Es Sv? See... ES PAI Aa ig: Sea " i; ‘THE DOCTRINE BN eax

: me LAW ‘AND GRACE. ea pis ‘a UNFOLDED: ~ ie “ ee ba OR A.% i Difcourfe concerning Law and Grace. ; SHEWING ” f

Their diftin& Nature as two different Covenants ;

a AND

The very diffimilar Charaéter and Condition of the Perfons who are under thefe Z'wo Covenants.

A Number of important Quettions refpeaing Law and Grace, in a Manner eafy to be underftood by the Sons of Wifdom, the Children of the Second Covenant,

ry Ff Paar? ELE ER pa ae a _ BY JOHN BUNYAN, / oe 4b, AUTHOR OF THE PIL ‘Gnim’s 7 ae baa a “

7 - * ; ‘ The law made nothing perfecl, but the bringing in of a sige hope did ; by the which we draw nigh unto God. Heb. vii. 16.

4 Therefore we conclude, that a man ts juflified by bs without the deeds. FS ae of the law. Rom. iii, 28.-

iad To him there ore that worketh not, but believeth on him jupifi eth fa ns ‘bi Sarthe as counted for righteoufne/s. feet

| Bofton : ae Printed and fo Eby Mannine & Lorine, Ee Co

TO THE READER.

- at any time there be held forth by the preacher, the ficenefs and fulnefs of the gofpel, together With the readinefs of the Lord of — pce to receive thofe that have any defire thereto; prefently it is the irit of the world to cry out, Sure this man difdains the law, flights the law, and counts pa of none effe&; and all becaufe there is nor, together with the gofpel, mingled the doétrine of the law, which is not a right ails obing of the word according to truth and knowledge. Again, If there be the terror, horror, and feverity of the law difcovered | to a people by the fervanis of Jefus Chrift (though they do not {peak of it, that people fhould truft to it, by relying on it as it is a covenant of works, but rather that they fhould be driven farther from that covenant, even to embrace the tenders and privileges of the fecond) yet, poor fouls, becaufe a? | are unacquainted with the nature of either of thefe two covenants, therefore, fay they, Here is nothing but preaching the law,

thundering of the law; when, alas, if thefg two be not held forth, to | ee

wit, the covenant of works, andthe covenant of grace, together with the nature of the one, and the nature of the other, fouls will never be able. to know what they are by nature, nor what they lie under; neither can they underftand what grace is, nor how to come from under the law, to

~ meet God, in and through that other moft glorious covenant ; through

which, and only through which, God can communicate from himfelf grace and glory, yea, even all the good things of another world.

Having confidered thefe things, with others, I have made bold to prefeat moss more to thy view, my friend, fomething of the mind of Com at if it {ball but be bleffed to thee, thou mayeft profit thereby. For verily thefe things are not {uch as are ordinary, and of {mall concemment, but!oabfolutely concern thee to know, and that experimen~ tally too, ifever thou partake of the giory of God through Jefus Chrift, and efcape the terror and infupportable vengeance that will otherwife come upon thee through his juftice, becaufe of thy living and dying in thy tranf{greffions againft the law of God. And therefore while

_thou liveft here below, itis thy duty, if chou wifhy thyfelf sappy for

the time to come, to give up thy(elf to the ftudy of thele two covemants, treated of in the enfuing difcourfe; and fo to ftudy them, until

_ thou, through grace, do not only get the notion of the one ape ie other in

thy head; but until thou do fee! the’very power, life, and glory of the one and of the other. For take this for granted, he that 1s dark, as touching the {cope, mtent, and nature of the law, ‘ts alfo dark as to the fcope, nature, and glory of the gofpel; and alfo he that hath but a noton of the ones wil hardly have any more than a notion of the other,

: = : = Se f dy 7"). §O THE READER. 3 So long as people are ignora the nature of the law, and of théir being under it, that is, under | e and condemning power of it by reafon of their fin againft. it, ft ig they will be -carelefs as to inquiring after the true knowledge of the gofpel. Before the command. ment came (that is, in the true f{pirituality of it) Pad was alive, i. e. thought himlelf fafe, which is clear, Rom. vir. 9,10, compared with the

“was indeed difcovered to him. hy the Spiritof the Lord, then Paud dies { Rom. vii. } to all his former life ( Phel. it.) and that man who before could not content himfelf to live, though ignorant of the gofpel, criés

out now, / count all things but lofs for the excellency of the knowledge of ©

Fefus Chri my Lord, ver. 8. Vherefore, I fay, fo long as they will be ignorant of rhe nature of the gofpel, and how glorious a thing it is to be found witbin the bounds of it, they are like a man that knoweth not himfelf to be fick, who will not look out for himfelf a phyfician; and this Chrift knew full well; for he fauh, The whole have no need of

@ phyfician, but them that are fick; that is, none will im truth defire the. phyfician, unlefs they know they are fick. That man alfo that hath “vot but a notion of the law, (that is, the knowledge of it in the head, i as to difcourfe and talk of it) if he hath not felt the power of it, and that effeCtually too, it is to be feared, will at the beft be but a notionalift in the gofpeb; he will not have the experimental knowledge of the fame in his heart. Nay, he will not feek, nor’ heartily defire after it, and all becaufe, as I {aid before, he hath not the experience of the wounding, cutting, killing natare of the law.

I fay, therefore, if thou wouldeft know the authority and power of the gofpel, labour firt to know,the power and authority of the law; for 1 am verily perfuaded that the want of this one thing, namely, the

i knowledge of the law, is oat caufe why fo many are ignorant of the gofpel. The man that doth not know the law, doth not know in deed and tn truth that he is a finner; and that man that doth not know that he is a finner, doth not know favingly that there is a Saviour.

Again, that man that doth not know the nature of the law, dollfinct know the nature of fin; and he that knoweth not the nature of Gn, will not regard to know the nature of a Saviour; this is proved, ohn viii. 31, 92, 33, 34, 35, 36. This people were profeffors, and yet did not Know the truth, (the gofpel). and the reafon was, becanfe they did not know themfelves, and fo not the law. I would not havé thee raiftake me, Chriftian reader; I do not fay, that the law of itfelf wilPlead any foul to Jefus Chrift; but the foul being killed by the law, through the opération of its feverity féizing on the foul, then the mah, if he be enlightened by the Spin of Chrift to fee where remedy is to be had, will not, thro’ grace, be contented without the real and faving knowledge through faith, of him. 4

If thou would then wafh thy face clean, firft take a glafs and fee: where it is dircy ; that is, :f thou wouldft indeed have thy fins wafhed

away by the blood of Chri, labour firft to fee them inthe glafs of the ~

law, ( fames i.) and do nor be afraid to. fee thy guilty condition, burt —

Joo’ on every dpot thou haft; for he that looks on the foulnefs of hi

face by the halves, will wath by. the halves; evém fo, he that lookson ~~

chic Gay thy cit, sbsretores@h fay, the greateft finner im thig@world, and be per fiades iat there 1s none wore than Aaa then tet the guilt of it) feces on uby h€art ;~ then alfo go in that cafe and condition to Jefas Poig oe Sew

aives, he will {eek for Chrift by the halves. Reckon’

es Kile

Chrift, and plunge thyfelf into his merits, and the virtue of his blood; _and after that thou fhalt fpeak of the things of the law, and of the gofel, experimentally; and the very language of the children of God {hall Pecliva drop from thy lips, and not till then. Let this therefore learn thee thus much: He that hath not {een his loft condition, hath not feen a fafe condition; he that did never fee himfelf in the devil’s {nare, did never fee himfelf in Chrifl’s bofom, This my fon was dead, and ts alive again, was loft, and ts found. With whom we all had our converfation in time paft. But now are (fo many, of usas believe) returned to Fefus Chri, the chief Shepherd and Bifkop of our fouls. ; ;

I fay therefore, if thou do find in this treatife,in the firl place, fomething touching the nature, end and extent of the Jaw, do not thou cry out therefore all on a‘fudden, faying, here is nothing but the terror, hors ror, and thundering fentences of the law. ;

Again, if thou do find in the fecond part of this difcourfe fomething of the freenefs and fullnefs ofthe gofpe!, do not thou fay then neithew here is nothing but grace, therefore furely an undervaluing of the law. No, but read it quite through, and then confider of it; and I hope thou fhalt find the two covenants (which all men are under either the one or the other) difcovered, and the ftate and condition of them that are under the one, and of them that are under the other. —

. There be fome that through ignorance do fay, that fuch men as preach terror and amazement to finners, are befide the book, and are miniffe ters of the letter of the law, and not of the fpirit, the gofpel; but I would anfwer them, by citing: them to Luke xvi. from the nineteenth verfe to the end; anda Cor. vi. 9, 10. Gal. 11. 10, Rom. in. from the oth verfe'to the 1gth; only this caution I would give by the way, that they who.preach terror, to drive fouls ‘to the obtaining of falyation by the works of the law, their preaching is not the right gofpel preaching. Yet when faints fpeak of the fad flate that men are —

as, in by nature, to difcover to fouls their need of the gofpel, this

is honeft preaching (fee Romans iii..9, 10, 11, 12, 13, 14, 16, 17, 18, 10, 20, 21, 22, 23, 24, 25, €8c.) and he that doth fo, doth the work ofa gofpelmimfter, - Reece's Meister? :

. Again, there are others that fay, becaufe we preach'the fre shaped exceeding grace difcovered in the gofpel, therefore we neve law; which indeed, unlefs the gofpel be held forth in the glory thereof without confufion, by mingling the covenant of works therew ih, the law cannot be eftablithed. Do we, through faith, or preaching of the golpel, make void the law? nay, faith Paul, God forbid; we do thereby eablifh the law. Rom. i. 13. Oa gp Oe? ace

- “And verily he that will indeed eflablifh the law, or fet it in its own ~ # place (for fo I underftand the words) muft be fure:to hold forth the gofpel ints rightcolour and nature; forif a man be tgnorant of the na- ~~ ture of the Zone, and the covenant of grace, he will be very apt to i __femove the law out of its place, and that becaufe they are ignorant, not knowing what they fay, nor whereof they OTE ane And Jet me tell you, if a man be ignorant of the covenant of grace, and the bounds and boundleffnefs of the gofpe!, though he {peaks and i rhe name of the Father, and of the Son, and alfo of the

dite of nant, and the blood of Chiift; yet to this very time, and in thefe qi rds, he will preach nothing but the law, and that aga coyenarl ks. ie "Sh esas

* * . wa Rd Vi TO THE READER.

-It isa wonderful my fterious thing, and he had need havea wifer fpinit’ thon his-own that can rightly fet. thefe- two covenants im their places, (ya <s of the one, he doth not joftle the other out‘of its place. To be te well enlightened, asto-fpeak of the Jaw, and:to mag= | *

nify the gofpel; and alfoyto fpeak-of the gofpel fo as to-eflablifh (and yet not to idolize) thé law, nor any particular thereof, is rare! and to e heard and found putin very few men. ~ Ifthou fhouldft fay, What is atto {peak toveach of thefe:two covenants, fo-as*'to fet them in their rightplaces, and alfo-toufe the terror cf the one, fo as to magnify and. advance the glory of the other?—— To ‘this I ‘anfwer, read the enfumg. difcourfe with an underftand= ing heart, and it is hke thou wilt find a reply therein to: the fame pur- . pole, which may be to thy fatisfaftion. : Itthon find this book empty of fantaftical expreffions, and without

~ light, vain, whimfical, fcholar-like terms, thou muft underftand, I never

went to fchool to Arzfotle or Plato, but was brought up at my father’s poy avery mean condition, among a company of poor countrymen:

ut it thou. find a. parcel of plain, yet. found, true, and home fayings, attribute that to the Lord Jefus his gifts and abilities, which he hath beftowed upon fuch a poor creature as I amand have been. And if thou, being a jeeing Chriftian, doft-find me coming fhort, though rightly touching at fome things, attribute that either to my brevity, or if thou

wt, . my weaknefles. A word or two more, and I fhall have done

eoawith this. é

The firft.is, friend, if thou do not defire the falvation of thy foul, yet I pray thee to read this book over with ferious coniideration; it

fy may be it will ftir up in thee fome defires to look out after it, which at ~ prefent thou mayeft be without. rg

Secondly, if thou do find any flirrings in thy heart, by aby reading fuch an unworthy man’s works as mme-are, be fure theu in the firlt

_ place give glory to God and give way to thy convi€tions, and be not too hafty in getting them off from thy confcience; but let them fo work till thou do fee thyfelf by nature vaid of all grace, as faith, hope, knowledge of Ged, Chrift, and the covenant of grace.

Thirdly, then in the next place fly 1m all hafte to Jefus Chrift, being fenlible of thy loft condition without him, fecretly perfuading thy foul that Jefus Chrift flandeth open armed to receive thee, to wath: away thy fins, to clothe thee with his rghteou{nefs, and is willing to prefent thee before the prefence of the glory of God, and among the innumerable company of angels with exceeding joy. In the next place, do not fatisfy thyfelf with thefe fecret and firit perfuafions, seat do, or ma encourage thee to come to Jefus Chnft; but be reftlefs till thou do find

__ by bleffed experience, the wonderful glory of this fecond covenant extended unto thee, and fealed upon thy foul with the very Spiritiof the Lord Jefus Chrift.’ And that thou mayeft not flight this my counfel, I

befeech ihe to confider thefe following things. ye

Firft. If thou do get off thy conviftions, and not the right way (which — is by feeing thy fins wafhed:away by the blood of Jefus Chnift) itisa queflion whether ever God will knock again at thy heart or no; but — rather fay, fuch aone is jocned to ddols, let him alo Though he be in a natural ftate, det hem Glone. “ der the curle ofthe law, et him alone. Though k

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nation for fins againft the law, but alfo flighting the gofpel, .yet, let-him alone. My Spirit, my mirifers, my word, my grace, mylove, my pity, ny common providences, fhal! firive no more with bim 3 tet him aloner fad! O miferable! who would fhght fuch convicuions that are on their fouls, which tend fo much for their good?

&

Secondly. If thou fhalt not regard thy conviétions, but. put them) off without the precious blood of Chnift being favinely Ippted tat

thy foul, thou art fure to have the mifpending of thar conviétion to

prove the hardening of thy heart againft the next time thou art to hear -

the word preached or read. This is commonly feen, that thofe who have not regarded thefe conviétions that are fink fet upon-their {pirits, do commonly (and by the juft judgment of God upon them) grow more hard, more fenfelefs, more feared and fottifh in their fpirits;' for fome who formerly would quake and weep, and relent under the hearing of the word, do now for the prefent fit fo fenfelefs, fo feared and hardened in their confciences, that certainly if they fhould have hell fire before their faces, as it is fometimes cried up in their ears, they would fcarce be moved; and this comes upon them as a juft judgment of God. 2 Theffi it. 11, 12. ° -

Thirdly. If thou do flight thofe convi&ions that may be fet upon

' thy heart, by reading this difcourte, or by-hearing any good man preach

the word of God fincerely, thou wilt have the fliiling of thefe or thofe convictions to account and anfwer for at the day of judgment! Not only the fins that are commonly committed by thee in thy ealling and commen difcourfe, but thou fhalt be called toa reckoning for flighting and difregarding conviétions, which God ufes as fpecial means to make poor fiuners fee their loft condition, and the need of a Saviour. I might add meny more confiderations befides thefe, to the end thou mayeft be willing to attendand!iften to all conviftions; as, ‘ Fir, Confider thou hafta precious foul, of more worth than the whole dj; and this is commonly worked upon (if ever it be faved) by

Secondly, This foul is certainly to go tohell, if thou fhalt bea flighter

%

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Thirdly, If thou go to hell, thy body muft go thither too, never to

come out again. Now confider this, ye that (are too apt to) forget God — (and his convittions) left he tear you in pieces, and there be none to-de- ~

But if thou fhalt, notwithftanding thy yeading of thy mifery, and alfo’ of God’s mercy, perfift to go on in thy fins; know, in the firft place, that here thou fhalt be left, by things that thou readeft, without excufe ; and in the world to come thy damnation will be exceedingly aggravated, for thy not regarding of them, and turning from thy fins, which was not only reproved by them, but alfo for rejeGting of that word of

grace that did i: & thee how, and which way, thou fhouldft be faved _. from them. I ‘eave thee, and alfo this difcourfe, to God, who 1 know will pafs a righteous judgment both upon that and thee. 1am yours, though not to ferve yoar lufts and filthy minds, yet to reprove, inftruét,

and, according to that proportion of faith and knowledge which God hath given me to deClare unto you the way of life and falvation. Your judgings, railings, furmifings, and difdaining of me, I {hall leave til! the fiery judgment comes, in which’the offender fhall not go -unpunifhed, es the or me; yet I fhall pray for you, with well to you, and do you what goog I cam And that 1 might not write or

Leos ee Sey ea Sey U.S 2 eae Meat E aes: cE ERE Ro Cae oS UNG Reed

7 peer TO THE READER, | hae Se sek SA er ; : . pone tera sara hte % Sei 2 a gis aE eI ON TR eR {pea k in vain, Chriftian, pray for me to our God, with much earnef- _ nefs, fervency, and frequency, in all your knockings at your Father’s — _ door, becaufe 1 do very much fland in need thereof; for my work is _ ® great, my heart is vile, the devil leth at watch, the world would fain be 2 faying, Aha, aha, thus we woul 2 it; and of myfelf, keep myfelfI _ cannot, truft myfeifI-dare not; ifGod donot help me, I am fure it | ‘will not be long before my heart deceive me, and the world have their - - advantage of me; and fo God be difhonoured by me, and thou alfo - afhamed to own me. O therefore be much in prayer for me thy fel- _ low.———-I truft in that glorious grace that is conveyed from He>ven | _ to finners, by which they are not only fan@ified here in this woric, but fhall be glorified in that which is te come ; unto which the Lord of his mercy brivg-us all. “ai rnc tig aoe a" GE ANE ES

os JOHN BUNYAN. ©

“LAW AND GRACE UNFOLDED.

jam

| N the three former chapters, the apotte 4 is pleading for the falvation of finners by grace, without the works of

the law, to the end he might confirm the faints, and alfo _ that he might win over all thofe that oppofed the truth of |

this dogtrine, or elfe leave them the more without excufe: —

And that he might fo do, he taketh in hand, Firft, to fhew the flate of ali men naturally, or as they come into the

world by generation, faying in the third chapter, There is —

none righteous, no, not one; there is none that underftandeth; there is none that doeth good, &c. As if he had faid, it feems there is a generation of men that think to be faved by the righteoufneds of thelaw; but, _ let me tell them, that they are much deceived, in that they have already finned againit the law: For, by the difebedience of onc, many, yea, all, were brotight into a flate of condemnation, .v. 1219. Now, in the 6th chap. he appears as if he had turned him round to the brethren, and faid, My brethren, you fee now that it. is clear and evident, that it is freely by the grace of Chrift, that we inherit eternal life. And again, for your comfort, my brethren, letme tell you, that your condition is wondrous fafe, in that you are under grace 5 for, faith he, Sin Seal 208 have dominion over you; that is, neither the damping power, nor the filthy povias fo as to ‘deftroy your. fouls: For ye

are not under the lay; that is, you are not under that which’ . will damn you’ de But you: are under grace; or {0

_ ftand in relation to God, that though ea have tianed, a

s ROG ae pao

Lien

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4 Leia x3 oun

Io, ‘The Words of the Text

you fhall be pardoned, For ye are not under'the law, &c. Tf any one fhou!d afk, What is the meaning of the word under, I anfwer, It fignifieth, you are not held, kept, or fhut up by it, fo as to appear yee under that adminiftration, and none but that; or th ve are not now bound by the authority of the law, to fulfil it and obey it, fo as to have no falvation without you fo do: or thus, If you tranfgrefs againft any one tittle of it; you by the power of it mult be condemned: No, no, for you are not thus under the law. Again, For ye are not under the law; what is meant by this word Jaw? The word law in fcripture may be taken more ways than one, as might be largely cleared. There is the law of faith, the law of fin, the law of men, the law of works, or otherwife called the covenant of works, or the firft or old covenant, Heb. viii. 13. In that he faith, a new covenant, (which is the grace of God, or commonly called the covenant of grace) he hath made the firft old; that is, the covenant of works, or the law. I fay therefore the word law, and the word grace, in this fixth of the Romans, hold forth the two covenants, which all men are under; that is, either one or the other. or ye are not under the law; that is, yon to whom I do now write thefe words, who are and have been effectually brought into the faith of Jefus; you are not under the law, or under the coverrant of works. He did not therefore apply thefe words to all, but to fome, when he faid, But ye, mark, ye believers, ye converted perfons, ye faints, ye that have been born again, ye are not under the law; implying, thai others are in their natural ftate, who have not been brought into the covenant of grace, by faith in Jefus Chrift. Thefe words therefore being thus underftood, there is difcovered thefe two truths m them. _-

Dod. Firk, Vhat there are fome in gofpel times that are under the covenant of works. : '

\ . Doé&. Secondly, That there is never a believer under the law (as it is the covenant of works) but under grace through Chrift. or ye (believers, converted perfons,) are not under the law, but under grace;, or, ye are delivered and.

_ brought into, or under the covenant of grace. ne

For the fir, That there are fome that are under the law, or under the covenant of works, fee, I pray you, that fcripture in the third of the Romans, where the apoftle, {peaking

_ before of fins againit the law, and of the denunciations thereof againit thofe that are in that condition, faith, What

‘

a

And the Dottrine opened. 11

things Joever the law faith, it faith to them that’ are iindér'tt 5 ; mark, it faith to them that are under the law, that every pine may be flopped, and all the world become guilty before God. Rom

iil. 19 5 that is, all thofe that-are under the law, as a covenant of works, that are yet in their fins and unconverted,

as I told you before. Aibaid! Gal. v. 18, he faith, But if yeare led by the Spirit, ye are not under Bee law, implying

again, that thofe who are for finning againft the law, or the works of the law, either as it is the old covenant, thefe are under the Jaw, and not under the covenant of grace. Again, Gal. iti. 10, he faith, For as many as are of the works of the law, ure under the curfe; that is, they that are under the law, are under the curfe; for mark, they that are under the covenant of grace are not under the curfe. Now there are but two covenants; therefore it muft needs be that

they that are under the curfe are under the law; feeing

thofe that are under the other Bose are not under the

‘ eurfe, but under the blefling. So then they which be of faith are bleffed with faithful Abraham, but the reft are under the

law. Gal. iii. 9. Now I fhall proceed to what I intend to fpeak unto.

Pir, 1 fhall thew you what the covenant of works, ao / the law is, and when i it ye fir given, together with the

nature of it. Secondly, 1 fhall fhew you what it is to be under the law,

or covenant of works, and the miferable ftate eq all thofe

who are under it.

Thirdly, 1 fhall thew you who they are that are under this covenant, or law.

Fourthly, 1 fhall fhew you Hoe: far a man may 8% and yet be under this covenant, or law.

For the fir, what this covenant of works is, and hen it was given.

The covenant of works, or thé law here {poken of, is the

law delivered on Mount Sinai to Mofes, in two tables of ftone, in ten particular branches or heads, fee Gal’iv. The apoftle fpeaking there of the law, and of fome alfo, that through delufions of falfe doétrine, were brought again, as it were, under it, or at leaft were leaning that wae ver.

21, he faith, As for you that defire to be under the law, 1

_will fhew you the myftery of Abraham’s two fons, which

he had by Hagar and Sarah. Thefe two fignify the two

oe ; the one named Hagar fignifies Mount Sinai,

12 | What the Covenant of Works is,

where the law was delivered to Mofes on two tables of

ftone. Exod xxiv. 22. chap. xxxiv. 1. Deut. x. 1. Whofoever is under this law,, is deftitute of, and altogether

without, the grace of Chrift in his heart at the prefent. Gal.

v. 3, 4. Por Tiyan eter man, (faith he, {peaking

to the fame people) that Chriff is become of none effed unto you,

whofoever of you are juftified by the law, (namely, that given

on Mount Sinat,) ye are fallen from grace. YVhat is, not that

any can be juftified by the law; but his meaning is, all

thofe that feek juftification by the works of the law, they are

not fuch as feek to be under the fecond covenant, the covenant of grace. Alo, 2 Cor. iii. 7, 8. the apoftle, {peaking

again of thefe two covenants, faith, For if the miniflration of

death, (or the law, for itis all one) written and engraven in

Jfiones (mark that) was glorious, how fhall ngt the minifiration

of the Spirit (or the covenant of grace) be rather glorious?

“Asif he had faid, It is true, there was a glory in the covenant of works, and a very great excellency did appear in

it; namely, in that given in the ftones on Sinai; yet there

is another covenant, the'covenant of grace, that doth exceed

it for comfort and glory. ie

Secondly, Though this law was delivered to Mofes

from the hands of angels, on two tables of {tone on Mount

Sinai; yet this was not the firft appearing of this law to

man}; but even this in fubftance (though poflibly not fo

- openly) was given to the firft man Adam, in the garden of

Eden, in thefe words, 4nd the Lord God commanded the man,

Saying, of every tree in the garden thou mayefi freely eat: but of the

tree of knowledge of good and evil, thou fhalt not eat of it 3 for in

the day that thou cateft thereof, thou foalt furely die. Gen. it. 16,

17. Which commandment then given to Adam, did contain in ita forbidding tae any one of thofe things, that

was and is accounted evil, although at that time it did not

be aa fo plainly, in fo many particular heads, as it did

when it was delivered on Mount Sinai; but yet the very

fame: And that I fhall prove thus:

God commanded Adam in paradife to abftain from all

evil againft the firft covenant, and not from fome fins only;

but if God hath not commanded Adam to abftain from the -

fins fpoken againft in the ten commandments, he had not —

commanded to abftain from all, but from fome; therefore

it muft needs be, that he then commanded to abftain from

all fins, forbidden in the law given on Mount Sinai. Now

And when givek. oe

that God commanded to abftain from all en or fin, againft

any of the ten commandments, when he gave Adam the command in the garden, it is evident in that he did punifh the fins that were committe: againkt thofe commands that were then delivered on Mount Sinai, before they were delivered on Mount Sinai, which will appear ; as followeth :

The firft, fecond and third commandments, were broken:

‘by Pharaoh’ and his men j ; for they had falfe gods which

the Lord executed judgment againtt; (as in Exod. xii. 12. -and blafphemed the true God, (Exod. vil. 19, to the end for their gods could neither deliver themiéelves nor their people from the hand of God; but in the things wherein they dealt proudly, he was above’ ‘them, Exod. xvill. 1F- Again, Some judge that the Lord punifhed the fin againft the fecond commandment, which Jacob was in fome meafure guilty of in not purging his houfe from falfe gods, - with the defiling of his daughter Dinah, Gen. xxxiv. 2.

We find alfo that Abimelech thought the fin again

the third commandment fo great, that he required no other fecurity of Abraham againit the fear of mifchief, that might be done to him by Abraham, his fon, and his fon’s

fon, but only Abraham’s oath, Gen. xxi. 233 the like we

fee between Abimelech and Ifaac, Gen. xxxi. 533 the like

‘we find in Mofes and the [fraelites, who durft not leave the

bones of Jofeph in Egypt, becaufe of the oath of the Lord, whofe name by fo doing would have been abufed, Exod. sili, 10.

Ans we find the Lord rebuking his people for the breach of the fourth commandment, Exod. xvi. 27—~29.

And for the breach of the fifth, the curfe came.upott Ham, Gen. ix 25—27. And Ifhmael difhonouring his father, in mocking Haac, was caft out, as we read, Gen. xi.

g, 10. The-fons-in-law of Lot, for flighting their fathers <

perithed i in the overthrow of Sodom, Gen. xix. 14, Soe t The fixth commandment was broken by Cain; and

~ dreadful a curfe and punifhment came upon him, that it

made him cry out, My punifbment is greater than L can bear, Gen. iv. 13. rare - Again, When Efau threatened to flay ie brot ne

” Rebecca fent him away, faying, Why foould I be deprive: of you.

both in one day? hinting unto us, that fhe knew murder wae

to be punifhed with death, Gen. xxvii. 54. vee: ‘the Lord himielf declared likewise to Noah, Gen. iz. &B

}

14 What the Covenant of Works is, —

A very notable example of the Lord’s juftice in punifhing murder, we fee in the Egyptians and Pharaoh, who drowned the Ifraelites’ children in the river, Exod. 1. 22. and they themfelves_ were drowned in the fea, Exod. xiv. 27. ; -

"The fin againft the feventh commandment was punifhed - in the Sodomites, &c. with the utter deftruétion of their city,

and themfelves, Gen. xix. 24, 25. Yea, they fuffer the veneance of eternal fire, Jude 7. Alfo the male Shechemites, for the fin committed by Hamor’s fon, were all put to the fwo ‘d, ( yEN. XXXIV. 25, 26. : z

Our firft parents finned againft the eighth commandment, in taking the forbidden fruit, and fo brought the curfe on themfelves and their pofterity, Gen. iil. 16, -

Again, The punifhment due to the breach of this commandment, was by Jacob accounted death, Gen. xxxi. 30, 323 andalfo by Jacob’s fons, Gen. xliv. 9, bo.. _

Cain, finning againft the ninth commandment, as in Gen. iv. 9, was therefore curfed to the earth, ver. 11 3 and Abraham, though the friend of God, was blamed for. falfe witnefs, by Pharaoh, and fent out of Egypt, Gen. xt. 18—z0; and both he and Sarah reproved by Abimelech, Gen. xx. 9, 16.

Pharaoh finned againft the tenth commandment, Gen. xii, 15 3 and therefore was plagued with great plagues, vers 17. Abimelech caveted Abraham’s wite, and the Lord

’ threatened death to him and his, except he reftored her again, Gen. xx. 3; yea, though he had not come near her, yetfor coveting and taking her, the Lord faft clofed up the wombs of his houfe, ver. 18.

