, to the sixteenth year of his age, had, when he attended public worship, listened to the Book of Common Prayer. At that time an Act of Parliament prohibited its use under severe and unjust penalties, and ordered the services to be conducted by the rules of a directory. In this an outline is given of public thanksgivings, confessions, and petitions; but no form of prayer. In the preface the Puritans record their opinion, that the Liturgy of the Church of England, notwithstanding all the pains and religious intentions of its compilers, hath proved an offence; unprofitable ceremonies hath occasioned much mischief; its estimation hath been raised by prelates, as if there were no other way of worship; making it an idol to the ignorant and superstitious, a matter of endless strife, and of increasing an idle ministry. Bunyan had weighed these observations, and recollected his former ignorance and superstition, when he counted all things holy connected with the outward forms, and did "very devoutly say and sing as others did."4 But when he arose from the long and dread conflict with sin, and entered upon his Christian life, he decidedly preferred emancipation from forms of prayer, and treated them with great severity. He considered that the most essential qualification for the Christian ministry is the gift of prayer. Upon this subject learned and pious men have differed; but the opinions of one so eminently pious, and so well-taught in the Scriptures, are worthy of our careful investigation. Great allowances must be made for all that appears harsh in language, because urbanity was not the fashion of that day in religious controversy. He had been most cruelly imprisoned, with threats of transportation, and even an ignominious death, for refusing conformity to the Book of Common Prayer. Being conscientiously and prayerfully decided in his judgment, he set all these threats at defiance, and boldly, at the risk of his life, published this treatise, while yet a prisoner in Bedford jail; and it is a clear, concise, and scriptural discourse, setting forth his views upon this most important subject.

Any preconceived form would have fettered Bunyan's free spirit; he was a giant in prayer, and commanded the deepest reverence while leading the public devotions of the largest congregations. The great question as to public prayer is whether the minister should, relying upon Divine assistance, offer up prayer to God in the Saviour's name, immediately conceived under a sense of His presence; or whether it is better, as it is certainly easier, to read a form of prayer, from time to time, skillfully arranged, and with every regard to beauty of language? Which of these modes is most in accordance with the directions of the Sacred Scriptures, and most likely to be attended with spiritual benefit to the assembled church? Surely this inquiry does not involve the charge of schism or heresy upon either party. "Let every man be fully persuaded in his own mind." Nor should such differences lead us to despise each other. Let our first inquiry be, whether the Saviour intended a fixed form of prayer? And if so, did he give His church any other than that most beautiful and comprehensive form called the Lord's Prayer? And did he license any one, and if so, who, to alter, add to, or diminish from it? On the other hand, should we conclude that "We know not what we should pray for as we ought, only as the Spirit helpeth our infirmities," then must we rely, as Bunyan did, upon the promised aid of that gracious Spirit. Blessed, indeed, are those whose intercourse with heaven sheds an influence on their whole conduct, gives them abundance of well-arranged words in praying with their families and with the sick or dejected, and--whose lives prove that they have been with Jesus, and are taught by him, or who, in Scripture language, "pray with the spirit and with the understanding also."

GEO. OFFOR.

ON PRAYING IN THE SPIRIT.

"I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING ALSO"--(I Cor 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and private; yea, such an ordinance as brings those that have the spirit of supplication into great familiarity with God; and is also so prevalent in action, that it getteth of God, both for the person that prayeth, and for them that are prayed for, great things.5 It is the opener of the heart of God, and a means by which the soul, though empty, is filled. By prayer the Christian can open his heart to God, as to a friend, and obtain fresh testimony of God's friendship to him. I might spend many words in distinguishing between public and private prayer; as also between that in the heart, and that with the vocal voice. Something also might be spoken to distinguish between the gifts and graces of prayer; but eschewing this method, my business shall be at this time only to show you the very heart of prayer, without which, all your lifting up, both of hands, and eyes, and voices, will be to no purpose at all. "I will pray with the Spirit."

The method that I shall go on in at this time shall be, FIRST. To show you what true prayer is. SECOND. To show you what it is to pray with the Spirit. THIRD. What it is to pray with the Spirit and understanding also. And so, FOURTHLY. To make some short use and application of what shall be spoken.

WHAT PRAYER IS.

FIRST, What [true] prayer is. Prayer is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God hath promised, or according to the Word, for the good of the church, with submission, in faith, to the will of God.

In this description are these seven things. First, It is a sincere; Second, A sensible; Third, An affectionate, pouring out of the soul to God, through Christ; Fourth, By the strength or assistance of the Spirit; Fifth, For such things as God hath promised, or, according to his word; Sixth, For the good of the church; Seventh, With submission in faith to the will of God.

First. For the first of these, it is a SINCERE pouring out of the soul to God. Sincerity is such a grace as runs through all the graces of God in us, and through all the actings of a Christian, and hath the sway in them too, or else their actings are not any thing regarded of God, and so of and in prayer, of which particularly David speaks, when he mentions prayer. "I cried unto him," the Lord "with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear" my prayer (Psa 66:17,18). Part of the exercise of prayer is sincerity, without which God looks not upon it as prayer in a good sense (Psa 16:1-4). Then "ye shall seek me and find me, when ye shall search for me with all your heart" (Jer 29:12-13). The want of this made the Lord reject their prayers in Hosea 7:14, where he saith, "They have not cried unto me with their heart," that is, in sincerity, "when they howled upon their beds." But for a pretence, for a show in hypocrisy, to be seen of men, and applauded for the same, they prayed. Sincerity was that which Christ commended in Nathaniel, when he was under the fig tree. "Behold, an Israelite indeed, in whom is no guile." Probably this good man was pouring out of his soul to God in prayer under the fig tree, and that in a sincere and unfeigned spirit before the Lord. The prayer that hath this in it as one of the principal ingredients, is the prayer that God looks at. Thus, "The prayer of the upright is his delight" (Prov 15:8).

And why must sincerity be one of the essentials of prayer which is accepted of God, but because sincerity carries the soul in all simplicity to open its heart to God, and to tell him the case plainly, without equivocation; to condemn itself plainly, without dissembling; to cry to God heartily, without complimenting. "I have surely heard Ephraim bemoaning himself thus; Thou has chastised me, and I was chastised, as a bullock unaccustomed to the yoke" (Jer 31:18). Sincerity is the same in a corner alone, as it is before the face of the world. It knows not how to wear two vizards, one for an appearance before men, and another for a short snatch in a corner; but it must have God, and be with him in the duty of prayer. It is not lip-labour that it doth regard, for it is the heart that God looks at, and that which sincerity looks at, and that which prayer comes from, if it be that prayer which is accompanied with sincerity.

Second. It is a sincere and SENSIBLE pouring out of the heart or soul. It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling there is in the heart. Prayer hath in it a sensibleness of diverse things; sometimes sense of sin, sometimes of mercy received, sometimes of the readiness of God to give mercy, &c.

1. A sense of the want of mercy, by reason of the danger of sin. The soul, I say, feels, and from feeling sighs, groans, and breaks at the heart. For right prayer bubbleth out of the heart when it is overpressed with grief and bitterness, as blood is forced out of the flesh by reason of some heavy burden that lieth upon it (I Sam 1:10; Psa 69:3). David roars, cries, weeps, faints at heart, fails at the eyes, loseth his moisture, &c., (Psa 38:8-10). Hezekiah mourns like a dove (Isa 38:14). Ephraim bemoans himself (Jer 31:18). Peter weeps bitterly (Matt 26:75). Christ hath strong cryings and tears (Heb 5:7). And all this from a sense of the justice of God, the guilt of sin, the pains of hell and destruction. "The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow." Then cried I unto the Lord (Psa 116:3,4). And in another place, "My sore ran in the night" (Psa 77:2). Again, "I am bowed down greatly; I go mourning all the day long" (Psa 38:6). In all these instances, and in hundreds more that might be named, you may see that prayer carrieth in it a sensible feeling disposition, and that first from a sense of sin.

2. Sometimes there is a sweet sense of mercy received; encouraging, comforting, strengthening, enlivening, enlightening mercy, &c. Thus David pours out his soul, to bless, and praise, and admire the great God for his loving-kindness to such poor vile wretches. "Bless the Lord, O my soul; and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits.6 Who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's" (Psa 103:1-5). And thus is the prayer of saints sometimes turned into praise and thanksgiving, and yet are prayers still. This is a mystery; God's people pray with their praises, as it is written, "Be careful for nothing, but in every thing by prayer, and supplication, with thanksgiving, let your request be made known unto God" (Phil 4:6). A sensible thanksgiving, for mercies received, is a mighty prayer in the sight of God; it prevails with him unspeakably.

3. In prayer there is sometimes in the soul a sense of mercy to be received. This again sets the soul all on a flame. "Thou, O lord of hosts," saith David, "hast revealed to thy servant, saying I will build thee an house; therefore hath thy servant found in his heart to pray--unto thee" (II Sam 7:27). This provoked Jacob, David, Daniel, with others--even a sense of mercies to be received--which caused them, not by fits and starts, nor yet in a foolish frothy way, to babble over a few words written in a paper; but mightily, fervently, and continually, to groan out their conditions before the Lord, as being sensible, sensible, I say, of their wants, their misery, and the willingness of God to show mercy (Gen 32:10,11; Dan 9:3,4).

A good sense of sin, and the wrath of God, with some encouragement from God to come unto him, is a better Common-prayer-book than that which is taken out of the Papistical mass-book,7 being the scraps and fragments of the devices of some popes, some friars, and I wot not what.

Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring out of the soul to God. O! the heat, strength, life, vigour, and affection, that is in right prayer! "As the hart panteth after the water-brooks, so panteth my soul after thee, O God" (Psa 42:1). "I have longed after thy precepts" (Psa 119:40). "I have longed for thy salvation" (ver 174). "My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God" (Psa 84:2). "My soul breaketh for the longing that it hath unto thy judgments at all times" (Psa 119:20). Mark ye here, "My soul longeth," it longeth, it longeth, &c. O what affection is here discovered in prayer! The like you have in Daniel. "O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God" (Dan 9:19). Every syllable carrieth a mighty vehemency in it. This is called the fervent, or the working prayer, by James. And so again, "And being in an agony, he prayed more earnestly" (Luke 22:44). Or had his affections more and more drawn out after God for his helping hand. O! How wide are the most of men with their prayers from this prayer, that is, PRAYER in God's account! Alas! The greatest part of men make no conscience at all of the duty; and as for them that do, it is to be feared that many of them are very great strangers to a sincere, sensible, and affectionate pouring out their hearts or souls to God; but even content themselves with a little lip-labour and bodily exercise, mumbling over a few imaginary prayers. When the affections are indeed engaged in prayer, then, then the whole man is engaged, and that in such sort, that the soul will spend itself to nothing, as it were, rather than it will go without that good desired, even communion and solace with Christ. And hence it is that the saints have spent their strengths, and lost their lives, rather than go without the blessing (Psa 69:3; 38:9,10; Gen 32:24,26).

All this is too, too evident by the ignorance, profaneness, and spirit of envy, that reign in the hearts of those men that are so hot for the forms, and not the power of praying. Scarce one of forty among them know what it is to be born again, to have communion with the Father through the Son; to feel the power of grace sanctifying their hearts: but for all their prayers, they still live cursed, drunken, whorish, and abominable lives, full of malice, envy, deceit, persecuting of the dear children of God. O what a dreadful after-clap is coming upon them! which all their hypocritical assembling themselves together, with all their prayers, shall never be able to help them against, or shelter them from.

Again, It is a pouring out of the heart or soul. There is in prayer an unbosoming of a man's self, an opening of the heart to God, an affectionate pouring out of the soul in requests, sighs, and groans. "All my desire is before thee," saith David, "and my groaning is not hid from thee" (Psa 38:9). And again, "My soul thirsteth for God, for the living God. When shall I come and appear before God? When I remember these things, I pour out my soul in me" (Psa 42:2,4). Mark, "I pour out my soul." It is an expression signifying, that in prayer there goeth the very life and whole strength to God. As in another place, "Trust in him at all times; ye people,--pour out your heart before him" (Psa 62:8). This is the prayer to which the promise is made, for the delivering of a poor creature out of captivity and thralldom. "If from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul" (Deut 4:29).

Again, It is a pouring out of the heart or soul TO GOD. This showeth also the excellency of the spirit of prayer. It is the great God to which it retires. "When shall I come and appear before God?" And it argueth, that the soul that thus prayeth indeed, sees an emptiness in all things under heaven; that in God alone there is rest and satisfaction for the soul. "Now she that is a widow indeed, and desolate, trusteth in God" (I Tim 5:5). So saith David, "In thee, O Lord, do I put my trust; let me never be put to confusion. Deliver me in thy righteousness, and cause me to escape; incline thine ear to me, and save me. Be thou my strong habitation, whereunto I may continually resort:--for thou art my rock and my fortress; deliver me, O my God,--out of the hand of the unrighteous and cruel man. For thou art my hope, O Lord God, thou art my trust from my youth" (Psa 71:1-5). Many in a wording way speak of God; but right prayer makes God his hope, stay, and all. Right prayer sees nothing substantial, and worth the looking after, but God. And that, as I said before, it doth in a sincere, sensible, and affectionate way.

Again, It is a sincere, sensible, affectionate pouring out of the heart or soul to God, THROUGH CHRIST. This through Christ must needs be added, or else it is to be questioned, whether it be prayer, though in appearance it be never so eminent or eloquent.

Christ is the way through whom the soul hath admittance to God, and without whom it is impossible that so much as one desire should come into the ears of the Lord of Sabaoth (John 14:6). "If ye shall ask anything in my name"; "whatsoever ye shall ask the Father in my name, I will do it" (John 14:13,14). This was Daniel's way in praying for the people of God; he did it in the name of Christ. "Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake" (Dan 9:17). And so David, "For thy name's sake," that is, for thy Christ's sake, "pardon mine iniquity, for it is great" (Psa 25:11). But now, it is not every one that maketh mention of Christ's name in prayer, that doth indeed, and in truth, effectually pray to God in the name of Christ, or through him. This coming to God through Christ is the hardest part that is found in prayer. A man may more easily be sensible of his works, ay, and sincerely too desire mercy, and yet not be able to come to God by Christ. That man that comes to God by Christ, he must first have the knowledge of him; "for he that cometh to God, must believe that he is" (Heb 11:6). And so he that comes to God through Christ, must be enabled to know Christ. Lord, saith Moses, "show me now thy way, that I may know thee" (Exo 33:13).

This Christ, none but the Father can reveal (Matt 11:27). And to come through Christ, is for the soul to be enabled of God to shroud itself under the shadow of the Lord Jesus, as a man shroudeth himself under a thing for safeguard (Matt 16:16).8 Hence it is that David so often terms Christ his shield, buckler, tower, fortress, rock of defence, &c., (Psa 18:2; 27:1; 28:1). Not only because by him he overcame his enemies, but because through him he found favour with God the Father. And so he saith to Abraham, "Fear not, I am thy shield," &c., (Gen 15:1). The man then that comes to God through Christ, must have faith, by which he puts on Christ, and in him appears before God. Now he that hath faith is born of God, born again, and so becomes one of the sons of God; by virtue of which he is joined to Christ, and made a member of him (John 3:5,7; 1:12). And therefore, secondly he, as a member of Christ, comes to God; I say, as a member of him, so that God looks on that man as a part of Christ, part of his body, flesh, and bones, united to him by election, conversion, illumination, the Spirit being conveyed into the heart of that poor man by God (Eph 5:30). So that now he comes to God in Christ's merits, in his blood, righteousness, victory, intercession, and so stands before him, being "accepted in his Beloved" (Eph 1:6). And because this poor creature is thus a member of the Lord Jesus, and under this consideration hath admittance to come to God; therefore, by virtue of this union also, is the Holy Spirit conveyed into him, whereby he is able to pour out himself, to wit, his soul, before God, with his audience. And this leads me to the next, or fourth particular.

Fourth. Prayer is a sincere, sensible, affectionate, pouring out of the heart or soul to God through Christ, by the strength or ASSISTANCE OF THE SPIRIT. For these things do so depend one upon another, that it is impossible that it should be prayer, without there be a joint concurrence of them; for though it be never so famous, yet without these things, it is only such prayer as is rejected of God. For without a sincere, sensible, affectionate pouring out of the heart to God, it is but lip-labour; and if it be not through Christ, it falleth far short of ever sounding well in the ears of God. So also, if it be not in the strength and assistance of the Spirit, it is but like the sons of Aaron, offering with strange fire (Lev 10:1,2). But I shall speak more to this under the second head; and therefore in the meantime, that which is not petitioned through the teaching and assistance of the Spirit, it is not possible that it should be "according to the will of God" (Rom 8:26,27).

Fifth. Prayer is a sincere, sensible, affectionate pouring out of the heart, or soul, to God, through Christ, in the strength and assistance of the Spirit, FOR SUCH THINGS AS GOD HATH PROMISED, &c., (Matt 6:6-8). Prayer it is, when it is within the compass of God's Word; and it is blasphemy, or at best vain babbling, when the petition is beside the book. David therefore still in his prayer kept his eye on the Word of God. "My soul," saith he, "cleaveth to the dust; quicken me according to thy word." And again, "My soul melteth for heaviness, strengthen thou me according unto thy word" (Psa 119:25-28; see also 41, 42, 58, 65, 74, 81, 82, 107, 147, 154, 169, 170). And, "remember thy word unto thy servant, upon which thou hast caused me to hope" (ver 49). And indeed the Holy Ghost doth not immediately quicken and stir up the heart of the Christian without, but by, with, and through the Word, by bringing that to the heart, and by opening of that, whereby the man is provoked to go to the Lord, and to tell him how it is with him, and also to argue, and supplicate, according to the Word; thus it was with Daniel, that mighty prophet of the Lord. He understanding by books that the captivity of the children of Israel was hard at an end; then, according unto that word, he maketh his prayer to God. "I Daniel," saith he, "understood by books," viz., the writings of Jeremiah, "the number of the years whereof the word of the Lord came to Jeremiah,--that he would accomplish seventy years in the desolations of Jerusalem. And I set my face to the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes" (Dan 9:2,3). So that I say, as the Spirit is the helper and the governor of the soul, when it prayeth according to the will of God; so it guideth by and according to, the Word of God and his promise. Hence it is that our Lord Jesus Christ himself did make a stop, although his life lay at stake for it. I could now pray to my Father, and he should give me more than twelve legions of angels; but how then must the scripture be fulfilled that thus it must be? (Matt 26:53,54). As who should say, Were there but a word for it in the scripture, I should soon be out of the hands of mine enemies, I should be helped by angels; but the scripture will not warrant this kind of praying, for that saith otherwise. It is a praying then according to the Word and promise. The Spirit by the Word must direct, as well in the manner, as in the matter of prayer. "I will pray with the Spirit, and I will pray with the understanding also" (I Cor 14:15). But there is no understanding without the Word. For if they reject the word of the Lord, "what wisdom is in them?" (Jer 8:9).

Sixth. FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever tendeth either to the honour of God, Christ's advancement, or his people's benefit. For God, and Christ, and his people are so linked together that if the good of the one be prayed for, to wit, the church, the glory of God, and advancement of Christ, must needs be included. For as Christ is in the Father, so the saints are in Christ; and he that toucheth the saints, toucheth the apple of God's eye; and therefore pray for the peace of Jerusalem, and you pray for all that is required of you. For Jerusalem will never be in perfect peace until she be in heaven; and there is nothing that Christ doth more desire than to have her there. That also is the place that God through Christ hath given to her. He then that prayeth for the peace and good of Zion, or the church, doth ask that in prayer which Christ hath purchased with his blood; and also that which the Father hath given to him as the price thereof. Now he that prayeth for this, must pray for abundance of grace for the church, for help against all its temptations; that God would let nothing be too hard for it; and that all things might work together for its good, that God would keep them blameless and harmless, the sons of God, to his glory, in the midst of a crooked and perverse nation. And this is the substance of Christ's own prayer in John 17. And all Paul's prayers did run that way, as one of his prayers doth eminently show. "And this I pray, that your love may abound yet more and more in knowledge, and in all judgment; that ye may approve things that are excellent; that ye may be sincere, and without offence, till the day of Christ. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God" (Phil 1:9-11). But a short prayer, you see, and yet full of good desires for the church, from the beginning to the end; that it may stand and go on, and that in the most excellent frame of spirit, even without blame, sincere, and without offence, until the day of Christ, let its temptations or persecutions be what they will (Eph 1:16-21; 3:14-19; Col 1:9-13).

Seventh. And because, as I said, prayer doth SUBMIT TO THE WILL OF GOD, and say, Thy will be done, as Christ hath taught us (Matt 6:10); therefore the people of the Lord in humility are to lay themselves and their prayers, and all that they have, at the foot of their God, to be disposed of by him as he in his heavenly wisdom seeth best. Yet not doubting but God will answer the desire of his people that way that shall be most for their advantage and his glory. When the saints therefore do pray with submission to the will of God, it doth not argue that they are to doubt or question God's love and kindness to them. But because they at all times are not so wise, but that sometimes Satan may get that advantage of them, as to tempt them to pray for that which, if they had it, would neither prove to God's glory nor his people's good. "Yet this is the confidence that we have in him, that if we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him," that is, we asking in the Spirit of grace and supplication (I John 5:14,15). For, as I said before, that petition that is not put up in and through the Spirit, it is not to be answered, because it is beside the will of God. For the Spirit only knoweth that, and so consequently knoweth how to pray according to that will of God. "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God" (I Cor 2:11). But more of this hereafter. Thus you see, first, what prayer is. Now to proceed.

[WHAT IT IS TO PRAY WITH THE SPIRIT.]

SECOND. I will pray with the Spirit. Now to pray with the Spirit--for that is the praying man, and none else, so as to be accepted of God--it is for a man, as aforesaid, sincerely and sensibly, with affection, to come to God through Christ, &c.; which sincere, sensible, and affectionate coming must be by the working of God's Spirit.

There is no man nor church in the world that can come to God in prayer, but by the assistance of the Holy Spirit. "For through Christ we all have access by one Spirit unto the Father" (Eph 2:18). Wherefore Paul saith, "For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom 8:26,27). And because there is in this scripture so full a discovery of the spirit of prayer, and of man's inability to pray without it; therefore I shall in a few words comment upon it.

"For we." Consider first the person speaking, even Paul, and, in his person, all the apostles. We apostles, we extraordinary officers, the wise master-builders, that have some of us been caught up into paradise (Rom 15:16; I Cor 3:10; II Cor 12:4). "We know not what we should pray for." Surely there is no man but will confess, that Paul and his companions were as able to have done any work for God, as any pope or proud prelate in the church of Rome, and could as well have made a Common Prayer Book as those who at first composed this; as being not a whit behind them either in grace or gifts.9

"For we know not what we should pray for." We know not the matter of the things for which we should pray, neither the object to whom we pray, nor the medium by or through whom we pray; none of these things know we, but by the help and assistance of the Spirit. Should we pray for communion with God through Christ? should we pray for faith, for justification by grace, and a truly sanctified heart? none of these things know we. "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (I Cor 2:11). But here, alas! the apostles speak of inward and spiritual things, which the world knows not (Isa 29:11).

Again, as they know not the matter, &c., of prayer, without the help of the Spirit; so neither know they the manner thereof without the same; and therefore he adds, "We know not what we should pray for as we ought"; but the Spirit helpeth our infirmities, with sighs and groans which cannot be uttered. Mark here, they could not so well and so fully come off in the manner of performing this duty, as these in our days think they can.

