The Doctrine of the Law and Grace Unfolded, Part 3

The Doctrine of the Law and Grace Unfolded · Part 3

p. 264The Use for the second Doctrine.

Now a few words to the second Doctrine, and so I shall draw towards a conclusion; The Doctrine doth contain in it very much comfort to thy Soul, who art a new Covenant man, or one of those who art under the New Covenant.

There is first pardon of sin. And secondly, the manifestation of the same. And thirdly, a power to cause thee to persevere through Faith to the very end of thy life.

There is first pardon of sin, which is not in the Old Covenant; for in that there is nothing but commands, and if not obeyed, condemned. O, but there is pardon of sin, even of all thy p. 265sins, against the first and second Covenant, under which thou art, and that freely, upon the account of Jesus Christ the righteous, he having in thy name, nature, and in the room of thy person, fulfilled all the whole Law in himself for thee, and freely giveth it unto thee: O, though the Law be a ministration of death and condemnation, yet the Gospel, under which thou art, is the ministration of life and salvation, 2 Cor. 3. 6, 7, 8 9. Though they that live and dye under the first Covenant, God regardeth them not, Heb. 8. 9. Yet they that are under the second are as the apple of his Eye, Deut. 32. 10. Psal. 17. 8. Zech. 2. 8. Though they that are under the first, the Law, are called to blackness, and darkness, and tempest, the sound of a Trumpet, and a burning Mountain, which sight was so terrible, that Moses said, I exceedingly fear, and quake, Heb. 12. 18, 19, 20, 21. Yet you are come unto Mount Sion, to the City of the living God, to the heavenly Jerusalem, and to an innumerable company of Angels. To the general assembly and Church of the first born, whose names are written in heaven, and to God the judge of all, and to the spirits of just men made perfect; And to Jesus (to blessed Jesus) the Mediator of the New Covenant, and to the blood of sprinkling▪ which speaketh betten things than that of Abel. Heb. 12. 22, 23, 24. even forgiveness of sins, Eph. 1. 7.

p. 2662. The Covenant that thou art under doth allow of Repentance, in case thou chance to slip or fall, by sudden Temptation, (Rev. 2. 5.) but the Law allows of none, (Gal. 3. 10.) The Covenant that thou art under allows thee strength also: but the Law is only a sound of words, commanding Words, but no Power is given by them to fulfill the things commanded, Heb. 12. 19. Thou that art under this second, art made a Son; but they that are under that first, are Slaves and Vagabonds, Gen. 4. 12. Thou that art under this hast a Mediator, that is to stand between Justice and thee, 1 Tim. 2. 5. But they under the other, their Mediator is turned an Accuser, and speaketh most bitter things against their Souls, John 5. 45. Again, the way that thou hast into Paradise, is a new and living way; mark, a living way, Heb. 10. 20. But they that are under the Old Covenant, their way into Paradise is a killing and destroying way, Gen. 3. 24. Again, thou hast the Righteousness of God to appear before God withall, Phil. 3. 9. But they under the Old Covenant have nothing but the Righteousness of the Law, which Paul counts dirt and dung, Phil. 3. 7, 8. Thou hast that which will make thee perfect; but the other will not do so, Heb. 7. 19. The Law makes nothing perfect; but the bringing in of a better Hope p. 267(which is the Son of God) did, by which we draw nigh to God.

3. The New Covenant promiseth thee a new Heart, (as I said before) Ezek. 36. 26. but the Old Covenant promiseth none; and a new Spirit, but the Old Covenant promiseth none. The New Covenant conveyeth Faith, Gal. 3. but the Old one conveyeth none. Through the New Covenant the Love of God is conveyed into the Heart, Rom. 5. but through the Old Covenant there is conveyed none of it savingly through Jesus Christ. The New Covenant doth not only give a Promise of Life, but also with that, the assurance of Life; but the old one giveth none. The old Covenant wrought Wrath in us, and to us, Rom. 4. 15. but the new one worketh Love, Gal. 5. 6. Thus much for the first use.

Secondly, As all these, and many more Priviledges, do come to thee through, or by the New Covenant; and that thou mightest not doubt of the Certainty of these glorious Priviledges, God hath so ordered it, that they do all come to thee by way of Purchase being obtained for thee, ready to thy hand, by that one Man Jesus, who is the Mediator, or the Person that hath principally to do, both with God and thy Soul, in the things pertaining to this Covenant: so p. 268that now thou mayest look on all the glorious things that are spoken of in the New Covenant, and say, all these must be mine; I must have a share in them; Christ hath purchased them for me, and given them to me. Now I need not to say, O! but how shall I come by them? God is holy, I am a sinner; God is just, and I have offended: no, but thou mayest say, though I am vile and deserve nothing, yet Christ is holy, and he deserveth all things; though I have so provoked God by breaking his Law, that he could not in justice look upon me, yet Christ hath so gloriously paid the debt, that now God can say, Welcome Soul, I will give thee grace, I will give thee glory, thou shalt lie in my bosom, and go no more out; my Son ha… …leased me, he hath satisfied the loud cries o… …he Law and Justice, that called for speedy vengeance on thee. He hath fulfilled the whole Law, he Dan. 9. 24, 25.Dan 9:24Dan 9:25hath brought in everlasting righteousness, he hath overcome the Devil, he hath washed away thy sins with his most precious blood, he hath destroyed the power of death, and triumphs 1 Cor. 15. 55, 56, 57.1 Cor 15:551 Cor 15:561 Cor 15:57over all the Enemies. This he did in his own person, as a common Jesus, for all persons, in their stead, even for so many as shall come in to him; p. 269for his victory I give to them, his righteousness I give to them, his merits I bestow on them, and look upon them holy, harmless, undefiled, and for ever comely in my Eye, through the victory of the Captain of their Salvation.

And that thou mayest indeed and in truth, not only hear and read this glorious Doctrine, but be found one that hath the life of it in thy heart, thou must be much in studying of the two Covenants; the nature of the one and the nature of the other, and the conditions of them that are under them both. Also thou must be well grounded in the manner of the Victory and Merits of Christ, how they are made thine. And here thou must in the first place believe, that the Babe that was Born of Mary, lay in a Manger at Bethlehem, in the time of Caesar Augustus; that he, that Babe, that Child, was the very Christ. Secondly, thou must believe that in the days of Tibereas Caesar, when Herod was Tetrarch of Galilee, and Pontius Pilate Governour of Judea, that in those days he was crucified, or hanged on a tree between two Thieves, which by computation, or according to the best account, is above sixteen hundred years since. Thirdly, thou must also believe, that when he did hang upon that Cross of Wood, on the Mount Calvary, that then he did dye there p. 270**This is the Doctrine that I will live and dye by, and be willing to be damned if it saves me not. I am not ashamed of the Gospel of Christ, for it is the power of God to Salvation; therefore I preach Christ Crucified, to the Jews a stumbling-block, and to the Greeks foolishness. Rom. 1. 1 Cor. 1.Rom 11 Cor 1for the sins of those that did dye before he was Crucified, also for their sins that were alive at the time of his Crucifying, and also, that he did by that one death give satisfaction to God for all those that should be born and believe in him after his death, even unto the Worlds end. I say, this thou must believe upon pain of eternal Damnation, that by that one death, that when he did dye, he did put an end to the curse of the Law and Sin, and at that time by his death on the Cross, and by his Resurrection out of Joseph's Sepulchre, he did bring in a sufficient Righteousness to clothe thee withall compleatly. For by one offering he hath for ever perfected them that are sanctified, not that he should often offer himself; for then must he often have suffered since the foundation of the World: but now ONCE in the end of the World hath he appeared to put (or do) away Sin by the sacrifice of himself. Namely, when he hanged on the Cross. For it is by the offering up of the Body of (this blessed) Jesus Christ ONCE for all. Indeed, other Priests may offer oftentimes Sacrifices and Offerings p. 271which can never take away Sins; but this Man (this Jesus, this Heb. 10. 14. Heb. 9. 24, 25.Heb 10:14Heb 9:24Heb 9:25annointed and appointed sacrifice) when he had offered ONE sacrifice for sins, for ever sat down on the right hand of God.

But because thou in thy pursuit after the faith of the Gospel wilt be sure to meet with devils, hereticks, particular corruptions, as unbelief, ignorance, the spirit works, animated on by suggestions, false conclusions, with damnable doctrines, I shall therefore briefly, besides what hath been already said, speak a word or two more before I leave thee, of further advice, especially concerning these two things.

First, How thou art to conceive of the Saviour.

Secondly, How thou art to make application of him.

First, For the Saviour, thou must look upon him to be very God and very Man; not man only, nor God only, but God and Man in one Person, both natures joyned together, for the putting of him in a capacity to be a suitable Saviour: suitable, I say, to answer both sides and parties with whom he hath to do in the office of his Mediatorship, and being as a Saviour.

Secondly, Thou must not only do this, but thou must also consider and believe, that p. 272even what was done by Jesus Christ, it was not done by one nature without the other: but thou must consider that both natures, both the God-head and the man-hood did gloriously concur and joyn together in the undertaking of the Salvation of our Bodies and Souls; not that the God-head undertook any thing without the Man-hood, neither did the Man-hood do any thing without the Vertue and Union of the God head; and thou must of Necessity do this, otherwise thou canst not find any sound ground and footing for thy Soul to rest upon.