_ I could have fpoken more fully to this, but that I would

“not be too tedious, but fpeak what I have to fay, with as

‘mich brevity as I can. But before I pals it, L will befidesthis give you an argument or two more for the further clégring of this; that the fubltance of the law delivered ~ on Mount\Sinai, was before that delivered by the Lord to man in the garden. As, firft, death reigned over them that had not finned ‘after the fimilitude of Adam’s tranfgreffion, ' (that is, though they did not take the forbidden fruit, as

Adam did) but had the tranfgreflion been no other, or had

their fin been laid to the charge of none but thofe that did

eat of the fruit, then thofs.that were born to Adam after

he was fhut out of the garden had not had fing in that

$

_

they did not actually eat of that fruit, and fo had not been flaves to death. But in that death did reign from Adam to Mofes, or from thetime of his tranfgreflion againft the firt giving of the law, till the time the law was given on Mount Sinai; itis evident that the fubftance of the ten commandments was given to Adam and his pofterity, un- — der that command, Lat not of the tree that is in the midj? of the — garden. But yet if any fhall fay, that it was becaufe ot the ~ fin of their father that death reigned over them; to that I fhall anfwer, that although original fin be laid to the charge of bis pofterity, yet it was alfo for the fins they actually committed, that they were plagued. And again, faith the apoitle, For where there is no law, there is no tranfgreffon, Kom, iv. 15. For fin is not imputed where there is no law. Neverthele/s, death reigned from Adam to Mojes, faith he, kom. v. 13, t4, But if there had been no law, then there had been no tranfgreffion, and fo no death to follow after, as the wages thereof; for death is the wages of fin, Rom. vi. 26, and fin is the breach of the law; an actual breach in our particular perfons, as well as an actual breach in our public perfon, 1 John iii. 4.

Again, They are no other fins than thofe againft that law given on Sinai, for the which thofe fins before-mentioned _ were punifhed; therefore the Jaw firft given by the Lord to Adam and his pofterity is the fame with that afterwards given on Mount Sinai.

The conditions of that law on Sinai, and of that in the garden, are alike; the one faying, Do this, and live; and the other faying the fame alfo, judgment denounced a gainft men in both kinds alike: therefore this law appeareth to be the very fame that was given on Mount Sinai.

The apoftle {peaketh but of two covenaats, (to wit, grace and works) under which two covenants all are; fome under one, and fome under the other. Now this to Adam is one; therefore that on Sinai is one, and all one with this; and that this is a truth, I fay, 1 know that the fins againit that on Sinai were punifhed by God, for the breach thereof, before it was given there; fo it doth plainly appear to be a truth; for it would be unrighteous with God to’ pun- ifh for that law that was not broken; therefore it was all one with that on Sinai. ; -

_. Now the law given on Sinai was for the more clear difeovery of thofe Fos that were before committed againft it;

.

16 What the Covenant of Works 7s,

aoe.

added, Gal. 3. 19. (or, more plainly, given on Sinai, on tables of ftone) shat the offence might abound; that is, that it might the more clearly be made manifeft, and appear, Rom. v. zo. :

Again, We have a notable refemblance of this at Sinai, even in giving the law; for, firft, the law was given twice on Sinai, to fignify, that indeed the fubftance of it was given before. Arid fecondly, the firft tables that were given on Sinai, were broken at the foot of the mount, and the others were preferved whole; to fignify, that though it was the true law that was given before, with that given on Sinai, yet it was not fo eafy to be read, and to be taken notice ef, in that the ftones were not whole, but broken, and the law written thereon fomewhat defaced and disfigured.

But if any obje@ and fay, Though the fins againft the ene be the fins againft the other, and fo in that they do agree; yet it doth not appear, that the fame is therefore

the fame covenant of works with the other.

Anf. ‘¥hat which was given to Adam in paradife you will grant was the covenant of works; for it runs thus, De shis, and live; Do it not, and die; nay, Thou pralt furely die. Now there is but one covenant of works: if therefore I prove, that that which was delivered on Mount Sinai is the covenant of works, then all will be put out of doubt. Now that this is fo is evident:

Firlt, Confider the two covenants are thus called in

\ feripture, the one the adminiftration of death, and the other

the adminiftration of life; the one’ the covenant of works, the other of grace; but that delivered on Sinai is called the miniftration of death; that therefore is the covenant of works, 2 Cor. tii. For if (faith he) the miniftration of death, written and engraven in flones, was glorious, ‘&c.

Secondly, The apoftle writing to the Galatians doth labour to beat them off from trufting in the covenant of works ; _ but when he comes to give a difcovery of that law, or covenant, (labouring to take them off from truiting in it) he

-doth plainly tell them, it is that which was given on Sinai, Gal. iv. 24,25. Therefore that which was delivered in

two tables of ftone on Mount Sinai, is tle very fame that was given before to Adam in paradife, they running both alike; that in the garden faying, Do this, and live; but in the day thou eateft thereof, (or dolt not. do this) thou /balt Surely die. i

And fo is this on Sinai, as is evident, when he faith, The man that doeth thefe things fball live by them, Rom. x. 5 3 and in cale they break them, even any of them, it faith, Cur/ed is every one that continueth not in all things that are written in the (whole) book of the law to do them, Gal. iii, 10. Now this being thus cleared, I fhall proceed. wae

A fecond thing to be fpoken to is this, to fhew what it is

‘to be under the law, as itis a covenant of works; to which I fhall fpeak, and that thus :

To be under the law as it is a covenant of works,.is, to be bound, upon pain of eternal damnation, to fulfil, and that completely and continually, every. particular point of the ten commandments, by doing them; do this, and then thou fhalt live; otherwife, Curfed is every one that continueth not in all (in every particular thing or) ¢hings that are writ. ten in the book of the law to do them, Gal. ii. 10. The manthat is under the firft covenant, flands thus, as he is under that covenant or law. Poor fouls, through ignorance of © the nature of that covenant of works, the law that they are under, do not think their ftate to be half fo bad as it is 5 when, alas! there is none in the world in fuch a fad condition befides themfelves; for, indeed, they do not underftand thefe things. He that is under the law, as it is a covenant of works, is like the man that is bound by the law of his king, upon pain of banifhment, or of being hangs ed, drawn, and quarter-d, not to tranigrefs any of the commandments of the king: fo here, they that are under the covenant of works, are bound, upon pain of eternal banifhment and condemnation, to keep within the compafs of the law of the God of heaven. ‘The covenant of works may. in this be compared to the laws of the Medes and. Perfians,. which: being once made, cannot be altered, Dan. vi. 8. You find, that when there was a law made, and given forth,. that none fhould afk a petition of any God or man, but! of the king only, this Jaw being eftablifhed by the king, and (ver. 9, ) Daniel breaking it, let all do whatever they can,. Daniel muft go into the lion’s den; (ver. 16.) fo here, I

pf | Bi2a-|

18 What it is to be under

fay, there being a law given and fealed with the truth, and the word of God, that the foul that finneth fhall die, Ezek. xviii. 4; whofoever doth abide under this covenant, and dieth under the fame, he muft and fhall go into the lion’s den: nay, worfe than that, they thall be thrown into hell,. among devils. wi:

But in a few particulars, for thy better underftand- -ing them, know, firft, that the law of God, or covenant of works, doth not confine itfelf to one particular branch of the law, but doth extend itfelf into many, even into all the ten commandments, and thefe ten into very many more, as might be fhewn. So that the danger doth not lie in the breaking of one or two of thefe ten’ only, but it doth lie> even in the tranfgreffion of any one of them. As you know, if a king fhould give forth ten particular commands, to be obeyed by his fubjeéts, upon pain of death; now tf any man doth tranfgrefs againft any one of thefe ten, he doth commit treafon, as if he had broken them all, and lieth liable to have the fentence of the law as certainly Hoty on him, as if he had broken every particular of

* 2. Again, You know that the laws being given forth by:

- the king, which if a man keep and obey a long time; yet

if at the laft he flips and breaks thofe laws, he is prefently _

apprehended.and condemned by that law. hefe things

are clear as touching the law of God, as it is a covenant

of works ; if a man do fulfil nine of the commandments,

and yet eae but one, that being broken, will as furely

deftroy him, and fhut him out from the joys of heaven, as

if he had aétually tranfgreffed againft them all; for indeed,

in effect, fo he hath. There is a notable feripture for this

in the epiftle of James, chap. ii. at the roth ver. For ewho-

Joever fall keep the whole law, and yet offend in one point, he is

guilty of all; that is, he hath in effe& broken them all, and

thall have the voice of them all ery out againft him: and

it muft needs be fo, faith James, becaufe he that faid (or that

law which faid) Do not commit adultery, faid aifo, Do not- kill.

Now if thou commit no adultery, yet if thon pill, thou art become

a tranfgrefor of the law. As thus, [t may be thou didft

+ er make to thyfelf a god of ftone or wood, or at leaft

not to worfhip them fo really and fo openly as the heathen

do; yet if thou haft ftolen, borne fale witnefs, or lifted

after a woman in thy heart, Matt. vy. 28, thou-hai tranfthee

ender it, sell thee (faith Chrift) thou fb

greffed the law; and muft, certainly, living and dying under that covenant, perith forever by the law > for the law hath refolved on that beforehand, faying, Cur/ed is every one that continueth not im ali things; mark, 1 pray you, in all things; that is the word, and that feals the do@rine. ;

3. Again, Though a man do not covet, fteal, murder, worthip gods of wood and ftone, &c. yet if he take the Lord’s name in vain, he is forever gone, living and dying under that covenant, Thou /halt not take the name of the Lord thy God in vain; there is the command ; but how if we do? then he faith, The Lord will not hald him guiltlefs that taketh

his name in vain: No; though thou live as holy as ever

thou canft,, and walk as circumfpedtly as ever any did 5 yet if thou dof take the Lord’s name in vain, thou art gone by that covenant; for J will not, matk, T will not (let him be in ever fo much danger) J will not hold him guiltle/s that taketh my name in vin, Exod-xx. 7; and fo likewife for any other of the ten, fhould{ thou break them, thy fate is irrecoveyable, if thou live and die under that covenant. Though thon fthouldf fulfil this covenant, or law, even all of it, for a long time, ten, twenty, forty, fifty, or threefeore years, yet if thou chance to flip, and break one

of them but once before thou die, thou art alfo gone, and

loft by that covenant; for mark that, Curfed is every one that continueth not in all things, which are written in the book of the law, to do them: But if a man do keep all the law of God his whole life time, and only fin one time before he dies, that one fin is a breach of the law, and he hath not continued in doing the things contained therein a fo to continue according to the fenfe of this feripture, 1s to hold on without any failing, either in thought, word, or deed) therefore, { fay, though a man, do walk up to the Jaw all his life-time, but only at the very laft fin one time before he die, he is fure to perith forever, dying under that covenant. For, my friends, you muft underitand, that the law of God is, yea, as well as the gofpel; and as they that are under the covenant of grace fhall furely be faved by it, even 10 they that are under the covenant of works and the law, fhatl furely be damned by it, if continuing there. This is the covenant of works, and the nature of it, namely, not to

vee oe

abate any thing, no, not a mite, to him that li es ane dies % nut depart thenes

eae

20 ‘What it is to be under

mite, Luke xii. 59.

5. You mutt alfo confider, that this law ‘doth. not only condemn words and actions, as I faid before, but it hath authority to condemn the moft fecret thoughts of the heart, being evil; fo that if thou do not fpeak any word that is evil, as fwearing, lying, jeiting, diflembling, or any -other word that tendeth to or favoureth of fin, yet if there {hould chance to pafs but one vain thought through thy heart but once in all thy life-time, the law taketh hold of ity accufeth, and alfo will condemn thee for it. You may fee one inftance for all in the fifth of Mat. at the 27th and 28th verfes, where Chrift- faith, that though a man do not lie with a woman carnally, yet if he do but look on her, and in his heart luft after her, he is counted by the law, being rightly expounded, fuch a one that hath committed the fin,.

‘and thereby hath laid himfelf under the condemnation of

the law. And fo likewife of all the reft of the commands;

if any thought that is evil do but pals through thy -

heart, whether it be again God, or againft man in the

leaft meafure, though poffibly not difcerned of thee, or by

thee, yet the law takes hold of thee therefor, and doth by its authority both caft, condemn, and execute thee for thy

~ fo doing. The thought of wickedne/s is fin, Prov.

a ewe

6. “The law ‘is of that hely nature and feverity, that “it doth not only inquire into the generality of thy life, as touching feveral things, whether thou art upright there or not, but the law doth follow thee into all thy holy duties, and watcheth over thee there, to fee whether thou doeft all. things ayight there ;, that is to fay, whether, when thou doh pray, thy heart hath no wandering thoughts in it ; whether

thou do every holy duty thou doeft perfecily, without the’

leaft mixture of fin: and if it do find thee to flip, or in the leaft meafure to fail, inany holy duty that thou doft perform, the law taketh hold on that, and ‘findeth fault at that, fo as to render all the holy duties that ever thou did&, un-

_ available becaufe of that: I fay, if, when thon art in hear- - * t. 4 7 . . .. e. oA ye “ing, there is but one vain thought, or in praying, but one: _. ~ wain thought, or any other thing whatfoever, let it be civil _

or fpiritual, one vain thought once in all thy life time, will

caufe the law to take fuch hold on it, that for that one _

thing it doth even fet open all the flood-gates of God’s

wrath againft thee, and irrecoverably by that covenant, it.

>

The Covenant of Works. 24

5 . & doth bring eternal vengeance upon thee: fo that, I fay, look which way thou wilt, fail wherein thou wilt, and do it as feldom as ever thou canft, either in civil or fpiritual things, as aforefaid ; that i% either in the fervice of God, or in thy employments of the world, as thy trade or calling, either in buying or felling any way, in any thing what.

| foever; I fay, if in any particular it findeth thee tardy, or

_ Im the leaft meafure guilty, it calleth thee an offender, it

~accufeth thee to God, it puts a flop to all the promifes thereof that are joined to the law, and leaves thee there as a ie tranfgreflor againit God, and a deftroyer of thy lout. 5

Here I would have thee, by the way, to take notice, that it is not my intent, at this time, to enlarge on the feveral commandments in particular ;* for that would be very

_,tedious, both for me to write and thee to read: only thus — “much 1 would have thee do at the reading hereof; make

* a paufe, and fit one quarter of an hour, and mufe a little in thy mind thus with thyfelf, and fay, Did I ever break the law, yea, or nay? Had I ever in all my life time one finful thought pafled through my heart fince I was born, yea, or nay? And if thou findeft thyfelf guilty, as | am fure thou canft not otherwife do, unlefs thou fhut thy eyes

-again{t thy every day’s practice; then, I fay, conclude thytelf guilty of the breach of the firft covenant. And when this is done, be fure in the next place, do thou not ftraightway forget it, and put it out of thy mind, that thou art condemned by the fame covenant; and then do not content thyfelf until thou do find, that God hath fent thee a pardon from heaven, through the merits of our Lord Jefus Chrift, the Mediator of the fecond covenant. And if God fhall but give thee a heart to take this my couniel, I make no queftion but thefe words fpoken by me, will prove an inftrument for the directing of thy heart to the right remedy for the falvation of thy foul.

Thus much touching the law, and the feverity of it, | upon the perfon that is found under it, having offended or — broken any one particular of it, cither in thought, word, or action. Now, before I proceed to the next thing, I thall _ anfwer four objections that lie in my way; and alfo, fuch as do ftumble moit part of the world. fig, Meee

* If thou wouldit have a more full -difcourfe hereof, read Dodd upep the conusdndmcits. ee

22 , What it is to be under”

ObjeBion 1f. But, you will fay, methinks you fpeak very harfh; it is enough to daunt a body. Set the cafe, therefore, that a man, after he hath finned, and broken the law, repenteth of his wickednefs} aad promifeth to do fo no more; will not God have mercy then, and fave a poor finner then?

Anfw. 1. 1 told you before, that the covenant. once

broken, will execute upon the offender that which it doth threaten to lay upon him; and as for your fuppoling that your repenting, and promifing to do fo no more, may help well, and put you in a condition to attain the mercy of God by the law; thefe thoughts do flow from grofs ignorance, both of the nature of fin, and alfo of the nature of the jukice of God. And if I were to give you a defcription of one in a loft condition for the prefent, 1 would brand him with fuch a mark of ignorance as this is.

- Anfw.2. The law, as it isa covenant of: works, doth”

not allow any repentance unto life, to thofe that live and die under it; for the law being once broken by thee, never

{peaks good unto thee, neither doth.God at all regard thee,

if thou be under that covenant, notwithftanding all thy repenting, and alfo promifes to do fo no more. No, faith the law, thou baft finned, therefore I mut curfe thee; for it is my nature to curfe, even nothing elfe but curfe, every one that doth in any point tranfgrefs againft me, Gal. iii. 10. They broke my covenant, and I regarded them not, faith

the Lord, Heb. vii. 9. Let them cry, 1 will not regard them; let them repent, I will not regard them; they have

broken my covenant, and done that in which I delighted not;-therefore, by that covenant I do curfe, and not blefs; damn, and not fave; frown, and not {mile; reje@, and not embrace; charge fin, and not forgive it. They brake my covenant, and I regard them not. So that,I fay, if thou break the law, the firft covenant, and thou being found there,

God looking on thee through that, he hath no regard to thee, no pity for thee, no delight in thee. &

Obed. 2. But hath not the law promifes. as well as threatenings; faying, The man that docth thefe things fhall live (mark) he fall live by them, or in them? ~ ; dnfw. Fir, To break the commandments is not to. keep or fulfil the fame; but thou haft broken thems therefore the promife doth not belong to thee by that covenant. Secondly, The promifes that are of the law are conditional,

The Covenant of Works. 23

and fo not performed, unlefs there be a full and continual obedience to every particular of it, and that without the Yealt fin. Do this, (mark) do this, and afterwards thou Joalt live; but if thou break one point of it once in all thy life, thou haft not done the law; therefore the promifes following the law do not belong unto thee, if one fin hath been committed by thee. As thus, I will give you a plain inftance: “ Suppofe there be a law made by the king, that if any man fpeak a word againft him he mutt be put to death, and this muft not be revoked, but muft for certain he infiiced on the offender; though there be a promife made to them that do not fpeak a word againft him, that they fhall have great love from him; yet this promife is nothing to the offender,’ he is like to have no fhare in it, or to be ever the better for it; but contrariwife, the law that he hath offended muft be executed on him: for his fin fhutteth him out from a fliare of or in the promifes.”” So it ishere; there is a promife made indeed, but to whom? Why, it is to none but thofe that live without finning againft the law:

but if thou, I fay, fin one time againft it in all thy life, thou

art gone, and not one promife belongs to thee if thou continue under this covenant. Methinks the prifoners at the bar, having offended the law (and the charge of a jult judge towards them) do much hold forth the law, as it is a covenant of works, and how it deals with them that are under it. “The prifoner having offended, cries out for

mercy ; Good my lord, mercy, faith he, pray my lord, pity

‘me. The judge faith, What canft thou fay for thyfelf, that

fentence of death fheuld not be paffed upon thee? Why, nothing but this, ] pray my lord be merciful. But he an- ‘fwers again, Friend, the law mutt take place, the law mult not be broken. “he prifoner faith, Good my lord, fpare me, and I wi!l never do fo any more! The judge, notwithfianding the man’s outcries, and fad condition, muft, ‘according to the tenor of the law, pafs jadgment upon him; and the fentence of the condemnation mult be read unto the prifoner, though it makes him fall down dead to hear it, if he executes the law as he ought todo. And juf thus it is concerning the law of God. * - Objed. 3. But fometimes the judge doth alfo give pardons, and forgive fome offenders, notwithftanding their offences, though he be a judge. ;

Anfw. It is not becaufe the law is merciful, but becaul there is manifefted the love of the judge, not the love of the.law. _ 1 befeech you to mark the diftin@ion. For if a man ‘that hath deferved death by the law, be, notwithftanding this, forgiven his offence, it is not becaufe the law faith, {pare him; but it is the love of the judge, or chief magif-_ trate, that doth fet the man free from the condemnation of the law. But mark, here the law of man and the law of God do differ; the law of man is not fo irrevocable, but that if the fupreme magiftrate pleafe, he may fometimes grant a pardon, without fatisfaction given for the offence; but the law of God is of this nature, that if the man be found under it, and a tranfgreflur, or one that hath tran greffed againft it, before that prifoner can be releafed, there muft be a full and complete fatisfaction given to it, either by the man’s own life, or by the blood-of fome other man;

for without fhedding of blood there is no remiffion, Heb. ix. 22 3° ‘that is, there is no deliverance from under the curfe of the

Jaw of God; and therefore, however the law of man may be made of none effect, fometimes by fhewing mercy with- -out giving a full fatisfaction, yet the law of God cannot be fo contented,nor in the leaft give way, that the perfon offend. ing fhould efcape the curfe, and not be damned, except fome one do give a full and complete fatisfaction to it for him, and bring the prifoner into another covenant, to wit, the covenant of grace, which is more eafy, and foul-refrefhing, and fin-pardoning. : I fay, therefore, youxmuft underftand, that if there be a Jaw made that reaches the life, to take it away for the of- ‘fence given by the offender againit it; then it is clear, that if the man be {pared and faved, it is not the law that doth give the man this advantage; but it is the mere mercy of the king, either becaufe he hath a ranfom, or fatisfaion fome other way, or being moved thereto out of his own love to the perfon whom he faveth. Now thou alfo having tranfyrefled and broken the law of God, if the law be not executed upon thee, it is not becaule the law is merciful,.or can pafs by the leaft offence done by thee; but thy deliverance comes another way. Therefore I fay, however it be by the laws of men, where they he corrupted and perverted, yet the law of. God is of that nature, that iftit hath not thy own blood, or the blood of fome other man, (for. it calls for ao lefs) to ranfom thee from the curfe of it, which is due

The Covenant of Works. 25

to thee for thy tranfereflion, and:to fatisfy the doleful cries thereof, and ever to prefent thee pure and {potlefs before God (notwithftanding this fiery law) thou art gone if thou hadft a thoufand fouls; for without /bedding of blood there is no remiffion, Heb. ix. 22. no forgivenefs of the leat fin

- again{t the law. .

Obje#. 4. But you will fay, I do not only repent me of my former life, and alfo promife to do fo no more, but now I labour to be righteous, and to live a holy life; and now, inftead of being a breaker of the law, I do labour to fulfil the fame; what fay you to that?

Anfw. Suppofe thou couldft walk like an angel of God,

, and couldf fulfil the whole law, and live from this day to ‘thy life’s end, without finning in thought, word, or deed, which is impoffible; but, I fay, fuppofe it fhould be fo, why, thy ftate is ‘as bad (if thou be under the firft covenant) as ever it was. For firft, I. know thou dareft not fay but thou haft, at one time or other, finned; and if fo, then the law hath condemned thee; and then I am fure that thou, with all thy aétions and works of righteoufnefs, canft not remove the dreadful and unrefiftible curfe that is already laid upon thee, by that law which thou art under, and which

thou haft finned againft. Though thou liveft the holiett ©

life that any mancan live in this world, being under the law of works, and not fo under the covenant of grace, thou muft be cut off without remedy; for thou haf finned, though afterwards thou live never fo well. bees The reafons for this that hath been fpoken, are thefe:

Firf, The nature of God’s juftice. calls for it, that is, it

calls for irrecoverable ruin on them that tranfgrefs againft this law: for juftice pave it, and juftice looks to have it completely and continually obeyed, or elfe juftice is refulved to take place, and execute its office, which is, to punith the tranfereffor againft ic. You mutt underftand that the juftice of God is as unchangeable as his love; his juftice cannot change its nature. Juftice itis if it be pleafed, and jultice _

it is if it be difpleafed.. The juftice of God im this place may be compared to-fire; there is a great fire made in fome places; if thou do keep out of it, it is fire; if thou do fall into ic, thou wilt find it fire; and therefore the apoftle ufeth this as-an argument to ftir up the Hebrews to ftick

by thefe words, Heb. xii. 29. For our God is a confuming fires into which if thou fall, it is not for thee to get out apain, as it is with fome that fall into a material fire; no, but he that falls into this, he muft lie there forever; as is clear, by this feripture, Ifa. xxxiii. 4. Who among us cardwell with everlafling burnings, and with devouring fire? For juftice, if ‘but once offended, knoweth not how to fhew any pity or compafiion to the offender; but runs on him like a lion, takes him by the throat, and throws him into prifon, and there he is fure to lie, and that to all eternity, unlefs infinite fatiffaction be given to it, which is impoflible to be given by any of the fons of. Adam. i Secondly, The faithfulnefs of God calls for irrecoverable ruin to be poured out on thofe that fhall live and die under this covenant. If thou haft finned but one fin againft this covenant, and fhouldft afterwards efcape damning, God muft be unfaithful to himfelf, and to his word, which both agree as one. Firft, he would be unfaithful to himfelf; that is, to his juftice, holinefs, righteoufnefs, wifdom and power, if he fhould offer to ftop the runnings out of his juttice, for the damning of them that have offended it. And, fecondly, he would be unfaithful to his word, (his written word) and deny, difown, and break that, of which he hath faid, Luke xvi. 7. Jt és eafier for heaven and earth to pafs away, than for one tittle of the law to fail, or be made ot none effet. Now, if he fhould not, according to his certain declarations therein, take vengeance on thofe that fall and die within the threat and fad -curfes denounced in that, his word could not be fulfilled.

Thirdly, Becaufe otherwife he would difown the fayings of his prophets, and gratify the fayings of his enemies. Prophets fay he will take vengeance; his enemies fay he will not. fis prophets fay he will remember their iniquities, and recompenfe them into their bofom; but his enemies fay, they fhall do well, and they /hall have peace, though they walk after the imagination of their own heart, Deut. xxix. 19, 20. and be not fo ftrid as the word commands, and do not

-asitfaith. But let me tell thee, hadft thou a thoufand fouls, © and each of them worth a thoufand worlds, God would fet them all on a light fire, if they full within the condemnings of his word, and thou die without a Jefus, even the right Jefus ; for the fcripture cannot be broken. What, doft thou think that God, Chrift, prophets, and fcriptures will all He for

;

eo The Covenant of Works. Ba thee, and falfify their words for thee? it will be but ill ven- _ turing thy foul upon that. eS And the reafons for it are thefe. Firft, becaufe God is God; and fecondly, becaufe man is man. iri, Becaufe God is perfectly juft, and eternally jut; perfe@ly holy, and eternally holy; perfectly faithful, and eternally faithful; that is, without any variablenefs or fhadow of turning. He perfectly continueth the fame, and can as well ceafe to be God, as'to alter or change the nature of his Godhead. And as he is thus the perfection of all per-

-fedtions, he gave out his law to be obeyed; but if any offend

it, then they fall into the hands of this his eternal juftice, and fo muft drink of his interminable wrath, which is the execution of the fame jultice ; 1 fay, this being fo, the law being

broken, juftice takes place, and fo faithfulnefs followeth, to fee that execution be done, and alfo to teftify that he is true, and doth denounce his unfpeakable, infupportable, and unchangeable veangeance on the party offending. ‘

Secondly, Becaufe thou art not as infinite as God, but a poor feeble weed, the creature of a day, and not able to anfwer God in his eflence, being, and attributes; thou art found to fall under him, for thy foul or body can do nothing that is infinite, in fuch a way as to fatisfy this God, who is an infinite God in all his attributes.

But to declare unto you the mifery of man by this law to purpofe, I do befeech you take notice of thefe following particulars, befides what hath been already fpoken. Firft, I fhall thew the danger of them by reafon of the law, as

‘they came from Adam: Secondly, as they are in their ‘own perfons particularly under it.

Firf, As they come from Adam, they are in a fad condi-

‘tion, becaufe he left them a broken covenant: Or, take it

thus, becaufe they, while they were in him, did with him break that covenant. Oh! this was the treafure that Adam left to his pofterity, it was a broken covenant, infomuch that death reigned over all his children, and doth ftill to this day, as they come from him, both natural and eternal ~

death, Rom. v.. It ‘may be, drunkard, fwearer, liar, thief, ~

thou doft not think of this. i

Secondly, tie did not only leave them a broken covenant, but alfo made them (himfelf) finners againft it. He made them finners; By ore man’s difobedience many were made fitners,

Rom. y. 19. and this is worfe than the firlt.

%

28 What it is to be under- Thirdly, Not only fo, but he deprived them of their

‘ftrength, by which at firft they were enabled to ftand, and

left them no more than dead men. Oh helplefs ftate! Oh how beggarly and miferable are the fons of Adam!

Fourthly, Not only fo, but alfo before he left them, he was the conduit pipe through which the devil did convey off his poifonous and venomous nature into the hearts of Adam’s fons and daughters, by which they are to this day fo ftrongly and violently carried away, that they fly as faft to hell and the devil, by reafon of fin, as chaff before a mighty wind.

Lifthly, In a word, Adam led them out of their paradife, that is one niondlieand put out their eyes, that 1s another; and left them to the leading of the devil. O fad! canft thou hear this, and not have thy ears to tingle and burn on thy head! Canft thou read this, and not feel it, and not feel thy confcience begin to condemn thee? If fo, furely it is becaufe thou art either poffefled with the devil, or befide thyfelf. But I pafs this, and come to the fecond thing, which is the caufe of their being in a fad condition, which is by reafon of their being in their particular persons under it.

Firft, Therefore they that are under the law are in a fad condition, becaufe they are under that which is more ready (through our infirmity) to curfe than to blefs; they are uncer that called the miniftration of condemnation, 2 Cor. iii. that is, they are under that difpenfation, or adminiftration, whofe proper work is to curfe, and condemn, and nothing elfe.

