fore the apostle doth make indignation against sin, and against ourselves for that, one sign of true repentance, 2 Co. vii. 11. and his indignation against sin in general, and against his former life in particular, was manifested by his smiting upon the breast. Even as Ephraim's smiting upon the thigh was a sign and token of his: Surely,' says he, 'after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.' Je. xxxi. 19, Man when he vehemently dislikes a thing, is very apt to shew that dislike that to that thing he hath, by this or another outward gesture: as in putting the branch to the nose,* in snuffing or snorting at it; Eze. viii. 17. Mal. i. 13. or in deriding; or, as some say, in blowing of their noses at it. Lu, xvi. 14. But the Publican here chooseth rather to use this most solemn posture; for smiting upon the breast, seems to imply a more serious, solemn, grave way or manner of dislike, than any of those last mentioned do. 3. Smiting upon the breast, seems to intimate a quarrel with the heart for beguiling, deluding, flattering, seducing, and enticing of him to sin: For as conviction for sin begets in man, I mean if it be thorough, a sense of the sore and plague of the heart. So repentance, if it be right, begets in the man an outcry against the heart; for as much as by that light, by which repentance takes occasion, the sinner is made to see, that the heart is the fountain, and well-spring of sin. For from within, out of the heart of men proceed evil thoughts, adulteries, - covetousness,' &c. Mar. vii. 21, 22. And hence it is, that commonly young converts do complain so of their hearts, calling them wicked, treacherous, deceitful, desperate ones. Indeed one difference between true and false repentance lieth in this. The man that truly repents crieth out of his heart; but the other, as Eve, upon the serpent, or something else. And that the Publican perceived his heart to be naught I conclude, by his smiting upon his breast. 4. Smiting upon the breast, seems to intimate one apprehensive of some new, sudden, strange and amazing thing: As when a man sees some strange sight in the air, or heareth some sudden or dismal sound in the clouds: Why, as he is struck into a deep damp in his mind, so 'tis a wonder if he can keep or hold back from smiting upon his breast. Now ofttimes a sight of God and sense of sin, comes to the sinner like a flash of lightning, not for short continuance, but for suddenness, and so for surprisal; so that the sinner is struck, taken *This is variously interpreted, but may it not mean an ancient mode of mocking, now called taking a sight?—ED. and captivated to his own amazement, with what so unexpectedly is come upon him. It is said of Paul at his conversion, that when conviction of his bad life took fast hold of his conscience, he trembled, and was astonished. Ac. ix. 6. And although we read not of any particular circumstance of his behaviour under his conviction outwardly, yet it is almost impossibly but he must have some, and those of the most solid sort. For there is such a sympathy betwixt the soul and the body, that the one cannot be in distress or comfort, but the other must partake of, and also signify the same. If it be comfort, then 'tis shewn; If comfort of mind, then by leaping, skipping, cheerfulness of the countenance, or some other outward gesture. If it be sorrow or heaviness of spirit, then that is shewed by the body, in weeping, sighing, groaning, softlygoing, shaking of the head, a lowering countenance, stamping, smiting upon the thigh or breast as here the Publican did, or somewhat. We must not therefore look upon these outward actions or gestures of the Publican, to be empty insignificant things; but to be such, that in truth did express and shew the temper, frame, and present complexion of his soul. For Christ, the wisdom of God, hath mentioned them to that very end, that in and by them, might be held forth, and that men might see, as in a glass, the very emblem of a converted, and truly penitent sinner. He smote upon his breast.' 5. Smiting upon the breast, is sometimes to signify a mixture of distrust, joined with hope. And indeed in young converts, hope and distrust, or a degree of despair, do work and answer one another, as doth the noise of the balance of the watch in the pocket. Life and death, life and death is always the motion of the mind then, and this noise continues until faith is stronger grown, and until the soul is better acquainted with the methods and ways of God with a sinner. Yea, was but a carnal man in a convert's heart, and could see, he should discern these two, to wit, hope and fear, to have a continual motion in the soul: wrestling and opposing one another, as doth light and darkness, in striving for the victory. And hence it is that you find such people so fickle and uncertain in their spirits; Now on the mount, then in the valleys; now in the sunshine, then in the shade; now warm, then frozen; now bonny and blithe, then in a moment pensive and sad; as thinking of a portion nowhere but in hell. This will cause smiting on the breast; nor can I imagine that the Publican was as yet farther than thus far in the Christian's progress, since yet he was smiting upon his breast. 