The apostles, when they were at the best, yea, when the Holy Ghost assisted them, yet then they were fain to come off with sighs and groans, falling short of expressing their mind, but with sighs and groans which cannot be uttered.

But here now, the wise men of our days are so well skilled as that they have both the manner and matter of their prayers at their finger-ends; setting such a prayer for such a day, and that twenty years before it comes. One for Christmas, another for Easter, and six days after that. They have also bounded how many syllables must be said in every one of them at their public exercises. For each saint's day, also, they have them ready for the generations yet unborn to say. They can tell you, also, when you shall kneel, when you shall stand, when you should abide in your seats, when you should go up into the chancel, and what you should do when you come there. All which the apostles came short of, as not being able to compose so profound a manner; and that for this reason included in this scripture, because the fear of God tied them to pray as they ought.

"For we know not what we should pray for as we ought." Mark this, "as we ought." For the not thinking of this word, or at least the not understanding it in the spirit and truth of it, hath occasioned these men to devise, as Jeroboam did, another way of worship, both for matter and manner, than is revealed in the Word of God (I Kings 12:26-33). But, saith Paul, we must pray as we ought; and this WE cannot do by all the art, skill, and cunning device of men or angels. "For we know not what we should pray for as we ought, but the Spirit"; nay, further, it must be "the Spirit ITSELF" that helpeth our infirmities; not the Spirit and man's lusts; what man of his own brain may imagine and devise, is one thing, and what they are commanded, and ought to do, is another. Many ask and have not, because they ask amiss; and so are never the nearer the enjoying of those things they petition for (James 4:3). It is not to pray at random that will put off God, or cause him to answer. While prayer is making, God is searching the heart, to see from what root and spirit it doth arise (I John 5:14). "And he that searcheth the heart knoweth," that is, approveth only, the meaning "of the Spirit, because he maketh intercession for the saints according to the will of God." For in that which is according to his will only, he heareth us, and in nothing else. And it is the Spirit only that can teach us so to ask; it only being able to search out all things, even the deep things of God. Without which Spirit, though we had a thousand Common Prayer Books, yet we know not what we should pray for as we ought, being accompanied with those infirmities that make us absolutely incapable of such a work. Which infirmities, although it is a hard thing to name them all, yet some of them are these that follow.

First. Without the Spirit man is so infirm that he cannot, with all other means whatsoever, be enabled to think one right saving thought of God, of Christ, or of his blessed things; and therefore he saith of the wicked, "God is not in all his thoughts," (Psa 10:4); unless it be that they imagine him altogether such a one as themselves (Psa 50:21). For "every imagination of the thoughts of his heart was only evil," and that "continually" (Gen 6:5; 8:21). They then not being able to conceive aright of God to whom they pray, of Christ through whom they pray, nor of the things for which they pray, as is before showed, how shall they be able to address themselves to God, without the Spirit help this infirmity? Peradventure you will say, By the help of the Common Prayer Book; but that cannot do it, unless it can open the eyes, and reveal to the soul all these things before touched. Which that it cannot, it is evident; because that is the work of the Spirit only. The Spirit itself is the revealer of these things to poor souls, and that which doth give us to understand them; wherefore Christ tells his disciples, when he promised to send the Spirit, the Comforter, "He shall take of mine and show unto you"; as if he had said, I know you are naturally dark and ignorant as to the understanding any of my things; though ye try this course and the other, yet your ignorance will still remain, the veil is spread over your heart, and there is none can take away the same, nor give you spiritual understanding but the Spirit. The Common Prayer Book will not do it, neither can any man expect that it should be instrumental that way, it being none of God's ordinances; but a thing since the Scriptures were written, patched together one piece at one time, and another at another; a mere human invention and institution, which God is so far from owning of, that he expressly forbids it, with any other such like, and that by manifold sayings in his most holy and blessed Word. (See Mark 7:7,8, and Col 2:16-23; Deut 12:30-32; Prov 30:6; Deut 4:2; Rev 22:18). For right prayer must, as well in the outward part of it, in the outward expression, as in the inward intention, come from what the soul doth apprehend in the light of the Spirit; otherwise it is condemned as vain and an abomination, because the heart and tongue do not go along jointly in the same, neither indeed can they, unless the Spirit help our infirmities (Mark 7; Prov 28:9; Isa 29:13). And this David knew full well, which did make him cry, "Lord, open thou my lips, and my mouth shall show forth thy praise" (Psa 51:15). I suppose there is none can imagine but that David could speak and express himself as well as others, nay, as any in our generation, as is clearly manifested by his word and his works. Nevertheless when this good man, this prophet, comes into God's worship, then the Lord must help, or he can do nothing. "Lord, open thou my lips, and" then "my mouth shall show forth thy praise." He could not speak one right word, except the Spirit itself gave utterance. "For we know not what we should pray for as we ought, but the Spirit itself helpeth our infirmities." But,

Second. It must be a praying with the Spirit, that is, the effectual praying; because without that, as men are senseless, so hypocritical, cold, and unseemly in their prayers; and so they, with their prayers, are both rendered abominable to God (Matt 23:14; Mark 12:40; Luke 18:11, 12; Isa 58:2, 3). It is not the excellency of the voice, nor the seeming affection, and earnestness of him that prayeth, that is anything regarded of God without it. For man, as man, is so full of all manner of wickedness, that as he cannot keep a word, or thought, so much less a piece of prayer clean, and acceptable to God through Christ; and for this cause the Pharisees, with their prayers, were rejected. No question but they were excellently able to express themselves in words, and also for length of time, too, they were very notable; but they had not the Spirit of Jesus Christ to help them, and therefore they did what they did with their infirmities or weaknesses only, and so fell short of a sincere, sensible, affectionate pouring out of their souls to God, through the strength of the Spirit. That is the prayer that goeth to heaven, that is sent thither in the strength of the Spirit. For,

Third. Nothing but the Spirit can show a man clearly his misery by nature, and so put a man into a posture of prayer. Talk is but talk, as we use to say, and so it is but mouth-worship, if there be not a sense of misery, and that effectually too. O the cursed hypocrisy that is in most hearts, and that accompanieth many thousands of praying men that would be so looked upon in this day, and all for want of a sense of their misery! But now the Spirit, that will sweetly show the soul its misery, where it is, and what is like to become of it, also the intolerableness of that condition. For it is the Spirit that doth effectually convince of sin and misery, without the Lord Jesus, and so puts the soul into a sweet, sensible, affectionate way of praying to God according to his word (John 16:7-9).

Fourth. If men did see their sins, yet without the help of the Spirit they would not pray. For they would run away from God, with Cain and Judas, and utterly despair of mercy, were it not for the Spirit. When a man is indeed sensible of his sin, and God's curse, then it is a hard thing to persuade him to pray; for, saith his heart, "There is no hope," it is in vain to seek God (Jer 2:25; 18:12). I am so vile, so wretched, and so cursed a creature, that I shall never be regarded! Now here comes the Spirit, and stayeth the soul, helpeth it to hold up its face to God, by letting into the heart some small sense of mercy to encourage it to go to God, and hence it is called "the Comforter" (John 14:26).

Fifth. It must be in or with the Spirit; for without that no man can know how he should come to God the right way. Men may easily say they come to God in his Son: but it is the hardest thing of a thousand to come to God aright and in his own way, without the Spirit. It is "the Spirit" that "searcheth all things, yea, the deep things of God" (I Cor 2:10). It is the Spirit that must show us the way of coming to God, and also what there is in God that makes him desirable: "I pray thee," saith Moses, "show me now thy way, that I may know thee" (Exo 33:13). And, He shall take of mine, and "show it unto you" (John 16:14).

Sixth. Because without the Spirit, though a man did see his misery, and also the way to come to God; yet he would never be able to claim a share in either God, Christ, or mercy, with God's approbation. O how great a task is it, for a poor soul that becomes sensible of sin and the wrath of God, to say in faith, but this one word, "Father!" I tell you, however hypocrites think, yet the Christian that is so indeed finds all the difficulty in this very thing, it cannot say God is its Father. O! saith he, I dare not call him Father; and hence it is that the Spirit must be sent into the hearts of God's people for this very thing, to cry Father: it being too great a work for any man to do knowingly and believingly without it (Gal 4:6). When I say knowingly, I mean, knowing what it is to be a child of God, and to be born again. And when I say believingly, I mean, for the soul to believe, and that from good experience, that the work of grace is wrought in him. This is the right calling of God Father; and not as many do, to say in a babbling way, the Lord's prayer (so called) by heart, as it lieth in the words of the book. No, here is the life of prayer, when in or with the Spirit, a man being made sensible of sin, and how to come to the Lord for mercy; he comes, I say, in the strength of the Spirit, and crieth Father. That one word spoken in faith, is better than a thousand prayers, as men call them, written and read, in a formal, cold, lukewarm way. O how far short are those people of being sensible of this, who count it enough to teach themselves and children to say the Lord's prayer, the creed, with other sayings; when, as God knows, they are senseless of themselves, their misery, or what it is to be brought to God through Christ! Ah, poor soul! Study your misery, and cry to God to show you your confused blindness and ignorance, before you be so rife in calling God your Father, or teaching your children either so to say. And know, that to say God is your Father, in a way of prayer or conference, without any experiment of the work of grace on your souls, it is to say you are Jews and are not, and so to lie. You say, Our Father; God saith, You blaspheme! You say you are Jew, that is, true Christians; God saith, You lie! "Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie" (Rev 3:9). "And I know the blasphemy of them that say they are Jews, and are not, but are the synagogue of Satan" (Rev 2:9). And so much the greater the sin is, by how much the more the sinner boasts it with a pretended sanctity, as the Jews did to Christ, in the 8th of John, which made Christ, even in plain terms, to tell them their doom, for all their hypocritical pretences (John 8:41-45). And yet forsooth every cursed whoremaster, thief, and drunkard, swearer, and perjured person; they that have not only been such in times past, but are even so still: these I say, by some must be counted the only honest men, and all because with their blasphemous throats, and hypocritical hearts, they will come to church, and say, "Our Father!" Nay further, these men, though every time they say to God, Our Father, do most abominably blaspheme, yet they must be compelled thus to do. And because others that are of more sober principles, scruple the truth of such vain traditions; therefore they must be looked upon to be the only enemies of God and the nation: when as it is their own cursed superstition that doth set the great God against them, and cause him to count them for his enemies (Isa 53:10). And yet just like to Bonner, that blood-red persecutor, they commend, I say, these wretches, although never so vile, if they close in with their traditions, to be good churchmen, the honest subjects; while God's people are, as it hath always been, looked upon to be a turbulent, seditious, and factious people (Ezra 4:12-16).

Therefore give me leave a little to reason with thee, thou poor, blind, ignorant sot.

(1.) It may be thy great prayer is to say, "Our Father which art in heaven," &c. Dost thou know the meaning of the very first words of this prayer? Canst thou indeed, with the rest of the saints, cry, Our Father? Art thou truly born again? Hast thou received the spirit of adoption? Dost thou see thyself in Christ, and canst thou come to God as a member of him? Or art thou ignorant of these things, and yet darest thou say, Our Father? Is not the devil thy father? (John 8:44). And dost thou not do the deeds of the flesh? And yet darest thou say to God, Our Father? Nay, art thou not a desperate persecutor of the children of God? Hast thou not cursed them in thine heart many a time? And yet dost thou out of thy blasphemous throat suffer these words to come, even our Father? He is their Father whom thou hatest and persecutest. But as the devil presented himself amongst the sons of God, (Job 1), when they were to present themselves before the Father, even our Father, so is it now; because the saints were commanded to say, Our Father, therefore all the blind ignorant rabble in the world, they must also use the same words, Our Father.

(2.) And dost thou indeed say, "Hallowed be thy name" with thy heart? Dost thou study, by all honest and lawful ways, to advance the name, holiness, and majesty of God? Doth thy heart and conversation agree with this passage? Dost thou strive to imitate Christ in all the works of righteousness, which God doth command of thee, and prompt thee forward to? It is so, if thou be one that can truly with God's allowance cry, "Our Father." Or is it not the least of thy thoughts all the day? And dost thou not clearly make it appear, that thou art a cursed hypocrite, by condemning that with thy daily practice, which thou pretendest in thy praying with thy dissembling tongue?

(3.) Wouldst thou have the kingdom of God come indeed, and also his will to be done in earth as it is in heaven? Nay, notwithstanding, thou according to the form, sayest, Thy kingdom come, yet would it not make thee ready to run mad, to hear the trumpet sound, to see the dead arise, and thyself just now to go and appear before God, to reckon for all the deeds thou hast done in the body? Nay, are not the very thoughts of it altogether displeasing to thee? And if God's will should be done on earth as it is in heaven, must it not be thy ruin? There is never a rebel in heaven against God, and if he should so deal on earth, must it not whirl thee down to hell? And so of the rest of the petitions. Ah! How sadly would even those men look, and with what terror would they walk up and down the world, if they did but know the lying and blaspheming that proceedeth out of their mouth, even in their most pretended sanctity? The Lord awaken you, and teach you, poor souls, in all humility, to take heed that you be not rash and unadvised with your heart, and much more with your mouth! When you appear before God, as the wise man saith, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing," (Eccl 5:2); especially to call God Father, without some blessed experience when thou comest before God. But I pass this.

Seventh. It must be a praying with the Spirit if it be accepted, because there is nothing but the Spirit that can lift up the soul or heart to God in prayer: "The preparations of the heart in man, and the answer of the tongue, is from the Lord" (Prov 16:1). That is, in every work for God, and especially in prayer, if the heart run with the tongue, it must be prepared by the Spirit of God. Indeed the tongue is very apt, of itself, to run without either fear or wisdom: but when it is the answer of the heart, and that such a heart as is prepared by the Spirit of God, then it speaks so as God commands and doth desire.

They are mighty words of David, where he saith, that he lifteth his heart and his soul to God (Psa 25:1). It is a great work for any man without the strength of the Spirit, and therefore I conceive that this is one of the great reasons why the Spirit of God is called a Spirit of supplications, (Zech 12:10), because it is that which helpeth the heart when it supplicates indeed to do it; and therefore saith Paul, "Praying with all prayer and supplication in the Spirit" (Eph 6:18). And so in my text, "I will pray with the Spirit." Prayer, without the heart be in it, is like a sound without life; and a heart, without it be lifted up of the Spirit, will never pray to God.

Eighth. As the heart must be lifted up by the Spirit, if it pray aright, so also it must be held up by the Spirit when it is up, if it continue to pray aright. I do not know what, or how it is with others' hearts, whether they be lifted up by the Spirit of God, and so continued, or no: but this I am sure of, First, That it is impossible that all the prayer-books that men have made in the world, should lift up, or prepare the heart; that is the work of the great God himself. And, in the second place, I am sure that they are as far from keeping it up, when it is up. And indeed here is the life of prayer, to have the heart kept with God in the duty. It was a great matter for Moses to keep his hands lifted up to God in prayer; but how much more then to keep the heart in it! (Exo 17:12).

The want of this is that which God complains of; that they draw nigh to him with their mouth, and honour him with their lips, but their hearts were far from him (Isa 29:13; Eze 33), but chiefly that they walk after the commandments and traditions of men, as the scope of Matthew 15:8, 9 doth testify. And verily, may I but speak my own experience, and from that tell you the difficulty of praying to God as I ought, it is enough to make your poor, blind, carnal men to entertain strange thoughts of me. For, as for my heart, when I go to pray, I find it so loth to go to God, and when it is with him, so loth to stay with him, that many times I am forced in my prayers, first to beg of God that he would take mine heart, and set it on himself in Christ, and when it is there, that he would keep it there. Nay, many times I know not what to pray for, I am so blind, nor how to pray, I am so ignorant; only, blessed be grace, the Spirit helps our infirmities (Psa 86:11).

O! the starting-holes that the heart hath in the time of prayer; none knows how many bye-ways the heart hath, and back-lanes, to slip away from the presence of God. How much pride also, if enabled with expressions. How much hypocrisy, if before others. And how little conscience is there made of prayer between God and the soul in secret, unless the Spirit of supplication be there to help? When the Spirit gets into the heart, then there is prayer indeed, and not till then.

Ninth. The soul that doth rightly pray, it must be in and with the help and strength of the Spirit; because it is impossible that a man should express himself in prayer without it. When I say, it is impossible for a man to express himself in prayer without it, I mean, that it is impossible that the heart, in a sincere and sensible affectionate way, should pour out itself before God, with those groans and sighs that come from a truly praying heart, without the assistance of the Spirit. It is not the mouth that is the main thing to be looked at in prayer, but whether the heart is so full of affection and earnestness in prayer with God, that it is impossible to express their sense and desire; for then a man desires indeed, when his desires are so strong, many, and mighty, that all the words, tears, and groans that can come from the heart, cannot utter them: "The Spirit--helpeth our infirmities,--and maketh intercession for us with [sighs and] groanings which cannot be uttered" (Rom 8:26).

That is but poor prayer which is only discovered in so many words. A man that truly prays one prayer, shall after that never be able to express with his mouth or pen the unutterable desires, sense, affection, and longing that went to God in that prayer.

The best prayers have often more groans than words: and those words that it hath are but a lean and shallow representation of the heart, life, and spirit of that prayer. You do not find any words of prayer, that we read of, come out of the mouth of Moses, when he was going out of Egypt, and was followed by Pharaoh, and yet he made heaven ring again with his cry (Exo 14:15). But it was inexpressible and unsearchable groans and cryings of his soul in and with the Spirit. God is the God of spirits, and his eyes look further than at the outside of any duty whatsoever (Num 16:22). I doubt this is but little thought on by the most of them that would be looked upon as a praying people (I Sam 16:7).

The nearer a man comes in any work that God commands him to the doing of it according to his will, so much the more hard and difficult it is; and the reason is, because man, as man, is not able to do it. But prayer, as aforesaid, is not only a duty, but one of the most eminent duties, and therefore so much the more difficult: therefore Paul knew what he said, when he said, "I will pray with the Spirit." He knew well it was not what others writ or said that could make him a praying person; nothing less than the Spirit could do it.

Tenth. It must be with the Spirit, or else as there will be a failing in the act itself, so there will be a failing, yea, a fainting, in the prosecution of the work. Prayer is an ordinance of God, that must continue with a soul so long as it is on this side glory. But, as I said before, it is not possible for a man to get up his heart to God in prayer; so it is as difficult to keep it there, without the assistance of the Spirit. And if so, then for a man to continue from time to time in prayer with God, it must of necessity be with the Spirit.

Christ tells us, that men ought always to pray, and not to faint (Luke 18:1). And again tells us, that this is one definition of a hypocrite, that either he will not continue in prayer, or else if he do it, it will not be in the power, that is, in the spirit of prayer, but in the form, for a pretence only (Job 27:10; Matt 23:14). It is the easiest thing of a hundred to fall from the power to the form, but it is the hardest thing of many to keep in the life, spirit, and power of any one duty, especially prayer; that is such a work, that a man without the help of the Spirit cannot so much as pray once, much less continue, without it, in a sweet praying frame, and in praying, so to pray as to have his prayers ascend into the ears of the Lord God of Sabaoth.

Jacob did not only begin, but held it: "I will not let thee go, unless thou bless me" (Gen 32). So did the rest of the godly (Hosea 12:4). But this could not be without the spirit of prayer. It is through the Spirit that we have access to the Father (Eph 2:18).

The same is a remarkable place in Jude, when he stirreth up the saints by the judgment of God upon the wicked to stand fast, and continue to hold out in the faith of the gospel, as one excellent means thereto, without which he knew they would never be able to do it. Saith he, "Building up yourselves on your most holy faith, praying in the Holy Ghost" (Jude 20). As if he had said, Brethren, as eternal life is laid up for the persons that hold out only, so you cannot hold out unless you continue praying in the Spirit. The great cheat that the devil and antichrist delude the world withal, it is to make them continue in the form of any duty, the form of preaching, of hearing, or praying, &c. These are they that have "a form of godliness, but denying the power thereof; from such turn away" (II Tim 3:5).

Here followeth the third thing; to wit,

WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.

THIRD. And now to the next thing, what it is to pray with the Spirit, and to pray with the understanding also. For the apostle puts a clear distinction between praying with the Spirit, and praying with the Spirit and understanding: therefore when he saith, "he will pray with the Spirit," he adds, "and I will pray with the understanding ALSO." This distinction was occasioned through the Corinthians not observing that it was their duty to do what they did to the edification of themselves and others too: whereas they did it for their own commendations. So I judge: for many of them having extraordinary gifts, as to speak with divers tongues, &c., therefore they were more for those mighty gifts than they were for the edifying of their brethren; which was the cause that Paul wrote this chapter to them, to let them understand, that though extraordinary gifts were excellent, yet to do what they did to the edification of the church was more excellent. For, saith the apostle, "if I pray in an unknown tongue, my spirit prayeth, but my understanding," and also the understanding of others, "is unfruitful" (I Cor 14:3, 4, 12, 19, 24, 25. Read the scope of the whole chapter). Therefore, "I will pray with the Spirit, and I will pray with the understanding also."

It is expedient then that the understanding should be occupied in prayer, as well as the heart and mouth: "I will pray with the Spirit, and I will pray with the understanding also." That which is done with understanding, is done more effectually, sensibly, and heartily, as I shall show farther anon, than that which is done without it; which made the apostle pray for the Colossians, that God would fill them "with the knowledge of his will, in all wisdom and spiritual understanding" (Col 1:9). And for the Ephesians, that God would give unto them "the spirit of wisdom and revelation, in the knowledge of him" (Eph 1:17). And so for the Philippians, that God would make them abound "in knowledge, and in all judgment" (Phil 1:9). A suitable understanding is good in everything a man undertakes, either civil or spiritual; and therefore it must be desired by all them that would be a praying people. In my speaking to this, I shall show you what it is to pray with understanding.

Understanding is to be taken both for speaking in our mother-tongue, and also experimentally. I pass the first, and treat only on the second.

For the making of right prayers, it is to be required that there should be a good or spiritual understanding in all them who pray to God.

First. To pray with understanding, is to pray as being instructed by the Spirit in the understanding of the want of those things which the soul is to pray for. Though a man be in never so much need of pardon of sin, and deliverance from wrath to come, yet if he understand not this, he will either not desire them at all, or else be so cold and lukewarm in his desires after them, that God will even loathe his frame of spirit in asking for them. Thus it was with the church of the Laodiceans, they wanted knowledge or spiritual understanding; they knew not that they were poor, wretched, blind, and naked. The cause whereof made them, and all their services, so loathsome to Christ, that he threatens to spew them out of his mouth (Rev 3:16, 17). Men without understanding may say the same words in prayer as others do; but if there be an understanding in the one, and none in the other, there is, O there is a mighty difference in speaking the very same words! The one speaking from a spiritual understanding of those things that he in words desires, and the other words it only, and there is all.

Second. Spiritual understanding espieth in the heart of God a readiness and willingness to give those things to the soul that it stands in need of. David by this could guess at the very thoughts of God towards him (Psa 40:5). And thus it was with the woman of Canaan; she did by faith and a right understanding discern, beyond all the rough carriage of Christ, tenderness and willingness in his heart to save, which caused her to be vehement and earnest, yea, restless, until she did enjoy the mercy she stood in need of (Matt 15:22-28).

And understanding of the willingness that is in the heart of God to save sinners, there is nothing will press the soul more to seek after God, and to cry for pardon, than it. If a man should see a pearl worth an hundred pounds lie in a ditch, yet if he understood not the value of it, he would lightly pass it by: but if he once get the knowledge of it, he would venture up to the neck for it. So it is with souls concerning the things of God: if a man once get an understanding of the worth of them, then his heart, nay, the very strength of his soul, runs after them, and he will never leave crying till he have them. The two blind men in the gospel, because they did certainly know that Jesus, who was going by them, was both able and willing to heal such infirmities as they were afflicted with: therefore they cried, and the more they were rebuked, the more they cried (Matt 20:29-31).