Secondly, Their condition is fad, who are under the law, becaufe they are not only under that which doth condemn, but alfo that which doth wait an opportunity to condemn. The law doth not wait that it might be gracious, but it doth wait to curfe and condemn; it came on purpofe to difcover.fin, Rom. v. 20. The law entered, faith the apoftle, that the offence might abound; or appear indeed to be that which God doth hate; andalfo to curfe for that which hath been committed, as he faith, Cur/ed is every one that continueth not in all things that are written in the book of the law to do them, Gal. iti. 10. - i

Thirdly, They are in a fad condition, becdufe that adminiftration they are under, who are under the law, doth always find fault with the finner’s obedience as well as his difobe-~

The Covenant of Works. . 29

dience (if it be not done in a right fpirit, which “they that -are under that covenant cannot do, by reafon of their being deftitute of faith) therefore, I fay, it doth control them, fay ing, This was not well done; this was done by halves; thiS was not done freely, and that was not done perfectly, and out of love to God: and hens that fome men, notwithflanding they labour to live as holy as ever they can accord ing to the law, do not live a peaceable life, but are full o condemnings, full of guilt and torment of confcience: find 4 ing themfelves to fail here, and fall fhort there, omitting this © good which the law commands, and doing that evil which the law forbid’, but never giveth them ome good word for all their pains. eee Fourthly, They that are under the law are ina fad condi. tion, becaufe they are under that adminiftration which will never be contented with what is done by the finner. If thou be under this covenant, work as hard as thou cant, the law will never fay, Well done, my good fervant: no, but it will always be driving thee fafter, haftenmg thee harder, giving thee frefh commands, which thou muft do upon pain of damnation. Nay, it isa mafter that will curfe thee, not only for thy fins, but alfo becaufe thy good works were not -fo well done as they ought to be. : Fifihly, They that are under this covenant or law, their flate is very fad, becaufe this law doth command impoffible things of him that is under it, and yet doth but right in it, feeing man at the firf, had in Adam ftrength to ftand, if he would have ufed it, and the law was given them (as I faid before) when man was in his full ftrength; and therefore no inequality, if it commands the fame ftill, feeing God who gave thee ftrength, did not take it away. I will give youa fimilitude for the clearing of it. If I give tomy fervant ten pounds, with this charge, lay it out for my belt advantage, that I may have mine own again with profit; now if my fervant, contrary tomy command, go and {pend my money in a difobedient way, is it any inequality inmeto demand of my fervant what I gave him at firt? Nay, and though he have nothing to pay, I may lawfully caft. him into prifon, and keep him there until I have fatisfaciion. So here; the law was delivered to man at the firlt when he was in a poflibility to have fulfilled it; now then, though man may have loft his ftrength, yet God is juft in commanding the: Cc 2 4 s te

30 . What it is to be under

fame work'to’be done; and if they do not'the fame things that are impoffible for them to do, it is jul with God to _damn them, feeing they brought themfelves into this condition: therefore faith the apoltle, What things foever the law faith, it faith to them that are under ihe law; that every mouth may be flopped, and all the world may become guilty before God, Kom. iii. rg. and this is thy fad condition, who art under _the law, Gal. iii. to.

But if any fhould obje& and fay, But the law doth not command impoflible things of a natural man!

I fhould anfwer in this cafe as the apoftle did in ‘another very much like b eed They know not what they fay, nor

ewhereof they afirm: For doth not the law command thee to - dove the Lord thy God with all thy foul, with allthy ftrength, with all thy might, &c. And can the natural man do this? Jer. xiii. 23. How can thofe that are accuftomed to do evil, do ~ that which is commanded in this particular? Can the Ethiopian change his fkin, or the leopard his fpots?

Doth the law command thee to do good and nothing but good, and that with’all thy foul, heart, and mind (which the law as a covenant of works called for) and cantft thou, being carnal, do that? But there is no man that hath underftanding, if he fhould-hear thee fay fo, but would fay, that thou waft either bewitched, or ftark mad.

Sixthly, They that are under the law are in a fad condition, becaufe, though they follow the law, or covenant of works, it will not lead them to heaven; no, but contrariwife, it willlead them under’ the curfe. Jt is not poffible, faith Paul, that any fhould be juftified by the law; for by that is the knowledge of fin, and by it we are condemned for the fame, which is far from leading us to life, being the miniftration of death, 2 Cor. iii. and again, J/rael that followed after thé law of righteoufne/s, hath not attained to the law of right. coufnefs: wherefore? Becaufe they fought it not-by faith, but by the law, and by the works thereof, Rom. ix. 30,31, 32.

Seventhly, They that are under the law are ina fad condition, becaufe they donot know whether ever they fhall have aby wages for their work or not; they can have no affurance of the pardon of their fins, nor any hopes of eternal life: but, poor hearts as they are, they work for'they not know what, even like a poor h6rfe that works hard all day, and at night hath a dirty ftable for his pains ; fo thou mayelt’ work hard all the days of thy'life, and at the day of death,

The Covenant of Works. : 31

inftead of having a glorious reft in the kingdom of heaven, thou mayeft, nay, thou fhalt have for thy fins, the damna.- tion of thy foul and body in hell to all eternity: for, as f faid before, the law, if thou finneft, doth not take notice of any good work done by thee; but takes its advantage to deflroy and cut off thy foul for the fin thou haft committed. as

Eighthly, They that are under the Jaw, are in a f2d condition; becaufe they who are under that adminiftration, God — doth -not fmile on their fouls, (they dying there) for the adrminiftration that God doth fmile upon his children through, is the covenant of grace, they being in Jefus Chrift, the Lord of life and confolation: but contrariwife to thofe that are under the law; for they have his frowns, his rebukes, his threatenings, and with much feverity they muft be dealt ~~ with. For they brake my covenant, and I regarded themmot, faith the Lod, Heb. viii. g. yee age.

Ninthly, They are ina fad condition, becaufe they are... eut of the faith of Chrift. They that are under the lawhave not the faith of Chrift in them; for that difpenfation _ which they are under, is not the adminiftration of faith; the law is not of fuith, faith the apoftle,’Gal. iii. 2.

Tenthly, Becaufe they have not received the fpirit; for that is received dy the hearing of faith, and not by the law, nor the works thereof, Gal. ii. 2. }

In a word, if thou live and die under that covenant, Jefas Chrift will neither pray for thee, nor wafh away thy fins by his blood; neither {halt thou be fo much as one of the leaft in the kingdom of heaven; for all thefe privileges: come to fouls under another covenant, as the apoftle faith, for fuch are not under the law, but under grace; that is, fach as have a fhare in the benefits of Jefus Chrift, or fuch as are brought from under the firft covenant, into the.fecond; .o1 from under the law, into the grace of Chrifs gofpel: without which covenant of grace, and being found in that, there isno foul can have the leaft hope of eternal life, no joy in | the Holy Ghoft, no fhare in the privileges of faints, becaufe = * they are tied up from them by the limits and bounds. of the covenant of works. For you muft underftand, that thefe two covenants have their feveral bounds and limita~ tions, for the ruling and keeping in fubjection, or giving of freedom tothe parties under the faid covenants. Now, they that are under the law are within the compafs.and ju-

42 ! What it is to be under

ri{di@ion of that; and living and dying under that, they muft ftand and fall to it, as Paul faith, to his own mafter he feall fiand or fall. The’ covenant of grace doth admit thofe that are under it to liberty and freedom, together with commanding of fubje&ion to the things contained in it, which I fhall ipeak to futher hereafter.

But now, that the former things may be further made to appear, that is, what the fad condition of all them that are under the law is; as I have fhewn you fomething of the nature of the law, fo alfo fhall 1 thew, that the law was added and given for that purpofe, that it might be fo with thofe that are out of the covenant of grace.

Firjt, God gavé the law that fin might abound, Rom. v. 20. not that it fheuld take away fin in any, but to difcover the fin which is already begotten, or that may hereafter be begotten, by luft and Satan; I fay this is one proper work of the law, to make manifeft fin; it is fent to find fault with the finner, and it alfo watches that it may do fo, and takes all advantages for the accomplifhing of its work in

’ them that give ear thereto, or do not give ear, if it have

the rule over them. It is like a man that is fent by his lord to fee and pry into the labours and works of other men, taking every advantage to diieover Mate infirmities and failings, and to chide them; yea, toggew them out of the lord’s favour for the fame.

Secondly, Another great end why the Lord did add or

give the law, was, that no man might have any thing to lay -

to the charge of the Lord, for his condemning. them that do perp yecnnt the fame. You know that if a man fhould be had before an officer or fudge, and there be condemned, and yet by no law; he that condemns him might be very well reprehended or reproved for pafling the judgment 5 yea, the party himfelf might have better ground to plead for his liberty, than the other to plead for the condemning of him; but this {hall not be fo in the judgment day, but contrariwife; for then every man fhall be forced: tolay-his hand on his mouth, and hold his tongue at the judgment of God, whenit is paffed upon him; therefore. faith the apoftle, What things foever the law faith, it faith to

‘them that are under the law (that is, all the commands, the

eurfes and threatenings that are fpoken by it, are fpoken)

that every mouth may be flopped ; mark, 1 befeech you, thatevery mouth might be flopped, and that all the world might bee

The Covenant of Works. 33

come guilty before God, Rom. ili. 19. So that now in cafe any in the judgment day thould obje@ againk the judgment of God, as thofe in the xxvth of Matthew, faying, Lord, when faw we thee thus and thus? and why doft thou pafs fucha fad fentence of condemnation upon us? furely this is injuftice and not equity! you fee, that to prevent this objection, God gave it betimes, before either thy firft father had finned, or thou waft born; fo that again, if there fhould be thefe objections offered againft the proceedings of

~ the Lord in juftice and judgment, faying, Lord, why am I

thus condemned; I did not know it was fin? now againft

thefe two was the law given, and that betimes, fo that. both ©

thefe are anfwered. If the firfi come imgee fay, Why am I judged? Why am I damned? then will the law come in, even all the ten commandments, with every one of their cries againft thy foul; the firlt faying, he hith finned againft me, damn him; the fecond faying alfo, he hath tranigreffed againft{ me, damn him; the third alfo faying the fame, together with the ath, 5th, 6th, 7th, Sth, oth, roth, even all of them will difcharge themfelves againft thy foul, if thou die under the firft covenant, faying, he, or they have tranfgrefied againft us, damn them, damn them. And I tell thee alfo, that thefe ten great guns, the ten commandments, will, with difcharging themfelves in juftice again{t thy foul, fo rattle in thy confcience, that thou wilt be immediately put to filence, and have thy mouth ftopped. And let me tell thee further, that if thou fhalt appear before God, and have the ten commandments difcharge themfelves again{ft thee, thou hadft better be tied to a tree, and have ten, yea, ten thoufand of the biggeft pieces of ordnance in the world, to be fhot off again thee; for thefe could go no further but only to kill the body; but they fubje& both body and foul to be tormented in hell with the devil to all eternity. ; OE fess a Thirdly, lf the fecond thing fhonld be objected, faying, But, Lord, I did not think this had been fin, or the other had been fin; for nobody told me fo; then alfo will the giving of the law take off that, faying, Nay, but I was given to thy father Adam before he had finned, or before thou waft born, and have ever fince been in thy foul to convince

thee of thy fins, and to control thee for doing the thing that. _ was not right. Did not I fecretly tell thee at fuch a times A in {uch a place, when thou wall doing fuch a thing, with - —

foch a one, or when thou waft all alone, that this was a fin, and that God did forbid it; therefore if thou didft commit” it, God would be difpleafed with thee for it? And when. thou waft thinking to do fuch a thing, at fuch a time, did not | fay, forbear, do not fo? God will fmite thee, and punifh thee for it, if thon dof ir? And befides, God did fo order it, that you had me in your houfes, in your bibles, and alfo you could fpeak and talk of me. Thus pleading the truth, thou fhalt be forced to confefs itis fo; nay, it fhall be fo in fome fort with the very gentiles, and barbarous people, that fall far fhort of that light we have in thele parts of the world. For, faith the apoltle, when the Gentiles, which have not the law, dat nature the things contained in the law; the/e, having not ihe law (that is, not written as we have) are a law unto themfelves, which fhew the work of the law written in their hearts, Kom. ii. 15,16. That is, they have the law of works in them by nature, and therefore they fhall be left without excufe; for their own confcience fhall ftand up for the truth of this; for Paul faith, Teir confcience alfo bearing witnefs, and their thoughts the mean while accufing or elfe excu- Jing one another. But when? Why, in the day when God fhall judge the fecrets of men by Fefus Chrift, according to my gofpel, Rom. ii. 15,16. So this, | fay, is another end for which - the Lord did give the law, namely, that God might pafs a fentence in righteoufnefs, without being charged with any injultice, by thofe that fhall fall under it in the judgment. Fourthly, A foarth end why the Lord did give the law, was, becaufe they that die out of Jefus Chrift might not only have their mouths ftopped, but alfo that their perfons might become guilty before God, Rom. iii. 19. And indeed this will be the ground of filencing (as { faid before) they finding themfelves guilty, their coniciences, breaking the truth of the judgment of God paffed upon them, they JSoallbecome guilty; that is, they fhall be fit veffels for the _ wrath of God to be poured out into, being filled with guilt by reafon of *tranfereffions againft the commandments. Thus therefore fhail the parties under the fir covenant be fited for defrudion, Rom. ix. 22. Even as wood, or firaw, being well dried, is fitted for the fire; and the law was added and given, and {peaks to this very end, that fins might _ be fhewn, mouths might be ftopt from quarrelling, and that all the world might become guilty before God, and {o be in jultice forever and ever overthrown becaufe of their fins.

The ese of Works. es Png And this will be fo for thefe reafons.

(ze * Becaufe te. hath a time to magnify his juftice and holinefs, as well as to fhew his forbearance and mercy. We read in fcripture that his eyes are too pure to behold iniquity,, Hab. i. 23. and then we fhall find it true. We read in feripture, that he will magnify the law, and make it honourable, and then he will do it indeed..

Now becaufe the Lord doth not ftrike fo foon as he is provoked by fin, therefore poor fouls will not know nor regard the juftice of God; neither do they confider the time in which it muft be advanced, which will be when men drop under the wrath of God as faft as hail ina mighty ftorm, 2 Pet. ili. 9. Pfalm 1. 21, 22. Now therefore look to it, all you that ‘count the lorg-fuffering and forbearance of God flacknefs; and becaufe for the prefent he keepeth filence, therefore think that he is like unto yourfelves. No, no, but recolle& that God hath fet his time for every purpofe of his, and in its time it fhall be advanced mof marvelloufly, to the everlafting aftonifhment and overthrow of the foul, that fhall be dealt with by juftice and the law. O! how will God advance his juftice! O! how will God advance his holinefs! Firft, by fhewing men that he in juftice cannot, will not regard

“them, becaufe they have finned; and fecondly, in that his holinefs will not give way for fuch unclean wretches to abide in his fight, his eyes are fo pure.

2. Becaufe God will make it appear that he’ will be as good as his word to finners. They muft not look to efctape always; though they may efcape a while, yet they fhall not go unpunifhed: no, but they fhall have their due to a farthing, when every threatening and curfe fhall be accomplifhed and fulfilied on the head of the tranfgreffor.

- Friend, there is never an idle word that thou fpeakeft, but God will account with thee for it ; there is never a lie thou telleft, but God will reckon with thee for it; nay, there fhall not pafs fo much as one paflage in all thy life-time, but God, the righteous God, will have it in the trial by his law (if thou die under it) in the judgment day.

But you will afk, Who are thofe that are thus under the

Anfw. Thofe that are under the law may be branched

- ont into three ranks of men; either, firft, fuch as are grofsly profane or fuch as are more refined, which may be two ways, fome in a lower fort, and fome in a more eminent way:

36 What it is to be under

ie Firf, They are under the law, as a covenantiof widths who are openly profane and ungodly wretches, fuch as delight not only in fin, but alfo make their boaft of the fame, and brag at the thoughts of committing it. Now as for — fuch as thefe are, there is a feripture in the firft epiftle of Paul to Timothy, chap. i. at the gth and 1oth verfes, which is a notable one to this purpofe, The Jaw (faith he) is not made for a righteous man (nor as it is a covenant of works;) but for the (unrighteous or) /awle/s and difobedient, for the ungodly and for finners, for unholy and profane, for murderers of fathers and murderers of mothers, for manflayers, for whoremon gers, for them that defile themfelves with mankind, for mhenflealers, for lars (look toit, liars) for perjured perxfons, and (ina word) if there be any other. thing that is not according to found dotirine. Thete are one fort of people that are under the law,\and fo under the curfe of the fame, whofe due is to drink up. the brimfull cup of Ged’s eternal vengeance; and therefore I befeech you not to deceive yourfelves. Kor know you not that the un= righteous fhall not inherit the kingdom of God? Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abujfers of them= Jfelves with mankind, nor thieves, uor covetous, nor drunkards, nor revilers, nor extortioners, fhall inherit. the kingdom of heaven, 1 Cor. vi. 9, 10. Poor fouls, you think that you may have your fins, your lufts and pleafures, and yet you fhall do pretty well, and be left to go free in the judgment day: But fee what God faith of fuch in Deuteronomy, chap. ix. at the roth and 2oth verfes, Which fhail ble/s themfelves in their heart,, Jaying, I shall have peace, I foallbe faved, I fhall do as well as others, in the day when God /hall judge the world by Fefus Chrift. (But God faith) Z will not fpare them 3 no, but my anger and my jealou/y fhall fmoke again them. How far? even tothe exes cuting all the curfes that are written in the law of God upon them. Nay, faith God, I will be even with them; for J will blot out their names from under heaven. And indeed it mult of necefity be fo, becaufe fuch fouls are unbelievers in their fins, and under the law, which cannot, will not fhew any mercy on them; for it is not the adminiftration of mercy and life, but the adminiftration of death and deftruction (as you have it, 2 Cor. chap. iii. verfes 7 and 9.) and all thofe, every one of them, that are openly profane and feandalous wretches, are under it, and have been fo ever fince they came into the. world to this day; and they will certainly live and die under the fame difpenfation, and then be damned to. all eternibee eh; “

The:Covenant of Works. 87

ty, if they be nor-converted from that covenant, into and under the covenant of grace (of which I thall {peak in its place) and yet for all this, how very bold are our poor wantons and wicked ones, in this day of forbearance! as if God would never have a reckoning with them; as if there was no law to condemn them; as if there was no hell-fire to caft them into. But O! how will they be deceived, when they thall fee Chrift fitting on the judgement feat, having laid afide his priefly and prophetical office, and appearing only as a judge to the wicked! When they fhall fee all the records of heaven unfolded and Jaid open; when they {hall fee each man his name out of the book of life, and in the book of the law; when they thall fee God in his majelty, Chrift in his majefty, the faints in their dignity, but themfelves in their jmpurity; what will they fay then? whither will they fly? ey leave their glory? Tax. 3. O fad ftate! hey are under the law alfo, who donot only and difobey the law, but follow after it, as hard as ever they can, feeking juttification thereby; for though a man fhould abftain from, the fins againft the law, and labour to fulfil it, and give up himfelf to it; yet if he look no further than the law, he is till under it, and for all his obedienc? to the righteous law of God, he thall be deftroyed by it. Friend, you muft not think that none but profane perfons vare under the law: No, but you muft underftand that a man may be turned from a vain, loofe, openly profane converfation, and finning againft thé law, to a feeming holy, righteous, religious life, and yet be in the fame ftate, under the law, and as fure to be damned as the others that are more profane and loofe. And though you may fay this is very ftrange, yet [ fhall both fay it, and proveit to betrue. Read with underftanding that feripture in Komans ix. 30, 31. where the apoftle {peaking of the very fame thing, faith, But a which followed after the law of righteoufnefs; mark, that ollowed after.the law of righteoufne/s; they, agtwithttanding

_ their earneft purfuit, or hunting after the Jaw of righteoufne/s, fell foort of the law of righteoufne/s. At fignifies thus much to “us, that let a’man be ever fo earneft, fo fervent, fo ferious, fo, ready, fo apt and willing to follow the law, and the righteoutnefs thereof, if he be under that covenant, he is gone, he is’ loft, he is deprived of eternal life, becaufe he is not under the miniftration of life {if he die there.) Read alfo that fcripture, Gal. iii. 10. For as many as are of the works of the law are

Lit ss; Foe eT ne men

38 What it is tobe under

under the ourfe. They that are of the works a 2 are depending for righteoufnefs thereon; endeavouring to — abftain from fins againft it, and doing its commands, as near as ever they can for their lives, or with all the might they have; therefore I befeech you‘to eonfid= . er it; for men’s being ignorant of this, is the caufe ‘why fo many go on, fuppofing they have a fhare in Chrift, becaufe they are reformed and abftain from fome fins againft the law. But when all comes to all, they will be damned notwithtanding, becaufe they are not brought out from under the covenant of works, and put under the covenant of grace. Objea?. But can you in very deed make thefe things | manifefily evident from the word of God? Methinks to reafon thus is very ftrange, that a man fhonld labour to walk up according to the law of God, as much-as ever he-can, and yet that man, notwithftanding this, fhould the curfe. Pray clear it. i Anfw. Truly this doth feem very ftra full well, to the natural man, to him that is lief; becaufe he goeth by beguiled part, I do know it is fo, and fhall labour of the truth of the fame. a Firft, he law is thus ftritt’a do fin but once againft it, he, I fay, is § law, living and dying under that cove fatisfied, as touching the truth of thi tians iii. at the roth verfe, where i one (thatis, not a man fhall mifS by | enant) shat continueth not in all things that are written in the book of the law to do them. Pray mark; here isa curfe in the firft place, if all things written in the book of the law be not done, and that continually too, without any failing or one flip, as I faid before. Now there is no one in the world but before they did begin to yield obedience to the leaft command, who ‘did-not in their own perfons fin againft it, by breaking it. The apoftle, 1 think, is very notable for the clearing of this in’ the iiid. of Romans, and ‘alfo in the vth.

fed is every

In the one he endeavours to prove that all had tranf

' greffed in the firk Adam, as he ftood a common perfon: reprefenting both himfelf and us in his ftanding and falling, Rom. v.12. Wherefore, (faith he) as by one man fin entered sito the world, and death by fin: and fo death paffed upon all mens (Mark that; bat why?) -for that all have finned; that is,

The Covenant of Works. 39

Siconch as all naturally are guilty of original fin, the fin that was committed by us in Adam; fo this is one caufe why none can be jultified by their obedience to the law, be+ caufe they have in the firft place broken it in their firft parents. But fecondly, in cafe this fhould be oppofed and reje@- ed by quarrelfome perfons, though there be no ground for © it, Paul hath another argument to back his doétrine, faying, Hor we have before proved that both Fews and Gentiles are all under fin. Firtt, As tt is written, there is none righteous, no not one. Secondly, They are all gone out of the way, they are together (mark, together) become unprofitable; there is none that doeth good,no not one. Thirdly, Their throat is an open fepulchre; with their tongues they have ufed deceit 3 the poifon of afps is under their lips. Fourthly, Their mouths are full of curfing and bitiernefs. Fifthly, Their feet are fwiftto fhed blood. Ina word, defirucion and mifery are in their ways; and the way of t known. Now then, faith he, having prov- 9 clearly, the conclufion of the whole is this, s foever the law faith (in both fhewing of fin he fame) it faith to them that are under the law, y be flopped, and all the world may become lil. g--19. So that here, I fay, being juftified by the law, even bewe have finned againft it; for know the law doth take the leaft advantage aintt it, all that ever thou fhalt afternothing but curfe, curfe, curfe him, for not conti all things that are written in the book of the law to do them. — iH, Secondly, Thou canft not be faved by the righteous law of God, the firft covenant, becaufe that, (together with

~ this thy miferable fate by original and actual fins, before

thou didft follow the law) fince thy turning to the law, thou haft committed feveral fins againf{ it. fn maay things ae offend all: fo that now thy righteoufnefs to the law, being mixed with, fometimes, the luft of concupifcence, fornication, covetoufnefs, pride, heart-rifings againft God, coldnefs of affe&ion towards him, backwardnefs to good duties, {peaking idle words, having ftrife in your hearts,” and fuch like; I fay, thefe things being thus, the righteoufnels of the law is become too weak through this our our Heth (Rom. viii. 3.) and fo, notwithftanding all our obedience to the law, we are yet, through our weaknefs, un-

40 What it is to be- under

der the curfe of the Jaw; for, as I faid before, the twit, te holy, fo juft, and fo good, that it cannot allow that any failing or flip fhould be done by them that look for life by the fame. Curfed is every one that continueth not in every thing, — Gal. iii. 10.. And this Paul knew ful] well, which made him throw away all his righteoufnefs; (but you will fay that was his own. Anfw. But it was even that which, while he calls it his own, he alfo calls it the righteoufnefs of the law, fee Phil. iii. 7—-10.). and to account it but dung, but as dirt on his fhoes; for this purpofe, that he might be found in Chrilt, and fo be faved by him with. out the deeds of the law, Kom. iii, 28. —-

But, thirdly, Suppofe the righteoufhefs of the law, which thou haft, was pure and perfec without the leaft flaw or fault, without the leaft mixture of the leaf finful yet this would fall far fhort of prefenting the2 blat the fight of God. And that I prove by th

The firft argument is, That which is not C not redeem fouls trom the curfe: It cannot com} fent them before the Lord. Now the lawi therefore the moral law cannot (by all it) deliver us from the curfe that is > The fecond argument is, That the righteoufnefs of faith (that is, Chrift) cannot pleafe God. Now t law as a covenant of works is ie al faith; therefore the righteoufnefs of the us, being under that covenant, cannot plea: firit is proved in Heb. xt. 6. But without faith it is impof-

JSible to pleafe him (mark, it is impoffible). ‘The fecond thus, The law is not of faith, Gal, iii. 12. Rom. x. 5, 6, compared

with Gal. iii. 11. Bub that no man is jupified in the fight of the Lord, by the law, it is evident;. for the juft fhall live by faith, and the law is not of faith, But for the better underftanding s thofe that are weak of apprehenfion, 1 fhall prove: it thus: :

Firft, That foul that hath eternal life, muft have it by right of purchafe or redemption, Heb. ix. 22, Eph. i..y. Secondly, this purchafe or redemption muft be through the blood of Chrift. We have redemption through his blood. Without foedding of blood there is no remiffion. Now the law is not in a capacity to die, and fo to redeem finners by the purchafe of blood, which fatisfaction juftice calls for-(read

%

The Covenant of Works. 4¥

the fame fcriptures, Heb. ix. 22.) Juftice calls for fatit faction, becaufe thou haft tranfpreffed, and finned againtft it, and that muft have fatisfa@ion: therefore all that ever thou cant do cannot bring im redemption; though thou followeft the law up to the natl-head (as I may fay); becaufe all this is not fhedding of blood. For believe it, and know it for certain, that though thou hadft finned but one fin, before thou didf& turn to the law; that one fin will murder thy foul, if it be not wafhed away by blood, even by the precious blood of Jefus Chrift, that was fhed when

becaufe ‘they are willing to follow the law, he is willing to fave them. Not for thy right. or thy uprighine/s of heart doft thou poffefs the land, Now underftand this; if thy will to do the firft moving caufe why God fad

n Chrift, then it muft not be freely but the Lord loves thee, and e terms, having nothing beforehand to y foul but only the blood of Chrift; ich a principle is to allow, that ined by the works of the law, which is as grofs da fs as lies in the darkeft dungeon in popery, and is alfo dire@tly oppofite to fcripture. For we are juflified freely by his grace, through the redemption that is in Chrift;

not through the good that is in tinea? or done by™ >

us, (Kom. itt. 24) no, but by fait ithout {mark that, without) the deeds of the law, ver. 28. Again, Not of works,

lef? any man foould boaft, Eph. ii. 9. No, no, faith he, Not

according to our works,(or righteoufnels) but according to his own purpofe (mark, according to his own purpofe) and grace, which was (a free gift) given us in Chrif? Fe/us, (not lately,

but) Zefore the world began, 2 Tim. i. 9.

law, if we cannot have falvation by following it? S Anfw. 1 told you before, that the law was given for theie following ry onl;

Obje#. But you will fay, then, Why did God give the _

42 What’ Men may attain to,”

Firft, That thou mighteft be convinced by it of thy Me and that thy fins might indeed appear very finful unto® thee; which is done by the law thefe ways: if. by fhewing thee what a holy God he is who gave the law; and 2dly. by fhewing thee thy vilenefs and wickednels, in that thou, contrary to this holy God, haf tranfgreffed againft and broken this his holy law; therefore, faith” Paul, The law was added, that the offence might abound, Rom, v. 20; that is, by fhewing the creature the holinefs of God, — and alfo its own vilenefs. Secondly, That thou mayeft know, that God will not damn thee for nothing in the judgment day. Thirdly, Becaufe he would have no quarrelling at the juft condemning them at thatday. Fourthly, Becaufe he will make thee to know that he is a holy. God, and pure. ss

Que. But feeing you have fpoken thus far, I wiflr you would do fo much as to fhew, in fome particulars, both what men have done, and how far they have gone, and what they have received, being yet under this covenant, which you call the miniftration of condemnation?

nfw. This is fomewhat a difficult queftion, and had need be not only warily, but alfo fully and foundly anfwered. The queftion confifts of three particulars. Frit, What men have done; fecondly, How far men have gone; thirdly, What they have received, and yet to be under the law or covenant of works; and fo ina fate of condemnation. i. Be:

As for the firft, I have fpoken fomething in general to that. already, but for the better underftanding, I fhall fpeak yet more particularly. Firft, A man hath and may be convinced and troubled for his fins, and yet be under this cov-- enant; and this in a very heavy and dreadful manner; infomuch that he may find the weight of them to be intolerable, and too heavy for him to bear, as it was with Cain, Gen. iv. 13. My puni/bment is greater than I can bear. Secondly, A man living thus under a fenfe of his fins, may repent; and be forry for them, and yet be under this — covenant, and be in a condemned fate. Matt. xxvii. 3. / And when he (Jadas) Jaw what was done, he repented. Thirdly, Men may not only be convinced, and alfo repent ef their fins, but they may alfo defire the prayers of the children of God for them too, and yet be under this covemant and curfe; Exod. x. 16. 17. dad Pharaoh called for

That are under this Covenant. 43

Mofes and Aaron, and faid, [ have finned ; entreat the Lord your

God that he may take away from me the/e plagues. Fourthly, A,

man may alfo humble himfelf for his offences and difobedience againft his God, and yet be under this covenant: See’ 1 Kings, xxi. 24--29. Fifthly, A man may alfo make reftitution unto men for the offences he hath done unto them, and yet be under’ this covenant. Sixthly, A man may do much work for God in his generation, and yet be under this firft covenant, as Jehu, who did that which God bid him, 2 Kings, ix. 25, 26. and yet God threateneth even Jehu, becaufe, though he did the thing that the

Lord commanded him, yet he did it not from a right prin- —

ciple; for had he, the Lord would not have faid, Yet a little while, and I will revenge the blood of Fezreel upon the houfe of Jehu, Hofea i. 4. Seventhly, Men may hear and fear the fervants of the Lord, and reverence them very highly; yea, and when they hear, they may not only hear, but hear and do, and that’ gladly too, not one or two things, but many (mark, many) things gladly, and yet be loft, and yet be damned (feeMark vi.20). For Herod feared Fobn, (why? not becaufe he had any civil power over him, but) decau/e be was a juftman, and holy, and obferved him 3 and when he heard him, he did many things gladly. It may be, that thou thinkeft that becaufe-thou heareft {uch and fuch, therefore thou art better than thy neighbours. . But know forcertain, that thou mayelt not only hear, but thou mayeft hear and do, and that not with a backward will, but gladly; (mark, gladly) and yet be Herod {till, an enemy to the Lord Jefus fill. Confider this, I pray you.

