CHAPTER 11.

Seeing it is not possible that the reprobate should receive this grace and live, and also seeing this is infallibly foreseen of God; and again, seeing God hath fore-determined to suffer it so to be; Why doth he yet will and command that the gospel, and so grace in the general tenders thereof, should be proffered unto them?

Why then is the gospel offered them? Well, that there is such a thing as eternal reprobation, I have shewed you; also what this eternal reprobation is, I have opened unto you: and shall now shew you also, that though these reprobates will infallibly perish, which God not only foresaw, but fore-determined to suffer them most assuredly so to do; yet there is reason, great reason, why the gospel, and so the grace of God thereby, should be tendered, and that in general terms, to them as well as others.

But before I come to lay the reasons before you, I must mind you afresh of these particulars:

1. That eternal reprobation makes no man a sinner.

2. That the fore-knowledge of God that the reprobate would perish makes no man a sinner.

3. That God's infallibly determining upon the damnation of him that perisheth, makes no man a sinner.

4. God's patience and long-suffering, and forbearance, until the reprobate fits himself for eternal destruction, makes no man a sinner.

So then, God may reprobate, may suffer the reprobate to sin, may pre-determine his infallible damnation, through the pre-consideration of him in sin, and may also forbear to work that effectual work in his soul that would infallibly bring him out of this condition, and yet neither be the author, contriver, nor means of man's sin and misery.

Again, God may infallibly foresee that this reprobate, when he hath sinned, will be an unreasonable opposer of his own salvation; and may also determine to suffer him to sin, and be thus unreasonable to the end, yet be gracious, yea very gracious, if he offer him life, and that only upon reasonable terms, which yet he denieth to close with (Isa 1:18; 55:12).

The reasons are,

1. Because not God, but sin, hath made him unreasonable; without which, reasonable terms had done his work for him: for reasonable terms are the most equal and righteous terms that can be propounded between parties at difference; yea the terms that most suiteth and agreeth with a reasonable creature, such as man; nay, reasonable terms are, for terms, the most apt to work with that man whose reason is brought into and held captive by very sense itself (Eze 18; 33).

2. God goeth yet further, he addeth promises of mercy, as those that are inseparable to the terms he offereth, even to pour forth his Spirit unto them; 'Turn at my reproof, and behold I will pour forth of my Spirit unto you, and incline your ear; come unto me, hear and your soul shall live' (Prov 1:23-27).

Now then to the question itself, to wit, that seeing it is impossible the reprobate should be saved; seeing also this is infallibly foreseen of God, and seeing also that God hath beforehand determined to suffer it so to be; yet I shall shew you it is requisite, yea very requisite, that he should both will and command that the gospel, and so grace in the general tenders thereof should be proffered unto them.

FIRST REASON.--And that first, to shew that this reprobation doth not in itself make any man absolutely incapable of salvation: for if God had intended that by the act of reprobation, the persons therein concerned should also by that only act have been made incapable of everlasting life, then this act must also have tied up all the means from them, that tendeth to that end; or at least have debarred the gospel's being offered to them by God's command, for that intent; otherwise who is there but would have charged the Holy One as guilty of guile, and worthy of blame, for commanding that the gospel of grace and salvation should be offered unto this or that man, whom yet he hath made incapable to receive it, by his act of reprobation. Wherefore this very thing, to wit, that the gospel is yet to be tendered to these eternally reprobated, sheweth that it is not simply the act of God's reprobation, but sin, that incapacitateth the creature of life everlasting. Which sin is no branch of this reprobation, as is evident, because the elect and reprobate are both alike defiled therewith.

SECOND REASON.--God also sheweth by this, that the reprobate do not perish for want of the offers of salvation, though he hath offended God, and that upon most righteous terms; according to what is written, 'As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech 1:3). So then, here lieth the point between God and the reprobate, I mean the reprobate since he hath sinned, God is willing to save him upon reasonable terms, but not upon terms above reason; but not reasonable terms will down with the reprobate, therefore he must perish for his unreasonableness.

That God is willing to save even those that perish for ever, is apparent, both from the consideration of the goodness of his nature (Psa 145:9), of man's being his creature, and indeed in a miserable state (Job 14:15, 3:16). But I say, as I have also said already, there is a great difference between his being willing to save them, through their complying with these his reasonable terms, and his being resolved to save them, whether they, as men, will close therewith, or no; so only he saveth the elect themselves, even 'according to the riches of his grace' (Eph 1:7). Even 'according to his riches in glory, by Christ Jesus' (Phil 4:19). Working effectually in them, what the gospel, as a condition, calleth for from them. And hence it is that he is said to give faith (Phil 1:29), yea the most holy faith, for that is the faith of God's elect, to give repentance (Acts 5:31), to give a new heart, to give his fear, even that fear that may keep them for ever from everlasting ruin (Eph 1:4); still engaging his mercy and goodness to follow them all the days of their lives (Jer 32:40; Eze 36:26,27), that they may dwell in the house of the Lord for ever (Psa 23:6), and as another scripture saith, 'Now he that hath wrought us for the selfsame thing, is God' (2 Cor 5:5; Rom 8:26, &c.).

But I say, his denying to do thus for every man in the world, cannot properly be said to be because he is not heartily willing they should close with the tenders of the grace held forth in the gospel, and live. Wherefore you must consider that there is a distinction to be put between God's denying grace on reasonable terms, and denying it absolutely; and also that there is a difference between his withholding further grace, and of hindering men from closing with the grace at present offered; also that God may withhold much, when he taketh away nothing; yea, take away much, when once abused, and yet be just and righteous still. Further, God may deny to do this or that absolutely, when yet he hath promised to do, not only that, but more, conditionally. Which things considered, you may with ease conclude, that he may be willing to save those not elect, upon reasonable terms, though not without them.

It is no unrighteousness in God to offer grace unto the world, though but on these terms only, that they are also foreseen by him infallibly to reject; both because to reject it is unreasonable, especially the terms being so reasonable, as to believe the truth and live; and also because it is grace and mercy in God, so much as once to offer means of reconciliation to a sinner, he being the offender; but the Lord, the God offended; they being but dust and ashes, he the heavenly Majesty. If God, when man had broke the law, had yet with all severity kept the world to the utmost condition of it, had he then been unjust? Had he injured man at all? Was not every tittle of the law reasonable, both in the first and second table? How much more then is he merciful and gracious, even in but mentioning terms of reconciliation? especially seeing he is also willing so to condescend, if they will believe his word, and receive the love of the truth. Though the reprobate then doth voluntarily, and against all strength of reason, run himself upon the rocks of eternal misery, and split himself thereon, he perisheth in his own corruption, by rejecting terms of life (2 Thess 2:10; 2 Peter 2:12,13).

Object. But the reprobate is not now in a capacity to fulfil these reasonable terms.

Ans. But I say, suppose it should be granted, is it because reprobation made him incapable, or sin? Not reprobation, but sin: if sin, then before he quarrel, let him consider the case aright, where, in the result, he will find sin, being consented to by his voluntary mind, hath thus disabled him: and because, I say, it was sin by his voluntary consent that did it, let him quarrel with himself for consenting, so as to make himself incapable to close with reasonable terms; yea, with those terms because reasonable, therefore most suitable, as terms, for him notwithstanding his wickedness. And I say again, forasmuch as those reasonable terms have annexed unto them, as their inseperable companions, such wonderful mercy and grace as indeed there is, let even them that perish, yet justify God; yea cry, 'His goodness endureth for ever'; though they, through the wretchedness of their hearts, get no benefit by it.

THIRD REASON.--God may will and command that his gospel, and so the grace thereof, be tendered to those that shall never be saved, (besides what hath been said) to shew to all spectators what an enemy sin, being once embraced, is to the salvation of man. Sin, without the tenders of the grace of the gospel, could never have appeared so exceeding sinful, as by that it both hath and doth: 'If I had not come and spoken unto them, [saith Christ] they had not had sin: but now they have no cloke for their sin' (John 15:22). As sins that oppose the law, are discovered by the law, that is, by the goodness, and justness, and holiness of the law (Rom 7); so the sins that oppose the gospel, are made manifest by that, even by the love, and mercy, and forgiveness of the gospel: If '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?' (Heb 10:28,29). Who could have thought that sin would have opposed that which is just, but especially mercy and grace, had we not seen it with our eyes? And how could we have seen it to purpose, had not God left some to themselves? Here indeed is sin made manifest: 'For all he had done so many miracles amongst them,' (to wit, to persuade them to mercy) 'yet they believed not on him' (John 12:37). Sin, where it reigneth, is a mortal enemy to the soul; it blinds the eyes, holds the hands, ties the legs, and stops the ears, and makes the heart implacable to resist the Saviour of souls. That man will neither obey the law nor the gospel, who is left unto his sin: which also God is willing should be discovered and made manifest, though it cost the damnation of some: For this very purpose, saith God to Pharaoh, 'have I raised thee up, for to shew in thee my power; and that my name may be declared in all the earth' (Exo 9:16; Rom 9:17). For God, by raising up Pharaoh to his kingdom, and suffering him to walk to the height, according as his sin did prompt him forward, shewed unto all beholders what a dreadful thing sin is; and that without the special assistance of his Holy Spirit, sin would neither be charmed by law nor gospel. This reason, though it be no profit unto those that are damned; yet it is for the honour of God, and the good of those he hath chosen.

It is for the honour of God, even for the honour of his power and mercy: for his power is now discovered indeed, when nothing can tame sin but that; and his mercy is here seen indeed; because that doth engage him to do it. Read Romans 9:22,23.

FOURTH REASON.--God commandeth that the tender of the gospel, and the grace thereof, be in general offered to all, that means thereby might be sufficiently provided for the elect, both to beget them to faith, and to maintain it in them to the end, in what place, or state, or condition soever they are (Eph 1). God, through the operation of his manifold wisdom, hath an end and an end in his acts and doings amongst the children of men: and, so in that he commandeth that his gospel be tendered to all, an end, I say, to leave the damned without excuse, and to provide sufficiency of means for the gathering all his elect. 'Oh that God would speak, [saith Zophar] and open his lips against thee; and--shew thee the secrets of wisdom, that they are double to that which is' (Job 11:5,6). For though God worketh with and upon the elect, otherwise than with and upon the reprobate; yet he worketh with and upon the elect, with and by the same word he commandeth should be held forth and offered to the reprobate. Now the text thus running in most free and universal terms, the elect then hearing thereof, do through the mighty power of God close in with the tenders therein held forth, and are saved. Thus that word that was offered to the reprobate Jews, and by them most fiercely rejected, even that word became yet effectual to the chosen, and they were saved thereby. They gladly received the word, 'and as many as were ordained to eternal life believed' (Acts 13:48). 'Not as though the word of God had taken none effect' (Rom 9:6). 'God hath not cast away his people whom he foreknew' (11:2). The word shall accomplish the thing for which God hath sent it, even the salvation of the few that are chosen, when tendered to all; though rejected by most, through the rebellion of their hearts (Acts 28:28; Heb 4:1-3).

Object. But if God hath elected, as you have said, what need he lay a foundation so general for the begetting faith in his chosen particulars, seeing the same Spirit that worketh in them by such means, could also work in them by other, even by a word, excluding the most, in the first tenders thereof, amongst men?

Ans. I told you before, that though this be a principal reason of the general tenders of the grace of the gospel, yet it is not all the reason why the tender should be so general, as the three former reasons shew.

But again, in the bowels of God's decree of election, is contained the means that are also ordained for the effectual bringing of those elected to that glory for which they were fore-appointed; even to gather together in one, all the children of God (John 11:52). 'Whereunto he called you, [saith Paul] by our gospel, to the obtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14). God's decree of election then, destroyeth not the means which his wisdom hath prepared, it rather establisheth, yea ordains and establisheth it; and maketh that means which in the outward sound is indefinite and general, effectual to this and that man, through a special and particular application (Gal 2:20,21): thus that Christ that in general was offered to all, is by a special act of faith applied to Paul in particular; 'He loved me, and gave himself for me.'

Further, As the design of the Heavenly Majesty is to bring his elect to glory by means, so by the means thus universal and general, as most behooveful and fit; if we consider not only the way it doth please him to work with some of his chosen, in order to this their glory, but also the trials, temptations, and other calamities they must go through thereto.

1. Touching his working with some, how invisible is it to these in whose souls it is yet begun? How is the word buried under the clods of their hearts for months, yea years together? Only thus much is discovered thereof, it sheweth the soul its sin, the which it doth also so aggravate and apply to the conscience (Jesus still refraining, like Joseph, to make himself known to his brethren) that were there not general tenders of mercy, and that to the worst of sinners, they would soon miscarry, and perish, as do the sons of perdition. But by these the Lord upholdeth and helpeth them, that they stand, when others fall for ever (Psa 119:49).

2. And so likewise for their trials, temptations, and other calamities, because God will not bring them to heaven without, but by them; therefore he hath also provided a word so large, as to lie fair for the support of the soul in all conditions, that it may not die for thirst.

3. I might add also in this place, their imperfect state after grace received, doth call for such a word; yea, many other things which might be named: which God, only wise, hath thought fit should accompany us to the ship, yea in the sea, to our desired haven.

FIFTH REASON.--God willeth and commandeth the gospel should be offered to all, that thereby distinguishing love, as to an inward and spiritual work, might the more appear to be indeed the fruit of special and peculiar love. For in that the gospel is tendered to all in general, when yet but some do receive it; yea, and seeing these some are as unable, unwilling, and by nature, as much averse thereto, as those that refuse it, and perish; it is evident that something more of heaven and the operation of the Spirit of God doth accompany the word thus tendered for their life and salvation that enjoy it (1 Thess 1:4-7). Not now as a word barely tendered, but backed by the strength of heaven: 'Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!' (1 John 3:1) even we who believe 'according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead' (Eph 1:20). This provoketh to distinguishing admiration, yea, and also to a love like that which hath fastened on the called, the preserved, and the glorified: 'He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord' (Psa 147:20). Now are the sacrifices bound even to the horns of the altar, with a 'Lord, how is it that thou wilt manifest thyself unto us, and not unto the world!' (John 14:22). He 'sent from above, he took me; he drew me out of many waters; he delivered me from my strong enemy, and from them that hated me; for they were too strong for me' (2 Sam 22:17; Psa 18:16).

For thus the elect considereth: though we all came alike into the world, and are the children of wrath by nature (Eph 2:1-3); yea, though we have alike so weakened ourselves by sin (Rom 3:9), that the whole head is sick, and the whole heart faint (Isa 1:5), being altogether gone out of the way, and every one become altogether unprofitable, both to God and ourselves (Rom 3:12); yet that God should open mine eyes, convert my soul, give me faith, forgive my sins, raise me, when I fall; fetch me again, when I am gone astray; this is wonderful! (Psa 37:23). Yea, that he should prepare eternal mansions for me (Psa 23:6); and also keep me by his blessed and mighty power for that; and that in a way of believing, which without his assistance I am no way able to perform! (2 Cor 5:5). That he should do this notwithstanding my sins, though I had no righteousness! (Deut 9:5-7). Yea, that he should do it according to the riches of his grace, through the redemption that is in Jesus Christ our Lord! Even according to an everlasting covenant of grace, which yet the greatest part of the world are void of, and will for ever miss and fall short of! (Eze 16:60-63). Besides, that he should mollify my heart! break it, and then delight in it (Psa 51:17); put his fear in it, and then look to me (Isa 66:2; Psa 138:6), and keep me as the apple of his eye (Deut 32:10); yea, resolve to guide me with his counsel, and then receive me to glory! Further, that all this should be the effect of unthought of, undeserved, and undesired love! (Mal 1:2; Deut 7:7,8). That the Lord should think on this before he made the world (Jer 31:3), and sufficiently ordain the means before he had laid the foundation of the hills! For this he is worthy to be praised (1 Cor 2:9): yea, 'Let every thing that hath breath praise the Lord; praise ye the Lord.'

Object. But you have said before, that the reprobate is also blessed with many gospel mercies, as with the knowledge of Christ, faith, light, the gift of the Holy Ghost, and the tastes or relish of the powers of the world to come: if so, then what should be the reason that yet he perisheth? Is it because the grace that he receiveth differeth from the grace that the elect are saved by? If they differ, where lieth the difference? Whether in the nature, or in the degree, or in the management thereof?

Ans. To this objection I might answer many things; but, for brevity, take this reply: That the non-elect may travel very far both in the knowledge, faith, light, and sweetness of Jesus Christ, and may also attain to the partaking of the Holy Ghost; yea, and by the very operation of these things also, escape the pollutions of the world, and become a visible saint, join in church-communion, and be as chief amongst the very elect themselves. This the scriptures every where do shew us.

The question then is, whether the elect and reprobate receive a differing grace? To which I answer, Yes, in some respects, both as to the nature thereof, and also the degree.

1. To begin then with the nature of it.

(1.) The faith that the chosen are blessed with, it goeth under another name than any faith besides, even the faith of God's elect (Titus 1:1), as of a faith belonging to them only, of which none others do partake; which faith also, for the nature of it, is called faith most holy (Jude 20); to shew it goes beyond all other, and can be fitly matched no where else, but with their most blessed faith who infallibly attain eternal glory: even 'like precious faith with us,' saith Peter (2 Peter 1:1); with his elect companions. And so of other things. For if this be true, that they differ in their faith, they must needs therewith differ in other things: for faith being the mother grace, produceth all the rest according to its own nature, to wit, love that abounds, that never fails, and that is never contented till it attain the resurrection of the dead, &c. (2 Thess 1:3; 1 Cor 13:8; Phil 3).

(2.) They differ as to the nature, in this; the faith, and hope, and love, that the chosen receive, it is that which floweth from election itself; he hath blessed us 'according as he hath chosen us' (Eph 1:4,5), even with those graces he set apart for us, when he in eternity did appoint us to life before the foundation of the world: which graces, because the decree in itself is most absolute and infallible, they also, that they may completely answer the end, will do the work infallibly likewise, still through the management of Christ: 'I have prayed for thee, that thy faith fail not' (Luke 22:32). But,

2. As they differ in nature, they differ also in degree: for though it be true that the reprobate is blessed with grace, yet this is also as true, that the elect are blessed with more grace. It is the privilege only of those that are chosen, to be blessed with ALL spiritual blessings, and to have ALL the good pleasure of the goodness of God fulfilled in and upon them. Those who are blessed with ALL spiritual blessings must needs be blessed with eternal life; and those in whom the Lord, not only works all his good pleasure, but fulfilleth all the good pleasure of his goodness upon them, they must needs be preserved to his heavenly kingdom (Eph 1:4,5; 1 Thess 1:10); but none of the non-elect have these things conferred upon them; therefore the grace bestowed upon the one, doth differ both in nature and degree from the other.

3. There is a difference as to the management also. The reprobate is principal for the management of the grace he receiveth, but Jesus Christ is principal for the management of the grace the elect receiveth. When I say principal, I mean chief; for though the reprobate is to have the greatest hand in the management of what mercy and goodness the Lord bestoweth on him, yet not so as that the Lord will not help him at all; nay contrariwise he will, if first the reprobate do truly the duty that lieth on him: 'If thou doest well, shalt thou not be accepted? but if thou doest not well, sin lieth at the door' (Gen 4:7). Thus it was also with Saul, who was rejected of God upon this account (1 Sam 13:11-14, 15:26). And I say, as to the elect themselves, though Jesus Christ our blessed Saviour be chief, as to the management of the grace bestowed on his chosen, yet not so as that he quite excludeth them from 'striving according to his working, which worketh in me mightily' (Col 1:29). Nay contrariwise, if those who in truth are elect, shall yet be remiss, and do wickedly, they shall feel the stroke of God's rod, it may be till their bones do break. But because the work doth not lie at their door to manage as chief, but as Christ's, therefore though he may perform his work with much bitterness and grief to them; yet he being engaged as the principal, will perform that which concerneth them, even until the day (the coming) of Jesus Christ (Psa 138:8; Phil 1:6).

From what hath been said, there ariseth this conclusion:

The elect are always under eternal mercy, but those not elect always under eternal justice; for you must consider this: there is eternal mercy and eternal justice, and there is present mercy and present justice. So then, for a man to be in a state of mercy, it may be either a state of mercy present, or both present and eternal also. And so again for a man to be in a state under justice, it may be understood either of present justice only, or of both present and eternal also.

That this may yet further be opened, I shall somewhat enlarge.

I begin with present mercy and present justice. That which I call present mercy, is that faith, light, knowledge, and taste of the good word of God, that a man may have, and perish. This is called in scripture, Believing for a while, during for a while, and rejoicing in the light for a season (Heb 6:4,5; 2 Peter 2:20; Matt 13:22; Luke 8:13). Now I call this mercy, both because none, as men, can deserve it, and also because the proper end thereof is to do good to those that have it. But I call it present mercy, because those that are only blessed with that, may sin it away, and perish; as did some of the Galatians, Hebrews, Alexandrians, with the Asians, and others (Gal 5:4; Heb 12:15,16; 1 Tim 1:20; 2 Tim 2:18, 1:15; Heb 12:15). But yet observe again, I do not call this present mercy, because God hath determined it shall last but a while absolutely; but because it is possible for man to lose it, yea determined he shall, conditionally (John 5:35; 1 Cor 12:7).

Again, as to present justice, it is that which lasteth but a while also; and as present mercy is properly the portion of those left out of God's election, so present justice chiefly hath to do with God's beloved; who yet at that time are also under eternal mercy. This is that justice that afflicted Job (6:4), David (Psa 88, 38:3), Heman, and the godly, who notwithstanding do infallibly attain, by virtue of this mercy, eternal life and glory (Amos 3:2; 1 Cor 11:30,31; Psa 30:5, 103:9; 1 Peter 1:6). I call this justice, because in some sense God dealeth with his children according to the quality of their transgressions; and I call it also present justice, because though the hand of God for the present be never so heavy on those that are his by election, yet it lasteth but a while; wherefore though this indeed be called wrath, yet is but a little wrath, wrath for a moment, time, or season. 'In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer' (Isa 54:8).

Thus you see there is present mercy and present justice; also that the elect may be under present justice, when the rest may be under present mercy.

Again, As there is present mercy and present justice, so there is eternal mercy and eternal justice: and I say, as the elect may be under present justice, when the non-elect may be under present mercy; so the elect at that time are also under eternal mercy, but the other under eternal justice.

That the elect are under eternal mercy, and that when under present justice, is evident from what hath been said before, namely, from their being chosen in Christ before the foundation of the world; as also from the consideration of their sound conversion, and safe preservation quite through this wicked world, even safe unto eternal life; as he also saith by the prophet Jeremiah, 'Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee' (31:3). And hence it is that he calleth the elect his sheep (John 10:16), his children (11:52), and people (Acts 18:9,10), and that before conversion; for though none of them as yet were his children by calling, yet were they his according to election.

Now the elect being under this eternal grace and mercy, they must needs be under it both before present justice seizeth upon them, while it seizeth them, and also continueth with them longer than present justice can, it being from everlasting to everlasting. This being so, here is the reason why no sin, nor yet temptation of the enemy, with any other evil, can hurt or destroy those thus elect of God: yea this is that which maketh even those things that in themselves are the very bane of men, yet prove very much for good to those within this purpose (Rom 8:28). And as David saith, 'It is good for me that I have been afflicted' (Psa 119:71). And again, 'But when we are judged we are chastened of the Lord, that we should not be condemned with the world' (1 Cor 11:32). Now afflictions, &c., in themselves are not only fruitless and unprofitable, but, being unsanctified, are destructive; 'I smote him, and he went on frowardly' (Isa 57:17). But now eternal mercy working with this or that affliction, makes it profitable to the chosen; 'I have seen his ways, and will heal him, and restore comforts unto him and to his mourners' (v 18). As he saith in another place, 'Blessed is the man whom thou chastenest, and teachest him out of thy law' (Psa 94:12). For eternal mercy doth not look on those who are the elect and chosen of God, as poor sinful creatures only, but also as the generation whom the Lord hath blessed, in whom he hath designed to magnify his mercy to the utmost, by pardoning the transgressions of the remnant of his heritage (1 Peter 2:9; Micah 7:18,19). 'Having predestinated us unto the adoption of children by Jesus Christ to himself,--wherein he hath made us accepted in the beloved' (Eph 1:6). Wherefore, I say, the elect, as they do also receive that grace and mercy that may be sinned away, so they have that grace and mercy which cannot be lost, and that sin cannot deprive them of, even mercy that abounds, and goeth beyond all sin; such mercy as hath engaged the power of God, the intercession of Christ, and the communication of the blessed Spirit of adoption, which Spirit also engageth the heart, directs it into the love of God, that it may not depart from God after that rate as the reprobates do (Eph 5:29,30). 'I will make an everlasting covenant with them, [saith God] that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me' (Jer 32:40).

But now I say, God's dealing with the non-elect, is far otherwise, they being under the consideration of eternal justice, even then when in the enjoyment of present grace and mercy. And hence it is that as to their standing before the God of heaven, they are counted dogs, and sows, and devils, even then when before the elect of God themselves they are counted saints and brethren: 'The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire' (2 Peter 2:22). And the reason is, because notwithstanding all their shew before the world, their old nature and corruptions do still bear sway within, which in time also, according to the ordinary judgment of God, is suffered so to shew itself, that they are visible to saints that are elect, as was the case of Simon Magus, and that wicked apostate Judas, who 'went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manifest that they were not all of us' (1 John 2:19). They were not elect as we, nor were they sanctified as the elect of God themselves; wherefore eternal justice counts them the sons of perdition, when under their profession. And I say, they being under this eternal justice, it must needs have to do with them in the midst of their profession; and because also it is much offended with them for conniving with their lust, it taketh away from them, and that most righteously, those gifts and graces, and benefits and privileges that present mercy gave them; and not only so, but cuts them off for their iniquity, and layeth them under wrath for ever. They 'have forsaken the right way, [saith God]--following the way of Baalam the son of Bosor;--these are wells without water, clouds that are carried with a tempest'; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, 'for whom is reserved the blackness of darkness for ever' (2 Peter 2:5,16,17; Jude 11-13; John 17:12; Matt 13:12, 25:29; Mark 4:25; Luke 8:18).

These things thus considered, you see,

1. That there is present grace and present mercy, eternal grace and eternal mercy.

2. That the elect are under eternal mercy, and THAT, when under present justice; and that the reprobate is under eternal justice, and THAT when under present mercy.

3. Thus you see again, that the non-elect perish by reason of sin, notwithstanding present mercy, because of eternal justice; and that the elect are preserved from the death, though they sin and are obnoxious to the strokes of present justice, by reason of eternal mercy. What shall we say then? Is there unrighteousness with God? God forbid: 'He hath mercy on whom he will have mercy, and compassion on whom he will have compassion' (Rom 9:15).

FOOTNOTES:

'Shedding words' means 'scattering or spreading words,' as in Acts 2:33; now obsolete.--Ed.

As election took place before the creation of man--all men in Adam were decreed, made and turned into the world upright.--Ed.

'Prevents our doing good.' Few words in the English language have more altered in their meaning than 'prevent'; it is derived from 'praevenio,' to go before. In Bunyan's time, it meant 'to go before,' 'clear the way,' 'make the way easy' for our doing good. Its present meaning is 'to obstruct,' by going or standing before us.--Ed.

They who diligently attend to the scriptures, will find throughout the whole a vein of election and reprobation. The holy seed may be traced in many instances, and in divers families, in the Bible, from Adam to the birth of our Saviour, whose ancestors, according to the flesh, were of the line of election or the godly; which those who are only born after the flesh, and not after the Spirit, namely, the reprobate, have always despised and persecuted, and will do so to the end of time--Mason and Ryland.

It is of God's mere mercy and grace that any sinners are called and admitted to the privilege of justification and adoption, upon God's own terms. The reason why the sinful and unworthy heathen (of whom Britain is a part) were called to be a people, who were not a people, while the Jews were left out and cast off for their obstinate unbelief, was not because the Gentiles were either more worthy or more willing (for they were all dead in trespasses and sins), but from God's discriminating grace and mercy.--Mason and Ryland.

The final condemnation of the wicked does not spring from God's sovereign will to destroy any of his rational creatures; this is evident from the many pressing invitations, declarations, and promises in the word of God: for Jehovah swears by his great self, that he desires not the death of a sinner. Our Lord assigns the cause of reprobation in these words, (John 5:40) 'Ye will not come unto me, that ye might have life'; wherefore Christ, the only remedy for their cure, being rejected, the sinner is condemned, and rendered the object of wrath and punishment by the law and justice of God; because the same word of truth which says, 'Whosoever will, let him come, and take of the water of life freely,' also says, 'The soul that sinneth [or lives and dies in sin unpardoned] shall die.' Thus sin is the object of God's hatred, and not the man, abstractedly considered. May we therefore each of us have grace to look to Christ for full and complete salvation, who hath put away sin by the sacrifice of himself, whereby he has perfected for ever them that are sanctified!--Ryland and Mason.

'Secret things belong to God, but those that are revealed belong to us.' It is a vain thing for men to cavil at the doctrine of peculiar election, and to quarrel with God for choosing some, and passing by others. Their best way would be to assure themselves of their own election, by using the means, and walking in the ways of God's appointment, as laid down in the word, and then they will find that God cannot deny himself, but will make good to them every promise therein; and thus, by scripture evidence, they will find that they are elected unto life, and will be thankful and humble. They will then find that an hearty affectionate trusting in Christ for all his salvation, as freely promised to us, hath naturally enough in it to work in our souls a natural bent and inclination to, and ability for, the practice of all holiness.--Ryland and Mason.

None are excluded the benefit of the great and precious salvation procured and finished by the Lord Jesus Christ, but they, who by perverseness, unbelief, and impenitency, exclude themselves. Sinners,--miserable, helpless, and hopeless sinners, are the objects of this salvation: whosoever is enabled to see, in the light of God's Spirit, their wretched and forlorn state; to feel their want of Christ as a suitable Saviour, and to repent and forsake their sins, shall find mercy; for 'God is no respecter of persons' (Acts 10:34).--Ryland and Mason.

As the same sun which softens the wax, hardens the clay, so it is with the preached gospel, which is to some 'the savour of death unto death, and to others the savour of life unto life' (2 Cor 2:16). The gospel is ineffectual to any saving purpose respecting the reprobate; partly through pride, and in not enduring to be reproved by it; partly through slothfulness, in not coming under the sound of it; and principally through cursed infidelity, in not believing the gracious message it brings. Let it be well attended to, that all who hear the gospel, are obliged to the duty of believing, as well as to all the duties of the moral law, and that before they know their particular election; for we cannot have a certain knowledge of our election to eternal life before we do believe: it is a thing hidden in the unsearchable counsel of God, until it be manifest by our effectual calling, and believing on Christ; therefore we must believe on Christ before we know our election; or else we shall never know it, and shall never believe. All joy, peace, comfort, assurances, are communicated to the soul in the way of believing. May the Lord give and increase saving faith!--Mason and Ryland.

***

QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH.

AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH.

BY JOHN BUNYAN.

'The Son of man is lord also of the Sabbath day.'

London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685.

EDITOR'S ADVERTISEMENT.

All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations of nature, that there is a God; our next inquiry is into the revelation of his will: which, when understood, must be implicitly obeyed, in defiance of any usages of society, and of every erroneous pre-conceived opinion. In this important investigation, we shall find, that the commands of God revealed to man, fall under two classes.

First, Moral and Eternal, being essential to the happiness of all created intelligences, whether pure or sinful. As, the fear and love of the Creator, who preserves and bountifully blesses his creatures; and flowing from this is love to all his creation. He who wantonly destroys life in order that he may glut a demoniac propensity with the agonizing death struggle, is a practical atheist. The Christian will cherish and promote the happiness of all; he dares only to take away life to preserve life.