Third. The understanding being spiritually enlightened, hereby there is the way, as aforesaid, discovered, through which the soul should come unto God; which gives great encouragement unto it. It is else with a poor soul, as with one who hath a work to do, and if it be not done, the danger is great; if it be done, so is the advantage. But he knows not how to begin, nor how to proceed; and so, through discouragement, lets all alone, and runs the hazard.

Fourth. The enlightened understanding sees largeness enough in the promises to encourage it to pray; which still adds to it strength to strength. As when men promise such and such things to all that will come for them, it is great encouragement to those that know what promises are made, to come and ask for them.

Fifth. The understanding being enlightened, way is made for the soul to come to God with suitable arguments, sometimes in a way of expostulation, as Jacob (Gen 32:9). Sometimes in way of supplication, yet not in a verbal way only, but even from the heart there is forced by the Spirit, through the understanding, such effectual arguments as moveth the heart of God. When Ephraim gets a right understanding of his own unseemly carriages towards the Lord, then he begins to bemoan himself (Jer 31:18-20). And in bemoaning of himself, he used such arguments with the Lord, that it affects his heart, draws out forgiveness, and makes Ephraim pleasant in his eyes through Jesus Christ our Lord: "I have surely heard Ephraim bemoaning himself thus," saith God, "Thou hast chastised me, and I was chastised; as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented, and after that I was instructed," or had a right understanding of myself, "I smote upon my thigh, I was ashamed; yea, even confounded; because I did bear the reproach of my youth." These be Ephraim's complaints and bemoanings of himself; at which the Lord breaks forth into these heart-melting expressions, saying, "Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." Thus, you see, that as it is required to pray with the Spirit, so it is to pray with the understanding also. And to illustrate what hath been spoken by a similitude:--set the case, there should come two a-begging to your door; the one is a poor, lame, wounded, and almost starved creature, the other is a healthful lusty person; these two use the same words in their begging; the one saith he is almost starved, so doth the other: but yet the man that is indeed the poor, lame, or maimed person, he speaks with more sense, feeling, and understanding of the misery that is mentioned in their begging, than the other can do; and it is discovered more by his affectionate speaking, his bemoaning himself. His pain and poverty make him speak more in a spirit of lamentation than the other, and he shall be pitied sooner than the other, by all those that have the least dram of natural affection or pity. Just thus it is with God: there are some who out of custom and formality go and pray; there are others who go in the bitterness of their spirits: the one he prays out of bare notion and naked knowledge; the other hath his words forced from him by the anguish of his soul. Surely that is the man that God will look at, "even to him that is poor," of an humble "and of a contrite spirit, and trembleth at my word" (Isa 66:2).

Sixth. An understanding well enlightened is of admirable use also, both as to the matter and manner of prayer. He that hath his understanding well exercised, to discern between good and evil, and in it placed a sense either of the misery of man, or the mercy of God; that soul hath no need of the writings of other men to teach him by forms of prayer. For as he that feels the pain needs not to be taught to cry O! even so he that hath his understanding opened by the Spirit needs not so to be taught of other men's prayers, as that he cannot pray without them. The present sense, feeling, and pressure that lieth upon his spirit, provokes him to groan out his request unto the Lord. When David had the pains of hell catching hold on him, and the sorrows of hell compassing him about, he needs not a bishop in a surplice to teach him to say, "O Lord, I beseech thee, deliver my soul" (Psa 116:3, 4). Or to look into a book, to teach him in a form to pour out his heart before God. It is the nature of the heart of sick men, in their pain and sickness, to vent itself for ease, by dolorous groans and complainings to them that stand by. Thus it was with David, in Psalm 38:1-12. And thus, blessed be the Lord, it is with them that are endued with the grace of God.

Seventh. It is necessary that there be an enlightened understanding, to the end that the soul be kept in a continuation of the duty of prayer.

The people of God are not ignorant how many wiles, tricks, and temptations the devil hath to make a poor soul, who is truly willing to have the Lord Jesus Christ, and that upon Christ's terms too; I say, to tempt that soul to be weary of seeking the face of God, and to think that God is not willing to have mercy on such a one as him. Ay, saith Satan, thou mayest pray indeed, but thou shalt not prevail. Thou seest thine heart is hard, cold, dull, and dread; thou dost not pray with the Spirit, thou dost not pray in good earnest, thy thoughts are running after other things, when thou pretendest to pray to God. Away hypocrite, go no further, it is but in vain to strive any longer! Here now, if the soul be not well informed in its understanding, it will presently cry out, "the Lord hath forsaken me, and my Lord hath forgotten me" (Isa 49:14). Whereas the soul rightly informed and enlightened saith, Well, I will seek the Lord, and wait; I will not leave off, though the Lord keep silence, and speak not one word of comfort (Isa 40:27). He loved Jacob dearly, and yet he made him wrestle before he had the blessing (Gen 32:25-27). Seeming delays in God are no tokens of his displeasure; he may hide his face from his dearest saints (Isa 8:17). He loves to keep his people praying, and to find them ever knocking at the gate of heaven; it may be, says the soul, the Lord tries me, or he loves to hear me groan out my condition before him.

The woman of Canaan would not take seeming denials for real ones; she knew the Lord was gracious, and the Lord will avenge his people, though he bear long with them (Luke 18:1-6). The Lord hath waited longer upon me than I have waited upon him; and thus it was with David, "I waited patiently," saith he; that is, it was long before the Lord answered me, though at the last "he inclined" his ear "unto me, and heard my cry" (Psa 40:1). And the most excellent remedy for this is, an understanding well informed and enlightened. Alas, how many poor souls are there in the world, that truly fear the Lord, who, because they are not well informed in their understanding, are oft ready to give up all for lost, upon almost every trick and temptation of Satan! The Lord pity them, and help them to "pray with the Spirit, and with the understanding also." Much of mine own experience could I here discover; when I have been in my fits of agony of spirit, I have been strongly persuaded to leave off, and to seek the Lord no longer;10 but being made to understand what great sinners the Lord hath had mercy upon, and how large his promises were still to sinners; and that it was not the whole, but the sick, not the righteous, but the sinner, not the full, but the empty, that he extended his grace and mercy unto. This made me, through the assistance of his Holy Spirit, to cleave to him, to hang upon him, and yet to cry, though for the present he made no answer; and the Lord help all his poor, tempted, and afflicted people to do the like, and to continue, though it be long, according to the saying of the prophet (Hab 2:3). And to help them (to that end) to pray, not by the inventions of men, and their stinted forms, but "with the Spirit, and with the understanding also."

[Queries and Objections answered.]

And now to answer a query or two, and so to pass on to the next thing.

Query First. But what would you have us poor creatures to do that cannot tell how to pray? The Lord knows I know not either how to pray, or what to pray for.

Answ. Poor heart! thou canst not, thou complainest, pray. Canst thou see thy misery? Hath God showed thee that thou art by nature under the curse of his law? If so, do not mistake, I know thou dost groan and that most bitterly. I am persuaded thou canst scarcely be found doing any thing in thy calling, but prayer breaketh from thy heart. Have not thy groans gone up to heaven from every corner of thy house? (Rom 8:26). I know it is thus; and so also doth thine own sorrowful heart witness thy tears, thy forgetfulness of thy calling, &c. Is not thy heart so full of desires after the things of another world, that many times thou dost even forget the things of this world? Prithee read this scripture, Job 23:12.

Query Second. Yea, but when I go into secret, and intend to pour out my soul before God, I can scarce say anything at all.

Answ. 1. Ah! Sweet soul! It is not thy words that God so much regards, as that he will not mind thee, except thou comest before him with some eloquent oration. His eye is on the brokenness of thine heart; and that it is that makes the very bowels of the Lord to run over. "A broken and a contrite heart, O God, thou wilt not despise" (Psa 51:17).

2. The stopping of thy words may arise from overmuch trouble in thy heart. David was so troubled sometimes, that he could not speak (Psa 77:3, 4). But this may comfort all such sorrowful hearts as thou art, that though thou canst not through the anguish of thy spirit speak much, yet the Holy Spirit stirs up in thine heart groans and sighs, so much the more vehement: when the mouth is hindered, yet the spirit is not. Moses, as aforesaid, made heaven ring again with his prayers, when (that we read of) not one word came out of his mouth (Exo 14:15). But,

3. If thou wouldst more fully express thyself before the Lord, study, first, Thy filthy estate; secondly, God's promises; thirdly, The heart of Christ. Which thou mayest know or discern, (1.) By his condescension and bloodshed. (2.) By the mercy he hath extended to great sinners formerly, and plead thine own vileness, by way of bemoaning; Christ's blood by way of expostulation; and in thy prayers, let the mercy that he hath extended to other great sinners, together with his rich promises of grace, be much upon thy heart. Yet let me counsel thee, (a.) Take heed that thou content not thyself with words. (b.) That thou do not think that God looks only at them neither. But, (c.) However, whether thy words be few or many, let thine heart go with them; and then shalt thou seek him, and find him, when thou shalt seek him with thy whole heart (Jer 29:13).

Objection. But though you have seemed to speak against any other way of praying but by the Spirit, yet here you yourself can give direction how to pray.

Answ. We ought to prompt one another forward to prayer, though we ought not to make for each other forms of prayer. To exhort to pray with Christian direction is one thing, and to make stinted forms for the tying up the Spirit of God to them is another thing. The apostle gives them no form to pray withal, yet directs to prayer (Eph 6:18; Rom 15:30-32). Let no man therefore conclude, that because we may with allowance give instructions and directions to pray, that therefore it is lawful to make for each other forms of prayer.

Object. But if we do not use forms of prayer, how shall we teach our children to pray?

Answ. My judgment is, that men go the wrong way to teach their children to pray, in going about so soon to teach them any set company of words, as is the common use of poor creatures to do.

For to me it seems to be a better way for people betimes to tell their children what cursed creatures they are, and how they are under the wrath of God by reason of original and actual sin; also to tell them the nature of God's wrath, and the duration of the misery; which if they conscientiously do, they would sooner teach their children to pray than they do. The way that men learn to pray, it is by conviction for sin; and this is the way to make our sweet babes do so too. But the other way, namely, to be busy in teaching children forms of prayer, before they know any thing else, it is the next way to make them cursed hypocrites, and to puff them up with pride. Teach therefore your children to know their wretched state and condition; tell them of hell-fire and their sins, of damnation, and salvation; the way to escape the one, and to enjoy the other, if you know it yourselves, and this will make tears run down your sweet babes' eyes, and hearty groans flow from their hearts; and then also you may tell them to whom they should pray, and through whom they should pray: you may tell them also of God's promises, and his former grace extended to sinners, according to the word.

Ah! Poor sweet babes, the Lord open their eyes, and make them holy Christians. Saith David, "Come ye children, hearken unto me; I will teach you the fear of the Lord" (Psa 34:11). He doth not say, I will muzzle you up in a form of prayer; but "I will teach you the fear of the Lord"; which is, to see their sad states by nature, and to be instructed in the truth of the gospel, which doth through the Spirit beget prayer in every one that in truth learns it. And the more you teach them this, the more will their hearts run out to God in prayer. God never did account Paul a praying man, until he was a convinced and converted man; no more will it be with any else (Acts 9:11).

Object. But we find that the disciples desired that Christ would teach them to pray, as John also taught his disciples; and that thereupon he taught them that form called the LORD'S PRAYER.

Answ. 1. To be taught by Christ, is that which not only they, but we desire; and seeing he is not here in his person to teach us, the Lord teach us by his Word and Spirit; for the Spirit it is which he hath said he would send to supply in his room when he went away, as it is (John 14:16; 16:7).

2. As to that called a form, I cannot think that Christ intended it as a stinted form of prayer. (1.) Because he himself layeth it down diversely, as is to be seen, if you compare Matthew 6 and Luke 11. Whereas if he intended it as a set form, it must not have been so laid down, for a set form is so many words and no more. (2.) We do not find that the apostles did ever observe it as such; neither did they admonish others so to do. Search all their epistles, yet surely they, both for knowledge to discern and faithfulness to practice, were as eminent as any HE ever since in the world which would impose it.

[3.] But, in a word, Christ by those words, "Our Father," &c., doth instruct his people what rules they should observe in their prayers to God. (1.) That they should pray in faith. (2.) To God in the heavens. (3.) For such things as are according to his will, &c. Pray thus, or after this manner.

Object. But Christ bids pray for the Spirit; this implieth that men without the Spirit may notwithstanding pray and be heard. (See Luke 11:9-13).

Answ. The speech of Christ there is directed to his own (verse 1). Christ's telling of them that God would give his Holy Spirit to them that ask him, is to be understood of giving more of the Holy Spirit; for still they are the disciples spoken to, which had a measure of the Spirit already; for he saith, "when ye pray, say, Our Father," (verse 2) I say unto you (verse 8). And I say unto you, (verse 9) "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him," (verse 13). Christians ought to pray for the Spirit, that is, for more of it, though God hath endued them with it already.

Quest. Then would you have none pray but those that know they are the disciples of Christ?

Answ. Yes.

1. Let every soul that would be saved pour out itself to God, though it cannot through temptation conclude itself a child of God. And,

2. I know if the grace of God be in thee, it will be as natural to thee to groan out thy condition, as it is for a sucking child to cry for the breast. Prayer is one of the first things that discovers a man to be a Christian (Acts 9:12). But yet if it be right, it is such prayer as followeth. (1.) To desire God in Christ, for himself, for his holiness, love, wisdom, and glory. For right prayer, as it runs only to God through Christ, so it centers in him, and in him alone. "Whom have I in heaven but thee? And there is none upon earth that I desire," long for, or seek after, "beside thee" (Psa 73:25). (2.) That the soul might enjoy continually communion with him, both here and hereafter. "I shall be satisfied, when I awake with" thine image, or in "thy likeness," (Psa 17:15). "For in this we groan earnestly," &c., (II Cor 5:2). (3.) Right prayer is accompanied with a continual labour after that which is prayed for. "My soul waiteth for the Lord more than they that watch for the morning" (Psa 130:6). "I will rise now, I will seek him whom my soul loveth" (Song 3:2). For mark, I beseech you, there are two things that provoke to prayer. The one is a detestation to sin, and the things of this life; the other is a longing desire after communion with God, in a holy and undefiled state and inheritance. Compare but this one thing with most of the prayers that are made by men, and you shall find them but mock prayers, and the breathings of an abominable spirit; for even the most of men either do pray at all, or else only endeavour to mock God and the world by so doing; for do but compare their prayer and the course of their lives together, and you may easily see that the thing included in their prayer is the least looked after by their lives. O sad hypocrites!

Thus have I briefly showed you, FIRST, What prayer is; SECOND, What it is to pray with the Spirit; THIRD, What it is to pray with the Spirit, and with the understanding also.

FOURTH. [USE AND APPLICATION.]

I shall now speak a word or two of application, and so conclude with, First, A word of information; Second, A word of encouragement; Third, A word of rebuke.

USE First, A word of information.

For the first to inform you; as prayer is the duty of every one of the children of God, and carried on by the Spirit of Christ in the soul; so every one that doth but offer to take upon him to pray to the Lord, had need be very wary, and go about that work especially with the dread of God, as well as with hopes of the mercy of God through Jesus Christ.

Prayer is an ordinance of God, in which a man draws very near to God; and therefore it calleth for so much the more of the assistance of the grace of God to help a soul to pray as becomes one that is in the presence of him. It is a shame for a man to behave himself irreverently before a king, but a sin to do so before God. And as a king, if wise, is not pleased with an oration made up with unseemly words and gestures, so God takes no pleasure in the sacrifice of fools (Eccl 5:1, 4). It is not long discourses, nor eloquent tongues, that are the things which are pleasing in the ears of the Lord; but a humble, broken, and contrite heart, that is sweet in the nostrils of the heavenly Majesty (Psa 51:17; Isa 57:15). Therefore for information, know that there are these five things that are obstructions to prayer, and even make void the requests of the creature.

1. When men regard iniquity in their hearts, at the time of their prayers before God. "If I regard iniquity in my heart, the Lord will not hear" my prayer (Psa 66:18). For the preventing of temptation, that by the misunderstanding of this may seize thy heart, when there is a secret love to that very thing which thou with thy dissembling lips dost ask for strength against. For this is the wickedness of man's heart, that it will even love, and hold fast, that which with the mouth it prays against: and of this sort are they that honour God with their mouth, but their heart is far from him (Isa 29:13; Eze 33:31). O! how ugly would it be in our eyes, if we should see a beggar ask an alms, with an intention to throw it to the dogs! Or that should say with one breath, Pray, you bestow this upon me; and with the next, I beseech you, give it me not! And yet thus it is with these kind of persons; with their mouth they say, "Thy will be done"; and with their hearts nothing less. With their mouth say, "Hallowed be thy name"; and with their hearts and lives thy delight to dishonour him all the day long. These be the prayers that become sin (Psa 109:7), and though they put them up often, yet the Lord will never answer them (II Sam 22:42).

2. When men pray for a show to be heard, and thought somebody in religion, and the like; these prayers also fall far short of God's approbation, and are never like to be answered, in reference to eternal life. There are two sorts of men that pray to this end.

(1.) Your trencher chaplains, that thrust themselves into great men's families, pretending the worship of God, when in truth the great business is their own bellies; and were notably painted out by Ahab's prophets, and also Nebuchadnezzar's wise men, who, though they pretended great devotion, yet their lusts and their bellies were the great things aimed at by them in all their pieces of devotion.

(2.) Them also that seek repute and applause for their eloquent terms, and seek more to tickle the ears and heads of their hearers than anything else. These be they that pray to be heard of men, and have all their reward already (Matt 6:5). These persons are discovered thus, (a.) They eye only their auditory in their expressions. (b.) They look for commendation when they have done. (c.) Their hearts either rise or fall according to their praise or enlargement. (d.) The length of their prayer pleaseth them; and that it might be long, they will vainly repeat things over and over (Matt 6:7). They study for enlargements, but look not from what heart they come; they look for returns, but it is the windy applause of men. And therefore they love not to be in their chamber, but among company: and if at any time conscience thrusts them into their closet, yet hypocrisy will cause them to be heard in the streets; and when their mouths have done going their prayers are ended; for they wait not to hearken what the Lord will say (Psa 85:8).

3. A third sort of prayer that will not be accepted of God, it is, when either they pray for wrong things, or if for right things, yet that the thing prayed for might be spent upon their lusts, and laid out to wrong ends. Some have not, because they ask not, saith James, and others ask and have not, because they ask amiss, that they may consume it on their lusts (James 4: 2-4). Ends contrary to God's will is a great argument with God to frustrate the petitions presented before him. Hence it is that so many pray for this and that, and yet receive it not. God answers them only with silence; they have their words for their labour; and that is all. Object. But God hears some persons, though their hearts be not right with him, as he did Israel, in giving quails, though they spent them upon their lusts (Psa 106:14). Answ. If he doth, it is in judgment, not in mercy. He gave them their desire indeed, but they had better have been without it, for he "sent leanness into their soul" (Psa 106:15). Woe be to that man that God answereth thus.

4. Another sort of prayers there are that are not answered; and those are such as are made by men, and presented to God in their own persons only, without their appearing in the Lord Jesus. For though God hath appointed prayer, and promised to hear the prayer of the creature, yet not the prayer of any creature that comes not in Christ. "If ye shall ask anything in my name." And whether ye eat or drink, or whatsoever ye do, do all in the name of the Lord Jesus Christ (Col 3:17). "If ye shall ask anything in my name," &c., (John 14:13, 14), though you be never so devout, zealous, earnest and constant in prayer, yet it is in Christ only that you must be heard and accepted. But, alas! the most of men know not what it is to come to him in the name of the Lord Jesus, which is the reason they either live wicked, pray wicked, and also die wicked. Or else, that they attain to nothing else but what a mere natural man may attain unto, as to be exact in word and deed betwixt man and man, and only with the righteousness of the law to appear before God.

5. The last thing that hindereth prayer is, the form of it without the power. It is an easy thing for men to be very hot for such things as forms of prayer, as they are written in a book; but yet they are altogether forgetful to inquire with themselves, whether they have the spirit and power of prayer. These men are like a painted man, and their prayers like a false voice. They in person appear as hypocrites, and their prayers are an abomination (Prov 28:9). When they say they have been pouring out their souls to God he saith they have been howling like dogs (Hosea 7:14).

When therefore thou intendest, or art minded to pray to the Lord of heaven and earth, consider these following particulars. 1. Consider seriously what thou wantest. Do not, as many who in their words only beat the air, and ask for such things as indeed they do not desire, nor see that they stand in need thereof. 2. When thou seest what thou wantest, keep to that, and take heed thou pray sensibly.

Object. But I have a sense of nothing; then, by your argument, I must not pray at all.

Answ. 1. If thou findest thyself senseless in some sad measure, yet thou canst not complain of that senselessness, but by being sensible there is a sense of senselessness. According to thy sense, then, that thou hast of the need of anything, so pray; (Luke 8:9), and if thou art sensible of thy senselessness, pray the Lord to make thee sensible of whatever thou findest thine heart senseless of. This was the usual practice of the holy men of God. "Lord, make me to know mine end," saith David (Psa 39:4). "Lord, open to us this parable," said the disciples (Luke 8:9). And to this is annexed the promise, "Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not," that thou art not sensible of (Jer 33:3). But,

Answ. 2. Take heed that thy heart go to God as well as thy mouth. Let not thy mouth go any further than thou strivest to draw thine heart along with it. David would lift his heart and soul to the Lord; and good reason; for so far as a man's mouth goeth along without his heart, so far it is but lip-labour only; and though God calls for, and accepteth the calves of the lips, yet the lips without the heart argueth, not only senselessness, but our being without sense of our senselessness; and therefore if thou hast a mind to enlarge in prayer before God, see that it be with thy heart.

Answ. 3. Take heed of affecting expressions, and so to please thyself with the use of them, that thou forget not the life of prayer.

I shall conclude this use with a caution or two.

Caution 1. And the first is, take heed thou do not throw off prayer, through sudden persuasions that thou hast not the Spirit, neither prayest thereby. It is the great work of the devil to do his best, or rather worst, against the best prayers. He will flatter your false dissembling hypocrites, and feed them with a thousand fancies of well-doing, when their very duties of prayer, and all other, stink in the nostrils of God, when he stands at a poor Joshua's hand to resist him, that is, to persuade him, that neither his person nor performances are accepted of God (Isa 65:5; Zech 3:1). Take heed, therefore, of such false conclusions and groundless discouragements; and though such persuasions do come in upon thy spirit, be so far from being discouraged by them, that thou use them to put thee upon further sincerity and restlessness of spirit, in thy approaching to God.

Caution 2. As such sudden temptations should not stop thee from prayer, and pouring out thy soul to God; so neither should thine own heart's corruptions hinder thee. (Let not thy corruptions stop thy prayers). It may be thou mayest find in thee all those things before mentioned, and that they will be endeavouring to put forth themselves in thy praying to him. Thy business then is to judge them, to pray against them, and to lay thyself so much the more at the foot of God, in a sense of thy own vileness, and rather make an argument from thy vileness and corruption of heart, to plead with God for justifying and sanctifying grace, than an argument of discouragement and despair. David went this way. "O Lord," saith he, "pardon mine iniquity, for it is great" (Psa 25:11).