Secondly, To. the fecond thing, which is this, How far

may fuch a one go? ‘To what may fuch a one attain? -

Whither may he arrive, and yet be an undone man, under this covenant?

‘Anfw. Firlt, Such a one may be received into fellowfhip with the faints, as they are in a vifible way of walking one with-another; they may walk hand in hand together. (See Mat. xxv. 1.) The kingdom of heaven {that is, a vifible company of profeflors of Chrift) is likened unto ten virgins,

which took their lamps, and went forth to meet the bridegroom:

fre of them were wife, and five were foolifo. Thefe, in the firft place, are called virgins; that 1s, fuch as are clear from the pollations of the world: fecondly, they. re faid to go forth; that is, from the rudiments and traditions of

44 What Men may attain to,

men: thirdly, they do agree to take their lamps with them; that is, to profefs themfelves the fervants of Jefus Chrift, chat wait upon him, and for him; and yet when he came, he found half of them (even thofe virgins) that had lamps, that alfo went forth from the pollutions of the world, and the cuftoms of men, to be fuch as loft their precious fouls, (fee verfe 10) which they wou'd not have done, had they been under the covenant of grace, and fo not under the law. Secondly, They may attain to a deal of honour in the faid company of profeffors (that which may be accounted honour) infomuch that they may bz put in traft with church affairs, and bear the bag, as Judas did. I fpeak not this to fhame the faints, but being beloved, I warn them; yet I ipeak this on purpofe, that it might (if the Lord will) knock | at the door of the fouls of profeflors; confider Demas. Thirdly, They may attain to {peak of the word as minifters, and become preachers of the gofpel of Jefus Chrift, infomuch that the people where they dwell may even take up a proverb concerning them, faying, he és among the prophets. His gifts may be fo rare, his tongue may be fo fluent, and his matter may be fo fit, that he may fpeak with a tongue like an angel, and fpeak of the hidden myfteries, yea of them all; (mark that paffage, 1 Cor. xiii. 1—4.) and yet be nothing, and yet be none of the Lord’s anointed ones, with the Spirit of grace favingly, but may live and die under the curfe of thelaw. Fourthly, They may go yetfurther; they may | have the gifts of the Spirit of God, which may enable them to caft out devils, to remove the biggeft hills or mountains; nay, they may be fo gifted, as to prophefy of things to come, the moft glorious things, even the coming of the ‘Lord Jefus Chrift to reign over all his enemies, and yet be but a Balaam, a wicked and a mad prophet. - See 2 Pet. ii, 16, Numb. xxiv. 16—z5. Fifthly, They may not only ftand thus for a while; but they may ftand thus zé/the coming of our Lord Fefus Chrift with his holy angelsy and not be difcovered of the faints till that very day. Thea all thofe virgins arofe (the wife and the foolifh) then! when? Why, when this voice was heard, bebold the bridegroom cometh, . go ye out to mect him, Matt. xxv. 1—6, and yet were out of Chrift, and under the law. Sixthly,:‘They may not only continue in a profeffion till then (fuppofing themfelves to be under the grace of the gofpel, when indeed they are under the curfe of the law) but even, when the

That are under this Covenant. 45}

bridegroom is come, they may till be fo confident of their

{tate.to be good; that they will even reaion out the cafe. with Chrilt, why they are not let into the kingdomof glory,

faying, Lord, Lord, have we not eaten and drunk in thy pref ence? and haft thou noi taught in our fireets? nay, further, have

not we taught in thy name? and in thy name caft out devils?-

nay, not only thus, but done many (mark, we have done many)

_wonderful works. Vhey were fo confident, that they ma’

commanding way lay, Lerd, opentous. See here | befeech you, how far thefe went ‘They thought they had inumate acquaintance with Jefus:Chrift; they thought he could not choofe but fave them; they had eaten and drank with him, fat at the table with him, received power from him, and executed the fame power. Inthy name have we done thus and thus; “even wrought: many wonderful works, (iee Mat. vil. 22°5°

Luke ni, 25, 26) and yevthele poor creatures were {hut out’

of the kingdom. O confider this, 1 befeech you, before te

too late; lelt you fay, Lord, lecus come in, when Chrut faith, Thratt him out, ver. 28; le you cry, Lord, open to us, when he fhall fay, Depart, for { Anow vou not 3 left when you think of having joy, you have weeping and gnajfping of teeth.

. . Thirdly, The third thing touched in the queftion was this, What may fuch a one receive of God, who is under the curfe of the law?

Firlt, {hey may receive an anfwer to their prayers from

God at fome times, for tome things they ftand in need of. -

I find in {cripture, that Ged did hear thefe perfons that the apoftle faith were caft out. See Gen. xxi. 17. And God heard ihe voice of the lad, (even of catt-out Ifmael.) And

the angel of the Lord cailed to Hagar, (which was the bond-.

woman, and under the law, Gal. iv. 30) out of heaven, and fad unto her, fear not 3 for God hath heard the voice of the lad where he is. Friends, it may be you may think, becaule you have your prayers anfwered in fome particular things, therefore you may. fuppofe, that as to your eternal flate, your condition is very good; but you muft know, that God

doth hear the ery of a company of Hhmaelites, the fons of ~

the bond-woman, who are under the law as a covenant of works, I do not fay he hears them as to their eternal ftate, but he heareth them as to feveral ftraits that they go through in this life; aye, and gives them eafe and hberty

from their trouble. Here this poor wretch had almoit

perithed for a little water, and he cried, and God: heard

46 : What Men may attain ta,

him, yea, he heard him out of heaven. Read alfo the eviith. Pfalm, 23—29. Pfalm cvi. 15. He gave them their defire, and fent leannefs into their fouls. , F But fome may fay, This is yet more. ftrange, that God fhould hear the prayers, the cries of thofe that are under the law, and anfwer them. . Anfw. 1 told you before, he doth not hear them as to their eternal ftate, but as to their temporal ftate; for God as their creator hath a care of them, and caufeth the fun to fhine upon them, and the rain to diftil upon their fubflance, Mat. v. 45. Nay, he doth give the beafts in the field their appointed food, and heareth the young ravens when they cry, Pialm cxlvii. 9 ; which are far inferior. to man. I fay therefore that God doth hear the cries of his creatures, and doth anfwer them too, though not as to their eternal fate; but may damn them neverthelefs when they die, for all that.

Secondly, They may receive promifes from the mouth of the Lord. There are many that have had the promifes made to them by the Lord, in a moft eminent manner, and. yet, as I {aid before, are fuch as are calt out and called the children of the bond-woman (which is the law) fee Gen. xxi. 17, 18. And the angel of the Lord called out of heaven to Hagar, (that was the bond-woman)’ /aying, Fear ‘not;_ for God hath heard the voice of the lad where he is. Arife, lift up

the lad, and hold him'in thine hand; FOR I WILL MAKE. OF HIM; mark, there is the promife; For J will make of him (of the fon of the bond-woman) a great mation. Thirdly, They may go further; for they may receive another heart than they had before, and yet be under the law. There is no man, I think, but thofe that do not know what they fay, that will think or fay, that. Saul was under the covenant of grace; yet after he had talked with Samuel; and had turned his back to go from him, faith the {cripture, God gave him another heart, 1 Sam. x. 9. another heart, (mark that) and yet an out-caft, a rejected perfon, 1 Sam. xv. 26, 29. Friends, 1 befeech you let not. thefe things offend you, but let them rather beget in your hearts an ‘inquiry imto the truth of your condition, and be willing to be fearched to the bottom; and alfo that every thing that hath mot been planted by the Lord’s right hand may be rejected, and that there may be a reaching after better things, even the things that will not only make. thy

That are under this Covenant. 4g

foul think thy ftate is good now, but that thou mayeft be able to look fin, death, "hell; the curfe cf the law, together with the Judge, in the face with comfort, having fuch a ‘real, found, effedtual work of God’s grace in thy foul, that when thou heareft the trumpet found, feeft the graves fly ©pen, and the dead come creeping forth out of their graves; when thou fhalt fee the judgment-feat, the books opened, and all the world ftanding before the judgment-feat; I fay, that then thou mayeft {tand, and have that bleffed fentence fpoken to thy foul, Come, ye bleffed of my Father, inherit the fingdom prepared for you from the foundation of the world, Matt. xxv. 34.

Ole. But you will fay, for all this, we cannot believe that we are under the law, for thefe reafons: Firft, becaufe we have found a change in our hearts. Secondly, becaufe we do deny that the covenant of works will fave any. Thirdly, becaufe, for our parts, we judge ourfelves: far from legal principles; for we are got up into as perfect a gofpel order, as to matter of practice and difcipline in church affairs, as any in this day, as we judge.

Anfw. That man’s belief that is Grounded upon any thing done in him, or by him only, that man’s belief is not grounded upon the death, burial, refurreétion, afcenfion, and mterceffion of Jefus Chrift; for the man that hath indeed good ground for his eternal falvation, his faith is fettled upon that obje&t which God is well. pleafed with, even the man Chrift Jefus, who was born of Mary, even her firft. born Son; that is, he doth apply by faith, to his foul, the virtues of his death, blood, righteoufnefs, &c. and doth Jook for fatisfa@ion of foul no where elfe than from that; neither doth the foul feek to give God any fatisfadtion, as to juftification any other way; but doth willingly and cheerfully accept of, and embrace the virtues of Chrift’s death, together with the reft of thofe things done by him on’ the crofs asa facrifice. He alfo trufis in himas a prieft, advocate, mediator, &c. ; and doth fo really and effedtually re- ~ ceive the glories of the fame, that thereby (mark that, thereby) he is changed into the fame image, from glory to glory, 2 Cor. ni. 18. Thusin general, but yet more in particular.

ft.. To think that your condition is good, becaufe there is fome change in you from a loofe, profane life toa more clofe, honeft, and civil life and converfation; I fay, to.think this tetimony fufficient, or to ground the ftrefs of

48 - What Men may attain to, ~

thy falvation on it, is very dangerous. Firft, becaufe fuch a foul doth not only lay the ftrefs of its falvation befide the man Chrift Jefus that died upon the crofs; but fecondly, becaufe that his confidence is not. grounded upon ‘the Saviour of finners;. but upon his turning from grofs fins to a more refined life, (and it may be to the. performance of fome good duties, which is no Saviour;) I fay; this is very dangerous. Therefore read it, and the Lord help you to underftand it; for unlefs you lay the whole ftrefs of the falvation of your fouls: upon the. mérits of another man, namely, Jefus, and. that. by what he did, and is. doing without you 3 certainly, as fure as Godsis in, heaven, your fouls will perifh: ‘And this muf not be notionally, with an affent of the underftanding only, burmby the wonderful, invifible, invincible power of the Almighty. God, working.in your fouls by his Spirit fuch a real, faving, holy faith, as can, through the operation of the fame Spirit by which it is wrought, lay hold.on, and apply the molt heayenly, moft excellent, moft meritorious benefits of the man Chrift Jefus,*not only to your heads and fancies, but to your very fouls and confciences, {> effeGually, that’ you may be able by the fame faith to challengethe power, madnef{s, malice, rage;/and deftroying nature, either of fim, the law, death, or the devil, together with hell, and.all. other evils; throwing your fouls upon the death, burial, refurreetion, and interceflion of the man Jefus without, Kom. viii. spc ash ar bay 34

But zdly, Do you think that’ there was no change in the five foolith virgins, fpoken of in Matt. xxv. 1--3? Yea, there was fuch a change in thofe people, that the five wife ones could give them admittance of walking with them, in the moft pure ways and infiruétions of the gofpel of Chrift; and. yet but foolith; nay, they, walked with them, or fhall walk with them, until the Lord Jefus Chrift fhall break down from heaven; and yet but foolifh virgins, pe but under the law, and fo under the curfe, as I faid be- OFrerec: 5

Oljee. But, fay you, we have difowned the covenant of works, and turned from that alfo. :

Anfw. This is fooner faid than done. Alas, alas! poor fouls think, becaufe they can fay, grace, grace, it is Freely by grace, therefore they are under the covenant of grace A very wide miftake! You mu underftand thus much,-that

That are under this- Covenant. 49

though you be fuch as can {peak of ine grace of the gofpel,

yet if you yourfelves be not brought under the very covenant

of grace, you are yet, notwithftanding your talk and profef-

- fion, very far wide of a fenfe and of a thare in the covenant

ot the grace of God, held forth i in the gofpel.

The Jews were of a clearer underftanding, many _ of

them, than to ‘conclude that’ the law, and only the law, was

the way to falvation; for they, even they that received not

the Chrift of God, did: expect a Saviour fhould come, John

‘Vii.27, 41-43. But- they were men that had not the

est fpirit, which alone is able to lead them to the _very

, marrow, or fub{tance of the golpel i in right terms ; and

® being muddy in their underftandings, being between the

eek a of a Saviour, and the thoughts of the works of

the law, thinking that they’ mutt be accomplithed for the

obtaining ofa Saviour, and his mercy Weer is them; I fay’

betwee thefe, they fell fhort of a Saviour. As many poor

fouls: in thefe days, who think they muft be faved alone

_ by the Saviour ; yet they think there is fomething to be

done on their parts, for the obtaining the good will of the

| Bees as their humiliation for fin,. Cet turning from the

fame, their promifes and vows, and refolutions to become

mew men, join in the. church fellowthip, and what not; and

thus. bringing this saloog with them, as a means to help

them, they fall {hort of eterhal’ falvation, if they convert

not... See that feriprure, Rom. ix. 30—-32. The apoftle

faith there, that they that fought not did obtain, when

they that did feek fell thort. “What fhall we fay thén?

" that the G. ntiles, which fought not after righteoufne/s, have ailaine

ed to. righteoufuels, yea, even the righteoufne/s of faith and

_Wwhat-elie? Why, But Tjrael, which followed after the. law of

- righteou/ne/sy hath not attained to the law of righteou[ue/s. How

came that to pats? Becau/e, faith he, they fought i it not by faith,

but < as it were, mark, he doth not fay altogether 5 ; no, but as

_ it were, that is, becaufe, as they fought, they did a little by

the bye lean. upon the. works of the law. A'nd let mé tell

you, that this is fuch a hard thing to beat men of of, that

~ though Paul himéfel f did take the work ‘tn hand, he did find

“enough to do touching it. “How he laboiirs in the tea firtt

_ chapters of his epiitle to the Romans, for the eftablihing

of thofe that did even “profels largely" in the do@rine of

fin : and alfo, in that epifle to the Galatians, and yet

Toh. many, do what he could. Now the reafon why the

ive. 4 to Fie foe eee

the gofpel ; fo that for the one, that is, for the vofpe, T |

can plead, and allo can thew the weaknefs and unprofitablénefs of the other. And thus far it is like they may go, which is not far enough to prove them under the covéhait of ae thoti a they may have their tongues fo largely tipt

a

with the profeflion of the fame. Sée 2 Pét. ii. 20, where

he faith, For if after they have eftaped the pillutions of the

sborld, through the knowledge of the Lord and Savioir Féfus Chrif, (which was not a faving knowléd¢e) they are again éntangled therein, atid overtonie, the latter end is wore with them dhan the beginning. Matt xxv. 14, &c. arid Matt. Fil. 23.

That are under this Covenant. 5t

Objet. But, you will fay, is not this a fair declaring of the work of grace? 2? doth it: not | difcover, that without gaia- _faying w we are under the covenan Of grace; when We are ab le not only to. {peak of the - glorious gofpel of Jefus Chri, bur alfo ‘to. tell, and that by experience, that we have béen changed from worfe to better, from fin to a holy life, by Tense of ‘the fame, and that by hearing 1 the word preach-

“a Pe “A man may ‘in the firf place be able to talk of ~the myfteries of the gofpel, ‘and that like an angel of God, nd yet be no more in Cog account than the founding of rum, or brafs, or the tinkling of a cymbal, which are hings, that notwithftanding their found and great noife, are abfolutely void of life and motion, ‘and fo are accounted with God as nothing; ; that i is, no ‘Chriftians, 1 no believers, not. under the covenant of grace for all that. 1 Cor. xiii, 1, 25 39 4 x Secondly, Men may not only do this, but may alfo be changed in reality for a feafon from what they formerly were, and yet be nothing at all in the Lord’s account as to an eternal blefling. Read 2 Pet. it. 20, the feripture which I mentioned before; for indeed that one fcripture is enough to prove all that I defire to fay, as to this very thing; for if. you obferve, there is included therein thefe following things: Firlt, that reprobates may attain to a knowledge of Chrift. Secondly, this knowledge may be of fuch weight and force, that for the prefent it may make them efcape the pollutions of the world, and this by hearing the gofpel.. For if after they have efeaped the pollutions of the world, through the knowledge of the Lord and Saviour Fefus Chrift, _they are again entangled therein, and overcome, the latter end is quorfe with them than the beginning. ‘They that are repro- _ bates are compared to dogs or fows. But it is happened un- “to them according to the true proverb; the dog is turned to his own vomit again, and the fow that was wafhed, to her wallowing in the mire. Ver. 21, 226 But, fay you, our prattices in the worthip of God fhall _teftify for us, that we are not under the law: for we have “by God’s goodnefs attained to as exact a way of walking in the ordinances of God, and as near the examples of the apoftles, as ever any churches fince the primitive time, as we arte

a

ghey

a What Men.may wigan

_ Anfw. “What then? Do you think. that, the walking in the order of the churches of old, as to matter of See rd worfhip, i is fufficient. to clear. you of. your fins at the j § ment day? Or, do you think that God will be contented with a little bodily fubje@ion to that which will vanith, and — fade like.a flower, when the Lord, fall come ce heaven i in fla s ming fire; ewith his, mig Diy angels, 2 Thef i. 5 Be Alas, alas, f how will. fuch piofeffors as thefe fall before. the, jus

ment-feat of Chfift.! Then fach a _queltion | as this, Frien will make them fpeechlefs, and fall down into ci cag;

how. came thou in hither, not having on the wedding g ‘burnings, thotfands in a'heap; for you. mutt know, th is not then yourcrying, Lord, Lord, that will and you ftead; ‘nor your faying, We have eaten and drunk in thy prefence, that wall Been you from hen Gine on Be Hoh Uae ef Chrift. at

Itis the principle as well as the practice, that shall bel ime quired, into at that day. ;

Quel. Vhe' principle, ‘you will fay, ‘what do. you mean by that?

wdnfw.’ Nily meaning is, the tlord! \Jelis Chit’ anil. ea: inquire and examine, whether the fpirit from which. ‘you ~ acted was legal, or evangelical; that ts, whether i it Wwasthe. # {pirit ofadoption, that did draw you to the thing you took in hand, ora. mere. moral, principle, together with fome ° fhallow and common illuminations imto: the: outward war of the worthip of, God, according to golpel rule... ;

Que, Rut, perhaps you will) fay, How. fhould this be made maniielt, and appear’... hired ae a © dnfw, 1 thal fpeak briefly. in, antuens Sere vate: as * followeth, . Fin then, that man that doth take up any of, _ the ordinances of God, naniely, as prayer, baptifia, br aking

of beeadl reading, Nacatlacs. alms-deeds, or the like 3, I fay, ,

he.that-doth practife any oe: thefe, or. fuch like, fuppo: ne thereby to procure the lovevof: Chrifi,to his ownit do, what he.doth from a legal, and not from ane\ or gofpel f{pirit.: as thus, ‘for a man to fuppofe

will hear ‘him, for his: prayers: fake, for: his his humiliation fake, or becaufe he hath promite _to"make God amends hereatter; whereas there is. no.tuch thing as lat fatis'a@ion, tobe made. to God by our prayers, late ever we can do; L Jay, there is. no. fuch, way to ha ve recone ciliation with God im. It is alfo vain, for men to think, be

.

That are under this Covenant. 52

a caufe they are got into fuch and fuch an ordinance, _ and have crowded themfelves into fuch and fuch a focie- _ ty, that therefore they have got pretty good fhelter from _ the wrath of the Almighty; when alas, poor fouls, there is no fuch thing: No, but God will fo fet his face againft fulch profeffors, that his very looks will make them _ to tear their very flefh; yea, make them to wifh they had ew the biggeft mill-ftone in the world hanged about their neck, _ and they caft into the midft of the fea. For, friends, let ~ me tell you, though you can now content yourfelves with- & the only harmlefs, undefiled, perfect righteoufnefs of

Chrift, yet there is a day coming, in which there is not

- one of you fhall be faved, but thofe that are and fhall be

found clothed with that righteoufnefs: God will fay to all

the reft, Take them, bind them hand and foot, and caft them

into outer darknefs; there foall be weeping and gnafbing of teeth:.

_ Mat. xxii. 13. For Chrift will not fay unto men in that day,

Come, which of you made a profeflion of me, and walked

in church-fellowfhip with my faints? No; but then it fhall

be inquired, who have the reality of the truth of grace:

wrought in: their hearts: And for certain, he that miffeth.

of that, fhall furely be caft into the lake of fire, there to:

burn with the devils, and damned men and women;. there:

- to undergo the wrath of an eternal God, and that not for

a day, a month, a year; but forever, forever, forever and

ever; this is that which cutteth to the quick. Therefore

look to it, and confider now what you do, and whereon.

you hang your fouls ; for itis not every pin that will hold:

in judgment, not every foundation that will be able to hold:

up the houfe againft thofe mighty,, terrible, foul-drowning.

floods, and deftroying tempefts, which then will roar

againit the foul and body of a finner (Luke vi. the three:

Jaft verfes.), If the principle be rotten, all will fall, all!

will come to nothing. Now the principle is this,—not to

_ dothings becaufe we would. be faved;. but to do them:

_ from this,. namely, becaufe we-do really believe that we are:

- and fhall be faved. But do not miftake me;. I do not fay:

* we fhould flight any holy duties (God: forbid) but I fay,,

~~ he that doth look for life, becaufe he doth good duties, is.

under the covenant of: the:works of the law, let his duties.

be ever fo.eminent, fo often, fo fervent, or fo zealous. Aye,,

and I fay, as I faid' before, that if any man or men, or.

;

54 What Men may attain’ 1, ss

“multitades a people, do get into ever fo Hes, seaaeg

and clear practices, and gofpel order, as to church di (ek

_ pline, if it be done to the end I have been fpeaking again,

bed

they muft and fhall have thefe~fad things | fall to ‘their

‘fhare, which I have made mention sei be a

Objed. But (you will afk) can a man ufe. golpel ordi ee

nances with a legal fpirit 2 ~finfw. Yes, as eafily as the cen could ite and RE,

circumcifion, oe Rot the moral or ten commandments. ©

For this 1 fhall be bold to affirm, that it is not the com- . mands of the New Teftament adminiftration that can keep a man from ufing them in a legal {pirit; for know thi for certain, that it is the principle, not the command, that makes the fubjefter to the fame €ither legal or evangelical, — and fo ‘his obedience td that command to be from legal. convictions, or evangelical ‘printiples:§ farm. Now herein the devil is wondrous fubile and lerasiy 3 in: faffering people to pradtife ‘the ordinances and coimmands - of the gofpel, if they do them in a legal {pirit,* from a

4pirit of works; for he knows then, that if he can but get

the foul to go on in fuch a fpirit, though they do ever fo" many duties, he fhall hold them fure enough: : for he knows full well, that thereby they fet up fomething in the room of, © or at the leaft to have fome, though but a little fhare with the Lord fefus Chrift in their falvation; and if he can but ~ get thee he 5 he knows that he fhall caufe thee, by depend. ° ing a little upon the one and fo thy whole dependence be= ing not upon the other, (that is, Chri&, and taking of him — upon his own terms) to fall {hort of life by Chrift, though thou do very much bufy thyfelf in a fuitable walking, in an outward conformity to the feveral commands of the Lord Jefas Chrift. “And let me tell-you plainly, that I do verily believe, that as Satan by his inftruments drew many of the Galatians by circumcifion, (though I fay i it was none of the’ commands of the moral law) tobe debtors to do, MocR pain. of eternak damnation, the whole of the moral law; fo alfo” Satan, in the time of the gofpel, doth ufe even “the commands laid down in the gofpel (fome of them) to bind the foul over to. do the fame law; the thing guts done and

ee | ba you, do not think that becaufe I fay this, therefore Tamagainit the ordinances of. the. golpel 5 for I do. honour them in their places: Yet would not that 2 any of them fhauld be idolized, or done iw a wrong fpirit, SER Ree: ae

deere

avec

Thee are-uniler this Covenant. © 55

hee

“edad iny by and i in ‘the fame’ fpirit : For, as Tefaid before, & ‘it is not-the obedience to the command that makes the fub- "jeter thereto evangelical, ‘or of a gofpel fpirit ; but cons ‘twariwife, the principle that leads out the foul to the doing

: of the cormmand, that makes the perfons that do thus prac-

_ tie any command, together’ with the command by. them _ practifed, either legal or evangelical.

a iis for inftanee, ‘prayer isa goipel command 5 yet, if he

that: prays doth it ina’ ‘legal dpirit,, hee doth make that, “which in itfelf is a gotpel command, an occation of leading

- into a covenant of works, maimuch as he doth it by

ad in that old covenant ipirit.

_ Again, giving of almsis a gofpel command ; yet, if ido

give alms from a legal principle, the commuind. to me is not ‘gofpel but legal, and: it binds me ever, as aforefaid, to do the whole law. For heis not a Fou {nota Chriftian) that is one outwardly; that is, one -only by an outward fubjection torthe ordinances’ of ee: er, hearing, reading, baptizing, _ breaking Of bread, &e. But he isa Few (a Chriftian) which is one inwardly, who. is tightly prin neipled, and practifeth the ordinances of the Lord, from the leadings forth of the Spirit-of the Lord, from a true and faving faith in the

_ Lord, Kom ii. 28,29.

- Lhofe men fpeken of in the viith. of Matthew, notwithflanding all their great declaration, did not what they did from a night golpel fpirit; for had they, no queftion but the Lord “would ‘have faid, Well done, good and faithful fer- -vants. But in that the Lord Jefus doth turn them away into hell, aotwithitanding their great profeflion of the Lord, and of their doing in-his name, it is evident, that notwith. ftanding all that they did, they were {till under the law, and not under that covenant as true believers are, to wit, the covenant of grace; and if fo, then all their duties that “they did, of which: they boaft before the Lord, was not in

and by a right evangelical fpirit or principle,

‘Again, laith the apoltle, What/ocver is not of faith is fin, Rom. xiv. 23. But there are fome that do even practife baptifm, breaking of bread; together with other ordinances,

and yet are unbelievers; therefore unbelievers doing thefe things, they aré not done in faith, but in fin. Now to do — thefe things infin, or without faith, is not to do them in an

ngelical or gofpel {pirit ; alfo they that do thefe things in a fixity the very practifing of them renders theni not

56 - What Men may attain to,

under the law of Chrift, as head of his ue in a)

the works they do are of fo much contradiétion. to the gofpel of God, or the covenant of grace, that they who do them

thus, do even fet up againit the covenant of grace; ; and the ‘

very performance of them is of fuch force, that it is fuffcient to draw them that are fubjed: thereunto, even under the covenant of works; but thefe*poor fouls are not aware of it, and there is their mifery.

Dueft. But have you no other way ee difeover the things of the gofpel, how they are done with a legal pringiple, but thofe you have alreadv made mention of?

Anfw. That thou mighteft be indeed fatisfied herein, I fha}l fhew you the very manner and way that a legal or old covenant converted. profeflor (bear with the terms) doth take botb in the beginning, middle, and end of his doing of any duty or command, or whatioever3 it be that he can do.

Firftt, He thinking this or that to be his duty, and con-. fidering of the ae he is alfo prefently perfuaded: in his’ own souieteon:, that God will not accept him, if he leaves. ic undone; he feeing that he is fhort of his duty (as he: fuppofeth ) while this. is undone by him, and alfo judging: that God is angry with him, until the thing be: done;, he in. the fecond place fets to the doing of his duty, to the end be

may be able to pacify his conicience by the doing of the.

fame, perfuading himfelf that now the Lord is pleafed: with him for doing it. Thirdly, having done it, he con= tents himéelf, fits. down at his eafe until fome further convictions of his duty is to be done, which when he feeth and: knoweth, he doth it as aforefaid, from the fame principle. as. be did the former, and fo goeth on in his progrefs of pro-~ feffion. ‘This is to do things from.a legal principle, and. from an old covenant fpirit; for thus runs that covenant, The man that doth thefe things foall live in them, or by thems. Lev. xviii. 5. Ezek. xx. 18. Gal. iii, 12, Rom. Xe. Se But more of this in the ufe of this do@trine.