For if thou look upon any of these asunder, that is to say, the God-head without the Man-hood, or the Man-hood without the God-head, thou wilt conclude that what was done by the God-head, was not done for man, being done without the Man-hood; or else, that that which was done with the Man-hood could not answer Divine Justice, in not doing what it did, by the Vertue and in Union with the God-head; for it was the God-head that gave Vertue and Value to the suffering of the Man-hood, and the Man-hood being joyned therewith, that giveth us an interest into the heavenly glory and comforts of the God-head.

What ground can a man have to believe that Christ is his Saviour, if he do not believe that he suffered for Sin in his Nature. p. 273And what ground also can a man have to think that God the Father is satisfied, being infinite, if he believe not also that he who gave the satisfaction was equal to him who was offended.

Therefore, Beloved, when you read of the offering of the Body of the Son of Man for our Sins, then Consider, that he did it in Union with, and by the help of the eternal God-head. How much more shal… the Blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your Consciences from dead Works, &c.

And when thou readest of the glorious Works and …plendour of the God-head in Christ, the… consider that all that was done by the God-head, it was done as it had union and communion with the Man-hood. And then thou shalt see that the Devil is overcome by God-man, Sin, Death, Hell, the Grave, and all overcome by Jesus, God-man, and then thou shalt find them overcome indeed. They must need… …e overcome when God doth overcome them; and we have good ground to hope the Victory is ours, when in our Nature they are overcome.

2. The second thing is, how to apply, or to make application of this Christ to the Soul. And for this there is to be considered the following particulars.

p. 274First, that when Jesus Christ did thus appear, being born of Mary, he was looked upon by the Father, as if the sin of the whole World was upon him; …ay further, God did look upon him, and account him the Sin of Man. He hath made him to be Sin for us, 2 Cor. 5. 21. That …is God made his Son Jesus Christ our Sin, or reckoned him to be, not only a Sinner; but the very bulk of Sin of the whole World, and condemned him so severely as if he had been nothing but Sin. For what the Law could not do, in that it was weak through the flesh, God sent forth his Son in the likeness of sinful flesh and for Sin condemned Sin in the flesh. That is, for our Sins condemned his Son Jesus Christ: as if he had indeed and in truth been our very Sin, and yet altogether without Sin, 2 Cor. 5. 21. Rom. 8. 3. Therefore, as to the taking away of thy Curse, thou must reckon him to be made Sin for thee. And as to his being thy Justification, thou must reckon him to be thy Righteousness for, saith the Scripture, He (that is God) hath made HIM to be SIN for us, though he knew no Sin, that WE might be made the RIGHTEOUSNESS of God in HIM.

Secondly, Consider for whose sake… all this glorious design of the Father and the Son was brought to pass, and that you shall find to be for Man, for sinful Man, 2 Cor. 8. 9.

p. 275Thirdly, The terms on which it is made ours; and that you will find to be a free gift, meerly arising from the tender-heartedness of God. You are justified freely by his Grace through the Redemption that is in Christ, whom God hath set forth to be a Propitiation through Faith in his Blood, &c.

Fourthly, How men are to reckon it theirs, and that is upon the same terms which God doth offer it, which is freely, as they are worthless and undeserving Creatures, as they are without all good, and also unable to do any good. This, I say, is the right way of applying the merits of Christ to thy Soul, for they are freely given to thee a poor Sinner, nor for any thing that is in thee, or done by thee; but freely, as thou art a Sinner, and so standest in absolute need thereof.

And Christian, thou art not in this thing to follow thy sense and feeling: but the very Word of God. The thing that doth do the People of God the greatest injury, it is their too little hearkning to what the Gospel saith, and their too much giving credit to what the Law, Sin, the Devil, and Conscience saith: and upon this very ground to conclude, that because there is the certainty of guilt upon the Soul, therefore there is also for certain, by Sin. Damnation to be brought upon the Soul. This is now to set the Word of p. 276God aside and to give credit to what is sormed by the contrary: but thou must give more credit to one syllable of the written Word of the Gospel, than thou must give to all the Saints and Angels in Heaven and Earth; much more than to the Devil and thy own guilty Conscience.

Let me give you a Parable. There was a certain man that had committed Treason against his King; but, for as much as the King had Compassion upon him, he sent him by the hand of a faithful Messenger, a Pardon under his own Hand and Seal: but in the Countrey where this poor man dwelt, there was also many that sought to trouble him, by often putting of him in mind of his Treason, and the Law that was to be executed on the Offender. Now which way should this man so honour his King, but as believing his Hand-writing, which was the Pardon: certainly he would honour him more by so doing, than to regard all the Clamours of his Enemies continually against him.

Just thus it is here, thou having committed Treason against the King of Heaven, he, through Compassion for Christs sake, hath sent thee a Pardon: but the Devil, the Law, and thy Conscience, do continually seek to disturb thee; by bringing thy Sins afresh into thy remembrance: But now, wouldest thou p. 277honour thy King, why then, He that believeth the RECORD that God hath given of his Son, hath set to his SEAL that God is true. And this is the Record, that God hath given to US eternal Life: and this Life is in his Son. 1 Joh. 5. 11, 12. And therefore, my Brethren, seeing God our Father hath sent us damnable Traitors a Pardon from Heaven (even all the Promises of the Gospel) and also hath sealed to the certainty of it with the heart-blood of his dear Son: let us not be daunted, though our Enemies with terrible Voices do bring our former life never so often into our Remembrance.

Object. But, saith the Soul, how if after I have received a Pardon I should commit Treason again? What should I do then?

Answ. Set the case thou hast committed abundance of Treason, he hath by him abundance of Pardons. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

Sometimes I my self have been in such a straight, that I have been (almost) driven to my Wits ends with a sight and sense of the greatness of my sins: but calling to mind that God was God in his Mercy, Pitty, and Love, as well as in his Holiness, Justice, &c. p. 278And again, considering the ability of the satisfaction that was given to Holiness and Justice, to the end there might be way made for Sinners to lay hold of this Mercy; I say, I considering this, when tempted to doubt and despair, I have answered in this manner.

Lord, here is one of the greatest Sinners that ever the the ground bare. A Sinner against the Law, and a Sinner against the Gospel. I have sinned against Light, and I have sinned against Mercy; and now Lord, the guilt of them breaks my heart, the Devil also he would have me despair, telling of me that thou art so far from hearing my Prayers in this my distress, that I cannot anger thee worse, then to call upon thee; for, saith he, thou art resolved for ever to damn and not to grant me the least of thy favour: yet Lord. I would fain have forgiveness. And thy word, though much may be inferred from it against me; yet it saith, If I come unto thee thou wilt in no wise cast me out. Lord, shall I honour thee most by believing thou canst pardon my Sins, or by believing thou canst not? Shall I honour thee most by believing thou wilt pardon my Sins, or by believing thou wilt not? Shall I honour the Blood of thy Son also by despairing, that the vertue thereof is not sufficient, or by believing that it is sufficient to purge me from all my p. 279blood-red and crimson Sins surely, thou that couldest find so much Mercy as to pardon Manasseh, Mary Magdalen, the three thousand Murderers, persecuting Paul, Murderous and Adulterous David, and blaspheming Peter, thou that offeredst Mercy to Simon Magus, a Witch, and didst receive the Astrologers and Conjurers in the nineteenth of Acts, thou hast Mercy enough for one poor sinner. Lord, set the case my Sins were bigger than all these, and I less deserved Mercy than any of these: yet thou hast said in thy word, that he that cometh to thee, thou wilt, in no wise cast out. And God hath given comfort to my Soul, even to such a Sinner as I am: and I tell you, there is no way so to honour God, and to beat out the Devil, as to stick to the truth of Gods Word, and the merits of Christs Blood by believing. When Abraham believed (even against hope and reason) he gave Glory to God, Rom. 4. And this is our Victory, even our Faith. Believe, and all things are possible to you. He that believeth shall be saved. He that believeth on the Son hath everlasting Life, and shall never perish, neither shall any man pluck them out of my Fathers Hands 1. Joh. 5. 4.

And if thou dost indeed believe this, thou wilt not only confess him as the Quakers do; That is, that he was born at Bethlehem of p. 280Mary, suffered on Mount Calvary under Pontius Pilate, was Dead and Buried, Rose again, and Ascended, …. For all this they confess, and in the midst of their confession they do verily deny that his Death on that Mount Calvary did give satisfaction to God for the Sins of the World; and that his Resurrection out of Josephs Sepulchre, is the cause of our Justification in the sight of God, Angels, and Devils: But, I say, if thou dost believe these things indeed, thou dost believe that then, so long ago, even before thou wast born, he did bear thy Sins in his own Body, which then was Hanged on the Tree, (and never before nor since) that thy old Man was then Crucified with him, namely, in the same Body then Crucified, (see 1 Pet. 2. 24. and Rom. 6. 6.) This is non-sense to them that believe not: but if thou do indeed believe, thou seest it so plain, and yet such a Mystery, that it makes thee wonder.