USE Second. A word of encouragement.

And therefore, secondly, to speak a word by way of encouragement, to the poor, tempted, and cast down soul, to pray to God through Christ. Though all prayer that is accepted of God in reference to eternal life must be in the Spirit--for that only maketh intercession for us according to the will of God, (Rom 8:27)--yet because many poor souls may have the Holy Spirit working on them, and stirring of them to groan unto the Lord for mercy, though through unbelief they do not, nor, for the present, cannot believe that they are the people of God, such as he delights in; yet forasmuch as the truth of grace may be in them, therefore I shall, to encourage them, lay down further these few particulars.

1. That scripture in Luke 11:8 is very encouraging to any poor soul that doth hunger after Christ Jesus. In verses 5-7, he speaketh a parable of a man that went to his friend to borrow three loaves, who, because he was in bed, denied him; yet for his importunity-sake, he did arise and give him, clearly signifying that though poor souls, through the weakness of their faith, cannot see that they are the friends of God, yet they should never leave asking, seeking, and knocking at God's door for mercy. Mark, saith Christ, "I say unto you, though he will not rise and give him, because he is his friend; yet because of his importunity," or restless desires, "he will rise and give him as many as he needeth." Poor heart! thou criest out that God will not regard thee, thou dost not find that thou art a friend to him, but rather an enemy in thine heart by wicked works (Col 1:21). And thou art as though thou didst hear the Lord saying to thee, Trouble me not, I cannot give unto thee, as he in the parable; yet I say, continue knocking, crying, moaning, and bewailing thyself. I tell thee, "though he will not rise and give thee, because thou art his friend; yet, because of thy importunity, he will arise and give thee as many as thou needest." The same in effect you have discovered, Luke 18, in the parable of the unjust judge and the poor widow; her importunity prevailed with him. And verily, mine own experience tells me, that there is nothing that doth more prevail with God than importunity. Is it not so with you in respect of your beggars that come to your door? Though you have no heart to give them anything at their first asking, yet if they follow you, bemoaning themselves, and will take no nay without an alms, you will give them; for their continual begging overcometh you. Are there bowels in you that are wicked, and will they be wrought upon by an importuning beggar? Go thou and do the like. It is a prevailing motive, and that by good experience, he will arise and give thee as many as thou needest (Luke 11:8).

2. Another encouragement for a poor trembling convinced soul is to consider the place, throne, or seat, on which the great God hath placed himself to hear the petitions and prayers of poor creatures; and that is a "throne of grace" (Heb 4:16). "The mercy-seat" (Exo 25:22). Which signifieth that in the days of the gospel God hath taken up his seat, his abiding-place, in mercy and forgiveness; and from thence he doth intend to hear the sinner, and to commune with him, as he saith (Exo 25:22),--speaking before of the mercy-seat--"And there I will meet with thee," mark, it is upon the mercy-seat: "There I will meet with thee, and" there "I will commune with thee, from above the mercy-seat." Poor souls! They are very apt to entertain strange thoughts of God, and his carriage towards them: and suddenly to conclude that God will have no regard unto them, when yet he is upon the mercy-seat, and hath taken up his place on purpose there, to the end he may hear and regard the prayers of poor creatures. If he had said, I will commune with thee from my throne of judgment, then indeed you might have trembled and fled from the face of the great and glorious Majesty. But when he saith he will hear and commune with souls upon the throne of grace, or from the mercy-seat, this should encourage thee, and cause thee to hope, nay, to "come boldly unto the throne of grace, that thou mayest obtain mercy, and find grace to help in time of need" (Heb 4:16).

3. There is yet another encouragement to continue in prayer with God: and that is this:

As there is a mercy-seat, from whence God is willing to commune with poor sinners; so there is also by his mercy-seat, Jesus Christ, who continually besprinkleth it with his blood. Hence it is called "the blood of sprinkling" (Heb 12:24). When the high-priest under the law was to go into the holiest, where the mercy-seat was, he might not go in "without blood" (Heb 9:7).

Why so? Because, though God was upon the mercy-seat, yet he was perfectly just as well as merciful. Now the blood was to stop justice from running out upon the persons concerned in the intercession of the high-priest, as in Leviticus 16:13-17, to signify that all thine unworthiness that thou fearest should not hinder thee from coming to God in Christ for mercy. Thou criest out that thou art vile, and therefore God will not regard thy prayers; it is true, if thou delight in thy vileness, and come to God out of a mere pretence. But if from a sense of thy vileness thou do pour out thy heart to God, desiring to be saved from the guilt, and cleansed from the filth, with all thy heart; fear not, thy vileness will not cause the Lord to stop his ear from hearing of thee. The value of the blood of Christ which is sprinkled upon the mercy-seat stops the course of justice, and opens a floodgate for the mercy of the Lord to be extended unto thee. Thou hast therefore, as aforesaid, "boldness to enter into the holiest by the blood of Jesus," that hath made "a new and living way" for thee, thou shalt not die (Heb 10:19, 20).

Besides, Jesus is there, not only to sprinkle the mercy-seat with his blood, but he speaks, and his blood speaks; he hath audience, and his blood hath audience; insomuch that God saith, when he doth but see the blood, he "will pass over you, and the plague shall not be upon you," &c., (Exo 12:13).

I shall not detain you any longer. Be sober and humble; go to the Father in the name of the Son, and tell him your case, in the assistance of the Spirit, and you will then feel the benefit of praying with the Spirit and with the understanding also.

USE Third. A word of reproof.

1. This speaks sadly to you who never pray at all. "I will pray," saith the apostle, and so saith the heart of them that are Christians. Thou then art not a Christian that art not a praying person. The promise is that every one that is righteous shall pray (Psa 32:6). Thou then art a wicked wretch that prayest not. Jacob got the name of Israel by wrestling with God (Gen 32). And all his children bare that name with him (Gal 6:16). But the people that forget prayer, that call not on the name of the Lord, they have prayer made for them, but it is such as this, "Pour out thy fury upon the heathen," O Lord, "and upon the families that call not on thy name" (Jer 10:25). How likest thou this, O thou that art so far off from pouring out thine heart before God, that thou goest to bed like a dog, and risest like a hog, or a sot, and forgettest to call upon God? What wilt thou do when thou shalt be damned in hell, because thou couldst not find in thine heart to ask for heaven? Who will grieve for thy sorrow, that didst not count mercy worth asking for? I tell thee, the ravens, the dogs, &c., shall rise up in judgment against thee, for they will, according to their kind, make signs, and a noise for something to refresh them when they want it; but thou hast not the heart to ask for heaven, though thou must eternally perish in hell, if thou hast it not.

2. This rebukes you that make it your business to slight, mock at, and undervalue the Spirit, and praying by that. What will you do, when God shall come to reckon for these things? You count it high treason to speak but a word against the king, nay, you tremble at the thought of it; and yet in the meantime you will blaspheme the Spirit of the Lord. Is God indeed to be dallied with, and will the end be pleasant unto you? Did God send his Holy Spirit into the hearts of his people, to that end that you should taunt at it? Is this to serve God? And doth this demonstrate the reformation of your church? Nay, is it not the mark of implacable reprobates? O fearful! Can you not be content to be damned for your sins against the law, but you must sin against the Holy Ghost?

Must the holy, harmless, and undefiled Spirit of grace, the nature of God, the promise of Christ, the Comforter of his children, that without which no man can do any service acceptable to the Father--must this, I say, be the burthen of your song, to taunt, deride, and mock at? If God sent Korah and his company headlong to hell for speaking against Moses and Aaron, do you that mock at the Spirit of Christ think to escape unpunished? (Num 16; Heb 10:29). Did you never read what God did to Ananias and Sapphira for telling but one lie against it? (Acts 5:1-8). Also to Simon Magus for but undervaluing of it? (Acts 8:18-22). And will thy sin be a virtue, or go unrewarded with vengeance, that makest it thy business to rage against, and oppose its office, service, and help, that it giveth unto the children of God? It is a fearful thing to do despite unto the Spirit of grace (Compare Matt 12:31, with Mark 3:28-30).

3. As this is the doom of those who do openly blaspheme the Holy Ghost, in a way of disdain and reproach to its office and service: so also it is sad for you, who resist the Spirit of prayer, by a form of man's inventing. A very juggle of the devil, that the traditions of men should be of better esteem, and more to be owned than the Spirit of prayer. What is this less than that accursed abomination of Jeroboam, which kept many from going to Jerusalem, the place and way of God's appointment to worship; and by that means brought such displeasure from God upon them, as to this day is not appeased? (I Kings 12:26-33). One would think that God's judgments of old upon the hypocrites of that day should make them that have heard of such things take heed and fear to do so. Yet the doctors of our day are so far from taking of warning by the punishment of others, that they do most desperately rush into the same transgression, viz., to set up an institution of man, neither commanded nor commended of God; and whosoever will not obey herein, they must be driven either out of the land or the world.

Hath God required these things at your hands? If he hath, show us where? If not, as I am sure he hath not, then what cursed presumption is it in any pope, bishop, or other, to command that in the worship of God which he hath not required? Nay further, it is not that part only of the form, which is several texts of Scripture that we are commanded to say, but even all must be confessed as the divine worship of God, notwithstanding those absurdities contained therein, which because they are at large discovered by others, I omit the rehearsal of them. Again, though a man be willing to live never so peaceably, yet because he cannot, for conscience sake, own that for one of the most eminent parts of God's worship, which he never commanded, therefore must that man be looked upon as factious, seditious, erroneous, heretical--a disparagement to the church, a seducer of the people, and what not? Lord, what will be the fruit of these things, when for the doctrine of God there is imposed, that is, more than taught, the traditions of men? Thus is the Spirit of prayer disowned, and the form imposed; the Spirit debased, and the form extolled; they that pray with the Spirit, though never so humble and holy, counted fanatics; and they that pray with the form, though with that only, counted the virtuous! And how will the favorers of such a practice answer that Scripture, which commandeth that the church should turn away from such as have "a form of godliness, and deny the power thereof"? (II Tim 3:5). And if I should say that men that do these things aforesaid, do advance a form of prayer of other men's making, above the spirit of prayer, it would not take long time to prove it. For he that advanceth the book of Common Prayer above the Spirit of prayer, he doth advance a form of men's making above it. But this do all those who banish, or desire to banish, them that pray with the Spirit of prayer; while they hug and embrace them that pray by that form only, and that because they do it. Therefore they love and advance the form of their own or others' inventing, before the Spirit of prayer, which is God's special and gracious appointment.

If you desire the clearing of the minor, look into the jails in England, and into the alehouses of the same; and I trow you will find those that plead for the Spirit of prayer in the jail, and them that look after the form of men's inventions only in the alehouse. It is evident also by the silencing of God's dear ministers, though never so powerfully enabled by the Spirit of prayer, if they in conscience cannot admit of that form of Common Prayer. If this be not an exalting the Common Prayer Book above either praying by the Spirit, or preaching the Word, I have taken my mark amiss. It is not pleasant for me to dwell on this. The Lord in mercy turn the hearts of the people to seek more after the Spirit of prayer; and in the strength of that, to pour out their souls before the Lord. Only let me say it is a sad sign, that that which is one of the most eminent parts of the pretended worship of God is Antichristian, when it hath nothing but the tradition of men, and the strength of persecution, to uphold or plead for it.

THE CONCLUSION.

I shall conclude this discourse with this word of advice to all God's people. 1. Believe that as sure as you are in the way of God you must meet with temptations. 2. The first day therefore that thou dost enter into Christ's congregation, look for them. 3. When they do come, beg of God to carry thee through them. 4. Be jealous of thine own heart, that it deceive thee not in thy evidences for heaven, nor in thy walking with God in this world. 5. Take heed of the flatteries of false brethren. 6. Keep in the life and power of truth. 7. Look most at the things which are not seen. 8. Take heed of little sins. 9. Keep the promise warm upon thy heart. 10. Renew thy acts of faith in the blood of Christ. 11. Consider the work of thy generation. 12. Count to run with the foremost therein.

Grace be with thee.

FOOTNOTES:

1 Dr. Watt's Guide to Prayer.

2 Vol iii., p. 346.

3 Vol iii., p. 298.

4Pilgrimage of Perfection, 4to, 1526, vol. iii., p. 9.

5 Effectual fervent prayer is wrought in the heart by the Holy Ghost, and those objects for which HE inclines the soul to pray are bestowed by God. Thus great things were obtained by Jacob, (Gen 32:24-28); by Moses, (Exo 30:11-14; Num 14:13-21); by Joshua, (10:12-14); by Hezekiah, (II Kings 19:14-37); by the woman of Canaan, (Matt 15:21-28). The effectual fervent prayer of a righteous man availeth much, (James 5:16).--ED.

6 How easy to forget all God's benefits, and how impossible it is to remember them all!--ED.

7 See Mr. Fox's citation of the mass, in the last volume of the Book of Martyrs.

8 Jesus Christ has opened the way to God the Father, by the sacrifice He made for us upon the cross. The holiness and justice of God need not frighten sinners and keep them back. Only let them cry to God in the name of Jesus, only let them plead the atoning blood of Jesus, and they shall find God upon a throne of grace, willing and ready to hear. The name of Jesus is a never-failing passport to our prayers. In that name a man may draw near to God with boldness, and ask with confidence. God has engaged to hear him. Reader, think of this; is not this encouragement?--J. C. Ryle--ED.

9 See Mr. Fox's Acts and Monuments, v.2.

10 "In these days, I should find my heart to shut itself up against the Lord, and against his holy Word: I have found my unbelief to set, as it were, the shoulder to the door to keep him out."--Grace Abounding, No. 81.--ED.

***

THE SAINTS' PRIVILEGE AND PROFIT;

OR,

THE THRONE OF GRACE

ADVERTISEMENT BY THE EDITOR.

The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must be the spontaneous effusions of the heart principally in private, or at the domestic altar upon set times in the morning and evening, or more publicly in social meetings for praise and prayer, or in the public assembly of the church--all being acceptable, only as it is offered up in spirit and in truth--he now directs us to the proper medium which our mental powers should use in drawing near to the Divine Being. We have to approach the universal spirit, the creator, the preserver, the bountiful benefactor of our race; and, at the same time, the infinitely holy one, the supreme judge and just rewarder or punisher of all creatures. How shall we, who are impure and unclean by nature and by practice, draw near unto him who is so infinitely holy? Others of our race who were equally guilty have held acceptable converse with God, and received special marks of his favour. We all know that a talented man, high in office, retired at certain times for prayer; this gave offence, and a law was made, by which prayer to God was interdicted for thirty days. He refused obedience to a human law which interfered with the divine authority, and for this he was cast into the den of lions; but they hurt him not, although they devoured his persecutors. When a beloved minister was seized and imprisoned for his love to Christ, the church held a prayer meeting on his account, and while they were praying God sent his angel to the prison. In vain four quaternions of soldiers kept guard, two of them in the prisoner's cell, while the servant of Christ, who was loaded with chains and doomed to an ignominious death, slept sweetly between the armed men. The angel awakes him, his chains fall off, no noise can awake his guard, the prison doors open, and he was restored to his beloved charge. They were yet imploring his deliverance, when he stood in their midst to tell the wondrous miracle, wrought in answer to their prayer. Again, two of their much-loved ministers were seized and beaten, and cast into jail, their feet being made fast in the stocks. In the dark hour of midnight they prayed and praised God, when an earthquake was sent, which shook the prison and threw open its doors, and the jailor, with his house, became converts to the faith. Millions of instances might have been recorded of prayer heard and answered. The child Samuel, and also Ishmael. The Magdalene. The thief on the cross. Ananias, who was directed to relieve the stricken persecutor Saul, for 'behold he prayeth.' But innumerable prayers have been read and offered up which have not been answered. What then is the acceptable form, and what the appointed medium consecrated for our access to God, by which prayer is sanctified and accepted? If ye love me, saith the Saviour, keep my commandments, and whatsoever ye shall ask IN MY NAME that will I do. A sense of our want and unworthiness leads us to God in that new and living way consecrated by Christ though the veil, that is to say, his flesh (Heb 10:20). By that way we can 'come boldly,' because it is 'a throne of grace,' and there and there only we can 'obtain mercy and find grace to help in time of need.' Wondrous throne! Blessed encouragement to the poor pilgrim, traversing the desert surrounded by enemies, his own heart by nature being one of the most formidable of them!

It is of great importance to all, and especially to the young, to attain correct definite ideas of religious truths. Bunyan had remarkably clear views, arising from his strong feelings and the rugged path by which he was led to Christ. His definition of the difference between grace and mercy is very striking: 'Mercy signifies pitifulness to objects in a miserable condition. Grace acts as a free agent, not wrought upon by our misery but of God's own princely mind.' Christ is the throne of grace--in him dwells all the fulness of the Godhead, and yet he was found in fashion as a man, he took on him the seed of Abraham, and was made like unto his brethren, and offered himself up as the sacrifice for sin. Thus he is the throne of grace on the mercy-seat covering the law. Here he is an object of worship to the angels on the right hand of God. In him the uncreated glory, the dazzling effulgence of God, is so veiled in his glorified body, that man, poor sinful man, can lift up his eyes to behold the place where God's honour most richly dwelleth, and find acceptance and grace to help in every time of need.

Take heed, sinner, this is your only access to heaven. The mercy-seat and throne of grace is God's resting-place; the throne which governs his church, and which eventually will govern all nations. This throne, invisible to mortal eyes, is present at all times and in all places. After the saints have been supplied with all needful grace in this world, their glorified spirits will see the great white throne, and hear the voice proceeding from it, saying, Come, ye blessed of my Father, inherit the kingdom prepared for you; while from that throne the direful thunderbolts will be hurled upon the despisers of divine grace, and they will hurry into irretrievable misery. The safety of the Christian entirely depends upon his being found 'looking unto Jesus': his glorified human body is the throne of grace--the source of all blessedness to his worshippers--the gate of heaven--the way, the truth and the life. Yes, proud nature, HE who was the babe at Bethlehem, the poor carpenter's son, who, notwithstanding his miracles of wisdom, power, and mercy, was despised and rejected of men, HIM hath God exalted to be a prince and a Saviour, to give repentance and the remission of sins, the only medium of access to heaven. Before him every knee shall bow. Wonders of grace to God belong. 'Busy thyself, fellow christian, about this blessed office of Christ. It is full of good, it is full of sweet, it is full of heaven, it is full of relief and succour for the tempted and dejected; wherefore, I say again, study these things, give thyself wholly to them.' Reader, listen to these words of Bunyan, and may the Divine blessing attend the reading of his works.

GEO. OFFOR.

THE SAINTS' PRIVILEGE AND PROFIT

'LET US THEREFORE COME BOLDLY UNTO THE THRONE OF GRACE, THAT WE MAY OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED.'--HEBREWS 4:16

This epistle is indited and left to the church by the Holy Ghost, to show particularly, and more distinctly, the high priesthood of Jesus Christ, and the excellent benefits that his people have thereby. In which both the excellency of his person, and transcendent glory of his office, beyond either priest or priesthood of the law, is largely set forth before us, in chapter 1:2, &c.

Wherefore, in order to our beneficial reading of this epistle, the Spirit of God calls upon us, first, most seriously to consider what an one this excellent person is: 'Wherefore, holy brethren,' saith he, you that are 'partakers of the heavenly calling,' consequently you that are related to and that are concerned in the undertaking of this holy one, 'consider the Apostle and High Priest of our profession, Christ Jesus' (Heb 3:1). Consider how great and how fit this man is for so holy and glorious a calling. He being so high, as to be far above all heavens; so great, as to be the Son of, and God equal with the Father. Consider him also as to his humanity, how that he is really flesh of our flesh; sinlessly so, sympathisingly so, so in all the compassions of a man; he is touched with, compassioneth, pitieth, loveth, succoureth us, and feeleth our infirmities, and maketh our case his own. Nay, he again, from the consideration of his greatness and love, puts us upon a confident reliance on his undertaking, and also presseth us to a bold approach of that throne of grace where he continually abideth in the execution of his office: 'Seeing then,' saith he, 'that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace' (Heb 3:14-16).

In the words we have, First, An exhortation; [and] Second, An implication that we shall reap a worthy benefit, if we truly put the exhortation into practice. The exhortation is that we shall come boldly to the throne of grace: 'Let us therefore come boldly unto the throne of grace.' In all we have an intimation of five things.

FIRST, That God hath more thrones than one; else the throne of grace need not to be specified by name. 'Let us come unto the throne of grace.' SECOND, That the godly can distinguish one throne from another. For the throne here is not set forth by where or what signs it should be known; it is only propounded to us by its name, and so left for saints to make their approach unto it: 'Let us come unto the throne of grace.' THIRD, The third thing is, the persons intended by this exhortation, 'Let us therefore come.' Us: What us? or who are they that by this exhortation are called upon to come? 'Let us.' FOURTH, The manner of the coming of these persons to this throne of grace; and that is through the veil, boldly, confidently: 'Let us come boldly unto the throne of grace.' FIFTH, the motive to this exhortation; and that is twofold, First, Because we have so great an high priest, one that cannot but be touched with the feeling of our infirmities: 'Let us therefore come boldly unto the throne of grace.' And, second, because we are sure to speed: 'That we may obtain mercy, and find grace,' &c. I shall, as God shall help me, handle these things in order.

[THAT GOD HATH MORE THRONES THAN ONE.]

FIRST. For the first, That God hath more thrones than one. He hath a throne in heaven, and a throne on earth: 'The Lord's throne is in heaven,' and 'they shall call Jerusalem the throne of the Lord' (Psa 11:4; Jer 3:17). He ruleth over the angels; he ruleth in his church. 'He ruleth in Jacob, unto the ends of the earth' (Psa 59:13). Yea, he has a throne and seat of majesty among the princes and great ones of the world. He ruleth or 'judgeth among the gods' (Psa 82:1). There is a throne for him as a Father, and a throne for Christ as a giver of reward to all faithful and overcoming Christians: 'To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne' (Rev 3:21).

There is also to be a throne of judgment, on which God by Christ, at the great and notable day, shall sit to give to the whole world, their last or final sentence; from which, no, not, not by any means, they shall never be released. This throne is made mention of in the New Testament, and is called by Christ 'the throne of his glory,' and 'a great white throne' (Matt 25:31; Rev 20:11). And his presence, when he sits upon this throne, will be so terrible, that nothing shall be able to abide it that is not reconciled to God by him before.

Wherefore it is not amiss that I give you this hint, because it may tend to inform unwary Christians, when they go to God, that they address not themselves to him at rovers, or at random; but that when they come to him for benefits, they direct their prayer to the throne of grace, or to God as considered on a throne of grace.[1] For he is not to be found a God merciful and gracious, but as he is on the throne of grace. This is his holy place, out of which he is terrible to the sons of men, and cannot be gracious unto them. For as when he shall sit at the last day upon his throne of judgment, he will neither be moved with the tears of misery of the world to do any thing for them, that in the least will have a tendency to a relaxation of the least part of their sorrow; so now let men take him where they will, or consider him as they list, he gives no grace, no special grace, but as considered on the throne of grace: wherefore they that will pray, and speed, they must come to a throne of grace: to a God that sitteth on a throne of grace: 'Let us therefore come boldly to the throne of grace, that we may obtain,' &c.