Objed@. But, you will fay, by thefe words of "your sl you:

do feem to deny that there are conditional promife s.in the: goipel, as is clear in that you ftrike at fuch vradiok as are: conditional, and commanded to be done upon the fame. Anfw. The thing that I {trike at is this;. that a man in or with a legal {pirit, fhould not, nay, cannot do any cone. ditional command of the, gofpel acceptably, as to his eternal ftate,: becaule. ‘he doth it in an-old covenant {pirit. 8,

Soe oe gal een oi Sle on

be That are under this Covenant. 57 = 3 ie sh Bi ee Al ‘ nds piles mm we wine into old bottles; But new wine nuit? bees lesa goipel command - mult have a gofpel prt ete the wine will break the 2 ita or the princiate ae break the command: jee.” Then you do: esac that shies are conditional ee in the new Pesce as in the moral law, or ten comrhands: did ae _Anfo ‘Though fits be true 3 yet the Yaadndonsl: pomp ites in the new teftament do not call to the fame. peop! e in “the fame flate of gS caren to fulfil them upon the fame

: ditions alo is. not the iene, as ai ‘the ets The

_ dition in he law i 1S, 7, you do: thefe vas en foal. b live by them: but the condition, ‘even the greatett condition, laid; down for ‘a poor foul to do, as to falvation, (for it is that

we {peak of) is tovbelieve that my fins be forgiven me for. _Jetas Chritt’s fake, without the works of righteoufnefs of the law on my part to help forward, Kom. iv. 5. Zo him that worketh not, faith the Apoftle (for falvation) but beeveth o on him that fufificth the ungodly, his faiths 4s counted jor

ighteou/ne)s t fo that we, faith he, conclude that a man is

ee by faith, without the deeds of the law, Kom. iti. 28. But avain, there is no condition in the gofpel that can

fe falalled by an unbeliever; and therefore, whether there be conditions, or. whether there be none, it makes no matter | to thee, who art without the faith of Chrit: for it.is impoflible f the tf: late to do them, fo as to be ever. the better,” as to. tex

ae thy eternal itate.. Therefore left thou hould tplit ‘thy foul bon the conditions laid down, in the golpel, as thou wiludo, if thou. go about to dothem only with.a legal fpiric 5 1 fay, to prevent this, fee if chou canlt fulfil the rit orig ‘that is, to believe that all thy fins are. ; forgive a thee’ not for any condition “that hath beens or

ean be done by thee, b utmerely for: bis fakepwho did hang on ‘Mount Calva ary between two. thieves, fome hundred years fince + Pa Vitk fee if thou canitybelieve that at that time he: did, ‘when he hung ‘on the crofs, give full Latisfactos for all ee 108," efiaie trout thy perfon had com:

oe Vis gp MEP Beck ah fig i S

58 What Men may attain 105, rf

mitted even one. See if thou cant helieve this, and wie heed thou deceive not thyfelf with an hiftorical, ‘notional, or traditional acknowledgment of it. Secondly, fee i thou canft fo well fulfil this condition, that the virtue and of cacy that it hath on thy foul, will engage thee to fulf thofe other conditions, really in love to that Jefus, whom thou fhouldit believe hath frankly and. freely forgiven thee all, without any condition aéted by thee to move him thereto, according to that paflage, z Cor. v. 14, 15. "Then thy doing will arife from a contrary principle than otherwife it would; that is, then thou will not ac and do becaufe thou wouldelt be accepted of God; but becaufe thou haft fome good hope in thy heart that thou art accepted of him already, and not on thine own, but wholly and alone. upon, another man’s account: for here runs the gofpel fpirit of faith; We believe, and therefore Jpeaks fo we believe, ‘and therefore do. 2 Cor, iv. 13. Take heed therefore that _ a you do not, that you may believe; but rather believe fo. * effe@ually that you may do, even all that Jefus doth require of you, from a right principle, even out of love to your dear Lord Jefus Chrift; which I fhall fpeak to more fully by and by..

Objed?. But what do you mean by thofe expreffions, Do not do that you may believe, but believe fo effectually eas you may do?

Anfw. When I fay, Do not do, that you may believe; a mean, do not think that any of the things that thou can do, will procure or purchafe faith from God unto thy foul 5 for that is fill the old covenant {pirit, the fpirit of the law, to think to have it for thy doing. ‘They that are faved, are faved by grace, through faith, and that not of themfelves, nor of any thing they can do 3 for they ate both the free. gift of God, Eph. it. 8... Not of (doing) works, left any man

Soould (be proud) boaf, verie y. Now fome people aré fo. ignorant, as to think that God will give them Chrift, and fo all the merits of his death, if they will but be vigilant and do fomething to pleafe God, that they - may | obtain ‘Chrift at his hands: but lec me tell them, the: ‘may lofe a thoufand fouls quickly, if they had fo many, by going this way to work, and yet never be the better; for the Lord doth not give his Chrilt to any upon fuch conditiona, but he doth give him freely; that 1s, without having re{pect to. any thing that is in fianers. Rev. xxii. 17. ie dy. my At

To bim that is a thir will I give (he doth not fay, I will 1) the water of life freely. Kev. xxi. 6. ae if Chrit doth give it, and that freely, then he doth tot fell it for any thing that is in the creature; Chrilt doth give himfelf, as alfo doth his Father, freely; not becaufe _ there is any thing in us, or done by us, that moves him

is not grace, feeing it is obtained by works ; but grace is

grace, and thatis the reafon itis given to men, without

their works. Rom. xi. 6. rd if it be by grace, that is, if

it Be a free gift from God, without any thing forefeen, a$

done or to be done by the creature, thin it is not of works,

which is clear ; therefore it is of grace without the works

of the Jaw. But if you fay, Nay, it is of fomething in the

| man, done by him, that moves God thereunto ; then you

- Thuft conclude, that either grace is not grace, or elfe that

- Works are grace, and not works. Do but read with un-

-derftanding, Kom. xi 6. i ee

Now before I go any further, it may be neceflary to fpeak

2 word or two to fome poor fouls that are willing to clote in with Jefus Chrift, and would willingly take him upon his Own terms, only they being dark in their minds, and Having not yet attained the underftanding of the terms ‘and conditions of the two covenants, they are kept off

_ from clofing with Chrift, only becaufe they fee they can do nothing. As for example, come to fome fouls and af& them how they do, they wil! tell you, that they are foMad that it is not to be exprefled. - If you bid them believe in Jefus Chrift, they will anfwer, that they cannot believe. If you afk them why they cannot believe, they will anfwer, becaufe their hearts are fo hard, fo dead, fo dull, fo backward to good duties; and if their hearts were better, if they wete more earneft, if they could pray better, and keep their hearts more from running after fin, then they could believe; but how fhall we believe with fuch vile hearts? What, prefume to believe in Chrift, and be fo filthy? Now all this is becaufe the fpirit of the law ftill ruleth in fuch a foul, and binds him fo that he cannot fee the terms of the wofpel. To clear this, take the fubftance of the drift of this poor foul, which is this-If I was better, then I think I could believe; but being fo bad as I am, that is the reafon that | cannot. This is jut to do fomething that I may ‘Believe; to work that I may have Ghrif, to do the

&

4 That are under this Covenant. 59

thereunto. If it were by doing, then, faith Paul.grace |

60 What Men maysattain tos.

* Jaw that I may have the gofpél ;".or thus, to, be. righteous that I may come to Chrift. O man! thon mnft go quickly, back again ; thou mult believe, becaufe thou cagit not. pray, becaufe thou canft not do; thou mutt believe, becaufe there is nothing in thee naturally’ that is good, or, defireth after. good, or elfe thou wilt'never come to Chrift. as.a finner 5 and if;fo, then Chrift will not receive thee. “Phus thou mayelt fee, that to keep off from Chrift becaule thou ean{t.

~ not do, is to keep from Chrift by the law, and to ftand off

- from him becaufe thou canit riot buy him. Having-{poken

- fomething. by the way' for the direétion of thofe fouls that

would come to Chrift, | thall return tthe former difcourfe, wherein arifeth this objection. est ae es Oljed#. But you did but even mow put fouls upon fulfil. ling the firit condition of the gofpel, even to believe in * Chrift, and fo be faved; but now you fay, itis alone: by grace, without condition; therefore hére is a contradiction ve to your former faying, and alfo that.men may be faved, without the condition of faith; which to.me feems a very flrange thing. I defire therefore: that) you would clear what you have faid, to my fatisfattion.’: ise) 2 Anfw. Though there be a condition commanded in the — gore yet he that commands the condition doth not leave) is children to their own natural abilities, that in theirown ~ firength they fhould fulfil them, as the law doth; but the — fame God who commands that'the condition be. fulfilled, — helps his children, by his Holy Spirit, to fulfil the fame. For it’is-God that worketh in yous(in you believers) beth to will and to-do, of his own good pleasure. Phil. ii, 130 Thou haft wrought all-our works in.us, Ma, XXxvi. 12. So that if the condition be: fulfilled, -it is not done in. the -ability of the creature. ie oi wri Nee ae True faith, as it is a gift of ‘God, ‘or an act of ours, (take it which way you will) if we {peak properly of fal- “vation, is notthe firit nor the fecond caufe of our-falva-

%

“tion, but the third, and that only inftrumentall it only layeth hold of, and applieth to us that 4 us, which is the love of God, through the. merits of ( hritt,

the two main caufes of our falvation, without “which all. other things aré nothing, whether it be faith, hope, love, er whatevercan be done by us: To this, the great Apolile of the Gentiles {peaks fully;. for, faith he, God, who is rich

ta mercy, lovedus; even when qe wéne dead in fans, Eph. The ge

That are under this Covenant. — “6

(that is, when we are without faith), and that was the caufe why we believed ; for he thereby hath quickened us together, through the meritorious caufe, which is Chrift, and hath faved us by grace, that is, of his own voluntary love and good will ; the effet of which was this, he gave us faith to believe in Chrift: read foberly the iid. of Ephefians, 4—8. Faith as the gift of God is not the faviour, as our a&t doth merit nothing. Faith was not the caufe that God gave Chrift, neither is it the caufe why God converts men to Chrift ; but faith is a gift beftowed upon us by the gracious God, the nature of which is to lay hold on Chrift, whom God before did give for a ranfom to redeem finners. This faith hath its nourifhment and fupplies from the fame God, who at the firft did give it ; and is the only inftrument, through the Spirit, that doth keep the foul in a comfortable frame, both to do and fuffer ; for Chrift helps the foul - to receive comfort from him, when it can get none from -itfelf, bearing up the foul in its progrefs heavenward. But that it is the firft caufe of falvation, I deny; or that it is the fecond, | deny. It is only the inftrument, or hand, that receiveth the benefits that God hath prepared for thee before thou had{t any faith ; fo that we do nothing for falva- ‘tion, as men. But if we {peak properly, it was God’s grace that moved him to give Chrift a ranfom for finners, and the fame God, with the fame grace, that doth give to the foul faith to believe, and by believing, to clofe in with him, whom God out of his love and pity did fend into the world to fave finners ; fo that all the works of the creature are {hut out as to juftification and life, and men are faved freely by _ grace. I fhall {peak no more here, but in my difcourle upon the fecond covenant, I fhall anfwer a vile objection or two, to forewarn finners not to turn the grace of God into waptonnefs. “i Thus you fee I have briefly fpoken to you fomething touching the law. Firft, what it is, and when given. Secondly, how fad their conditions are that are under it. Thirdly, who they are that are under it. Fourthly, how far they may go, and what they may do and receive, and yet be under it. This has been done by way of anfwers to feveral queltions, for the better fatisfaction of | tho’e that may ftand in doubt of the truth of what hath been delivered.

had with his Father before the v

_ grace, to be faved, ‘to be pardone

the gift of grace) unto eternal glory. *

mace of hell; from being arraigne

Tr now come to fome application of the truth of eet hath been fpoken ; but I fhall in the firft place fpeak fomething to the Rebond dorine, and then afterwar fhall {peak fomething by way of ufe and “TRAE t ert ak

Romans Vi. 14, For ye are not under the law, but under grace.

OU may well remember, that from thefe words I obferved thefe two great truths of the Lord: Firft, that _ there; are fome in gofpel times that are under the law, or | covenant of works: Secondly, that no believer is under the ks, but under grace. mething to the former of thefe tru ett fecond, and to fhew you who they are and wha \. their cendition is, that are under grace. But beter I come to ies 1 fhall fpeak a few word

‘XXill 10.) fometimes to he holy qual (2 Cor. vil. 7. ) and fometimes to hold fo fion of Chrift, in coming down f

no reputation, and a fervan ii, 2, 7.) Sometimes it is changeable love of God to | for our fakes did make him derftood in thefe words, For curfed and damned, and fent

to be prefervéd, and kept 3 the mighty power of God, through faith ( alone is

alone proves the fame. Eph. ii. 8. For

by free grace, by rich grace, by unchangea leg And ‘you: ved from the curfe of the law, from the power, : guilt, lth of fin, from the power, 1 Dc tices madnefs and ne the devil, from the withes, curfes, and defires of Wwicke

nen; from the hot, fcaldin ngs flaming, fiery fure as.malefactors, come.

The Doctrine proved.

ide: idsed: condemned, and fettered with the chains of your fins with devils to all eternity; and all this freely by his i Rone iii 24.) by rich grace, unchangeable grace. For he, fam God, and change not; therefore ye fons of Facob are not confumed, Mal. iii. 6. This is grace indeed! The word grace therefore in this Scripture (Rom. vi.-14.) is to be underftood of the free love of God in Chrift to finners, by virtue of the new covenant, in ‘delivering them from the power of fin, from the curfe and condemning power of the old covenant, from the deftroying nature of fin, by its. continual workings; as is evident, if you read with underftanding the words as they lie; For fin foal not Lave dominion over you, or it fhall not douaueer, reign, or deftroy you, though you have tranfgreffed againft the covenant of works (the law;) and the reafon is rendered in _thefe words, For ye are not under the Jaw; that is, under that which accufeth, chargeth, cor lemineth and brings ex ecution on the foul for fin, but under; “grace 5 that is, under -. that which frees you, forgives you, keeps you, and juftifies “you from all your fins, adverfaries, or whatever may come lay any thing to your charge to damn you. For that truly ed fs Bhai in this feu, that dot th fe ie nan fr deliver him from all the curfe th e.laid to his charge, free y, wi out < ay look at what good will be done by the; and alfo that doth keep the foul. ugh faith unto eternal ce

=

Fi ninion over you, doth not run heir part to be done; but mereace of God ex edtothem. Sia fall not have doe m _minion over, you; hor (mark the reafon) ye are not under the

law, ze. Lhe words being thus opened, and the tr aid down, that no believer is under the covenant wor ut under grace, the free, rich, unchangeable _

_we prove

ie: in the dos b onfidered and proved. Firkt, that believers are under grace. Secondly, not under the law as a covenant of works. For thete

love of C God, it remaineth, that in the firft pl

Th = The Doétrine proved. te F

two we need go no further than the very words shemfelves; the fir part of the words proves the firft part of the doétrine, Ye are not under the law; the fecond part proves the other, but under grace. But befides thefe, confider with me a few things for the demonftration of thefe truths: as, _

Firft, they are not under the law, becaufe their fins are pardoned; which could not be, if they were dealt with according to the law, as being under it; for the law alloweth of no repentance, but accufeth, curfeth, and condemneth every one that is under it. Cur/ed is every one that continueth not in all things written in the book of ihe law to do themy

Gal. iii. 10. But, I fay, believers, having their fins for- _

given them, it is becaufe they are under another, even a new covenant, Heb. viit. 8... Behold the days comes faith the Lord, that I will make a new covenant with them: For, £ will be merciful to their unrighteoujne/s, and their fins and iniquities wilt 1 remember no more, Ver. 4a; Secondly, they are not under the law, becaufe their fins -and iniquities are not only forgiven, but they are forgiven them freely. They that ftand in the fir covenant, and continue there, are to have no fin forgiven them unlefs they can give God a complete {atisfa&tion; for the law calls for it at their hands, faying, Pay me that thou owe. But when God deals with his faints by the covenant of grace, it is not fo; for it is taid, And when he faw they had nothing to pay, he frankly forgave them all. I will heal their backflidings, and love them freely. I will blot out thy tranfgrefions

for mine own fake, Fc. Luke vi. 42. Hof. xiv. 4. Ifa. xiii, 25. Thirdly, the faints are not under the law, becaufe the

righteoufnefs that they ftand jultified before God in, is not their own actual righteoufnefs by the law, but by imputation ; and is really the righteoufnefs of another, namely, of

God in Chrift, 2 Cor. v.,21. Phil: iii. 8, Q> tor Lven > <

the righteoufne/s of God, which is by faith of Fefus Chrift, which is unto all and upon all (imputed to) them that believe, Kom, ii. 22. But if they were under the old covenant, the covenant of works, then their righteoufnefs muft

be their own, or no forgivenels of fins. Jf thou doft well,

frat thou not be accepted? but if thou tran[gre/s, fin lieth at the door, faith the law, Gen. iv. 7.

ego; . i Fourthly, In a word, whatfoever they receive, whether

it be converfion to God, or pardon of fin, or faith, or hope, er righteoufnefs, or ftrength, or the Spirit and his fruits, or

The Doétrine proved. ‘ 6s

victory over fin, death and hell; or whether it be heaven, everlafting life, and glory inexpreflible; whatfoever it be, it comes to them freely, God having no firft eye to what they would or fhould do, for the obtaining of the fame. But te take this in pieces. :

1. In a word, are they converted? God finds them firft ; for, faith he, J am found of them that fought me not, Ha. \xv. 16

z. Have they pardon of fin? they have that alfo freely. L will heal their backflidings, and love them freely, Hof. xiv. 4.

3. Have they faith? it is the gift of God in Chrift Jefus, and he is not only the author, that is, the beginning thereof, but he doth alfo perfeé the fame, Heb. xii. 2. :

4. Have they hope? God is the firft caufe thereof. Remember thy word unto thy fervant, wherein thou haft caufed me to hope, Pfal. cxix. 49. i

5. Have they righteoufnefs? it is a free gift of God. Rom. v. 17. i

6. Have they ftrength to do the work of God in their

generations? or any other thing that God-would have them

do? that alfo is a free gift from the Lord; for without

. him we neither do nor can do any thing, John xv. 5.

4. Have we comfort or confolation ? We have it not for

66 The new Covenant made with Chrift.

2. He was pleafed to quicken him, by putting his Spirit into him, and to tranflate him from darkne/s to light-by the — mighty operation thereof. :

3. He was pleafed to reveal Chrift Jefus unto him, man being altogether fenfelefs and ignorant of the bleffed Jefus, Matt. xi. 25, 27. 4 Cor. il. 7—10.

4. He alfo broke the fnare of the devil, and let poor man, who was bound and fettered, out of the chains of the enemy. —

The things that we are to treat upon in the fecond place are thefe :

Fir, Why it is a free and unchangeable tere :

Secondly, Who they are that are actually brought into this. free and unchangeable covenant of grace, and how brought in. x

Thirdly, What are the privileges. of thofe that are actually brought into this free and glorious grace of the gracious God of heaven and glory.

. Firft, Why it isa free and unchangeable grace. For | the opening of this, we muft confider, firft, how, and through whom this grace doth come to be, firft, free to tis, and fecondly, unchangeable. This grace is free to us through conditions in another; that is, by way of covenant or bargain; for this grace comes by way of covenant or bargain to us, yet made with another for us.

Firft, That it comes by way of covenant, contract, or bargain, though not perfonally with us, be pleafed to confider thefe Scriptures, where it is faid, Pfal. lxxxix. 3, [have - made a covenant with my chofen: I have fworn unto David* my fervant. And as for thee alfo, by the blood of thy covenant {fpeaking of Chrift) have I fent forth the prifoners out of the

it wherein was no water, ‘Zech. ix. 11. Again, Ye have fold yourfelves for nought, and ye fhall be redeemed without money, Tfa. li, 3. Ezek. xxxiv. 23, 24. Chap. xxxvii. 24, 25. | Blefed be the Lord (faith Zacharias) for he hath vifited and

redeemed his people; and hath raifed up an horn of falvation for us in the houfe of his fervant David. . As he fpake by the mouth of his holy prophets, which have. been finoe the world began: that we fhould be faved from our enemies, and from the hand of all that hate uss to perform the mercy promifed to our fathers, and to remember his holy covenant, or bargain, Luke i. 68, 69, 70,

“The word David in this place fignifieth Chrift, as alfo in thefe sthex paflages,

The new Covenant made with Chri. 67

71. And if any fhould be offended with the plainnef$ of thefe words, as fome poor fouls may be through ignorance, let them be pleafed to read foberly the 4gth chapter of the prophet Ifaiah, from the 1ft verfe to the 12th, and there they may iee that it runs as plain a bargain, as if two fhould be making a bargain between themfelves, and ‘concluding upon {feveral conditions on both fides. But more of this hereafter.

Secondly, This covenant was made with one, not with many; and confirmed in the conditions of it with one, not with feveral. Firft, that the covenant was made with one, fee Gal. iii. 16, Now to Abraham and his feed were the promifes made; he faith not, And to feeds, as of many; but as of one, And to thy feed, which is Chrifi. Ver.17, And this [ SY; that the covenant that was confirmed before of God in Chrif, Fe. The covenant was made with the feed of Abraham, not the feeds, but the feed, which is the Lord Jefus Chrift, our head and undertaker in the things concerning the covenant.

The condition was made with one, and alfo accomplifhed by him alone, and not by feveral; yet in the nature, and for the everlafling deliverance of many; even by one man, Jefus Chrift, as is clear from Rom. v. 15, 16, 19, &c. and in Zech. ix. 11. the Lord faith to Chrift, Ads for thee alfo, by. the blood of thy covenant, or, as for thee whofe covenant was by blood; that is, the condition of the covenant was, that thou fhouldeft {pill thy blood; which having done in the account of God, he faith, I, according to my condition, have let go thy prifoners, or fent them out of the pit wherein was no water. Thofe Seriptures in Galatians ili, at the 16th - and 17th verfes that are above cited, are notable to our purpofe; the 16th verfe faith it was made with Chrift, and the 17th faith it was alfo confirmed in or with God in him. Pray read and underftand. Now, faith Paul, the promifes were not made unto Jeeds, as of many 3 but as of one. And to thy feed, which is Chriff—T he law whish was four hundred and thirty years after, cannot difannul, that it fhould make the promife of none effe#. Not that the covenant was made with Abra. ham and Chrift together, as two perfons who were the undertakers of the fame; the promife was made with or to Abraham afterwards; but the covenant with Chrift before. Further, the covenant was not perfonally made with Abra. — ham; no, nor with any of the fathers, fo that they fhould

68 The new Covenant made with Chrifi.

ftand engaged to be the aecomplifhers thereof, . either in whole or in part; which is very clear.

1. Becaufe this covenant was not rnade with God and the creature ; nor with another poor Adam, who only ftood upon the ftrength of his natural abilities ; but this covenant was made with the fecond perfon, with the eternal Word of God; with him who was every way as holy, as pure, as infinite, as powerful, and as everlafting as God, Prov. xuiiv 23-30. Zech. xiii. 7. Rev. i: 11—16. Ifa. ix. 6. Phil. iit. 6. Heb. i.

2. This covenant or bargain was made indeed and in truth before man was in being. God thought of the falvation of man before there was any tranfgreffion of man 3 for then, I fay, and not finee then, was the covenant of grace made with the undertaker thereof; for all the other

edayings are to fhew unto us that glorious plan and contrivance which was concluded on before time between the Father and the Son, which may very well be termed a truth from the word of, God, if you confider, firft, that the Scripture doth declare that the price was agreed on by the Son before time; the promife was made to him by the Father, that he thonld have his bargain before time 5 and the choice, who they were that fhould be faved, was. made before time, even before the world began.

Firft. The price was agreed upon before the world be-

“gan. Confider the word which fpeaketh of the price which was paid for finners, even the precious blood of Chrift.. Tt faith of him, Verily he was fore-ordained before the foundation of the world, but was made manifeft in thefe laf times for yous qho by him do believe, &Sc, 1 Pet. ie 21... Mark, it was. fore-ordained or concluded, on between the Father and Son before the world began.

Secondly. The promife from God to the Son was. alfo made in the fame manner; for the Apoftle faith, with com.- fort to his font, that he. had bape of eternal life, which God, who cannot lie, prorsifed before the world began, Tit. i. 2. which could be to none but the Mediator of the new covenant, becaufe there was none elfe to whom it should be made but to him.

Thirdly. The choice was alfo. made then, even before man had a being in the world,. as is. evident by the paflage, Blefed be the God and Father of our Lord FYefus Chri, who. Rath blefed us with all Jpiritual blefings in heavenly places. in

The new Covenant made with Chrift. 69

Ghrift: according as he hath chofen us in him before the founda tion of the world, that we fhould be holy and without blame be fore him in love, Eph. i. 3, 4. Did 1 look upon it here to be neceflary, I fhould fhew you very largely and clearly, that God did not only make the covenant with Chrift before the world began, and the conditions thereof; but I could alfo fhew you that the very faints’ qualifications, as part of the covenant, was then concluded on by the Father and the Son, according to thefe Scriptures, Eph. i, 3, 4. chap. ii, ro. and Rom. viii. 28, which it may be | may touch upon hereafter.

This covenant was not made with any of the fathers, _ neither in whole nor in part, as the undertakers thereof; ~ for then it muft be alfo concluded, that they are copartners with Chrift in our falvation, and fo that Chrift is not the Mediator alone; but this would be blafphemy for any one | to furmife. Therefore when thou readeft of the new coves nant-in {cripture, as though it was made with Adam, Noah, Abraham, or David, thou art to confider, firft, that God fpake to them in fuch a way, to fhew or fignify unto us how he did make the covenant, that he made with Chriit before the world began, they being types of him. Secondly, that he thereby might let them underitand that he was the fame then as he is now, and now as he was then; and that then it was refolved on between his Son and himfelf, that in after ages his Son fhould, in their natures, from their loins, and for their fins, be born of a woman, hanged on the. crofs, &c. for them. For all along you may fee, that when he fpeaketh to them of the new covenant, he. mentions their feed, ftill aiming at Chrilt the feed of the woman, who was to break the ferpent’s head, Gen. iii. 15. Gen. xvii. Pfalm lxxxvii. 36, Now to Abraham and his feed were the promifes made. FTis feed fhall endure forever, and his throne as the days of heaven, te. {till pointing to Chri. And thirdly, to fir up their faith and expectations to be conftant to the end in waiting for that which he and his Son, had concluded on before time, and what he had, fince the conclufion, declared unto the world by the prophets. Fourthly, it appeareth that the heart of God. was much de lighted therein; for he was always, in every age, declaring that unto them which he had before prepared for them,

O this good God of heaven!

ae me: 70 The new Covenant made with Chrift.

Oljed. But you will fay, perhaps, the feriptures fay plainly, that the new covenant was and is made with believers, faying, The days come, faith the Lord, that I will make a new covenant with the houfe of Lfracl, and the haufe of Fudah, not according to the covenant that I made with their fathers in the day in which I brought them out of the land of Egypt, Sc. Heb. viii. 10, 21, 12. Jer. xxxi. 33. So that it doth not run with Chrift alone, but with believers alfos Z will make a new covenant with the houfe of Lfrael and Judah, Se. .

Anfw. Firft, It cannot be meant that the new covenant was made with Chrift, and the houfe of Ifrael and Judah, as the undertakers thereof; for fo it was made with Chrift alone, having been made long before the houfe of Hfrael and Judah had a being, as I fhewed before.

Anfw. Secondly, Thefe words here are fpoken, firft, to

_fhew rather the end of the ceremonies, than the beginning and rife of the new covenant. The apoftle is labouring to beat the Jews, to whom he wrote this epiltle, off from the ceremonies of the law, the prieits, altar, offerings, temple, &c. and to bring them tothe right underftanding of the thing and things that they held forth, which were to come, and to put an end to thofe. If it is a difcourfe

that theweth that the Son of God being come, there is an

- vend put to the ceremonies, for they were to continue fo

long and no longer. That difpenfation, faith the apoftle,

ftood in meats and drinks, and divers wafhings, and carnal

ordinances impofed on them until the time of reformation;

that is, until Chrift did come. But Chrift being come

an high-prieft of good things to come, puts an end to the”

_ ordinances of the Levitical prieftho Read the 7th, 8th,

oth, toth chapters of Hebrews, and you wiil find this true.

‘So then, when he faith, The days come in which I will make a

_ new covenant, it is rather to be meant a changing of the ad-

- muniftration, a taking away the types, the fhadows, the

ceremonies from the houfe of Mfrael and Judah, and reliev-

~. ang them as ees carnal ordinances, by the birth and

“death of Chrilt, and the offering of his body, whom the

-fhadows and types did point out to be indeed the perfon whom God the Father had given for a ranfor by covenant

_ for the fouls of the faints; and alfo to manifeft the truth of ‘that covenant which was made between the Father and the Son before the world began. For though the new covenant was made before time began, and all who were faved

The new Covenant made with Chrif. a1

were faved by virtue of it, yet it was never fo clearly manifefted as at the coming, death and refurreétion of Chrift; therefore the {cripture faith, He hath brought life and immortality to light through the gofpel, 2'Tim.i. 9,10. Who hath faved us, and called us with an holy calling, not according to our works of righteou/ne/s which we have done; but according to his own purpofe and grace, which was given us in Chrif before the world began (there is the covenant; ) but is now made manifeft by the appearing of our Saviour efus Chrift, who hath abolifhed death, and hath brought life and immortality to light through the gofpel. "Therefore, 1 fay, thefe words rather difcover that the time was come to change the difpenfation, to take away the type, and bring in the fubftance, fo manifefting that more clearly which before lay hid in dark fayings and figures. And it is ufual with God to fpeak in this manner.

Again, If at any ttme you find in the fcripture thatthe covenant of works is fpoken of as the firft covenant that was manifefted, and fo before the fecond covenant $ you ~ mutt underftand that it was fo only as to manifeftation; that is, it was firft given to man, yet not made before that which was made with Chrift. And indeed it was requifite that it fhould be given, or made known firft, that thereby. there might be a way made for the fecond, by its difcovery of fin, and the fad ftate that man was in after the fall, by reafon of that; and again, that the other might be made the more welcome to the fons of men. * In this did Chrift” in time moft glorioufly anfwer Adam, who was the figure - of Chrift (Kom. v.) as well as of other things; for as the firit covenant was made with the firt Adam, fo was the fecond covenant made with the fecond; for thefe are and. were the two great public perfons, or reprefentatives of the world, as to the firft and fecond covenants; and therefore — you find God {peaking on this wife in {cripture concerning © the new covenant, My covenant Jhall ftand faft with him, — Pfalm Ixxxix. 28, 34, 35, This dim is Chrift, if you come” pare this with Luke i. 32. My covenant will I not break, names ly, that which was made with him, nor alter the thing that is gone out of my mouth. Once have I fworn by my holinelt, — that I will not le unto David,t to whom this was fpoken figs

® The fecond Adam was before thie firft, and alfo the fecond cove. nant before the firft.. this is a riddle.