But in the third Place, this glorious Doctrine of the New Covenant, and the Mediator thereof, will serve for the comforting, and the maintaining of the comfort of the Children of the New Covenant this way also; that is, that he did not only dye and rise again, but that he did ascend in his own Person into Heaven, to take possession thereof for me, to prepare a Place there for me, standeth there p. 281in the second part of his … … bring me safe in my coming thither and to present me in a glorious manner, without spot or wrinkle, or any such thing; that he is there exercising of his Priestly Office for me, pleading the … of his own Righteousness for me, and the vertue of his Blood for me. That he is there ready to answer the Accusations of the Law, Devil, and Sin for me. Here thou mayest through Faith look the very Devil in the Face and Rejoyce, saying, O Satan! I have a precious Jesus, a Soul comforting Jesus, a Sin-pardoning Jesus. Here thou mayest hear the biggest thunder-crack that the Law can give, and yet not be daunted. Here thou mayest say, O Law! thou may'st roar against Sin, but thou can'st not reach me, thou may'st Curse and Condemn, but not my Soul; for I have a righteous Jesus, a holy Jesus, a Soul-saving Jesus: and he hath delivered me from thy Threats, from thy Curses, from thy Condemnatious, I am out of thy reach, and out of thy bounds, I am brought into another Covenant, under better promises, promises of Life and Salvation, free promises to comfort me without my Merit, even through the Blood of Jesus, the satisfaction given to God for me by him; therefore, though thou lay'st my Sins to my charge, and sayest thou wilt prove me Guilty: yet so long as Christ is above p. 282ground, and hath brought in everlasting righteousness, and given that to me, I shall not fear thy threats, thy charges, thy Soul-searing Denunciations; my Christ is all, hath done all, and will deliver me from all that thou, and whatsoever else can bring an Accusation against me. Thus also thou may'st say, when Death assaulteth thee, O Death, where is thy sting? Thou may'st bite indeed, but thou canst not devour; I have comfort by, and through the one Man Jesus; Jesus Christ, he hath taken thee Captive, and taken away thy strength, he hath pierced thy Heart, and let out all thy Soul destroying Poyson; therefore, though I see thee, I am not afraid of thee; though I feel thee, I am not daunted, thou hast lost thy sting in the side of the Lord Jesus; through him I overcome thee, and set foot upon thee. Also, O Satan! though I hear thee grumble, and make a hellish Noise, and tho thou threaten me very highly; yet my Soul shall Triumph over thee, so long as Christ is alive, and can be heard in Heaven; so long as he hath broken thy Head, and won the field of thee; so long as thou art in Prison, and canst not have thy desire. I therefore, when I hear thy Voice, do pitch my Thoughts on Christ my Saviour, and do hearken what he will say, for he will speak comfort; he saith, he hath got the Victory, and doth give to me the Crown and causeth me to Triumph through his most glorious Conquest.

p. 283Nay, my Brethren, the Saints under the Levitical Law, who had not the New Covenant sealed, or confirmed any further than by promise that it should be; **Shall not we then that see all things already done before us, make it a strong Argument to increase out Faith.I say, they, when they thought of the glorious Privileges that God had promised should come, though at that time they were not come; but seen afar off, how confidently were they perswaded of them, and embraced them, and were so fully satisfied as touching the certainty of them, that they did not stick at the parting with all for the enjoying of them. Heb. 11. How many times doth David in the Psalms admire, triumph, and perswade others to do so also, through the Faith that he had in the thing that was to be done. Also Job. in what Faith doth he say he should see his Redeemer, though he had not then shed one drop of Blood for him: yet because he had promised so to do; and this was signified **For they were … so many sure promises with a remembrance in them, also for the better satisfaction of them that believed them.by the blood of Bulls and Goats. Also Samuel, Isaiah, Jeremiah, Zechariah, &c. how gloriously in confidence did they speak of Christ and his Death, Blood, Conquest, and everlasting Priest-hood, even before he did manifest himself p. 284in the flesh which he took of the Virgin. We that have lived since Christ, have more ground to hope than they under the Old Covenant had, (though they had the Word of the Just God for the ground of their Faith:) Mark, They had only the Promise that he should and would come; but we have the assured fulfilling of those Promises, because he is come: they were told that he should spill his Blood, but we do see he hath spilt his Blood: They ventured all upon his standing Surety for them, but we see he hath fulfilled, and that faithfully too, the Office of his Suretiship, in that, according to the engagement, he hath redeemed us poor Sinners. They ventured on the New Covenant, though not actually Sealed, only because they judged him faithfull that had promised, Heb. 11. 11. but we have the Covenant Sealed, all things are compleatly done, even as sure as the Heart-Blood of a crucified Jesus can make it.

There is as great a difference between their Dispensation and ours for comfort, even as much as there is between the making of a Bond with a promise to Seal it, and the sealing of the same. It was made indeed in their time, but it was not sealed untill the time the Blood was shed on the Mount Calvary; and that we might have our Faith mount up with Wings like an Eagle, he sheweth us what encouragement, p. 285and ground of Faith we have to conclude we shall be everlastingly delivered; saying, Heb. 9. 16, 17, 18. For where a Testament (or Covenant) is, there must of necessity be the Death of the Testatour; for a Testament is of force after men are dead, otherwise it is of no strength at all while the Testatour liveth; whereupon neither the first Testament was dedicated without Blood. As Christ's Blood was the Confirmation of the New Covenant, yet it was not sealed in Abraham, Isaac, or Jacob's days, to confirm the Covenant that God did tell them of, and yet they believed; therefore we ought to give the more ear…est heed to (believe) the things that we have heard, and not in any wise to let them be questioned; and the rather, because you see the Testament is not only now made but confirmed: not only spoken of and promised, but verily sealed by the death and blood of Jesus, which is the Testatour thereof.

My Brethren, I would not have you ignorant of this one thing, that though the Jews had the promise of a sacrifice, of an everlasting high Priest that should deliver them, yet they had but the Promise; for Christ was not sacrificed, and was not then come an High Priest of good things to come: only the Type, the Shadow, the Figure, the Ceremonies they had, together with Christs engaging p. 286as Surety to bring all things to pass that was promised should come, and upon that account received and saved.

It was with them and their dispensation as this similitude gives you to understand. Set the case that there be two men who make a covenant, that the one should give the other ten thousand Sheep, on condition the other give him two thousand pound: but for as much as the Money is not to be paid down presently; therefore if he that buyeth the Sheep will have any of them before the day of payment, the Creditor requesteth a Surety, and upon the engagement of the Surety there is part of the Sheep given to the Debtor, even before the day of payment, but the other at and after. So it is here, Christ covenanted with his Father for his Sheep, (I lay down my Life for my Sheep, saith he) but the Money was not to be paid down so soon as the bargain was made, (as I have already said I yet some of the Sheep were saved, even before the Money was paid, and that because of the suretiship of Christ▪ as it is written, Being justified (or saved) freely by his Grace, through the Redemption (or purchase) of Jesus Christ, whom God hath set forth to be a Propitiation through Faith in his Blood to declare himself righteous, in his forgiving the Sins that are past, (or the Sinners p. 287who died in the Faith, before Christ was crucified) through Gods forbearing till the payment was paid; to declare I say, at this time his Righteousness, that he might be Just, and the Justifier of him that believeth in Jesus. Rom. 3. 24. 25. 26.

The end of my speaking of this, is to shew you that it is not wisdom now to doubt whether God will save you or no, but to believe, because all things are finished as to our Justification. The Covenant not only made, but also sealed; the Debt paid, the Prison Doors …lung off of the Hooks, with a Proclamation from Heaven of Deliverance to the Prisoners of Hope; saying, Return to the strong hold, ye Prisoners of Hope, even to day do I declare (saith God) that I will render unto thee double, Zech. 9. 12. And, saith Christ, when he was come, The Spirit of the Lord is upon me, because be hath anointed me to preach the Gospel; (that is, good Tidings to the Poor, that their Sins shall be pardoned, that their Souls shall be saved) He hath sant me to bind up the broken hearted, to preach deliverance to the Captives, and recovering of the Sight, of the blind, to set at liberty them that are bruised, and to comfort them that mourn, to preach the acceptable Year of the Lord. Luke 4. 18, 19.

Therefore, here Soul thou may'st come to Jesus Christ for any thing thou wantest, as to a common Treasure house, being the principal p. 288Man for the distributing of the things made mention of in the New Covenant, he having them all in his own custody by right of Purchase: for he hath bought them all, paid for them all. Dost thou want Faith, then come for it to the Man Christ Jesus? Heb. 12. 2. Dost thou want the Spirit, then ask it of Jesus? Dost thou want Wisdom? Dost thou want Grace of any …ort? Dost thou want a new Heart? Dost thou want strength against thy Lusts, against the Devils Temptations? Dost thou want strength to carry thee thorow afflictions of Body, and afflictions o… Spirit, through Persecutions? Wouldest thou willingly hold out, stand to the last, and be more than a Conquerour, then be sure thou meditate enough on the Merits of the Blood of Jesus, how he hath undertaken for thee, that he hath done the work of thy Salvation in thy room, that he is filled of God on purpose to fill thee, and is willing to communicate whatsoever is in him, or about him, to thee. Consider this, I say, and Triumph in it.

Again, This may inform us of the safe state of the Saints, as touching their Perseverance, that they shall stand though Hell rages, tho' the Devil roareth, and all the World endeavoureth the ruine of the Saints of God; tho' some, through ignorance of the vertue of the offering of the Body of Jesus Christ, do say, a p. 289man may be a child of God to day, and a child of the Devil to morrow, which is gross ignorance; for what is the Bloud of Christ, the Death, the Resurrection of Christ, of no more vertue than to bring in for us an uncertain Salvation; or must the effectualness of Christs merits, as touching our Perseverance, be helped on by the doings of Man: surely they that are predestinated, are also justified, and they that are justified, they shall be glorified, Rom. 8. 30. Saints, do not doubt of the salvation of your Souls, unless you do intend to undervalue Christs Blood; and do not think but that he that hath begun the good work of his grace in you, will perfect it, to the second coming of our Lord Jesus, Phil. 1. 6. Should not we as well as Paul, say, I am persuaded that nothing shall separate us from the love of God which is in Christ Jesus; Rom. 8. O let the Saints know! that unless the Devil can pluck Christ out of Heaven, he cannot pull a true Believer out of Christ. When I say a true Believer, I do mean such a one as hath the Faith of the Operation of God in his Soul.