The unbeliever, the erroneous and superstitious, consider not this: wherefore they speak to God as their fancies lead them, not as the word directs them, and therefore obtain nothing. Ask the carnal man to whom he prays? he will say to God. Ask him where this God is? he will say in heaven. But ask him how, or under what notion he is to be considered there? and he will give a few generals, but cannot direct his soul unto him as he is upon a throne of grace, as the apostle here biddeth, saying, 'Let us come boldly unto the throne of grace.' Wherefore they come and go, or rather go and come to no advantage at all: they find nothing but their labour or words for their pains. For the right considering of God when I go unto him, and how or where I may find him gracious and merciful, is all in all; and mercy and grace is then obtained when we come to him as sitting upon a throne of grace.

[THE GODLY CAN DISTINGUISH ONE THRONE FROM ANOTHER.]

SECOND. We will therefore come to the second thing, to wit, that the godly can distinguish one thing from another. And the reason why I so conclude, is, as I said, because the throne here is not set forth unto us here, by where or what signs it should be known; it is only propounded to us by its name, a throne of grace, and so left for saints to make their approach thereto: 'Let us therefore come boldly unto the throne of grace.' We will therefore take this conclusion into two parts, and consider it under this double position. FIRST, That there is a throne of grace. SECOND, That it is the privilege of the godly to distinguish from all other thrones whatever this throne of grace.

FIRST, There is a throne of grace. This must be true, because the text saith it;[2] also it is that of which the mercy-seat, so often made mention of in the Old Testament, was a type, shadow, or figure; nor is the terms of seat and throne of any strength to make this supposition void. For it is common for the antitype to be put forth in words unto us more glorious than is the figure or shadow of that thing. And the reason is, for that the heavenly things themselves are far more excellent than the shadow by which they are represented. What is a sheep, a bull, an ox, or calf, to Christ, or their blood to the blood of Christ? What is Jerusalem that stood in Canaan, to that new Jerusalem that shall come down from heaven? or the tabernacle made with corruptible things, to the body of Christ, or heaven itself? No marvel then, if they be set forth unto us by words of an inferior rank; the most full and aptest being reserved to set out the highest things withal.

Before I proceed to give you a more particular description of this throne of grace, as also how it may be know, I will a little touch upon the terms themselves, and show briefly what must be implied by them.

[Import of the term grace.]

First, By this word grace, we are to understand God's free, sovereign, good pleasure, whereby he acteth in Christ towards his people. Grace and mercy therefore are terms that have their distinct significations; mercy signifies pitifulness, or a running over of infinite bowels to objects in a miserable and helpless condition. But grace signifies that God still acts in this as a free agent, not being wrought upon by the misery of the creature, as a procuring cause; but of his own princely mind.

Were there no objects of pity among those that in the old world perished by the flood, or that in Sodom were burned with fire from heaven? doubtless, according to our apprehension, there were many: but Noah, and he only, found grace in God's eyes; not because that of himself he was better than the rest, but God acted as a gracious prince towards him, and let him share in mercy of his own sovereign will and pleasure. But this at first was not so fully made manifest as it was afterwards. Wherefore the propitiatory was not called, as here, a throne of grace, but a mercy-seat, albeit there was great glory in these terms also; for, by mercy-seat was showed, not only that God had compassion for men, but that also to be good was as his continual resting-place, whither he would at length retire, and where he would sit down and abide, whatever terrible or troublesome work for his church was on the wheel[3] at present. For a seat is a place of rest, yea, is prepared for that end; and in that here mercy is called that seat, it is to show, as I said, that whatever work is on the wheel in the world, let it be never so dreadful and amazing, yet to God's church it shall end in mercy, for that is God's resting-place. Wherefore after God had so severely threatened and punished his church under the name of a whorish woman, as you may read in the prophet Ezekiel, he saith, 'So will I make my fury toward thee to rest, and my jealousy shall depart from thee; and I will be quiet, and will be no more angry.' And again, speaking of the same people and of the same punishments, he saith, 'Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.' And again, 'I will establish my covenant with thee, and thou shalt know that I am the Lord; that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God' (Eze 16:42,60-63). These, with many more places, show that mercy is God's place of rest, and thither he will retire at last, and from thence will bless his church, his people.

But yet these terms, a throne, the throne of grace, doth more exceed in glory: not only because the word grace shows that God, by all that he doth towards us in saving and forgiving, acts freely as the highest Lord, and of his own good-will and pleasure, but also for that he now saith, that his grace is become a king, a throne of grace. A throne is not only a seat for rest, but a place of dignity and authority. This is known to all. Wherefore by this word, a throne, or the throne of grace, is intimated, that God ruleth and governeth by his grace. And this he can justly do: 'Grace reigns through righteousness, unto eternal life,[4] through Jesus Christ out Lord' (Rom 5:21). So then, in that here is mention made of a throne of grace, it showeth that sin, and Satan, and death, and hell, must needs be subdued. For these last mentioned are but weakness and destruction; but grace is life, and the absolute sovereign over all these to the ruling of them utterly down. A throne of grace!

But this then God plainly declareth, that he is resolved this way to rule, and that he pointeth at sin as his deadly foe: and if so, then, 'where sin aboundeth, grace must much more abound' (Rom 5:20).[5] For it is the wisdom and discretion of all that rule, to fortify themselves against them that rebel against them what they can. Wherefore he saith again, 'Sin shall not have dominion over you; for ye are not under the law, but under grace' (Rom 6:14). Sin seeks for the dominion, and grace seeks for the dominion; but sin shall not rule, because it has no throne in the church among the godly. Grace is king. Grace has the throne, and the people of God are not under the dominion of sin, but of the grace of God, the which they are here implicitly bid to acknowledge, in that they are bid to come boldly to it for help: 'That we may obtain mercy, and find grace to help; to help in time of need.' For as from the hand and power of the king comes help and succour to the subject, when assaulted by an enemy; so from the throne of grace, or from grace as it reigns, comes the help and health of God's people. Hence it is said again, 'A glorious high throne from the beginning is the place of our sanctuary' (Jer 17:12). Here then the saints take shelter from the roaring of the devil, from the raging of their lusts, and from the fury of the wicked. That also is a very notable place, 'He will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea' (Micah 7:19). He speaks here of God as solacing himself in mercy, and as delighting of himself in the salvation of his people, and that without comparison: 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy' (Micah 7:18). Thus is mercy and grace got into the throne, reigns, and will assuredly conquer all; yea, will conquer, and that with a shout. 'Mercy rejoiceth against judgment' (James 2:13). Yea, glorieth when it getteth the victory of sin, and subdueth the sinner unto God and to his own salvation, as is yet more fully showed in the parable of the prodigal son (Luke 15). But this, briefly to show you something of the nature of the terms, and what must necessarily be implied thereby.

[What is to be inferred from the term 'throne of grace.']

Second. We will in the next place show what is to be inferred from hence. And,

1. To be sure this is inferred, that converted men are not every way, or in every sense, free from the being of sin. For, were they, they need not betake themselves to a throne of grace for help; when it saith there is grace in God, it inferreth, that there is sin in the godly; and when it saith, grace reigns, as upon a throne, it implies, that sin would ascend the throne, would reign, and would have the dominion over the children of God. This also is manifest, when he saith, 'Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof' (Rom 7:12). And the only way to prevent it is to apply ourselves, as by the text we are directed, to the throne of grace for help against it.

2. The text implies, that at certain times the most godly man in the world may be hard put to it by the sin that dwelleth in him; yea, so hard put to it, as that there can be no ways to save himself from a fall, but by imploring heaven and the throne of grace for help. This is called the needy time, the time when the wayfaring man that knocked at David's door shall knock at ours (2 Sam 12); or when we are got into the sieve into which Satan did get Peter (Luke 22:31); or when those fists are about our ears that were about Paul's; and when that thorn pricks us that Paul said was in his flesh (2 Cor 12:7,8). But why, or how comes it to pass, that the godly are so hard put to it at these times, but because there is in them, that is, in their flesh, no good thing, but consequently all aptness to close in with the devil and his suggestions, to the overthrow of the soul? But now here we are presented with a throne of grace, unto which, as presented with a throne of grace, unto which, as David says, we must 'continually resort'; and that is the way to obtain relief, and to find help in time of need (Psa 71:3).

3. As Christians are sometimes in imminent dangers of falling, so sometimes it is so, that they are fallen, are down, down dreadfully, and can by no means lift up themselves. And this happeneth unto them because they have been remiss as to the conscionable performance of what by this exhortation they are enjoined to. They have not been constant supplicants at this throne for preserving grace; for had they, they should, as the text suggests, most certainly have kept from such a fall; help should have been granted them in their needful time. But that is it, of which such are guilty, which is written in the prophet Isaiah, 'But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel' (Isa 43:22). Therefore thou art profaned, therefore thou art given to reproaches (Isa 43:28). Now, as they which are falling are kept from coming down by coming to this throne of grace, so those that are fallen must rise by the sceptre of love extended to them from thence. Men may fall by sin, but cannot raise up themselves without the help of grace. Wherefore, it is worthy of our inquiry after a more thorough knowledge of this throne of grace, whence, as we may well perceive, our help comes, and by what comes from thence we are made to stand. I therefore come now to a more particular description of this throne of grace; and to show how the godly know, or may know it, from other thrones of God.

[What this throne of grace is.]

First, then, this throne of grace is the humanity, or heart and soul of Jesus Christ, in which God sits and resteth for ever in love towards them that believe in him. Forasmuch as Christ did, by the body of his flesh, when here, reconcile them unto the Father. 'The key of the house of David,' saith God, 'will I lay upon his shoulder; so he shall open and none shall shut; and he shall shut and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his Father's house' (Isa 22:22,23). For a glorious throne to his Father's house, that is, for his Father's house, to come to their Father by; for that they shall always find him thereon; or, as another scripture saith, in Christ reconciling them unto him, not imputing to them their trespasses and sins (2 Cor 5:19). Nor is it possible, that we lay aside the human nature of Christ, for us to find any such thing as a throne of grace, either in earth or heaven; for that then nothing can be found to be the rest of God. 'This is my beloved Son, in whom I am well pleased,' is God's own language; but there is none other of whom he hath so said (Matt 3:17). Wherefore he resteth in him towards us, and in him only. Besides, grace cannot be extended towards us but in a way of justice; for that the law and our sin obstructeth another way (Gen 3:24). But, lay the human nature of Christ aside, and where will you find, THAT that shall become such a sacrifice to justice for the sin of men, as that God, for the sake of that, shall both forgive, and cause that grace for ever should reign towards us in such a way? It reigns through righteousness, or justice, by Jesus Christ, and no way else. Christ Jesus, therefore, is this throne of grace; or him, or that, by which grace reigns towards the children of God (Rom 5:21).

That scripture also gives us a little light herein, 'And I beheld, and lo! in the midst of the throne,' &c., 'stood a Lamb, as it had been slain' (Rev 5:6). This is to show the cause why grace is so freely let out to us, even for that there stands there, in the midst of the throne, and in the midst of the elders, a lamb as it had been slain, or, as it was made a sacrifice for our sin; for, as a slain lamb, he now lives in the midst of the throne, and is the meritorious cause of all the grace that we enjoy. And though it seems by this text that the throne is one thing and the Lamb another, yet the Lamb of God is the throne, though not as a lamb or sacrifice, but as one that by his sacrifice has made way for grace to run like a river into the world. The Son of God, Jesus Christ, is ALL; he is the throne, the altar, the priest, the sacrifice, and all: but he is the throne, the priest, the altar, and the sacrifice, under divers considerations. He is not the throne as he is the priest; he is not the priest as he is the sacrifice; he is not the sacrifice as he is the altar; yet is truly all these. Yea, there is no throne of grace, no high priest, no propitiatory sacrifice, &c., but he. Of all which we may yet speak further before we conclude this treatise. I conclude, then, that Christ Jesus, in his human nature, is this throne of grace. In his human nature, I say, he has by that completely accomplished all things necessary for the making way for grace to be extended to men; and that that is not only God's place of rest, but that by and from which, as upon a glorious throne, his grace shall reign over devil, death, sin, hell, and the grave, for ever. This human nature of Christ is also called the tabernacle of God; for the fullness of the Godhead dwells in it bodily. It is God's habitation, his dwelling-place, his chair and throne of state. He doth all in and by it, and without it he doth not any thing. But to pass this, let us come to the next thing.

[Where the throne of grace is erected.]

Second. We will now come to discourse of the placing of this throne of grace, or to discover where it is erected. And for this we must repair to the type, which, as was said before, is called the mercy-seat; the which we find, not in the outward court, nor yet within the first veil (Heb 9:3-5); which signifies, not in the world, nor in the church on earth, but in the holy of the holies, or after the second veil, the flesh of Christ (Heb 10:20). There then is this throne of God, this throne of grace, and no where here below. And for as much as it is called the throne of God, of grace, and is there, it signifieth that it is the highest and most honourable. Hence he is said to be far above all heavens, and to have a name above every name. Wherefore he that will come to this throne of grace, must know what manner of coming it is by which he must approach it; and that is, not personally,[6] but by runnings out of heart; not by himself, but by his Priest, his High Priest; for so it was in the type (Heb 9:7). Into the second, where the mercy-seat was, went the high priest alone, that is, personally, and the people by him, as he made intercession for them. This then must be done by those that will approach this throne of grace. They must go to God, as he is enthroned IN Christ; BY Christ, as he is the High Priest of his church; and they must go to him in the holiest, by him.

But again, as this throne of grace is in the Holiest, not in the world, not in the church on earth, so it is in this Holiest set up above the ark of the testimony; for so was the mercy-seat, it was set up in the most holy place, above the ark of the testimony (Deut 10:1-5; 1 Kings 8:9; 2 Chron 5:10). The ark of the testimony. What was that? Why it was the place of the law, the ark in which it was kept: the testimony was the law, the ark was prepared to put that in. This ark in which was put this law was set up in the holiest, and the mercy-seat was set above it, for so was Moses commanded to place them. Thou shalt make an ark, saith God, 'and thou shalt make a mercy-seat': the ark shall be called the ark of the testimony, and there 'thou shalt put the testimony that I shall give thee,' that is, the law, 'and thou shalt put the mercy-seat above upon the ark, and there I will meet with thee, from above the mercy-seat between the two cherubims, which are upon,' that is, above, 'the ark of the testimony,' 'shadowing the mercy-seat' (Exo 25:16-22; Heb 9:5).

Thus, then, were things of old ordained in the type, by which we gather what is now to be minded in our worshipping of God. There was an ark made, and the two tables of stone, in which the law was writ, was put therein (Deut 10:2-5). This ark, with these two tables, were put into the holiest, and this mercy-seat was set above it. The Holy Ghost, in my mind, thus signifying that grace sits upon a throne that is higher than the law, above the law; and that grace, therefore, is to rule before the law, and notwithstanding all the sentence of the law; for it sitteth, I say, upon a throne, but the law sits on none; a throne, I say, which the law, instead of accusing, justifieth and approveth. For although it condemneth all men, yet it excepteth Christ, who, in his manhood, is this throne of grace. Him, I say, it condemneth not, but approveth, and liketh well of all his doings; yea, it granteth him, as here we see, as a throne of grace, to be exalted above itself: yea, it cannot but so do, because by wisdom and holiness itself, which is also the Lord of the law, it is appointed so to do. Here, then, is the throne of God, the throne of grace, namely, above the ark of the testimony; on this God and his grace sits, reigns, and gives leave to sinners to approach his presence for grace and mercy. He gives, I say for those sinners so to do, that have washed before in the brazen laver that is prepared to wash in first, of which we may speak more anon. Now, behold the wisdom of God in his thus ordaining of things; in his placing, in the first place, the law, and Christ the ark of the testimony, and the mercy-seat, or throne of grace, so nigh together; for doubtless it was wisdom that thus ordained them, and it might so ordain for these reasons--

[Why the law and the mercy-seat are so near together.]

1. That we that approach the throne of grace might, when we come there, be made still to remember that we are sinners--'for by the law is the knowledge of sin' (Rom 3:20)--and behold just before us is this ark in which are the two tables that condemn all flesh: yea, we must look that way, if we look at all; for just above it is the mercy-seat or throne of grace. So then here is a memento for them that come to God, and to his throne of grace, for mercy, to wit, the law, by which they are afresh put in remembrance of themselves, their sins, and what need they have of fresh supplies of grace. I read that the laver of brass and the foot of it was made of the looking-glasses of the women that assembled at the door of the tabernacle (Exo 38:8), methinks to signify, that men might see their smyrches[7] when they came to wash; so here you see the law is placed even with the mercy-seat, only that stood above, whereby those that come to the throne of grace for mercy might also yet more be put in mind that they are sinners.

2. This also tendeth to set an edge upon prayer, and to make us the more fervent in spirit when we come to the throne of grace. Should a king ordain that the axe and halter should be before all those that supplicate him for mercy, it would put yet an edge upon all their petitions for his grace, and make them yet the more humbly and fervently implore his majesty for favour. But, behold, the mercy-seat stands above, is set up above the ark and testimony that is in it. Here, therefore, we have encouragement to look for good. For observe, though here is the law, and that too in the holiest of all, whither we go; yet above it is the mercy-seat and throne of grace triumphant, unto which we should look, and to which we should direct our prayers. Let us therefore come boldly to the throne of grace, notwithstanding the ark and testimony is by; for the law cannot hurt us when grace is so nigh; besides, God is now not in the law, but upon the throne of grace that is above it, to gave forth pardons, and grace, and helps at a time of need.

This, then, may serve to inform some whereabout they are, when they are in their closets, and at prayer. Art thou most dejected when thou art at prayer? Hear me, thou art not far from the throne of grace; for thy dejection proceedeth from thy looking into the ark, into which God hath ordained that whosoever looks shall die (1 Sam 6:19). Now if thou art indeed so near as to see thy sins, by thy reading of thyself by the tables in the ark, cast but up thine eyes a little higher, and behold, there is the mercy-seat and throne of grace to which thou wouldest come, and by which thou must be saved. When David came to pray to God, he said he would direct his prayer to God, and would look up (Psa 5:3). As who should say, When I pray, I will say to my prayers, O my prayers, mount up, stay not at the ark of the testimony, for there is the law and condemnation; but soar aloft to the throne that stands above, for there is God, and there is grace displayed, and there thou mayest obtain what is necessary to help in time of need. Some, indeed, there be that know not what these things mean; they never read their sin nor condemnation for it; when they are upon their knees at their devotion, and so are neither dejected at the sight of what they are, nor driven with sense of things to look higher for help at need; for need, indeed, they see none. Of such I shall say, they are not concerned in our text, nor can they come hither before they have been prepared so to do, as may appear before we come to an end.

[How the godly distinguish the throne of grace.]

SECOND. And thus have I showed you what this throne of grace is, and where it stands. And now I shall come to show you how you shall find it, and know when you are come to it, by several other things.

First, then, about the throne of grace there is 'a rainbow--in sight like unto an emerald' (Rev 4:1-3). This was the first sight that John saw after he had received his epistles for the seven churches. Before he received them, he had the great vision of his Lord, and heard him say to him, I am he that was dead and am alive, or 'that liveth and was dead, and behold I am alive for evermore, amen; and have the keys of hell and of death' (Rev 1:18). And a good preparation it was for a work of that nature that now he was called unto; to wit, that he might the more warmly, and affectionately, and confidently attest the truth which his Lord had now for him to testify to them. So here, before he entereth upon his prophecy of things to come, he hears a first voice, and sees a first sight. The first voice that he heard was, 'Come up hither,' and the first sight that he saw was a throne with a rainbow round about it. 'And immediately,' saith he, 'I was in the Spirit; and behold a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper, and a sardine stone, and there was a rainbow round about the throne' (Rev 4:1-3).

The firs time that we find in God's Word mention made of a rainbow, we read also of its spiritual signification, to wit, that it was a token of the firmness of the covenant that God made with Noah, as touching his not drowning the earth any more with the waters of a flood. 'I do set,' saith he, 'my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud. And I will remember my covenant which is between me and you, and every living creature of all flesh: and the waters shall no more become a flood to destroy all flesh' (Gen 9:13-15). The first use, therefore, of the rainbow, it was to be a token of a covenant of mercy and kindness to the world; but that was not the utmost end thereof. For that covenant was but a shadow of the covenant of grace which God hath made with his elect in Christ, and that bow but a shadow of the token of the permanency and lastingness of that covenant. Wherefore the next time we read of the rainbow is in the first of Ezekiel, and there we read of it only with reference to the excellencies of its colour; for that it is there said to be exactly like the colour of the glory of the man that the prophet there saw as sitting upon a throne (v 28). The glory, that is, the priestly robes; for he is a priest upon the throne, and his robes become his glory and beauty (Zech 6:13). His robes--what are they but his blessed righteousness, with the skirts of which he covereth the sinful nakedness of his people, and with the perfection of which he decketh and adorneth them, 'as a bride adorneth herself with her jewels' (Exo 28:2; Eze 16:8; Isa 61:10).

Now here again, in the third place, we find a rainbow, a rainbow round about the throne; round about the throne of grace. A rainbow--that is, a token of the covenant, a token of the covenant of grace in its lastingness; and that token is the appearance of the man Christ. The appearance--that is, his robes, his righteousness, 'from the appearance of his loins even upward,' and 'from the appearance of his loins even downward' (Eze 1:27); even down to the foot, as you have it in the book of the Revelation (1:13). 'As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord' (Eze 1:28). The sum then is, that by the rainbow round about the throne of grace upon which God sitteth to hear and answer the petitions of his people, we are to understand the obedential righteousness of Jesus Christ, which in the days of his flesh he wrought out and accomplished for his people; by which God's justice is satisfied, and their person justified, and they so made acceptable to him. This righteousness, that shines in God's eyes more glorious than the rainbow in the cloud doth in ours, saith John, is round about the throne. But for what purpose? Why, to be looked upon. But who must look upon it? Why, God and his people; the people when they come to pray, and God when he is about to hear and give. 'And the bow shall be in the cloud'; says God, 'and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth' (Gen 9:16). And, I say, as the bow is for God to look on, so it is also for our sight to behold. A rainbow round about the throne, in sight; in whose sight? in John's and his companions, like unto an emerald.

We read of Solomon's great throne of ivory, that though there was not its like in any kingdom, yet he was not willing that the bow of it should stand before him. It was round behind (1 Kings 10:18-20). O! but God's throne has the bow before, even round about to view, to look upon in sight. Solomon's was but a shadow, and therefore fit to be put behind; but this is the sum and substance, and therefore fit to be before, in view, in sight, for God and his people to behold. Thus you see that a rainbow is round about the throne of grace, and what this rainbow is. Look then, when thou goest to prayer, for the throne; and that thou mayest not be deceived with a fancy, look for the rainbow too. The rainbow, that is, as I have said, the personal performances of Christ thy Saviour for thee. Look, I say, for that, it is his righteousness; the token of the everlastingness of the covenant of grace; the object of God's delight, and must be the matter of the justification of thy person and performances before God. God looks at it, look thou at it, and at it only (Psa 71:16). For in heaven or earth, if that be cast away, there is nothing to be found that can please God, or justify thee. If it be said faith pleases God; I answer, faith is a relative grace; take then the relative away, which, as to justification, is this spangling robe, this rainbow, this righteousness of Christ, and faith dies, and becomes, as to what we now treat of, extinct and quenched as tow.

