must needs not be spoken thereto, and because I may have occasion to write a second part. Third, The great promise of the new testament, to wit, the pouring out of the Spirit, fixeth upon Christians, beware of being entangled with old these days; and so he began in the most wondertestament ministrations, lest by one you be broughtful effusion of it upon Pentecost, which was the into many inconveniencies. first day of the week, that the scriptures might be fulfilled. Ac. ii. 16—19. 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.' Tit. i. 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. Nu. xv. 3236. A thing which no way becomes the gospel, that ministration of the Spirit and of righteousness. 2 Cor. iii. Nor yet the professors thereof. Lu. ix. 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 Nor can it with fairness be said, that that sabbath day remains, although the law thereof is repealed.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. Is. Ivi. 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. Ho. vi. 1, 2. 1 Co. xv. 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.' Ho. vi. 2. See also Is. xxvi. 19. and compare them again with 1 Co. xv. 4. 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, stands 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. Ex. xvi. 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 in their 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. Ga. iv. 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, | 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. 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 I doubt not but some unto whom this book may this day for their salvation. Amen. VOL. II. 3 c OF THE TRINITY AND OF THE LAW AND A CHRISTIAN. EDITOR'S ADVERTISEMENT. THESE two short treatises were found among Mr. | ing volume of The Works of Mr. John Bunyan,' Bunyan's papers after his decease. They probably in small folio, 1692. To which is added The were intended for publication, like his Prison Struggler,' containing some most valuable facts, Meditations' and his Map of Salvation,' on a single | relative to the various works, imprisonment and page each, in the form of a broadside, or handbill. sufferings of the author. The titles to these This was the popular mode in which tracts were treatises were added by Mr. Doe, the personal distributed; and when posted against a wall, or friend of Bunyan, who edited the works and wrote framed and hung up in a room, they excited notice, The Struggler, 'the author having left them withand were extensively read. They might also have out any heading or title. They are very unfinished, afforded some trifling profit to aid this poor but and may have been intended as a syllabus or outeminent servant of Christ in his very limited income. line of more extended treatises.-GEO. OFFOR. They form two pages in that exceedingly interest 6 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 I 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. 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 First, then, be sure thou keep close to the word I tell you of heavenly things?' Ja. iii. 12. It is great of God; for that is the revelation of the mind lewdness, and also insufferable arrogancy to come and will of God, both as to the truth of what is to the word of God, as conceiting already that either in himself or ways; and also as to what whatever thou readest, must either by thee be he requireth and expecteth of thee, either concern-understood, or of itself fall to the ground as a ing faith in, or obedience to, what he hath so senseless error. But God is wiser than man, THE FIRST PREPARATIVE. 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.' Ps. lxxiii. 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;' De. vi. 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. Ac. v. 14. 1 Ti. iv. 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 stocp thereto. 'Righteous art thou, O Lord,' saith Jeremiah, 'yot let me talk with thee: Wherefore doth the way of the wicked prosper?' Je. xii. 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 Christiars 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 stumbling-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 | thunderings and lightnings, with blackness and 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. Ex. xix. and xxxiv. 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: Ex. xix. 16. He. xii. 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. Ex. xxxiv. 8. darkness, with flame and smoke, and a tearing sound of the trumpet. Ex. xix. 16—18. But when he gave it the second time, it was with a proclamation of his name to be merciful, gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgressions and sins. Ex. xxxiv. 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: Ex. xix. 18. He. xii. 21. But when he went to receive it the second 2. When he gave it the first time, it was with time, he was laid in a clift of the rock. Ex. xxxi. 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 Co. ix. 21. 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 may 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. Ga. v. 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 5. Though therefore it be sad with the unbe- greatly dishonour its Lord and refuse its gospel liever, because he only and wholly standeth under privileges, if it at any time otherwise doth, whatthe law, as it is given in fire, in smoke, in black-ever it seeth or feels. The law hath power over ness, and darkness, and thunder; all which threaten the wife so long as her husband liveth, but if her him with eternal ruin if he fulfil not the utmost husband be dead she is freed from that law, so tittle thereof: yet the believer stands to the law that she is no adulteress though she be married under no such consideration, neither is he so at all to another man. Ro. vii. 1-3. Indeed so long as thou to hear or regard it, for he is now removed from art alive to sin, and to thy righteousness which is thence to the blessed mountain of Zion, to grace of the law, so long thou hast them for thy husband and forgiveness of sins; he is now, I say, by faith and they must reign over thee: But when once in the Lord Jesus shrouded under so perfect and they are become dead unto thee, as they then blessed a righteousness, that this thundering law most certainly will, when thou closest with the of mount Sinai cannot find the least fault or dimi- Lord Jesus Christ; then I say, thy former husnution therein; but rather approveth and alloweth bands have no more to meddle with thee, thou art thereof either when, or wherever it find it. He. xii. | freed from their law. Set a case, a woman be This is called the righteousness of God without the cast into prison for a debt of hundreds of pounds, law, and is also said to be witnessed by both the if after this she marry; yea, though while she is law and the prophets even the righteousness of in the gaoler's hand, in the same day that she is God, which is by faith in Jesus Christ 'unto all joined to her husband, her debt is all become his ; and upon all them that believe, for there is no yea, and the law also that arrested and imprisoned difference.' Ro. iii. 22. this woman, as freely tells her, go, she is freed, saith Paul, from that, and so saith the law of this land. 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 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; Po. vii. 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. Ex. xxxiv. 6. |