+ David here is to be underfteod asa type of Chritt,

22, The Conditions of the new Covenant.

uratively in the perfon of Chrift; for that was God’s ufual way to {peak of the glorious things of the gofpel in the time of the law; as I faid before.

- The conditions alfo were concluded on, and agreed tobe _ fulfilled by him; as is clear, if you underftand his faying in the xiith of St. John, 27th ver. where he foretelleth his - death, and faith, Now is my foul troubled ; and what Jeall T fay? Father, fave me from this hour ; but for this caufe came I (into the world) unto this hour. As if he had faid, My bufinefs is now not to fhrink from my fufferings that are come upon me ; for thefe are the things that are a great part of the conditions contraéted in the covenant which ftands between my Father and I; therefore, I fhall not pray that this might be abfolutely removed from me: For this gaufe came I into the world ; even this was the very term of the covenant. By this you may fee we are under grace,

Now in a covenant there are thefe. three things to be confidered:

1. What it is that is covenanted for.

2. The conditions upon which the perfons who were concerned in it do agree.

3. If the conditions on both fides be not according to the agreement fulfilled, then the covenant ftandeth not, but is made void.

And this new covenant, in thefe particulars, is very exactly fulfilled and made out in Chrift.

The thing or things covenanted for was the falvation of man, but made good in Chrift. The Son of Man came to Jeek and io fave that which was loft. The Son of Man did not come to deftroy men’s lives, but to fave them. | | gave my life a ranfom for many. dad this is the Father’s will (or covenant) which hath fent me, that of all which he hath given me I fhould lofe nothing, but Joould raife it up again at the laft day. John vi. 39.

As touching the conditions agreed on, they run thus:

1. On the Mediator’s fide, that he fhould come into the world ; and then on the Father’s fide, that he fhould give

-him a body. This was one of the glorious conditions between the Father and Chrift. Wherefore, when he cometh into the world, he faith, Sacrifice and offering thou wouldeft not : that is, the old covenant muft not ftand, but give way to. another facrifice which thou haft prepared, which is the giving up my manhood to the ftrokes of thy juftice ; for

| The Conditions of the new Covenant. 74 body haft thou prepared me, Heb. x. 5. This doth prove.

us under grace. Be a z. On the Mediator’s fide, that he fhould be put to death; and on God the Father’s fide, that he fhould raife him up again. This was concluded on alfo to be done between God the Father, and his Son Jefus Chrift. .On 'Chrilt’s fide, that he fhould die to give the juftice of the Father fatisfaétion, and fo to take away the curfe that was due to wretched finners, by reafon of our tranfgreffions; and that God his Father, being every way fully and completely fatisfied, fhould by bis mighty power revive and raife him up again. He hath brought again—our Lord Fefus 3 that is, from death to life, through (the virtue or effectual fatisfa@ion that he received from) the blood that was thed according to the terms of the everlajfting covenant, Heb. XI. 20.

3. On the Mediator’s fide, that he fhould be made a curfe ; and on the Father’s fide, that through him finners fhould be inheriters of the blefling. What wonderful love doth there appear by this in the heart of our Lord Jefus, in {uffering fuch things for our poor bodies and fouls! Gal. sii, (1%, 1A. :

4. That on the Mediator’s fide, there fhould be by him a victory over hell, death, the devil, and the curfe of the law ; and on the Father’s fide, that thefe fhould be communicated to finners, and they fet at liberty thereby. Zech. ix. 10. Turn you to the flrong hold, faith God, ye prifoners of hope 3 even to-day do I declare that I will render double unto thee. Why fo? It is becaufe of the blood of my Son’s covenant, verfe 11. Which made Paul (though fenfible of a body of death, and of the fting that death ftrikes into

-. the fouls of all thofe that are found in their fins) bold to

fay, O death, where is thy fling? O grave, where is thy vitiory 2? The fting of death is fin; and the terrible law of God doth aggravate and fet it home with infupportable torment and pain. But fhall I be daunted atthis? No, J thank my God through Fefus Chrift that he hath given me the vidory 5 fo that now, though I be a finner in myfelf, yet, by believing in Jefus Chrift, the Mediator of this new covenant, I triumph over the devil, fin, death and hell; faying, Do not fear, my foul, feeing the victory is obtained over all my enemies — through my Lord Jefus, 1 Cor. xv. 55, 56,.57+ This is the way to prove ourfelves under grace. ;

74 The Suretyfbip of Chrift.

5. That on the Mediator’s fide he fhould, by thus doing, bring in an everlafting righteoufnefs for faints, Dan. ix. 24. And that the Father for this fhould give them an everlahting covenant kingdom, 1 Pet. i. 4. 2 Tim. iv. 18. Luke xxii. 28, 29.

* But in the next place, this was not all; that is, the covenant of grace, with the conditions thereof, was. not only concluded on by both parties to be done, but Jefus Chrift mult be authorized to do what was concluded on touching this covenant by way of office. I fhall therefore {peak a word or two alfo, touching the offices (at leaft fome of them) that Chrift Jefus did, and doth ftill, execute sas the Mediator of the new covenant, which alfo was typi- ‘fied by the Levitical law ; for this is the way to prove that we are not under the law, but under grace.

His firft office after the covenant was made and concluded upon was, that Jefus fhould become bound as a furety, and land engaged upon oath to fee that all the conditions.of the covenant, that were concluded on between him and his Father, fhould, according to the agreement, be accomplifhed by him. And fecondly, that after that, he fhould be the meflenger from God to the world, to declare the mind of God, touching the tenor and nature of both the covenants, efpecially the new one. ‘he {cripture faith, that Jefus Chrift was not only made a prieft by an oath, but alfo a turety or bondfman; as m the viith of Heb. 2tft and 22d verfes. In the arf verfe he fpeaks of the priethood of Chrift, that it was with an oath; and faith in the 22d verfe, By /o much (alfo) was ‘Fefus made the furety of a better teflament, or covenant. :

Now the covenant was not only made on Jefus Chrift’s fide with an oath, but alfoon God the Father’s fide, that it might be for the better ground of eftablifhment to all thofe who are, or are to be, the children of promife. Methinks it is wonderful to confider, that the God and Father of our fouls, by Jefus Chrift, fhould be fo bent upon the falvation vf finners, that he would covenant with his Son Jefus for the fecurity of them; and alfo that there fhould pafs an oath on both fides, for the confirmation of their refolution to do good: as if the Lord had faid, My Son, thou and I have here made a covenant, that I, on my part,

* Chrift was put into office hy the Father, to do all things contained in the new cévenant. ;

The Suretyfhip of Chrift. 75

fhall do thus and thus; and that thou on thy part fhouldeft do fo and fo: now that we may give thefe fouls the beft ground of comfort that may be, there fhall pafs an oath on both fides, that our children may fee that we do indeed love them. Wherein God, willing more abundantly to fhew unto the heirs of promife the immutability of his counfel, (in making the covenant) confirmed it by an oath; that we might have a ftrong confolation, who have fled for refuge, to lay hold upon the hope fet before.us. Heb. vi. 13—18. Heb. vii. 21. Obferve, the fixth chapter faith, God confirmed his part by an oath; and the feventh faith, Chrift was made, or fet into his office, alfo by an oath. Again, Once (faith God) have I fworn by my holinefs, that I will not lie unto David, Pfalm Ixxxix. 34, 35. nor alter the thing that is gone out of my mouth 5 as was before cited.

Herein you may fee, that God and Chrift were in good earnelt about the falvation of finners; for fo foon as ever the covenant was made, the next thing was, who fhould be bound to fee all thofe things fulfilled which were conditional between the Father and the Son. The ang aageould have no hand in it; the world could not do it; the devils had rather fee them damned, than wifh them the leaft good. Thus Chrift looked, and there was none to help; though the burden lay ever fo heavy upon his fhoulder, he niu bear it himfelf; for there was none befides himfelf to upheld, or fo much as to ftep in to be bound to fee the conditions before mentioned fulfilled, neither in whole nor in part, Ifa. lxiii. 1—6. So that he muft not only be him with whom the covenant was made, but he mutt alfo become the. bond{man or furety thereof; and fo ftand bound to fee that all and every particular thing conditioned for fhould be, both in manner and matter, at the time and place, according to the agreement, duly and orderly fulfilled. 1s not this grace?

Now, as touching the nature of a furety, and his work, in fome things it is well known to moit men, therefore I fhall be very brief upon it.

Firft, You know a furety is at the bargain making; and fo was Chrilt, Then was I by him, Prov. viit. 30.

Secondly, A turety muft confent to the terms of the agreement or covenant; and fo did Chrift Jefus.

Now that which he did engage fhould be done for finners, according to the terms of the covenant, was this.

76 The Suretybip of Chrift.

1, That there fhould be a complete fatisfadtion given to God for the fins of the world; for that was one great thing that was agreed upon, when the covenant was made, Heb.

Ke hs ~~ : ; That Jefus Chrift fhould, as aforefaid, bring in an everlafting righteoufnefs to clothe (his body) the faints with, Dan. ix. 24, 25. Here is grace. _ : : 3. That he would take his charge to fee all thofe forth coming without fpot or wrinkle, at the day of his glorious appearing from heaven to judgment, and to acquit them before the judgment feat. :

Thirdly, In the work of a furety, there is required by the ereditor that. the furety fhould ftand to what he is bound 5 aud on the furety’s part, there is a confenting thereto.

1. The creditor looks, that in cafe the debtor proves a bankrupt, that then the furety fhould engage the payment. Is not this grace? oe \

2. The creditor looks that the furety fhould be an able man; now our furety was and is, in this refpeét, very fuitable, for he is heir of all things.

3. The creditor appoints the day, and alfo looks that the covenant fhould be kept, and the debt paid according to the time appointed; and it is required of furetiés (as well as ftewards) that they be found faithful, namely, to pay the debt according to the bargain ; and therefore it is faid, When the fulnefs of the time was come, God fent forth his Son, made under the law, to redeem them that were under the law, {according to the furetyfhip,) Gal. iv. 4,5. Thus comes grace to faints.

4. The creditor looks that his money fhould be brought into his houfe, to his own habitation. Jefus, our furety, in this alfo is faithful; for by his own blood, which was the payment, he is entered into the holy place, even into heaven itfelf, which is God’s dwelling place, to render the value and price that was agreed upon for the falvation of finners. ee I fhall {peak more of this in another head; therefore I pafs it. bg _ Fourthly, If the furety ftands bound, the debtor is at liberty, and if the Jaw does iffue out any procefs to take any, it will be the furety;* and O! how wonderful true was

* Though the debtor, together with the furety, is liable to pay the

cbt by the law of man, yet Chrift our furety only by the covenant ef grace, ;

Chrift the Meffenger of the new Covenant. 79

this accomplifhed, in. that when Chrift our furety came

down from heaven, God’s law did fo feize upon the Lord

Jefus, and fo cruelly handle him, and was fo exa& upon him, that it would never let him alone, until it had accufed him, and condemned him, executed him, and drew his very

blood out of his preciots heart and fide; nay, and more

than this too,as I fhall fhew hereafter.

Secondly, In the next place, after that Jefus Chrift had ftood bound, and was become our furety in things pertaining to this covenant, his next office was, to. be the meffen-- ger of God touching his mind, and the tenor of the cove: nant, to the guilty world; and this did the. prophet. fore-- fee long before, when he faith, Behold, f will: fend my. meffene ger, and he foall prepare the way. before me, ({peaking of John the Baptift;) and then he fpeaketh of Chrift to the people, faying, And the Lord, whom ye feck, fhall fuddenly come to his temple: Who is he? Even the meffenger of the covenant, whom ye delight in, (that is, Chrift:) behold, he fhall come, faith the’ Lord of hofts; Mal. iu. 1.- ome

Now the covenant made. before between the Father and’ the Son,. and Jefus-Chrift. becoming bound to fee all the’ conditions fulfilled;. this being: done, he comes down from: heaven to earth, to declare to the world what God the: Father and he had concluded on before, and what was the: mind of. the Father. towards the world, concerning the fal-- vation of their fouls. And indeed, who could better come on fuch an errand than he that ftood:by when the covenant was made?. than he that fhook hands with the Father in making. the covenant? than he that was become a furety inthe behalf-of. poor finners, according to the terms of this covenant?,

Now, you know, a meffenger commonly when he comethy, goth bring fome.errand to them to whom he is fent, either ef what. is dore for them, or what they would have them, whom they fend unto,.do for them. Now what a glorious~ meflage.was that which our Lord Jefus Chrift:came down: from heaven to declare wnto poor finners,.and ‘that from: . God. his. Father-!! 1: fay,.how glorious was it! and how: {weet it 13 toryou'that have feen yourfelves lok by nature!' and it will alfo appear a glorious one to you, who are’ feeking after Jefus Chrift, if you do but confider thefe fel-- lowing things about which he was fent.

78 Chrift the Meffenger of the new Covenant.

1. Jefus Chrift was fent from heaven, to declare unte the world, from God the Father, that he was wonderfully filled with love to poor finners. _ Firft, In that he would forgive their fins. Secondly, In that he would fave their fouls. Thirdly, In that he would make them heirs of his glory. For God fo loved the world, that he gave his only begotten Son. For God Jent not his Son into the world to condemn the world; but that the world through bim might be faved, John iii, 16, 17. .

F God fent Jefus Chrift to tell the guilty world, that he would do this for poor finners, and yet do his juftice no. wrong; and that was to be done by Jefus Chrift his dying ‘an accurfed death in the room of poor fingers, to fatisfy juftice, and make way for mercy; to take away the ftumbling-blocks, and fet open heaven’s gates to overcome ‘Satan, and break off from finners his chains; Luke iv. 18. ‘to fet open the prifon doors, and to let the prifoners go free, Ifa. lxi. t, 2, 3. And this was the mefflage that Chrift was to deliver to the world by commandment from his Father; and this he told us when he came on his errand;. ‘for he faith, 7 Jay down my life for my fheep—-no man taketh it from me, but I lay it down of myfelf 3 I have power to lay it ‘down, and I have power to take it again. This commandment ‘have I received of my Father, John x. 15—18. even this com- ‘mandment hath my Father given me, that I fhould both do this thing, and alfo tell it unto you. Rishi

3. He was fent not only as a meflenger to declare his Father’s love, but‘alfo how dearly he himfelf loved finners, what a heart he had to do them ‘good ; for he faith, 4// that the Father giveth me fhall come to me; and (let'me tell you my heart too, faith Chrift) he that cometh to me I will in vie avife caf out. As my Father is willing to give you unto

‘me, even fo am I as willing to receive you. As my Father

is willing to give you heaven, fo am I willing to make you fit for it, by wafhing you with my own blood. I lay down my life, that you might have life; and this I was fent to _ tell you from my Father. % se

"4. His meflage was further, to tell them how and which way they fhould enjoy all thefe glorious benefits; alfo by laying down motives to ftir them up to accept of the benefits. The way is laid down in John iii. 14, 15. where Chrift faith, ds Mofes lifted up the ferpent in the wildernefs, even fe rufl the Son of Man be lifted up; (or caufed to be hanged on

: Chri? the Meffenger of the new Covenant. 79

‘the erofs, and die the death) that whofoever believeth in him Soould not perifh, but have eternal life. The way, therefore, that thou fhalt have the benefit and comfort of that which: my Father and I have covenanted for thee, I am come down from heaven to earth on purpofe to give thee intelligence of. Know, therefore, that as I have béen born of a woman, and have taken this body upon me, it is on purpofe that 1 might offer it upon the crofs a facrifice to God, to give him fatisfaction for thy fins, and that his mercy may ‘be extended to thy foul, without any wrong to jultice; and this thou art to believe, and not in the mere notion, but‘with thy whole foul. Now the motives are many. Firft, If they do not leave their fins, and come to Jefus Chrift, that their fins may be wathed away by his blood, they are fure to be damned in hell; for the law hath condemned them already, John iii. 18, 19. Secondly, But if they do come, they fhall have the bofom of Chrift to lie in, the kingdom of heaven to dwell in, the angels and faints for their com- “panions, fhall thine there like the fun, fhall be there forever, ‘hall fit upon the throne of judgment, &c. Here is grace.’ - If 1 had but time to {peak fully of all things that I could fpeak to, from thefe two heavenly truths, and to make ap plication thereof, furely, with the blefling of God, I think it might perfuade fome poor wretch to lay down his arms that he hath-taken up in defiance againft God, and is marching to deftruction; I fay, methinks it fhould ftop them, and make them willing to look back, and accept of falvation for their poor condemned fouls, before God’s ‘eternal vengeance is executed upon them, OQ, therefore, you that are upon this march, I befeech you confider a dittle! What! fhall Chrift become a fervant for you? and will you be drudges for the devil? Shall Chrift coves ‘nant with God for the falvation of finners? and fhall finners covenant with hell, death, and the devil, for the damnation of their fouls? Shall Chrift come down from heaven to earth to declare this to finners? and {hall finners ftop their ears eae good tidings? Wiil you not hear the ‘errand of Chrift, although he telleth you tidings of peace and falvation? How if he had come, having taken a com- ‘mand from his Father to damn you, and:to fend you to dwell with devils in hell? Sinners, hear this meflage; he “fpeaketh no harm, his words are eternal life; ail men that

80 Chrift the Sacrifice of the new Covenant.

give ear unto them, have eternal advantage by them; ad vantage, | jay, that never hath: an end. ey

Betides, do bat confider thefe two things; it is like they may have fome {way upon thy foul.

ie When he came on his meffage, he came with tears in his eyes, and did even weepingly tender the terms of reconciliation to them; I fay, with tears in his eyes. And when he came near the city, (with the meflage of peace) beholding the hardnefs of their hearts, he wept over it, and took up alaimentation over it; becaufe he faw they rejected his merey, which was tidings of peace. I fay, wilt thou then flight 2 weeping Jefus, one that fo loveth thy foul, that rather than he will lofe thee, he will with tears perfuade thee.

2. Notonly fo, but alfo when he came; he came all on a: gore of blood, to proffer merey te thee, to fhew thee ftill

- how dearly he.did love thee ;.as-if he had faid, Sinner, here is mercy for thee ; but behold my bloody fweat,.my bloody wounds, my accuifed death.; behold, and fee what danger I have gone through tocome unto thy foul. Iam come: iiideed unto thee, and do bring thee tidings of falvation, but. ic coft me my. heart’s blood before 1 could: come at thee, to: give thee the fruits of my everlafting love.

Thus have | fpoken fomething coneerning Chrift’s being: the meffenger of the new covenant; but becaufe I am. not willing to cut too fhort what fhall come after, I fhall pafsby thefe things, not half touched, and come to the other: which 1 promifed; which was to fhew you that. as therewere Levitical ceremonies, in or belonging to the firft covenant, fo thefe types or levitical ceremonies-did reprefent the: glorious things of the new covenant. In thofe-ceremonies,. you read of a facrifice; of a. prieft to-offer up the facrifice;. the place where and the: manner how he was to offer it; of. which I fhall fpeak fomething:

As touching the faczifice, you find that it-was-not to be: offered up of all kinds of bealts;.aslions, bears, wolves, tygers, dragons, ferpents, &c. To fignify, that not all: -kind of creatures that had finned, as devils, the: fallen an-. gels, fhould be faved:: But the facrifice was to be.taken out of fome kind of beafis-and birds; to fignify, that fome kind‘ of God’s creatures that had finned, he would be pleafed to. reconcile them to himfelf again; as poor fallen man and’ woman, thofe miferable creatures, God, the God of heaven,.,

Chrift the Sacrifice of the new Covenant. 81 had a kind look for after their fall: but not for the curfed

devils, though more noble creatures by creation than we. Here is grace: us

‘Now, though thefe facrifices were offered, yet they were not offered to the end they fhould make the comers there: unto or offerers thereof perfe&t: but thefe things were to reprefent to the world, what God had in after ages to do; which was even the falvation of his creatures, by that offer- - ing of the body -of Jefus Chrift, of which thefe were a. fhadow and a type for the accomplifhing of the fecond covenant. For Chrift was by covenant to offer a facrifice, and that an eife@ual one too, if he intended the falvation of fina: A body haft thou prepared me; lo I come to do thy will.

COS ES ICE UH

I fhall therefore fhew you, firft, what was expected of God in the facrifice, in the type, and then fhew you how it was anfwered in the anti-type. Secondly, |} fhall fhew you the manner of the offering of the type; and as anfwerable | thereto, fhew you the fitnefs of the facrifice of the body of — Chrift, by way of anfwering fome queftions.

~ For the firkt. fea, a

1. God did expect that facrifice which he himfelf had appointed, and not another ; to fignify that none would ferve his end, but the body and foul of his appointed Chrift, the Mediator of the new covenant, John i. 29.

2. This facrifice muft not be lame nor deformed ; it mut have no fcar, fpot, or blemifh; to fignify that Chrift Jefus was to be a complete facrifice by covenant, 1 Pet. i. 29.

3. This facrificé was to be taken out of the flock or herd 5 to fignify that Jefus Chrift-was to come out of the race of mankind, according to the covenant, Heb. x. 1.

Secondly, As to the manner of this facrifice.

1. The facrifice, before it was offered, was to have the fins of the children of Hrael confefled over it; to fignify that Jefus Chrift muft, (Ifa. lili. “4, 5, 6) 7. 1 Pet. ii. 24.) bear the fins of all his children by covenant, Zech. ix. 10, 11+

2. It muft be had to the place appointed, namely, without the camp of Ifrael ; to fignify that Jefus Chrift mult be led to mount Calvary, Luke xxiti. 33

3. The facrifice was to be killed there, to fignify that Jefus Chrift muft bleed and fuffer without the city of Jerufalem for our falvation.

82 Chrift the Sacrifice of the new Covenant.

4. The facrifice muft net only have its life taken away, but alfo fome of its flefh burned upon the altar; to fignity that Jefus Chrift was not only to die a natural death, but alfo that he fhould undergo the pains and torments due to finners.

5. Sometimes there muft be a living offering, anda dead offering ; as the goat that was killed, and the feape goat 5 the dead bird, and the living bird, Levit. xiv. 3, 4, 5, 6. to fignify that Jefus Chrift muft die, and come to life again. :

6. The goat that was to die was to be the fin-offering ; that is, to be offered as the ref of the fin-offerings were, to make an atonement as a type; and the other goat was to have all the fins of the children of Tfrael confefled over him, Levit. xvi. from the 7th verfe to the 22d. and then to be let go into the wildernefs, never to be caught again ; to fionify that Chrift’s death was to make fatisfaction for fin; and his coming te life again,.was to bring in everlatfting juftification from the power, curfe, and deftroying nature of fin, Rom. iv. 25.

7. The fcape-goat was to be carried by a fit man into the wildernefs ; to fignify that Jefus Chrift fhould be both fit and able to carry our fins quite away from us, that they fhould never be laid to our charge again. Here is grace.

8. The facrifices under the law, commonly part of them muft be eaten, Exod. xii. 5—-11. to fignify, that they that are faved fhould fpiritually feed on the body and blood of Jefus Chrift, or elfe they have no life by him, John vi. §1, 52, $3g. The facrifice muft be eaten with unleavened bread ; to fignify that they who love their fin, that devilith leaven of wickednefs, do not feed upon Jefus Chrift.

Now of what has been fpoken this is the fum: That there is a facrifice under the new covenant, as there were. facrifices under the old; and that this facrifice did every way anfwer that, or thofe. Indeed, they did but fuffer for fin in appearance, but he in reality; they as the fhadow, but he as the fubhance. O! when Jefus Chrift did come to make bimfelf a faciifice, or to offer himfelf for fin, you may underftand that our fins were indeed charged to purpole upon him. And how they fcared his foul, how they

Chrijt the Sacrifice of the new Covenant. 83

brake his body! ines? that they made the blood run down his bleffed face, and from his precious fide; therefore thou muft underftand thefe following things. Firft, that Jefus Chrift by covenant did die for fin. Secondly, that his death was not a mere natura! death, but a curfed death; even fuch a one as men undergo from God for their fins (though he himfeif had none) even fuch a death, as to endure the very pains and torments of hell. O fad pains, and inexpreflible torments, that this our facrifice for fin underwent! The pains of his body were not all: no, but his foul was made an offering, as well as his body; yet all but one facrifice, Lia. liu.* to fignify that the fuffering of Chrift was not only a bodily fuffering, but a foul fuffering; not only to fuffer what man could mfli& upon him, but allo to fuffer foul torments that none but God can infli@, or fuffer to be infliéted upon him. O the torments of his foul! they were torments indeed; his foul was that which felt the wrath of God. My foul, faith he, is exceeding forrowful, even unto death, Matt. xxvi. 38. My foul is troubled; and, what Soall I fay? Jobn xii. 27. The rock was not fo rent, as was his foul; there was not fuch’a terrible darknefs on the face of the earth then, as there was on his precious foul. O the torments of hell, and the eclipfing of the divine fmiles of God, were both upon him at once; the devils affailing him, and God forfaking him, and all atonce. My God, my God, faith he, why haf thou forfaken me? Matt. xxvil. 46. now in my greateft extremity; now fin is laid upon me, the curfe takes hold on me, the pains of hell are clafped about me, and thou haft torfaken me. Sinners, this was not done in pretence, but in reality; not in fhew, but in very deed; otherwife Chrift had diflembled, and had not fpoken the truth: but the truth of it his bloody fweat declares, and his’ mighty cries teltify the things he fuffered. Nay, I muft fay thus much, that all the damned fouls in hell, with all their damnations, did never yet feel that torment and pain, that the bletfed Jefus did in a little time.t Sinner, Canft thou read that Jefus Chrift was made an

* As Chrift did not fuffer in his body without fuffering in foul, nor yet in foul without his fuffering in body ; it was becaufe not the body J cnoutlitie foul, but both the body and foul of the faints fhould be

forever faved.

+ Jefus Chrift being God as well as man, it gave an infinite value to his fuffcrings. “As he comprifed in his divine nature an infinite quan=

- his Son no more, finding our fins upon him, than he would

84 Chrift the Sacrifice of the new Covenant.

offering for fin, and yet go on in > Cant thou hear that the load of thy fins broke the very heart of Chrifl, and {pilt

‘his precious blood, and canft thou find in thy heart to labour

to lay more fins upon him? Canft thou hear that he fuffered the pains, the fiery flames of hell, and canft thou find in thy heart to add to his groans, by flighting his fufferings? O-hard-hearted wretch! how canit thou deal fo unkindly with fuch a fweet Lord Jefus?

Quef. But why did Chrift offer himfelf in faerifice? —

Anfw. That thou fhouldef not dwell with devils.

Queft. But why did he fpill his precious blood?

Anfw. That thou mighteft have the joys of heaven.

Quef. But why did he fuffer the pains of-hell? an

Anfw. That thou mighteft not fuffer them’ with the devils and damned fouls. idea

Quef. But could not we have been faved if Chrift h not died for us? ;

Anfw. No; for without fhedding of blood there is no remiffion. Befides, there was no death that could fatisfy God’s juftice but his, which is evident; becaufe there was none in a capacity to die, or that was able to anfwer an infinite God by his fo fuffering, but him.

Queft. But why‘did God let him die? Anfw. He ftanding in the room of finners, and: that i their names and natures, God’s juftice muft fall upon him; for God’s juftice takes vengeance for fin, wherefoever he. finds it, though it be on his dear Son; nay, God favoured

have favoured any of us. For, fhould we have died? fo did he. Should we have been made a curfe? fo was he. Should we have undergone the pains of hell? fo did he. Que. But did he indeed fuffer the torments of hell? Anfw. Yes, and that in fuch an horrible way too, that it is unfpeakable. s Que. Could he not have fuffered. without his fo fufferi

"ing? Would not his dying only a natural death have ferved

“the purpofe ?> i

* Anja. No, in no wife. The fins for which he fuffered calle for the torments of hell; the condition in‘which he died called for them. For Chrift did not’ die as a faint;

tity of exiftence, he could in a limited time endure a punithment. which © toa creature, would be endlefs. This does not imply ‘that the divine nature fuffered, This was impoffible,” ‘ gab:

Chrift the Sacrifice of the new Covenant, 85

but, ftanding as the mediator between his Father and finners, |

.

having engaged to magnify and make honourable the law...

which finners had difhoneured by their rebellion, to make reconciliation for iniquity, and to bring in everlafting righteou{ne/r, it -was neceflary that he fhould fuffer what they deferved. ~ Therefore Paul fays to believers, Chrift hath redeemed us from. the curfe of the law, being made a curfe for us: for itis writteny — curfed is every one that hangeth on a tree. The law to which Chrift was fubjeéted called for thefe fufferings; the nature of God’s juftice could not abate him any thing; the death which he was to fuffer had not loft its fling. All thefe being put together do irrefiftibly declare unto us, that he, as a facrifice, did fuffer the torments of hell.

Secondly, Had he not died and fuffered the accurfed death, the covenant had been made void, and his furetythip would have been forfeited, and befides this, the world damned in the flames of hell fire; therefore his being a. facrifice was one part of the covenant, for the term of the covenant was, that he fhould {pill his blood. O bleffed Jefus! O blefled grace! : '

Queft. But why then is his death-fo flighted by fome?