Lastly, Is there such Mercy as this? such Priviledges as these? is there so much ground of Comfort? and so much cause to be Glad? Is there so much store in Christ? And such a ready heart in him to give it to me? Hath p. 290his bleeding Wounds so much in them, as that the Fruits thereof should be the Salvation of my Soul? Of my sinful Soul? As to save me sinful, me rebellious, me desperate, me, what then? Shall not I now be holy? Shall not I now study, strive, and lay out my self for him that hath laid out himself Soul and Body for me? Shall I now love ever a Lust or Sin? Shall I now be ashamed of the Cause, Wayes, People, or Saints of Jesus Christ? Shall I not now yield my Members as Instruments of Righteousness, seeing my end is everlasting Life? Rom. 6. Shall Christ think nothing too dear for me? And shall I count any thing too dear for him? Shall I grieve him with my foolish Carriage? Shall I slight his Counsel by following of my own Will? Thus therefore the Doctrine of the New Covenant doth call for Holiness, engage to Holiness, and maketh the Children of that Covenant to take Pleasure therein. Let no man therefore conclude on this, that the Doctrine of the Gospel is a licentious Doctrine: but if they do, it is because they are Fools, and such as have not tasted of the Vertue of the Blood of Jesus Christ; neither did they ever feel the Nature, and Sway that the Love of Christ hath in the Hearts of his. And thus also you may see that the Doctrine of the Gospel is of great Advantage to the People of God, that p. 291are already come in, or to them that shall at the consideration hereof be willing to come in to partake of the glorious Benefits of this glorious Covenant. But saith the poor Soul.

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

Inquir. Why so I pray you?

Object. Alas, because I am a Sinner.

Reply. Why, all this is bestowed upon none but Sinners, as it is written. While we were ungodly, Christ died for us, Rom. 5. 6. 8. He came into the World to save Sinners, 1 Tim. 1. 14, 15.

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

Reply. Why, this is for the chief of Sinners, (1 Tim. 1. 14, 15.) Christ Jesus came into the World to save Sinners, of whom I am chief, (saith Paul.)

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

Reply. Why Soul? Didst thou ever kill any Body? You that are resolved to go on in your Sins, meddle not with this.Didst thou ever burn any of thy Children in the Fire to Idols? Hast thou been a Witch? Didst thou ever use Enchantments and Conjuration? Didst thou ever curse and swear, and deny Christ? And yet if thou hast, there is yet hopes of Pardon; yea, such Sinners as these have been pardoned, as appears p. 292by these and the like Scriptures, 2 Chron. 33. 1, 2, 3, 4, 5, 6, 7, 8, 9. Verses, compared with the 12, 13. Again, Acts 19. 19, 20. Acts 8. 22. compared with Verse 9. Matth. 26. 74, 75.

Ob. But though I have not sinned such kind of Sins; yet it may be I have sinned as bad.

Answ. That cannot likely be; yet though thou hast, still there is ground of Mercy for thee, for as much as thou art under the Promise, John 6. 37.

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

Answ. Dost thou know what the unpardonable Sin (the Sin against the Holy Ghost) is? And when it is committed?

Reply. It is a Sin against Light.

Answ. That is true: yet every Sin against Light, is not the Sin against the Holy Ghost.

Reply. Say you so.

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

p. 293Object. But the Scripture saith, If we sin wilfully after we have received the knowledge of the Truth, there remaineth no more sacrifice for Sin: but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour the Adversaries.

Answ. Do you know what that wilful Sin is?

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

1 Answ. Yes, yet doubtless every willing Sin is not that; for then David had sinned it, when he lay with Bathsheba, and Jonah when he fled from the Presence of the Lord, and Solomon also when he had so many Concubines.

2 Answ. But that Sin is a Sin that is of another nature, which is this; For a man after he hath made some Profession of Salvation to come alone by the Blood of Jesus, together with some Light and Power of the same upon his Spirit: I say, for him after this, knowingly, wilfully, and despitefully, to trample upon the Blood of Christ shed on the Cross, and to count it an unholy thing or no better then the Blood of another man; and rather to venture his Soul any other way, then to be saved by this precious Blood. And this must be done I say, after some light, (Heb. 6. 4, 5.) Despitefully, (Heb. 10. 29.) Knowingly (2 Pet. 2. 21.) and wilfully (Heb. p. 29410. 26. compared with ver. 29.) and that not in a hurry and sudden sit, as Peter's was: but with some time before-hand to pause upon it first, with Judas, and also with a continued Resolution never to turn or be converted again. For it is impossible to renew such again to Repentance, they are so resolved, and so desperate, Heb. 6.

Quest. And how sayest thou now; Didst thou ever after thou hadst received some blessed Light from Christ, wilfully, despitefully, and knowingly, stamp, or trample the Blood of the man Christ Jesus under thy Feet … and art thou for ever resolved so to do?

Answ. O no, I would not do that wilfully, despitefully, and knowingly, not for all the World.

Inqui. But yet I must tell you now you put me in mind of it, surely sometimes I have most horrible blasphemous Thoughts in me against God Christ, and the Spirit: May not th…se be that Sin too?

Answ. Dost thou delight in them? are they such things as thou takest Pleasure in?

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

p. 295Answ. Beg of God for strength against them, and if at any time thou findest thy wicked Heart to give way in the least thereto, (for that is likely enough) and though thou find it may on a sudden give way to that hell-bred Wickedness that is in it: yet do not despair, for as much as Christ hath said, All manner of Sins and Blasphemies shall be forgiven to the Sons of Men. And whosoever shall speak a word against the Son of Man, (that is Christ) as he may do with Peter, through Temptation, yet upon Repentance, it shall be forgiven him. Mat. 12. 32.

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

Answ. For certain this Sin and the commission of it, doth lie in a knowing, wilfull, malicious, or despiteful, together with a final trampling the Blood of sweet Jesus under foot, Heb. 10.

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

p. 2961 Answ. For certain the Sin is committed by them that do as before I have said, that is, by a final, knowing, wilful, malicious trampling under foot the Blood of Christ, which was shed on Mount Calvary, when Jesus was there crucified. And though it be called the Sin against the Spirit, yet (as I said before) every Sin against the Spirit is not that: for if it was, then every Sin against the Light and Convictions of the Spirit would be unpardonable: but that is an evident untruth, for these Reasons. First, because there be those who have sinned against the movings of the Spirit, and that knowingly too, and yet did not commit that. As Jonah, who when God had expresly by his Spirit bid him go to Nineveh, he runs thereupon quite another way. Secondly, because the very People that have sinned against the movings of the Spirit, are yet, if they do return, received to Mercy. Witness also Jonah, who though he had sinned against the movings of the Spirit of the Lord, in doing contrary thereunto, Yet when he called (as he saith) to the Lord, (out of the Belly of Hell) the Lord heard him, and gave him deliverance, and set him again about his work. (Read the whole story of that Prophet.)

2 Answ. But secondly, I shall shew you that it must needs be wilfully, knowingly, and a p. 297malicious rejecting of the man Christ Jesus as the Saviour: That is, counting his Blood, his Righteousness, his Intercession in his own Person (for he that rejects one rejects all) to be of no value, as to salvation. I say, this I shall shew you is the unpardonable Sin. And then afterwards in brief shew you why it is called the Sin against the Holy Ghost.

First, That man that doth reject, as aforesaid, the Blood, Death, Righteousness, Resurrection, Ascension, and Intercession of the man Christ, doth reject that Sacrifice, that Blood, that Righteousness, that Victory, that Rest, that God alone hath appointed for Salvation, (John 1. 29.) Behold the Lamb (or sacrifice) of God. We have Redemption through his Blood, (Ephes. 1. 7.) That I may be found in him, (to wit) in Christs Righteousness, with Christs own personal obedience to his Fathers Will, Phil. 3. 7, 8, 9, 10. By his Resurrection comes Justification, Rom. 4. 25. His Intercession now in his own Person in the Heavens, now absent from his Saints, is the cause of the Saints Perseverance, 2 Cor. 6, 7, 8. also Rom. 8. 33, 34, 35, 36, &c.

Secondly, They that reject this Sacrifice, and the Merits of this Christ, which he by himself hath brought in for Sinners, hath rejected him through whom alone all the Promises of the New Testament, together with p. 298all the Mercy discovered thereby, doth come unto poor Creatures; For all the promises in him are Yea, and in him Amen, unto the glory of God, 2 Cor. 1. 20. And all spiritual Blessings are made over to us through him, Ephes. 1. 3, 4. That is, through, and in this Man (which is Christ) we have all our spiritual, Heavenly, and eternal Mercies.