Second, Ceremonial or Temporal. Those which have been commanded by God, for local, family or national observances, and which, when they have fulfilled their intended object, are removed or suffered gradually to die away.

The well-being of society requires that a portion of time be set apart for divine worship. Individuals are commanded to pray without ceasing. An invaluable custom leads families to unite in morning and evening prayer; and it is an important question whether the Creator having sanctified, and rested on, the seventh day, intended that rest as a pattern to all his rational creatures. If so, the seventh day must depend upon our being able to fix upon which day of the week the creation commenced. Again our inquiries will extend to those injunctions, given to the Jews in the wilderness, to sanctify certain days to public worship; and whether that law was intended for all mankind. In either case it is essential that we ascertain whether those various Sabbaths of weeks--of months or of years--with the ceremonies to be performed on them, were to continue to the end of time or for a limited period.

In all these inquiries we are strictly confined to revelation, for there is no indication in nature, or in any of its laws, of a day of rest; but on the contrary a state of progression marks every day alike. Our Lord has taught us that 'the Sabbath was made for man,' and therefore did not exist among the angels, prior to the creation of man, as all moral or universal obligations must have existed; for they are the same from eternity to eternity; and over this, like other ceremonial or local commands, the Creator claims dominion. 'The Son of man is Lord also of the Sabbath.'

Researches into these questions were made in earlier times, and some curious calculations have appeared to prove, that the work of creation commenced on the day called Monday, so that what is now termed the first day of the week, was originally the rest of God from creation; as it was his rest from the work of redemption, by rising from the tomb. But the extent of that period called a day, in creation, has never been defined: and the terms 'work' or 'rest,' as applied to the Deity, are used in condescension to our finite powers. The controversy upon this subject assumed a more public and definite form at the Reformation. Sir Thomas More asserted that the seventh day was superseded by the first, in obedience to tradition: it forms the first of the five commandments of Holy Church--'The Sundays hear thou mass.' William Tyndale, in reply, contends that 'we be lords over the Sabbath'; we may change it for Monday, or any other day, as we see need, or have two every week, if one is not enough to teach the people. Calvin preferred a daily assembling of the church, but if that was impossible, then at stated intervals: his words are--'Since the Sabbath is abrogate, I do not so rest upon the number of seven, that I would bind the church to the bondage thereof; neither will I condemn those churches that have other solemn days for their meetings.' Luther considers the observance of the Jewish Sabbath one of the 'weak and beggarly rudiments.'

The controversy became still more popular in this country, when James the First and Charles the First put forth the book of sports to be allowed and encouraged on Sundays. The Puritans called Sunday 'The Sabbath,' and a voluminous contest was carried on as to whether it ought not rather to be called 'The Lord's day.' In 1628, Mr. Brabourne, a clergyman of note, kept the Jewish Sabbath, and in a short time several churches, in England, assembled on that day, and were called 'seventh day, or Sabbath keepers'--many of them were Baptists. This led to the controversy in which Bunyan took his part, in this very conclusive and admirable treatise.

The work was first published in the year 1685, and was not reprinted until the year 1806, when it appeared in the third volume of select works by John Bunyan; since then it has been reprinted in two American editions of his works. The reason why it was not republished, probably was, that the churches of the Sabbath keepers died away. At this time only three are known in England; one of these is at Millyard, London, where my talented antiquarian friend, W. H. Black, is elder and pastor. These places of worship are supported by an endowment. Bunyan's book does not appear to have been answered; indeed, it would require genius of no ordinary kind to controvert such conclusive evidence.

His arguments are, that the appearances of nature shew no difference of days--that no Sabbath or other day was set apart for worship before the giving of the Law at Sinai. 'Thou camest down also upon Mount Sinai, and madest KNOWN unto them thy holy Sabbaths, by the hand of Moses' (Neh 9:13,14). 'The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work--and remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm, THEREFORE the Lord thy God commanded thee to keep the Sabbath day' (Deut 5:14,15). While many crimes are mentioned in patriarchal times, there is no complaint of Sabbath-breaking. We read of fratricide, drunkenness, lying, unbelief, theft, idolatry, slave-dealing, and other crimes, but no hint as to sanctifying or desecrating the Sabbath. At length, a few days before the giving of the law, a natural phenomenon announced to the Jews the great change that was at hand--the manna fell in double quantity on Friday, and was not found on Saturday. So new was this that, contrary to the command, the people went out on the seventh day as on other days, and were rebuked but not punished for it. But no sooner is the Sabbath instituted by Moses, than it is broken, and the Sabbath-breaker is punished with a cruel death. It was instituted as a peculiar observance to distinguish the Jews from all other nations--'The Lord hath given YOU the Sabbath' (Exo 16:39). 'The children of Israel shall keep the Sabbath' (Exo 31:16,17). 'I gave them [the Israelites who were delivered from Egypt] my Sabbaths to be a sign between me and them' (Eze 20:12). Ceremonies were commanded to be performed as the Sabbath worship, which cannot now be observed (see Lev 24; Numb 28: Neh 13:22; Eze 46:4). The Jewish Sabbath was 'a shadow of things to come, but the body is of Christ' (Col 2:16,17). The shadows have fled away; we possess the substance. The covenant of Moses was written on stone--the new covenant is written on our hearts (Heb 8:9,10). Bunyan admits no uncertainty as to a fixed day for christian worship: the law of nature requires it; the God of nature fixes the day, without borrowing it from the ministration of death. The Jewish passover and Sabbaths are superseded; Christ our passover is slain, and we have not an annual but a perpetual feast. We have an infinitely greater deliverance to commemorate than that of the Jews from Egypt. Released from the dominion and punishment of sin, we have entered into a rest boundless as eternity. Manna, which never fell on the Jewish Sabbath, falls in peculiar and rich abundance on the first day of the week, when it first began to fall. The first day is peculiarly sanctified and honoured of God. On this day the Son rested from His work of redemption (Heb 4:10). He is Lord of the Sabbath, and hath peculiarly blessed his own day. On this day some of the saints that slept arose (Matt 27:52,53). On this day Christ was made the head of the corner, and we will rejoice and be glad in it. On the first day God begat his beloved Son from the dead (Acts 13:33). Let all the angels of God worship him (Heb 1:6). Hence it is called the Lord's day (Rev 1:10). This day is the only one named upon which Christ appeared to his disciples after his resurrection: it was on the evening of the first day of the week, and on the evening of the following eighth day, that they assembled and Christ appeared in the midst of them. On this day he walked with his disciples to Emmaus, and made their hearts to burn within them with holy joy and wonder. The marvels of the day of Pentecost honoured the first day of the week. On this day the first great conversion of 'about three thousand souls' took place. On this day the disciples at Jerusalem came together to break bread (Acts 20:7). Upon THE, not A, first day they broke bread; and upon THE first day, the collections were made for the poor saints (1 Cor 16:1,2). With such concurrent and ample testimony we must conclude that the seventh day Sabbath, with its Jewish ritual, is dissolved, and the first day has taken its place. The Saviour said, 'It is finished'; and from that moment to the end of the inspired volume, the seventh day is swallowed up in the glories of the first day of the week. Let Jews commemorate their temporal deliverance from Pharaoh and Egypt with their divers ceremonies; but Christians, blessed with a foretaste of eternal glory, will commemorate the resurrection of their Lord, as the first fruits of an unspeakable rest from the dominion of sin, of Satan, and of hell. Our glorified Redeemer sanctioned and blessed the first day, with his personal appearance in the assemblies of his saints. His inspired apostles kept it, as it is recorded, and thus it is sanctioned by the Holy Ghost; and their descendants are bound to keep it to the end of the world. Go, little treatise, and carry conviction with thee. Emancipate the christian mind from all the beggarly rudiments of Jewish rites and ceremonies. Add to the holy enjoyments of God's saints in public worship, on the day when their eternal redemption is commemorated by the triumphant resurrection of their Lord.--GEO. OFFOR.

TO THE READER.

Some may think it strange, since God's church has already been so well furnished with sound grounds and reasons by so many wise and godly men, for proof that the first day of the week is our true Christian sabbath, that I should now offer this small treatise upon the same account. But when the scales are even by what already is put in, a little more, you know, makes the weight the better.

Or grant we had down weight before, yet something over and above may make his work the harder, that shall by hanging fictions on the other end, endeavour to make things seem too light.

Besides, this book being little, may best suit such as have but shallow purses, short memories, and but little time to spare, which usually is the lot of the mean and poorer sort of men.

I have also written upon this subject, for that I would, as in other gospel truths, be a fellow witness with good men that the day in which our Lord rose from the dead should be much set by of Christians.

I have observed that some, otherwise sound in faith, are apt to be entangled with a Jewish sabbath, &c., and that some also that are afar off from the observation of that, have but little to say for their own practice, though good; and might I help them I should be glad.

A Jewish seventh-day sabbath has no promise of grace belonging to it, if that be true, as to be sure it is, where Paul says, The command to honour parents is the first commandment with promise (Eph 6:1-3).

Also it follows from hence, that the sabbath that has a promise annexed to the keeping of it, is rather that which the Lord Jesus shall give to the churches of the Gentiles (Isa 56).

Perhaps my method here may not in all things keep the common path of argumentation with them that have gone before me: but I trust the godly wise will find a taste of scripture truth in what I present them with as to the sanction of our Christian sabbath.

I have here, by handling four questions, proved, that the seventh day sabbath was not moral. For that must of necessity be done, before it can be made appear that the first day of the week is that which is the sabbath day for Christians. But withal it follows, that if the seventh day sabbath was not moral, the first day is not so. What is it then? Why, a sabbath for holy worship is moral; but this or that day appointed for such service, is sanctified by precept or by approved example. The timing then of a sabbath for us lies in God, not man; in grace, not nature; nor in the ministration of death, written and engraven in stones: God always reserving to himself a power to alter and change both time and modes of worship according to his own will.

A sabbath then, or day of rest from worldly affairs to solemnize worship to God in, all good men do by nature conclude is meet; yea, necessary: yet that, not nature, but God reveals.

Nor is that day or time by God so fixed on, in its own nature, better than any other: the holiness then of a sabbath lies, not in the nature or place of a day, but in the ordinance of God.

Nor doth our sanctifying of it, to the ends for which it is ordained, lie in a bare confession that it is such; but in a holy performance of the duty of the day to God by Christ, according to his word.

But I will not enlarge to detain the reader longer from the following sheets; but shall commit both him and them to the wise dispose of God, and rest,

Thine to serve thee,

JOH. BUNYAN.

QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH.

QUESTION I.

Whether the seventh day sabbath is of, or made known to, man by the law and light of nature?

Something must be here premised before I show the grounds of this question. First then, by the law or light of nature, I mean that law which was concreate with man; that which is natural to him, being original with, and essential to, himself; consequently, that which is invariable and unalterable, as is that nature. Secondly, I grant that by this law of nature, man understands that there is one eternal God; that this God is to be worshiped according to his own will; consequently, that time must be allowed to do it in: but whether the law or light of nature teacheth, and that of itself, without the help of revelation, that the seventh day of the week is that time sanctified of God, and set apart for his worship, that is the question; and the grounds of it are these:

First, Because the law of nature is antecedent to this day, yea completed as a law before it was known or revealed to man, that God either did or would sanctify the seventh day of the week at all.

Now this law, as was said, being natural to a man, for man is a law unto himself (Rom 2), could only teach the things of a man, and there the Apostle stints it (1 Cor 2:11). But to be able to determine, and that about things that were yet without being, either in nature or by revelation, is that which belongs not to a man as a man; and the seventh day sabbath, as yet, was such. For Adam was completely made the day before; and God did not sanctify the seventh day before it was, none otherwise than by his secret decree. Therefore, by the law of nature, Adam understood it not, it was not made known to him thereby.

Second, To affirm the contrary, is to make the law of nature supernatural, which is an impossibility. Yea, they that do so make it a predictor, a prophet; a prophet about divine things to come; yea, a prophet able to foretell what shall be, and that without a revelation; which is a strain that never yet prophet pretended to.

Besides, to grant this, is to run into a grievous error; for this doth not only make the law of nature the first of prophets, contrary to Genesis 3:10 compared with John 1:1 but it seems to make the will of God, made known by revelation, a needless thing. For if the law of nature, as such, can predict, or foretell God's secrets, and that before he reveals them, and this law of nature is universal in every individual man in the world, what need is there of particular prophets, or of their holy writings? And indeed here the Quakers and others split themselves. For if the law of nature can of itself reveal unto me one thing pertaining to instituted worship, for that we are treating of now, and the exact time which God has not yet sanctified and set apart for the performance thereof, why may it not reveal unto me more, and so still more; and at last all that is requisite for me to know, both as to my salvation, and how God is to be worshiped in the church on earth.

Third, If it be of the law of nature, then all men by nature are convinced of the necessity of keeping it, and that though they never read or heard of the revealed will of God about it; but this we find not in the world.

For though it is true that the law of nature is common to all, and that all men are to this day under the power and command thereof; yet we find not that they are by nature under the conviction of the necessity of keeping of a seventh day sabbath. Yea, the Gentiles, though we read not that they ever despised the law of nature, yet never had, as such, a reverence of a seventh day sabbath, but rather the contrary.

Fourth, If therefore the seventh day sabbath is not of the law of nature, then it should seem not to be obligatory to all. For instituted worship, and the necessary circumstances thereunto belonging, is obligatory but to some. The tree that Adam was forbid to eat of, we read not but that his children might have eat the fruit thereof: and circumcision, the passover, and other parts of instituted worship was enjoined but to some.

Fifth, I doubt the seventh day sabbath is not of the law of nature, and so not moral; because though we read that the law of nature, and that before Moses, was charged upon the world, yet I find not till then, that the profanation of a seventh day sabbath was charged upon the world: and indeed to me this very thing makes a great scruple in the case.

A law, as I said, we read of, and that from Adam to Moses (Rom 5:13,14). The transgressions also of that law, we read of them, and that particularly, as in Genesis 4:8, 6:5, 9:21, 22, 12:13, 13:13, 18:12-15, 19:5; (Eze 16:49,50); Genesis 31:30, 35:2, 40:15, 44:8-10; Deuteronomy 8:19, 20, 12:2; Psalm 106:35-37 and Romans the first and second chapters.

But in all the scriptures we do not read, that the breach of a seventh day sabbath was charged upon men as men all that time. Whence I gather, that either a seventh day sabbath was not discerned by the light of nature, and so not by that law imposed; or else, that men by the help and assistance of that, for we speak of men as men, in old time kept it better, than in after ages did the church of God with better assistance by far. For they are there yet found fault with as breakers of the sabbath (Eze 20:13).

It follows therefore, that if the law of nature doth not of itself reveal to us, as men, that the seventh day is the holy sabbath of God. That that day, as to the sanction of it, is not moral, but rather arbitrary, to wit, imposed by the will of God upon his people, until the time he thought fit to change it for another day.

And if so, it is hence to be concluded, that though by the light of nature men might see that time must be allowed and set apart for the performance of that worship that God would set up in his house, yet, as such, it could not see what time the Lord would to that end choose. Nature therefore saw that, by a positive precept, or a word revealing it, and by no other means.

Nor doth this at all take away a whit of that sanction which God once put upon the seventh day sabbath; unless any will say, and by sufficient argument prove, that an ordinance for divine worship receiveth greater sanction from the law of nature than from a divine precept: or standeth stronger when it is established by a law humane, for such is the law of nature, than when imposed by revelation of God.

But the text will put this controversy to an end. The sanction of the seventh day sabbath, even as it was the rest of God, was not till after the law of nature was completed; God rested the seventh day and sanctified it (Gen 2:3). Sanctified it; that is, set it apart to the end there mentioned, to wit, to rest thereon.

Other grounds of this question I might produce, but at present I will stop here, and conclude, That if a seventh day sabbath was an essential necessary to the instituted worship of God, then itself also as to its sanction for that work, was not founded but by a positive precept; consequently not known of man at first, but by revelation of God.

QUESTION II.

Whether the seventh day sabbath, as to man's keeping of it holy, was ever made known to, or imposed by, a positive precept upon him until the time of Moses? which from Adam was about two thousand years.

Something must also be here premised, in order to my propounding of my grounds for this question; and that is, That the seventh day was sanctified so soon as it had being in the world, unto the rest of God, as it is Genesis 2:2, 3 and he did rest, from all his works which he had made therein. But the question is, Whether when God did thus sanctify this day to his own rest, he did also by the space of time above-mentioned, impose it as an holy sabbath of rest upon men; to the end they might solemnize worship to him in special manner thereon? And I question this,

First, Because we read not that it was. And reading, I mean, of the divine testimony, is ordained of God, for us to find out the mind of God, both as to faith and our performance of acceptable service to him.

In reading also, we are to have regard to two things.

I. To see if we can find a precept: or,

II. A countenanced practice for what we do. For both these ways we are to search, that we may find out what is that good, that acceptable will of God.

For the first of these we have Genesis 2:16, 17 and for the second, Genesis 8:20, 21 [as to public worship but not on a stated day].

Now as to the imposing of a seventh day sabbath upon men from Adam to Moses, of that we find nothing in holy writ either from precept or example. True, we find that solemn worship was performed by the saints that then lived: for both Abel, Noah, Abraham, Isaac, Jacob, sacrificed unto God (Gen 4:4, 8:20,21, 12:7, 13:4, 35:1), but we read not that the seventh day was the time prefixed of God for their so worshipping, or that they took any notice of it. Some say, that Adam in eating the forbidden fruit, brake also the seventh day sabbath, because he fell on that day; but we read not that the breach of a sabbath was charged upon him. That which we read is this; 'Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?' (Gen 3:11). Some say also that Cain killed Abel on a sabbath day; but we read not that, in his charge, God laid any such thing at his door. This was it of which he stood guilty before God; namely, That his brother's blood cried unto God against him from the ground (Gen 4:10).

I therefore take little notice of what a man saith, though he flourisheth his matter with many brave words, if he bring not with him, 'Thus saith the Lord.' For that, and that only, ought to be my ground of faith as to how my God would be worshiped by me. For in the matters material to the worship of God, it is safest that thus I be guided in my judgment: for here only I perceive 'the footsteps of the flock' (Cant 1:8; Eze 3:11). They say further, that for God to sanctify a thing, is to set it apart. This being true; then it follows, that the seventh day sabbath was sanctified, that is, set apart for Adam in paradise; and so, that it was ordained a sabbath of rest to the saints from the beginning.

But I answer, as I hinted before, that God did sanctify it to his own rest. 'The LORD hath set apart him that is godly for himself.' But again, it is one thing for God to sanctify this or that thing to an use, and another thing to command that that thing be forthwith in being to us. As for instance: the land of Canaan was set apart many years for the children of Israel before they possessed that land. Christ Jesus was long sanctified; that is, set apart to be our redeemer before he sent him into the world (Deut 32:8; John 10:36).

If then, by God's sanctifying of the seventh day for a sabbath, you understand it for a sabbath for man, (but the text saith not so) yet it might be so set apart for man, long before it should be, as such, made known unto him. And that the seventh day sabbath was not as yet made known to men.

Second, Consider secondly, Moses himself seems to have the knowledge of it at first, not by tradition, but by revelation; as it is Exodus 16:23, 'This is that [saith he] which the Lord hath said, [namely to me; for we read not, as yet, that he said it to any body else]. To morrow is the sabbath of the holy rest unto the Lord.'

Also holy Nehemiah suggesteth this, when he saith of Israel to God, Thou 'madest known unto them thy holy sabbath [by the hand of Moses thy servant]' (Neh 9:14). The first of these texts shews us, that tidings of a seventh day sabbath for men, came first to Moses from heaven: and the second, that it was to Israel before unknown.

But how could be either the one or the other, if the seventh day sabbath was taught to men by the light of nature, which is the moral law? Or if from the beginning it was given to men by a positive precept for to be kept.

This therefore strengtheneth my doubt about the affirmative of the first question, and also prepareth an argument for what I plead as to this we have now under consideration.

Third, This yet seems to me more scrupulous, because that the punishment due to the breach of the seventh day sabbath was hid from men to the time of Moses; as is clear, for that it is said of the breaker of the sabbath, 'They put him in ward, because it was not [as yet] declared what should be done to him' (Num 15:32-36).

But methinks, had this seventh day sabbath been imposed upon men from the beginning, the penalty or punishment due to the breach thereof had certainly been known before now.

When Adam was forbidden to eat of the tree of the knowledge of good and evil, the penalty was then, if he disobeyed, annexed to the prohibition. So also it was as to circumcision, the passover, and other ordinances for worship. How then can it be thought, that the seventh day sabbath should be imposed upon men from the beginning; and that the punishment for the breach thereof, should be hid with God for the space of two thousand years! (Gen 2:16,17, 17:13,14; Exo 12:43-48) and the same chapter (v 19).

Fourth, God's giving of the seventh day sabbath was with respect to stated and stinted worship in his church; the which, until the time of Moses, was not set up among his people. Things till then were adding or growing: now a sacrifice, then circumcision, then again long after that the passover, &c.

But when Israel was come into the wilderness, there to receive as God's congregation, a stated, stinted, limited way of worship, then he appoints them a time, and times, to perform this worship in; but as I said afore, before that it was not so, as the whole five books of Moses plainly shew: wherefore the seventh day sabbath, as such a limited day cannot be moral, or of the law of nature, nor imposed till then.

And methinks Christ Jesus and his apostles do plainly enough declare this very thing. For that when they repeat unto the people, or expound before them the moral law, they quite exclude the seventh day sabbath. Yea, Paul makes that law to us complete without it.

We will first touch upon what Christ doth in this case.

As in his sermon upon the mount (Matt 5-7). In all that large and heavenly discourse upon this law, you have not one syllable about the seventh day sabbath.

So when the young man came running, and kneeling, and asking what good thing he should do to inherit eternal life, Christ bids him keep the commandments; but when the young man asked which; Christ quite leaves out the seventh day, and puts him upon the other. As in Matthew 19:16-19. As in Mark 10:17-20. As in Luke 18:18-20.

You will say, he left out the first, and second, and third likewise. To which I say, that was because the young man by his question did presuppose that he had been a doer of them: for he professed in his supplication, that he was a lover of that which is naturally good, which is God, in that his petition was so universal for every thing which he had commanded.

Paul also when he makes mention of the moral law, quite leaves out of that the very name of the seventh day sabbath, and professeth, that to us Christians the law of nature is complete without it. As in Romans 3:7-19. As in Romans 13:7-10. As in 1 Timothy 1:8-11.

'He that loveth another, saith he, hath fulfiled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.'

I make not an argument of this, but take an occasion to mention it as I go. But certainly, had the seventh day sabbath been moral, or of the law of nature, as some would fain persuade themselves, it would not so slenderly have been passed over in all these repetitions of this law, but would by Christ or his apostles have been pressed upon the people, when so fair an opportunity as at these times offered itself unto them. But they knew what they did, and wherefore they were so silent as to the mention of a seventh day sabbath when they so well talked of the law as moral.

Fifth, Moses and the prophet Ezekiel both, do fully confirm what has been insinuated by us; to wit, that the seventh day, as a sabbath, was not imposed upon men until Israel was brought into the wilderness.

1. Moses saith to Israel, 'Remember that thou wast a servant int he land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: THEREFORE the Lord thy God commanded thee to keep the sabbath day.' Yea, he tells us, that the covenant which God made with them in Horeb, that written in stones, was not made with their forefathers, to wit, Abraham, Isaac, and Jacob, but with them (Deut 5:1-15).

2. Ezekiel also is punctual as to this: I caused them, saith God by that prophet, 'to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them' (Eze 20:10-12; Exo 20:8, 31:13, 35:2).

What can be more plain? And these to be sure, are two notable witnesses of God, who, as you see, do jointly concur in this; to wit, That it was not from paradise, nor from the fathers, but from the wilderness, and from Sinai, that men received the seventh day sabbath to keep it holy.

True, it was God's sabbath before: for on the first seventh day we read, that God rested thereon, and sanctified it. Hence he calls it in the first place, MY sabbath. I gave them my sabbath: But it seems it was not given to the church till he had brought them into the wilderness.

But I say, if it had been moral, it had been natural to man; and by the light of nature men would have understood it, even both before it was, and otherwise. But of this you see we read nothing, either by positive law, or countenanced example, or any other way, but rather the flat contrary; to wit, that Moses had the knowledge of it first from heaven, not by tradition. That Israel had it, not of, or from their fathers, but in the wilderness, from him, to wit, Moses, after he had brought them out of the land of Egypt. And that that whole law in which this seventh day sabbath is placed, was given for the bounding and better ordering of them in their church state for their time, till the Messias should come and put, by a better ministration, this out of his church, as we shall further shew anon.

The seventh day sabbath therefore was not from paradise, nor from nature, nor from the fathers, but from t he wilderness, and from Sinai.

QUESTION III.

Whether when the seventh day sabbath was given to Israel in the wilderness the Gentiles, as such, was concerned therein.

Before I shew my ground for this question, I must also first premise, That the Gentiles, as such, were then without the church of God, and pale thereof; consequently had nothing to do with the essentials or necessary circumstances of that worship which God had set up for himself now among the children of Israel.

Now then for the ground of the question.

First, we read not that God gave it to any but to the seed of Jacob. Hence it is said to Israel, and to Israel only, 'The Lord hath given YOU the sabbath' (Exo 16:29). And again, 'also I gave THEM my sabbath' (Eze 20:5,12).

Now, if the gift of the seventh day sabbath was only to Israel, as these texts do more than seem to say; then to the Gentiles, as such, it was not given. Unless any shall conclude, that God by thus doing preferred the Jew to a state of gentileism; or that he bestowed on them, by thus doing, some high Gentile privilege. But this would be very fictious. For, to lay aside reason, the text always, as to preference, did set the Jew in the first of places (Rom 2:10). Nor was his giving the seventh day sabbath to them but a sign and token thereof.

But the great objection is, because the seventh day sabbath is found amongst the rest of those precepts which is so commonly called the moral law; for thence it is concluded to be of a perpetual duration.

But I answer: That neither that as given on Sinai is moral; I mean, as to the manner and ends of its ministration, of which, God permitting, we shall say more in our answer to the fourth question, whither I direct you for satisfaction. But,

Second, The Gentiles could not be concerned, as such, with God's giving of a seventh day sabbath to Israel, because, as I have shewed before, it was given to Israel, considered as a church of God (Acts 7:32). Nor was it given to them, as such, but with rites and ceremonies thereto belonging, so Leviticus 24:5-9; Numbers 28:9, 10; Nehemiah 13:22; Ezekiel 46:4.

Now, I say, if this sabbath hath ceremonies thereto belonging, and if these ceremonies were essential to the right keeping of the sabbath: and again, if these ceremonies were given to Israel only, excluding all but such as were their proselytes, then this sabbath was given to them as excluding the Gentiles as such. But if it had been moral, the Gentiles could as soon have been deprived of their nature as of a seventh day sabbath, though the Jews should have appropriated it unto themselves only.

Again, to say that God gave this seventh day sabbath to the Gentiles, as such, (and yet so he must, if it be of the moral law) is as much as to say, that God hath ordained that that sabbath should be kept by the Gentiles without; but by the Jews, not without her ceremonies. And what conclusion will follow from hence, but that God did at one and the same time set up two sorts of acceptable worships in the world: one among the Jews, another among the Gentiles! But how ridiculous such a thought would be, and how repugnant to the wisdom of God, you may easily perceive.

Yea, what a diminution would this be to God's church that then was, for one to say, the Gentiles were to serve God with more liberty than the Jew! For the law was a yoke, and yet the Gentile is called the dog, and said to be without God in the world (Deut 7:7; Psa 147:19,20; Matt 15:26; Eph 2:11,12).

Third, When the Gentiles, at the Jews' return from Babylon, came and offered their wares to sell to the children of Israel at Jerusalem on this sabbath; yea, and sold them to them too: yet not they, but the Jews were rebuked as the only breakers of that sabbath. Nay, there dwelt then at Jerusalem men of Tyre, that on this sabbath sold their commodities to the Jews, and men of Judah: yet not they, but the men of Judah, were contended with, as the breakers of this sabbath.

True, good Nehemiah did threaten the Gentiles that were merchants, for lying then about the walls of the city, for that by that means they were a temptation to the Jews to break their sabbaths; but still he charged the breach thereof only upon his own people (Neh 13:15-20).

But can it be imagined, had the Gentiles now been concerned with this sabbath by law divine, that so holy a man as Nehemiah would have let them escape without a rebuke for so notorious a transgression thereof; especially considering, that now also they were upon God's ground, to wit, within and without the walls of Jerusalem.

Fourth, Wherefore he saith to Israel again, 'Verily my sabbaths YE shall keep.' And again, 'YE shall keep the sabbath.' And again, 'The children of Israel shall keep the sabbath, to observe the sabbath throughout THEIR generations' (Exo 31:14-16, 16:29).

What can be more plain, these things thus standing int he testament of God, than that the seventh day sabbath, as such, was given to Israel, to Israel ONLY; and that the Gentiles, as such, were not concerned therein!

Fifth, The very reason also of God's giving of the seventh day sabbath to the Jews, doth exclude the Gentiles, as such, from having any concern therein. For it was given to the Jews, as was said before, as they were considered God's church, and for a sign and token by which they should know that he had chosen and sanctified them to himself for a peculiar people (Exo 31:13-17; Eze 20:12,13).

And a great token and sign it was that he had so chosen them: for in that he had given to them this sabbath, he had given to them (his own rest) a figure and pledge of his sending his Son into the world to redeem them from the bondage and slavery of the devil: of which indeed this sabbath was a shadow or type (Col 2:16,17).

Thus have I concluded my ground for this third question. I shall therefore now propound another.

QUESTION IV.

Whether the seventh day sabbath did not fall, as such, with the rest of the Jewish rites and ceremonies? Or whether that day, as a sabbath, was afterwards by the apostles imposed upon the churches of the Gentiles?

I would now also, before I shew the grounds of my proposing this question, premise what is necessary thereunto; to wit, That time and day were both fixed upon by law, for the solemn performance of divine worship among the Jews; and that time and day is also by law fixed, for the solemnizing of divine worship to God in the churches of the Gentiles. But that the seventh day sabbath, as such, is that time, that day, that still I question.

Now before I shew the grounds of my questioning of it, I shall enquire into the nature of that ministration in the bowels of which this seventh day sabbath is placed. And,

First, I say, as to that, the nature of that law is moral, but the ministration, and circumstances thereunto belonging, are shadowish and figurative.

By the nature of it, I mean the matter thereof: by the ministration and circumstances thereto belonging, I do mean the giving of it by such hands, at such a place and time, in such a mode, as when it was given to Israel in the wilderness.

The matter therefore, to wit, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength': and 'thy neighbour as thyself,' is everlasting (Mark 12:29-31), and is not from Sinai, nor from the two tables of stone, but in nature; for this law commenced and took being and place that day in which man was created. Yea, it was concreate with him, and without it he cannot be a rational creature, as he was in the day in which God created him. But for the ministration of it from Sinai, with the circumstances belonging to that ministration, they are not moral, nor everlasting, but shadowish and figurative only.

That ministration cannot be moral for three reasons. 1. It commenced not when morality commenced, but two thousand years after. 2. It was not universal as the law, as moral, is; it was given only to the church of the Jews in those tables. 3. Its end is past as such a ministration, though the same law as to the morality thereof abides. Where are the tables of stone and this law as therein contained? We only, as to that, have the notice of such a ministration, and a rehearsal of the law, with that mode of giving of it, in the testament of God.