Anfw. Becaufe they are enemies to him, either through ignorance or prefumption; either for want of knowledge, or out of malice: for furely did they love him, or believe in him, they could not but break and bleed at heart to think of him, Zech. xii. 10, 11,

‘fhus, pafiing this, 1 fhall now fpeak fomething of Chrift’s prieftly office. But by the way, if any fhould think that | do here {pin my thread too long, in diflinguilhing his prieflly office from his being a facrifice, they fuppofing that for Chrilt to be a prieft and a facrifice is all one and the fame thing, becaufe they have not thought on it fo well as they thould; I anfwer, that as he was a facrifice, he was paflive, Ifa. lili, that is, led or had away as a lamb to his fufferings;

but asa prielt) he was aétive; that is, he did willingly and. freely give i. body to be a facrifice. He hath given bis

life a ranfom j

lar heads. And therefore, ; : eae The fecond thing that I would {peak fomething to is this; that as there were priefts under the firft covenait, fo there

isa pricitandes a belonging to the new covenant, a high s : s bd ey H i ’

many. Thefe thoughts being with fome weight ix and clearneis on my fpirit, I lay them down in two particu

86 Chrift the High Prief

prieft, the chief prieft: for it is faid, Having an high pric over the houfe of God, Heb. x. 21. iti, 1. V. 5, 10. Vil 24, 255 26. Vili. T, 4. pM 48 ae

Now the things that I fhall treat upon are thefe: firft. I

fhall fhew you the qualifications required of a prieft under the law; fecondly, his office; and thirdly. how Jefus Chrift Baigeeotng to what was fignified by thofe under the law; ~ how he anfwered the types, and where he went beyond them.

For his qualifications.

Firft, They muft be called thereto of God; no man taketh this honour unto himfelf, but he that is called of God; as was Jaron, Heb. v. 4. Now Aaron’s being called of God to _ be a prieft, fignifics, that Fefus Chrift is a prieft of God’s appointment, one that God hath chofen, approves of, and hath fet on work; called of God an high prieft, &c. ver. 10.

Secondly, The priefts under the law muft be men complete, not deformed. Speak unto. Aaron, faid God’ to Moles, faying, lhofoever he be of thy feed, in their generations, that hath any blemifh, let him not approach to ” the bread of his God: for whatfoever man he be that hath a blemifo, he foall

_ not approach; a blind man, or a lame, or he that hath a flat nofe, or any thing fuperfluous, or a man that is broken footed, or brokenhanded, or crook-backed, or a dwarf, or that hath a blemifh in his eye, or be Jcurvy, or fcabbed, &c: no man that hath a blemijh, of the feed of Aaron the pricft, foall come nigh to offer the or ings of the Lord made by fire; he hath a blemifh, he foall not come nigh to offer the bread of his God, Lev. xxi. 1321. What doth all this fignify, but that, in the firft place, ‘he muft not be lame, to fignify he muft not go haltingly about the work of our falvation. 2. He muft not be blind, to fignify that he muft not go ignorantly.to work, but he muft

_ be quick of underftanding in the things of God. 3. He _ mutt not be fcabbed, to fignify, that the prieft muft not be _ corrupt or filthy in his office. 4. In a word, he muft be every way complete, to fignify to us, that J Chrift was to be and is molt complete and perfect every alt acceptable high prieft in things pertaining to God, in reference to his {econd covenant. . bem ata Thirdly, The priefts under the law were not to be hard. hearted, but pitiful and compadionate, willing and ready, with abundance of bowels, to offer for the people, and to make an atonement for them, Heb. v. 1, 2. to fignify, that

Rig

Of the new Covenant. 87

Jefus Chrift fhould be a tender-hearted high prieft, able and willing to fympathize, and be affected with the infirmi- “ties of others, to pray for them, and to offer up for them his precious blood; he muft be one who can have:compaffion on poor ignorant fouls, and on them that are out of the way, to recover them, and to fet them in fafety, Heb. iv. 15. and that he might thus do, he muft be a man that had experience of the difadvantage that infirmity and finbrought — unto thefe poor creatures, Heb. ii. 17. :

Fourthly, The high priefts under the law were not. to be thy or fearful, in cafe there were any that had the plague or leprofy, fcab or blotches; but muft go to them, look on them, and offer for them, (Lev. xiii. read the whole chapter;) all which is to fignify, that Jefus Chrift fhould not refude to take notice of the feveral infirmities of the pooreft people; but to teach them, and to fee that none of them be loft, by reafon of their infirmity, for want of looking to er-attending on. ‘I his privilege allo have we under this fecond covenant. This is the way to make grace fhine.

Fifthly, The high priefts under the law were to be anointed with very excellent oil, compounded by art, (Exod. XXiX, 7. XxX, 30.) to fignify, that Jefus Chrift, the high prieft of this new covenant, fhould be in a moft eminent way anointed to his prieftly office by the Holy Spirit of the Lord.

Sixthly, The prieft’s focd and livelihood in the time of his miniftry was to be the confecrated and holy things, Exod. xxix. 33. to fignify, that it is the very meat and drink of Jefus Chrift to do his prieftly office, and to fave and preferve his poor tempted and afflicted faints. O what a new covenant high prieft have we!

Seventhly, The priefts under the law were to be wafhed with water, Exod. xxix. 4. to fignify that Jefus Chrift fhould not go about the work of his prieftly office with the filth of fin upon him, but was without fin to appear as our high prieft in the prefence of his Father, to execute his prieftly office thellits our advantage. For fuch an high prieft became _ 4s, who is holy, harmlefs, undefiled, feparate from finners, and made higher than the heavens, Heb. vil. 26. gies _ Eighthly, The high priefts under the law, before they went into the holy place, were to be clothed with a curious garment, a breaftplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle, and thefe were to be

“

88 Chrifi:the High Prigf made of gold, and blue, and pass ad fearlet, and fine 8

linen; and in his garment and glorious ornaments, there my be precious ftones, and on thofe fiones there mutt be written the names of the children of tfrael, (read the xxviiith -of Exodus;) and all this was to fignify what a glorious high prieft Jefus Chrift fhould be;, and that in the right- “eoufnefs of God he fhould appear before him as our high prieft, to offer. up the facrifice:that was to be offered for our falvation, to God his: Father. i j Now I thall fpeak tovhis office. The office of the high prieft. in general was twocfold. \Firft, ‘To. offer facrifice without the camp. Secondly, Tobring it within the vail, -that is, into the holteft of all,. which reprefented our heaven. -Firft, It was the office of the: prieft to offer the facrifice, and fo did Jefus Chrift; he offered his own body and foul in facrifice. I fay, HE OFFERED it, and)not another, as itis written, Vo man taketh my life from me, but\I day it down of myfelf: Thave power to lay.it.down, and I have power totake it again, John x. 18. And again sit is faid, After he had offered one facrifice for fins, forever fat down on the right hand of God, Heb. x. 12. yt he ied Secondly, The:priefts under the law’ muft *offer\up: the facrifice that God hath appointed, and none elfe, a complete one, without any blemilh.. Thussdid our high prie?, who faid, Sacrifice and offering thou wouldefl not, but a body haft thou prepared me, and that 1 will.offer, Heb. xorz. 6 > Thirdly, ‘Che prieft was to take of the afhes of the: facrifice, and lay themin a clean place. This fignifies, that the body of Jefus, after it had been offered, fhould be laid in. Jofeph’s fepulchre,:as in a clean place, where never any man before was laid,. Lev. vi. 11. compared with John XIX. 41,142. This being one part of his office, when this was done, in the next place he was to put on the glorious garment, when he was to go inte the holieft, and take of the blood, and carry it thither, &c.; he was to. put on the holy garment, which fignifieth the righteoufnefs of Jefus Chrif. * Secondly, He was in this holy garment, which hath in it the ftones, and in the {tones the names of the twelve tribes of the children of Ifrael, to appear inthe holy places, Exod. xxviii. And thou fhalt take two onyx flones, and fbalt grave on them the names of the children of Ifraels fix of their names on one flone, and the other fix names of the ref on the other fone,

Of the new Covenant. 89

according to their birth, ver.9, 10. This was to fignify, that when Jefus Chrift was to enter into the holieft, he was to bear the names of his ele& in the tables of his heart, before the throne of God, and the mercy-feat, Heb. xii. 23.

' Thirdly, With this he was to take off the blood of the. facrifices, and carry it into the holieft of all, which was a type of heaven, and there was he to fprinkle the mercy-feat. This was to be done by the high prieft only, to fignify, that none but Jefus Chrift muft have this office and privilege to be the people’s high prieft to offer for them. But into the fecond went the high price alone once every year, not without

- blood, which he offered for himfelf, and for the errors. of the people, Heb. ix. 7. :

Fourthly, He was there to make an atonement for the: people with the blood, fprinkling it upon the mercy feat:: but this muft be done with much incenfe. And Aaron fhall bring the bullock of the fin-offéring which is for himfelf, and fball

make an atonement for himfelf and for his houfe, and fall kill the bullock of the fin-offering whichis for himfelf. And he foall take a cenfer full of burning coals of fire from off the altar before the Lord, and his hands full of fweet incenfe beaten fmall, and bring tt within the vait. And he shall put the incenfe upon the fire before the Lord, that the cloud of the incenfe may cover the mercyfeat that is upon the teftimony, that he die not. And he {ball take of the blood of ihe bullock, and [prinkle it with his finger upon the’ mercy-feat. eaftward: and before the mercy-feat foall he fprinkle of the blood with his finger Jeven times. Then foall he kill the goat of the fin-offering that is for the people, and bring his blood within the-vail, and do with that blood as he did with the blood of the bullock, and fprinkle it upon the mercy feat, and before the merey-feat, Lev. xvi. 11-414. - Now, this was for the prieft andthe people; all which doth fignify, that Jefus Chrift. was, after his.death, to: go into-heaven itfelf, of: whichithis. holy place was-a figure, Heb: ix: and: there: to- carry. the facrifice that hie offered-upon the crofs into the prefence of God, to obtain‘mercy for the people in the way of juitice. And in that he is faid to have his hands full of fweet incenfe, it fignities, that Jefus Chrift was to offer up his facrifice in the prefence of his Father, in a way of interceflion: andprayersi. My. yikoe as; _ The office of the prieft was to carry the blood into the: holy place, and there to prefent it before the mercy-feat,,. HL 2.

go Chrift the High Prieft

with his heart full of interceffions for the people for whom he was a prieft, Luke i. 8—11. This is Jefus Chrift’s work now in the kingdom of glory, to plead his own blood; the. nature and virtue of which is a’ perpetual interceffion to the God of mercy, on the behalf of us poor miferable fmners, Heb. vii. 24, 25. ; a 5 ; ; Now in the interceffion of this Jefus, which is part’ of his prieftly office, there are thefe things to be confidered for our comfort. ; mp eee

Firft, There is a pleading of thevirtue of his blood. for them that are already come in; that they may be kept from the evils of herefies, delufions, temptations, pleafures, profits, or any thing of this world, which may be too hard for them. Father, 7 pray not that thou /bouldef take them out of the world, (faith Chrilt,) dut that thou /bouldeft keep them from the evil, John xvii. 15.

Secondly, In cafe the devil fhould afpire into the prefence of God, to accufe any of the poor faints, and to plead their backflidings againit them, as he will do if he can; then there is Jefus, our Lord Jefus, ready in the court of heaven, at the right hand of God, to plead the virtue of his blood, not only for the great and general fatisfa&tion that he gave ‘when he was on the crofs, but alfo the virtue that is in it now, for the cleanfing, and frefh purging of his poor faints, under their feveral temptations and infirmities; as faith the apottle, For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we foall be faved by his life; that is, by his interceffion, “Rom. Va 10. “oe Bie Nets %

Thirdly, The maintaining of grace alfo is by Jefus Chrift’s interceflion, being the fecond part of his: prieftly office. O! had we not a Jefus at the right hand of God, making interceflion for us, and to convey frefh fupplies of grace unto us, through the virtue of his blood, being pleaded at God’s right hand, how foon would it be with us as it ‘is with thofe for whom he prays not at all! John xvii. 9. But the reafon why thou ftandeft while others ‘fall, the reafon why thou goelt through the many temptations of the world, and fhakeft them off from thee, while others are

-enfnared and entangled therein, is becaufe thou haft an interceding Jefus. J have prayed for thee, (faith he) that thy faith fail not, Luke xxii. 32. a oe

Of the new Covenant. ,

Fourthly,’ It is partly by the virtue of Chrift’s intercelfion that the ele&t are brought in: there are many that are to come to Chrift, who ‘are not. yet brought in to Chrit; and it is one part of his work to pray for their falvation too; Neither pray I for thefe alone, but for all thofe that Jhall believe {though as yet they do not believe) on me (but that they may believe) through their word, John xvii. 20. And. let me tell thee, foul, for thy comfort, who art coming in to Chrift, panting and fighing as if thy heart would break, let me tell thee, foul, thou would never have come to Chrif, if he had not firft, by the virtue of his blood and interceffion,. fent-into thy heart an earneft defire. after Chrift; let me tell, thee alfo, that it is his bufinefs to make intercef-

“fion for thee, not only that thou mighte% come in, but that thou mighteft: be preferved when thou art come in. Compare Heb. vii. 25. Rom. viii. 33, 34, 35, &e.

. Fifthly, It is by the interceflion of Chritt, that the infirmities of the faints in their holy. duties are forgiven. Alas t” if it was not for the prie(ftly office of Chrift Jefus, the prayers, alms, and other duties of the faints, might be rejected, be caufe of the fim that is im them; but Jefus being our high prieit, he is ready to take away the iniquities of our holy things, perfuming, cur prayers with the glory of his own perfections; and therefore it is, that there is an anfwer given to the faints’ prayers, and alfo acceptance of their holy duties, Rev. vii. 3, 4. But Chrif? being come an high prieft of good things to come, by a greater and more perfec tabernacle, not made with hands, that is to fay, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. Lor if the blood of bulls and goats, and the afbes of an heifer Jprinkling the unclean, JanGifieth to the purifying of the ficfa;

how much more feall the blood of Chrift, who through the eternal Spirit offered himfelf without /pot to God, purge your confciences from dead works, to ferve the living God? And for this caufe he is the Mediator of the New Teftament (or covenant) that by means of death; for the redemption of the tranfgreffions that avere under the firft teflament, they whith are called (notwithftanding all their fins) might receive the promife of eternal incheritance, Heb. ix. 11-15. ' _.. The third thing now to be fpoken to, is to fhew where ~ and how Jefus Chrift out-went and goes beyond thefe pricits -

92 Chrift the High Prieft of the new Covenant.

in all their qualifications and offices for the comfort of poor faints.

1. They that were called to the priefthood under the law, were but men; but he is both God.and man; Heb. Wil. 2Sjii95

ea: Their qualifications were in them ina very fcanty way; but Jefus was every way qualified in an infinite and full way. it

3. They were -confecrated but for a time, Heb. vit. 23, but he for evermore, ver. 24. :

They. were made without an oath, ver. 20, 21, but he with an oath. -

5. They as fervants ; but he as a Son, Hebsiti. 6x

6. Their garments were fuch as could be made with. hands, Ezek. xxviii. but his the very righteoufneis of God, Rom. i. 22. . ;

7. Their offerings were the body and-blood of beatts,. and fuch like, Fhils iii, 1. but his offering was hisown body and foul, Heb. ix. 32, 43: chap. %45' gs © Tas lili, wo, Feb..x.°53 a 4

8. Thofe were at beft but a. fiadow or types. vers 1 but he the very fubitance and end of all thofe.ceremonies, Heb. ix. TO, (1. aaeuitt

10. When they went to offer their facrifice, they were. forced to offer for themfelves, as: men compaffed-about with. - infirmity, Heb. vii. 26, but he holy and-harmlefs, Heb. x. rf. who never committed the leaft- tranfgreflion, Heb vii. 26. at. They, when they went: in to offer, did it ftanding, Heb. x, to fignify, that God had-no fatisfacion therein ; but he, When he had offered one fucrifice for fia, forever fat; down on the right-hand of God, Jer. xii. to fignify, that God: was very well pleafed, with his offerings te

12. They offered oftentimes. the fame facrifices, that: could never take away fin; but.he by one offering hath perfeéted for ever them that are fanéified, Heb. x. 11, 14.

13. Their. facrifices.at the beft could but ferve for thecleanfing of'the fleth, Heb. ix. 13, but his for cleanfing beth. - body and-foul. The blood of Jefus Chrift doth purge the: _. ¢conicience from, dead works to live a holy life, ver, 14.

* Chrift the Forerunner of the faints. 93

14. Thofe high priefts could not offer but once a year in the holieft of all, ver. 7. but our high prieft ever. liveth to make interceffion for us, Heb. vii. 24, 25. ,

15. Thole high prie%s, notwith{tanding they were priefts, were not always to wear their holy garments; but Jefus never puts them off cf him,. but is in them always. *

16. Thofehigh priefts could not ftand again, death, Heb. vii. 23. but our high prieft hath vanquifhed and overcome that cruel enemy of ours, Heb. ii. 15. and brought life aad immoriality to'light, through the glorious gofpel, 2 Tim. i160. ,

07. Thofe high priefts were not able to fave themfelves.; but Chrift is able to fave himfelf, and all that come to God by him, Heb. vii. a5. © -¥8. ‘Thofe-high priefts’. blood’ could not do away fin ; but the blood of Jeftis Chrift, who is our high prieft, cleanféth us from all fin, 1 Johmi. 7. :

1g. Thofe high priefts fometimes by fin, ‘caufed God to reject their facrifices ; but this high prieft doth always the things thatpleafe hims 359 5 8 AT ea ie

20. Thote high priefts could never convey the Spirit by virtue of their {acrifices or office ; but this high prieft, our Lord Jefus;she can and:doth beftow all the gifts and graces that are given to the fons of men. ?

_¢ 215 \Thefe vhigh’ prieftscould never by their facrifices bring the foul of any fmner to'glory by virtue of itfelf; but Jefus hath by one offering (as I faid before) perfected forever thofe that he died for. Thus in brief Lhave {hewn in fome particulars, how, and wherein Jefus our high prie& doth go beyond: thofe high priefts; and many more might be mentioned, but I forbear.

~A fitth office of Chrilt in reference to the fecond covenant was, that he fhould be the forerunner to heaven before his faints, that were to follow after. Firft, he ftrikes hands in the covenant. Secondly, he ftands bound as a furety, to fee every thing in the covenant accomplifhed, that was to be done on his part; then he brings the meifage from heaven to the world; and before he goeth back, he offerech himfelf for the fame fins that he agreed to fuffer for; and as foon as this was done, he goeth in hafte to heaven aga; not only to exercife the fecond part of his prieftly office, but as our forerunner, to’ take poffeflion for us, even into, heaven itfelf, as you may fee, Heb. vi. 20, where it is faid, whither the forerunner is for us entered.

* d 94 Chrift completely fulfilled the

1. He is run before to open heaven’s gates: Be ye open, ye everlafting doors, that the King of Glory may enter in.

2. He is run before to take poffeflion of glory in our nature for us. mS

3. He is ran before to prepare us our places againft we come after. J go to prepare a place for you, John xiv. ¢, 2,4.

4. He is run thither to make the way ea/y, having firit trodden the path himfelf. : i ~~

5. He is run thither to receive’ gifts for us. All fpiritual and heavenly gifts had been kept fram us, had not Chrift, as foon as the time appointed was come, run back to the kingdom of glory to receive them for us. But I cannot ftand to enlarge upon thefe glorious things; the Lord enlarge them upon your hearts by meditation. 1%

Here I might beyin to fpeak of his prophetical and kingly office, and the privileges that do and fhall come thereby, but that I fear I fhall be too tedious; therefore at this time I fhall pafs by them. Thus you may fee how the covenant of grace doth run, and with whom it was made, and alfo what were the conditions thereof. erat Tee

Now then, this grace, this everlafting grace of God, comes to be free to us through the fatisfaction (according to the conditions) given by another for us; for though it be free, and‘treely given to us, yet the obtaining of it did coft our head, or public man, a very dear price. (For -ye are bought with a price, even the precious blood of Chrift, Cor. vi. zo. 1 Pet. i. g.) ‘Lhough it is by another, and not by us, yet it is as furely made over to us, even to fo many of us as do cr thall believe, as if we had done it and obtained the grace of God ourfelves: nay, furer; for confider, I fay, this grace is free to us, and comes upon clear feore, by virtue of the labour and purchafe of another for us; obferve, that which is obtained by another for us, is not obtained for us by ourfelves; for Chrift hath, not by the blood of goats and calves, obtained eternal redemption for us, (which were things offered under the law:) but by his own blood he entered into the holy place, having obtained eternal redemption for us. : cialis Aad Dib g AR

Secondly, It comes to be unchangeable through the perfection of that fatisfaction that was given to God through

the Son ot Mary for us: for whatever the divine, infinite

and eternal juftice of God did call for at the hands of man, att ever he intend him to be a partaker of the grace of God, Tale 3

Conditions of the new Covenant. 95

this Jefus, this one man, this public perfon, did completely give a fatisfidtion to it, even effeGually; which caufed God not only to fay, Il am plealed, but, 7 am well pleajed, Mat. ili. 47. completely and fuficiently farisfed with thee on their behalf; for fo you muft underitand it. Obferve thefe following words—And. having made peace {or completely made up the difference) through the blood of his crofs, by him to reconctle all things unto himfelf; by him, f fay, whether they be things in earth, or things in heaven. And you, that were fome time altenated, and enemies in your mind by wicked works, yet now hath he reconciled in the boty of his fiefo through death, to prefent you holy, and unblameable, and unreproveable in Ee Sight, Col. i. 20, 21,22. Thus it is grace, unchangeable grace to us; becaufe it was obtained, yea, Born ses obtained for us, by Jefus Chrift, God-Man.

Oljed. But {ome may fay, how was it poffible that one man Jefus, by one offering, fhould fo completely obtain and bring in unchangeable grace for fuch an innumerable company of finners as are to be faved?

Aufw. Firft, becaufe he was every way fitted for fuch a work; and, fecondly, in that he did every way completely fatisty for that offence. which was given by our difobedience to the former covenant. And for the clearing of this, biicdec:

_ Was it man that had offended? He was man “Who ae the fatisfaction. For fince by man came death, by man came alfo the refurreétion of the dead, 1 Cor, xv. 21.

2, Was it God that was offended? He was God who did give a fatisfaGtion. For unto us a child is born, unto us a fon is given 5 and his name foall be called, The mighty God, (Ma. ix. 6.) He thought it not robbery to be equal with God ; but (for our fakes, 2 Cor. vill. 9) made himjelf of no reputations Se. Phils. Gy. Fx Be-.¢

3. To thew you that in 1 every thing he was qualified for this great work, fee what God himfelf faith of him. "He calls him in the frft place man; and fecondly he owns him to be his, fellow, faying, Awake, 0. fword, againft my frepe herd, and againft the man that is my fellow, faith ihe Lord of hofts, Zech. xiti. 7.

So that now, let divine and infinite Rice turn itfelf

_ which way it will, it finds one that can tell how to match it. For if it fay, I will require the fatisfaction of man, there is a man to fatisfy its cry; and if it fay, But Iam an inf r

96 Chrift completely fulfilled the

nite God, and muft and will have an infinite fatisfaction, here is one alfo that is infinite, even fellow with God; fel- -, low in his eflence and being, Prov. viii. 225" fellow: in’ his power and ftrength, 1 Cor. i. 245 fellow in-his wifdom 5 (fee again the fame verfe;) fellow in his merey and grace, (Titus ii. 11. compared with verfe13,) together with the * reft of the attributes of God. Sorthat let juftice turn itfelf* which way it will, here is a:complete perfon and a complete fatisfaction. Thus much of the fitnefs of the perfon.~

The completenefs of the fatisfaétion given by him for us is difcovered in thefe particulars. : ’ an

r. Doth juftice call for the blood of the nature that finned? Here is the heart’s blood of Jefus Chrift. We have redemption through his blood, Eph. i. 7.01 Pet. i 18, 19. Zech. ix. 50; 11. '

2.. Doth juftice fay, that his blood, if it be not the blond of one that is really and naturally God, it will not give fatisfation to infinite juftice; then here is God, purchaiing his church with his own blood, A@s xx. 28. oe te

3- Doth juftice fay, that it muft not only have fatisfaction for finners; but they that are faved mutt be alfo wathed and fanctified with this blood? “Then here is one who fo.

~~—~loved us, that he wafhed us from our fins in his own blood,

4. Mauit there be a righteoufnefs to clothe them with,” that are to be prefented before divine juftice? Then here is the righteoufneis of Chrift, which is even the righteoufnefs of God by faith, Rom. iti. 22. Phil. iii. 8,9, 10. ‘

Se Are there any fins now that will fly upon this Saven like fo many lions, or raging devils, if he take in hand to redéem man? He was content to bear them all himfelf alone, even in Ais own body om the tree, 1 Pet. it. 24.

6. is there any law now that will. curfe and condemn this Saviour for ftanding in our perfops, to give fatisfaion to God for the tranfgretlions of man? He was: willing to” be curfed, yea, to be made a curfe for finners, rather’ than — they thall be curfed and damned themfelves, Gal. iti. 13.

7. Muft the-great and glorious God, whofe eyes are fo pure that he cannot behold iniquity; muft he not only ‘have the blood, but the very life of him that will take’in hand to — be the Deliverer and Saviour of us poor miferable finners ? He willingly. id Sait his life for his fheep, John x. 11. | Maft he not only die.a natural death, but mutt he alfo de-

.

ae s Conditions of the new Covenant. 467

fcend into the grave? (though not to be left there.) He

- will fubmit to that alfo, Pfalm xvi. ro. and A&ts ii. *

9. Muft he not only be buried, but rife again from the

dead, and overcome death, that he might be the firft fruits

to God of them that fleep, which fhall be faved? He will

- be buried alfo, and through the ftrength of his Godhead, he

will raife himfelf out of the grave, though death. hold him

ever fo faft, and’ the Jews lay ever fo great a {tone upon

the mouth of the fepulchre, fealing it ever fo fa, 1 Cor. xv. 2. Luke xxiv. 34.

to. Muft he carry that body into the prefence of his Father, to take poffeffion of heaven? Heb. ix. 24. John xiv. 2,3. And muft he appear there asa prieft, ( eb. 2) vi. 20.) as the forerunner, as an advocate, (1 Johnii. 1,2.) as a prophet, as a treafure-houfe, as an interceder and pleader of the caufes of his people? He will be all thefe and much more; to the end that the grace of God, by faith in Jefus Chrift, might be made fure to ail the feed. Who then can condemn? it is God that juftifieth, becaufe Chrift died, yea rather, that is rifen again. Who can find the leaft flaw, the leaft wrinkle, the leaft defe& or imperfection in this glorigus fatisfaction?

Objed. But is it poflible that he fhould fo foon give infinite juftice a complete fatisfation? For the eternal God doth require an eternal lying under the curfe 3 to the end he may be eternally fatisfied.

An/w. Indeed that which is infinite muft have an eter- “nity to fatisfy God in; thatis, they that fall into the prifon and pit of utter darknefs, muft lie there to all eternity, that the juftice of God may have its full fatisfaction of them. — But he that I am fpeaking of is as wmfinite as God. {Ifa. ix. 6. 2 Tim. i, 16. Heb: i. 8, 9. Phil. ii. 4, 5, 6.) Now he who is the true God is able to give in as little a time an infinite fatisfa@ion, as Adam wasin giving the diffatisfation. Adam himfelf might have given fatisfaétion for himfelf as foon.as Chrift, had he been God as Chrift was:

_ for the reafon why the pofterity of Adam, even fo many of them as fall fhort of life, muft continue in hell to all eternity, is this; they are not able to give the jultice of God fatisfaGion, not being infinite. But Chrif (who is God- Man) deing come.an high prieft (to offer and give fatisfaction) | of good things to come, stg greater gad more perfed tabernacle,

98 ‘Chrift completely fulfilled the

not made with hands, that is to fay, not of this building; neither by the blood of godts and calves, but by his own blood he entered én once into the holy place, having obtained eternal redempiton for us: Buthow? For if the blood of bulls and of goats, and the afbes of an heifer fprinkling the unclean, fanétifieth to the purifying of the flclh, how much more fball the blood of Chrifi, who through the eternal Spirit (through the power and virtue of his infinite Godhead) offered him/elf without fpot to God, purge your confciences from dead works, to ferve the living God? And for this caufe (being God as well as Man, and fo able to give juftice an infinite fatisfaction) he ix the Mediator of the neq teflament s that by means of death for the redemption of the tranfereffions that were under the firft teflament, they which are called might receive the promife of eternal inheritance, Heb. aX, LI—15.

Oljed. This is much; but is God contented with this? 1s he fatisfied now in the behalf of finners by this man’s thus fuffering? Jf he is, then how doth it appear?

Anfw. Ut is evident, yea, wonderfully fo, that this hath fully pleafed him, by the followimg demonftrations.

Firft, God admitted him into his prefence, and received him with joy and mufic, even with the found of the trumpet, at his afcenfion into heaven, (Pfa. xvii. 5.) and Chrift makes it an argument to his children, that his righteoufneis was fufficient, in that he went to his Father, and they faw him no more, (John xvi. 10.) Of righteou/ne/s, faith he, becaufe [ go to my Father, and ye fee me no more. As it he had faid, My Spirit thall fhew to the world that { have brought in a fufficient righteouinefs to juftify finners with; for when I go to appear in the prefence of my Father on their behalf, he fhall give me entertainment, and not caft me down from heaven, becaufe I did not finifh my work.

Again, If you confider the high efteem that God the Father doth fet on the death of his Son, you will find that Ke hath.xeceived fatisfaction thereby. When the Lord Jefus by way of complaint told his Father, that he and his ‘merits were not valued to the worth, his Father anfwered,

itis a light thing that I fhould give thee, O my fervant, to bring Jacob again; J will alfo give thee for a light to the Gentiles, that thou mayefl be my falvation unto the ends of the earth, Ifa. xlix. 1—6. As if the Lord had faid, My Son, I do value thy death at a higher rate than that thou fhouldeft dave the tribes of Ifrael only; behold the Gentiles, the baryaya % Conditions of the new Covenant. 99

barous heathens, they alfo fhall be brought in as the price of thy blood. Jt is @ light thing that thou /bouldeft be my fervant only to bring or redeem the tribes of Jacob, and to reflore the preferved of Ifracl 3 I will give thee for a light to the Gentiles, that thou mayeft be my falvation to the ends of the earth.