And a very fit emblem the rainbow is of the righteousness of Christ; and that in these particulars. 1. The rainbow is an effect of the sun that shines in the firmament; and the righteousness by which this throne of grace is encompassed, is the work of the Son of God. 2. The rainbow was a token that the wrath of God in sending the flood was appeased; this righteousness of Christ is that for the sake of which God forgiveth us all trespasses. 3. The rainbow was set in the cloud, that the sinful man might look thereon, and wax confident in common mercy; this righteousness is showed us in the word, that we may by it believe unto special mercy. 4. The bow is seen but now and then in the cloud; Christ's righteousness is but here and there revealed in the Word. 5. The bow is seen commonly upon, or after rain; Christ's righteousness is apprehended by faith upon, or soon after the apprehensions of wrath. 6. The bow is seen sometimes more, sometimes less; and so is this righteousness, even according to the degree or clearness of the sight of faith. 7. The bow is of that nature, as to make whatever you shall look upon through it, to be of the same colour of itself, whether that thing be bush, or man, or beast; and the righteousness of Christ is that that makes sinners, when God looks upon them through it, to look beautiful, and acceptable in his sight, for we are made comely through his comeliness, and made accepted in the Beloved (Eze 16:14; Eph 1:6).

One word more of the rainbow, and then to some other things. As here you read that the rainbow is round about the throne; so if you read on even in the same place, you shall find the glorious effects thereof to be far more than all that I have said. But,

Second. As the throne of grace is known by the rainbow that is round about it; so also thou shalt know it by this, the high priest is continually ministering before it; the high priest, or Christ as priest, is there before God in his high priest's robes, making continual intercession for thy acceptance there. Now, as I said before, Christ is priest and throne and all; throne in one sense, priest in another; even as he was priest, and sacrifice, and altar too, when he became our reconciler to God.

As a priest here, he is put under the notion of an angel, of an angel that came and stood at the altar to offer incense for the church, all the time that the seven angels were to sound out with trumpets the alarm of God's wrath against the anti-christian world; lest that wrath should swallow them up also. 'And,' saith John, 'another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saint upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God out of the angel's hand' (Rev 8:1-4).

Here then you have before the throne, that is, the throne or mercy-seat, the high priest; for there it was that God appointed that the altar of incense, or that to burn incense on, should be placed (Exo 30:1-7). This incense-altar in the type was to be overlaid with gold; but here the Holy Ghost implies, that it is all of gold. This throne then is the mercy-seat, or throne of grace, to which we are bid to come; and, as you see, here is the angel, the high priest with his golden censer, and his incense, ready to wait upon us. For so the text implies, for he is there to offer his incense with the prayers of all saints that are waiting without at his time of offering incense within (Luke 1:10). So, then, at the throne of grace, or before it, stands the high priest of our propitiation, Christ Jesus, with his golden censer in his hand, full of incense, therewith to perfume the prayers of saints, that come thither for grace and mercy to help in time of need.[8] And he stands there, as you see, under the name of an angel, for he is the angel of God's presence, and messenger of his covenant.

But now it is worth our considering, to take notice how, or in what method, the high priest under the law was to approach the incense-altar. When he came to make intercession for the saints before the throne, he was to go in thither to do this work in his robes and ornaments; not without them, lest he died. The principal of these ornaments were, 'a breast-plate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle' (Exo 28:4). These are briefly called his garments, in Revelation the first, and in the general they show us, that he is clothed with righteousness, girded with truth and faithfulness, for that is the girdle of his reins to strengthen him (Isa 11:5). And that he beareth upon his heart the names of the children of Israel that are Israelites indeed; for as on Aaron's breast-plate was fixed the names of the twelve tribes of Israel, and he was to bear the weight of them by the strength of his shoulders, so are we on the heart of Christ (Isa 22:21).

Thus therefore is our high priest within the holiest to offer incense upon the golden altar of incense, that is, before the throne. Wherefore, when thou goest thither, even to 'the throne of grace,' look for him, and be not content, though thou shouldst find God there, if thou findest him not there, I suppose now an impossibility, for edification's sake, for without him nothing can be done; I say, without him as a priest. He is the throne, and without him as a throne, God has no resting-place as to us; he is a priest, and without him as such we can make no acceptable approach to God; for by him as priest our spiritual sacrifices are accepted (1 Peter 2:5). 'By him, therefore, let us offer the sacrifice of praise to God continually,--giving thanks,' and confessing to and 'in his name' (Heb 13:15). And for our further edification herein, let us consider, that as God has chosen and made him his throne of grace; so he has sworn, that he shall be accepted as a priest for ever there. For his natural qualifications we may speak something to them afterwards; in the meantime know, that there is no coming to God, upon pain of death without him.

Nor will it out of my mind, but that his wearing the rainbow upon his head doth somewhat belong to him as priest, his priestly vestments being for glory and beauty, as afore was said, compared to the colour of it (Rev 10:1; Eze 1). But why doth he wear the rainbow upon his head; but to show, that the sign, that the everlastingness of the covenant of grace is only to be found in him; that he wears it as a mitre or frontlet of gold, and can always plead it with acceptance to God, and for the subduing of the world and good of his people. But,

Thirdly, The throne of grace is to be known by the sacrifice that is presented there. The high priest was not to go into the holiest, nor come near the mercy-seat; the which, as I have showed you, was a type of our throne of grace, 'without blood.' 'But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people' (Heb 9:7). Yea, the priest was to take of the blood of his sacrifice, and sprinkle it seven times before the Lord, that is, before the mercy-seat, or throne of grace; and was to put some of the blood upon the horns of the altar of incense before the Lord (Lev 4:5-7, 16:13-15). So then the throne of grace is known by the blood that is sprinkled thereon, and by the atonement that by it is made there. I told you before that before the throne of grace there is our high-priest; and now I tell you, there is his sacrifice too; his sacrifice which he there presenteth as amends for the sins of all such as have a right to come with boldness to the throne of grace. Hence, as I mentioned before, there is said to be in the midst of the throne, the same throne of which we have spoken before, 'a lamb as it had been slain' (Rev 5:6). The words are to the purpose, and signify that in the midst of the throne is our sacrifice, with the very marks of his death upon him; showing to God that sitteth upon the throne, the holes of the thorns, of the nails, of the spear; and how he was disfigured with blows and blood when at his command he gave himself a ransom for his people; for it cannot be imagined that either the exaltation or glorification of the body of Jesus Christ should make him forget the day in which he died the death for our sins; specially since that which puts worth into his whole intercession is the death he died, and the blood he shed upon the cross, for our trespasses.

Besides, there is no sight more taketh the heart of God, than to see of the travail of the soul, and the bruisings of the body of his Son for our transgressions. Hence it is said, He 'is in the midst of the throne' as he died, or as he had been slain (Rev 7:17). It is said again, 'The Lamb which is in the midst of the throne shall feed them.' The Lamb, that is, the Son of God as a sacrifice, shall be always in the midst of the throne to feed and comfort his people. He is the throne, he is the priest, he is the sacrifice. But then how as a Lamb is he in the midst of the throne? Why, the meaning in mine opinion is, that Christ, as a dying and bleeding sacrifice, shall be chief in the reconciling of us to God; or that his being offered for our sins shall be of great virtue when pleaded by him as priest, to the obtaining of grace, mercy, and glory for us (Heb 9:12). By his blood he entered into the holy place; by his blood he hath made an atonement for us before the mercy-seat. His blood it is that speaketh better for us than the blood of Abel did for Cain (Heb 12:24). Also it is by his blood that we have bold admittance into the holiest (Heb 10:19). Wherefore no marvel if you find him here a Lamb, as it had been slain, and that in the midst of the throne of grace.

While thou art therefore thinking on him, as he is the throne of grace, forget him not as he is priest and sacrifice; for as a priest he makes atonement; but there is no atonement made for sin without a sacrifice. Now, as Christ is a sacrifice, so he is to be considered as passive, or a sufferer; as he is a priest, so he is active, or one that hath offered up himself; as he is an altar, so he is to be considered as God; for in and upon the power of his Godhead he offered up himself. The altar then was not the cross, as some have foolishly imagined. But as a throne, a throne of grace; so he is to be considered as distinct from these three things, as I also have hinted before. Wouldst thou then know this throne of grace, where God sits to hear prayers and give grace? then cast the eyes of thy soul about, and look till thou findest the Lamb there; a Lamb there 'as it had been slain,' for by this thou shalt know thou art right. A slain Lamb, or a Lamb as it had been slain, when it is seen by a supplicant in the midst of the throne, whither he is come for grace, is a blessed sight! A blessed sight indeed! And it informs him he is where he should be.

And thou must look for this, the rather because without blood is no remission. He that thinks to find grace at God's hand, and yet enters not into the holiest by the blood of Jesus, will find himself mistaken, and will find a DEAD,[9] instead of 'a living way' (Heb 10:19). For if not anything below, or besides blood, can yield remission on God's part, how should remission be received by us without our acting faith therein? We are justified by his blood, through faith in his blood (Rom 5:6-9). Wherefore, I say, look when thou approachest the throne of grace, that thou give diligence to see for the Lamb; that is, 'as it had been slain' in the midst of the throne of grace; and then thou wilt have, not only a sign that thou presentest thy supplications to God, where, and as thou shouldst; but there also wilt thou meet with matter to break, to soften, to bend, to bow, and to make thy heart as thou wouldst have it; for if the blood of a goat will, as some say, dissolve an adamant, a stone that is harder than flint;[10] shall not the sight of 'a Lamb as it had been slain' much more dissolve and melt down the spirit of that man that is upon his knees before the throne of grace for mercy; especially when he shall see, that not his prayers, not his tears, not his wants, but the blood of the Lamb, has prevailed with a God of grace to give mercy and grace to an undeserving man? This then is the third sign by which thou shalt know when thou art at the throne of grace: that throne is sprinkled with blood; yea, in the midst of that throne there is to be seen to this day, a Lamb as it had been slain; and he is in the midst of it, to feed those that come to that throne, and to lead them by and to 'living fountains of waters' (Rev 7:17). Wherefore,

Fourth. The throne of grace is to be known, by the streams of grace that continually proceed therefrom, and that like a river run themselves out into the world. And, saith John, 'He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb' (Rev 22:1). Mark you, here is again a throne; the throne of God, which, as we have showed, is the human nature of his Son; out of which, as you read, proceeds a river, a river of water of life, clear as crystal. And the joining of the Lamb also here with God is to show that it comes, I say, from God, by the Lamb; by Christ, who as a lamb or sacrifice for sin, is the procuring cause of the running of this river; it proceedeth out of the throne of God and of the Lamb. Behold, therefore, how carefully here the Lamb is brought in, as one from or through whom proceeds the water of life to us. God is the spring-head; Christ the golden pipe of conveyance; the elect the receivers of this water of life. He saith not here, 'the throne of the Lamb,' but 'and of the Lamb, to show, I say, that he it is out of or through whom this river of grace should come.' But and if it should be understood that it proceedeth from the throne of the Lamb, it may be to show that Christ also has power as a mediator, to send grace like a river into the church. And then it amounts to this, that God, for Christ's sake, gives this river of grace, and that Christ, for his merits sake, has power to do so too. And hence is that good wish, so often mentioned in the epistles, 'Grace to you, and peace from God our Father, and the Lord Jesus Christ' (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:2; 2 Thess 1:2; Phile 3). And again, 'Grace, mercy, and peace, from God the Father and the Lord Jesus Christ' (1 Peter 1:2; 2 Tim 1:2; Titus 1:4). For Christ has power with the Father to give grace and forgiveness of sins to men (John 5:21-26; Mark 2:10). But let us come to the terms in this text. Here we have a throne, a throne of grace; and to show that this throne is it indeed, therefore there proceeds therefrom a river of this grace, put here under the term of 'water of life,' a term fit to express both the nature of grace and the condition of him that comes for it to the throne of grace.

It is called by the name of water of life, to show what a reviving cordial the grace of God in Christ is, shall be, and will be found to be, of all those that by him shall drink thereof. It shall be in him, even in him that drinks it, 'a well of water springing up into everlasting life' (John 4:14). It will therefore beget life, and maintain it; yea, will itself be a spring of life, in the very heart of him that drinks it. Ah! it will be such a preservative also to spiritual health, as that by its virtue the soul shall for ever be kept, I say, the soul that drinks it, from total and final decay; it shall be in them a well of living water, springing up into everlasting life.

But there is also by this phrase or term briefly touched the present state of them that shall come hither to drink; they are not the healthful, but the sick. It is with the throne of grace, as it is with the Bath, and other places of sovereign and healing waters, they are most coveted of them that are diseased, and do also show their virtues on those that have their health and limbs; so, I say, is the throne of grace; its waters are for healing, for soul-healing, that is their virtue (Eze 47:8,9). Wherefore, as at those waters above mentioned, the lame leave their crutches, and the sick [obtain] such signs of their recovery as may be a sign of their receiving health and cure there; so at the throne of grace, it is where true penitents, and those that are sick for mercy, do leave their sighs and tears; 'and the Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall,' there, 'wipe away all tears from their eyes' (Rev 7:17). Wherefore, as Joseph washed his face, and dried his tears away, when he saw his brother Benjamin, so all God's saints shall here, even at the throne of grace, where God's Benjamin, or the Son of his right hand, is, wash their souls from sorrow, and have their tears wiped from their eyes. Wherefore, O thou that are diseased, afflicted, and that wouldst live, come by Jesus to God as merciful and gracious; yea, look for this river when thou art upon thy knees before him, for by that thou shalt find whereabout is the throne of grace, and so where thou mayest find mercy.

But again, as that which proceeds out of this throne of grace is called 'water of life,' so it is said to be a river, a river of water of life. This, in the first place, shows, that with God is plenty of grace, even as in a river there is plenty of water; a pond, a pool, a cistern, will hold much, but a river will hold more; from this throne come rivers and streams of water of life, to satisfy those that come for life to the throne of God. Further, as by a river is showed what abundance of grace proceeds from God through Christ, so it shows the unsatiable thirst and desire of one that comes indeed aright to the throne of grace for mercy. Nothing but rivers will satisfy such a soul; ponds, pools, and cisterns, will do nothing: such an one is like him of whom it is said, 'Behold he drinketh up a river, and hasteth not; he trusteth that he can draw up Jordan into his mouth' (Job 40:23). This David testifies when he saith, 'As the hart panteth after the water-brooks, so panteth my soul after thee, O God' (Psa 42:1). Hence the invitation is proportionable, 'Drink abundantly' (Cant 5:1), and that they that are saved, are saved to receive abundance of grace; 'they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ' (Rom 5:17). And hence it is said again, 'When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.' But, Lord, how wilt thou quench their boundless thirst? 'I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water' (Isa 41:17,18). Behold here is a pool of water as big as a wilderness, enough one would think to satisfy any thirsty soul. O, but that will not do! wherefore he will open rivers, fountains, and springs, and all this is to quench the drought of one that thirsteth for the grace of God, that they have enough. 'They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of life'; &c. (Psa 36:8,9).

This abundance the throne of grace yieldeth for the help and health of such as would have the water of life to drink, and to cure their diseases withal: it yields a river of water of life. Moreover, since grace is said here to proceed as a river from the throne of God and of the Lamb, it is to show the commonness of it; rivers you know are common in the stream, however they are at the head (Judg 5). And to show the commonness of it, the apostle calls it 'the common salvation'; and it is said in Ezekiel and Zecharias, to go forth to the desert, and into the sea, the world, to heal the beasts and fish of all kinds that are there (Eze 47:8; Zech 14:8). This, therefore, is a text that shows us what it is to come to a throne, where the token of the covenant of grace is, where the high priest ministereth, and in the midst of which there is a Lamb, 'as it had been slain': for from thence there cometh not drops, nor showers, but rivers of the grace of God, a river of water of life.

Again, as the grace that we here read of is said, as it comes from this throne, to come as a river of water of life; so it is said to be pure and clear as crystal. Pure is set in opposition to muddy and dirty waters, and clear is set in opposition to those waters that are black, by reason of the cold and icyish nature of them; therefore there is conjoined to this phrase the word crystal, which all know is a clear and shining stone (Eze 34:19; Job 6:15,16). Indeed the life and spirit that is in this water, will keep it from looking black and dull; and the throne from whence it comes will keep it from being muddy, so much as in the streams thereof. 'The blessing of the Lord, it maketh rich, and he addeth no sorrow with it' (Prov 10:22). Indeed, all the sorrow that is mixed with our Christianity, it proceedeth, as the procuring cause, from ourselves, not from the throne of grace; for that is the place where our tears, as was showed you, are wiped away; and also where we hang up our crutches. The streams thereof are pure and clear, not muddy nor frozen, but warm and delightful, and that 'make glad the city of God' (Psa 46).

These words also show us, that this water of itself can do without a mixture of anything of ours. What comes from this throne of grace is pure grace, and nothing else; clear grace, free grace, grace that is not mixed, nor need be mixed with works of righteousness which we have done; it is of itself sufficient to answer all our wants, to heal all our diseases, and to help us at a time of need. It is grace that chooses, it is grace that calleth, it is grace that preserveth, and it is grace that brings to glory: even the grace that like a river of water of life proceedeth from this throne. And hence it is, that from first to last, we must cry, 'Grace, grace unto it!'[11]

Thus you see what a throne the Christian is invited to; it is a throne of grace whereon doth sit the God of all grace; it is a throne of grace before which the Lord Jesus ministereth continually for us; it is a throne of grace sprinkled with the blood, and in the midst of which is a Lamb as it had been slain; it is a throne with a rainbow round about it, which is the token of the everlasting covenant, and out of which proceeds, as here you read, a river, a pure river of water of life, clear as crystal. Look then for these signs of the throne of grace, all you that would come to it, and rest not, until by some of them you know that you are even come to it; they are all to be seen have you but eyes; and the sight of them is very delectable, and has a natural tendency in them, when seen, to revive and quicken the soul. But,

Fifth. As the throne of grace is known and distinguished by the things above named, so it is by the effects which these things have wrought. There is about that throne 'four and twenty seats, and upon the seats four and twenty elders sitting, clothed in white raiment, and they have on their heads crowns of gold' (Rev 4:4). There is no throne that has these signs and effects belonging to it but this; wherefore, as by these signs, so by the effects of them also, one may know which is, and so when he is indeed come to the throne of grace. And a little as we commented upon what went before, we will also touch upon this.

1. By seats, I understand places of rest and dignity; places of rest, for that they that sit on them do rest from their labours; and places of dignity, for that they are about the throne (Rev 14:13). 'And the four and twenty elders which sat before God on their seats, fell upon their faces and worshipped God' (Rev 11:16). And forasmuch as the seats are mentioned, before they are mentioned that sat thereon, it is to show, that the places were prepared before they were converted.

2. The elders, I take to be the twelve patriarchs and the twelve apostles, or the first fathers of the churches; for they are the elders of both the churches, that is, both of the Jewish and Gentile church of God; they are the ancients, as also they are called in the prophet Isaiah, which are in some sense the fathers of both these churches (Isa 24:23). These elders are well set forth by that four and twenty that you read of in the book of Chronicles, who had every one of them for sons twelve in number. There therefore the four and twenty are (1 Chron 25:8-31).

3. Their sitting denoteth also their abiding in the presence of God. 'Sit thou at my right hand,' was the Father's word to the Son, and also signifieth the same (Psa 110:1). It is then the throne of grace where the four and twenty seats are, and before which the four and twenty elders sit.

4. Their white robes are Christ's righteousness, their own good works and glory; not that their works brought them thither, for they were of themselves polluted, and were washed white in the blood of the Lamb; but yet God will have all that his people have done in love to him to be rewarded. Yea, and they shall wear their own labours, being washed as afore is hinted, as a badge of their honour before the throne of grace, and this is grace indeed. 'They have washed their robes, and made them white in the blood of the Lamb, therefore are they before the throne of God' (Rev 7:14,15). They have washed as others did do before them.

5. 'And they had on their heads crowns of gold' (Rev 4:4). This denotes their victory, and also that they are kings, and as kings shall reign with him for ever and ever (Rev 5:10).

6. But what! were they silent? did they say, did they do nothing while they sat before the throne? Yes, they were appointed to be singers there. This was signified by the four and twenty that we made mention of before, who with their sons were instructed in the songs of the Lord, and all that were cunning to do so then, were two hundred fourscore and eight (1 Chron 25:7). These were the figure of that hundred forty and four thousand redeemed from the earth. For as the first four and twenty, and their sons, are said to sing and to play upon cymbals, psalteries, and harps; and as they are there said to be instructed and cunning in the songs of the Lord; so these that sit before the throne are said also to sing with harps in their hands their song before the throne; and such song it was, and so cunningly did they sing it, that 'no man could learn it, but the hundred and forty and four thousand which were redeemed from the earth' (Rev 14:3).

Now, as I said, as he at first began with four and twenty in David, and ended with four and twenty times twelve, so here in John he begins with the same number, but ends with such a company that no man could number. For, he saith, 'After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and the elders, and the four beasts, and fell before the throne on their faces, and worshipped God' (Rev 7:9-11). This numberless number seems to have got the song by the end;[12] for they cry aloud, 'Salvation, salvation to our God and to the Lamb'; which to be sure is such a song that none can learn but them that are redeemed from the earth.

But I say, what a brave encouragement is it for one that is come for grace to the throne of grace, to see so great a number already there, on their seats, in their robes, with their palms in their hands, and their crowns upon their heads, singing of salvation to God, and to the Lamb! And I say again, and speak now to the dejected, methinks it would be strange, O thou that art so afraid that the greatness of thy sins will be a bar unto thee, if amongst all this great number of pipers and harpers that are got to glory, thou canst not espy one that when here was as vile a sinner as thyself. Look man, they are there for thee to view them, and for thee to take encouragement to hope, when thou shalt consider what grace and mercy has done for them. Look again, I say, now thou art upon thy knees, and see if some that are among them have not done worse than thou hast done. And yet behold, they are set down; and yet behold they have their crowns on their heads, their harps in their hands, and sing aloud of salvation to their God, and to the Lamb.

This then is a fifth note or sign that doth distinguish the throne of grace from other thrones. There are, before that, to be seen, for our encouragement, a numberless number of people sitting and singing round about it. Singing, I say, to God for his grace, and to the Lamb for his blood, by which they are secured from the wrath to come. 'And the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints, and they sung 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; and hast made us unto our God, kings and priests, and we shall reign on the earth' (Rev 5:8-10). Behold, tempted soul, dost thou not yet see what a throne of grace here is, and what multitudes are already arrived thither, to give thanks unto his name that sits thereon, and to the Lamb for ever and ever? And wilt thou hang thy harp upon the willows, and go drooping up and down the world, as if there was no God, no grace, no throne of grace, to apply thyself unto, for mercy and grace to help in time of need? Hark! dost thou not hear them what they say, 'Worthy,' say they, 'is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven,' where they are, 'and on the earth,' where thou art, 'and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever' (Rev 5:12,13).

All this is written for our learning, that we through patience and comfort of the scriptures might have hope; and that the drooping ones might come boldly to the throne of grace, to obtain grace and find mercy to help in time of need. They bless, they all bless; they thank, they all thank; and wilt thou hold thy tongue? 'They have all received of his fulness, and grace for grace'; and will he shut thee out? Or is his grace so far gone, and so near spent, that now he has not enough to pardon, and secure, and save one sinner more? For shame, leave off this unbelief! Wherefore, dost thou think, art thou told of all this, but to encourage thee to come to the throne of grace? And wilt thou hang back or be sullen, because thou art none of the first? since he hath said, 'The first shall be last, and the last first.' Behold the legions, the thousands, the untold and numberless number that stand before the throne, and be bold to hope in his mercy.

Sixth. [The throne of grace is known by what proceeds from it.] As the throne of grace is distinguished from other thrones by these, so 'out of this throne proceeds lightnings, and thunderings, and voices.' Also before this throne are 'seven lamps of fire burning, which are the seven spirits of God' (Rev 4:5). This then is another thing by which the throne of grace may be known as an effect of what is before. So again, chapter the eighth, it is said, that from the altar of incense that stood before the throne, 'there were voices, and thunderings, and lightnings, and an earthquake' (Rev 8:5). All these then come out of the holiest, where the throne is, and are inflamed by this throne, and by him that sits thereon.