6. Smiting upon the breast, seems to intimate, that the party so doing is very apprehensive of some great loss that he has sustained; either by negligence, carelessness, foolishness, or the like, | Atheist, or an Epicurean. Therefore the nonand this is the way in which men do lose their praying man is numbered among the heathens, souls. Now to lose a thing, a great thing, the and among those that know not God, and is only choice thing that a man has, negligently, care-appointed and designed by the sentence of the lessly, foolishly, or the like, why it puts aggrava- word to the fearful wrath of God. Ps. lxxix. 6. Je. x. 25. tions into the thoughts of the loss that the man has Conclusion Second, A second conclusion is, That sustained; and aggravations in the thoughts of the man that prays, if in his prayer he pleads for them go out of the soul, and come in upon a sud-acceptance, either in whole or in part, for his own den, even as the bailiff, or the king's sergeant at arms, and at every appearance of them makes the soul start; and starting, it smites upon the breast. I might multiply particulars; but to be brief, we have before us a sensible soul, a sorrowful soul, a penitent soul: one that prays indeed, that prays sensibly, affectionately, effectually. One that sees his loss, that fears and trembleth before God in consideration of it, and one that knows no way, but the right way, to secure himself from perishing, to wit, by having humble and hearty recourse to the God of heaven for mercy. I should now come to speak something by way of use and application; but before I do that, I will briefly draw up, and present you with a few conclusions that in my judgment do naturally flow from the text, therefore in this place I will read over the text again. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican: The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.' From these words I gather these several conclusions, with these inferences. Conclusion First, It doth not always follow, that they that pray do know God, or love him, or trust in him. This conclusion is evident by the Pharisee in the text; he prayed, but he knew not God, he loved not God, he trusted not in God; that is, he knew him not in his Son, nor so loved, nor trusted in him. He was, though a praying man, far off from this. Whence it may be inferred, that those that pray not at all cannot be good, cannot know, love, or trust in God. For if the star, though it shines, is not the sun, then surely a clod of dirt cannot be the sun. Why, a praying man doth as far outstrip a non-praying man, as a star outstrips a clod of earth. A non-praying man lives like a beast, nay worse, and with reference to his station, a more sottish life than he. The ox knoweth his owner, and the ass his master's crib: but [this man] Israel doth not know, [but this man] my people doth not consider.' Is. i. 3. The prayerless man is therefore of no religion, except he be an good deeds, is in a miserable state. This also is gathered from the Pharisee here, he prayed, but in his prayer he pleaded his own good deeds for acceptance, that is, of his person, and therefore went down to his house unjustified. Now to be unjustified is the worst condition that a man can be in, and he is in this cóndition that doth thus. The conclusion is true, forasmuch as the Pharisee mentioned in the parable is not so spoken of, for the only sake of that sect of men, but to caution, forewarn, and bid all men take heed, that they by doing as he, procure not his rejection of God, and be sent away from his presence unjustified. I do therefore infer from hence, that if he that pleadeth his own good doing for personal acceptance with God, be thus miserable; then he that teacheth men so to do, is much more miserable. We always conclude, that a ring-leader in an evil way, is more blame-worthy, than those that are led of him. This falls hard upon the leading Socinians and others, who teach, that men's works make their persons accepted of God. True, they say, through Christ; but that is brought in as a *blandation, merely to delude the simple with, and is