Thirdly, He that doth knowingly, wilfully, and despitefully reject this man for Salvation, doth sin the unpardonable Sin; because there is never another sacrifice to be offered, Heb. 10. 26. There is no more offering for Sin; there remaineth no more sacrifice for Sin, Heb. 10. 18. (namely, than the offering of the body of Jesus Christ a Sacrifice once for all, Heb. 10. ver. 10. and 14. compared with ver. 18. and 26.) No, but they that shall after light, and clear conviction, reject the first offering of his Body for Salvation, do Crucifie him the second time, which irrecoverably merits their own Damnation: For it is impossible for those who were once enlightned, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the powers of the World to come: If they shall fall away to renew them again unto Repentance, seeing they Gru…fi… to themselves the Son of God afresh, and put him to an open Shame. If they fall away to p. 299renew them again unto Repentance: And why so? seeing, saith the Apostle, they do crucifie to themselves the Son of God afresh, and do put him to open shame. O then! how miserably hath the Devil deceived some? In that he hath got them to reject the merits of the first offering of the Body of Christ; (which was for Salvation) and got them to trust in a fresh Crucifying of Christ, which unavoidably brings their speedy Damnation.

Fourthly, they that do reject this Man, as aforesaid, do sin the unpardonable Sin; because in rejecting him, they do make way for the Justice of God to break out upon them, and to handle them as it shall find them: which will be in the first place, Sinners against the first Covenant, which is the Soul-damning Covenant; and also despising of (even the Life, and Glory, and Consolations, Pardon, Grace, and Love, that is discovered in) the second Covenant, forasmuch as they reject the Mediator and Priest of the same, which is the Man Jesus. And the Man that doth so, I would fain see how his Sins should be pardoned, and his Soul saved, seeing the means (which is the Son of Man, the Son of Mary, and his Merits) is rejected. For saith he, If you believe not that I am he, you shall, mark, you shall, do what you can, you shall, appear where you can, you shall, follow Moses, Law or any p. 300holiness whatsoever, you shall dye in your Sins, Joh. 8. 24. So that, I say, the Sin that is called the unpardonable Sin, is a knowing, wilful, and despiteful rejecting of the sacrificing of the Son of Man the first time for Sin. And now to shew you why it is called the Sin against the Holy Ghost, as in these Scriptures, Mat. 12. Heb. 10. Mark 3.

First, Because they Sin against the manifest light of the Spirit, (as I said before) it is a Sin against the light of the Spirit: That is, they have been formerly enlightened into the nature of the Gospel, and the Merits of the Man Christ, and his Blood, Righteousness, Intercession, &c. And also professed and confessed the same, with some life and comfort in, and through the profession of him: Yet now against all that Light, maliciously, and with despite to all their former Profession, turn their backs, and trample upon the same.

Secondly, It is called the Sin against the Holy Ghost, because such a Person doth (as I may say) lay violent hands on it; one that sets himself in opposition to, and is resolved to resist all the motions that do come in from the Spirit to persuade the contrary. For I do verily believe, that men, in this very rejecting of the Son of God, after some knowledge of him, especially at their first resisting and refusing of him, they have certain motions p. 301of the Spirit of God to disswade them from so great a Soul-damning Act. But they, being filled with an over-powering measure of the Spirit of the Devil, do do despite unto these Convictions and Motions, by studying and contriving how they may answer them, and get from under the convincing nature of them; and therefore it is called a doing despite unto the Spirit of Grace, Heb. 10. 29. And so,

Thirdly, In that they do reject the beseechings of the Spirit, and all its gentle intreatings of the Soul, to tarry still in the same Doctrine.

Fourthly, In that they do reject the very Testimony of the Prophets and Apostles, with Christ himself: I say, their Testimony through the Spirit, of the Power, Vertue, Sufficiency, and Prevalency, of the Blood, Sacrifice, Death, Resurrection, Ascension, and Intercession of the man Christ Jesus, of which the Scriptures are full both in the Old and New Testament, as the Apostle saith, For all the Prophets from Samuel, with them that follow after, have shewed of these days. That is, in which Christ should be a Sacrifice for Sin, Acts 3. 24. compared with Ver. 6. 13, 14, 15, 18, 26. Again, saith he, He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit, p. 3021 Thes. 4. 8. That is, he rejecteth or despiseth the very Testimony of the Spirit.

Fifthly, It is called the Sin against the Holy Ghost, because he that doth reject and disown the Doctrine of Salvation by the man Christ Jesus, through believing in him, doth despise, resist, and reject the Wisdom of the Spirit; for the Wisdom of Gods Spirit did never more appear, than in its finding out a way for Sinners to be reconciled to God, by the death of this man; and therefore Christ, as he is a Sacrifice, is called the Wisdom of God. And again, when it doth reveal the Lord Jesus, it is called the Spirit of Wisdom and Revelation in the Knowledge of him, Ephes. 1. 17.

Object. But (some may say) the slighting, or rejecting of the Son of Man, (Jesus of Nazareth the Son of Mary) cannot be the Sin that is unpardonable, as is clear from that Scripture in the twelfth of Matthew, where he himself saith, He that shall speak a Word against the Son of Man, it shall be forgiven him: but he that shall sin against the Holy Ghost, it shall not be forgiven him, neither in this World, nor in the World to come, Ver. 32. Now by this it is clear that the Sin that is unpardonable is one thing, and the sin against the Son of Man another; that Sin that is against the Son of Man is pardonable: but if that was p. 303the Sin against the Holy Ghost it would not be pardonable; therefore the Sin against the Son of Man is not the Sin against the Holy Ghost, the unpardonable Sin:

Answ. First, I do know full well that there are several Persons that have been pardoned, yet have sinned against the Son of Man: and that have for a time rejected him, as Paul, 1 Tim. 1. 13, 14. Also the Jews, Acts 2. 36, 37. But there was an ignorant rejecting of him without the Enlightning, and Taste, and Feeling of the Power of the things of God, made mention of in the sixth of the Hebrews, the 3, 4, 5, 6, Verses.

Secondly, There is, and hath been a higher manner of sinning against the Son of Man, which also hath been, and is still pardonable; as in the case of Peter, who in a violent temptation, in a mighty hurry, upon a sudden denied him, and that after the Revelation of the Spirit of God from Heaven to him, that he (Jesus) was the Son of God, Matth. 16. 16, 17, 18. This also is pardonable, if there be a coming up again to repentance: (O rich Grace! O wonderful Grace! that God should be so full of Love to his poor Creatures, that though they do sin against the Son of God, either through ignorance, or some sudden violent charge breaking loose from Hell upon them) but p. 304yet take it for certain, that if a Man do slight and reject the Son of God, and the Spirit, in that manner as I have before hinted, that is, for a Man after some great measure of the enlightning by the Spirit of God, and some Profession of Jesus Christ to be the Saviour, and his … that was shed on the Mount without the Gates of Jerusalem to be the Attonement; I say, he that shall after this, knowingly, wilfully, and out of malice and despite, reject, speak against, and trample that Doctrine under foot, resolving for ever so to do: And if he there continue, I will pawn my Soul upon it, he hath sinned the unpardonable Sin, and shall never be forgiven neither in this World nor in the World to come; or else those Scriptures that testifie the Truth of this must be scrabled out, and must be looked upon for meer Fables; which are these following. For if after they have escaped the pollutions of the World, through the knowledge of our Lord and Saviour Jesus Christ, (which is the Son of Man, Matth. 16. 13.) and are again intangled therein, and overcome; (which must be by denying this Lord that bought them, 2 Pet. 2. 1.) the latter end is worse with them than the beginning, 2 Pet. 2. 20. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift.—And have tasted the good Word of God, and the p. 305powers of the World to come: If they shall fall away (not only fall, but fall away; that is, finally, Heb. 10. 19.) it is impossible to renew them again unto Repentance; and the Reason is rendred, seeing they have crucified to themselves the Son of God (which is the Son of Man) afresh, and put him to an open shame, Heb. 6. 4, 5, 6. Now if you would further know what it is to Crucifie the Son of God afresh: it is this. For to undervalue and trample under foot the Merits and Vertue of his Blood for Remission of Sins, as is clearly manifested in the tenth of the Hebrews, 26, 27, 28, Verses, where it's said, For if we Sin wilfully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for Sins; But a certain fearful looking for of Judgment, and the fiery Indignation, which shall devour the Adversaries. He that despised Moses Law died without Mercy; of how much sorer Punishment suppose ye shall be thought worthy, that have trodden under foot the Son of God, (there is the second Crucifying of Christ which the Quakers think to be saved by) and hath counted the Blood of the Covenant wherewith he was sanctified, an unholy thing. And then followeth, And hath done despite unto the Spirit of Grace, Verse the twenty ninth. All that Paul had to keep him from this Sin, it was his ignorance in persecuting the Man, and p. 306Merits of Jesus Christ, Acts 9. But I obtained Mercy (saith he) because I did it ignorantly, 1 Tim. 1. 14. And Peter, though he did deny him knowingly, yet he did it unwillingly, and in a sudden and fearful Temptation, and so by the Intercession of Jesus escaped that Danger. So, I say, they that commit this Sin, they do it after Light, knowingly, wilfully, and despitefully, and in the open view of the whole World, reject the Son of Man for being their Lord and Saviour, and in that it is called the Sin against the holy Ghost. It is a Name most fit for this Sin to be called the Sin against the Holy Ghost, for these Reasons but now laid down; for this Sin is immediately committed against the Motions and Convictions, and Light of that Holy Spirit of God, that makes it its business to hand forth, and manifest the Truth and Reality of the Merits and Vertues of the Lord Jesus, the Son of Man. And therefore beware Ranters and Quakers, for I am sure you are the nearest that Sin by profession (which is indeed the right committing of it) of any Persons that I do know at this day under the whole Heavens; for as much as you will not venture the Salvation of your Souls on the Blood shed on Mount Calvary, Luke 23. 33. out of the side of that Man that was offered up in Sacrifice for all that did believe, in p. 307that his offering up of his Body at that time (either before he offered it, or that have, do, or shall believe on it for the time since, together with that time that he offered it) though formerly you did profess that Salvation was wrought out that way, by that Sacrifice then offered, and also seemed to have some comfort thereby; yea, insomuch that some of you declared the same in the hearing of many, professing your selves to be believers of the same. O therefore! it is sad for you that were once thus enlightned, and have tasted these good things; and yet notwithstanding all your Profession, you are now turned from the simplicity that is in Christ to another Doctrine which will be to your destruction, if you continue in it; for without Blood there is no Remission, Heb. 9. 22.

