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,[18] 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[19]

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, [that]

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;[20] 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[21]

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.'[1]

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;[2]

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[3] 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.[4]

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[5] 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,[6] 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