But to come to particulars.

1. The very preface to that ministration carrieth in it a type of our deliverance from the bondage of sin, the devil, and hell. Pharaoh, and Egypt; and Israel's bondage there, being a type of these.

2. The very stones in which this law was engraven, was a figure of the tables of the heart. The first two were a figure of the heart carnal, by which the law was broken: the last two, of the heart spiritual, in which the new law, the law of grace is written and preserved (Exo 34:1; 2 Cor 3:3).

3. The very mount on which this ministration was given, was typical of Mount Zion. See Hebrews 12 where they are compared (vv 18-22).

4. Yea, the very church to whom that ministration was given, was a figure of the church of the gospel that is on Mount Zion. See the same scripture, and compare it with Acts 7:38; Revelation 14:1-5.

5. That ministration was given in the hand and by the disposition of angels, to prefigure how the new law or ministration of the Spirit was to be given afterwards to the churches under the New Testament by the hands of the angel of God's everlasting covenant of grace, who is his only begotten Son (Isa 63:9; Mal 3:1; Acts 3:22,23).

6. It was given to Israel also in the hand of Moses, as mediator, to shew, or typify out, that the law of grace was in after times to come to the church of Christ by the hand and mediation of Jesus our Lord (Gal 3:19; Deut 5:5; Heb 8:6; 1 Tim 2:5; Heb 9:15, 12:24).

7. As to this ministration, it was to continue but 'till the seed should come'; and then must, as such, give place to a better ministration (Gal 3:19). 'A better covenant, established upon better promises' (Heb 8:6).

From all this therefore I conclude, that there is a difference to be put between the morality of the law, and the ministration of it upon Sinai. The law, as to its morality was before; but as to this ministration, it was not till the church was with Moses, and he with the angels on Mount Sinai in the wilderness.

Now in the law, as moral, we conclude a time propounded, but no seventh day sabbath enjoined. But in that law, as thus ministered, which ministration is already out of doors; we find a seventh day; that seventh day on which God rested, on which God rested from all his works, enjoined. What is it then? Why the whole ministration as written and engraven in stones being removed, the seventh day sabbath must also be removed; for that the time nor yet the day, was as to our holy sabbath, or rest, moral; but imposed with that whole ministration, as such, upon the church, until the time of reformation: which time being come, this ministration, as I said, as such, ceaseth; and the whole law, as to the morality of it, is delivered into the hand of Christ, who imposes it now also; but not as a law of works, nor as that ministration written and engrave in stones, but as a rule of life to those that have believed in him (1 Cor 9:21).

So then, that law is still moral, and still supposes, since it teaches that there is a God, that time must be set apart for his church to worship him in, according to that will of his that he had revealed in his word. But though by that law time is required; yet by that, as moral, the time never was prefixed.

The time then of old was appointed by such a ministration of that law as we have been now discoursing of; and when that ministration ceaseth, that time did also vanish with it. And now by our new law-giver, the Son of God, he being 'lord also of the sabbath day,' we have a time prefixed, as the law of nature requireth, a new day, by him who is the lord of it; I say, appointed, wherein we may worship, not in the oldness of that letter written and engraven in stones, but according to, and most agreeing with, his new and holy testament. And this I confirm further by those reasons that now shall follow.

First, Because we find not from the resurrection of Christ to the end of the Bible, anything written by which is imposed that seventh day sabbath upon the churches. Time, as I said, the law as moral requires; but that time we find no longer imposed. And in all duties pertaining to God and his true worship in his churches, we must be guided by his laws and testaments. By his old laws, when his old worship was in force; and by his new laws, when his new worship is in force. And he hath verily now said, 'Behold, I make all things new' (Rev 21:5).

Second, I find, as I have shewed, that this seventh day sabbath is confined, not to the law of nature as such, but to that ministration of it which was given on Sinai: which ministration as it is come to an end as such, so it is rejected by Paul as a ministration no ways capable of abiding in the church now, since the ministration of the Spirit also hath taken its place (2 Cor 3). Wherefore instead of propounding it to the churches with arguments tending to its reception, he seeks by degrading it of its old lustre and glory, to wean the churches from any likement thereof:

1. By calling of it the ministration of death, of the letter, and of condemnation, a term most frightful, but no ways alluring to the godly.

2. By calling it a ministration that now has no glory, by reason of the exceeding glory of that ministration under which by the Holy Spirit the New Testament churches are. And these are weaning considerations (2 Cor 3).

3. By telling of them it is a ministration that tendeth to blind the mind, and to veil the heart as to the knowledge of their Christ: so that they cannot, while under that, behold his beauteous face, but as their heart shall turn from it to him (2 Cor 3).

4. And that they might not be left in the dark, but perfectly know what ministration it is that he means, he saith expressly, it is that 'written and engraven in stones.' See again 2 Corinthians 3. And in that ministration it is that this seventh day sabbath is found.

But shall we think that the apostle speaks any thing of all here said, to wean saints off from the law of nature, as such! No verily, that he retains in the church, as being managed there by Christ: but THIS ministration is dangerous now, because it cannot be maintained in the church, but in a way of contempt to the ministration of the Spirit, and is derogatory to the glory of that.

Now these, as I said, are weaning considerations. No man, I do think, that knows himself, or the glory of a gospel ministration, can, if he understands what Paul says here, desire that such a ministration should be retained in the churches.

Third. This seventh day sabbath has lost its ceremonies (those unto which before you are cited by the texts) which was with it imposed upon the old church for her due performance of worship to God thereon. How then can this sabbath now be kept? Kept, I say, according to law. For if the church on which it was first imposed, was not to keep it, yea, could not keep it legally without the practising of those ceremonies: and if those ceremonies are long ago dead and gone, how will those that pretend to a belief of a continuation of the sanction thereof, keep it, I say, according as it is written?

If they say, they retain the day, but change their manner of observation thereof; I ask, who has commanded them so to do? This is one of the laws of this sabbath. 'Thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant' (Lev 24:5-8). You may see also other places, as Numbers 28:9, 10; Nehemiah 13:22 and Ezekiel 46:4.

Now if these be the laws of the sabbath, this seventh day sabbath; and if God did never command that this sabbath should by his church be sanctified without them: and, as was said before, if these ceremonies have been long since dead and buried, how must this sabbath be kept?

Let men take heed, lest while they plead for law, and pretend themselves to be the only doers of God's will, they be not found the biggest transgressors thereof. And why can they not as well keep the other sabbaths? As the sabbath of months, of years, and the jubilee? For this, as I have shewed, is no moral precept, it is only a branch of the ministration of death and condemnation.

Fourth, The seventh day sabbath, as such, was a sign and shadow of things to come; and a sign cannot be the thing signified and substance too. Wherefore when the thing signified or substance, is come, the sign or thing shadowing ceaseth. And, I say, the seventh day sabbath being so, as a seventh day sabbath it ceaseth also. See again Exodus 31:13, 14; Ezekiel 20:12, 21; Colossians 2:14.

Nor do I find that our Protestant writers, notwithstanding their reverence of the sabbath, do conclude otherwise; but that though time as to worshipping God, must needs be contained in the bowels of the moral law, as moral; yet they for good reasons forbear to affix the seventh day as that time there too.

They do it, I say, for good reasons; reason drawn from the scripture; or rather, for that the scripture draws them so to conclude: yet they cast not away the morality of a sabbath of rest to the church. It is to be granted them, that time for God's worship abideth for ever, but the seventh day vanishes as a shadow and sign; because such indeed it was, as the scripture above cited declares as to the sanction thereof as a sabbath.

The law of nature then calls for time; but the God of nature assigns it, and has given power to his Son to continue SUCH time as himself shall by his eternal wisdom judge most meet for the churches of the Gentiles to solemnize worship to God by him in. Hence he is said to be 'Lord even of the sabbath day' (Matt 12:8).

Fifth, I find by reading God's word, that Paul by authority apostolical, takes away the sanctions of all the Jews' festivals and sabbaths.

This is manifest, for that he leaves the observation or non-observation of them, as things indifferent, to the mind and discretion of the believers. 'One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind' (Rev 14:5).

By this last clause of the verse, 'Let every man be fully persuaded in his own mind,' he doth plainly declare, that such days are now stript of their sanction. For none of God's laws, while they retain their sanction, are left to the will and mind of the believers, as to whether they will observe them or no. Men, I say, are not left to their liberty in such a case; for when a stamp of divine authority is upon a law, and abides, so long we are bound, not to our mind, but to that law: but when a thing, once sacred, has lost its sanction, then it falls, as to faith and conscience, among other common or indifferent things. And so the seventh day sabbath did. Again,

Sixth, Thus Paul writes to the church of Colosse. 'Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath: which are a shadow of things to come; but the body is of Christ' (Col 2:16,17). Here also, as he serveth other holy days, he serveth the sabbath. He gives a liberty to believers to refuse the observation of it, and commands that no man should judge against them for their so doing. And as you read, the reason of his so doing is, because the body, the substance is come. Christ saith he, is the body, or that which these things were a shadow or figure of. 'The body is of Christ.'

Nor hath the apostle, since he saith 'or of the sabbath' one would think, left any hole, out at which men's inventions could get: but man has sought out many; and, so, many he will use.

But again, That the apostle by this word 'sabbath' intends the seventh day sabbath, is clear; for that it is by Moses himself counted for a sign, as we have shewed: and for that none of the other sabbaths were a more clear shadow of the Lord Jesus Christ than this. For that, and that alone, is called 'the rest of God': in it God rested from all his works. Hence he calls it by way of eminency, 'MY sabbath, and MY holy day' (Isa 56:4, 58:13).

Yet could that rest be nothing else but typical; for God, never since the world began, really rested, but in his Son. 'This is he,' saith God, 'in whom I am well pleased.' This sabbath then, was God's rest typically, and was given to Israel as a sign of his grace towards them in Christ. Wherefore when Christ was risen, it ceased, and was no longer of obligation to bind the conscience to the observation thereof. [Or of the sabbath.] He distinctly singleth out this seventh day, as that which was a most noble shadow, a most exact shadow. And then puts that with the other together; saying, they are a shadow of things to come; and that Christ has answered them all. 'The body is of Christ.'

Seventh, No man will, I think, deny but that Hebrews 4:45 intends the seventh day sabbath, on which God rested from all his works; for the text doth plainly say so: yet may the observing reader easily perceive that both it, and the rest of Canaan also, made mention of verse 5 were typical, as to a day made mention of verses 7 and 8 which day he calls another. He would not afterwards have made mention of another day. If Joshua had given them rest, he would not. Now if they had not that rest in Joshua's days, be sure they had it not by Moses; for he was still before.

All the rests therefore that Moses gave them, and that Joshua gave them too, were but typical of another day, in which God would give them rest (Heb 4:9,10). And whether the day to come, was Christ, or Heaven, it makes no matter: it is enough that they before did fail, as always shadows do, and that therefore mention by David is, and that afterward, made of another day. 'There remains therefore a rest to the people of God.' A rest to come, of which the seventh day in which God rested, and the land of Canaan, was a type; which rest begins in Christ now, and shall be consummated in glory.

And in that he saith 'There remains a rest,' referring to that of David, what is it, if it signifies not, that the other rests remain not? There remains therefore a rest, a rest prefigured by the seventh day, and by the rest of Canaan, though they are fled and gone.

'There remains a rest'; a rest which stands not now in signs and shadows, in the seventh day, or Canaan, but in the Son of God, and his kingdom, to whom, and to which the weary are invited to come for rest (Isa 28:12; Matt 11:20; Heb 4:11).

Yet this casts not out the Christians holiday or sabbath: for that was not ordained to be a type or shadow of things to come, but to sanctify the name of their God in, and to perform that worship to him which was also in a shadow signified by the ceremonies of the law, as the epistle to the Hebrews doth plentifully declare.

And I say again, the seventh day sabbath cannot be it, for the reasons shewed afore.

Eighth, Especially if you add to all this, that nothing of the ministration of death written and engraven in stones, is brought by Jesus, or by his apostles, into the kingdom of Christ, as a part of his instituted worship. Hence it is said of that ministration in the bowels of which this seventh day sabbath is found, that it has now NO glory; that its glory is done away, in or by Christ, and so is laid aside, the ministration of the Spirit that excels in glory, being come in the room thereof.

I will read the text to you. 'But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: [It was given at first with this proviso, that it should not always retain its glory, that sanction, as a ministration]. How shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious' (2 Cor 3:7-11).

What can be more plain? The text says expressly, that this ministration doth NOT remain; yea, and insinuates, that in its first institution it was ordained with this proviso, 'It was to be done away.' Now if in its first institution upon Sinai it was thus ordained; and if by the coming in of the ministration of the spirit, this ordination is now executed; that is, if by it, and the apostle saith it, it is done away by a ministration that remains: then where is that seventh day sabbath?

Thus therefore I have discoursed upon this fourth question: And having shewed by this discourse that the old seventh day sabbath is abolished and done away, and that it has nothing to do with the churches of the Gentiles; I am next to shew what day it is that must abide as holy to the Christians, and for them to perform their New Testament church service in.

Take the question thus.

QUESTION V.

Since it is denied that the seventh day sabbath is moral, and it is found that it is not to abide as a sabbath for ever in the church, What time is to be fixed on for New Testament saints to perform together, divine worship to God by Christ in?

Upon this question hangs the stress of all, as to the subject now under consideration: but before I can speak distinctly to it, I must premise, as I have in order to my speaking to the questions before, something for the better clearing of our way--

I do not question but that worship by the godly is performed to God every day of the week; yea, and every night too, and that time is appointed or allowed of God for the performance of such worship. But this time is not fixed to the same moment or hour universally, but is left to the discretion of the believers, as their frame of spirit, or occasions, or exigencies, or temptations, or duty shall require.

We meddle then only with that time that the worship aforesaid is to be performed in; which time the law of nature as such supposes, but the God of nature chooses. And this time as to the churches of the Gentiles, we have proved is not that time which was assigned to the Jews, to wit, THAT seventh day which was imposed upon them by the ministration of death; for, as we have shewed already, that ministration indeed is done away by a better and more glorious ministration, the ministration of the spirit; which ministration surely would be much more inferior than that which has now no glory, was it defective as to this. That is, if it imposed a gospel service, but appointed not time to perform that worship in: or if notwithstanding all its commendation, it should be forced to borrow of a ministration inferior to itself; that, to wit, the time without which by no means its most solemn worship can be performed.

This then is the conclusion, that TIME to worship God in, is required by the law of nature; but that the law of nature doth, as such, fix it on the seventh day from the creation of the world, that I utterly deny, by what I have said already, and have yet to say on that behalf. Yea, I hope to make it manifest, as I have, that this seventh day is removed; that God, by the ministration of the spirit, has changed the time to another day, to wit, The first day of the week. Therefore we conclude the time is fixed for the worship of the New Testament Christians, or churches of the Gentiles, unto that day.

Now in my discourse upon this subject, I shall,

I. Touch upon those texts that are more close, yet have a divine intimation of this thing in them.

II. And then I shall come to texts more express.

FIRST, for those texts that are more close, yet have a divine intimation of this thing in them.

First, The comparison that the Holy Ghost makes between the rest of God from his works, and the rest of Christ from his, doth intimate such a thing. 'He that is entered into his rest, he also hath ceased from his own works, as God did from his' (Heb 4:10).

Now God rested from his works, and sanctified a day of rest to himself, as a signal of that rest, which day he also gave to his church as a day of holy rest likewise. And if Christ thus rested from his own works, and the Holy Ghost says he did thus rest, he also hath sanctified a day to himself, as that in which he hath finished his work, and given it (that day) also to his church to be an everlasting memento of his so doing, and that they should keep it holy for his sake.

And see, as the Father's work was first, so his day went before; and as the Son's work came after, so his day accordingly succeeded. The Father's day was on the seventh day from the creation, the Son's the first day following.

Nor may this be slighted, because the text says, as God finished his work, so Christ finished his; He also hath ceased from his own works as God did from his. He rested, I say, as God did; but God rested on his resting day, and therefore so did Christ. Not that he rested on the Father's resting day; for it is evident, that then he had great part of his work to do; for he had not as then got his conquest over death, but the next day he also entered into his rest, having by his rising again, finished his work, viz., made a conquest over the powers of darkness, and brought life and immortality to light through his so doing.

So then, that being the day of the rest of the Son of God, it must needs be the day of the rest of his churches also. For God gave his resting day to his church to be a sabbath; and Christ rested from his own works as God did from his, therefore he also gave the day in which he rested from his works, a sabbath to the churches, as did the Father. Not that there are TWO sabbaths at once: the Father's was imposed for a time, even until the Son's should come; yea, as I have shewed you, even in the very time of its imposing it was also ordained to be done away. Hence he saith, that ministration 'was to be done away' (2 Cor 3:7). Therefore we plead not for two sabbaths to be at one time, but that a succession of time was ordained to the New Testament saints, or churches of the Gentiles, to worship God in; which time is that in which the Son rested from his own works as God did from his.

Second, Hence he calls himself, The 'Lord even of the sabbath day,' as Luke 5; Matthew 12:8 shews. Now to be a LORD, is to have dominion, dominion over a thing, and so power to alter or change it according to that power; and where is he that dares say Christ has not this absolutely! We will therefore conclude that it is granted on all hands he hath. The question then is, Whether he hath exercised that power to the demolishing or removing of the Jews' seventh day, and establishing another in its room? The which I think is easily answered, in that he did not rest from his own works therein, but chose, for his own rest, to himself another day.

Surely, had the Lord Jesus intended to have established the seventh day to the churches of the Gentiles, he would himself in the first place have rested from his own works therein; but since he passed by that day, and took no notice of it, as to the finishing of his own works, as God took notice of it when he had finished his; it remains that he fixed upon another day, even the first of the week; on which, by his rising again, and shewing himself to his disciples before his passion, he made it manifest that he had chosen, 'as Lord of the sabbath,' that day for his own rest: consequently, and for the rest of his churches, and for his worship to be solemnized in.

Third, And on THIS day some of the saints that slept arose, and began their eternal sabbath (Matt 27:52,53). See how the Lord Jesus hath glorified this day! Never was such a stamp of divine honour put upon any other day, no not since the world began. 'And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection,' &c. That is, they arose as soon as he was risen. But why was not all this done on the seventh day? No, that day was set apart that saints might adore God for the works of creation, and that saints through that might look for redemption by Christ. But now a work more glorious than that is to be done, and therefore another day is assigned for the doing of it in. A work, I say, of redemption completed, a day therefore by itself must be assigned for this; and some of the saints to begin their eternal sabbath with God in heaven, therefore a day by itself must be appointed for this. Yea, and that this day might not want that glory that might attract the most dim-sighted Christian to a desire after the sanction of it, the resurrection of Christ, and also of those saints met together on it: yea, they both did begin their eternal rest thereon.

Fourth, The psalmist speaks of a day that the Lord Jehovah, the Son of God, has made; and saith, 'we will rejoice and be glad in it.' But what day is this? Why the day in which Christ was made the 'head of the corner,' which must be applied to the day in which he was raised from the dead, which is the first of the week.

Hence Peter saith to the Jews, when he treateth of Christ before them, and particularly of his resurrection. 'This is the stone which WAS set at nought of you builders, which IS become the head of the croner.' He was set at nought by them, the whole course of his ministry unto his death, and was made the head of the corner by God, on that day he rose from the dead. This day therefore is the day that the Lord Jehovah has made a day of rejoicing to the church of Christ, and we will rejoice and be glad in it (Psa 118:24).

For can it be imagined, that the Spirit by the prophet should thus signalise this day for nothing; saying, 'This is the day which the Lord hath made'; to no purpose? Yes, you may say, for the resurrection of his son.

But I add, that that is not all, it is a day that the Lord has both made for that, and that we might 'rejoice and be glad in it.' Rejoice, that is before the Lord while solemn divine worship is performed on it, by all the people that shall partake of the redemption accomplished then.

Fifth, God the Father again leaves such another stamp of divine note and honour upon this day as he never before did leave upon any; where he saith to our Lord, 'Thou art my Son, this day have I begotten thee' (Acts 13:33). Still, I say, having respect to the first day of the week; for that, and no other, is the day here intended by the apostle. This day, saith God, is the day: 'And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give thee the sure mercies of David. Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption.' Wherefore the day in which God did this work, is greater than that in which he finished the work of creation; for his making of the creation saved it not from corruption, but now he hath done a work which corruption cannot touch, wherefore the day on which he did this, has this note from his own mouth, THIS day, as a day that doth transcend.

And, as I said, this day is the first of the week; for it was on that day that God begat his beloved Son from the dead. This first day of the week therefore, on it God found that pleasure which he found not in the seventh day from the world's creation, for that in it his Son did live again to him.

Now shall not Christians, when they do read that God saith, 'This day,' and that too with reference to a work done on it by him, so full of delight to him, and so full of life and heaven to them, set also a remark upon it, saying, This was the day of God's pleasure, for that his Son did rise thereon, and shall it not be the day of my delight in him!

This is the day on which his Son was both begotten and born, and became the first fruits to God of them that sleep; yea, and in which also he was made by him the chief, and head of the corner; and shall not we rejoice in it? (Acts 13:33; Heb 1:5; Col 1:18; Rev 1:5).

Shall kings, and princes, and great men set a remark upon the day of their birth and coronation, and expect that both subjects and servants should do them high honour on that day, and shall the day in which Christ was both begotten and born, be a day contemned by Christians! And his name not be but of a common regard on that day?

I say again, shall God, as with his finger, point, and that in the face of the world, at this day, saying, 'Thou art my Son, this day,' &c., and shall not Christians fear, and awake from their employments, to worship the Lord on this day!

If God remembers it, well may I! If God says, and that with all gladness of heart, 'Thou art my Son, this day have I begotten thee!' may not! ought not I also to set this day apart to sing the songs of my redemption in?

THIS day my redemption was finished.

This day my dear Jesus revived.

This day he was declared to be the Son of God with power.

Yea this is the day in which the Lord Jesus finished a greater work than ever yet was done in the world; yea, a work in which the Father himself was more delighted than he was in making of heaven and earth. And shall darkness and the shadow of death stain this day! Or shall a cloud dwell on this day! Shall God regard this day from above! And shall not his light shine upon this day! What shall be done to them that curse this day, and would not that the stars should give their light thereon. This day! After this day was come, God never, that we read of, made mention with delight, of the old seventh day sabbath more.

Sixth, Nor is that altogether to be slighted, when he saith, 'When he bringeth in the first-begotten into the world, Let all the angels of God worship him.' To wit, at that very time and day (Heb 1:6).

I know not what our expositors say of this text, but to me it seems to be meant of his resurrection from the dead; both because the apostle is speaking of that (v 5), and closes that argument with this text, 'Thou art my Son, this day have I begotten thee? and again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him.'

So then, for God's bringing of his first-begotten now into the world, was by his raising him again from the dead after they by crucifying of him had turned him out of the same.

Thus then God brought him into the world, never by them to be hurried out of it again. For Christ being now raised from the dead, dies no more; death hath no more dominion over him.

Now, saith the text, when he bringeth him thus into the world, he requireth that worship be done unto HIM. When? That very day, and that by all the angels of God. And if by all, then ministers are not excluded; and if not ministers, then not churches; for what is said to the angels, is said to the church itself (Rev 2:1-7,8,11,12,17,18,29, 3:1,6,7,13,14,22).

So then, if the question be asked, when they must worship him: the answer is, when he brought him into the world, which was on the first day of the week; for then he bringeth him again from the dead, and gave the whole world and the government thereof into his holy hand. This text therefore is of weight as to what we have now under consideration, to wit, that the first day of the week, the day in which God brought his first-begotten into the world, should be the day of worshipping him by all the angels of God.

Seventh, Hence this day is called 'the Lord's day,' as John saith, 'I was in the Spirit on the Lord's day,' the day in which Jesus rose from the dead (Rev 1:10).

'The Lord's day.' Every day, say some, is the Lord's day. Indeed this for discourse sake may be granted; but strictly, no day can so properly be called the Lord's day, as this first day of the week; for that no day of the week or of the year has those badges of the Lord's glory upon it, nor such divine grace put upon it as has the first day of the week.

This we have already made appear in part, and shall make appear much more before we have done therewith.

There is nothing, as I know of, that bears this title but the Lord's supper, and this day (1 Cor 11:20; Rev 1:10). And since Christians count it an abuse to allegorize the first, let them also be ashamed to fantasticalize the last. The Lord's day is doubtless the day in which he rose from the dead. To be sure it is not the old seventh day; for from the day that he arose, to the end of the Bible, we find not that he did hang so much as one twist of glory upon that; but this day is beautified with glory upon glory, and that both by the Father and the Son; by the prophets and those that were raised from the dead thereon; therefore this day must be more than the rest.

But we are as yet but upon divine intimations, drawn from such texts which, if candidly considered, do very much smile upon this great truth; namely, that the first day of the week is to be accounted the Christian sabbath, or holy day for divine worship in the churches of the saints. And SECOND, Now I come to the texts that are more express.

Then First, This was the day in the which he did use to shew himself to his people, and to congregate with them after he rose from the dead. On the first first-day, even on the day on which he rose from the dead, he visited his people, both when together and apart, over, and over, and over, as both Luke and John do testify (Luke 24; John 20). And preached such sermons of his resurrection, and gave unto them; yea, and gave them such demonstration of the truth of all, as was never given them from the foundation of the world. Shewing, he shewed them his risen body; opening, he opened their understandings; and dissipating, he so scattered their unbelief on THIS day, as he never had done before. And this continued one way or another even from before day until the evening.

Second, On the next first day following the church was within again; that is, congregated to wait upon their Lord. And John so relates the matter, as to give us to understand that they were not so assembled together again till then. 'After eight days,' saith he, 'again his disciples were within,' clearly concluding, that they were not so on the days that were between, no not on the old seventh day.

Now why should the Holy Ghost thus precisely speak of their assembling together upon the first day, if not to confirm us in this, that the Lord had chosen that day for the new sabbath of his church? Surely the Apostles knew what they did in their meeting together upon that day; yea, and the Lord Jesus also; for that he used so to visit them when so assembled, made his practice a law unto them. For practice is enough for us New Testament saints, especially when the Lord Jesus himself is in the head of that practice, and that after he rose from the dead.

Perhaps some may stumble at the word 'after,' after eight days; but the meaning is, at the conclusion of the eighth day, or when they had spent in a manner the whole of their sabbath in waiting upon their Lord, then in comes their Lord, and finisheth that their day's service to him with confirming of Thomas' faith, and by letting drop other most heavenly treasure among them. Christ said, he must lie three days and three nights in the heart of the earth, yet it is evident, that he rose the third day (1 Cor 15:4).

We must take then a part for the whole, and conclude, that from the time that the Lord Jesus rose from the dead, to the time that he shewed his hands and his side to Thomas, eight days were almost expired; that is, he had sanctified unto them two first days, and had accepted that service they had performed to him therein, as he testified by giving of them so blessed a farewell at the conclusion of both those days.

Hence now we conclude, that this was the custom of the church at this day, to wit, upon the first day of the week to meet together, and to wait upon their Lord therein. For the Holy Ghost counts it needless to make a continued repetition of things; it is enough therefore if we have now and then mention made thereof.

Obj. But Christ shewed himself alive to them at other times also, as in John 21 &c.

Ans. The names of all those days in which he so did are obliterated and blotted out, that they might not be idolized; for Christ did not set them apart for worship, but this day, the first day of the week, by its name is kept alive in the church, the Holy Ghost surely signifying thus much, that how hidden soever other days were, Christ would have his day, the first day had in everlasting remembrance among saints.

Churches also meet together now on the week days, and have the presence of Christ with them too in their employments; but that takes not off from them the sanction of the first day of the week, no more than it would take away the sanction of the old seventh day, had it still continued holy to them: wherefore this is no let or objection to hinder our sanctifying of the first day of the week to our God. But,

Third, Add to this, that upon Pentecost, which was the first day of the week, mention is made of their being together again: for Pentecost was always the morrow after the sabbath, the old seventh day sabbath. Upon this day, I say, the Holy Ghost saith, they were again 'with one accord together in one place.'

But oh! the glory that then attended them, by the presence of the Holy Ghost among them: never was such a thing done as was done on that first day until then. We will read the text, 'And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost' (Acts 2:1-4).

Here is a first day glorified! Here's a countenance given to the day of their Christian assembling. But we will note a few things upon it.

1. The church was now, as on other first days, all with one accord in one place. We read not that they came together by virtue of any precedent revelation, nor by accident, but contrariwise by agreement, they were together 'with one accord,' or by appointment, in pursuance of their duty, setting apart that day, as they had done the first days afore, to the holy service of their blessed Lord and Saviour Jesus Christ.

2. We read that this meeting of theirs was not begun on the old sabbaths, but when Pentecost was fully come: the Holy Ghost intimating, that they had left now, and began to leave, the seventh day sabbath to the unbelieving Jews.

3. Nor did the Holy Ghost come down upon them till every moment of the old sabbath was past, Pentecost, as was said, was FULLY come first. 'And when the day of Pentecost was fully come, they were all with one accord in one place.' And then, &c.

And why was not this done on the seventh day sabbath? But, possibly, to shew, that the ministration of death and condemnation was not that, by or through which Christ the Lord would communicate so good a gift unto his churches (Gal 3:1-5).

This gift must be referred to the Lord's day, the first day of the week, to fulfil the scripture, and to sanctify yet farther this holy day unto the use of all New Testament churches of the saints. For since on the first day of the week our Lord did rise from the dead, and by his special presence, I mean his personal, did accompany his church therein, and so preach as he did, his holy truths unto them, it was most meet that they on the same day also should receive the first fruits of their eternal life most gloriously.

And, I say again, since from the resurrection of Christ to this day, the church then did receive upon the first day, but as we read, upon no other, such glorious things as we have mentioned, it is enough to beget in the hearts of them that love the Son of God, a high esteem of the first day of the week. But how much more, when there shall be joined to these, proof that it was the custom of the first gospel church, the church of Christ at Jerusalem, after our Lord was risen, to assemble together to wait upon God on the first day of the week with their Lord as leader.

To say little more to this head, but only to repeat what is written of this day of old, to wit, that it should be proclaimed the selfsame day, to wit, the morrow after the sabbath, which is the first day of the week, 'that it may be an holy convocation unto you; ye shall do no servile work therein: it shall be a statute for ever in all your dwellings' (Lev 23:21).

This ceremony was about the sheaf that was to be waved, and bread of first fruits, which was a type of Christ; for he is unto God 'the first fruits of them that slept' (1 Cor 15:20).

This sheaf, or bread, must not be waved on the old seventh day, but on the morrow after, which is the first day of the week, the day in which Christ rose from the dead, and waved himself as the first fruits of the elect unto God. Now from this day they were to count seven sabbaths complete, and on the morrow after the seventh sabbath, which was the first day of the week again; and this Pentecost upon which we now are, then they were to have a new meat offering, with meat offerings and drink offerings, &c.

And on the selfsame day they were to proclaim that that first day should be a holy convocation unto them. The which the apostles did, and grounded that their proclamation so on the resurrection of Jesus Christ, not on ceremonies, that at the same day they brought three thousand souls to God (Acts 2:41).

Now what another signal [applause] was here put upon the first day of the week! The day in which our Lord rose from the dead, assembled with his disciples, poured out so abundantly of the Spirit, and gathered even by the first draught that his fishermen made by the gospel, such a number of souls to God.