Many other Reasons might be given, but that I would not be too tedious: yet I would put in this Caution, that if there be any Souls that be but now willing to venture their Salvation upon the Merits of a Naked Jesus, I do verily for the present believe, they have not sinned that Sin; because there is still a promise holds forth it self to such a Soul, where Christ saith, He that comes to me, I will in no wise (for nothing that he hath done) cast him out, John 6. 36. That promise is worthy to be written in Letters of Gold.

p. 308Object. But alas, though I should never sin that Sin, yet I have other sins enough to Damn me?

Answ. What though thou had'st the sins of a thousand Sinners; yet if thou come to Christ he will save thee, Joh. 6. 36. see also Heb. 7. 25.

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

Answ. Why, bethink thy self of all the sins that ever thou did'st commit, and lay the weight of them all upon thy Heart, till thou art down loaden with the same, and come to him in such a Case as this, and he will give thee rest for thy Soul, Mat. 11. the three last Verses.

And again, if thou wouldest know how thou shouldest come, come as much undervaluing thy self as ever thou canst, saying, Lord, here is a Sinner, the basest in all the Country, if I had my deserts I had been damned in Hell Fire long ago: Lord, I am not worthy to have the least corner in the Kingdom of Heaven: and yet, O that thou wouldest have Mercy! Come like Benhadad's Servants to the King of Israel, 1 Kin. 20. 31, 32. with a Rope about thy Neck, and fling thy self down at Christ's feet, and lye there a while, striving with him by thy Prayers, and I'll p. 309warrant thee speed, Mat. 11. 28, 29, 30. John 6. 37.

Object. O! but I am not sanctified.

Answ. He will sanctifie thee, and be made thy Sanctification also, 1 Cor. 6. 10, 11. 1 Cor. 1. 30.

Object. O! but I cannot Pray.

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

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

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

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

p. 310Answ. Truly, with some men indeed it doth fare thus, that the day of Grace is at an end before their Lives are at an end. Or thus, the day of Grace is past before the day of Death is come, (as Christ saith) If thou had'st known, even thou, at least in this thy day, the things that belong unto thy Peace, (that is, the word of Grace or Reconciliation) but now it is hid from thine Eyes, Luke 19. 41, 42. But for the better satisfying of thee, as touching this thing, Consider these following things.

First, doth the Lord knock still at the door of thy Heart by his Word and Spirit? If so, then the day of Grace is not past with thy Soul; for where he doth so knock, there he doth also proffer, and promise to come in and Sup, (that is, to Communicate of his things unto them) which he would not do, was the day of Grace past with the Soul, Rev. 3. 20.

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

Consider these things.

First, doth the Lord make thee sensible of thy miserable state, without an interest in Jesus Christ? and that naturally thou hast no share in him, no faith in him, no communion with him, no delight in him, or love in p. 311the least to him? If he hath, and is doing of this, he hath, and is knocking at thy Heart.

Secondly, doth he, together with this, put into thy Heart an earnest desire after communion with him, together with holy Resolutions not to be satisfied without real communion with him.

Thirdly, doth he sometimes give thee some secret persuasions (though not scarcely discernable) that thou mayest attain, and get an interest in him?

Fourthly, doth he now and then glance in some of the promises into thy Heart, causing them to leave some heavenly savour (though but for a very short time) on thy Spirit?

Fifthly, dost thou at some time see some little Excellency in Christ? and doth all this stir up in thy Heart some breathings after him? If so, then fear not, the Day of Grace is not past with thy poor Soul; for if the day of Grace should be past with such a Soul as this, then that Scripture must be broken, where Christ saith, He that cometh unto me, I will in no wise (for no thing, by no means, upon no terms whatsoever) cast out, John 6. 37.

Object. But surely if the day of Grace was not past with me, I should not be so long without an answer of Gods love to my Soul; p. 312that therefore doth make me mistrust my state the more, is, that I wait and wait, and yet am not delivered.

Answ. Hast thou waited on the Lord so long as the Lord hath waited on thee; it may be the Lord hath waited on thee this twenty or thirty, yea forty years, or more, and thou hast not waited on him seven years; cast this into thy Mind therefore when Satan tells thee, that God doth not love thee, because thou hast waited so long without an assurance; (for it is his temptation) for God did wait longer upon thee, and was fain to send to thee by his Ambassadors, time after time: And therefore say thou, I will wait to see what the Lord will say unto me; and the rather, because he will speak Peace, for he is the Lord thereof.

But secondly, Know that it is not thy being under trouble a long time, that will be an Argument sufficient to prove that thou art past hopes; Nay contrariwise; for Jesus Christ did take our Nature upon him, and also did undertake deliverance for those, and bring it in for them who were all their Life Time subject to Bondage, Heb. 2. 14, 15.

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

p. 313Answ. It may be thou hast concluded on this long ago, thinking thou shouldest not be able to hold out any longer; no not a year, a month, or a week, nay, it may be not so long. It may be in the morning thou hast thought thou shouldest not hold out till night, and at night till morning again: yet the Lord hath supported thee, and kept thee in waiting upon him many Weeks, and Years; therefore that is but the Temptation of the Devil to make thee think so, that he might drive thee to despair of Gods Mercy, and so to leave off following the ways of God, and to close in with thy Sins again. O therefore do not give way unto it; but believe that thou shalt see the Goodness of the Lord in the Land of the Living. Wait on the Lord, be of good Courage, and he shall strengthen thine Heart; wait, I say, on the Lord, Psal. 27. 23, 24. And that thou mayest so do, consider these things.

First, If thou, after thou hast waited thus long, shouldest now give over, and wait no longer, thou wouldest lose all thy time and pains that thou hast taken in the way of God hitherto, and wilt be like to a man that because he sought long for Gold, and did not find it; therefore turned back from seeking after it, though he was hard by it, and had almost found it: and all because he was loth to look and seek a little further.

p. 314Secondly, Thou wilt not only lose thy time, but also lose thy own Soul; for Salvation is no where else but in Jesus Christ, Acts 4. 12.

Thirdly, Thou wilt sin the highest sin that ever thou didst sin before, in drawing (finally) back, insomuch, that God may say, my Soul shall have no pleasure in him, Heb. 10. 38.

But secondly, consider, thou sayest all my strength is gone, and therefore how should I wait? why at that time when thou feelest, and findest thy strength quite gone, even that is the time when the Lord will renew, and give thee fresh strength. The youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord, shall renew their strength, they shall mount up with Wings as Eagles, they shall run and not be weary, they shall walk and not be faint, Isa. 40. 30, 31.

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

1 Answ. Why, in the first place, to be sure thy backsliding from God will not prove thy election, neither thy growing weary of waiting upon God.

p. 3152 Answ. But secondly, Thou art it may be troubled to know whether thou art elected: And sayest thou; if I did but know that, that would encourage me in my waiting on God.

Answ. I believe thee; but mark, thou shalt not know thy election in the first place, but in the second. That is to say, thou must first get acquaintance with God in Christ, which doth come by thy giving credit to his Promises, and Records which he hath given of Jesus Christ, his Blood and Righttousness, together with the rest of his Merits.

That is, before thou canst know whether thou art elected, thou must believe in Jesus Christ so really, that thy faith laying hold of, and drinking and eating the Flesh and Blood of Christ, even so, that there shall be life begotten in thy Soul by the same. Life from the condemnings of the Law, Life from the guilt of Sin. Life over the filth of the same. Life also to walk with God in his Son and wayes; the Life of Love to God the Father, and Jesus Christ his Son, Saints, and Wayes; and that because they are Holy, Harmless, and such that are altogether contrary to Iniquity.

For these things must be in thy Soul as a forerunner of thy being made acquainted with the other. God hath these two ways to shew to his Children their election.

p. 316First, by Testimony of the Spirit. That is, the Soul being under trouble of Conscience, and grieved for Sin, the Spirit doth seal up the Soul by its comfortable Testimony; perswading of the Soul, that God for Christs sake hath forgiven all those Sins that lye so heavy on the Conscie…ce, and that do so much perplex the Soul, by shewing it that that Law which doth utter such horrible curses against it, is by Christs Blood satisfied, and fulfilled, Eph. 1. 13, 14.