an horrible lie; for we read not in all the word of God, as to personal justification in the sight of God from the curse, and that is the question under consideration, that it must be by man's righteousness, as made prevalent by Christ's, but contrariwise by his, and his only, without the deeds, works, or righteousness of the law which is our righteousness. Wherefore I say, the teachers and leaders of this doctrine have the greater sin. Conclusion Third, A third conclusion is. They that use high and flaunting language in prayer, their simplicitly and godly sincerity is to be questioned, as to the doing of that duty sincerely. This still flows from our text, the Pharisee greatly used this; for higher and more flaunting language can hardly be found, than in the Pharisee's mouth; nor will ascribing to God by the same mouth laud and praise, help the business at all: For to be sure, where the effect is base and rotten, the cause cannot be good. The Pharisee would hold himself in hand that he was not as other men, and then gives thanks to * 'Blandation,' a piece of flattery. "They flattered the Bishop of Ely with this blandation.'-Camden. God for this: But the conclusion was most vilely | God. This is manifest by the condition of our false, and therefore the praise for it could not but Pharisee; he was a reformed man, a man beyond be foolish, vain, and frivolous. Whence I infer, others for personal righteousness, yet he went out that if to use such language in prayer is dangerous, of the temple from God unjustified, his works, then to affect the use thereof is yet more danger- came to nothing with God. Hence I infer, that ous: Prayer must be made with humble hearts, the man that hath nothing to commend him to and sensible words, and of that we have treated God of his own, yet stands as fair before God for before, wherefore high, flaunting, swelling words justification, and so acceptance, as any other man of vanity becomes not a sinner's mouth, no, not at in the world. any time, much less when he comes to, and presents himself before God in that solemn duty of But, I say, there are some that so affect the Pharisee's mode, that they cannot be well if in some sort or other they be not in the practice of it; not knowing what they say, nor whereof they affirm; but these are greatly addicted to hypocrisy, and to desire of vain-glory, especially if the sound of their words be within the reach of other men's ears. Conclusion Fourth, A fourth conclusion is, that reformation and amendment, though good, with, and before men, are nothing as to justification with Conclusion Fifth, A fifth conclusion is, it is the sensible sinner, the self-bemoaning sinner, the selfjudging sinner, the self-abhorring sinner, and the self-condemning sinner, whose prayers prevail with God for mercy. Hence I infer, that one reason why men make so many prayers, and prevail no more with God, is because their prayers are rather the floatings of pharisaical fancies, than the fruits of sound sense of sin, and sincere desire of enjoying God in mercy, and in the fruits of the Holy Ghost. The use and application we must let alone till another time. A DEFENCE OF THE DOCTRINE OF JUSTIFICATION, BY FAITH IN JESUS CHRIST; SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER's pretended DESIGN OF CHRISTIANITY, PROVED to be nothinG MORE THAN TO AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER of the church of ENGLAND, HE OVERTHROWETH THE WHOLESOME BY JOHN BUNYA N. * Disallowed indeed of men, but chosen of God, and precious.'—1 PET. II. 4. EDITOR'S ADVERTISEMENT. The display of Latin and Greek quotations from the heathens and fathers, those thunderbolts of scholastic warfare, dwindled into mere pop-gun weapons before the sword of the Spirit, which puts all such rabble to utter rout. Never was the homely proverb of Cobbler Howe more fully exemplified, than in this triumphant answer to the subtilties of a man deeply schooled in all human acquire THIS is one of the least known but most deeply interesting productions of John Bunyan. It has never been reprinted in a separate form; and once only in any edition of his works-that with notes, by Mason and Ryland, and then with great carelessness, the errata remaining uncorrected, and one leaf being entirely omitted. This treatise was published to counteract the pernicious errors in a very popular volume called The Design of Chris-ments, by an unlettered mechanic, whose knowledge tianity, by Edward Fowler, minister of God's Word was drawn from one book, the inspired volume:— at Northill, in Bedfordshire. Printed by the authority of the Bishop of London, April 17th, 1671;' an octavo volume of 308 pages. The