Thus then they proclaimed, and thus they gathered sinners on the first first-day that they preached; for though they had assembled together over and over with their Lord before therein, yet they began not jointly to preach until this first day Pentecost.

Now, after this the apostles to the churches did never make mention of a seventh day sabbath. For as the wave sheaf and the bread of first fruits were a figure of the Lord Jesus, and the waving, of his life from the dead: so that morrow after the sabbath on which the Jews waved their sheaf, was a figure of that on which our Lord did rise; consequently, when their morrow after the sabbath ceased, our morrow after that began, and so has continued a blessed morrow after their sabbath, as a holy sabbath to Christians from that time ever since.

Fourth, We come yet more close to the custom of churches; I mean, to the custom of the churches of the Gentiles; for as yet we have spoken but of the practice of the church of God which was at Jerusalem; only we will add, that the customs that were laudable and binding with the church at Jerusalem, were with reverence to be imitated by the churches of the Gentiles; for there was but one law of Christ for them both to worship by.

Now then, to come to the point, to wit, that it was the custom of the churches of the Gentiles, on the first day of the week, but upon no other that we read of, to come together to perform divine worship to their Lord.

Hence it is said 'And upon the first day of the week, when the disciples came together to break bread,' &c. (Acts 20:7). This is a text, that as to matter of fact cannot be contradicted by any, for the text saith plainly they did so, the disciples then came together to break bread, the disciples among the Gentiles, did so.

Thus you see that the solemnizing of a first day to holy uses was not limited to, though first preached by the church that was at Jerusalem. The church at Jerusalem was the mother church, and not that at Rome, as some falsely imagine; for from this church went out the law and the holy word of God to the Gentiles. Wherefore it must be supposed that this meeting of the Gentiles on the first day of the week to break bread, came to them by holy tradition from the church at Jerusalem, since they were the first that kept the first day as holy unto the Lord their God.

And indeed, they had the best advantage to do it; for they had their Lord in the head of them to back them to it by his presence and preaching thereon.

But we will a little comment upon the text. 'Upon the first day of the week.' Thus you see the day is nominated, and so is kept alive among the churches. For in that the day is nominated on which this religious exercise was performed, it is to be supposed that the Holy Ghost would have it live, and be taken notice of by the churches that succeed.

It also may be nominated to shew, that both the church at Jerusalem, and those of the Gentiles did harmonize in their sabbath, jointly concluding to solemnize worship on a [the same] day. And then again to shew, that they all had left the old sabbath to the unbelievers, and jointly chose to sanctify the day of the rising of their Lord, to this work.

They 'came together to break bread,' to partake of the super of the Lord. And what day so fit as the Lord's day for this? This was to be the work of that day, to wit, to solemnize that ordinance among themselves, adjoining other solemn worship thereto, to fill up the day, as the following part of the verse shews. This day therefore was designed for this work, the whole day, for the text declares it. The first day of the week was set by them apart for this work.

'Upon THE first day'; not upon A first day, or upon one first day, or upon such a first day; for had he said so, we had had from thence not so strong an argument for our purpose: but when he saith, 'upon the first day of the week' they did it, he insinuates, that it was their custom. [It was] also upon one of these, Paul being among them, preached unto them, ready to depart on the morrow. Upon the first day: what, or which first day of this, or that, of the third or fourth week of the month? No, but upon the first day, every first day; for so the text admits us to judge.

'Upon the first day of the week, WHEN the disciples came together,' supposes a custom when, or as they were wont to come together to perform such service among themselves to God: then Paul preached unto them, &c.

It is a text also that supposes an agreement among themselves as to this thing. They came together then to break bread; they had appointed to do it then, for that then was the day of their Lord's resurrection, and that in which he himself congregated after he revived, with the first gospel church, the church at Jerusalem.

Thus you see, that breaking of bread, was the work, the work that by general consent was agreed to be by the churches of the Gentiles performed upon the first day of the week. I say, by the churches; for I doubt not but that the practice here, was also the practice of the rest of the Gentile churches, even as it had been before the practice of the church at Jerusalem.

For this practice now did become universal, and so this text implies; for he speaks here universally of the practice of all disciples as such, though he limits Paul preaching to that church with whom he at present personally was. Upon the first day of the week, 'when the disciples came together to break bread,' Paul being at that time at Troas preached to them on that day.

Thus then you see how the Gentile churches did use to break bread, not on the old sabbath, but on the first day of the week. And, I say, they had it from the church at Jerusalem; where the apostles were first seated, and beheld the way of their Lord with their eyes.

Now, I say, since we have so ample an example, not only of the church at Jerusalem, but also of the churches of the Gentiles, for the keeping of the first day to the Lord, and that as countenanced by Christ and his apostles, we should not be afraid to tread in their steps, for their practice is the same with law and commandment. But,

Fifth, We will add to this another text. 'Now [saith Paul] concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come' (1 Cor 16:1,2).

This text some have greatly sought to evade, counting the duty here, on this day to be done, a duty too inferior for the sanction of an old seventh day sabbath; when yet to show mercy to an ass on the old sabbath, was a work which our Lord no ways condemns (Luke 13:15, 14:5).

But to pursue our design, we have a duty enjoined, and that of no inferior sort. If charity be indeed as it is, the very bond of perfectness: and if without it all our doings, yea and sufferings too, are not worthy so much as a rush (1 Cor 13; Col 3:14). we have here a duty, I say, that a seventh day sabbath, when in force, was not too big for it to be performed in.

The work now to be done, was, as you see, to bestow their charity upon the poor; yea, to provide for time to come. And I say, it must be collected upon the first day of the week. Upon THE first day; not A first day, as signifying one or two, but upon THE first day, even every first day; for so your ancient Bibles have it; also our later must be so understood, or else Paul had left them to whom he did write, utterly at a loss. For if he intended not every first day, and yet did not specify a particular one, it could hardly even have been understood which first day he meant. But we need not stand upon this. This work was a work for A first-day, for EVERY first day of the week.

Note again that we have this duty here commanded and enforced by an apostolical order: 'I have given order,' saith Paul, for this; and his orders, as he saith in another place, 'are the commandments of the Lord.' You have it in the same epistle (chap. 14:37).

Whence it follows, that there was given even by the apostles themselves, a holy respect to the first day of the week above all the days of the week; yea, or of the year besides.

Further, I find also by this text, that this order is universal. I have, saith he, given this order not only to you, but to the churches of Galatia. Consequently to all other that were concerned in this collection (2 Cor 8, 9, &c.).

Now this, whatever others may think, puts yet more glory upon the first day of the week. For in that all the churches are commanded, as to make their collections, so to make them on this day: what is it, but that this day, by reason of the sanction that Christ put upon it, was of virtue to sanctify the offering through and by Christ Jesus, as the altar and temple afore did sanctify the gift and gold that was, and was offered on them. The proverb is, 'The better day, the better deed.' And I believe, that things done on the Lord's day, are better done, than on other days of the week, in his worship.

Obj. But yet, say some, here are no orders to keep this first day holy to the Lord.

Ans. 1. That is supplied; for that by this very text this day is appointed, above all the days of the week, to do this holy duty in.

2.. You must understand that this order is but additional, and now enjoined to fill up that which was begun as to holy exercise of religious worship by the churches long before.

3. The universality of the duty being enjoined to this day, supposes that this day was universally kept by the churches as holy already.

4. And let him that scrupleth this, shew me, if he can, that God by the mouth of his apostles did ever command that all the churches should be confined to this or that duty on such a day, and yet put no sanction upon that day; or that he has commanded that this work should be done on the first day of the week, and yet has reserved other church ordinances as a public solemnization of worship to him, to be done of another day, as of a day more fit, more holy.

5. If charity, if a general collection for the saints in the churches is commanded on this day, and on no other day but this day; for church collection is commanded on no other, there must be a reason for it: and if that reason had not respect to the sanction of the day, I known to why the duty should be so strictly confined to it.

6. But for the apostle now to give with this a particular command to the churches to sanctify that day as holy unto the Lord, had been utterly superfluous; for that they already, and that by the countenance of their Lord, and his church at Jerusalem, had done.

Before now, I say, it was become a custom, as by what hath been said already is manifest: wherefore what need that their so solemn a practice be imposed again upon the brethren? An intimation now of a continued respect thereto, by the very naming of the day, is enough to keep the sanctity thereof on foot in the churches. How much more then, when the Lord is still adding holy duty to holy duty, to be performed upon that day. So then, in that the apostle writes to the churches to do this holy duty on the first day of the week, he puts them in mind of the sanction of the day, and insinuates, that he would still have them have a due respect thereto.

Quest. But is there yet another reason why this holy duty should, in special as it is, be commanded to be performed on the first day of the week?

Ans. 1. Yes: for that now the churches were come together in their respective places, the better to agree about collections, and to gather them. You know church worship is a duty, so long as we are in the world, and so long also is this of making collections for the saints. And for as much as the apostle speaks here, as I have hinted afore, of a church collection, when is it more fit to be done, than when the church is come together upon the first day of the week to worship God?

2. This part of worship is most comely to be done upon the first day of the week, and that at the close of that day's work. For thereby the church shows, not only her thankfulness to God for a sabbath day's mercy, but also returneth him, by giving to the poor, that sacrifice for their benefit that is most behoveful to make manifest their professed subjection to Christ (Prov 19:17; 2 Cor 9:12-15). It is therefore necessary, that this work be done on the first day of the week, for a comely close of the worship that we perform to the Lord our God on that day.

3. On the first day of the week, when the church is performing of holy worship unto God, then that of collection for the saints is most meet to be performed; because then, in all likelihood, our hearts will be most warm with the divine presence; consequently most open and free to contribute to the necessity of the saints. You know, that a man when his heart is open, is taken with some excellent thing; then, if at all, it is most free to do something for the promoting thereof.

Why, waiting upon God in the way of his appointments, opens, and makes free, the heart to the poor: and because the first day of the week was it in which now such solemn service to him was done, therefore also the apostle commanded, that upon the same day also, as on a day most fit, this duty of collecting for the poor should be done. 'For God loveth a cheerful giver' (2 Cor 9:6,7).

Wherefore the apostle by this, takes the churches as it were at the advantage, and as we say, [strikes] while the iron is hot, to the intent he might, what in him lay, make their collections, not sparing nor of a grudging mind, but to flow from cheerfulness. And the first day of the week, though its institution be set aside, doth most naturally tend to this; because it is the day, the only day, on which we received such blessings from God (Acts 3:26).

This is the day on which, at first, it rained manna all day long from heaven upon the new testament church, and so continues to do this day.

Oh! the resurrection of Christ, which was on this day, and the riches that we receive thereby. Though it should be, and is, I hope thought on every day; yet when the first of the week is fully come! Then to-day! This day! This is the day to be warmed; this day he was begotten from the dead.

The thought of this, will do much with an honest mind: this is the day, I say, that the first saints did find, and that after saints do find the blessings of God come down upon them; and therefore this is the day here commanded to be set apart for holy duties.

And although what I have said may be but little set by of some, yet, for a closing word as to this, I do think, could but half so much be produced from the day Christ rose from the dead quite down [to the end of revelation], for the sanction of a seventh day sabbath in the churches of the Gentiles, it would much sway with me. But the truth is, neither doth the apostle Paul, nor any of his fellows, so much as once speak one word to the churches that shows the least regard, as to conscience to God, of a seventh day sabbath more. No, the first day, the first day, the first day, is now all the cry in the churches by the apostles, for the performing church worship in to God. Christ began it on THAT day: then the Holy Ghost seconded it on that day: then the churches practised it on that day. And to conclude; the apostle by the command now under consideration, continues the sanction of that day to the churches to the end of the world.

But as to the old seventh day sabbath, as hath been said afore in this treatise, Paul, who is the apostle of the Gentiles, has so taken away that whole ministration in the bowels of which it is; yea, and has so stript it of its old testament grandeur, both by terms and arguments, that it is strange to me it should by any be still kept up in the churches; specially, since the same apostle, and that at the same time, has put a better ministration in its place (2 Cor 3).

But when the consciences of good men are captivated with an error, none can stop them from a prosecution thereof, as if were itself of the best of truths.

Obj. But Paul preached frequently on the old sabbath, and that after the resurrection of Christ.

Ans. To the unbelieving Jews and their proselytes, I grant he did. But we read not that he did it to any new testament church on that day: nor did he celebrate the instituted worship of Christ in the churches on that day. For Paul, who had before cast out the ministration of death, as that which had no glory, would not now take thereof any part for new testament instituted worship; for he knew that that would veil the heart, and blind the mind from that, which yet instituted worship was ordained to discover.

He preached then on the seventh day sabbath, of a divine and crafty love to the salvation of the unbelieving Jews.

I say, he preached now on that day to them and their proselytes, because that day was theirs by their estimation. He did it, I say, of great love to their souls, that if possible, he might save some of them.

Wherefore, if you observe, you shall still find, that where it is said that he preached on that day, it was to that people, not to the churches of Christ. See Acts 9:20, 13:14-16, 16:13, 17:1-3, 18:4.

Thus, though he had put away the sanction of that day as to himself, and had left the Christians that were weak to their liberty as to conscience to it, yet he takes occasion upon it to preach to the Jews that still were wedded to it, the faith, that they might be saved by grace.

Paul did also many other things that were Jewish and ceremonial, for which he had, as then, no conscience at all, as to any sanction that he believed was in them.

As his circumcising of Timothy (Acts 16:1-3).

His shaving of his head (Acts 18:18).

His submitting to Jewish purifications (Acts 21:24-26).

His acknowledging of himself a Pharisee (chap. 23:6).

His implicitly owning of Ananias for high priest after Christ was risen from the dead (Acts 23:1-5).

He tells us also that, 'unto the Jews he became as a Jew' that he might save the Jew. And 'without law,' to them that were without law, that also he might gain them. Yea, he became, as he saith, 'all things to all men,' that he might gain the more, as it is 1 Corinthians 9:19-23.

But these things, as I said, he did not of conscience to the things; for he knew that their sanction was gone. Nor would he suffer them to be imposed upon the churches directly or indirectly; no, not by Peter himself (Gal 2:11).

Were I in Turkey with a church of Jesus Christ, I would keep the first day of the week to God, and for the edification of his people: and would also preach the word to the infidels on their sabbath day, which is our Friday; and be glad too, if I might have such opportunity to try to persuade them to a love of their own salvation.

Obj. But if the seventh day sabbath is, as you say, to be laid aside by the churches of the Gentiles, why doth Christ say to his, 'Pray ye that your flight be not in the winter, neither on the sabbath day?' For, say some, by this saying it appears, that the old seventh day sabbath, as you have called it, will as to the sanction of it, abide in force after Christ is ascended into heaven.

Ans. I say first, these words were spoken to the Jewish Christians, not to the Gentile churches. And the reason of this first hint, you will see clearer afterwards.

The Jews had several sabbaths; as, their seventh day sabbath, their monthly sabbaths, their sabbath of years, and their jubilee (Lev 25).

Now if he means their ordinary sabbaths, or that called the seventh day sabbath, why doth he join the winter thereto? for in that he joineth the winter with that sabbath that he exhorteth them to pray their flight might not be in, it should seem that he meaneth rather their sabbath of years, or their jubilee, which did better answer one to another than one day and a winter could.

And I say again, that Christ should suppose that their flight should, or might last some considerable part of a winter, and yet that then they should have their rest on those seventh day sabbaths, is a little beside my reason, if it be considered again, that the Gentiles before whom they were then to fly, were enemies to their sabbath, and consequently would take opportunity at their sabbaths to afflict them so much the more. Wherefore, I would that they who plead for a continuation of the seventh day sabbath from this text, would both better consider it, and the incoherence that seems to be betwixt such a sabbath and a winter.

But again, were it granted that it is the seventh day sabbath that Christ here intendeth; yet, since as we have proved, the sanction before this was taken away; I mean before this flight should be, he did not press them to pray thus because by any law of heaven they should then be commanded to keep it holy; but because some would, through their weakness, have conscience of it till then. And such would, if their flight should happen thereon, be as much grieved and perplexed, as if it yet stood obligatory to them by a law.

This seems to have some truth in it, because among the Jews that believed, there continued a long time many that were wedded yet to the law, to the ceremonial part thereof, and were not so clearly evangelized as the churches of the Gentiles were. 'Thou seest brother,' said James to Paul, 'how many thousands of Jews there are which believe; and they are all zealous of the law' (Acts 21:20, 15:5).

Of these, and such weak unbelieving Jews, perhaps Christ speaks, when he gives this exhortation to them to pray thus; whose consciences he knew would be weak, and being so, would bind when they were entangled with an error, as fast as if it bound by a law indeed.

Again, though the seventh day sabbath and ceremonies lost their sanction at the resurrection of Christ, yet they retained some kind of being in the church of the Jews, until the desolation spoken of by Daniel should be.

Hence it is said, that then the oblation and sacrifices shall cease (Dan 9:27). And hence it is, that Jerusalem and the temple are still called the holy place, even until this flight should be (Matt 24:15).

Now if Jerusalem and the temple are still called holy, even after the body and substance, of which they were shadows, were come; then no marvel though some to that day that believed were entangled therewith, &c. For it may very well be supposed that all conscience of them would not be quite taken away, until all reason for that conscience should be taken away also. But when Jerusalem, and the temple, and the Jews' worship, by the Gentiles was quite extinct by ruins, then in reason that conscience did cease. And it seems by some texts, that all conscience to them was not taken away till then.

Quest. But what kind of being had the seventh day sabbath, and other Jewish rites and ceremonies, that by Christ's resurrection were taken away?

Ans. These things had a virtual and a nominal being. As to their virtual being, that died that day Christ did rise from the dead, they being crucified with him on the cross (Col 2).

But now, when the virtual being was gone, they still with the weak retained their name, among many of the Jews that believed, until the abomination that maketh desolate stood in the holy place: for in Paul's time they were, as to that, but ready to vanish away.

Now, I say, they still retaining their nominal grandeur, though not by virtue of a law, they could not, till time and dispensation came, be swept out of the way. We will make what hath been said, as to this, out by a familiar similitude.

There is a lord or great man dies; now being dead, he has lost his virtual life. He has now no relation to a wife, to children, virtually; yet his name still abides, and that in that family, to which otherwise he is dead. Wherefore they embalm him, and also keep him above ground for many days. Yea, he is still reverenced by those of the family, and that in several respects. Nor doth any thing but time and dispensation wear this name away.

Thus then the Old Testament signs and shadows went off the stage in the church of Christ among the Jews. They lost their virtue and signification when Christ nailed them to his cross (Col 2). But as to their name, and the grandeur that attended that, it continued with many that were weak, and vanished not, but when the abomination that made them desolate came.

The sum then and conclusion of the matter is this; the seventh day sabbath lost its glory when that ministration in which it was, lost its: But yet the name thereof might abide a long time with the Jewish legal Christians, and so might become obligatory still, though not by the law, to their conscience, even as circumcision and other ceremonies did: and to them it would be as grievous to fly on that day, as if by law it was still in force.

For, I say, to a weak conscience, that law which has lost its life, may yet through their ignorance, be as binding as if it stood still upon the authority of God.

Things then become obligatory these two ways. (1.) By an institution of God. (2.) By the over-ruling power of a man's misinformed conscience. And although by virtue of an institution divine worship is acceptable to God by Christ, yet conscience will make that a man shall have but little ease if such rules and dictates as it imposes be not observed by him.

This is my answer, upon a supposition that the seventh day sabbath is in this text intended: and the answer, I think, stands firm and good.

Also, there remains, notwithstanding this objection, no divine sanction in or upon the old seventh day sabbath.

Some indeed will urge, that Christ here meant the first day of the week, which here he puts under the term of sabbath. But this is foreign to me, so I waive it till I receive more satisfaction in the thing.

Quest. But if indeed the first day of the week be the new christian sabbath, why is there no more spoken of its institution in the testament of Christ?

Ans. No more! What need is there of more than enough! Yea, there is a great deal found in the testament of the Lord Jesus to prove its authority divine.

(1.) For we have shewed from sundry scriptures, that from the very day our Lord did rise from the dead, the church at Jerusalem, in which the twelve apostles were, did meet together on that day, and had the Lord himself for their preacher, while they were auditors; and thus the day began.

(2.) We have shewed that the Holy Ghost, the third person in the Trinity, did second this of Christ, in coming down from heaven upon this day to manage the apostles in their preaching; and in that very day so managed them in that work, that by his help they then did bring three thousand souls to God.

(3.) We have shewed also, that after this the gentile churches did solemnize this day for holy worship, and that they had from Paul both countenance and order so to do.

And now I will add, that more need not be spoken: for the practice of the first church, with their Lord in the head of them to manage them in that practice, is as good as many commands. What then shall we say, when we see a first practice turned into holy custom?

I say, moreover, that though a seventh day sabbath is not natural to man as man, yet our christian holy day is natural to us as saints, if our consciences are not clogged before with some old fables, or Jewish customs.

But if an old religion shall get footing and rooting in us, though the grounds thereof be vanished away, yet the man concerned will be hard put to it, should he be saved, to get clear of his clouds, and devote himself to that service of God which is of his own prescribing.

Luther himself, though he saw many things were without ground which he had received for truth, had yet work hard enough, as himself intimates, to get his conscience clear from all those roots and strings of inbred error.

But, I say, to an untainted and well bred Christian, we have good measure, shaken together, and running over, for our christian Lord's day. And I say again, that the first day of the week, and the spirit of such a Christian, suit one another as nature suiteth nature; for there is as it were a natural instinct in Christians, as such, when they understand what in a first day was brought forth, to fall in therewith to keep it holy to their Lord.

1. The first day of the week! Why it was the day of our life. 'After two days he will revive us,' and in the third day 'we shall live in his sight.' 'After two days' there is the Jews' preparation, and seventh day sabbath, quite passed over; and in the third day, that is the first day of the week, which is the day our Lord did rise from the dead, we began to live by him in the sight of God (Hosea 6:2; John 20:1; 1 Cor 15:4).

2. The first day of the week! That is the day in which, as I hinted before, our Lord was wont to preach to his disciples after he rose form the dead; in which also he did use to shew them his hands and his feet (Luke 24:38,39; John 20:25). To the end they might be confirmed in the truth of his victory over death and the grave for them. The day in which he made himself known to them in breaking bread. The day in which he so plentifully poured out the Holy Ghost upon them. The day in which the church, both at Jerusalem and those of the Gentiles, did use to perform to God divine worship: all which has before been sufficiently proved. And shall we not imitate our Lord, nor the church that was immediately acted by him in this, and the churches their fellows? Shall, I say, the Lord Jesus do all this in his church, and they together with him! Shall the churches of the Gentiles also fall in with their Lord and with their mother at Jerusalem herein! And again, shall all this be so punctually committed to sacred story, with the day in which these things were done, under denomination, over and over, saying, These things were done on the first day, on the first day, on the first day of the week, while all other days are, as to name, buried in everlasting oblivion! And shall we not take that notice thereof as to follow the Lord Jesus and the churches herein? Oh stupidity!

3. This day of the week! They that make but observation of what the Lord did of old, to as many sinners, and with his churches on this day, must needs conclude, that in this day the treasures of heaven were broken up, and the richest things therein communicated to his church. Shall the children of this world be, as to this also, wiser in their generations than the children of light, and former saints, upon whose shoulders we pretend to stand, go beyond us here also.

Jacob could by observation gather that the place where he lay down to sleep was no other but the house of God, and the very gate of heaven (Gen 28:17).

Laban could gather by observation, that the Lord blessed him for Jacob's sake (Gen 30:27).

David could gather by what he met with upon Mount Moriah, that that was the place where God would have the temple builded, therefore he sacrificed there (1 Chron 21:26-28, 22:1,2; 2 Chron 3:1).

Ruth was to mark the place where Boaz lay down to sleep, and shall not Christians also mark the day in which our Lord rose from the dead (Ruth 3:4).

I say, shall we not mark it, when so many memorable things were done on it, for, and to and in the churches of God! Let saints be ashamed to think that such a day should be looked over, or counted common, when tempted to it by Satan, when [it was] kept to religious service of old, and when beautified with so many divine characters of sanctity as we have proved, by Christ, his church, the Holy Ghost, and the command of apostolical authority it was.

But why, I say, is this day, on which our Lord rose from the dead, nominated as it is? why was it not sufficient to say 'he rose again,' or, he rose again the third day? without a specification of the very name of the day. For, as was said afore, Christ appeared to his disciples, after his resurrection, on other days also, yea, and thereon did miracles to. Why then did not these days live? Why was their name, for all that, blotted out, and this day only kept alive in the churches?

The day on which Christ was born of a virgin; the day of his circumcision, the day of his baptism, and of his transfiguration, are not by their names committed by the Holy Ghost to holy writ to be kept alive in the world, nor yet such days in which he did many great and wonderful things. But THIS day, this day is still nominated; the first day of the week is the day. I say, why are things thus left with us? But because we, as saints of old, should gather, and separate, what is of divine authority from the rest. For in that this day is so often nominated while all other days lie dead in their graves, it is as much as if God should say, Remember the first day of the week to keep it holy to the Lord your God.

And set this aside, and I know not what reason can be rendered, or what prophecy should be fulfilled by the bare naming of the day.

When God, of old, did sanctify for the use of his church a day, as he did many, he always called them either by the name of the day of the month, or of the week, or by some other signal by which they might be certainly known, why should it not then be concluded, that for this very reason the first day of the week is thus often nominated by the Holy Ghost in the testament of Christ?

Moreover, he that takes away the first day, as to this service, leaves us now no day, as sanctified of God, for his solemn worship to be by his churches performed in. As for the seventh day sabbath, that, as we have seen, is gone to its grave with the signs and shadows of the Old Testament. Yea, and has such a dash left upon it by apostolical authority, that it is enough to make a Christian fly from it for ever (2 Cor 3).

Now, I say, since that is removed by God: if we should suffer the first day also to be taken away by man, what day that has a divine stamp upon it, would be left for us to worship God in?

Alas! the first day of the week is the Christian's market day, that which they so solemnly trade in for sole provision for all the week following. This is the day that they gather manna in. To be sure the seventh day sabbath is not that. For of old the people of God could never find manna on that day. 'On the seventh day [said Moses] which is the sabbath, in it there shall be none' (Exo 16:26).

Any day of the week manna could be found, but on that day it was not to be found upon the face of the ground. But now our first day is the manna day; the only day that the churches of the New Testament, even of old, did gather manna in. But more of this anon.

Nor will it out of my mind but that it is a very high piece of ingratitude, and of uncomely behaviour, to deny the Son of God his day, the Lord's day, the day that he has made. And as we have shewed already, this first day of the week is it; yea, and a great piece of unmannerliness is it too, for any, notwithstanding the old seventh day is so degraded as it is, to attempt to impose it on the Son of God. To impose a day upon him which yet Paul denies to be a branch of the ministration of the Spirit, and of righteousness. Yea, to impose a part of that ministration which he says plainly 'which was done away,' for that a better ministration stript it of its glory, is a high attempt indeed (2 Cor 3).

Yet again, the apostle smites the teachers of the law upon the mouth, saying, 'understanding neither what they say, nor whereof they affirm' (1 Tim 1:7).

The seventh day sabbath, was indeed God's rest from the works of creation; but yet the rest that he found in what the first day of the week did produce, for Christ was born from the dead on it, more pleased him than did all the seventh days that ever the world brought forth: wherefore, as I said before, it cannot be but that the well-bred Christian must set apart this day for solemn worship to God, and to sanctify his name therein.

Must the church of old be bound to remember that night in which they did come out of Egypt! must Jephtha's daughter have four days for the virgins of Israel yearly to lament her hard case in! Yea, must two days be kept by the church of old, yearly, for their being delivered from Haman's fury! And must not one to the world's end be kept by the saints for the Son of God their Redeemer, for all he has delivered them from a worse than Pharaoh or Haman, even from the devil, and death, and sin, and hell! Oh stupidity! (Exo 12:24; Judg 11:39,40; Esth 9:26-32).

A day! say some, God forbid but he should have a day. But what day? Oh! The old day comprised within the bounds and bowels of the ministration of death.

And is this the love that thou hast to thy Redeemer, to keep that day to him for all the service that he hath done for thee, which has a natural tendency in it to draw thee off from the consideration of the works of thy redemption, to the creation of the world! Oh stupidity!

But why must he be imposed upon? Has he chosen that day? Did he finish his work thereon? Is there in all the New Testament of our Lord, from the day he rose from the dead, to the end of his holy book, one syllable that signifies in the least the tenth part of such a thing? where is the scripture that saith that this Lord of the sabbath commanded his church, from that time, to do any part of church service thereon? Where do we find the churches to gather together thereon?

But why the seventh day? What is it? Take but the shadow thereof away. Or what shadow now is left in it since its institution as to divine service is taken long since from it?

Is there any thing in the works that was done in that day, more than shadow, or that in the least tends otherwise to put us in mind of Christ; and he being come, what need have we of that shadow? And I say again, since that day was to be observed by a ceremonial method, and no way else, as we find; and since ceremonies have ceased, what way of divine appointment is there left to keep that old sabbath by Christians in?

If they say, ceremonies have ceased. By the same argument, so is the sanction of the day in which they were to be performed. I would gladly see the place, if it is to be found, where it is said, That day retains its sanction, which yet has lost that method of service which was of God appointed for the performance of worship to him thereon.

When Canaan worship fell, the sanction of Canaan fell. When temple worship, and altar worship, and the sacrifices of the Levitical priesthood fell, down also came the things themselves. Likewise so, when the service, or shadow and ceremonies of the seventh day sabbath fell, the seventh day sabbath fell likewise.

On the seventh day sabbath, as I told you, manna was not to be found. But why? For that that day was of Moses and of the ministration of death. But manna was not of him. Moses, saith Christ, 'gave you not that bread of heaven' (John 6:31,32). Moses, as was said, gave that sabbath in tables of stone, and God gave that manna from heaven. Christ, nor his Father, gives grace by the law; no not by that law in which is contained the old seventh day sabbath itself.

The law is not of faith, why then should grace be by Christians expected by observation of the law? The law, even the law written and engraven in stones, enjoins perfect obedience thereto on pain of the curse of God. Nor can that part of it now under consideration, according as is required, be fulfilled by any man, was the ceremony thereto belonging, allowed to be laid aside (Isa 58:13). Never man yet did keep it perfectly, except he whose name is Jesus Christ: in him therefore we have kept it, and by him are set free from that law, and brought under the ministration of the Spirit.

But why should we be bound to seek manna on that day, on which God says, none shall be found.

Perhaps it will be said, that the sanction of that day would not admit that manna should be gathered on it.

But that was not all, for on that day there was none to be found. And might I choose, I had rather sanctify that day to God on which I might gather this bread of God all day long, then set my mind at all upon that in which no such bread was to be had.

The Lord's day, as was said, is to the Christians the principal manna day.

On this day, even on it manna in the morning very early was gathered by the disciples of our Lord, as newly springing out of the ground. The true bread of God: the sheaf of first fruits, which is Christ from the dead, was ordained to be waved before the Lord on the morrow after the sabbath, the day on which our Lord ceased from his own work as God did from his (Lev 23).

Now therefore the disciples found their green ears of corn indeed! Now they read life, both in and out of the sepulchre in which the Lord was laid. Now they could not come together nor speak one to another, but either their Lord was with them, or they had heart enflaming tidings from him. Now cries one and says, The Lord is risen: And then another and says, He hath appeared to such and such.

Now comes tidings to the eleven that their women were early at the sepulchre, where they had a vision of angels that told them their Lord was risen: Then comes another and says, The Lord is risen indeed. Two also came from Emmaus and cried, We have seen the Lord: and by and by, while they yet were speaking, their Lord shows himself in the midst of them.