1. Lightnings here are to be taken for the illuminations of the Spirit in the gospel (Heb 10:32). As it is said in the book of Psalms, 'They looked unto him,' on the throne, 'and were lightened' (Psa 34:5). Or, as it is said in other places, 'The voice of thy thunder was in the heaven, the lightnings lightened the world' (Psa 77:18). And again, 'His lightnings enlightened the world, the earth saw and trembled' (Psa 97:4). This lightning therefore communicates light to them that sit in darkness. 'God,' saith the apostle, 'who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ' (2 Cor 4:6). It was from this throne that the light came that struck Paul off his horse, when he went to destroy it and the people that professed it (Acts 9:3). These are those lightnings by which sinners are made to see their sad condition, and by which they are made to see the way out of it. Art thou then made to see thy condition how bad it is, and that the way out of it is by Jesus Christ? for, as I said, he is the throne of grace. Why then, come orderly in the light of these convictions to the throne from whence thy light did come, and cry there, as Samuel did to Eli, 'Here am I, for thou has called[13] me' (1 Sam 3:8). Thus did Saul by the light that made him see; by it he came to Christ, and cried, 'Who art thou, Lord?' and, 'What wouldst thou have me do?' (Acts 9:5,6). And is it not an encouragement to thee to come to him, when he lights thy candle that thou mightest see the way; yea, when he doth it on purpose that thou mightest come to him? 'He gives light to them that sit in darkness, and in the shadow of death,' what to do? 'to guide our feet into the way of peace' (Luke 1:79). This interpretation of this place seems to me most to cohere with what went before; for first you have here a throne, and one sitting on it; then you have the elders, and in them presented to you the whole church, sitting round about the throne; then you have in the words last read unto you, a discourse how they came thither, and that is, by the lightnings, thunderings, and voices that proceed out of the throne.

2. As you have here lightnings, so thereto is adjoined thunders. There proceeded out of this throne lightnings and thunders. By thunders, I understand that powerful discovery of the majesty of God by the word of truth, which seizeth the heart with a reverential dread and awe of him: hence it is said, 'The voice of the Lord is full of majesty; the voice of the Lord breaketh the cedars' (Psa 29:45). The voice, that is, his thundering voice. 'Canst thou thunder with a voice like him?' (Job 40:9). And 'the thunder of his power who can understand?' (Job 26:14). It was upon this account that Peter, and James, and John, were called 'the sons of thunder,' because, in the word which they were to preach, there was to be not only lightnings, but thunders; not only illuminations, but a great seizing of the heart, with the dread and majesty of God, to the effectual turning of the sinner to him (Mark 3:16,17).

Lightnings without thunder are in this case dangerous, because they that receive the one without the other are subject to miscarry. They were 'once enlightened,' but you read of no thunder they had; and they were subject to fall into an irrecoverable state (Heb 6:4-6). Saul had thunder with his lightnings to the shaking of his soul; so had the three thousand; so had the jailor (Acts 2, 9, 16). They that receive light without thunder are subject to turn the grace of God into wantonness; but they that know the terror of God will persuade men (Rom 3:8; Jude 4; 2 Cor 5:11). So then, when he decrees to give the rain of his grace to a man, he makes 'a way for the lighting of the thunder,' not the one without the other, but the one following the other (Job 28:26). Lightning and thunder is made a cause of rain, but lightning alone is not: 'Who hath divided a water-course for the overflowing of waters? or a way for the lightning of thunder to cause it to rain on the earth, where no man is: on the wilderness wherein there is no man?' (Job 38:25,26).

Thus therefore you may see how in the darkest sayings of the Holy Ghost there is as great an harmony with truth as in the most plain and easy; there must be thunder with light, if thy heart be well poised and balanced with the fear of God: we have had great lightnings in this land of late years, but little thunders; and that is one reason why so little grace is found where light is, and why so many professors run on their heads in such a day as this is, notwithstanding all they have seen. Well then, this also should be a help to a soul to come to the throne of grace; the God of glory has thundered, has thundered to awaken thee, as well as sent lightnings to give thee light; to awaken thee to a coming to him, as well as to the enabling of thee to see his things; this then has come from the throne of grace to make thee come hither; wherefore observe, where it is by these signs made mention of before, and by these effects; and go, and come to the throne of grace.

3. As there proceeds from this throne lightnings and thunders, so from hence it is said voices proceed also: now these voices may be taken for such as are sent with this lightning and thunder to instruct, or for such [instruction] as this lightning and thunder begets in our hearts.

(1.) It may be taken in the first sense for light and dread, when it falleth from God into the soul, is attended with a voice or voices of instruction to the soul, to know what to do (Acts 2:3-7). This it was in Paul's case. He had light and dread, and voices for his instruction; he had lightnings, and thunderings, and voices: 'Good and upright is the Lord; therefore will he teach sinners in the way. The meek will he guide in judgment; and the meek will he teach his way' (Psa 25:8,9).

(2.) Or by voices you may understand, such as the lightning and thunder begets in our hearts: for though man is as mute as a fish to Godward, before this thunder and lightning comes to him, yet after that he is full of voices (2 Cor 4:13, 7:14). And how much more numerous are the voices that in the whole church on earth are begot by these lightnings and thunders that proceed from the throne of grace; their faith has a voice, their repentance has a voice, their subjection to God's word has a voice in it; yea, there is a voice in their prayers, a voice in their cry, a voice in their tears, a voice in their groans, in their roarings, in their bemoaning of themselves, and in their triumphs! (1 Thess 1:2-8; Psa 5:3, 7:17, 20:2-5, 22:1, 138:5; Jer 31:18).

This then is an effect of the throne of grace; hence it is said that they proceed from it, even the lightning, and the thunder, and the voices; that is, effectual conversion to God. It follows then, that if all these are with thy soul, the operations of the throne of grace have been upon thee to bring thee to the throne of grace; first in thy prayers, and then in thy person. And this leads me to the next thing propounded to be spoken to, which is to show who are the persons invited here to come to the throne of grace. 'Let us therefore come.'

[THE PERSONS INTENDED BY THIS EXHORTATION.]

THIRD. Now the persons here called upon to come to the throne of grace, are not all or every sort of men, but the men that may properly be comprehended under this word Us and We; 'let Us therefore come boldly, that We may obtain.' And they that are here put under these particular terms, are expressed both before and after, by those that have explication in them.

They are called [in the epistle to the Hebrews], 1. Such as give the most earnest heed to the word which they have heard (Heb 2:1). 2. They are such as see Jesus crowned with glory and honour (Heb 2:9). 3. They are called the children (Heb 2:14). 4. They are called the seed of Abraham (Heb 2:16). 5. They are called Christ's brethren (Heb 2:17).

So, chapter the third, they are called holy brethren, and said to be partakers of the heavenly calling, and the people of whom it is said that Christ Jesus is the apostle and high priest of their profession (Heb 3:1-6). They are called Christ's own house, and are said to be partakers of Christ (Heb 3:14). They are said to be the believers, those that do enter in into rest, those that have Christ for a high priest, and with the feeling of whose infirmities he is touched and sympathiseth (Heb 4:3,14,15).

So, in chapter the sixth, they are called beloved, and the heirs of promise; they that have fled for refuge to lay hold on the hope set before them; they are called those that have hope as an anchor, and those for whom Christ as a forerunner hath entered and taken possession of heaven (Heb 6:9,17-20). So, chapter the seventh, they are said to be such as draw nigh unto God (Heb 7:19). And, chapter the eighth, they are said to be such with whom the new covenant is made in Christ. Chapter the ninth, they are such for whom Christ has obtained eternal redemption, and such for whom he has entered the holy place (Heb 9:12,22). Chapter the tenth, they are such as are said to be sanctified by the will of God, such as have boldness to enter into the holiest by the blood of Jesus; such as draw near with a true heart, in full assurance of faith, or that have liberty to do so, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water; they were those that had suffered much for Christ in the world, and that became companions of them that so were used (Heb 10:10,19,22-25). Yea, he tells them, in the eleventh chapter, that they and the patriarchs must be made perfect together (Heb 11:40). He also tells them, in the twelfth chapter, that already they are come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and church of the first born which are written in heaven, and to God the Judge of all; and to the spirits of just men made perfect, and to Jesus the mediator of the New Testament, and to the blood of sprinkling, that speaketh better things than that of Abel (Heb 12:22-24).

Thus you see what terms, characters, titles, and privileges, they are invested with that are here exhorted to come to the throne of grace. From whence we may conclude that every one is not capable of coming thither, no not every one that is under convictions, and that hath a sense of the need of and a desire after the mercy of God in Christ.

[The orderly coming to the throne of grace.]

Wherefore we will come, in the next place, to show the orderly coming of a soul to the throne of grace for mercy: and for this we must first apply ourselves to the Old Testament, where we have the shadow of what we now are about to enter upon the discourse of, and then we will come to the antitype, where yet the thing is far more explained.

First. Then, the mercy-seat was for the church, not for the world; for a Gentile could not go immediately from his natural state to the mercy-seat, by the high priest, but must first orderly join himself, or be joined, to the church, which then consisted of the body of the Jews (Exo 12:43-49). The stranger then must first be circumcised, and consequently profess faith in the Messiah to come, which was signified by his going from his circumcision directly to the passover, and so orderly to other privileges, specially to this of the mercy-seat which the high priest was to go but once a year into (Eze 44:6-9).

Second. The church is again set forth unto us by Aaron and his sons. Aaron as the head, his sons as the members; but the sons of Aaron were not to meddle with any of the things of the Holiest, until they had washed in a laver: 'And the Lord spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash in; and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat. When they go into the tabernacle of the congregation they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offerings made by fire unto the Lord. So they shall wash their hands and their feet that they die not: and it shall be a statute for ever unto them, even to him, and to his seed throughout their generations.' See the margin (Exo 30:17-21, 40:30-32).[14]

Third. Nay, so strict was this law, that if any of Israel, as well as the stranger, were defiled by any dead thing, they were to wash before they partook of the holy things, or else to abstain: but if they did not, their sin should remain upon them (Lev 17:15,16). So again, 'the soul that hath touched any such' uncleanness 'shall be unclean until even, and shall not eat of the holy things,' much less come within the inner veil, 'unless he wash his flesh with water' (Lev 22:4-6). Now, I would ask, what all this should signify, if a sinner, as a sinner, before he washes, or is washed, may immediately go unto the throne of grace? Yea, I ask again, why the apostle supposes washing as a preparation to the Hebrews entering into the holiest, if men may go immediately from under convictions to a throne of grace? For thus, he says, 'let us draw near' 'the holiest' (Heb 12:19), 'with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' (Heb 12:22). Let us draw near; he saith not that we may have; but having FIRST been washed and sprinkled.

The laver then must first be washed in; and he that washed not first there, has not right to come to the throne of grace; wherefore you have here also a sea of glass standing before the throne of grace, to signify this thing (Rev 4:6). It stands before the throne, for them to wash in that would indeed approach the throne of grace. For this sea of glass is the same that is shadowed forth by the laver made mention of before, and with the brazen sea that stood in Solomon's temple, whereat they were to wash before they went into the holiest. But you may ask me, What the laver or molten sea should signify to us in the New Testament? I answer, It signifieth the word of the New Testament, which containeth the cleansing doctrine of remission of sins, by the precious blood of Jesus Christ (John 15:3).[15] Wherefore we are said to be clean through the Word, through the washing of water by the Word (Titus 3:5). The meaning then is, A man must first come to Christ, as set forth in the Word, which is this sea of glass, before he can come to Christ in heaven, as he is the throne of grace. For the Word, I say, is this sea of glass that stands before the throne, for the sinner to wash in first. Know therefore, whoever thou art, that art minded to be saved, thou must first begin with Christ crucified, and with the promise of remission of sins through his blood; which crucified Christ thou shalt not find in heaven as such; for there he is alive; but thou shalt find him in the Word; for there he is to this day set forth in all the circumstances of his death, as crucified before our eyes (Gal 3:1,2). There thou shalt find that he died, when he died, what death he died, why he died, and the Word open to thee to come and wash in his blood. The word therefore of Christ's Testament is the laver for all New Testament priests, and every Christian is a priest to God, to wash in.

Here therefore thou must receive thy justification, and that before thou goest one step further; for if thou art not justified by his blood, thou wilt not be saved by his life. And the justifying efficacy of his blood is left behind, and is here contained in the molten sea, or laver, or word of grace, for thee to wash in. Indeed, there is an interceding voice in his blood for us before the throne of grace, or mercy-seat; but that is still to bring us to wash, or for them that have washed therein, as it was shed upon the cross. We have boldness therefore to enter into the holiest by the blood of Jesus, that is, by faith in his blood, as shed without the gate; for as his blood was shed without the gate, so it sanctifies the believer, and makes him capable to approach the holy of holies. Wherefore, after he had said, 'That he might sanctify the people with his own blood,' he 'suffered without the gate' (Heb 13:11-15). Let us by him therefore, that is, because we are first sanctified by faith in his blood, offer to God the sacrifice of praise continually, that is, the fruits of our lips, giving thanks in his name. Wherefore the laver of regeneration, or Christ set forth by the Word as crucified, is for all coming sinners to wash in unto justification; and the throne of grace is to be approached by saints, or as sinners justified by faith in a crucified Christ; and so, as washed from sin in the sea of his blood, to come to the mercy-seat.

And it is yet far more evident; for that those that approach this throne of grace, they must do it through believing; for, saith the apostle, 'How shall they call on him in whom they have not believed,' of whom they have not heard, and in whom they have not believed? for to that purpose runs the text (Rom 10:14). 'How then shall they call on him in whom they have not believed,' antecedent to their calling on him, 'and how shall they believe in him of whom they have not heard' first? So then hearing goes before believing, and believing before calling upon God, as he sits on the throne of grace. Now, believing is to be according to the sound of the beginning of the gospel, which presenteth us, not first with Christ as ascended, but as Christ dying, buried, and risen.[16] 'For I delivered unto you first of all, that which I also received; how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day, according to the scriptures' (1 Cor 15:3,4).

I conclude then, as to this, that the order of heaven is, that men wash in the laver of regeneration, to wit, in the blood of Christ, as held forth in the word of the truth of the gospel, which is the ordinance of God; for there sinners, as sinners, or men as unclean, may wash, in order to their approach to God as he sits upon the throne of grace.

And besides, Is it possible that a man that passeth by the doctrine of Christ as dead, should be admitted with acceptance to a just and holy God for life; or that he that slighteth and trampleth under foot the blood of Christ, as shed upon the cross, should be admitted to an interest in Christ, as he is the throne of grace? It cannot be. He must then wash there first, or die--let his profession, or pretended faith, or holiness, be what it will. For God sees iniquity in all men; nor can all the nitre or soap in the world cause that our iniquity should not be marked before God (Jer 2:22). 'For without shedding of blood is NO remission' (Heb 9:22). Nothing that polluteth, that defileth, or that is unclean, must enter into God's sanctuary; much less into the most holy part thereof, but by their sacrifice, by which they are purged, and for the sake of the perfection thereof, they believing are accepted. We have 'therefore, brethren, boldness to enter into the holiest by the blood of Jesus,' and no way else (Heb 10:19).

[HOW WE ARE TO APPROACH THE THRONE OF GRACE.]

FOURTH. But this will yet be further manifest by what we have yet to say of the manner of our approach unto the throne of grace.

FIRST, then, we must approach the throne of grace by the second veil; for the throne of grace is after the second veil. So, then, though a man cometh into the tabernacle or temple, which was a figure of the church, yet if he entered but within the first veil, he only came where there was no mercy-seat or throne of grace (Heb 9:3). And what is this second veil, in, at, or through which, as the phrase is, we must, by blood, enter into the holiest? why, as to the law, the second veil did hang up between the holy and the most holy place, and it did hide what was within the holiest from the eyes or sight of those that went no further than into the first tabernacle. Now this second veil in the tabernacle or temple was a figure of the second veil that all those must go through that will approach the throne of grace; and that veil is the flesh of Christ.

This is that which the holy apostle testifies in his exhortation, where he saith, We have 'boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh' (Heb 10:19,20). The second veil then is the flesh of Christ, the which until a man can enter or go through by his faith, it is impossible that he should come to the holiest where the throne of grace is, that is, to the heart and soul of Jesus, which is the throne. The body of Christ is the tabernacle of God, and so that in which God dwells; for the fulness of the Godhead dwells in him bodily (Col 2:9). Therefore, as also has been hinted before, Christ Jesus is the throne of grace. Now, since his flesh is called the veil, it is evident that the glory that dwells within him, to wit, God resting in him, cannot be understood but by them that by faith can look through, or enter through, his flesh to that glory. For the glory is within the veil; there is the mercy-seat, or throne of grace; there sitteth God as delighted, as at rest, in and with sinners, that come to him by and through that flesh, and the offering of it for sin without the gate. 'I am the way,' saith Christ; but to what? and how? (John 14:6). Why, to the Father, through my flesh. 'And having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say, whether they be things in earth, or things in heaven. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled [but how?] in the body of his flesh, [that then must be first: to what?] to present you holy and unblameable, and unreprovable in his sight' (Col 1:20-22). That is, when you enter into his presence, or approach by this flesh, the mercy-seat, or the throne of grace.

This therefore is the manner of our coming, if we come aright to the throne of grace for mercy, we must come by blood through his flesh, as through the veil; by which, until you have entered through it, the glory of God, and that he is resolved that grace shall reign, will be utterly hid from your eyes. I will not say, but by the notion of these things, men may have their whirling fancies,[17] and may create to themselves wild notions and flattering imaginations of Christ, the throne of grace, and of glory; but the gospel knowledge of this is of absolute necessity to my right coming to the throne of grace for mercy. I must come by his blood, through his flesh, or I cannot come at all, for here is no back door. This then is the sum, Christ's body is the tabernacle, the holiest; 'thy law,' saith he, 'is within my heart,' or in the midst of my bowels (Psa 40:7,8). In this tabernacle then God sitteth, to wit, on the heart of Christ, for that is the throne of grace. Through this tabernacle men must enter, that is, by a godly understanding of what by this tabernacle or flesh of Christ has been done to reconcile us to God that dwells in him. This is the way, all the way, for there is no way but this to come to the throne of grace. This is the new way into the heavenly paradise, for the old way is hedged and ditched up by the flaming sword of cherubims (Gen 3:24). The NEW and LIVING way, for to go the other is present death; so then, this 'new and living way which he hath consecrated for us through the veil, that is to say, his flesh,' is the only way into the holiest, where the throne of grace is (Heb 10:20).

SECOND. We must approach this throne of grace, as having our hearts, first, sprinkled from an evil conscience. The priest that was the representator of all Israel, when he went into the holiest, was not to go in, but as sprinkled with blood first (Exo 29). Thus it is written in t he law; 'not without blood'; and thus it is written in the gospel (Heb 9:7). And now since by the gospel we have all admittance to enter in through the veil, by faith, we must take heed that we enter not in without blood; for if the blood, virtually, be not seen upon us, we die, instead of obtaining mercy, and finding the help of grace. This I press the oftener, because there is nothing to which we are more naturally inclined, than to forget this. Who, that understands himself, is not sensible how apt he is to forget to act faith in the blood of Jesus, and to get his conscience sprinkled with the virtue of that, that attempteth to approach the throne of grace? Yet the scripture calls upon us to take heed that we neglect not THUS to prepare ourselves. 'Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,' to wit, with the blood of Christ, lest we die (Heb 10:22, 9:14). In the law all the people were to be sprinkled with blood, and it was necessary that the patterns of things in the heavens should be purified with these, that is, with the blood of bulls, but the heavenly things themselves with better sacrifices than these, that is, with the offering of the body, and shedding of the blood of Christ. By this then must thou be purified and sprinkled, who by Christ wouldst approach the throne of grace.

THIRD. Therefore it is added, 'And our bodies washed with pure water.' This the apostle taketh also out of the law; where it was appointed, as was showed before. Christ also, just before he went to the Father, gave his disciples a signification of this, saying to Peter, and by him to all the rest, 'If I wash thee not, thou hast no part with me' (John 13:8). This pure water is nothing but the wholesome doctrine of the word mixed with Spirit, by which, as the conscience was before sprinkled with blood, the body and outward conversation is now sanctified and made clean. 'Now ye are clean through the word,' saith Christ, 'which I have spoken unto you' (John 15:3). Hence, washing, and sanctifying, and justifying, are put together, and are said to come by the name of our Lord Jesus Christ, and by the Spirit of our God (1 Cor 6:11). Thou must then be washed with water, and sprinkled with blood, if thou wouldst orderly approach the throne of grace: if thou wouldst orderly approach it with a true heart, in full assurance of faith; or if thou wouldst, as the text biddeth thee here, to wit, 'come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.'

To tell you what it is to come boldly, is one thing; and to tell you how you should come boldly, is another. Here you are bid to come boldly, and are also showed how that may be done. It may be done through the blood of sprinkling, and through the sanctifying operations of the Spirit which are here by faith to be received. And when what can be said shall be said to the utmost, there is no boldness, godly boldness, but by blood. The more the conscience is a stranger to the sprinkling of blood, the further off it is of being rightly bold with God, at the throne of grace; for it is the blood that makes the atonement, and that gives boldness to the soul (Lev 17:11; Heb 10:19). It is the blood, the power of it by faith upon the conscience, that drives away guilt, and so fear, and consequently that begetteth boldness. Wherefore, he that will be bold with God at the throne of grace, must first be well acquainted with the doctrine of the blood of Christ; namely, that it was shed, and why, and that it has made peace with God, and for whom. Yea, thou must be able by faith to bring thyself within the number of those that are made partakers of this reconciliation, before thou canst come boldly to the throne of grace. But,

[What it is to come to the throne of grace without boldness.]

First. There is a coming to the throne of grace before or without this boldness; but that is not the coming to which by these texts we are exhorted; yet that coming, be it never so deficient, if it is right, it is through some measure an inlet into the death and blood of Christ, and through some management, though but very little, or perhaps scarce at all discerned of the soul, to hope for grace from the throne; I say, it must arise, the encouragement must, from the cross, and from Christ as dying there. Christ himself went that way to God, and it is not possible but we must go the same way too. So, then, the encouragement, be it little, be it much--and it is little or much, even as the faith is in strength or weakness, which apprehendeth Christ--it is according to the proportion of faith; strong faith gives great boldness, weak faith doth not so, nor can it.

Second. There is a sincere coming to the throne of grace without this boldness, even a coming in the uprightness of one's heart without it. Hence a true heart and full assurance are distinguished. 'Let us draw near with a true heart, in full assurance of faith' (Heb 10:22). Sincerity may be attended with a great deal of weakness, even as boldness may be attended with pride; but be it what kind of coming to the throne of grace it will, either a coming with boldness, or with that doubting which is incident to saints, still the cause of that coming, or ground thereof, is some knowledge of redemption by blood, redemption which the soul seeth it has faith in, or would see it has faith in. For Christ is precious, sometimes in the sight of the worth, sometimes in the sight of the want, and sometimes in the sight of the enjoyment of him.[18]

Third. There is an earnest coming to the throne of grace even with all the desire of one's soul. When David had guilt and trouble, and that so heavy that he knew not what to do, yet he could say, 'Lord, all my desire is before thee, and my groaning is not hid from thee' (Psa 38:1-9). He could come earnestly to the throne of grace; he could come thither with all the desire of his soul: but still this must be from that knowledge that he had of the way of remission of sins by the blood of the Son of God.