Secondly, By consequence; that is, the Soul finding that God hath been good unto it, in that he hath shewed it its lost state and miserable condition: and also that he hath given it some comfortable hope that he will save it from the same: I say, the Soul, from a right sight thereof, doth, or may, draw this conclusion, that if God had not been minded to have saved it, he would not have done for it such things as these. But for the more surer dealing with thy Soul, it is not good to take any of these apart; that is, it is not good to take the Testimony of the Spirit, (as thou supposest thou hast) from the fruits thereof, so as to conclude the Testimony thou hast received, to be a sufficient ground without the other; (not that it is not, if it be the Testimony of the Spirit) but because the Devil doth also deceive Souls by the workings p. 317of his Spirit in them, pretending that it is the Spirit of God. And again, thou shouldest not satisfie thy self, though thou do find some seekings in thee after that which is good, without the testimony of the other, that is to say, of the Spirit; for it is the Testimony of two that is to be taken for truth: Therefore say I, as thou shouldest be much in praying for the Spirit to testifie assurance to thee, so also thou shouldest look to the end of it when thou thinkest thou hast it; which is this, to shew thee that it is alone for Christs sake that thy sins are forgiven thee, and also thereby a constraining of thee to advance him, both by Words, and Works, in Holiness and righteousness all the Dayes of thy Life. From hence thou mayest boldly conclude thy Election, 1 Thes. 3: 4, 5, 6. Remembring without ceasing your Work of Faith, and Labour of Love, and Patience of hope in our Lord Jesus Christ, in the sight of God our Father: Knowing, Brethren (saith the Apostle) beloved, your Election of God. But how? why by this, For our Gospel came not to you in word only, but also in Power, and in the Holy Ghost, and in much assurance.—And ye became followers of us, and of the Lord, having received the Word in much affliction, with Joy of the Holy Ghost: So that you were ensamples to all that believe in Macedonia and Achaia. And to wait p. 318for his Son from Heaven, whom he raised from the dead, even Jesus which (hath) delivered us from the wrath to come, ver. 10.

Object. But alas, for my part, instead of finding in me any thing that is good, I find in me all manner of Wickedness, Hard-heartedness, Hypocrisie, coldness of Affection to Christ, very great unbelief, together with every thing that is Base, and of an ill Savour. What hope therefore can I have?

Answ. If thou wast not such a one, thou hadst no need of Mercy. If thou wast whole, thou hadst no need of the Physician; doest thou therefore see thy self in such a sad Condition as this? Thou hast the more need to come to Christ, that thou mayest be not only cleansed from these Evils, but also that thou mayest be delivered from that Wrath they will bring upon thee (if thou do not get rid of them) to all Eternity.

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

Answ. Dost thou see in thee all manner of Wickedness? The best way that I can direct a Soul in such a case, is, to pitch a stedfast Eye on him that is full, and to look so stedfastly upon him by Faith, that thereby thou mayest even draw down of his fulness into thy Heart; for that is the right way, and p. 319the way that was typed out (before Christ came in the Flesh) in the time of Moses, when the Lord said unto him, Make thee a Serpent of Brass (which was a Type of Christ) and set it upon a Pole; and it shall come to pass that when a Serpent hath bitten any Man, that he may look thereon and live, Numb. 21. 8.

Even so now in Gospel times, when any Soul is bitten with the fiery Serpents (their Sins) that then the next way to be healed, is, for the Soul to look upon the Son of Man, who, as the Serpent was, was hanged on a Pole, (or Tree) that whosoever shall indeed look on him by Faith, may be healed of all their Distempers whatsoever, John 3. 14, 15.

As now to instance in some things. First, is thy Heart hard? why then, behold how full of Bowels and Compassion is the Heart of Christ towards thee, which may be seen in his coming down from Heaven to spill his Heart-Blood for thee.

2. Is thy Heart slothful and idle? then see how active the Lord Jesus is for thee, in that he did not only die for thee: but also in that he hath been ever since his Ascension into Heaven, making Intercession for thee, Heb. 7. 25.

3. Dost thou see and find in thee Iniquity and Unrighteousness? Then look up to Heaven, and see there a Righteous Person, p. 320even thy righteous Jesus Christ, now presenting thee in his own Perfections before the Throne of his Fathers Glory, 1 Cor. 1. 30.

4. Dost thou see that thou art very much void of right Sanctification? then look up and thou shalt see that thy Sanctification is in the presence of God a compleat Sanctification, representing all the Saints as (Righteous, so) sanctified ones in the Presence of the great God of Heaven. And so whatsoever thou wantest, be sure to strive to pitch thy Faith upon the Son of God, and behold him stedfastly, and thou shalt by so doing find a mighty change in thy Soul. For when we behold him, as in a Glass, even the Glory of the Lord, we are changed (namely by beholding) from Glory to Glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. This is the true way to get both Comfort to thy Soul, and also Sanctification, and right Holiness into thy Soul.

Poor Souls that are under the Distemper of a guilty Conscience, and under the workings of much Corruption, do not go the nearest way to Heaven, if they do not in the first place look upon themselves as cursed Sinners by the Law; and yet at that time they are blessed, for ever blessed Saints, by the Merits of Jesus Christ. O wretched Man that I am, saith Paul, and yet O blessed Man that I am through my Lord Jesus Christ: for p. 321that is the Scope of the Scripture, Rom. 7. 24, 25.

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

Answ. Why truly thou must go to him that can make the Eyes that are blind to see (even to our Lord Jesus) by Prayer, saying as the poor blind Man did, Lord, that I might receive my Sight, and so continue begging with him, till thou do receive Sight, even a sight of Jesus Christ, his Death, Blood, Resurrection, Ascension, Intercession, and that for thee, even for thee.

And the rather, because first, he hath invited thee to come and buy such Eye-salve of him that may make thee see. Rev. 3: 18. Secondly, because thou shalt never have any true comfort till thou dost thus come to see, and behold the Lamb of God that hath taken away thy Sins. John 1. 29. Thirdly, because that thereby thou wilt be able (through Grace) to step over, and turn aside from the several stumbling-blocks that Satan, together with his Instruments hath laid in our way, which otherwise thou wilt not be able to shun, but wilt certainly fall when others stand, and grope and stumble, when others go upright, to the great Prejudice of thy poor Soul.

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

p. 322Answ. Hast thou no Sins? If thou hast, carry them, and exchange them for his Righteousness; because he hath said, Cast thy Burthen upon the Lord, and he will sustain thee; Psal. 55. 22. and again, because he hath said, Though thou be heavy laden, yet if thou do but come to him, he will give thee rest, Mat. 11. 28.

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

1. Answ. As to the latter part of the Objection, that thou shalt never attain to everlasting Life. That is obtained for thee already, without thy doing, either thy praying, striving, or wrestling against sin. If we speak properly, it is Christ that hath in his own Body abolished Death on the Cross, and brought Light, Life, and Glory to us, through this his thus doing. But this is the thing that p. 323thou aimest at, that thou shalt never have a share in this Life already obtained for so many as do come by Faith to Jesus Christ: and all because thou art so slothful, so cold, so weak, so great a Sinner, so subject to slip and commit Infirmities.

2. Answ. I answer, Didst thou never learn for to out-shoot the Devil in his own Bow, and to cut off his Head with his own Sword, as David served Goliah, who was a Type of him.

Quest. O how should a poor Soul do this? this is rare indeed.

Answ. Why truly thus, Doth Satan tell thee thou prayest but faintly, and with very cold Devotion; answer him thus, and say. I am glad you told me, for this will make me trust the more to Christs Prayers, and the less to my own; also I will endeavour henceforward to groan, to sigh, and to be so fervent in my crying at the Throne of Grace, that I will, If I can, make the Heavens rattle again, with the mighty Groans thereof. And whereas thou sayest that I am so weak in believing, I am glad you mind me of it, I hope it will hence forward stir me up to cry the more heartily to God for strong Faith, and make me the more restless till I have it. And seeing thou tellest me that I run so softly, and that I shall go near to miss of Glory; p. 324this also shall be through Grace to my advantage, and cause me to press the more earnestly towards the mark, for the price of the high calling of God in Christ Jesus. And seeing thou doest tell me that my Sins are wonderous great; hereby thou bringest the remembrance of the unsupportable Vengeance of God into my mind, if I dye out of Jesus Christ, and also the necessity of the Blood, Death, and Merits of Christ to help me; I hope it will make me fly the faster, and press the harder after an interest in him; and the rather because (as thou tellest me) my state will be unspeakable miserable without him. And so all along, if he tell thee of thy Deadness, Dulness, Coldness, or Unbelief, or the greatness of thy Sins; answer him, and say, I am glad you told me, I hope it will be a means to make me run faster, seek earnestlier, and to be the more restless after Jesus Christ. If thou didst but get this art, as to out run him in his own Shooes, (as I may say) and to make his own Darts to pierce himself, then thou mightest also say, now doth Satans Temptations, as well as all other things, work together for my Good, for my Advantage, Rom. 8. 28.

Object. But I do find so many weaknesses in every Duty that I do perform, as when I pray, when I read, when I hear, or any other p. 325Duty, that it maketh me out of conceit with my self, it maketh me think that my Duties are nothing worth.

Answ. I answer, It may be it is thy Mercy that thou art sensible of Infirmities in thy best things thou doest, I, a greater Mercy then thou art aware of.

Quest. Can it be a Mercy for me to be troubled with my Corruptions? Can it be a Priviledge for me to be annoyed with Infirmities, and to have my best Duties infected with it? How can it possibly be?