Now he calls to their mind some of their eminent passages of his life, and eats and drinks in their presence, and opens the scriptures to them: yea, and opens their understanding too, that their hearing might not be unprofitable to them; all which continued from early in the morning till late at night. Oh! what a manna day was this to the church. And more than all this you will find, if you read but the four evangelists upon this subject.

Thus began the day after the sabbath, and thus it has continued through all ages to this very day. Never did the seventh day sabbath yield manna to Christians. A new world was now begun with the poor church of God, for so said the Lord of the sabbath, 'Behold, I make all things new.' A new covenant, and why not then a new resting day to the church? Or why must the old sabbath be joined to this new ministration? let him that can, show a reason for it.

Christians, if I have not been so large upon things as some might expect; know, that my brevity on this subject is, from consideration that must needs not be spoken thereto, and because I may have occasion to write a second part.

Christians, beware of being entangled with old testament ministrations, lest by one you be brought into many inconveniencies.

I have observed, that though the Jewish rites have lost their sanction, yet some that are weak in judgment, do bring themselves into bondage by them. Yea, so high have some been carried as to a pretended conscience to these that they have at last proceeded to circumcision, to many wives, and the observation of many bad things besides.

Yea, I have talked with some pretending to Christianity, who have said, and affirmed, as well as they could, that the Jewish sacrifices must up again.

But do you give no heed to these Jewish fables 'That turn from the truth' (Titus 1:14). Do you, I say, that love the Lord Jesus, keep close to his testament, his word, his gospel, and observe HIS holy day.

And this caution in conclusion I would give, to put stop to this Jewish ceremony, to wit, That a seventh day sabbath pursued according to its imposition by law, (and I know not that it is imposed by the apostles) leads to blood and stoning to death those that do but gather sticks thereon (Num 15:32-36). A thing which no way becomes the gospel, that ministration of the Spirit and of righteousness (2 Cor 3). Nor yet the professors thereof (Luke 9:54-56).

Nor can it with fairness be said, that that sabbath day remains, although the law thereof is repealed. For confident I am, that there is no more ground to make such a conclusion, than there is to say, that circumcision is still of force, though the law for cutting of the uncircumcised is by the gospel made null and void.

I told you also in the epistle, that if the fifth commandment was the first that was with promise; then it follows, that the fourth, or that seventh day sabbath, had no promise entailed to it. Whence it follows, that where you read in the prophet of a promise annexed to a sabbath, it is best to understand it of our gospel sabbath (Isa 56).

Now if it be asked, What promise is entailed to our first day sabbath? I answer, The biggest of promises. For,

First, The resurrection of Christ was tied by promise to this day, and to none other. He rose the third day after his death, and that was the first day of the week, 'according' to what was fore-promised in the scriptures (Hosea 6:1,2; 1 Cor 15:3-6).

Second, That we should live before God by him, is a promise to be fulfilled on this day; 'After two days will he revive us: in the third day--we shall live in his sight' (Hosea 6:2). See also Isaiah 26:19 and compare them again with 1 Corinthians 15:4.

Third, The great promise of the new testament, to wit, the pouring out of the Spirit, fixeth upon these days; and so he began in the most wonderful effusion of it upon Pentecost, which was the first day of the week, that the scriptures might be fulfilled (Acts 2:16-19).

Nor could these three promises be fulfilled upon any other days, for that the scripture had fixed them to the first day of the week.

I am of opinion that these things, though but briefly touched upon, cannot be fairly objected against, however they may be disrelished by some.

Nor can I believe, that any part of our religion, as we are Christians, stand in not kindling of fires, and not seething of victuals, or in binding of men not to stir out of those places on the seventh day, in which at the dawning thereof they were found. And yet these are ordinances belonging to that seventh day sabbath (Exo 16:23-29).

Certainly it must needs be an error to impose these things by divine authority upon new testament believers, our worship standing now in things more weighty, spiritual and heavenly.

Nor can it be proved, as I have hinted before, that this day was, or is to be imposed without those ordinances, with others in other places mentioned and adjoined, for the sanction of that day they being made necessary parts of that worship that was to be performed thereon.

I have charity for those that abuse themselves and their Lord, by their preposterous zeal and affection for the continuing of this day in the churches. For I conclude, that if they did either believe, or think of the incoherence that this day with its rites and ceremonies has with the ministration of the Spirit, our new testament ministration, they would not so stand int heir own light as they do, nor so stiffly plead for a place for it in the churches of the Gentiles. But as Paul insinuates in other cases, there is an aptness in men to be under the law because they do not hear it (Gal 4).

Nor will it out of my mind, but if the seventh day sabbath was by divine authority, and to be kept holy by the churches of the Gentiles, it should not have so remained among the Jews, Christ's deadliest enemies, and have been kept so much hid from the believers, his best friends. For who has retained the pretended sanction of that day from Christ's time, quite down in the world, but the Jews, and a few Jewish Gentiles, I will except some. But, I say, since a sabbath is that without which the great worship of God under the gospel cannot be well performed: how can it be thought, that it should as to the knowledge of it, be confined to so blasphemous a generation of the Jews, with whom that worship is not?

I will rather conclude, that those Gentile professors that adhere thereto are Jewified, legalized, and so far gone back from the authority of God, who from such bondage has set his churches free.

I do at this time but hint upon things, reserving a fuller argument upon them for a time and place more fit; where, and when, I may perhaps also show, some other wild notions of those that so stiffly cleave to this.

Meantime, I entreat those who are captivated with this opinion, not to take it ill at my hand that I thus freely speak my mind. I entreat them also to peruse my book without prejudice to my person. The truth is, one thing that has moved me to this work, is the shame that has covered the face of my soul, when I have thought of the fictions and fancies that are growing among professors. And while I see each fiction turn itself to a faction, to the loss of that good spirit of love, and that oneness that formerly was with good men.

I doubt not but some unto whom this book may come, have had seal from God, that the first day of the week is to be sanctified by the church to Jesus Christ. Not only from his testimony, which is, and should be, the ground of our practice; but also, for that the first conviction that the Holy Ghost made upon their consciences, to make them know that they were sinners, began with them for breaking this sabbath day; which day, by that same spirit was told them, was that now called the first day, and not the day before, and the Holy Ghost doth not use to begin this work with a lie, which first conviction the Spirit has followed so close, with other things tending to complete the same work, that the soul from so good a beginning could not rest until it found rest in Christ. Let this then to such be a second token that the Lord's day is by them to be kept in commemoration of their Lord and his resurrection, and of what he did on this day for their salvation. Amen.

FOOTNOTES:

1. Dialogues, 1st chapter, xxv.

2. Answer to More.

3. Institutes, b. ii. ch. 8.

4. Com. on Gal. 4:9.

5. The word 'moral' is here used to mark the difference between obligations binding on all mankind and a positive or limited command: thus, to love God is a moral or universal obligation, but to be baptized is positive and obligatory only on those who believe (Acts 8:37).--Ed.

6. The original edition refers to (Eze 49, 50), but it is evidently a typographical error in omitting the chapter.

7. Man unaided by revelation.

8. Adam is supposed by some rabbins not to have passed one night in a state of perfection, (see Ainsworth on Gen 3:1, 28:11; Psa 49:13), and to have fallen on the Sabbath day.

9. The murder of Abel took place 'at the end of days'; see margin to Genesis 4:3. Properly rendered 'in process of time'; but by some supposed to mean at the end of the week. See Dr. Gill's Commentary.

10. 'The Lord hath given YOU the sabbath.' See also 31:17, 'It [the observance of the sabbath] is a sign between me and the children of Israel for ever.'--Ed.

11. This is a striking application of Colossians 2:17. The sabbath 'a shadow of things to come'; to the Jews it was a shadow of the rest that remaineth to the children of God, reflected from the completion of the work of creation. The day of rest and worship to the Christian, is a much stronger type, yet but a shadow of the holy enjoyments of his eternal rest, prefigured from the finishing of the mightier work of redemption.--Ed.

12. In Bunyan's original edition it is 'Matt 3, 1,' but this must be a typographical error.--Ed.

13. 'Out of doors,' no more to be found, quite gone, fairly sent away.--Locke. 'Out of court.'--Law-term.--Ed.

14. 'Any likement,' any fondness or partiality.--Ed.

15. This spirit is not extinct. Mr. Shenston, in his 'Plea for the Seventh-day,' charges those who keep the Lord's day 'that they yield to the tide--keep their friends--riches--comforts; they believe that the seventh-day is the sabbath, and would greatly prefer keeping it, if the rulers of the nation would alter the day; they imagine that their God is some dumb idol!'+ Language most unseemly and insulting--charging all who observe the Lord's day with being hypocrites and the worst of fools. Mr. S. forgot the solemn proverb, 'with what judgment ye judge ye shall be judged.'

+ Edit. 1826, pp. 41, 42.

16. This was the opinion of those great reformers, Tyndale, Calvin, and Luther; see introduction by the Editor. It was a sentiment which led to no practical evil.--Ed.

17. Psalm 118:24.

18. 'That we read of' in the New Testament; for this is our sole authority in all inquiries as to a Christian's faith and practice.--Ed.

19. 'Tradition' is a communication without writing, and when made orally by some apostle or messenger from the first church at Jerusalem, and the message so obeys as to be left upon record by the Holy Ghost, it has the same authority as if it had been commanded in an epistle. It has nothing to do with the vain traditions of the fathers (so called), which were not heard of until after the inspired volume was completed and closed. Any subsequent commands are censures upon God's omniscience, and are deserving only of contempt.--Ed.

20. The New Testament by Whittinghan, 1557; the Genevan or Puritan Bible by Knox, Coverdale, and others, 1560; and the New Testament revised by Tomson, 1576, very frequently reprinted, and very favourite translations among our puritan and pilgrim forefathers in the faith. The marginal note to the Puritan Bible, in Acts 20:7, 'first day,' is, 'which we call Sunday. Of this place, and also of the 1 Corinthians 16:2, we gather that the Christians used to have their solemn assemblies this day, laying aside the ceremony of the Jewish sabbath.'--Ed.

21. 'Acted by,' a mode of speech now obsolete; it means 'actuated by' or 'influenced by.'--Ed.

***

OF THE TRINITY AND A CHRISTIAN, AND OF THE LAW AND A CHRISTIAN.

EDITOR'S ADVERTISEMENT.

These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid this poor but eminent servant of Christ in his very limited income. They form two pages in that exceedingly interesting volume of 'The Works of Mr. John Bunyan,' in small folio, 1692. To which is added 'The Struggler,' containing some most valuable facts, relative to the various works, imprisonment and sufferings of the author. The titles to these treatises were added by Mr. Doe, the personal friend of Bunyan, who edited the works and wrote 'The Struggler,' the author having left them without any heading or title. They are very unfinished, and may have been intended as a syllabus or outline of more extended treatises.--GEO. OFFOR.

OF THE TRINITY AND A CHRISTIAN

How a young, or shaken Christian should demean himself under the weighty thoughts of the doctrine of the Trinity, or plurality of persons in the eternal godhead.

The reason why I say a young, or shaken Christian; it is because some that are not young, but of an ancient standing, may not only be assaulted with violent temptations, concerning gospel principles, but a second time may become a child, a babe, a shallow man, in the things of God; especially, either when by backsliding he hath provoked God to leave him, or when some new, unexpected, and, as to present strength, over-weighty objection doth fall upon the spirit; by means of which, great shakings of mind do commonly attend such a soul, in the most weighty matters of the concerns of faith, which this is one that have supposed in the above-named question. Wherefore passing other things, I will come directly to that, and briefly propose some helps to a soul in such a case.

THE FIRST PREPARATIVE.

First, then, be sure thou keep close to the word of God; for that is the revelation of the mind and will of God, both as to the truth of what is either in himself or ways; and also as to what he requireth and expecteth of thee, either concerning faith in, or obedience to, what he hath so revealed. Now for thy better performing of this I shall give thee in brief these following directions.

1. Suffer thyself, by the authority of the word, to be persuaded that the scripture indeed is the word of God; the scriptures of truth, the words of the holy one; and that they therefore must be every one true, pure, and for ever settled in heaven.

2. Conclude therefore from the former doctrine, that that God whose words they are, is able to make a reconciliation and most sweet and harmonious agreement with all the sayings therein, how obscure, cross, dark, and contradictory soever they seem to thee. To understand all mysteries, to have all knowledge, to be able to comprehend with all saints, is a great work; enough to crush the spirit, and to stretch the strings of the most capacious and widened soul that breatheth on this side glory, be they notwithstanding exceedingly enlarged by revelation. Paul, when he was caught up to heaven, saw that which was unlawful, because impossible for man to utter. And saith Christ to the reasoning Pharisee, 'If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?' (John 3:12). It is great lewdness, and also insufferable arrogancy to come to the word of God, as conceiting already that whatever thou readest, must either by thee be understood, or of itself fall to the ground as a senseless error. But God is wiser than man, wherefore fear thou him, and tremble at his word, saying still, with godly suspicion of thine own infirmity, what I see not, teach thou me, and thou art God only wise; but as for me, 'I was as a beast before thee' (Psa 73:22).

3. Take heed of taking a part of the word only, lest thou thereby go away with the truth as mangled in pieces. For instance, where thou readest, 'The LORD our God is one Lord' (Deut 6:4); there take heed that thou dost not thence conclude, Then there are not three persons in the godhead: Or when thou readest of the Father, the Son, and the Holy Spirit, then take heed of concluding, there must therefore either be three Gods, or else that Jesus Christ and the Holy Ghost are not true God, but the Father only. Wherefore to help thee here, observe,

THE SECOND PREPARATIVE.

1. That Christian religion requireth credit concerning every doctrine contained in the word; credit, I say, according to the true relation of every sentence that the Holy Ghost hath revealed for the asserting, maintaining, or vindicating that same truth.

2. And therefore hence it is that a Christian is not called a doer, a reasoner, an objector, and perverse disputer; but a BELIEVER. Be thou an example to the believer. 'And believers were the more added to the Lord,' &c. (Acts 5:14; 1 Tim 4:12).

3. Therefore know again that the word, if it saith and expresseth that this or that is so and so, as to the matter in hand, thou art bound and obliged both by the name, profession, and the truth, unto which thou hast joined thyself, to assent to, confess and acknowledge the same, even then when thy carnal reason will not stoop thereto. 'Righteous art thou, O Lord,' saith Jeremiah, 'yet let me talk with thee: Wherefore doth the way of the wicked prosper?' (Jer 12:1). Mark, first he acknowledgeth that God's way with the wicked is just and right, even then when yet he could not see the reason of his actings and dispensations towards them. The same reason is good as to our present case. And hence it is that the apostle teacheth, the spiritual armour of Christians should be much exercised against those high-towering and self-exalting imaginations, that within our own bosoms do exalt themselves against the knowledge of God. That every thought, or carnal reasoning, may be not only taken, but brought as captive into obedience to Christ; that is, be made to stoop to the word of God, and to give way and place to the doctrine therein contained, how cross soever our thoughts and the word lie to each other. And it is observable that he here teacheth, They exalt themselves against the knowledge of God, which cannot be understood that our carnal or natural reason doth exalt itself against an eternal deity, simply considered; for that nature itself doth gather from the very things that are made, even his eternal power and godhead; it must be then that they exalt themselves against that God as thus and thus revealed in the word, to wit, against the knowledge of one God consisting of three persons, Father, Son, and Spirit; for this is the doctrine of the scriptures of truth; and therefore it is observable these thoughts must be brought captive, and be made subject in particular to the Lord Jesus Christ, as to the second person in the godhead; for the Father is ever acknowledged by all that profess the least of religion; but the Son is that stubmling-stone, and rock of offence, against which thousands dash themselves in pieces; though in him are hid all the treasures of wisdom and knowledge, and in him dwells the fulness of the godhead bodily.

OF THE LAW AND A CHRISTIAN.

The law was given twice upon mount Sinai, but the appearance of the Lord when he gave it the second time, was wonderfully different from that of his [appearance], when at the first he delivered it to Israel (Exo 19 and 34).

1. When he gave it the first time, he caused his terror and severity to appear before Moses, to the shaking of his soul, and the dismaying of Israel (Exo 19:16; Heb 12:18-20). But when he gave it the second time, he caused all his goodness to pass before Moses, to the comfort of his conscience, and the bowing of his heart (Exo 34:8).

2. When he gave it the first time, it was with thunderings and lightnings, with blackness and darkness, with flame and smoke, and a tearing sound of the trumpet (Exo 19:16-18). But when he gave it the second time, it was with a proclamation of his name to be merciful, gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgressions and sins (Exo 34:6,7).

3. When he gave it the first time, Moses was called to go up to receive it through the fire, which made him exceedingly fear and quake (Exo 19:18; Heb 12:21). But when he went to receive it the second time, he was laid in a clift of the rock (Exo 31:22).

4. From all which I gather, that, though as to the matter of the law, both as to its being given the first time, and the second, it binds the unbeliever under the pains of eternal damnation, if he close not with Christ by faith; yet as to the manner of its giving at these two times, I think the first doth more principally intend its force as a covenant of works, not at all respecting the Lord Jesus; but this second time not, at least in the manner of its being given, respecting such a covenant, but rather as a rule, or directory, to those who already are found in the clift of the rock, Christ: for the saint himself, though he be without law to God, as it is considered the first or old covenant, yet even he is not without law to him as considered under grace, not without law to God, but under the law to Christ (1 Cor 9:21).

5. Though therefore it be sad with the unbeliever, because he only and wholly standeth under the law, as it is given in fire, in smoke, in blackness, and darkness, and thunder; all which threaten him with eternal ruin if he fulfil not the utmost tittle thereof; yet the believer stands to the law under no such consideration, neither is he so at all to hear or regard it, for he is now removed from thence to the blessed mountain of Zion, to grace and forgiveness of sins; he is now, I say, by faith in the Lord Jesus shrouded under so perfect and blessed a righteousness, that this thundering law of mount Sinai cannot find the least fault or diminution therein; but rather approveth and alloweth thereof either when, or wherever it find it (Heb 12). This is called the righteousness of God without the law, and is also said to be witnessed by both the law and the prophets: even the righteousness of God, which is by faith in Jesus Christ 'unto all and upon all them that believe, for there is no difference' (Rom 3:22).

6. Wherefore whenever thou who believest in Jesus, dost hear the law in its thundering and lightning fits, as if it would burn up heaven and earth; then say thou, I am freed from this law, these thunderings have nothing to do with my soul; nay even this law, while it thus thunders and roareth, it doth both allow and approve of my righteousness. I know that Hagar would sometimes be domineering and high, even in Sarah's house and against her; but this she is not to be suffered to do, nay though Sarah herself be barren; wherefore serve IT also as Sarah served her, and expel her out from thy house. My meaning is, when this law with its thundering threatenings doth attempt to lay hold on thy conscience, shut it out with a promise of grace; cry, the inn is took up already, the Lord Jesus is here entertained, and here is no room for the law. Indeed if it will be content with being my informer, and so lovingly leave off to judge me; I will be content, it shall be in my sight, I will also delight therein; but otherwise, I being now made upright without it, and that too with that righteousness, which this law speaks well of and approveth; I am not, will not, cannot, dare not make it my saviour and judge, nor suffer it to set up its government in my conscience; for by so doing I fall from grace, and Christ Jesus doth profit me nothing (Gal 5:1-5).

7. Thus therefore the soul that is married to him that is raised up from the dead, both may and ought to deal with this law of God; yea, it doth greatly dishonour its Lord and refuse its gospel privileges, if it at any time otherwise doth, whatever it seeth or feels. The law hath power over the wife so long as her husband liveth, but if her husband be dead she is freed from that law, so that she is no adulteress though she be married to another man (Rom 7:1-3). Indeed so long as thou art alive to sin, and to thy righteousness which is of the law, so long thou hast them for thy husband and they must reign over thee: But when once they are become dead unto thee, as they then most certainly will, when thou closest with the Lord Jesus Christ; then I say, thy former husbands have no more to meddle with thee, thou art freed from their law. Set a case, a woman be cast into prison for a debt of hundreds of pounds, if after this she marry; yea, though while she is in the gaoler's hand, in the same day that she is joined to her husband, her debt is all become his; yea, and the law also that arrested and imprisoned this woman, as freely tells her, go, she is freed, saith Paul, from that, and so saith the law of this land.

The sum then of what hath been said is this, the Christian hath now nothing to do with the law, as it thundereth and burneth on Sinai, or as it bindeth the conscience to wrath and the displeasure of God for sin; for from its thus appearing, it is freed by faith in Christ. Yet it is to have regard thereto, and is to count it holy, just and good (Rom 7:12); which that it may do, it is always whenever it seeth or regards it, to remember that he who giveth it to us is 'merciful, and gracious, long-suffering, and abundant in goodness and truth,' &c. (Exo 34:6).

***

SCRIPTURAL POEMS; BEING SEVERAL PORTIONS OF SCRIPTURE DIGESTED INTO ENGLISH VERSE

viz.,

I. The Book of Ruth II. The History of Samson III. Christ's Sermon on the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI. The Epistle of James

BY JOHN BUNYAN

Licensed According to Order.

London: Printed for J. Blare, at the Looking Glass, on London Bridge, 1701.

ADVERTISEMENT BY THE EDITOR.

This very interesting little volume of poems, we believe, has not been reprinted since the year 1701, nor has it ever been inserted in any edition or catalogue of Bunyan's works. This may have arisen from the author's having sold his entire copyright--a fact which prevented Charles Doe from publishing many other of Bunyan's treatises, when he projected his edition of the entire works, of which the first volume only was printed. With some other of Bunyan's rarest tracts, it escaped the researches of Wilson, who published the works in 1737, and also of Whitefield, Mason, and all other editors of Bunyan's works. Mr. Doe, in his very interesting pages called 'The Struggler, for the Preservation of Mr. John Bunyan's Labours,' gives a catalogue table of his books in the order in which they were published; but he had not discovered these poems, nor the Emblems, nor the Exhortation to Peace and Unity.

The volume from which this edition is printed consists of one hundred pages in crown octavo, with a very rude cut of Ruth and Boaz. It is of extreme rarity, if not unique, in a perfect state. The imprint is--London, for J. Blare, at the Looking Glass, on London Bridge, 1701. It forms part of the Editor's extensive collection of the original or early editions of Bunyan's tracts and treatises; the scarcity of which may be accounted for, from their having been printed on very bad paper, and worn out by use, being so generally and eagerly read by pious persons among the labouring classes of the community.

The style and substance of these scriptural poems are entirely Bunyan's. His veneration for the holy oracles appears through every page, by his close adherence to the text. He fully proves what he asserts in his address to the reader--

'The WORD are for the most part all the same, For I affected plainness more than fame.'

However uncouth it may appear to use a plural verb after a singular noun, it really expresses his meaning, which is evidently, that portions of the WORD of God are rendered into poetry as nearly as possible, word for word with the original; and he immediately apologizes for this rudeness, in neglecting the rules of grammar, by stating his earnest plainness of speech, and his want of education in early life.

'Nor could'st thou hope to have it better done, For I'm no poet, nor a poet's son, But a mechanic, guided by no rule, But what I gained in a grammar school In my minority.'

How exactly does this agree with his account of himself in boyhood,--'It pleased God to put it into my parent's heart to put me to school, to learn both to read and write; though, to my shame I confess, I did soon lose that I learnt, even almost utterly.'

Our surprise will be excited, not by little inaccuracies of style or departures from the rules of grammar, but at the talent of a poor mechanic, in so faithfully rendering scripture histories in such simple and striking language. As Mr. Burton says, in commending his Gospel Truths Vindicated,--'This man hath not the learning or wisdom of man, yet through grace he hath received the teaching of God, and the learning of the Spirit of Christ, which is the thing that makes a man both a Christian and a minister of the gospel (Isa 50:4). He was not chosen out of an earthly, but out of the heavenly University, and hath taken these three heavenly degrees--Union with Christ--The Anointing of the Spirit, and Experience of the Temptations of Satan; far better than all the University learning and degrees that can be had.' May Bunyan's desire be realized, and his verses prove to all our readers

'As delighting To thee in reading, as to me in writing.'

GEO. OFFOR.

Hackney, August 22, 1849

SCRIPTURAL POEMS

TO THE READER.

Whoe'er thou art that shall peruse this book, This may inform thee, when I undertook To write these lines, it was not my design To publish this imperfect work of mine: Composed only for diversion's sake. But being inclin'd to think thou may'st partake Some benefit thereby, I have thought fit, Imperfect as it is, to publish it. The subjects are a part of the contents, Both of the Old and the New Testaments; The word are for the most part all the same, For I affected plainness more than fame. Nor could'st thou hope to have it better done: For I'm no poet, nor a poet's son, But a mechanic, guided by no rule, But what I gained in a grammar school In my minority: I can't commend it, Such as it is into the world I send it, And should be glad to see some hand to mend it. Would but those men whose genius leads them to't, And who have time and parts wherewith to do't, Employ their pens in such a task as this, 'Twould be a most delightsome exercise Of profit to themselves and others too: If what the learned Herbert says, holds true, A verse may find him, who a sermon flies, And turn delight into a sacrifice; Thus I conclude, and wish it as delighting To thee in reading as to me in writing.

JOHN BUNYAN.

THE BOOK OF RUTH

A VERY RUDE WOODCUT:--RUTH GLEANING.--RUTH CREEPING TO BOAZ, WHO IS ASLEEP.

CHAP. I.

In ancient times, e'er Israel knew the way Of kingly power, when judges bore the sway: A certain man of Bethlehem Juda fled, By reason of a famine that o'erspread The land, into the land of Moab, where He and his wife, and sons, sojourners were. His name Elimelech, his eldest son Was called Mahlon, t'other Chilion, His wife was Naomi, Ephrathites they were: They went to Moab and continued there: Where of her husband Naomi was bereft, And only she and her two sons were left: Who took them wives of Moab in their youth. The name of one was Orpah, t'other Ruth: And there they died ere twice five years were gone; And Naomi was wholly left alone. Then she arose, and her step-daughters with her, To leave the land of Moab altogether: For she had heard the Lord had visited Her native country, with increase of bread, Wherefore the land of Moab she forsook, And to her native place her course she took, Her daughters with her: whom she did desire, That to their mother's house they would retire. The Lord, said she, be kind to you again, As you to me, and to the dead have been. God grant you each may be with husbands blest, And in the enjoyment of them both find rest, Then she embraced them, and there withal, Down from their cheeks, the tears began to fall. They wept aloud, and said, Most surely we Unto thy people will return with thee. But Naomi replied, Wherefore will ye, My daughters, thus resolve to go with me? Are there yet any more sons in my womb, That may your husbands be in time to come? Return again, my daughters, go your way, For I'm too old to marry: should I say I've hope? Should I this night conceive a son? Would either of you stay till he is grown? Would you so long without an husband live? Nay, nay, my daughters, for it doth me grieve Exceedingly, even for your sakes, that I Do under this so great affliction lie. And here they wept again. And Orpah kiss'd Her mother, But Ruth would be not dismiss'd But clave unto her: unto whom she spake And said, Behold, thy sister is gone back, With her own gods, and people to abide, Go thou along with her. But Ruth replied, Intreat me not to leave thee, or return: For where thou goest, I'll go, where thou sojourn, I'll sojourn also. And what people's thine, And who thy God, the same shall both be mine. Where thou shalt die, there will I die likewise, And I'll be buried where thy body lies. The Lord do so to me, and more, if I Do leave thee, or forsake thee till I die. And when she saw the purpose of her heart, She left off to desire her to depart. So they two travelled along together To Bethlehem, and when they were come thither, Behold! the people were surprised, and cried, What, is this Naomi? But she replied, Oh! call me Mara, and not Naomi; For I have been afflicted bitterly. I went out from you full, but now I come, As it hath pleased God, quite empty home: Why then call ye me Naomi? Since I Have been afflicted so exceedingly. So Naomi return'd, and Ruth together, Who had come from the land of Moab with her: And unto Bethlem Judah did they come, Just as the Barley Harvest was begun.

CHAP. II.

There was a man of kin to Naomi, One that was of her husband's family, His name was Boaz, and his wealth was great. And Ruth, the Moabitess, did intreat Her Mother's leave, that she might go, and gather Some ears of corn, where she should most find favour: Go, daughter, go, said she. She went and came Near to the reapers, to glean after them: And lo, it was her hap to light among The reapers, which to Boaz did belong. Behold, now Boaz came from Bethlehem Unto his reapers, and saluted them, And they bless'd him again: and he enquired Of him that was set over them he hired, From whence the damsel was, and was inform'd She was the Moabitess that return'd With Naomi: and she did ask, said he, That here amongst the reapers she might be, And that she might have liberty to glean Among the sheaves. And she all day hath been, Ev'n from the morning until now, with us, That she hath stay'd a little in the house. Then Boaz said to Ruth, observe, my daughter, That thou go not from hence, or follow after The reapers of another field, but where My maidens are, see that thou tarry there: Observe what field they reap, and go thou there, Have I not charged the young men to forbear To touch thee? And when thou dost thirst, approach And drink of what the youths have set abroach. Then she fell on her face, and to the ground She bow'd herself, and said, Why have I found Such favour in thine eyes; that thou, to me Who am a stranger, should so courteous be? And Boaz said, it hath been fully shewn To me, what to thy mother-in-law thou'st done, Since of thine husband thou hast been bereft: How thou thy father and thy mother left, And thine own native land; to come unto A land which thou before didst never know: The Lord, the God of Israel, the defence Whom now thou'st chosen, be thy recompence. Then said she, let me in thy sight, my lord, Find favour in that thou dost thus afford Me comfort, and since thou so kind to me Dost speak, though I thereof unworthy be. And Boaz said, at meal time come thou near, Eat of the bread, and dip i' th' vinegar. And by the reapers she sat down to meat, He gave her parched corn, and she did eat, And was suffic'd; and left, and rose to glean: And Boaz gave command to the young men, Let her come in among the sheaves, said he, To glean, and let her not reproached be. Let fall some handfuls also purposely, And let her take them without injury. So she till even glean'd, and then beat out Her barley, being an ephah or thereabout. She took it up, and to the city went, And to her mother-in-law did it present: And what she had reserv'd to her she gave, When she had took what she design'd to have. Then unto her, her mother-in-law did say, In what field hast thou been to glean to-day? And where hast thou been working? Blest be he, That thus hath taken cognizance of thee. She told with whom, and furthermore did say, The man's name's Boaz, where I wrought to-day. And Naomi replied, may he be blest, Even of the Lord, whose kindness manifest Unto the living and the dead hath been: The man's our kinsman, yea, the next of kin. And Ruth, the Moabitess, said, he gave Me likewise a commandment not to leave, Or to depart from following his young men, Until they had brought all his harvest in. And Naomi said unto Ruth, my daughter, 'Tis good that thou observe to follow after His maidens, that they meet thee not elsewhere. So she to Boaz's maidens still kept near, Till barley and wheat harvest both, she saw Were done, and she dwelt with her mother-in-law.

CHAP. III.