whole object proposed by Mr. Fowler was to shew, that Christianity is intended merely to restore man to the original state which he enjoyed before the fall. Bunyan was at that time suffering his tedious imprisonment for conscience sake in Bedford jail; and having refused to expatriate himself, was in daily fear lest his cruel sentence, you must stretch by the neck' for refusing to attend the church service, should be carried into execution. ་ The fame of Fowler's gross perversion of the design of Christ's gospel reached Bunyan in prison, and its popularity grieved his spirit. At length, on the 13th of the 11th Month (February), a copy of the book was brought to him; and in the almost incredible space of forty-two short days, on the 27th of the 12th Month (March) 1671.2, he had fully analysed The Design,' exposed the sophistry, and scripturally answered the gross errors which abound in every page of this learned and subtle piece of casuistry. "The Spirit's teaching in a cobbler's shop, Doth Oxford and Cambridge o'ertop.' The Babel building of the learned clergyman could not withstand the attack of one who was armed with such irresistible weapons. His words burn like a fire,' and consume the wood, hay and stubble; while they fell with overpowering weight, as a hammer that breaketh the rock in pieces.' Je. xxiii. 29. So cunningly was the design' constructed, that nothing but the fire and hammer of God's word could have demolished it. Armed with such weapons, he fearlessly from his dungeon made the attack; and, encouraged by the Spirit which animated the prophet, he was not dismayed at their faces,' but became as a defenced city, and an iron pillar, and brazen walls against the whole land.' Je. i. 48. Such internal and powerful support encouraged Bunyan to use the greatest plainness of speech. He was fully aware of his danger, and of the great influence of Mr. Fowler, but he had counted the cost of plain honest dealing, and was undaunted strictures upon persons calling themselves Quakers. In these severe remarks he does not refer to the Society of Friends; but to some unworthy individuals who assumed the name of Quakers. They will be equally surprised at his freedom of speech with one who he considered to be an enemy to his Lord. He calls Mr. Fowler a brutish, beastly man,' this thief,' 'a blasphemer,' horribly wicked,' 'a learned ignorant Nicodemus,' one that would fling heaven's gates off the hinges,' 'a bat,' 'an angel of darkness.' Such epithets sound strangely in our more refined age; but they were then conThe Bishop by the perils which surrounded him. With noble in his reply, called Dirt wiped off,' beat the tinker Mr. Fowler is somewhat inconsistent with regard to persecution; in p. 266 he says, 'As for factious hypocrites, they would be with ease supprest;' in p. 262 he describes these factious hypocrites, 'Such as preach up free grace,-laying hold on Christ's righteousness and renouncing our own righteousness.' Such are to be suppressed, but for Roman catholics' 'imposing their own sense upon the word of God, and their persecuting, burning, and damning men for not subscribing to theirs as to God's word can be no better than an act of devilish pride and barbarous cruelty,' p. 247. Does not the same pride and cruelty apply equally to the church of Bonner for burning Latimer, of Fowler, for the imprisonment of Bunyan; and of Philpot, for dragging his brother, Shore, from his family, and shutting him up in Exeter jail? The admirers of Bunyan will feel surprised at his Bunyan's views of the kingly office of Christ are very striking: not only is he king over the church requiring personal obedience, but over the universe for the benefit of believers. 'Christ is as well a Lord for us, as to, or over us; and it highly concerneth the soul-when it believeth in, or trusteth to, the righteousness of Christ, for justification with God-to see that this righteousness lords it over death and sin, and the devil and hell for us.' He led captivity captive, that is, carried them prisoners, whose prisoners we were: He rode to heaven in triumph, having in chains the foes of believers.' This compendious treatise is upon a most important subject, and detects dangerous errors enveloped in most insinuating sophistry. In preparing this edition for the press, the text has been carefully collated with the original, which is in the editor's possession. The quotations have been verified; those from Fowler by the first edition of his 'Design of Christianity,' 1671. The extracts from Penn's Sandy Foundation,' by the second edition, in the Friends' library, Devonshire House. Those from Campian have not been discovered; the |