Answ. Verily thy Sins appearing in thy best Duties, do work for thy Advantage these wayes. First, in that thou findest ground enough thereby to make thee humble; and when thou hast done all, yet to count thy self but an unprofitable Servant. And secondly, thou by this means art taken off from leaning on any thing below a naked Jesus for eternal Life. It is like, if thou wast not sensible of many by-Thoughts and Wickednesses in thy best Performances, thou wouldest go near to be some proud, abominable Hypocrite, or a silly, proud, dissembling Wretch at the best, such a one as would send thy Soul to the Devil in a bundle of thy own Righteousness: but now thou, through Grace, seest that all and every thing thou doest, there is sin enough in it to condemn thee. This in p. 326the first place makes thee have a care of trusting in thy own doings. And secondly, sheweth thee that there is nothing in thy self which will do thee any good, by working in thee, as to the meritorious cause of thy Salvation: No, but thou must have a share in the Birth of Jesus, in the Death of Jesus, in the Blood, Resurrection, Ascension, and Intercession of a crucified Jesus? And how sayest thou? doth not thy finding of this in thee, cause thee to flie from a depending on thy own doings? And doth it not also make thee the more earnestly to groan after the Lord Jesus? Yea, and let me tell thee also, it will be a cause to make thee admire the freeness and tender-heartedness of Christ to thee, when he shall lift up the light of his Countenance upon thee, because he hath regarded such a one as thou, sinful thou: And therefore in this sense it will be a mercy to the Saints, that they do find the reliques of sin still struggling in their Hearts; But this is not simply the nature of sin, but the Mercy and Wisdom of God, who causeth all things to work together for the good of those that love and fear God, Rom. 8. And therefore whatever thou findest in thy Soul, though it be sin of never so black a Soul-scaring nature, let it move thee to run the faster to the Lord Jesus Christ, and thou shalt not be ashamed, that is, of thy running to him.

p. 327But secondly, When thou doest apprehend that thou art defiled, and also thy best Duties annoyed with many Weaknesses, let that Scripture come into thy Thoughts, which saith, Of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption. And if thou shalt understand that, what thou canst not find in thy self, thou shalt find in Christ. Art thou a Fool in thy self, then Christ is made of God thy Wisdom. Art thou Unrighteous in thy self, Christ is made of God thy Righteousness? Doest thou find that there is but very little sanctifying Grace in thy Soul? still here is Christ made thy Sanctification; and all this in his own Person without thee, without thy Wisdom, without thy Righteousness, without thy Sanctification, without in his own Person in thy Fathers presence, appearing there perfect Wisdom, Righteousness, and Sanctification in his own Person, I say, as a publick Person for thee: So that thou mayest believe and say to thy Soul, My Soul, though thou doest find innumerable Infirmities in thy self, and in thy Actions; yet look upon thy Jesus, the man Jesus, he is Wisdom, and that for thee, to govern thee, to take care for thee, and to order all things for the best for thee. He is also thy Righteousness now at Gods right Hand alwayes shining before p. 328the Eyes of his Glory: So that there it is unmovable, though thou art in never such a sad Condition, yet thy Righteousness, which is the Son of God, God-man, shines as bright as ever, and is as much accepted of God as ever: (O this sometimes hath been Life to me) And so, whatever thou, O my Soul, findest wanting in thy self, through Faith, thou shalt see all laid up for thee in Jesus Christ, whether it be Wisdom, Righteousness, Sanctification, or Redemption. Nay, not only so: but as I said before, he is all these in his own Person without thee in the presence of his Father for thee.

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

Answ. Well, thou fearest that thou art one of the Old Covenant, a Son of the Bond-woman. In the first place, know that thou wast one of them by Nature; for all by Nature are under that Covenant: but set the case that thou art to this day under that, yet let me tell thee in the first place, there is hopes for thee; for there is a gap open, a way made for Souls to come from under the Covenant of Works, by Christ, For he hath broken down the middle Wall of Partition between p. 329us and you. Ephes. 2. 14. And therefore if thou wouldest be saved thou mayest come to Christ. If thou wantest a righteousness (as I said before) there is one in Christ. If thou wouldest be washed, thou mayest come to Christ, and if thou wouldest be justified, there is justification enough in the Lord Jesus Christ. That's the first.

Ans. 2. And secondly, thou canst not be so willing to come to Christ, as he is willing thou shouldest come to him; witness his coming down from Heaven, his Humiliation, his spilling of his Blood from both his Cheeks, Luke 23. 44. by sweat, under the burden of sin, and his shedding of it by the Spear, when he hanged on the Cross. It appears also by his Promises, by his Invitations, by his sending forth his Messengers to preach the same to poor Sinners, and threatneth Damnation upon this very account, namely, the neglect of him; and declares that all the thousands, and ten thousands of sins in the World, should not be able to damn those that believed in him; that he would pardon all, forgive and pass by all if they would but come unto him: moreover, promiseth to cast out none, no, not the poorest, vilest, contemptiblest Creature in the whole World. Come unto me all (every one, though you be never so many, never so vile, though your p. 330Load be never so heavy and intollerable, though you deserve no help, not the least help, no Mercy, not the least compassion) yet cast your Burthen upon me, and you shall find rest for your Souls. Come unto me, and I will heal you, love you, teach you, and tell you the way to the Kingdom of Heaven: Come unto me and I will succor you, help you, and keep you from all Devils and their Temptations, from the Law and its Curses, and from being for ever overcome with any evil whatsoever. Come unto me for what you need, and tell me what you would have, or what you would have me do for you, and all my Strength, Love, Wisdom, and Interest that I have with my Father shall be laid out for you. Come unto me, your sweet Jesus, your loving and tender-hearted Jesus, your everlasting and sin-pardoning Jesus. Come unto me, and I will wash you, and put my Righteousness upon you, pray to my Father for you, and send my Spirit into you that you might be saved. Therefore,

Consider besides this, what a priviledge thou shalt have at the day of Judgment above thousands, if thou do indeed and in truth close in with this Jesus and accept of him; for thou shalt not only have a Priviledge in this Life only, but in the Life Everlasting, even at the time of Christs second coming from p. 331Heaven; for then when there shall be the whole World gathered together, and all the good Angels, bad Angels, Saints, and Reprobates, when all thy Friends and Kindred with thy Neighbours on thy Right-hand and on the left shall be with thee, beholding of the wonderful Glory and Majesty of the Son of God; then shall the Son of Glory, even Jesus, in the very view and sight of them all, smile and look kindly upon thee; when a smile or a kind look from Christ shall be worth more then ten thousand Worlds, then thou shalt have it. You know it is counted an honour for a poor man to be favourably looked upon by a Judge, or a King in the sight of Lords, Earls, Dukes, and Princes; why thus it will be with thee in the sight of all the Princely Saints, Angels, and Devils, in the sight of all the great Nobles in the World: then even thou that closest in with Christ, be thou rich or poor, be thou bond or free, wise or foolish, if thou close in with him, he will say unto thee, Well done good and faithful Servant, even in the midst of the whole World; they that love thee shall see it, and they that hate thee shall all to their shame behold it; for if thou fear him here in secret, he will make it manifest even at that day upon the House top.

p. 332Secondly, not only thus; but thou shalt also be lovingly received, and tenderly embraced of him at that day, when Christ hath thousands of gallant Saints, as old Abraham, Isaac, Jacob, David, Isaiah, Jeremiah, together with all the Prophets and Apostles, and Martyrs, attending on him; together with many thousands of glittering Angels ministering before him: besides, when the ungodly shall appear there with their pale Faces, with their guilty Consciences, and trembling Souls, that would then give thousands and ten thousands of Worlds, (if they had so many) if they could enjoy but one loving look from Christ. I say then, then shalt thou have the hand of Christ reached to thee kindly to receive thee, saying, Come thou blessed, step up hither; thou wast willing to leave all for me, and now will I give all to thee; here is a Throne, a Crown, a Kingdom, take them; thou wast not ashamed of me when thou wast in the World among my Enemies, and now will not I be ashamed of thee before thine Enemies, but will in the view of all these Devils and damned Reprobates promote thee to Honour and Dignity. Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: Thou shalt see that those who have served me in truth, shall lose nothing p. 333by the means: No, but ye shall be as Pillars in my Temple, and Inheritours of my Glory, and shall have a place to walk in among my Saints and Angels, Zech. 3. 7. O! Who would not be in this Condition? Who would not be in this Glory? It will be such a Soulravishing Glory, that I am ready to think the whole reprobate World will be ready to run mad, Deut. 28. 34. to think that they should miss of it; then will the vilest Drunkard, Swearer, Liar, and unclean Person willingly cry, Lord, Lord, open to us; yet be denied of entrance, and thou in the mean time embraced, entertained, made welcome, have a fair Mitre set upon thy Head, and clothed with immortal Glory, Zech. 3. 5. O therefore let all this move thee, and be of weight upon thy Soul to close in with Jesus, this tender-hearted Jesus. And if yet for all what I have said, thy Sins do still stick with thee, and thou findest thy hellish Heart loath to let them go, think with thy self in this manner. Shall I have my Sins, and lose my Soul? Will they do me any good when Christ comes? Would not Heaven be better to me then my Sins? And the Company of God, Christ, Saints, and Angels be better then the Company of Cain, Judas, Balaam, with the Devils in the Furnace of Fire. Canst thou now that readest or hearest these Lines, turn p. 334thy Back, and go on in thy Sins? Canst thou set so light of Heaven, of God, of Christ, and the Salvation of thy poor, yet precious Soul? Canst thou hear of Christ, his bloody Sweat and Death, and not be taken with it, and not be grieved for it, and also converted by it? If so, I might lay thee down several Considerations to stir thee up to mend thy pace towards Heaven; but I shall not, there is enough written already to leave thy Soul without excuse, and to bring thee down with a Vengeance into Hell-fire, devouring Fire, the Lake of Fire, eternal, everlasting Fire; O! to make thee swim and roul up and down in the Flames of the Furnace of Fire.

The End.

End of the text · John Bunyan, The Doctrine of the Law and Grace Unfolded (1685)