Then Naomi said, Shall I not, my daughter, Seek rest for thee, that thou do well hereafter? And is not Boaz, with whose maids thou wast, One of the nearest kinsmen that thou hast? Behold, this night he in his threshing floor Is winnowing Barley, wash thyself therefore, Anoint thee, put thy clothes on, and get down Unto the floor; but make not thyself known, Till he hath eat and drank, and shall prepare To lie him down; then take good notice where He goes about to take his night's repose, And go thou in there, and lift up the clothes From off his feet, and likewise lay thee down, And what thou hast to do he will make known. And she made answer, Whatsoever thou Hast me commanded, will I gladly do. And down unto the floor she hasted, and Forthwith fulfilled her mother-in-law's command. So now when Boaz had his heart refresh'd, With meat and drink, he laid him down to rest, Near to the heap of corn; she softly came, Uncover'd's feet, and lay down by the same. And, lo! at midnight, as he turn'd him round, He was afraid, for at his feet he found A woman lay. Who art thou? then said he. I am thine handmaid Ruth, replied she, Over thine handmaid therefore spread thy skirt, I pray, because thou a near kinsman art. Blessed be thou, said he, because thou hast Made manifest more kindness at the last, Than at the first, in that thou did'st, my daughter, No young men, whether poor or rich, go after. And now, my daughter, be not thou afraid, I will do to thee all that thou hast said: For all the city of my people knows, Thou art a woman truly virtuous; And now though I am kin and undoubtedly, Yet there is one that's nearer kin than I. Tarry this night, and when 'tis morning light, If he will like a kinsman, do thee right, We'll let him, but if not, I myself will, As the Lord lives; till morning lie thou still. And till the morning at his feet she lay, And then arose about the break of day; And he gave her a charge, not to declare That there had any womankind been there. He also said, bring here thy veil, and hold To me; she did, and thereinto he told Six measures full of barley, and did lay It on her, and she hasted thence away. And when unto her mother-in-law she came, Art thou, said she, my daughter come again? Then what the man had done she told, and said, He these six measures full of barley laid Upon me, for said he, This I bestow, Lest to thy mother thou should'st empty go. Then, said she, sit still daughter, till thou see What the event of this intrigue will be; For till the man this day hath made an end, No satisfaction will on him attend.

CHAP. IV.

And Boaz went up to the city gate, And after a short space, while there he sate, The kinsman of whom he had spoke, came by, To whom he said, Ho, such a one, draw nigh, And sit down here. He came and sat him down. Then he took ten men, elders of the town, And caused them to sit down. Then to the man That was of kin, thus he his speech began, Naomi, said he, who not long since sojourn'd Among the Moabites, is now return'd; And doth intend to sell a piece of ground, The which Elimelech our brother own'd. And now to give thee notice, I thought fit, That if thou pleasest, thou may'st purchase it. In presence of these men assembled here. Then if thou wilt redeem it, now declare Thy mind, but if thou wilt not, then let me, For thou art next of kin, and I next thee. Then said the kinsman, I will it redeem. Boaz reply'd, if good to thee it seem, To buy it of the hand of Naomi, Thou also art obliged the same to buy Of Ruth the Moabitess, wife o' th' dead; On his inheritance to raise up seed. The kinsman said, I cannot do this thing Myself, lest I an inconvenience bring Upon mine own inheritance, what's mine By right, therefore I now to thee resign. Now this in Israel did a custom stand, Concerning changing and redeeming land; To put all controversy to an end, A man pluck'd off his shoe, and gave his friend; And this in Israel was an evidence, When e'er they changed an inheritance. Then said the kinsman unto Boaz, do Thou take my right. And off he pluck'd his shoe. Then Boaz to the elders thus did say And to the people, all of you this day Appear for me as witnesses, that I Have bought all of the land of Naomi, That was Elimelech's or did belong Either to Mahlon or to Chilion: And Ruth the Moabitess, who some time Was Mahlon's wife, I've purchas'd to be mine, Still to preserve alive the dead man's name On his inheritance, lest that the same Should in the gate where he inhabited, Or 'mongst his brethren be extinguished: Behold, this day, my witnesses you are. Then all the people that were present there, And elders said, We are thy witnesses: May God this woman thou hast taken bless, That she, like Rachel, and like Leah be, Which two did build up Israel's family: And thou in Ephratah exalt thy name, And through the town of Bethl'hem spread thy fame; And may the seed which God shall give to thee Of this young woman, full as prosperous be, As was the house of Pharez heretofore, (Pharez, whom Tamar unto Judah bore.) So he took Ruth, and as his wife he knew her, And God was pleased, when he went in to her To grant the blessing of conception, And she accordingly bare him a son. Then said the woman, Blessed be the Lord! Bless thou him Naomi, who doth afford To thee this day a kinsman, which shall be Famous in Israel; and shall be to thee As the restorer of thy life again, And in thy drooping age shall thee sustain: For that thy daughter-in-law, who loves thee well And in thy sight doth seven sons excel, Hath born this child. Then Naomi took the boy To nurse; and did him in her bosom lay. Her neighbours too, gave him a name, for why, This son, say they, is born to Naomi: They called him Obed, from whose loins did spring Jesse, the sire of David, Israel's king.

THE HISTORY OF SAMSON

JUDGES, CHAP. XIII.

When Israel's sins th' Almighty did provoke, To make them subject to Philistine yoke For forty years: in Zorah dwelt a man, His name Manoah, of the tribe of Dan; His wife was barren, unto whom appeared The angel of the Lord, and thus declared: Though thou, said he, art barren, time shall come Thou shalt enjoy the blessing of thy womb; Now therefore I entreat thee to refrain From wine, strong drink, and things that are unclean, For lo, thou shalt conceive, and bear a son, Upon whose head there shall no razor come: For he to God a Nazarite shall be, And shall begin to set his people free From the Philistine yoke. The woman came And told her husband, she had seen a man Of God: his dreadful look made me, said she, Think him an angel of the Lord to be: But I inquired not from whence he came, Neither did he make known to me his name: But thus he said, Thou shalt conceive a son; Wherefore strong drink and wine, see that thou shun, And have a care that thou be not defil'd With things that are unclean; for why, the child Shall from his separation from the womb, Become a Nazarite, ev'n to his tomb. Manoah then did supplicate the Lord, And said, O Lord, be pleased to afford This favour unto me, to send again The man of God, more fully to explain Thy will to us, that we may rightly know, When this child shall be born, what we must do. And to Manoah's prayer God gave ear, And to his wife the angel did appear Again, as she did in the field retire, At such time as her husband was not nigh her. And she made haste, and ran, and strait declared Unto her husband, that the man appeared Again, whom she had seen the other day. Manoah then arose, and went his way, And when he came, he said, Art thou the man That spakest to my wife? He said, I am. Manoah said, Now let thy words be true; How shall we use the child, What must we do? Then said the angel of the Lord, let her Of all that I have charged her beware: She may not taste of what comes of the vine, Nor may she drink strong drink, or any wine, Nor may she eat of things that are unclean, From all that I have said let her refrain. Manoah said unto the angel, stay With us, till we have dress'd a kid, I pray. But he reply'd, though thou shalt me detain, I'll eat no bread, but if thou dost design A sacrifice unto the Lord, then offer: For ne'er till now, Manoah did discover It was a man of God he spake unto. Then said he to the angel, Let me know Thy name, that when these things shall be perform'd, The honour due to thee may be return'd. Whereto the man of God made this reply, Why askest thou, since 'tis a mystery? So he a kid, and a meat-off'ring took, And offer'd to the Lord upon a rock. And there the man of God did wond'rously, The whilst Manoah and his wife stood by: For as the altar did send up the flame, The man of God ascended in the same. Manoah and his wife stood looking on, And on their faces to the ground fell down. But then the angel did appear no more. Manoah then knew who he was: therefore He said unto his wife, most surely we Shall die, for we the face of God did see. But she reply'd, If God would such a thing, He would not now accept our offering, Or would he have to us these things made known; Or told us, as at this time he hath done. And now, according to the angel's word, The woman bare a son, to whom the Lord Was pleas'd, his blessing graciously to give: She call'd him Samson, and the child did thrive. And lo! the spirit of the Lord began, At times to move him in the camp of Dan.

CHAP. XIV.

Now down to Timnath Samson's steps incline, Where seeing the daughter of a Philistine, He came up and did of his parents crave, That he in marriage might the woman have. Then thus his father and his mother said, 'Mongst all thy kin can'st thou find ne'er a maid; Nor yet among my people, fit to make A wife, but thou wilt this Philistine take, Of race uncircumcised? He replied, Get her for me, for I'm well satisfied. But neither of his parents then did know, It was the Lord that moved him thereto, To seek a way to accomplish his designs, Upon the then o'er-ruling Philistines. Then Samson and his parents both went down To Timnath, and as they came near the town, Among the vineyards a young lion roar'd: Then on him came the spirit of the Lord, And though unarm'd, he rent him like a kid, But he discovered not to them the deed. And he went down, and with the woman treated, And was well pleas'd to have the match completed. And in a while as he returned again To take his wife, behold, where he had slain The beast, he there a swarm of bees set eye on, And honey in the carcase of the lion: He took thereof, and eating, on he went, And to his parents did a part present: And they did also eat, but did not know That from the lion's carcase it did flow. So down his father went unto the woman, And Samson made a feast, as it was common Among young men. The Philistines provide Thirty companions with him to abide And Samson said unto them, now behold, I have a riddle for you to unfold; Which if you do before the seven days' feast Be ended, I will give to every guest A sheet and change of garments; but if ye Cannot declare it, ye shall give to me Full thirty sheets, and thirty changes too. Then said they, What's thy riddle, let us know? And Samson said, The eater sent forth meat, And from the strong there came a thing most sweet. And they could not in three days find it out, Wherefore before the seventh came about, They said unto his wife, Thou must entice Thy husband to discover this device Lest we burn thee, and all thy father's house: Is it not so, that ye have called us To make a spoil? And Samson's wife wept sore, And said, thou dost but hate me, and no more; To put a riddle to my countrymen And not tell't me. And he reply'd again, I have not told my father or my mother, And shall I now to thee this thing discover. And she continually before him wept, During the time the feasting days were kept. And now behold it came to pass that he, By reason of her importunity, Did on the seventh day to her unfold The riddle, which she to her brethren told; And e'er the sun went down on that same day, The Philistines to Samson thus did say, What is more sweet than honey? What more strong Than is a lion? And he said, how long Would it have been, e'er you had understood This thing, had you not with my heifer plow'd? Then came the spirit of the Lord upon Him, and he hasted down to Askelon, And thirty of the Philistines he slew, And took their clothes, and gave the garments due. To every one of them that had disclosed The meaning of the riddle he proposed; And towards them his anger fiercely burned, And he unto his father's house returned. But Samson's wife was given unto one That was his friend and chief companion.

CHAP. XV.

But in a while, as Samson visited His wife, in the wheat harvest with a kid, To her into her chamber he would go, The which her father would not let him do; But said, I thought that thou had'st quite forsook her, Wherefore I gave consent, and thy friend took her; Doth not her sister's beauty her's exceed, Though young? I pray then take her in her stead. And Samson said, I shall more blameless be Than they, though I shall do them injury. And then he caught three hundred foxes, and Turn'd tail to tail, and put a fiery brand Between two tails, and setting fire thereto, Into the standing corn he let them go, And burnt both shocks and standing corn and vines, And all the olives of the Philistines. Then they inquired who this thing had done, And were inform'd it was the Timnite's son; Because his father took his wife away, And gave her his companion to enjoy. And the Philistines came up, full of wrath, And burnt with fire, her and her father both. And Samson said, though you have done this thing, A further evil I will on you bring; And my avenging hand shall cease hereafter; And hip and thigh he smote them with great slaughter. And he return'd, and came up to the top Of Etam, and dwelt there upon the rock. Then the Philistines up to Judah went, And in the vale of Lehi pitched their tent. Then said the men of Judah, for what reason Are you come up against us at this season? And they made answer, We are come to bind Samson, to do to him in the same kind As he hath done to us. Then there went up Three thousand men of Judah to the top Of the rock Etam, and to Samson said, Dost thou not know that we have long obey'd The Philistines? Wherefore is it that thou Hast done this thing, to bring this evil now, Upon us, let us know it? Then said he I did to them as they have done to me. Then said they we are come, and have brought bands, To bind, and give thee up into their hands. And he made answer, you shall swear unto me, That you yourselves no injury will do me. And they reply'd, no no, we will but bind thee, We will not kill thee, but to them resign thee. And they took two new cords, and therewith tied him, And from the rock where he abode convey him: Whom when they to the camp at Lehi brought, The Philistines against him gave a shout: And mightily the Spirit of the Lord Came on him, and like burning flax each cord That was upon his arms became; the bands Were likewise separated from his hands. And he the jaw-bone of an ass espied, And took and smote them till a thousand died. Then said he, with an ass's jaw-bone I Have made mine enemies in heaps to lie. Behold I have destroy'd a thousand men With this same worthless ass's jaw. And when He made an end to speak, it came to pass He cast away the jaw-bone of the ass, And said, Now let the place where this was done Be by the name of Ramath-Lehi known. And he was sore athirst, and to the Lord He cried, and said, O Lord, thou did'st afford This great deliverance, and now shall I, By reason of my thirst fall down and die, And fall into the most accursed hands Of these uncircumcis'd Philistine bands? But God was pleas'd to cleave an hollow place, Within the jaw, from whence did water pass; Whereof when he had drunk, his spirit came As heretofore, and he reviv'd again: Wherefore that place, which is in Lehi, bore Unto this day the name of En-hakkore. And in the days the Philistines bore sway, Israel for twenty years did him obey.

CHAP. XVI.

Then down to Gaza Samson went, and there Seeing an harlot, went in unto her. And when the Gazites heard he was come thither: Straightway they gathered themselves together To compass him about, and lay in wait All night, to take him in the city gate; And they were still all night, for why? Say they, To-morrow we shall kill him when 'tis day. And he till midnight lay, and then arose, And with the city gates away he goes, Bearing the posts and bar and all away, And on an hill near Hebron did them lay. And afterward it came to pass he saw, And lov'd a woman named Delilah, Who in the vale of Sorek dwelt, to whom There did the lords of the Philistines come, And said, If thou wilt but entice him to reveal Where lies his strength, and which way we may deal With him, to bind him, to afflict him, we Each one will give a great reward to thee. And she to Samson said, I pray thee, tell Wherein thy strength doth other men excel, And how thou may'st be bound. And he replied, If they with seven green withs that ne'er were dried, Shall bind me hand and foot, I shall be then As weak and impotent as other men. Then the Philistine lords for her provide The seven green withs which never had been dried, And she therewith did bind him, (now there were Men lying in wait whom she had placed there,) Then she cried out, and said, Now Samson stand Thy ground, for the Philistines are at hand. And straight he brake the withs, and they became Like to a thread of tow when touch'd with flame: So was his strength not found out. Then said she, Samson, behold, thou hast deceived me, And told me lies: therefore no longer blind me, But tell, I pray thee, wherewith I may bind thee. Bind me with ropes that ne'er were us'd, said he; Then weak as other men are, shall I be. She therefore took new ropes, and bound him, and Cried, Samson, the Philistines are at hand: (And in the chamber there were man lay hid) And from his arms he brake them like a thread. Then said she, Thou hast mocked me hitherto, And told me lies: now tell me what to do To bind thee. He replied, Thou with the web Must interweave the seven locks of my head. Then she his locks did fasten with the pin, And said, The Philistines are coming in, Shift, Samson, for thyself; then he awoke, And pin and web, and all away he took. Then said she, How canst thou pretend to love me, When thus thy doing towards me disprove thee? For now, behold, thou hast deceived me thrice, And hast not told me where thy great strength lies. At length his soul being vex'd exceedingly, By reason of her importunity: He told the secrets of his heart, and said, Never yet razor on my head was laid; For I have been to God a Nazarite, Even from the day that first I saw the light: Wherefore like other men, if I am shaven, I shall be weak, and of my strength bereaven. And when she saw that he had told her all The secrets of his heart, she sent to call The lords of the Philistines. Come, said she, This once, for now he hath made known to me The very truth. Then they came up together, And brought the money in their hands to give her. Then down to sleep upon her knees she laid him, And call'd a man, who of his locks betray'd him. And to afflict him she began, and then His strength became like that of other men. Then said she, Samson, thy Philistine foes Are just at hand: and he from sleep arose, And as at other times went forth to shake him, Not knowing that the Lord did now forsake him. But the Philistines seized him, and brought Him down to Gaza, having first put out His eyes, and did with brazen fetters bind And made him in the prison house to grind. Howbeit the hair upon his head began, After he had been shaved, to grow again. Then the Philistine lords together met, And a thanksigivng-day apart they set, For to rejoice, and unto Dagon pay Their highest service; For our God, say they, Did this: and when the people did behold Poor captive Samson, they their god extoll'd, And said, Our God hath given into our hand Him that destroy'd us, and laid waste our land. And in their height of mirth they sent to call Samson, to come and make sport for them all. And from the prison-house they brought him, and Between the pillars they set him to stand; And there he made them sport. Then to the lad That led him by the hand, thus Samson said; Let me now feel the pillars that sustain The house, that I myself thereon may lean. Now in the house there was a mighty throng Of men and women gather'd, and among Them, all the lords of the Philistines were. Besides, upon the roof there did appear, About three thousand men and women, who Beheld, while Samson made them sport below. And Samson, calling on the Lord, did say, O Lord, my God, remember me, I pray, This once give strength, that I aveng'd may be Of those Philistines who have blinded me. And with his right hand and his left, he held Two middle pillars which the house upheld; And said, Let me with the Philistines die, And then he bowed himself most mightily: And down the house fell on the lords, and all The people that were in't; so that the fall Thereof, slew at his dying many more Than he had slain in all his life before. Then did his brethren and his kinfolks come And took him up, and brought him with them home, And laid him in his father's sepulchre, When he had judged Israel twenty year.

CHRIST'S SERMON ON THE MOUNT

MATTHEW, CHAP. V.

And Jesus, seeing the multitudes, ascended Up to a mount, where sitting, and attended By his disciples, he began to preach; And on this manner following did them teach. Blessed are all such as are poor in spirit, For they the heavenly kingdom do inherit. Blessed are they that mourn; for in the stead Thereof shall comfort be administered. Blessed are they, whose meekness doth excel: For on the earth their portion is to dwell. Blessed are they, who after righteousness Hunger and thirst; for they shall it possess. Blessed are they, for they shall mercy find, Who to do mercifully are inclin'd. Blessed are all such as are pure in heart; For God his presence shall to them impart. Blessed are they that do make peace; for why? They shall be call'd the sons of the Most High. Blessed are they which suffer for the sake Of righteousness: for they of heav'n partake. Blessed are ye, when men shall falsely speak All kind of ill against you for my sake, And shall revile, and persecute you sore; Rejoice, and be exceeding glad therefore: For your reward in heav'n will be great: For thus of old they did the prophets treat. Ye are the salt o' th' earth; but wherewith must The earth be season'd when the savour's lost? It is from thenceforth good for nothing, but To be cast out, and trodd'n under foot. Ye are the light o' th' world; a city set Upon an hill cannot be hid; nor yet Do men a candle with a bushel cover, But set it where it lights the whole house over. So shine your light, your good works seen thereby Men may your heavenly Father glorify. Think not that to destroy the law I came, Or prophets; no, but to fulfil the same. For till the heav'n and earth shall pass away, One jot or tittle from the law, I say, Shall never pass, till all shall be complete. Whoso therefore presumes to violate, One of these least commands, and teacheth so, Shall in God's kingdom be accounted low. But he that doth, and teacheth them likewise, Shall in God's kingdom have great dignities. For I declare unto you, that unless You shall exceed the scribe and pharisees In righteousness; you shall on no condition, Into the heavenly kingdom gain admission. Ye've heard 'twas said of old, 'Thou shalt not kill.' And he incurs the judgment who shall spill His brother's blood: but I to you declare, That he that's wroth without a cause, shall bear The judgment. Likewise of the council he That sayeth 'racha' shall in danger be. But whosoe'er shall say, Thou fool, the same Shall be in danger of eternal flame. When therefore to the altar thou dost bring Thy gift, and there rememb'rest any thing Thy brother hath against thee: leave it there Before the altar, and come thou not near, Till thou hast first made reconciliation, Then may'st thou come and offer thine oblation. Make an agreement with thine adversary Whilst thou art in the way, and do not tarry; Lest he at any time deliver thee Unto the judge, and by the judge thou be Unto the officer forthwith resign'd, And in imprisonment thou be confin'd; I do affirm thou shalt not be enlarg'd, Till thou the utmost farthing hast discharg'd. Ye've heard that they of old did testify, That men should not commit adultery: But I pronounce him an adulterer, Who views a woman to lust after her. And if thy right eye shall offensive be, Pluck thou it out and cast the same from thee; For it is better lose one, than that all Thy members should into hell torments fall. And if thy right hand doth offend, cut off it, And cast it from thee, for it will thee profit Much rather that one of thy members fell, Than that they should be all condemned to hell. It hath been said, whoso away shall force His wife, shall give her a bill of divorce: But whosoe'er shall put his wife away, Except for fornication's sake, I say, Makes her adult'ress, and who marries her, So put away, is an adulterer. Again: Ye've heard, Thou shalt not be forsworn, Was ancient doctrine, but thou shalt perform Unto the Lord thine oaths: But I declare, That thou shalt not at all presume to swear; Neither by heaven, for it is God's throne; Nor by the earth, for his foot stands thereon: Neither swear by Jerusalem, for why? It is the city of the King Most High: Nor swear thou by thine head, for thou canst make No hair thereof to be or white or black: But let yea, yea; nay, nay, in speech suffice, For what is more from evil doth arise. Ye've heard, it hath been said; Eye for an eye, And tooth for tooth: But I do testify, That you shall not resist; but let him smite Thy left cheek also, who assaults thy right. And if that any by a lawsuit shall Demand thy coat, let them have cloak and all. And whosoe'er compelleth thee to go A mile, refuse not to go with him two. Give him that asketh, and from him that may Have need to borrow, turn not thou away. Ye've heard, 'twas said: That thou shalt love thy friend And hate thy foe: But let your love extend Unto your enemies: thus I declare, Bless them that curse, do good to them that bear Ill will, and for your persecutors pray, And them that do reproach you; that you may Be children of your Father that's in heaven; For he on good and bad alike hath given His sun to rise, and in like manner doth Send rain upon the just and unjust both For what is your reward, if you love them That love you? Do not publicans the same? And if your brethren only you salute, What more than they do ye? They also do't. I will therefore that you be perfect, ev'n As is your Father perfect that's in heaven.

CHAP. VI.

Take heed you do not your alms-deed bestow Before men, purposely to make a shew; For then there will no recompence be given Unto you of your Father that's in heaven: With sound of trumpet do not thou therefore Proclaim what thou art giving to the poor; As is the manner of the hypocrites To do i' th' synagogues, and in the streets; That men may give them praises. Verily They have their recompence, I testify. But when thou dost alms, let thy left hand know Not what thy right hand is about to do: That giving secretly, thy Father may, Who sees in secret, openly repay. And when thou pray'st be not as hypocrites; For they love in the corners of the streets, And in the synagogues to stand and pray, There to be seen: they've their reward I say. But thou, when thou dost make thy pray'r, go thee Into thy closet, shut thy door unto thee, And there in secret to thy Father cry, Who seeing thee shall reward thee openly. But when ye pray use not vain repetitions, As heathens do, for they think their petitions Prevail; when they the same do multiply: Be ye not like to them therefore; for why; Your Father knows what things you need before You ask him, on this wise pray ye therefore.

Our Father which art in heav'n, thy name alone Be hallowed. Thy glorious kingdom come. Thy will be done on earth as 'tis in heaven. Give us this day our daily bread. And ev'n As we remit our debtors, grant remission To us. And lead us not into temptation, But from all evil do thou us deliver; For th' kingdom, power and glory's thine for ever. Amen.

For if you do forgive men that offend, Your heavenly Father will to you extend Forgiveness; but if not, nor will he spare, At any time when you offenders are. Moreover when you fast beware lest you Look sad, as hypocrites are wont to do; For they disguise their faces, that they may Appear to fast: they've their reward I say. But thou, when thou dost fast, anoint thine head And wash thy face, that undiscovered Thy fasting may be unto men, but rather That thou be seen in secret of thy Father: And then thy Father, who in secrecy Beholds thee, shall reward thee openly. Lay not up treasure for yourselves in store Upon the earth, where moth and rust devour, And where by thieves you may be quite bereaven. But lay up treasure for yourselves in heaven, Where neither moth, nor rust, nor thieves can enter: For where's your treasure there your hearts will centre. The eye's the light o' th' body, which if right Then thy whole body will be full of light: But if thine eye be evil, then there will A total darkness thy whole body fill. If therefore all the light that is in thee Be darkness, how great must that darkness be? No man can serve two masters, either he Will hate one, and love t'other, or will be Faithful to one, and t'other will forego. Ye cannot serve both God and mammon too. Take no thought therefore for your life, I say, What you shall eat or drink; or how you may Your bodies clothe. Is not the life much more Than meat; Is not the body far before The clothes thereof? Behold the fowls o' th' air, Nor sow nor reap, nor take they any care; How they provision into barns may gather; Yet they are nourish'd by your heavenly Father: Are ye not worth much more? Which of you can By taking thought add to his height one span? And why for raiment are ye taking thought? See how the lilies grow; they labour not, Nor do they spin; yet Solomon, I say, In all his pomp, had no such gay array. If in the field God so doth clothe the grass, Which is to-day, and doth to-morrow pass Into the oven, shall he not therefore O ye of little faith, clothe you much more? Take no thought therefore, saying, What shall we eat, Or drink, or where shall we our raiment get: (For thus the heathen people use to do) For that you need them doth your Father know. But seek God's kingdom, and his righteousness First, and then all these things you shall possess. Be not then exercis'd with care and sorrow, In making preparation for the morrow; The morrow shall things for itself prepare: Sufficient to the day is each day's care.

CHAP. VII.

Judge not that you may not be judg'd; for even As you pass judgment, judgment shall be giv'n: And with such measure as you mete to men, It shall be measured unto you again. And why dost thou take notice of the mote That's in thy brother's eye; but dost not note The beam that's in thine own? How wilt thou say Unto thy brother, let me take away The mote that's in thine eye, when yet 'tis plain The beam that's in thine own doth still remain? First cast away the beam, thou hypocrite, From thine own eye, so shall thy clearer sight The better be enabled to descry, And pluck the mote out of thy brother's eye. Give not to dogs the things that are divine, Neither cast ye your pearls before the swine Lest that they should their feet them trample under, And turn upon you, and rend you asunder. Ask, and obtain; seek, and ye shall find; do ye Knock, and it shall be opened unto ye: For he that seeks, shall find; that asks, obtain, And he that knocks, shall an admittance gain. Or what man is there of you, if his son

Shall ask him bread, will he give him a stone? Or if he ask a fish, will he bestow A serpent? If then ye being evil know To give your children good gifts, how much rather To them that ask him shall your heav'nly Father. Then what you wou'd men shou'd to you, so do To them: for that's the law and prophets too. Enter in at the strait gate, for the road That doth unto destruction lead, is broad; And wide the gate; and many there be that Enter therein: because strait is the gate, And narrow is the way that is inclin'd To life, and which there are but few that find. False prophets shun, who in sheep's clothes appear, But inwardly devouring wolves they are: Ye by their fruits shall know them. Do men either Pluck grapes of thorns, or figs or thistles gather? Even so each good tree good fruit will produce; But a corrupt tree fruit unfit for use: A good tree cannot bring forth evil food, Nor can an evil tree bear fruit that's good: Each tree that bears not good fruit's hewn down And burnt, thus by their fruits they shall be known. Not every one that saith Lord, Lord, but he That doth my heav'nly Father's will shall be An heir of heaven: many in that day Will call Lord, Lord, and thus to me will say; Have we not prophesied in thy name? Cast devils out, done wonders in the same? And then will I profess I know you not; Depart from me ye that have evil wrought. Whoso therefore these sayings of mine doth hear, And doth them, to a wise man I'll compare, The which upon a rock his building founded, The rain descended and the floods surrounded, The winds arose, and gave it many a shock, And it fell not, being founded on a rock. And ev'ry one that hears these sayings of mine, And not to do them doth his heart incline, Unto a foolish man shall be compar'd; Who his foundation on the sand prepar'd: The rain descended and the floods were great, The winds did blow, and vehemently beat Against that house; and down the building came, And mighty was the downfall of the same. And now when Jesus thus had finished His sayings, the people were astonished Thereat: for not as do the scribes taught he Them, but as one that had authority.

THE PROPHECY OF JONAH

CHAP. I.

Now unto Jonah, old Amittai's son, Thus did the word of the Almighty come, And said, Arise, go thou forthwith and cry 'Gainst that great city Nineveh; for why, The sins thereof are come up in my sight. But he arose, that he to Tarshish might Flee from God's presence; and went down and found A ship at Joppa unto Tarshish bound: He paid the fare, and with them went on board For Tarshish, from the presence of the Lord. But the Almighty a great wind did raise, And sent a mighty tempest on the seas, So that the ship was likely to be broken. Then were the mariners with horror stricken; And to his God they cried every one; And overboard was the ship's lading thrown To lighten it: but down into the ship Was Jonah gone, and there lay fast asleep. So to him came the master and did say, What meanest thou, O sleeper! rise and pray Unto thy God, and he perhaps will hear, And save us from the danger that we fear. Then said they to each other, Come let's try, By casting lots, on whom the fault doth lie, In bringing all this evil now upon us. So they cast lots, and the lot fell on Jonas. Then said they, We entreat thee let us know, For whose cause we this evil undergo, Whence comest thou? What is thine occupation? What countryman art thou? And of what nation? And unto them himself he did declare, And said, I am an Hebrew, and do fear The living Lord, the God of heaven, who Alone hath made the sea and dry land too. Then were the men exceedingly afraid; And, wherefore hast thou done this thing? they said: (For they did understand he did forego God's presence, for himself had told them so.) What shall we do unto thee, then they said, That so the raging of the sea be stay'd? (For it did rage and foam.) Take me, said he, And cast me overboard into the sea; So shall the sea be calm, for on my score

I know it is, that thus the waves do roar. Nevertheless they rowed hard to gain The land, but all their labour was in vain; So much against them did the tempest beat. Wherefore they the Almighty did entreat, And said, We do beseech thee, and we pray, O Lord, that thou would'st not upon us lay The charge of guiltless blood, nor let it be, That now we perish, on th' account that we Take this man's life away; for thou alone As it hath pleased thee, O Lord, hast done. So they took Jonah up, and to the seas Committed him, then did the tempest cease. Then did the dread of the great God on high, Seize on the mariners exceedingly. And they did offer up a sacrifice, And vowed vows unto the Lord likewise. And now the Lord for Jonah did contrive A mighty fish, to swallow 'im up alive, And in the fish's belly for the space Of three days and three nights, poor Jonah was.

CHAP. II.

Unto the Lord his God then Jonah pray'd Out of the belly of the fish, and said, By reason of affliction, which lay sore Upon me, I the Lord God did implore, And he gave ear; and from Hell's Belly I Cry'd unto thee, and thou, Lord, heard'st my cry: For thou into the deep hadst cast me out, And there the floods did compass me about; In the midst of the sea, thy waves were sent, And all thy billows which my head o'erwent. Then said I though thy presence hath forsook Me, to thy holy temple will I look. The waters compassed about my soul, And the great deeps did round about me roll, The weeds were wrapt about my head, I went Down to the bottom of the element; The earth with her strong bars surrounded me, Yet thou, O Lord, from death hast set me free. When my soul fainted, on the Lord I thought, And to thee, to thy temple then was brought My prayer. They their own mercies do despise, Who have regard to lying vanities. But with the voice of my thanksgiving, I Will offer sacrifice to thee on high, And pay my vows which I have vow'd, each one, For why? Salvation's of the Lord alone. And now the fish, as God did give command, Did vomit Jonah out upon dry land.