Fourth. There is also a constant coming to the throne of grace. 'Lord,' said Heman, 'I have cried day and night before thee, let my prayer come before thee, incline thine ear unto my cry, for my soul is full of troubles: and my life draweth nigh unto the grave' (Psa 88:1-3). Here you see is constant crying before the throne of grace, crying night and day; and yet the man that cries seems to be in a very black cloud, and to find hard work to bear up in his soul; yet this he had, namely, the knowledge of how God was the God of salvation; yea, he called him his God as such, though with pretty much difficulty of spirit, to be sure. Wherefore it must not be concluded, that they come not at all to the throne of grace, that come not with a full assurance; or that men must forbear to come, till they come with assurance; but this I say, they come not at all aright, that take not the ground of their coming from the death and blood of Christ; and that they that come to the throne of grace, with but little knowledge of redemption by blood, will come with but little hope of obtaining grace and mercy to help in time of need.

I conclude then, that it is the privilege, the duty and glory of a man, to approach the throne of grace as a prince, as Job said, could he but find it, he would be sure to do. 'O that I knew where I might find him!' saith he, 'that I might come even to his seat: I would order my cause before him, and fill my mouth with arguments: I would know the words which he would answer me, and understand what he would say unto me. Will he plead against me with his great power? No; but he would put strength in me. There the righteous might dispute with him: so should I be delivered for ever from my judge' (23:3-7). Indeed, God sometimes tries us. 'He holdeth back,' sometimes, 'the face of his throne, and spreadeth his cloud upon it' (Job 26:9). And this seems to be Job's case here, which made him to confess he was at a loss, and to cry out, 'O that I knew where I might find him!' And this he doth for trial, and to prove our honesty and constancy; for the hypocrite will not pray always. Will he always call upon God? No, verily; especially not when thou bindest them, afflictest them, and makest praying hard work to them (Job 36:13).

But difficulty as to finding of God's presence, and the sweet shining of the face of his throne, doth not always lie in the weakness of faith. Strong faith may be in this perplexity, and may be hard put to it to stand at times. It is said here, that God did hold back the face of his throne, and did spread a cloud upon it; not to weaken Job's faith, but to try Job's strength, and to show to men of after ages how valiant a man Job was. Faith, if it be strong, will play the man in the dark; will, like a mettled horse, flounce in bad way, will not be discouraged at trials, at many or strong trials: 'Though he slay me, yet will I trust in him,' is the language of that invincible grace of God (Job 13:15). There is also an aptness in those that come to the throne of grace, to cast all degrees of faith away, that carrieth not in its bowels self-evidence of its own being and nature, thinking that if it be faith, it must be known to the soul; yea, if it be faith, it will do so and so: even so as the highest degrees of faith will do. When, alas! faith is sometimes in a calm, sometimes up, and sometimes down, and sometimes at it with sin, death, and the devil, as we say, blood up to the ears.[19] Faith now has but little time to speak peace to the conscience; it is now struggling for life, it is now fighting with angels, with infernals; all it can do now, is to cry, groan, sweat, fear, fight, and gasp for life.[20]

Indeed the soul should now run to the cross, for there is the water, or rather the blood and water, that is provided for faith, as to the maintaining of the comfort of justification; but the soul whose faith is thus attacked will find hard work to do this, though much of the well-managing of faith, in the good fight of faith, will lie in the soul's hearty and constant adhering to the death and blood of Christ; but a man must do as he can. Thus now have I showed you the manner of right coming to the throne of grace, for mercy and grace to help in time of need.

[None but the godly know the throne of grace.]

The next thing that I am to handle, is, first, To show you, that it is the privilege of the godly to distinguish from all thrones whatsoever this throne of grace. This, as I told you, I gathered from the apostle in the text, for that he only maketh mention thereof, but gives no sign to distinguish it by; no sign, I say, though he knew that there were more thrones than it. 'Let us come boldly,' saith he, 'to the throne of grace,' and so leaves it, knowing full well that they had a good understanding of his meaning, being Hebrews (Heb 9:1-8). They being now also enlightened from what they were taught by the placing of the ark of the testimony, and the mercy-seat in the most holy place; of which particular the apostle did then count it, not of absolute necessity distinctly to discourse. Indeed the Gentiles, as I have showed, have this throne of grace described and set forth before them, by those tokens which I have touched upon in the sheets that go before--for with the book of Revelation the Gentiles are particularly concerned--for that it was writ to churches of the Gentiles; also the great things prophesied of there relate unto Gentile-believers, and to the downfall of Antichrist, as he standeth among them.

But yet, I think that John's discourse of the things attending the throne of grace were not by him so much propounded, because the Gentiles were incapable of finding of it without such description, as to show the answerableness of the antitype with the type; and also to strengthen their faith, and illustrate the thing; for they that know, may know more, and better of what they know; yea, may be greatly comforted with another's dilating on what they know. Besides, the Holy Ghost by the word doth always give the most perfect description of things; wherefore to that we should have recourse for the completing of our knowledge. I mean not, by what I say, in the least to intimate, as if this throne of grace was to be known without the text, for it is that that giveth revelation of Jesus Christ: but my meaning is, that a saint, as such, has such a working of things upon his heart, as makes him able by the Word to find out this throne of grace, and to distinguish it to himself from others. For,

First. The saint has strong guilt of sin upon his conscience, especially at first; and this makes him better judge what grace, in the nature of grace, is, than others can that are not sensible of what guilt is. What it was to be saved, was better relished by the jailor when he was afraid of and trembled at the apprehensions of the wrath of God, than ever it was with him all his life before (Acts 16:29-33). Peter then also saw what saving was, when he began to sink into the sea: 'Lord, save me,' said he, I perish (Matt 14:30). Sin is that without a sense of which a man is not apprehensive what grace is. Sin and grace, favour and wrath, death and life, hell and heaven, are opposites, and are set off, or out, in their evil or good, shame or glory, one by another. What makes grace so good to us as sin in its guilt and filth? What makes sin so horrible and damnable a thing in our eyes, as when we see there is nothing can save us from it but the infinite grace of God? Further, there seems, if I may so term it, to be a kind of natural instinct in the new creature to seek after the grace of God; for so saith the Word, 'They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit' (Rom 8:5). The child by nature nuzzles in its mother's bosom for the breast; the child by grace does by grace seek to live by the grace of God. All creatures, the calf, the lamb, &c., so soon as they are fallen from their mother's belly, will by nature look for, and turn themselves towards the teat, and the new creature doth so too (1 Peter 2:1-3). For guilt makes it hunger and thirst, as the hunted hart does pant after the water brooks. Hunger directs to bread, thirst directs to water; yea, it calls bread and water to mind. Let a man be doing other business, hunger will put him in mind of his cupboard, and thirst of his cruse of water; yea, it will call him, make him, force him, command him, to bethink what nourishing victuals is, and will also drive him to search out after where he may find it, to the satisfying of himself. All right talk also to such an one sets the stomach and appetite a craving; yea, into a kind of running out of the body after this bread and water, that it might be fed, nourished, and filled therewith. Thus it is by nature, and thus it is by grace; thus it is for the bread that perisheth, and for that which endureth to everlasting life. But,

Second. As nature, the new nature, teaches this by a kind of heavenly natural instinct; so experience also herein helpeth the godly much. For they have found all other places, the throne of grace excepted, empty, and places or things that hold no water. They have been at Mount Sinai for help, but could find nothing there but fire and darkness, but thunder and lightning, but earthquake and trembling, and a voice of killing words, which words they that heard them once could never endure to hear them again; and as for the sight of vengeance there revealed against sin, it was so terrible, that Moses, even Moses, said, 'I exceedingly fear and quake' (Heb 12:18-21; Exo 19; 2 Cor 3). They have sought for grace by their own performances; but alas! they have yielded them nothing but wind and confusion; not a performance, not a duty, not an act in any part of religious worship, but they looking upon it in the glass of the Lord, do find it spaked[21] and defective (Isa 64:5-8). They have sought for grace by their resolutions, their vows, their purposes, and the like; but alas! they all do as the other, discover that they have been very imperfectly managed, and so such as can by no means help them to grace. They have gone to their tears, their sorrow, and repentance, if perhaps they might have found some help there; but all has either fled away like the early dew, or if they have stood, they have stunk even in the nostrils of those whose they were. How much more, then, in the nostrils of a holy God!

They have gone to God, as the great Creator, and have beheld how wonderful his works have been; they have looked to the heavens above, to the earth beneath, and to all their ornaments, but neither have these, nor what is of [or resulting from] them, yielded grace to those that had sensible want thereof. Thus have they gone, as I said, with these pitchers to their fountains, and have returned empty and ashamed; they found no water, no river of water of life; they have been as the woman with her bloody issue, spending and spending till they have spent all, and been nothing better, but rather grew worse (Mark 5). Had they searched into nothing but the law, it had been sufficient to convince them that there was no grace, nor throne of grace, in the world. For since the law, being the most excellent of all the things of the earth, is found to be such as yieldeth no grace--for grace and truth comes by Jesus Christ, not by Moses (John 1:17)--how can it be imagined that it should be found in anything inferior? Paul, therefore, not finding it in the law, despairs to find it in anything else below, but presently betakes himself to look for it there where he had not yet sought it--for he sometimes sought it not by faith, but as it were by the works of the law (Phil 3:6-8)--he looked for it, I say, by Jesus Christ, who is the throne of grace, where he found it, and rejoiced in hope of the glory of God (Rom 9:29-31, 5:1-3). But,

Third. Saints come to know and distinguish the throne of grace from other thrones, by the very direction of God himself; as it is said of the well that the nobles digged in the wilderness--they digged it by the direction of the lawgiver, so saints find out the throne of grace by the direction of the grace-giver. Hence Paul prays, that the Lord would direct the hearts of the people into the love of God (2 Thess 3:5). Man, as man, cannot aim directly at this throne; but will drop his prayers short, besides, or the like, if he be not helped by the Spirit (Rom 8:26). Hence the Son saith of himself, 'No man can come to me, except the Father which hath sent me draw him' (John 6:44). Which text doth not only justify what is now said, but insinuates that there is an unwillingness in man of himself to come to this throne of grace; he must be drawn thereto. He setteth us in the way of his steps, that is, in that way to the throne by which grace and mercy is conveyed unto us.

Fourth. We know the throne of grace from other thrones, by the glory that it always appears in, when revealed to us of God: its glory outbids all; there is no such glory to be seen anywhere else, either in heaven or earth. But, I say, this comes by the sight that God gives, not by any excellency that there is in my natural understanding as such; my understanding and apprehension, simply as natural, is blind and foolish. Wherefore, when I set to work in mine own spirit, and in the power of mine own abilities, to reach to this throne of grace, and to perceive somewhat of the glory thereof, then am I dark, rude, foolish, see nothing; and my heart grows fat, dull, savourless, lifeless, and has no warmth in the duty. But it mounts up with wings like an eagle, when the throne is truly apprehended. Therefore that is another thing by which the Christian knows the throne of grace from all others; it meets with that good there that it can meet with nowhere else. But at present let these things suffice for this.

[MOTIVES FOR COMING BOLDLY TO THE THRONE OF GRACE.]

FIFTH. I come now to the motives by which the apostle stirreth up the Hebrews, and encourageth them to come boldly to the throne of grace. FIRST. The first is, because we have there such an high priest, or an high priest so and so qualified. SECOND. Because we that come thither for grace are sure there to speed, or find grace and obtain it.

[The first motive, because we have such an high priest there.]

FIRST. For the fist of these, to wit, we have an encouragement to move us to come with boldness to the throne of grace, because we have an high priest there; because we have such an high priest there. 'For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace.' Of this high priest I have already made mention before, to wit, so far as to show you that Christ Jesus is he, as well as he is the altar, and sacrifice, and throne of grace, before which he also himself makes intercession. But forasmuch as by the apostle here, he is not only presented unto us as a throne of grace, but as an high priest ministering before it, it will not be amiss if I do somewhat particularly treat of his priesthood also. But the main or chief of my discourse will be to treat of his qualifications to his office, which I find to be in general of two sorts. I. LEGAL. II. NATURAL.

[THE LEGAL qualifications of Jesus Christ for the office of high priest.]

I. LEGAL. When I say legal, I mean, as the apostle's expression is, not by 'the law of a carnal commandment,' but by an eternal covenant, and 'the power of an endless life' thereby; of which the priesthood of old was but a type, and the law of their priesthood but a shadow (Heb 7:16, 9:15,24). But because their law, and their entrance into their priesthood thereby, was, as I said, 'a shadow of good things to come,' therefore where it will help to illustrate, we will make use thereof so to do; and where not, there we will let it pass (Heb 10:1). The thing to be now spoken to is, that the consideration of Jesus Christ being an high priest before the throne of grace, is a motive and encouragement to us to come boldly thither for grace: 'Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession,' and 'come boldly unto the throne of grace' (Heb 4:14,16). Now, how he was made an high priest; for so is the expression, 'made an high priest for ever after the order of Melchisedec' (Heb 6;20).

First. He took not his honour upon himself without a lawful call thereto. Thus the priests under the law were put into office; and thus the Son of God. No man taketh this honour to himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made a high priest, but he that said unto him, Thou art my Son, today have I begotten thee. Wherefore he was 'called of God an high priest after the order of Melchisedec' (Heb 5:4-6,10). Thus far, therefore, the law of his priesthood answereth to the law of the priesthood of old; they both were made priests by a legal call to their work or office. But yet the law by which this Son was made high priest excelleth, and that in these particulars--

1. He was made a priest after the similitude of Melchisedec, for he testifieth, 'Thou art a priest for ever after the order of Melchisedec' (Heb 7:17). Thus they under the law were not made priests but after the order of Aaron, that is, by a carnal commandment, not by an everlasting covenant of God.

2. And, saith he, 'inasmuch as not without an oath he was made priest, for those priests were made without an oath, but this with an oath, by him that said unto him, The Lord sware, and will not repent, thou art a priest for ever after the order of Melchisedec' (Heb 7:20,21).

3. The priesthood under the law, with their law and sacrifices, were fading, and were not suffered to continue, by reason of the death of the priest, and ineffectualness of his offering (Heb 7:23). 'But this man, because he continueth ever, hath an unchangeable priesthood' (v 24). 'For the law maketh men high priests which have infirmity, but the word of the oath which was since the law, maketh the Son, who is consecrated for evermore' (v 28). From what hath already been said, we gather, (1.) What kind of person it is that is our high priest. (2.) The manner of his being called to, and stated[22] in that office.

(1.) What manner of person he is. He is the Son, the Son of God, Jesus the Son of God. Hence the apostle saith, 'we have a great high priest,' such an high priest 'that is passed into the heavens' (Heb 4:14). Such an high priest as is 'made higher than the heavens' (Heb 7:26). And why doth he thus dilate upon the dignity of his person, but because thereby is insinuated the excellency of his sacrifice, and the prevalency of his intercession, by that, to God for us. Therefore he saith again, 'Every' Aaronical 'priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man,' this great man, this Jesus, this Son of God, 'after he had offered one,' one only, one once, but one (Heb 9:25,26), 'sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified' (Heb 10:11-14). Thus, I say, the apostle toucheth upon the greatness of his person, thereby to set forth the excellency of his sacrifice, and prevalency of his intercession. 'Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession, Christ Jesus' (Heb 3:1). Or, as he saith again, making mention of Melchisedec, 'consider how great this man was' (Heb 7:4), we have such a high priest, so great a high priest; one that is entered into the heavens: Jesus the Son of God.

(2.) The manner also of his being called to and stated in his office, is not to be overlooked. He is made a priest after the power of an endless life, or is to be such an one as long as he lives, and as long as we have need of his mediation. Now Christ being raised from the dead, dies no more; death hath no more dominion over him. He is himself the Prince of life. Wherefore it follows, 'he hath an unchangeable priesthood.' And what then? Why, then 'he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them' (Heb 7:24,25). But again, he is made a priest with an oath, 'the Lord sware, and will not repent, thou art a priest for ever.' Hence I gather, (a) That before God there is no high priest but Jesus, nor ever shall be. (b) That God is to the full pleased with his high priesthood; and so with all those for whom he maketh intercession. For this priest, though he is not accepted for the sake of another, yet he is upon the account of another. 'For every high priest taken from among men is ordained for men in things pertaining to God,' to make reconciliation for the sins of the people (Heb 5:1,2). And again, he is entered 'into heaven itself, now to appear in the presence of God for us' (Heb 9:24). God therefore, in that he hath made him a priest with an oath, and also determined that he will never repent of his so doing, declareth that he is, and for ever will be, satisfied with his offering. And this is a great encouragement to those that come to God by him; they have by this oath a firm ground to go upon, and the oath is, 'Thou art a priest for ever,' shalt be accepted for ever for every one for whom thou makest intercession; nor will I ever reject any body that comes to me by thee; therefore here is ground for faith, for hope and rejoicing; for this consideration a man has ground to come boldly to the throne of grace.

Second. But again, as Christ is made a priest by call and with an oath, and so, so far legally; so he, being thus called, has other preparatory legal qualifications. The High Priest under the law was not by law to come into the holiest, but in those robes that were ordained for him to minister in before God; which robes were not to be made according to the fancy of the people, but according to the commandment of Moses (Exo 28). Christ our high priest in heaven has also his holy garment, with which he covereth the nakedness of them that are his, which robe was not made of corruptible things, as silver and gold, &c., but by a patient continuance in a holy life, according to the law of Moses, both moral and ceremonial. Not that either of these were that eternal testament by which he was made a priest; but the moral law was to be satisfied, and the types of the ceremonial law to be as to this eminently fulfilled; and he was bound by that eternal covenant by which he is made a mediator to do so. Wherefore, before he could enter the holiest of all, he must have these holy garments made; neither did he trust others, as in the case of Aaron, to make these garments for him, but he wrought them all himself, according to all that Moses commanded.

This garment Christ was a great while a-making. What time, you may ask, was required? And I answer, All the days of his life; for all things that were written concerning him, as to this, were not completed till the day that he hanged upon the cross. For then it was that he said, 'It is finished; and he bowed his head, and gave up the ghost' (John 19:28-30). This robe is for glory and for beauty. This is it that afore I said was of the colour of the rainbow, and that compasseth even round about this throne of grace, unto which we are bid to come. This is that garment that reaches down to his feet, and that is girt to him with a golden girdle (Rev 1:13). This is that garment that covereth all his body mystical, and that hideth the blemishes of such members from the eye of God, and of the law. And it is made up of his obedience to the law, by his complete perfect obedience thereto (Rom 5:19). This Christ wears always, he never puts it off, as the [former] high priests put off theirs by a ceremonial command. He ever lives to make intercession; consequently he ever wears this priestly robe. He might not go into the holy place without it, upon danger of death, or at least of being sent back again; but he died not, but lives ever; is not sent back, but is set down at God's right hand; and there shall sit till his foes are made his footstool (John 16:10).

This is that for the sake of which all are made welcome, and embraced and kissed, forgiven and saved, that come unto God by him. This is that righteousness, that mantle spotless, that Paul so much desired to be found wrapt in; for he knew that being found in that he must be presented thereby to God a glorious man, not having spot, or wrinkle, or any such thing. This therefore is another of the Lord Jesus' legal qualifications, as preparatory to the executing of his high priest's office in heaven. But of this something has been spoken before; and therefore I shall not enlarge upon it here.

Third. When the high priest under the law was thus accomplished by a legal call, and a garment suitable to his office, then again there was another thing that must be done, in order to his regular execution of his office; and that was, he must be consecrated, and solemnly ushered thereunto by certain offerings, first presented to God for himself. This you have mention made of in the Levitical law; you have there first commanded, that, in order to the high priest's approaching the holiest for the people, there must first be an offering of consecration for himself, and this is to succeed his call, and the finishing of his holy garments (Exo 29:5-7,19-22). For this ceremony was not to be observed until his garments were made and put upon him; also the blood of the ram of consecration was to be sprinkled upon him, his garments, &c., that he might be hallowed, and rightly set apart for the high priest's office (Lev 8). The Holy Ghost, I think, thus signifying that Jesus the Son of God, our great high priest, was not only to sanctify the people with his blood; but first, by blood must to that work be sanctified himself; 'For their sakes,' saith he, 'I sanctify myself, that they also might be sanctified through the truth' (John 17:19).

But it may be asked, When was this done to Christ, or what sacrifice of consecration had he precedent to the offering up of himself for our sins? I answer, It was done in the garden when he was washed in his own blood, when his sweat was in great drops of blood, falling down to the ground. For there it was he was sprinkled with his blood, not only the tip of his ear, his thumb, and toe, but there he was washed all over; there therefore was his most solemn consecration to his office; at least, so I think. And this, as Aaron's was, was done by Moses; it was Moses that sprinkled Aaron's garments. It was by virtue of an agony also that his bloody sweat was produced; and what was the cause of that agony, but the apprehension of the justice and curse of Moses' law, which now he was to undergo for the sins of the people.

With this sacrifice he then subjoined another, which was also preparatory to the great acts of his high priest's office, which he was afterwards to perform for us. And that was his drink-offering, his tears, which were offered to God with strong cries (Exo 29:40; Num 28:7). For this was the place and time that in a special manner he caused his strong wine to be poured out, and that he drank his tears as water. This is called his offering, his offering for his own acceptance with God. After 'he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him,' he 'was heard' for his piety, for his acceptance as to this office, for he merited his office as well as his people (Heb 5:7). Wherefore it follows, 'and being made perfect,' that is, by a complete performance of all that was necessary for the orderly attaining of his office as high priest, 'he became the author of eternal salvation, unto all them that obey him' (Heb 5:9).

For your better understanding of me as to this, mind that I speak of a twofold perfection in Christ; one as to his person, the other as to his performances. In the perfection of his person, two things are to be considered; first, the perfection of his humanity, as to the nature of it; it was at first appearing, wholly without pollution of sin, and so completely perfect; but yet this humanity was to have joined to this another perfection; and that was a perfection of stature and age. Hence it is said that as to his humanity he increased, that is, grew more perfect. For this his increasing was, in order to a perfection, not of nature, simply as nature, but of stature. 'Jesus increased in wisdom and stature' (Luke 2:52). The paschal lamb was a lamb the first day it was yeaned; but it was not to be sacrificed until it attained such a perfection of age as by the law of God was appointed to it (Exo 12:5,6). It was necessary, therefore, that Christ as to his person should be perfect in both these senses. And indeed 'in due time Christ died for the ungodly' (Rom 5:6).

Again, as there was a perfection of person, or of nature and personage in Christ, so there was to be a perfection of performances in him also. Hence it is said, that Jesus increased in favour with God (Luke 2:52); that is, by perfecting of his obedience to him for us. Now, his performances were such as had a respect to his bringing in of righteousness for us in the general; or such as respected preparations for his sacrifice as a high priest. But let them be applied to both, or to this or that in particular; it cannot be, that while the most part of his performances were wanting, he should be as perfect as when he said, 'The things concerning me have an end' (Luke 22:37).

Not but that every act of his obedience was perfect, and carried in it a length and breadth proportionable to that law by which it was demanded. Nor was there at any time in his obedience that which made to interfere one commandment with another. He did all things well, and so stood in the favour of God. But yet one act was not actually all, though virtually any one of his actions might carry in it a merit sufficient to satisfy and quiet the law. Hence, as I said, it is told us, not only that he is the Son of God's love, but that he increased in favour with God; that is, by a going on in doing, by a continuing to do that always that pleased the God of heaven.

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