CHAP. III.

And now the second time to Jonah came God's word, and said, Arise, go and proclaim To that great city Nineveh, what Have heretofore commanded thee to cry. So Jonah rose up, and prepar'd to go To Nineveh, as God had bid him do. (Now was the city Nineveh so great, That it was three days' journey long complete) And as into the city Jonah made His first day's journey, he cry'd out and said, When forty days shall be expired and past, This city Nineveh shall be laid waste. Then did the Ninevites with one accord, Believe this was the message of the Lord; And did proclaim a fast, and every one, From greatest to the least, put sackcloth on: For to the king this news was quickly flown, And he arose, and came down from his throne, And having laid aside his robes of state, He put on sackcloth, and in ashes sate: And issuing out his royal proclamation, And through the city making publication Thereof (being by the king and council sign'd) A solemn and a general fast enjoin'd; And said, I will, that neither man nor beast, Nor flock, nor herd, shall their provision taste: But let them all put sackcloth on and cry Unto the Lord with greatest fervency; Yea, let them all their evil ways refrain, And from the violence which they retain. Who knows if God will yet be pleas'd to spare, And turn away the evil that we fear? And God beheld their works, and saw that they Had turned from the evil of their way. And God turn'd from his wrath, and did revoke The dreadful judgment whereof he had spoke.

CHAP. IV.

But hereat Jonah was extremely vext, And in his mind exceedingly perplext: And to the Lord his God he pray'd, and said, O Lord, I pray thee, was not I afraid Of this, when I was yet at home? Therefore I unto Tarshish took my flight before: For that thou art a gracious God I know, Of tender mercy, and to anger slow, Of great compassion, and dost oft recall The evil thou dost threat mankind withal. Now therefore, Lord, I earnestly do pray That thou would'st please to take my life away, For I had better die than live. Dost thou Do well, said God, to be so angry now? So then out of the city Jonah went, And on the east side of it made a tent, And underneath the shade thereof he sate, Expecting what would be the city's fate. And over Jonah's head behold the Lord Prepar'd, and caused to come up a gourd To shadow him, and ease him of his grief; And Jonah was right glad of this relief. But God a worm sent early the next day, Which smote the gourd; it withered away: And when the sun arose, it came to pass, That God a vehement east wind did raise; Besides the sun did beat upon his head, So that he fainted, saying, Would I were dead, For it is better for me now to die, Than thus to lead my life in misery. And to distressed Jonah, said the Lord, Dost thou well to be angry for the gourd? And he unto the Lord made this reply, I do well to be angry e'en to die. Thou hast had pity, Jonah, on the gourd, For which thou didst not labour, said the Lord, Nor madest it to grow, which also came Up in a night, and perish'd in the same. And should not I extend my gracious pity To Nineveh, so populous a city, Where more than six score thousand persons dwell, Who 'twixt their right hand, and their left can tell No difference, wherein are also found Cattle which do in multitudes abound.

THE LIFE OF JOSEPH, TAKEN OUT OF THE LATTER PART OF THE BOOK OF GENESIS.

CHAP XXXVII.

When Jacob from his brother Esau fled, He by the hand of providence was led To Padan-aram, in Assyria, where He serv'd his uncle Laban twenty year; During which time he was in all things blest, And with a num'rous issue 'mongst the rest: Amongst whom none so pleasing in his sight As Joseph was, who was his chief delight: Who by the time that Jacob was return'd Into the land, where's fathers had sojourn'd, Was full arrived at seventeen years of age; And by his hopefulness did then presage, He was endued with a noble mind, That would to virtuous actions be inclin'd; For being sent to feed his father's flock, Among his brethren he great notice took Of what they did, and if in any sort They did amiss, he thereof made report Unto his father, and did thus create His father's favour, but his brethren's hate. His father loved him better than the rest, As being the son wherewith his age was blest. And that his kindness might the more appear, Made him a party colour'd coat to wear. But as it often haps, his father's love Did in his brethren greater hatred move. But that which most incens'd them was his dreams, By which, in a prophetic way, he seems Their low submission, and his future state Of greatness plainly to prognosticate. For to his brethren thus his dreams he told, And said, As we were binding sheaves, behold, My sheaf arose and stood up in the field, And all your sheaves stood round about, to yield Obeisance unto mine: And what, must we Indeed, say they, be subject unto thee? Their wrath increas'd, this added to his crime. And Joseph dreamed yet a second time; And said, Behold, I saw the sun and moon, And the eleven stars to me fall down. At which his father highly was offended, And for these words, the lad he reprehended, And said, Fond youth, dost thou pretend to shew That I, thy mother, and thy brethren too, Must all submit to thee? Thou dost but dream: But Jacob kept his words, and thought of them. Now Jacob's sons did feed their flocks in Shechem, And he desired Joseph to go seek them, And find them out, and come again and tell If all things with them and their flocks were well. So Joseph went, and wander'd here and there, But could not find out where his brethren were, Until a man had told him their intent Of going to Dotham, where he also went. And when his brethren at a distance saw him, They held a consultation how to slay him, And said, Here comes the dreamer, we shall see What the event of all his dreams will be; For we will kill, and in a pit will hide him, And say some beast or other hath destroy'd him. But Reuben somewhat tend'rer than the rest, Endeavour'd to persuade them to desist From murder, saying, Into this pit let's cast him, And this he said in hopes to have releas'd him. And now when Joseph came not dreading ought, They stript him of his party colour'd coat, And led him to a pit that was hard by, And threw him into't, but the pit was dry. And sitting down to eat, they chanc'd to spy, A company of Ishmaelites pass by, Who with balm, myrrh, and spice, their camels lading, From Gilead came, and were to Egypt trading. Then Judah said, 'Twill do us little good To slay our brother, and conceal his blood; Come therefore, brethren, be advis'd by me, Let's sell him to these Ishmaelites, for he Is our own flesh, and 'tis a cruel deed, To kill him, and to this they all agreed. Their brother then out of the pit they hale, And to these merchants offer'd him to sale: Who, him for twenty silver pieces bought, And with them to the land of Egypt brought. But Reuben, ignorant of what was done, Came to the pit, and seeing the lad was gone, He rent his clothes in a great consternation, Returning back with heavy lamentation. And now that they might make their story good They kill'd a kid, and dipped in the blood Their brother Joseph's coat, and home they came, And to their father's view expos'd the same, And said, This we have found, now thou dost know Whether it be thy son's coat, yea or no. And Jacob knew the coat full well, and said, Now hath some evil beast devour'd the lad; Joseph is torn in pieces without doubt, For, too, too well I know this is his coat. He rent his clothes, and putting sackcloth on, He for a long time mourned for his son. His children striving to assuage his grief Endeavour'd to administer relief: But he refus'd, and said, Since he is gone, I will in sorrow to the grave go down. Such lamentation made he for his son.

CHAP. XXXIX.

And now these merchants, sons of Ishmael, Again did poor afflicted Joseph sell, To an Egyptian, named Potiphar, The captain of King Pharaoh's men of war. And God was with him, and did greatly bless, And crown his undertakings with success. Whereof his master being well aware, Committed all he had to Joseph's care; And made him overseer of his house, And, from the time his master us'd him thus, The Lord was pleas'd to give him to partake, So many blessings, e'en for Joseph's sake: Of that with plenty he was hedg'd about, And prospered within door and without. Such was his master's love, and he so just, That all things were committed to his trust. Now Joseph was grown up to manly stature, Of goodly presence, and most comely feature. Wherefore his mistress, with a lustful eye, Beheld his beauty, and resolv'd to try, If to unchaste embraces she could gain The youth, but her endeavours prov'd in vain: For he refus'd, and said, My master knows In all the house of nothing that he owes, For his concerns are all at my dispose: There's not a thing that he hath kept from me But all is in my hand, save only thee; Then how can I commit so foul a fact, And the displeasure of my God contract? Yet still she sued, and still did he deny her, Refusing to be with her, or lie by her. Now on a time when all the men were gone Out of the house, and she was left alone: And Joseph at that instant coming in, About some business he'd to do within; She took advantage of their being together, And held his clothes to force him to lie with her. But Joseph strove, and from her hands got loose, And left his coat, and fled out of the house. And when she saw that he had made's escape, She call'd her servants, and proclaim'd a rape: Come see now how this Hebrew slave, said she, Your master's favourite, hath affronted me. He came to violate my chastity, And when he heard that I began to cry, And call for help, afraid lest you should find him, He's fled, and left his garment here behind him. And now to give her words the greater credit, Until her husband's coming home, she hid it, To whom she spake, and said, Why hast thou brought This Hebrew here, to set me thus at nought? The slave attempted to defile my bed, And when I cry'd, he left his coat and fled, See here it is. Which when he saw, and heard The heavy accusation she preferr'd, He was exceeding wroth at his behavior, And utterly cashier'd him from his favour; Nay more, he cast him into prison, where In fetters bound, King Pharaoh's pris'ners were. But Joseph's God, who never yet forsook Him in extremity, was pleas'd to look With great compassion on his injuries, And gave him favour in the keeper's eyes; So that he was entrusted with the care And charge of all the pris'ners that were there: All were committed unto Joseph's hand, And what was done, was done at his command. The prison-keeper took no care at all, Of ought that he entrusted him withal; Because he saw that God was with him, and All things did prosper that he took in hand.

CHAP. XL.

And now, whilst Joseph in confinement lay, It came to pass upon a certain day, That Pharaoh King of Egypt, being wroth With his chief butler, and chief baker both, For their offences, put them both in ward, In the house of the captain of the guard: Into the place where Joseph was confin'd, Unto whose custody they were resign'd; And he attended on them in the prison. And there they were continue'd for a season, During which time it chanced both of them Did in the same night dream each man his dream: Which dreams, according to interpretation, Had to themselves particular relation. And Joseph coming early the next day, Into the room where Pharaoh's servants lay, Beheld their countenances much dejected: Wherefore he said, What evil hath effected This melancholy frame, what is't that causes These marks of discontentment in your faces? Then said they, We have dream'd each man his dream, And there is no man to interpret them. Then Joseph said, Your dreams to me make known. Interpretations are from God alone. Then unto Joseph the chief butler told His dream, and said, Methought I did behold A vine, whereon three branches did appear, Which seem'd to bud, to blossom, and to bear Clusters of full ripe grapes, which to my thinking I press'd into the cup for Pharaoh's drinking. And Joseph said, Thy dream doth signify, Thou shalt enjoy thy former dignity: The branches which thou sawest are three days, In which King Pharaoh will his butler raise And to thy place again will thee restore, And thou shalt serve him as thou'st done before: But do not, when it shall be well with thee, Forget me, but show kindness unto me, And unto Pharaoh represent my case, That I may be deliver'd from this place; For I was stol'n out of the Hebrew's land, And also here am wrongfully detained. Then the chief baker having understood, That the interpretation was so good, He told his dream to Joseph too, and said, Lo, I had three white baskets on my head, And in the uppermost there seem'd to be, Of baked provision, great variety, Fit for King Pharaoh's table, and there came A flock of birds, and seem'd to eat the same. And Joseph said, Thy dream portends thy fall, For at the end of three days Pharaoh shall Lift up thy head, and hang thee on a tree, So that the birds shall feast themselves on thee. And on the third day Pharaoh made a feast Unto his servants, and among the rest The butler and the baker were brought forth, The day being kept in memory of his birth. And to his place King Pharaoh did restore His butler, and he served him as before. But the chief baker he condemn'd to die, According unto Joseph's prophecy. Yet though the butler had regain'd his place, He was unmindful of poor Joseph's case.

CHAP. XLI.

And now when two years' time was fully past, And Joseph from confinement not releast, It came to pass that Pharaoh dream'd, and He seemed by a river-side to stand, Whence he seven fat well-favour'd kine beheld, Come up and grazed in the neighbouring field. And after them there came up seven more, Lean and ill-favour'd, and did soon devour The seven fat kine which came up just before. So Pharaoh 'woke, and mus'd awhile, and then Soon as his sleep his dream returned again: Wherein he saw upon one stalk there stood Seven ears of corn exceeding rank and good, And seven others, with the east wind blasted, And withered, sprang up, and quickly wasted The seven good ears, and quite devour'd them: And Pharaoh 'woke, and lo, it was a dream. And in the morning he was discontent, And for the wise men and magicians sent, To ease his mind; but there was none of them That could interpret to the king his dream. Then the chief butler, making his address Unto King Pharaoh, said, I now confess My former faults, for when the king was wroth With his chief butler, and chief baker both, It pleased him, to put us both in ward, In the house of the captain of the guard: And in one night we dream'd a dream, each one According to 's interpretation: And there was then an Hebrew there in ward, A youth that serv'd the captain of the guard: To whom we told whereof we had been dreaming, And he interpreted to us the meaning; And what he said fell out accordingly, Me he restored to my dignity, But told the baker he should surely die. Then Pharaoh sent a messenger in haste, And Joseph from the dungeon was releas'd: And having shav'd himself and chang'd his clothes, Into the presence of the king he goes. To whom King Pharaoh said, I have been told Thou canst the meaning of a dream unfold: Now I have dream'd a dream, and there is none Can give me the interpretation. And Joseph said, I cannot do this thing Myself, but God shall answer thee, oh king. Then Pharaoh said to Joseph, In my dream, As I stood by a river's side, there came Up from the river seven well-favour'd kine, And fed upon the banks, all fat and fine, And after them there came up seven more, Lean and ill-favour'd, and exceeding poor: Such as the land of Egypt never bred, And on the seven well-favour'd kine they fed, And eat them up, but 'twas not to be seen That they had eat them, they look'd still so thin. So I awoke, and mus'd awhile, and then Soon as my sleep, my dream return'd again; Wherein I saw upon one stalk there stood Seven ears of corn, exceeding rank and good: Then seven others, with the east wind blasted, And withered, came up, and quickly wasted The seven good ears, and quite devoured them. And being unsatisfied about my dream, I sought unto the wise men of the nation, But they could give me no interpretation. And Joseph said, Thy dream, oh king! is one, God shews to Pharaoh what he will have done. The seven fat kine and seven good ears agree To shew, seven years of plenty there shall be. The seven lean kine, and seven blasted ears, Denote there shall be famine seven years. This I declare to Pharaoh, God doth shew To thee, oh king! what he's about to do. Behold seven years of plenty are at hand, Which shall be very great throughout the land. And after them seven years of famine shall Arise, and shall consume the land, and all The former plenty shall not be perceiv'd, So much the land with famine shall be griev'd. And since the dream was doubl'd to the king, It is because God hath decreed the thing, And on this land the same will shortly bring: Now therefore if I may the king advise, Let him look out a man discreet and wise, And make him overseer of the land: And substitute men under his command To gather a fifth part for public use, Of what the seven plenteous years produce; And in the cities lay it up for store, Against the famine in the land grows sore; And let it be repos'd in Pharaoh's hand, That so the famine may not waste the land. And when King Pharaoh and his servants heard The propositions Joseph had preferr'd, They were acceptable in Pharaoh's eyes, And in the eyes of all his court likewise: So that he said, Can such an one be found? A man in whom God's Spirit doth abound. And Pharaoh said to Joseph, Forasmuch As God's great kindness unto thee is such, As to reveal this thing to thee, I know No man so wise or so discreet as thou. Be thou therefore the ruler of the land, And let my people be at thy command; Thou shalt in all things be as great as I, Save only in the royal dignity. Behold this day I have advanced thee Said he, to be a man of high degree Throughout the land. And therewithal the king Bestow'd on Joseph his own royal ring; And him with robes of state did richly deck, And put a chain of gold about his neck, And in his second chariot made him ride, And as he past, Bow down the knee they cry'd, With so great honour was he dignifi'd. And Pharaoh said moreover, I am king, No man shall dare to purpose any thing, Or move his hand or foot in all this nation, Unless it shall be by thy approbation. He also gave to Joseph a new name, And for a wife gave him a princely dame, Who was the daughter of a priest of fame. (Now Joseph had attained his thirtieth year, When he before King Pharaoh did appear.) And he went out from Pharaoh's presence, and Began his progress over all the land. Now in the seven plenteous years, the field Did its increase in great abundance yield. And Joseph gather'd all that plenteous crop, And in th' adjacent cities laid it up: Which like unto the sand upon the shore, Did so abound that he could count no more, Such was the plenty that the earth then bore. And unto Joseph there was born a son, Even by the daughter of the priest of On, Before the years of famine were begun; The which he call'd Manasseh, for, said he, God makes me to forget my misery, And all my father's house. And after him Was born another he called Ephraim; For God, saith he, hath made me to possess Abundance in the land of my distress. And when the seven plenteous years were gone, The seven years of famine next came on, As Joseph said, and there was a great dearth In every nation throughout all the earth; But in the land of Egypt there was bread. And when the people almost famished, Complained to the king, he bade them go To Joseph, and whate'er he said to do. And now the famine daily waxing sore, Joseph began to bring forth of his store, Which he had laid up for the public good; To whom th' Egyptians came and bought their food. And people from all countries far and near To Egypt came to buy provision there; For in all lands the famine was severe.

CHAP. XLII.

And now, behold, when Jacob had been told That there was corn in Egypt to be sold, He said unto his sons, Why stand ye thus? Go down to Egypt and buy corn for us; That so our craving stomachs may be fed, And not be here and die for lack of bread. Thus Jacob's ten sons were to Egypt sent, But Joseph's brother Benjamin ne'er went. For why, his father said, I will not send him, Lest peradventure some ill chance attend him. And Joseph's brethren came among the rest To buy provision, for they were distress'd. Now he was governor of all the land, And all the corn of Egypt in his hand. Wherefore his brethren, when they came to treat With him for corn, bow'd down e'en at his feet: And he no sooner saw them but he knew them, And show'd himself extremely strange unto them: And very roughly asked who they were, From whence they came, and what their bus'ness there. And they made answer, We thy servants from The land of Canaan to buy food are come. Now tho' they knew him not, yet he knew them, And calling now to mind his former dream, He said, I do suspect ye're come as spies, To see in what distress our country lies. But they reply'd again, My lord, we're come Only to buy some food to carry home. Think not thy servants spies, but true men rather, For we are all the children of one father. Nay, nay, said he, but ye are come to pry Into the nation's great necessity. But they reply'd again, Thy servants are Inhabitants of Canaan, and declare, That we're twelve brethren, whom one man begot, The youngest is at home, and one is not Well then, said Joseph, hereby shall I know, Whether ye're spies, as I have said, or no; Now by the life of Pharaoh do I swear, Until your brother come I'll keep you here. Send one of you and fetch the lad to me, And you shall be confin'd, so shall there be A proof of what you say before mine eyes, Or by the life of Pharaoh ye are spies. Then he for three days put them all in ward, And on the third day said, I have regard To equity, therefore if ye are true And honest men, do this; let one of you Be bound in prison here, and let the other Go carry corn home and bring me your brother; So shall ye be approv'd and shall not die. And they prepared to do accordingly. And as they were discoursing to each other, They said, We were in fault about our brother, In that we saw his soul in great distress, And yet were so exceeding pitiless, As not to hearken to his earnest cries: This is the cause of these our miseries. And Reuben said, You know I did forewarn, And beg that you would do the child no harm; But you would not do then as I desir'd, And now his blood is at our hands requir'd. Thus they discours'd about the cause that brought Their present trouble, but they little thought That Joseph knew of what they did confer, Because he spake by an interpreter. And he being moved at their words withdrew To weep, and then returned to renew His former talk; and choosing Simeon out, Before them all he bound him hand and foot. And gave command to fill their sacks with grain, And to restore their money to 'em again; And for their journey gave them food to eat; In such sort Joseph did his brethren treat. Then with their asses laden towards home They went, and when into their inn they come As one of them his sack of corn unty'd, To give his ass some provender, he spy'd His money in his sack again return'd; Wherefore he call'd his brethren and inform'd Them that his money was returned back. Behold, said he, it is here in my sack. On sight whereof their hearts were sore dismay'd, And being very much affrighted said, What is the thing that God's about to do, That we do thus these troubles undergo? Then coming to their father they related, After what sort they were in Egypt treated: And said, the man that's lord of all the land, And hath the store of corn all in his hand, Spake roughly to us, and affirm'd that we Were come the weakness of the land to see. To whom we said, We are all honest men; We are twelve brethren, whereof here are ten, And two elsewhere, all which one man begot, The youngest's with our father, one is not. Then said the ruler of the land, Hereby Shall I make proof of your integrity: Let one of you continue here with me, And take provision for your family; And get you gone and bring the youngest hither, That so I may be satisfied whether Ye are true men, as you make protestation, Then I'll release him, and give toleration To you to come and traffic in the nation. And now behold as they their sacks unloos'd To empty out their corn, there was unclos'd In each man's sack his money therein bound, As when they came from home, which when they found, Both they and their old father were afraid; And to his sons afflicted Jacob said, You of my children have bereaved me, Joseph and Simeon now do cease to be; And of my Benjamin you would deprive me, These things do ev'n into distraction drive me. Then Reuben said, My father I resign To thy disposing these two sons of mine; Give me the lad, and let them both be slain, If I do not return him safe again. But he reply'd, I will not let him go, For why his brother is deceas'd you know; And if upon the way some evil thing Should happen to the lad, you then will bring These my grey hairs with sorrow to the grave; For he's the only comfort that I have.

CHAP. XLIII.

And now the famine still continuing sore, And having spent all their late purchas'd store, Their father bids them to go down for more To whom when Judah had himself address'd, He said, The man did solemnly protest, If we without our brother came again, To seek his face would be for us in vain: If therefore thou wilt send him, well and good, Then will we willingly go down for food; But if thou wilt not, we must let thee know, We are resolved that we will not go: For, as I said before, the ruler swore Without him we should see his face no more. Then Israel said, Why were you so unkind To say you had a brother left behind? The man, said they, was so inquisitive, He asked if our father were alive, Or if we had a brother, whereunto Accordingly we answer'd, could we know If he would bid us bring the lad or no? Moreover Judah to his father said, If thou wilt but entrust me with the lad, We will begone, that so both thou and we May be preserved with our family: I will be surety for him, if I fail To bring him back, on me the blame entail; For if we had not lingered, we had been By this time here the second time again. Well then, said Isr'el, if it must be so, My sons, take my advice before you go; Provide some of the best fruits of the land, To give the man a present from your hand; Balm, myrrh, and spices, and a little honey, Some nuts and almonds, and take double money, For peradventure it was a mistake, In that our money was returned back. And take your brother Benjamin and go, And God Almighty grant the man may shew You mercy, that you may bring back again Your other brother, and my Benjamin, And if I am bereav'd, so have I been. Then did the men prepare the present, and They took their money double in their hand With Benjamin, and down to Egypt went, Who unto Joseph did themselves present. Who, when he saw that Benjamin was come, Order'd his steward to conduct them home, And to provide a dinner, for, said he, I do intend these men shall dine with me. Then did the steward as his master said, And brought them home, whereat they were afraid, And said, The man hath caus'd us to come in, Because our money was return'd again; To take occasion now to fall upon us, And make us slaves, and take our asses from us. Unto the steward they drew nigh therefore, And thus communed with him at the door: O sir, say they, we came at first indeed To buy provision to supply our need; And in our inn as we our sacks unloos'd, We found our money therein all inclos'd In its full weight, whereat surpris'd with fear, Not knowing who had put our money there, We now have brought it in full weight again, And other money too, to buy more grain. Peace, peace, said he, let not fear seize upon you For I had the disposing of your money: God, unto whom you and your father bow, Hath giv'n you treasure in your sacks I trow. And then releasing Simon, who had been Confin'd in Joseph's house, he brought them in And set them water, and they wash'd their feet; And gave their asses provender to eat. Then they made ready, against Joseph came, Their gifts, in order to present the same At noon; for they were told he did design To have their company with him to dine. And now when Joseph was returned home, Into his presence they with rev'rence come, And brought their presents in and laid before him, And fell down at his feet for to adore him. Then he inquired if they all were well, And said, When you were here I heard you tell Of an old man, your father, how does he? Is he in health, or doth he cease to be? Whereto in humble sort they thus reply'd, Thy servant, ev'n our father, doth abide In perfect health, which having said, They bowed their heads and great obeisance made. And Joseph viewing Benjamin his brother (They being both the children of one mother) He asked if he were the lad of whom They spake, then said, God give thee grace, my son. Then making haste to find a secret place To weep, because his bowels yearn'd apace Upon his brother, to his chamber went, Where having giv'n his troubled spirits vent, He washed his face, and did himself refrain, And to his brethren then came forth again, And bade his servants they should set on bread. At his command the tables were all spread; One for himself, and for his friends another, And for the Egyptians one apart from either, That so they might not eat bread altogether; For it is held a great abomination For them to eat among the Hebrew nation, And they were placed as their age required, The eldest first, whereat the men admired. And from his table Joseph sent them messes; But in a larger manner he expresses To Benjamin his kindness, which was such, That he appointed him five times as much As to the rest: and they drank plenteously, Till they were merry in his company.

CHAP. XLIV.

And to his steward Joseph spake, and said, Give these men corn as much as they can lade; And in their sacks bind each man's money up, And in the youngest's put my silver cup Besides his money: and he made haste and did According as his master had commanded. And in the morning by the break of day, With asses laden they were sent away: And now, e'er they had scarce the town's end pass'd, He sent his steward after them in haste, And said, Go, follow them, and ask them why They have dealt by me so ungratefully? And say unto them, You have done great evil To rob my master, who hath been so civil, And steal the cup wherein he drinks his wine; Is it not it whereby he doth divine? Then he pursu'd and quickly overtook Them, and these very words to them he spoke. To whom they said, Why hath my lord such thought? Oh, God forbid that we should be so naught; Behold, thou know'st we brought the money back The which we found bound up in each man's sack, Which shews that we had no design to cheat; How then should we now steal your master's plate? With which of us thy servants it is found Let him be slain, and we to slavery bound. Now as you say, said he, so let it be, He shall be bound, but you shall all go free. Then they unladed ev'ry man his beast, And to his view expos'd their sacks in haste. And he from first to last them searched round, And lo, the cup on Benjamin was found: Thereat surpris'd, each man his garment rent, And lade his beast, and back again they went. And now when Judah and the rest were come To Joseph's house, (for he was yet at home) They fell before him to the ground, to whom He said, What deed is this that you have done? Are you not sensible that such a one As I, can certainly thereof make trial? Then Judah said, My lord, there's no denial: We cannot clear ourselves. The Lord hath sent, For our misdeed, this heavy punishment. Behold, to be thy slaves we all are bound, Both we, and he on whom the cup was found. Then Joseph said, The Lord forbid that I Should exercise so great severity: For he with whom 'tis found, and he alone Shall be my servant, you may all be gone. Then unto Joseph, Judah drawing near, Said, O my lord! I pray be pleas'd to hear Thy servant speak, and be not angry now, For as King Pharaoh is ev'n so art thou. My lord did bid thy servants to discover Whether we had a father or a brother; And we made answer that thy servants had An ancient father and a little lad, The child of his old age, who was our brother, And he the only child left of his mother, His brother being dead; and that this lad Was all the comfort that our father had. Then thou wert pleas'd to bid thy servants bring The lad, that thou might'st have a sight of him. And we made answer, if the lad should leave His father, it would bring him to his grave: And thou didst then protest it was in vain For us without him to come here again. Then towards home thy servants went their way, And told our father what my lord did say. And in a while, when all our corn was spent, Thy servant, ev'n our father, would have sent To buy more food; to whom thy servant said, We cannot go except thou send the lad. Because the man did solemnly declare, Unless we brought him we should not come there. And then thy servant, ev'n our father, said, Ye know that by my wife two sons I had, And one of them went forth and came no more, Which made me think some beast did him devour. And if I now should also condescend To let this go, and mischief should attend, You will with sorrow bring me to my end. When to my father I shall come therefore, And he shall see that I do not restore The lad again, he certainly will die, (Since in his life my father's life doth lie) And we shall bring him to his grave thereby. For I became a surety for the lad Unto my father, unto whom I said, If I do not in safety him deliver, Then let me bear the blame to thee for ever. I humbly pray thee, therefore, to accept Me in his stead, and let me here be kept My lord's bond-slave, and let the lad go free: For how can I, thy servant, bear to see The evil that shall on my father come, If that the lad return not safely home.

CHAP. XLV.

Then Joseph, who by no means now could hide His brotherly affection longer, cry'd, Put all men forth; and he was left alone When to his brethren he himself made known. Then Joseph weeping lifted up his voice So loud, that Pharaoh's servants heard the noise. And to his brethren did himself discover, And said, Lo! I am Joseph your own brother; And doth my father live? Whereat amaz'd, They could not speak, but at each other gaz'd. Then Joseph said, Come near, I pray, behold, I am your brother Joseph whom ye sold To Egypt, be not grieved now therefore, Nor vex yourselves, for God sent me before To save life; for these two years there hath been A famine, and five more to come, wherein Seed time nor harvest shall at all be seen. The Lord, I say, hath sent me to provide A place, and strangely save your lives beside. So now ye sent me not, but it was rather The Lord, and he hath made me as a father Unto the king, lord of his household, and A ruler over all this spacious land. Unto my father, therefore, go your way, And tell him, Thus doth thy son Joseph say: The Lord hath rais'd me to a high degree In Egypt, tarry not, but come to me, And thou shalt dwell in Goshen and be nigh me, And with provision there will I supply thee; Both thou and thine, flocks, herds, and all thou hast, (For yet these five years will the famine last) Lest otherwise, provision being scant, Thou and thy family may come to want. Behold, both you and Benjamin my brother Do see that it is I and not another. Go tell my father this amazing story, And bring him hither to behold my glory. Then falling on his youngest brother's neck, And he on his, they o'er each other wept. And to the rest he did likewise, wherefore They now were more familiar than before. And now whilst they discoursed, the report Of their arrival came to Pharaoh's court, And he was pleas'd thereat, wherefore he said To Joseph, let thy brethren straightway lade Their beasts with corn, and thus unto them say, Unto your native country haste away, And fetch your father, and your households, and I'll feed you with the good things of the land; And since you are commanded by the king, Take wagons with you hence wherein to bring Your wives, your little ones, and come down hither, Your father, you and yours altogether; And never heed to bring your household stuff, For here in Egypt you shall have enough. Then did the Isr'elites accordingly: And Joseph ordering them a large supply Of necessaries for their journey, sent Wagons according to the king's intent. And to each man he gave a suit of clothes, But on his brother Benjamin bestows Five suits, and as a token of his love, A sum of money over and above. And thus he sent ev'n for his father's use, Of the best things that Egypt did produce, Ten asses load, and ten she asses load Of bread and meat, to spend upon the road. Then sending them away, he said, I pray See that you do not fall out by the way. And leaving Egypt with their num'rous train, Unto their father they returned again: To whom, as soon as e'er they did arrive, They said, Our brother Joseph's yet alive, And lord of all the land, which sore dismay'd Him, for he scarce believed what they said. Then they of all that pass'd gave him relation. And shewed the wagons for a confirmation Which being manifest before his eyes, He rais'd himself, and said, It doth suffice; Joseph my son is yet alive, and I Will go to see him once before I die.

CHAP. XLVI.

Then Isr'el setting forward on his way With all his household, came to Beersheba; And offer'd sacrifice there to implore The God his father Isaac did adore. And in the visions of the night God spake To him, and said, Fear not to undertake This journey into Egypt, for I am The God of thy forefathers, Abraham And Isaac; to the land of Egypt I Will go with thee, and there will multiply Thy offspring, and of thee will surely make A mighty nation, and will bring thee back; And thy son Joseph there thine eyes shall close. After which vision he from thence arose, And in the wagons which King Pharaoh sent, He and his family to Egypt went: His sons, their wives and children, and the rest Of their concerns, whereof they were possest When they in Canaan dwelt, and they were then No more in number but threescore and ten. And when to Egypt Israel drew near He sent before him Judah, to prepare His way to Goshen, which when Joseph heard, Immediately his chariot he prepar'd; And unto Goshen he directly went, And to his father did himself present: And being over-joy'd fell on his neck, And for a good while thereupon he wept. Then Jacob said, Since thou yet liv'st, and I Have seen thy face once more, now let me die. And Joseph said, My brethren I will go Unto King Pharaoh, and will let him know That you, and all my father's house are come; And that your occupation when at home, Hath been in feeding cattle altogether, And that you've brought your flocks and herds all hither. Now therefore when you come before the king, And he should ask you what your trade hath been, Say thus: Thy servants from our youth till now Have dealt in cattle, we and our fathers too, That he may let you dwell in Goshen, for Th' Egyptians do a shepherd's life abhor.

CHAP. XLVII.

Then to King Pharaoh Joseph went and said, My father and his sons, with all they had In their own country, are come down to me, And in the land of Goshen now they be. Five of his brethren also with him went, Whom he unto King Pharaoh did present, And Pharaoh asked them about their trade, And they unto the king reply'd and said: We and our fathers while we were at home Were shepherds all, and now behold, we come With all our flocks, to get some pasture here, For in our land the famine is severe. We therefore pray thee to appoint a portion Unto thy servants in the land of Goshen. And Pharaoh said to Joseph, I empow'r thee To use thy pleasure, Goshen is before thee; Settle thy father and thy brethren there, And if among them active men there are, Commit my cattle to their special care. And Joseph brought his aged father in Before the king, and Jacob blessed him. And Pharaoh asking him about his age, He said, The years of my life's pilgrimage Are but an hundred thirty, very few And evil, nor have I attain'd unto The years of my forefathers longer age, Which they pass'd thro' in this their pilgrimage. And Jacob bless'd the king again, and then Out of his presence he return'd again. And Joseph plac'd his father and relations In Egypt, and appointed them possessions In the best of the land, ev'n in the land Of Rameses, according to the king's command: And there he nourished them with fit supplies Of bread, according to their families. And now the people having spent their store, And famine still increasing more and more, Egypt and Canaan too, for want of bread, Were sore distress'd and almost famished. And Joseph took the money they did bring To buy their corn, and kept it for the king. Wherefore the people came to represent Their case to him, both corn and coin being spent. And Joseph said, If money be grown scant, Bring me your cattle and ye shall not want. And they brought horses, asses, and their flocks And herds of cattle, ev'n all their stocks, And gave to Joseph in exchange for bread, For which the people he for that year fed: And when that year was past, the second year They came again, and said, We can't forbear To let thee know our want, my lord doth know Thou hast our money and our cattle too, And there is nothing left (so hard's our fate) But only each man's person and estate: If thou wilt give us bread, into thy hands Will we resign our persons and our lands: And be the servants of the king for ever. From death therefore our hungry souls deliver, And take some pity on our wretched state, Lest we die, and the land be desolate. And the Egyptians sold each man his field, Because the famine over them prevail'd; And all their lands became the king's possession, And Joseph placed them at his own discretion. But the land of the priests he purchased not, For Pharaoh had assigned to them their lot: And they received their food from Pharaoh's hands, Wherefore they had no need to sell their lands. And Joseph said unto them, Now behold, You and your lands are unto Pharaoh sold: Lo! here is seed to sow in each man's field, And when the land its ripe increase shall yield, A fifth part shall belong unto the crown, And the other four parts shall be your own, For seed to sow your lands, and for supplies Of food convenient for your families. And they said; Thou hast sav'd our lives, my lord, Thy gracious favour unto us afford, And we will do according to thy word. And Joseph made it a decree, to stand Ev'n to this day throughout th' Egyptian land; That Pharaoh should have a fifth part, except The priests' lands, which unto themselves they kept. And in the land of Egypt ev'n in Goshen, Did Isr'el dwell, and therein had possession; And grew and multiply'd exceeding fast. And Jacob liv'd till seventeen years were past: So that the sum of Jacob's age appears To be an hundred forty-seven years. And when the time approach'd that he must die, He called Joseph, unto whom he said, If I Have now found favour in thy sight, I pray, Swear thou unto me that thou wilt not lay My bones in Egypt, for I fain would lie Among my ancestors when e'er I die, And not be bury'd here; therefore fulfil This my desire; and he reply'd, I will: And he said, Swear unto me, which he did: Then Jacob bow'd himself upon his bed.

CHAP. XLVIII.

And now when Joseph heard his father lay Even at the point of death he hastes away To visit him, and took along with him His son Manasseh, and's son Ephraim. Whereof when Jacob heard he strength'ned Himself, and rose and sat upon the bed: And thus to Joseph said, Lo! God appeared To me at Luz in Canaan, and declared, That he would bless, and make me a great nation, And give my seed that land for a possession: And Jacob said, Behold, these sons of thine As Reuben and as Simeon shall be mine; And all the rest that shall be born to thee Hereafter, shall be thine, and they shall be Call'd by the name of their own family. Behold thy mother died upon the way, When I from Padan came, near Ephratah, The which is in the land of Canaan, where, To wit, in Bethlem, did I bury her. And Jacob seeing Joseph's sons were there, He asked of him who the children were. And Joseph said, My father, lo! these be The sons, God in this place hath given me. Then Jacob said, I pray thee bring them nigh To me, and I will bless them e'er I die. (Now Jacob's eyes, by reason of age, were dim) And Joseph brought his sons near unto him, And Jacob kissed and embraced them: And said, I never thought to see thy face, And lo! the Lord hath shewn me of thy race. And Joseph from between his knees brought forth His sons, and bow'd himself even to the earth: And in his right hand held up Ephraim, Towards his father's left hand guiding him And in his left hand to his father's right, He held his son Manasseh opposite. And Isra'l stretching our his right hand, laid It on the youngest, namely Ephraim's head: And laid his left hand wittingly upon Manasseh's head, although the eldest son. And Jacob blessed Joseph, saying, The God Of heaven, in whose paths my fathers trod, Who all my life hath nourish'd me, even he Who from all evil hath redeemed me, Bless both the lads, and let them bear my name, And the name of my fathers Abraham And Isaac, and let them multiply In the midst of the earth exceedingly. And Joseph seeing his father's right hand laid On Ephraim's head, he was displeas'd, and said, Not so, my father, lay this hand upon Manasseh's head, for he's the eldest son: And therewithal attempted to have laid His father's right hand on Manasseh's head But he refus'd and said, I know't my son, I know't full well, he also shall become A people, and be mighty: But indeed His younger brother shall him far exceed, And many nations shall come from his seed. Thus Jacob blessed them, and said, In thee Shall Isra'l bless, and say, God make thee be Like Ephraim and Manasseh. Thus did he Prefer the youngest to the first degree. And Isra'l said to Joseph, Lo! I die, But God shall visit you, and certainly Shall bring you back unto your father's land. And thou shalt have a portion from my hand, Above thy brethren, which with sword and bow I took from th' Amorite, my deadly foe.

CHAP. XLIX.

And Jacob called all his sons together, And said, Ye sons of Jacob come you hither: And hearken what your aged father says, Who tells you what shall be in the last days. Reuben my first born, of my strength the flow'rs, The excellency of dignity and power: Unstable as water, be for ever vile, Because thou did thy father's bed defile. Simeon and Levi 're brethren. Instruments Of cruelty lodged in their tents. Come not, my soul, their secret councils nigh, My honour, with them have no unity: For in their wrath they caused a man to fall, And in their self-will digged down a wall. Curs'd be their anger, fierce, yea cursed be Their wrath, for it was full of cruelty. In Jacob therefore let their seed be spread, And every where in Israel scattered. Judah shall have his brethren's praise, and they Shall bow before him; he his foes shall slay. Judah's a lion's whelp return'd from prey, He stoop'd, he couch'd, and as a lion lay; As an old lion, who shall dare molest, Or rouse him up, when he lies down to rest. The sceptre shall from Judah never start, Nor a lawgiver from his feet depart; Until the blessed Shiloh come, to whom The scatter'd people shall from all parts come: Binding his foal unto the choicest vine, He wash'd his garments, all of them in wine: His eyes shall with the blood of th' grapes look red, And milky whiteness shall his teeth o'erspread. Lo! Zabulon shall dwell upon the sea, And heaven for the ship's security, And unto Zidon shall his border be. And Issachar is a strong ass between Two burdens crouching, who when he had seen That rest was pleasant, and the land was good, His servile neck unto the yoke he bow'd. Dan as a judge shall over Isra'l sway, He shall be as a serpent in the way, To bite the horse, and cast the rider down. O God! I have look'd for thy salvation. Gad by a troop shall be o'ercome, but he Shall at the last obtain the victory. The bread of Ashur shall be fat indeed, And royal dainties shall from his proceed. Like to a hind let loose is Naphtali, He speaketh all his words acceptably. Joseph's a fruitful bough, whose branches tall Grow by a well, and over-top the wall: By reason of hatred which the archers bore, They shot at him and griev'd him very sore, But Joseph's bow in its full strength abode And by the arm of Jacob's mighty God, He was indu'd with strength, from whence alone Is Isra'l's shepherd, and chief corner-stone: Ev'n by my father's God, who shall assist Thee, by th' Almighty God shalt thou be blest, With blessings from above, and from below, With blessings of the breast, and womb also. Thy father's blessings have prevail'd beyond My ancestors. Unto the utmost bound Of the perpetual hills, yea let them rest On Joseph's head, and let him be possest Of all, who was divided from the rest. Young Benjamin shall wolf-like take his prey, And part by night what he hath took by day. All these are the ten tribes of Israel, And thus their father did their fate foretell: And blessed every one of them apart, According to their personal desert. Moreover he gave them a charge and said, Lo! I shall die, but let my bones be laid Among my ancestors in Canaan, where Of Ephron, Abraham bought a sepulchre, Together with a field, to be a place Of burial, for him and all his race. (There Abraham and Sarah lie, and there They Isaac and Rebecca did inter, And there when Leah died I buried her.) The field was purchas'd of the sons of Heth. Thus having said, resigning up his breath To him that gave 't, his feet into the bed He drew, and so was number'd to the dead.

CHAP. L.

And Joseph fell upon his father's face, And did with tears his lifeless lips embrace: And sends for his physicians and advises Them to embalm his father's corpse with spices. And they did so, and forty days did pass. (For so the manner of embalming was) And the Egyptians mourned for the space Of three score and ten days, which being expired He spake to Pharaoh's servants and desired, That they would please to speak in Pharaoh's ear, And tell him that my father made me swear, That I should bury him in Canaan, where He hath provided his own sepulchre. I therefore pray thee that I may obtain Thy leave, and I will soon return again. And Pharaoh said, Since thou hast sworn, fulfil Thy oath, according to thy father's will. And Joseph went up to accompany His father's corpse with great solemnity. And with him went up Pharaoh's servants, and The prime nobility of all the land, And Joseph's household, and his brethren all, Only their flocks, and herds, and children small Were left behind. Moreover there went up Chariots and horsemen, ev'n a mighty troop. And they came up to Atad's threshing floor Beyond the river Jordan, where full sore They mourned for him till seven days were past, So long their mourning in that place did last. Which when the Canaanites beheld they said, Surely some eminent Egyptian's dead. Wherefore they call'd it Abel-mizraim. Thus did his sons as he commanded them. For to the land of Canaan they convey'd Him, and in Machpelah near Mamre, laid His body in the cave which Ephron sold To Abraham, for him and his to hold. And thus when Joseph fully had perform'd His father's will, to Egypt he return'd, Together with his brethren, and with all Them that came with him to the funeral. Now Joseph's brethren being well aware That they were fatherless, began to fear That he would hate them, and requite them all The evil they had treated him withal. Wherefore to him they sent a messenger And said, Behold our father did declare Before he died, that we should come and say, Forgive thy brethren's trespasses, I pray; And their misdeeds, for they have been unkind. And now we humbly pray thee be inclin'd To pardon our offences, and the rather For that we serve the God e'en of thy father. And Joseph wept when they thus spake, and they Came nearer, and before him prostrate lay, And said, We are thy servants all this day. And Joseph bad them not to be afraid, For in the place of God am I he said: For though you meant me ill, God meant it good, And sent me hither to provide you food. Now therefore trouble not yourselves, for I Will nourish you, and all your family. After this manner did he satisfy, And treat them with extreme civility. And Joseph and his father's house remain'd In Egypt, and he liv'd till he attain'd An hundred and ten years, and liv'd to see Of Ephraim's children to the third degree. And Macher's children of Manasseh's tribe Were also born some time before he died. Then Joseph said, My brethren, lo! I die, But God will visit you undoubtedly; And to that land again whereof he spake Unto our ancestors, will bring you back. And Joseph also made his brethren swear, That they would not inter his body there. And thus he ended his life's pilgrimage, Being an hundred and ten years of age; And was embalm'd, and in a coffin laid, In Egypt, till he could be thence convey'd.

THE GENERAL EPISTLE OF JAMES

CHAP. I.

Unto the twelve tribes scattered abroad, James, an apostle of the living God, And of the Lord Christ Jesus, salutation. My brethren, when you fall into temptation Of divers kinds, rejoice, as men that know From trial of your faith doth patience flow. But let your patience have its full effect, That you may be entire, without defect. If any of you lack wisdom, let him cry To God, and he will give it lib'rally, And not upbraid. But let him ask in faith, Not wavering, for he that wavereth, Unto a wave o' th' sea I will compare, Driv'n with the wind and tossed here and there. For let not such a man himself deceive, To think that he shall from the Lord receive. A double-minded man most surely lacketh Stability in all he undertaketh. Let ev'ry brother of a low degree Rejoice in that he is advanc'd, but he That's rich in being made low, for he shall pass Away, as doth the flow'r of the grass. For as the grass, soon as the sun doth rise, Is scorch'd by reason of the heat, and dies; Its flow'r fades, and it retains no more The beauteous comeliness it had before, So fades the rich man, maugre all his store. The man is blest that doth endure temptation For when he's try'd, the crown of God's salvation, The which the Lord hath promised to give To them that love him, that man shall receive. Let no man be possest with a persuasion, To say, when he falls under a temptation, That God's the cause; for with no evil can God be tempted, nor tempts he any man. But every man is tempted when he's drawn Away, and by his lusts prevail'd upon; Then when lust hath conceiv'd, it ushereth In sin, and sin when finished brings death. Err not, my brethren, whom I dearly love, Each good and perfect gift is from above, Down from th' original of lights descending, With whom's no change, nor shadow thereto tending, According to his own good pleasure, he Begat us with the word of truth, that we Should as the first fruits of his creatures be. Wherefore, beloved brethren, I entreat You to be swift to hear, and slow to speak, And slow to wrath, for wrath cannot incline The sons of men to righteousness divine. Wherefore avoiding ev'ry filthiness, And superfluity of naughtiness: Receive with meekness the engrafted word, Which can salvation to your souls afford. But be ye doers of the word each one, And not deceive yourselves to hear alone; For he that hears the word and doth it not, Is like unto a man that hath forgot What kind of man he was, tho' in a glass He just before beheld his nat'ral face. But whoso minds the law of liberty In its perfection, and continually Abides therein, forgets not what he's heard, But doth the work and therein hath reward. If any man among you seem to be Religious, he deceives himself if he Doth not his tongue as with a bit restrain; And all that man's religion is but vain. Religion, pure and undefil'd, which is Acceptable before the Lord, is this: To visit widows and the fatherless, In time of their affliction or distress; And so to regulate his conversation, As to be spotless in his generation.

CHAP. II.

Faith of the Lord of glory, Jesus Christ, Doth with respect of persons not consist; For if, my brethren, when there shall come in To your assembly one with a gold ring, In goodly clothes, and there shall also be Another man that's meanly cloth'd, and ye Shall have respect to him in rich attire, And say unto him, come thou, sit up higher; And bid the poor man stand or sit below, Are ye not partial then, and plainly show, That you do judge amiss in what you do? Hearken, my brethren, hath not God elected The poor, who by this world have been rejected; Yet rich in faith, and of that kingdom heirs, Which God will give his foll'wers to be theirs? But you, my brethren, do the poor despise. Do not the rich men o'er you tyrannise; And hale ye to their courts; that worthy name By which you're call'd do not they blaspheme? Then if ye do the royal law fulfil, To love thy neighbour as thyself, 'tis well, According to the scripture; but if ye Shall have respect to persons, ye shall be Guilty of sin, and by the law condemn'd, As such who have its righteousness contemn'd. For he that shall but in one point offend, Breaks the whole law, whate'er he may pretend. For he that doth forbid adultery, Forbids likewise all acts of cruelty. Now tho' thou be not an adulterer, Yet if thou kill, thou shalt thy judgment bear. So speak and do as those men that shall be Judg'd by the perfect law of liberty: For he shall judgment without mercy know; That to his neighbour doth no mercy show; And mercy triumphs against judgment too. Brethren what profit is't if a man saith That he hath faith, and hath not works; can faith Save him? If any of the brotherhood Be destitute of clothes or daily food, And one of you shall say, Depart in peace, Be warned or be ye fill'd ne'ertheless. Ye do not furnish them with what they need, Wat boots it? Thus faith without works is dead. Yea may a man say, thou dost faith profess, And I good works, to me thy faith express Without thy works, and I will plainly show My faith unto thee by the works I do. Thou dost believe there is one God, 'tis true, The devils do believe and tremble too. But wilt thou know, vain man, that faith is dead, Which with good works is not accompany'd. Was not our father Abraham justify'd By works, and by the same his faith was try'd; When he his Isaac to the altar brought; Seest thou how with his works his faith then wrought? And with his works he perfected his faith? And so the scripture was fulfill'd, which saith, Abraham believed God, and 'twas imputed For righteousness, and he God's friend reputed. Thus may you see, that by works ev'ry one Is justify'd, and not by faith alone. Thus was the harlot Rahab justify'd By works, when she the messengers did hide, And by another way their feet did guide. For as the body's dead without the spirit, So aith without works never can inherit.

CHAP. III.

Affect not, brethren, superiority, As knowing that we shall receive thereby The greater condemnation in the end: For we in many things do all offend. Who doth not with his tongue offend, he can Guide his whole body, he's a perfect man. Behold, in horses' mouths we bridles put, To rule and turn their bodies quite about. Behold likewise the ships, which tho' they be Of mighty bulk, and thro' the raging sea Are driv'n by the strength of winds, yet they By a small helm the pilot's will obey. Ev'n so the tongue of man, which tho' it be But a small member, in a high degree It boasts of things. Behold, we may remark How great a matter's kindled by a spark. The tongue's a fire, a world of ill, which plac'd Among the members, often has disgrac'd All the whole body, firing the whole frame Of nature, and is kindl'd by hell flame. All kind of beasts and birds that can be nam'd, Serpents and fishes, are and have been tam'd By mankind; but the tongue can no man tame, A stubborn evil full of deadly bane. We therewith God the Father bless, and we Therewith curse men made like the Deity: Blessing and cursing from the same mouth flow, These things, my brethren, ought not to be so. Is any fountain of so strange a nature, At once to send forth sweet and bitter water? Can olives, brethren, on a fig-tree grow, Or figs on vines? no more can water flow From the same fountain sweet and bitter too. He that's endu'd with wisdom and discretion Amongst you, let that may by the profession Of meekness, wisely give a demonstration, Of all his works, from a good conversation. But if your hearts are full of bitterness And strife, boast not, nor do the truth profess. This wisdom is not from above descending, But earthly, sensual, and to evil tending: For where there's strife and envying there's confusion And ev'ry evil work in the conclusion. But the true wisdom that is from above, Is, in the first place, pure, then full of love, Then gentle and entreated easily, Next merciful, without partiality, Full of good fruits, without hypocrisy. And what is more, the fruits of righteousness Is sown in peace, of them that do make peace.

CHAP. IV.

From whence come wars and fights, come they not hence, Ev'n from th' inordinate concupiscence That in your members prompts to variance? You lust and have not, kill and desire to have; But ne'ertheless obtain not what you crave. With war and fighting ye contend, yet have not The things which you desire, because you crave not; Ye crave but don't receive, the reason's just, Ye crave amiss to spend it on your lust. You that live in adultery, know not ye The friendship of the world is enmity With God? He is God's enemy therefore That doth the friendship of the world adore. Do ye think that th' scripture saith in vain, The spirit that lusts to hate, doth in you reign? But he bestows more grace, wherefore he says, God scorns the proud, but doth the humble raise. Unto the Lord therefore submissive be, Resist the devil and he'll from you flee. Draw nigh to God, and he'll to you draw nigh. Make clean your hands you sinners, purify Your hearts you double-minded, weep and mourn, And be afflicted, let your laughter turn To sorrow, and your joy to sadness: stoop Before the Lord, and he will lift you up. My brethren, speak not evil of each other; He that doth judge and speak ill of his brother, Doth judge and speak ill of the law; therefore If thou dost judge the law, thou art no more A doer of the same, but dost assume The judgment-seat, and art thyself become A judge thereof. There is but one law-giver, That's able to destroy and to deliver; Who then art thou that dost condemn thy neighbour? Go to now, you that say, to such a place To-morrow will we go, and for the space Of one whole year, or so, will there remain, And buy and sell, and get great store of gain: Whereas ye know not what a day may do. For what's the life of man? Ev'n like unto A vapour, which, tho' for a while it may Appear, it quickly vanisheth away. So that ye ought to say, If God permit Us life and health, we will accomplish it. But now ye glory in your confidence, Such glorying is of evil consequence. He therefore that doth know, and doth not act The thing that's good, doth guilt thereby contract.

CHAP. V.

Go to now, O ye rich men, howl and cry, Because of your approaching misery: Your riches are corrupted, and the moths Have ent'red, and have eaten up your clothes. Your gold and silver's canker'd, and the rust Thereof, shall be an evidence that's just Against you, and like fire your flesh devour: Against the last days ye have heap'd up store. The hire of them that reaped down your field, The which by you is wrongfully withheld. Cries, and the voice thereof hath reach'd the ears Ev'n of the God of sabbath, and he hears. Your lives in pleasure ye on earth have led, And as in days of slaughter nourished Your wanton hearts, and have condemn'd and slain The just, and he doth not resist again. Be patient therefore, brethren, ev'n unto The coming of the Lord: behold, ev'n so The husbandman expecteth patiently The precious increase of the earth to see, With patience waiting till he doth obtain The showers of early and of latter rain. So be ye patient, fixing stedfastly Your hearts, for the coming of the Lord draws nigh. Grieve not each other, brethren, lest ye bear The condemnation; lo! the judge stands near. The prophets, brethren, who all heretofore In the name of the Lord their witness bore, Take for examples in their sufferings And patience: they that endure such things, Ye know are counted blest. Have ye not read Of Job, how patiently he suffered? Have ye not seen in him what was God's end; How he doth pity and great love extend? My brethren, but above all things forbear, By heav'n or earth, or otherwise to swear; But let your yea be yea, your nay be nay, Lest ye become reprovable I say. Let him sing psalms that's merry; he that's griev'd, Let him by prayer seek to be reliev'd. If any of you by sickness be distress'd, Let him the elders of the church request That they would come and pray for him a while; Anointing him in the Lord's name with oil; So shall the pray'r that is of faith restore The sick, and God shall raise him as before. And all th' offences which he hath committed Shall be forgiv'n, and he shall be acquitted. Confess your faults each one unto his brother, And put up supplications for each other, That so you may be heal'd; the fervency Of just men's prayers prevails effectually. Elias was a man as frail as we are, And he was earnest with the Lord in pray'r, That there might be no rain, and for the space Of three years and six months no rain there was: And afterward, when he again made suit, The heav'n gave rain, the earth brought forth her fruit. If any one shall from the truth desert, And one, my brethren, shall that man convert; Let him be sure, that he that doth recall The poor backsliding sinner from his fall, Shall save a soul from death, and certainly Shall hide a multitude of sins thereby.

FOOTNOTES:

1. Grace Abounding, No. 3.

2. George Herbert, in that admirable poem called 'The Temple,' introduces his reader tot he church porch thus:--

'Thou, whose sweet youth and early hopes enhance Thy rate and price, and mark thee for a treasure; Hearken unto a verser, who may chance Rhyme thee to good, and make a bait of pleasure. A verse may find him, who a sermon flies, And turn delight into a sacrifice.'

3. 'An husband,' c. i. 12.

4. 'Set abroach,' in a posture to run out, or yield the liquor contained.--Ed.

5. 'An ephah,' a measure containing three pecks and three pints.--Calmet.

6. Similar to Christian's exclamation, when calling to Faithful to stop and bear him company. See Pilgrim's Progress, Part 1st.

7. These lines, and those on the next page, 'The eye's the light o' th' body,' remind one of Bunyan's style in his Apology for the Pilgrim's Progress,--

'Dost thou love picking meat? Or would'st thou see A man i' th' clouds, and hear him speak to thee?'--Ed.

8. A cover, a booth, bower, or hut made of the boughs of trees.--Ed.

9. 'He owes,' a contraction for 'he owneth.'--Ed.

10. The word translated 'divine,' means to eye subtly, to search, to try. Verse 5 may be rendered, 'And he will search deeply for it'; and in verse 15, 'Know ye not that a man like me would search deeply,' alluding to the certainty of detection, but not by divination.--Ed.

11. 'So naught,' so corrupt, bad, or worthless.--Ed.

12. The mourning of Egypt.--Ed.

13. By a typographical error, in the original edition, it is misprinted CHAP. XLVI.

14. How admirably does Bunyan enlarge upon this in his 'Peaceable principles yet true.'

***

An Exposition on the FIRST TEN CHAPTERS OF GENESIS, And Part of the Eleventh

An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan.

ADVERTISEMENT BY THE EDITOR

Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," said the D.D., with some appearance of incredulity, "Bunyan a commentator--upon Genesis!! Impossible! Well, I never heard of that work of the good Bunyan before. Why, where is it to be found?" Yes, it is true that he has commented on that portion of sacred scripture, containing the cosmogony of creation--the fall of man--the first murder--the deluge--and other facts which have puzzled the most learned men of every age; and he has proved to be more learned than all others in his spiritual perceptions. He graduated at a higher university--a university unshackled by human laws, conventional feelings, and preconceived opinions. His intense study of the Bible, guided by the teaching of the Holy Spirit, enabled him to throw a new and beautiful light upon objects which are otherwise obscure. Oh! that young ministers, while attaining valuable book learning, may see the necessity of taking a high degree in, and of never forgetting this Bible university! Reader, is it not surprizing, that such a treatise should have remained comparatively hidden for more than one hundred and fifty years. It has been reprinted in many editions of Bunyan's works: but in all, except the first, with the omission of the scripture references; and with errors of so serious a character as if it was not intended to be read. Even in printing the text of Genesis 7:7 Noah's three sons do not enter the ark! although in 8:16 they are commanded to go forth out of the ark. It is now presented to the public exactly as the author left it, with the addition of notes, which it is hoped will illustrate and not encumber the text.

This exposition is evidently the result of long and earnest study of the holy scriptures. It is the history of the creation and of the flood explained and spiritualized, and had it been originally published in that form and under a proper title, it would most probably have become a very popular work. The author's qualifications for writing this commentary were exclusively limited to his knowledge of holy writ. To book learning he makes no pretensions. He tells us that in his youth "God put it into my parents hearts to put me to school, to learn to read and write as other poor men's children; though, to my shame, I confess, I did soon lose that little I learnt even almost utterly." In after life, his time was occupied in obtaining a livelihood by labour. When enduring severe mental conflicts, and while he maintained his family by the work of his hands, he was an acceptable pastor, and extensively useful in itinerant labours of love in the villages round Bedford. His humility, when he had used three common Latin words, prompted him to say in the margin, "The Latine I borrow." And this unlettered mechanic, when he might have improved himself in book wisdom, was shut up within the walls of a prison for nearly thirteen years, for obeying God, only solaced with his Bible and Fox's Book of Martyrs. Yet he made discoveries relative to the creation, which have been very recently again published by a learned philosopher, who surprised and puzzled the world with his vestiges of creation. Omitting the fanciful theories of the vestige philosopher, his two great facts, proved by geological discoveries, are--

I. That when the world was created and set in motion, it was upon principles by which it is impelled on to perfection--a state of irresistible progress in improvement. This is the theory of Moses: and Bunyan's exposition is, that all was finished, even to the creation of all the souls which were to animate the human race, and then God rested from his work.

II. The second geological discovery is that the world was far advanced towards perfection producing all that was needful for human life, before man was created. Upon this subject, Bunyan's words are--"God shews his respect to this excellent creature, in that he first provideth for him before he giveth him his being. He bringeth him not to an empty house, but to one well furnished with all kind of necessaries, having beautified the heaven and the earth with glory, and all sorts of nourishment for his pleasure and sustenance." But the most pious penetration is exhibited in the spiritualizing of the creation and of the flood--every step produces some type of that new creation, or regeneration, without which no soul can be fitted for heaven. The dim twilight before the natural sun was made, is typical of the state of those who believed before Christ, the Sun of righteousness, arose and was manifested. The fixed stars are emblems of the church, whose members all shine, but with different degrees of lustre--sometimes eclipsed, and at others mistaken for transient meteors. The whales and lions are figures of great persecutors. But the most singular idea of all is, that the moral degradation of human nature before the flood, was occasioned by hypocrisy and persecution for conscience sake, arising from governors interfering with matters of faith and worship; in fact, that a STATE CHURCH occasioned the deluge--and since that time has been the fruitful source of the miseries and wretchedness that has afflicted mankind. His prediction of the outpouring of the Spirit in the conversion of sinners, when the church shall be no longer enthralled and persecuted by the state, is remarkable. "O thou church of God in England, which art now upon the waves of affliction and temptation, when thou comest out of the furnace, if thou come out at the bidding of God, there shall come out with thee, the fowl, the beast, and abundance of creeping things. O Judah, he hath set an harvest for thee, when I returned the captivity of my people." May this prediction soon be verified, and the temporal government no longer vex and torment the church by interfering with spiritual things.

It is remarkable that of the vast number of pious and enlightened mechanics who adorn this country and feed its prosperity, so few read the extraordinary writings of John Bunyan, a brother mechanic; for with the exception of the Pilgrim's Progress and Holy War, they are comparatively little known. His simple but illustrative commentary--his book of Antichrist--his solemn and striking treatise on the resurrection and final judgment--in fact, all his works, are peculiarly calculated to inform the minds of the millions--to reform bad habits, and, under the divine blessing, to purify the soul with that heavenly wisdom which has in it the promise of the life that now is as well as of that which is to come. It is also a fact which ought to be generally known, that those preachers who have edited Bunyan's works and have drunk into his spirit, have been most eminently blessed in their ministry; Wilson, Whitefield, and Ryland, can never be forgotten. If the thousands of godly preachers who are scattered over our comparatively happy island were to take Bunyan's mode of expounding scripture as their pattern, it would increase their usefulness, and consequently their happiness, in the great work of proclaiming and enforcing the doctrines of the gospel.

GEO OFFOR.

AN EXPOSITION ON THE FIRST TEN CHAPTERS OF GENESIS, AND PART OF THE ELEVENTH

In the first edition of this commentary, a series of numbers from 1 to 294 were placed in the margin, the use of which the editor could not discover; probably the work was written on as many scraps of paper, thus numbered to direct the printer. They are omitted, lest, among divisions and subdivisions, they should puzzle the reader.