Again, You may fee it alfo by the condu& of God the Father to all the great finners to whom mercy was proffered. Wedo not find that God maketh-any objection again them that ¢ome to him for the pardon of their fins becaufe he wanted a fatisfaction fuitable to the greatnefs of their guilt. There was Manaffeh, who burnt his children in the fire to the devil, 2 Chron. xxxiii, 1—12, who ufed witchcraft, and worfhipped the hoft of heaven, who turned his. back on the word that God fent unto ie nay, that did. worfe than the very heathen, whom God catt out befo the children of Ifrael. Alfo thofe that are {poken of in Ae xix. 19. who fpent fo much time in conjuration, Acts viii. that when they came to burn their books, they counted the price thereof to be fifty thoufand pieces of filver. Simon Magus alfo who was a forcerer, and bewitched the whole city, yet he had mercy proffered to him once and again. It is not therefore the greatnefs of the guilt of thefe finners, nor of aninnumerable company of others, that made God at all obje&t againft the falvation of their fouls, which juftice would have conftrained him to, had he not had fatisfaction by the blood of the Lord Jefus. And becaufe God the Father would not have the merits of his Son undervalued, he doth freely proffer mercy to the greateft finners in the fir place; for the Jews, who were the worft of men in that ‘ day for blafphemy againft the gofpel, yet the apoftle pot fered: mercy to them in the firft place. J+ was neceffary that the word of God fhould firft have been fpoken to you, Acs xiii. 46. And Chrift gave them commiffion fo to do; for,

faith he, let repentance and remiffion of fins be preached in my name among all nations, beginning at Ferufalem, Luke xxiv. 47. Let thofe who imbrued their hands in my blood have the “firft proffer of my mercy. And, Paul faith, For this cau/fe FT obtained mercy, that in me firft Fefus Chrift might foew forth all long Sufiving for a pattern to them that frould hereafter bee, fieve on him to life everlafiing, 1 Tim. 1. 16. Thofe fintiers _ that were dead, poffefied with the devil, and the children of wrath, he hath gquickened, delivered, and faved, Eph. if, w— 7; that be might in the ages to come, foew forth the exceed

100 Chrift completely fulfilled the

EE ing riches of his grace in his hindnefs towards us through Jifig ;

Chrijt. ; Die cae Secondly, It is evident that what this man did as a common perfon, he did completely and fatisfaétorily, as appears by the opennefs (if I may fo call it) which was in the heart of God to him at his refurre@tion and afcenfion. 4/2 of me, (faith he) and I fhall give thee the heathen for thine inheritance, and the uttermoft parts of the earth for thy pofeffion, Pfalm ii. 8. And this was at his refurrection, A@ts xii. 33. Whereas, had he afked, and had not given a fall and complete fatiffaction, juftice would not have given him any thing; for the juftice of God is fo pure, that if it be not completely fatisfied in every particular, it giveth nothing but curifes, Gal. ili. 10.

Thirdly, It is yet more evident, that he hath pleafed God. in the behalf of finners, in that God hath given him gifts to diftribute to finners, yea, the worlt of finners, as a fruit of fatisfaction, and that at his afcenfion, (Pfalm Ixviii. 18.) Chrift hath fo fatisfied God, that he hath given him all the treafures both of heaven and earth to difpofe of as he feeth good; he hath fo pleafed God, that he hath given him a name abové every name; a {ceptre above every {ceptre; a crown above every crown; a kingdom above every kingdom, Phil. ii. 9. Kev. xix. 16. he hath given him the higheft place in heaven, even his own right hand; he hath given him all the power of heaven and earth, and under the earth, in his own hand, to bind whom he pleafeth, and to fet free whom he thinks meet; he hath, ina word, fuch high eteem in the eyes of his Father, that he hath put into his hand all things that are for the profit of his people, both -in this world and that which is to come; and all this as the fruit of his faithfulnefs in doing his work, as the mediator of the new covenant. Thou hajt afcended on high, thou haf led eo tivity captive: thou haft received gifts for men; yea, for the rebellious alfo: and hath fent forth fome, furnifhed with thele gifts, for the work of the minifiry, to the edifying of

them that are already called, and alfo for the calling in of

all thofe for whom he covenanted with his Father; #i// ail come in the unity of the faith, &c. Eph, iv. 8——13.

Fourthly, It doth fill appear fur more evident:. for will.

you hear what the Father himfelf faith, as to his well pleat. ednefs in thefe two particulars. . Firft, He bids poor fouls to hear, and to do as Chrift would have them, Matt. fii. 17,

*

€enditions of the new Covenant. Yor

Keuke ix. 35. Secondly, He refolves to make them that turn their backs upon him, who difhonour him, (which is done in a very great meafure by thofe that lay afide his merits for juftificatiom) he hath refolved to make them his. footitool; for he faith, Sit thou at my right hand, until I make thine enemics thy foot/tool. Are they enemies to thee? faith God: I will be even with them. Do they flight thy merits, thy groans, thy tears, thy blood, thy death, thy refurrection, and interceflion, thy fecond coming in heavenly glory? I will tear and rend them, and. make them as mire in the ftreets; J will make thine enemies thy footffcol, (Pialm cx. I. Matt. xxii. 44. Heb. i. 13. x. 15s), Thou /halt dajb them in pieces like a potter’s veffel, Pfam i. 9. Look to ity you that flight the merits of the blood of Chrift!

Fifthly, God will make all the world to know, that he hath been and is well pleafed in his Son, for he hath given the world to come into his hand, Heb. ii. Chrift fhall alfo raife the dead, bring them before his judgment feat, and execute judgment upon impenitent finners to their damnation; and_he will receive to eternal life whom he doth favour, even fo many as fhall believe in his name and merits. (John v. 26—29.) For as the Father hath life in himfelf, fo hath he given to the Son to have life in himfelf; and hath given him authority to execute judgment alfo, becaufe he is the Son of Man. Marvel not at this: for the hour ts comings in the which all that are in the graves fhall hear his voice, and Jfeall come forth; they that have done good, unto the refurrection of life; and they that have done evil, unto the refurrettion of damnation. ‘The worl enemy that Chrift hath now, fhall come at that day with a pale face, with a quaking heart’ and bended knees, trembling before him, confefling the

lory of his merits, and the virtue there was in them to fave, to the glory of God the Father, Rom. xiv. 11. Phil, ii, ig Oy TEs - You that defire to be further fatished concerning Chrift’s.. fatisfattion, fearch the feriptures, and beg of God to give you faith and underftanding therein. As for you that flight ' thefe things, and continue fo doing, God hath another way to take with you, even to dafh you in pieces like a potter’s veflel; for this hath Chrift received of his Father to do unto you, Rey. ii, 27. ;

Thus I have fhewed you in particular, that the covenant

of the grace of God is free and unchangeable to men;. that, ‘ 12 & he

i mao 102 Chrift completely fulfilled thes

is, it hath been obtained for men perfectly, to the fatisfying” of juftice, arid taking all things. out of the way that were an hindrance to our falvation, Col. ii. 14. ‘eg 4 _ The fecond thing difcovering the freenefs and conflancy: ~ of the covenant of grace, is manifefted thus:— es

Firft, Whatfoever any man hath of the grace of God, he hath as a free gift of God through Chrift Jefus the mediator of this covenant,.even when in a ftate of enmity to him, (Rom, v. 8, 9. Col. i. 21, 22.): whether it be Chrift as the foundation ftone, or faith to lay hold on him; for by grace are ye faved though faith; and that not. of yourfelvesy. {not for any thing in you, or done by you for the purchafing of it) it is the gift of God, betowed on You even when ye were dead in trefpajfes and fins, Eph. it. 1~g. Nay, if thou haly fo much as one defire that is right, it is the gift.of God 5 for of ourfelves, faith the apofile, we are not able to fpeak. a good word, or think a good thought, 2 Cor. iii. 5.

Was it not grace, abfolute grace, that God made promife to Adam after his tranfgreffions? Gen. tii. 5.

Was it not free grace in God to fave iuch a wretch as. ‘Manafleh was, who ufed enchantments, witchcraft, burnt his children in the fire, and wrought much evil? 2 Chrons, xxx

Was it not free grace to fave thofe fpoken of in the fixe teenth chapter of Ezekiel, whom no eye pitied?:

Was it not free grace for Chrift to give Peter a loving. lock, after he had curfed and fwore and denied him?

Was it not free grace that met Paul when he was ‘going: to Damafcus to perfecute, which: converted him, and: madehum a.veffel of mercy 2. te

And what fhall I fay of fach as are fpoken of in ‘1 ‘Cor, ‘vi. Q, 10, who were fornicators, idclaters, adulterers, effém-. inate, abufers of themfelves with mankind, thieves, covenant breakers, revilers, drunkards, extortioners, the bafeft.of fin- _ mers in the world; yet thefe were wafhed, and juftified:, ‘Was it not freely by’ grace?) O faints! you that are in.

heaven cry out, We came hither by grace; and you that are on earth, Iam fure you cry, If ever we go thither, it. mult be freely by grace. har Gece oo Secondly, It appears to be unchangeable in thefe particulars:—— oe - ae Ete t, Becaufe juftice, beitig once fatisfied, doth not call for. the debt again: no, let ever fo great a finner come to Jefus. ise aie ae

we , Conditions of the new Covenant. 104

Chrif, and to God by him; and jultice, inftead of fpeaking againft his dalvation, will fay, Lam juft, as well as faithful, to forgive his fins, 1 John i. 9. When juftice irfelf is pleated with a man, and fpeaks on bis fide, inflead of fpeaking againft him, we may well cry out, Who fhall condemn?

2. Becaufe there is no law to come in againft the finner that believes in Jefus Chrift: for he is.not under that, and: “it comes in againft none but thofe who. are under in Believers are not under the law; it is not their lord, and: hath nothing to do with them. Befides, Chrift’s bleod hath not only taken away the curfe thereof, but alfo he. hath, in his own perfon, completely fulfilled it. as a public. perfon in our Read, Kom. viii. 1—+4. :

3- the devil that accufed them is deftroyed, Heb. it. D4, 15:

4 Weath, and the grave, and hell are overcome, 1 Cor. xy. 55. Holea xiii. 1g.

5. Sin, that great enemy of man’s falvation, is wafhed away, Rev.i. 5

6. The righteoufefs of God is put upon them that bes. lieve, and given to them, and they are found in it, Phil. iti, 8,9, 10. Rom. tit. 22. “

7, Chrift is‘always in heaven to plead for them, and toy prepare a place for them, Heb. vii. 24. Jolin xiv. 1-4.

8. He hath not only promited that he will not-leave us,, nor forfake us; but he hath alfo {worn to fulfit, his promife. Q, rich. grace} free grace! Lord; who defired, thee to, promife?. Who compelled thee to fwear? We take honeft, men upon their bare words; but God, willing more abynr dantly to foew unto the heirs. of promife. the immutability of his. counjel, confirmed it by an oath; that 7 two immutable things, (his promife and his oath) imevhich it was impoffible for God to lie, we might, have a ftrong confolation, who have fied for refuge, to lay hold on the hope fetbefore us, Heb. vi. 17, 18s God will never break his oath; therefore we may well have good ground to hope, from fach a good foundation as this,, that God -will never leave us indeed. ;

_ Thirdly, Not ‘only fo, but God hath begotten believers. again to himfelf, to be his adopted and accepted children. in and through the Lord Jefus, 1 Pet. i. 3.

He hath alfo prepared a kingdom for them before the

foundation of the. world, through Jefus Chrilt,, Matt. xxv.

104 The Covenant of Grace unchangeable,

He hath given them an earneft of their happinefs, while they live here in this world. (Eph. i. 13, 14-) After ye believed, ye were fealed with that Holy Spirit of promife, which is the carneft of our inheritance, until the redemption of the pure chafed poffefion, unto the praife of his glory, and that through this Jefus. ;

Tf his children fin through weaknefs, or by fudden temptation, and confefs it, he willingly forgives and heals all. their wounds, reneweth his love towards them, waits to do them good, cafteth their fins into the depths of the fea, and all freely, without-any work done by men as men. Not

for your own fakes doI this, O houfe of Ifrael, be it known unto you, faith the Lord, Ezek. xxxvi. 22, 23, but wholly alone by the blood of Jefus. Ina word, if you would fee it altogether, God’s love was the caufe why Chrift was fent to bleed for finners. Jefus Chrilt’s bleeding ftops the cries of divine juftice. ™s. God looks upon them as complete in him, and gives them to himas by right of purchafe. Jefus ever lives te pray for them that are thus given unto him. God fends his Holy Spirit into them, to reveal this to them; fends his angels to minifter for them; and all this by virtue of an everlaft. ing covenant between the Father and the Son, Happy are. the people that are in fuch a cafe. He hath made them brethren with Jefus Chrift, members of his flefh and of his bones, the fpoufe of this Lord Jefus; . and all to fhew how dearly, really and conftantly he loveth us, who by the faith of his operation have laid hold upon him. __I fhall now lay down a few arguments for the fuperabundant clearing of it, and afterwards anfwer two or three objeations that may be made againft it,

Firft, God loves the faints as he loves Chrift; and he loves Chrift with an eternal love; therefore the faints alfo with the fame. Thou haf loved them as thoy baft lowed me,

ohn xvii. 23. ~ Secondly, That love which is from God muft needs be everlafting love; and that is the love wherewith God hath

_ loved his faints in Chrift Jefus; therefore his love towards. his children in Chrift mult needs be everlafting, ‘There is none dare fay, that the love of God is a created miature; if not, then it muft needs be himfelf.* Sey

* You muft not underftand that love in Ged is a paffion, as it is in

us; but the love of Gad is the yery effence or nature of God, 1 John RY, 16, oe Py w Sb Is

a, Yue oe ae id The Oppofcrs anfwered. - Fes

Thirdly, That love which pitched upon us, from one as holy as God, muft needs be an everlatting love. Now, the love of God was, and is pitched upon ‘us, through an objec as holy as God himfelf, even our Lord Jefus; and muft needs be unchangeable. “

Fourthiy, If he with whom the covenant of grace was. made, did, in every refpect, all that the Lord could defire: er require of him, that his love might be extended to us forever; then bis love muit needs be an everlafting love,. feting every thing required of us was completely accomplithed for us by him.

Fifthly, If God hath declared himfelf to be the God that changeth not, and hath fworn to be immutable in his. promife, then furely he will be. He hath done fo; and it | is impoflible for him to lie, or for his eternal love to be _ changeable, Heb. vi. 13,14,17, 18. Here isan argument of the Spirit’s own making! Who can contradi& it? If any object, and fay, But (till it is upon the condition of believing; I anfwer, The condition alfo is his own free gift, and not a qualification arifing from the ftock of nature, Eph. it, 8. Phil. i. 28,29. So that here is the love unchangeable; here is alfo the condition given by him whofe love is immutable; which may ferve yet further as. a {trong argument for our doétrine. Sinner, this is better felt and enjoyed, than talked of.

Obje#. But if this love of God be unchangeable in itfelf,. yet it is not unchangeable upon the faints, unlefs they be have themfelves uprightly.

Anfw. As God’s love at the fir was beftowed on the faints, without any thing forefeen by the Lord in them, (Deut. ix. 4, 5, 6.) fo he goeth on with the fame, faying, — £ will never leave thee nor forfake thee, Heb. xiii. Gg.

Obje# But how cometh it to pats then that fome fall off again from the grace of the gofpel, after profefling it for a time, fome to delufions, and others to open fins again?

Anjw. They are fallen away, not from the everlafting ldve of God to them; but from the profeflion of the love of God to them. Men may profefs that God loves them, when it is not fo, and that they are the children of God, when the devil is their fathers as itis in John vill. 4o—44. ‘Therefore they that do finally fall away from a profeifion of the grace of the gofpel, it is, firft, becaufe they are bat- ‘tards and not fons; fecondly, becaufe as they are not fons,

106 The Oppofers anfwerea.

God fuffereth them to fall, to make it appear that they are not fons, not of the houfehold of God. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifef that they were not all of us, 1 John ii, 19. And though Hymeneus and Philetus do throw themfelves headlong to hell, neverthele/s, the foundation of God ftandeth fure, having this feal, The Lord hnoweth them that are bis, 2 Tim. ii. 17, 18, 19.

Object. But the feripture faith, that there are fome that had faith, yet loft it, and have made fhipwreck of it. Now _ God loves no longer than they believe, as is evident; for he that believeth not foall be damned. So then, if fome may have faith, and yet lofe it, and fo lofe the love of God, becaufe they have loft their faith, it is evident that God’s love is not fo immutable as you fay it is to every one that believeth.

Anfw. There are more forts of faith than one fpoken of in the {cripture. ‘

1. There is a faith that men may have, and not be the faints of God, (z Cor. xiii. 1—4.) and yet may do great things therewith.

2. There is a faith that was wrought merely by the operation of the miracles that were done by Chrift and his _ followers: And many of the people believed on him. How

came they by their faith? Why, by the operation of the

miracles that he did among them; for, faid they, When Chrift cometh, will be do mare miracles than this man doeth? The great thing that wrought their faith in them was only

4 by feeing the miracles that he did, (John vii. 31. ii. 23.)

which is not that faving faith, called the faith of God’s

elect, as is evident: for there muft not only be miracles; ~

wrought upon outward objeéts, to beget that, but it mut be by the fame power that was ftretched out in raifing Chrift from the dead; yea, the exceeding oreatnefs of that power, Eph, i, 18, 19. For there is a believing wrought by fome marvellous work vifibly appearing to the outward fenfe of feeing; and there is a believing that is wrought in the heart by an invifible operation of the Spirit, revealing the fatisfaction of the merits of Chrift to the foul in a more glorious way, both for certainty and for durablenefs, Matt. xvi. 17, 18. aidan oP ee

}

The Oppofers anfwered. 107

' 3. There is a faith of a man’s felf alfo; but the faith of

the operation of God, is in fcripture fet in oppofition to that. Paul faith, By grace are ye faved through faith; and that not

v4 te (net of your own making) it is the gift of Ged, Eph. it. 8. | :

4. There is an hiftorical faith, that is begotten merely by the hiftory of che word, not by the co-operation of the Spirit by the word. :

5. There is a traditional faith ; that is, to believe things by tradition, becaufe others fay they believe them. This is xeceived by tradition, not by revelation, and fhall never be

. able to ftand either at the day of death, or at the day of judgment; though poffibly men, while they live here, may

efteem themfelves and eftates to be very good, becaufe their

heads are filled with it. epee

6. There is a faith that is called in feripture a dead faith, . _

the faith of devils, or of the devil. ‘They that have only —

this, are like the devil, and are as fure to be damned as he,

notwithftanding their belief, if they get no better faith in

their hearts ; for it is far from enabling tl m to lay effecually hold of Jefus Chrift, and fo to put him on for eternal

life and fandtification, (James ii. 19, 26) which they muft

do if ever they bé faved. me

But all thefe are fhort of the faving faith of God’s elect,

Firft, becaufe thefe may be wrought, and not by that power

fo exceedingly great. Secondly, becaude thefe are’'wrought, _

partly by the fenfe of feeing, namely, the miracles (not by

hearing) and the reft is wrought by a traditional or hiftori- —

cal influence of the words in their heads ; not by an heaven- -

ly, almighty, and faving operation of the Spirit of God in

their hearts. &

4. 1 fuppofe alfo that there is a faith wrought upon men

through the influence of thofe gifts and abilities that God

_ gives fometimes to thofe who are not his own by election,

though by creation. My meaning is, fome men finding

that God hath given them very great gifts and abilities,

as to the gifts of preaching, praying, working miracles, or

the like, they conclude that God is their father, and they

his children; the ground of which confidence is ftill begotten not by the glorious operation of the Spirit, but by confidering the great gifts that God hath beftowed upon them,

in the things before mentioned.

Pgs

208 Who, and haw Men are a@tually As thus ; the poor foul confiders how Say was, and

how knowing it is now; alfo how vain it formerly was, and now how civil it is; and makes this conclufion, Surely God loves me; furely he hath made me.one of his, and will fave me. This is a wrong faith, as is evident, im that it is placed upon a wrong object; for this faith is not placed affuredly on God’s grace alone, through the blood and merits of Chrift being difcovered effettually to the foul, ~ but upon God through thofe things that God hath given it; as of gifts, cither to preach or pray, or great works, or the like, which will come to nought, as fure as God is in heaven; if no better faith, and ground of faith, be found out for thy - foul faving}y to reft upon. ca Peat As to the fecond cafe of the obje@ion, which runs to this effect; God loves men upon the account of their believing; I anfwer, that God loves men before they believe; he loves them, he calls them, and gives them faith to believe. But God, who is rich in mercy, for bis great love wherewith he loved us, When? when we believed, or before? even when we were dead in fins, (amd fo far off from believers) hath quickened us together with Chrift; by grace ye are faved, Eph. ii. 45 5. Now I fuppofe that thou wilt fay in thy heart, | wifh ey fhew us then what is faving faith. ‘This 1 may ouch upon in the next thing that I am to {peak unto; for they who have that, are fafe indeed!

Il. The fecond thing that I am to fpeak unto is this, Who they are that'are adually brought into this free and un< thangeable grace; and alfo, how they are brought in?

Now are we come to an important part of the difcourfe; and if God fhall help me to run rightly through this, as I verily believe he will, I may do thee, reader, good, and bring glory to my God. geet, —s =

The queftion containeth thefe two branches, firft, who are brought in? fecondly, how they are brought in? The - firft is quickly anfwered: Chrift Jefus is come into the " world to fave iinners, Jewith finners, Gentile finners, young -

fnners, old finners, the chief of finners, 1. Tim. i. 14, 15. Rom. vy. 7—10. 1 Cor. vig, 10. Matt. xxi. 31.” publi. cans and harlots; that is, whores, cheaters, and exaéters fhall enter into the kingdom of heaven. For J came not (faith Chrift) to call the righteous, but finners to repentance, . Mark ii, 17. :

bro a sa the new Covenant. 109

A Finnie int he | eer is. deferibed i in general to be a. tranfgreflor of the law, 1 John iii. 4. Whofoever committeth fa, tranfgreffeth the law; for fin is the tranfgrefion of the law,

‘But they are ES in a more particular way, as firft, thofe in whom dwells the devil, Ephef. ii. 2, 3. Secondly, fuch as will do his fervice, Tohn viit. 44. Thirdly, enemies ° to God, Col. i. 21. Fourthly, fuch as drunkards, whoremongers, liars, perjured perfons, covetous, revilers, extortioners, fornicators, {wearers, pollefied with devils, thieves, idolaters, witches, forcerers, conjurers, murderers, and the Tike, (1 Cor. vi. 9, 10. 2 Chro. xxxili, i—12, &c. Adts Hos 2y2- Tim wt 14—16. As xix. 19. Ads ii, 304.37.) “Thete are {inners to whom God will give heaven, happinefs, pardon of fin, and an inheritance with Chrift, faints and angels, if they come in and accept of grace, as I might prove at large; ; for God’s grace is fo great, that if. they come to him by Chrift, all will be forgiven them; therefore never object that thy fins are too great to be pare doned; but come, tafte and fee how good the Lord is.

“The Second thing is, how are thefe piney into this everlafting covenant of grace?

Anfw.. When God doth in deed and i in truth bring ina finner into this molt bleffed covenant, he ufually worketh this - way.

Firt, He flays or kills the party to all things befides him(elk, ‘and his Son Jefus Chrift, and the comforts of the Spirit.

ah the clearing of this, I fhall fhew you, firft, with what God kills. Secondly, how he kills; ; and thirdly, to what he kills thofe, whom he makes alive in Jefus Chrit.

Firt, When God brings finners into the covenant of. grace, ‘he firft kills them. with the covenant of works, which is the moral law or ten commandments. This is Paul’s dodtrine, and alfo his experience. _ It is his doétrine, where he faith, the minifration of death engraven in ftones, the ragultraor of condemnation (which is the law, in that place called the letter) kills, 2 Cor. tii. 6-9. The letter kiileth, or the law, the miniftration of death, which in another place is called a found of words, Heb. xii. 19, becaufe they have no life in them, but rather death and damnation, through our inability to. fulfil them, Rom. vill, 3. 2 Cor, vi,

110 Who, and bow men are aétually

Secondly, It is his expertence, where he faith, fappas alive once (to his own.things, Fhil. iii, 7—10) without the law, (before God ftruck him dead by it) but when the commandment came, (to exercife its right office on me, to kill me)

fin revived and I died; and the commandment which was ordained to be unto life, I found to be unto death: For fin, taking occafion by the commandment, deceived me, and thereby flew me, Rom. vil. g—-11, and indeed to fpeak my own experience, and the exyerience of all the faints, it can witnefs to this. Queft, But how doth God kill with this law or covenant? Anfw. By opening to the foul the fpirituality of it; the low is fpiritual, but I am carnal, fold under fin, Rom. vii. 14. Now the fpirituality of the law is difcovered this way. Firft, By fhewing to the foul that every finful thought is a fin againft it. Yes, finners, when the law comes home upon thy foul in its {pirituality, it will difcover thofe things to be fins, that thou now lookeft over, and regardeft not. ‘That is a remarkable faying of Paul, fia revived, and I died. As if he had faid, thofe things that before 1 did not regard, but looked upon as trifles, to be dead and forgotten; when the law was faltened on my foul, it did fo raife them from the dead, call them to mind, fo mufter them before my face, and put fiurch firength into them, that Il was over-maftered by the guilt of them. Sin revived, by the commandment, or my fins had mighty ftrength,.life, and abundance of force upon me, becaute of that, infomuch that it killed me, Matt. v. 28. : 4 Secondly, It fheweth that every fuch fin deferveth. eternal damnation. Friends, I believé but few of you have feen the fpirituality of the law of works; but this is one thing in which it difcovereth its fpirituality, and this is the proper work of the law. 7 Thirdly, God doth alfo difcover the nature of his own divine and infinite juftice, of which the law is a defcription, and by difcovering its purity and holinefs to be fo divine, fo upright, and fo far off from winking at the leaft fin, he doth by that law, without any favour, condemn the finner for that fin, Gal. ili. 10, Be When he hath brought the foul into this dilemma, then he fheweth to the foul the nature and condition of the law, as to its dealing or forbearing with him that hath finned againit it 3 which isto pafs an eternal curfe upon the foul and bedy of the offender, faying to him, Cur/ed be the maa

brought into the new Covenant. {it rhs Oe te, 3 mis

that continueth not in every thing that is written in the book of the law to do it: Yor, faith the law, this is my proper work, firft, to fhew thee thy fins, and when I have done that, to condemn thee for them, and that without all remedy, as from me or any thing within my bounds; for I am not to fave any, to pardon any, nay, not to favour any in the leaft thing that have finned againft me. God did not fend me | to pardon, but to difcover fin, and to condemn for it. As foon as this is prefented to the confcience, the law alfo doth fhew, that there are no righteous a&ts, according to the tenor of that covenant, that can reprieve him, or take — off from all this horror and curfe that lies upon him; becaufe that is not a miniftration of pardon to forgive fin; but an adminifiration of damnation, becaufe of tranfgreflion. ‘The difeovery of this ftriketh the foul into a deadly fwoon. But when God doth the work indeed, he fheweth the foul that he is the man who is eternally under this covenant by nature, and that he hath finned againft this law, by right deferving the curfe of the fame; and that all that ever he can do will not give fatisfaction to that glorious juftice that gave thislaw. Holy a¢tions, tears of blood, felling all and giving it to the poor, or whatever elfe can be done, comes fhort, and is all to no purpofe, Phil. iii. He that feeth this, will die to that which he was alive to before, though he had a. thoufand lives. Ah! finners, were you but fenfible indeed of the feverity and truth of this, it would make you look about you to purpofe. How would it make you ftrive to ftop at that, which now you drink down with delight? How many oaths would it make you bite afunder? Nay, it would make you bite your tongues, to think that they fhould be ufed as inftruments of the devil, to bring your fouls into fuch unfpeakable mifery. Then you would not hang the falvation of your fouls upon fuch flender things as now you do: No, but you would be of another mind then. O then you would cry out, I muft have Chrif; what fhall I do for Chrift? How fhall 1 come at Chrift? O that I were truly fure of Chrift: My foul is damned, caft away, and mult forever burn with devils, if I do not have an intereftin Jefus Chrift.

When God hath done this, then he further fhews the foul that the covenant, which it is under by nature is difliné from the covenant of grace; and alfo that they who are under it, are by nature without any of the graces which

142 Whe, and how men are actually

* they have that are under the covenant of grace. As, firit, that it hath ne faith, John xvi. y. Seccndly, no hopes Eph. ii. 12. Piirdty, dione of the Spirit, to work thefe

ings, by nature. Fourthly, neither will that covenant give to them any peace with God. Fifthly, no promife of fafeguard from his avenging law, by that covenant.

“Sixthly, but lieth by nature liable to all the curfes and condemnings of this moft tery covenant. Seventhly, that it will accept of no forrow, no repentance, no fatisfaction 2s from thee. Eighthly, that it calls for no lefs than the fhedding of thy blood, and the damnation of thy foul and body. And if there be any thing proffered to it by thee}. as to making amends, it throws it back again as dirt in thy face, flighting all that thou canft brmg. When the foul is brought into this condition, then it is indeed dead; killed

- to that to which it was once alive.

In the next place I wil] fhew you to what it is killed.

Firft, To fin: O it dares not fin! it fees hell is prepared: for them that fin. God’s juftice will not {pare it if it live: in fin; the Jaw will damn it, if it live in fin; the devil will have it, if it follow its fin: it trembles at the very thoughts of fin. Lf fin do but offer to tempt the foul, and draw it away from God, it. cries, it fighs, it fhunneth the very appearance of fin that is obvious unto it. If God would but ferve you thus that love your pleafures, you would not,make fuch a trifle of fin as you do.

Secondly, It is killed to the law of God as a covenant of works. Oh, faith the foul, the law hath killed me to itfelf, I through the law am dead to the law. The law is another thing than I thought it was! T thought not it would have

been fo foul-deftroying a law! T thought not it would have been fo fevere againft me for my little fins, for my playing, for my jefting, for my diffembling, quarrelling, and the like! I had fome thoughts, indeed, that it would hurt great finners, but let me pafst And though it condemned great: finners, yet it would pafs by me! © that I were free from this law! I tell thee, that a foul thus wrovght upon is more afraid of the covenant of works than he is of the devil; for he fees it is the law that doth give him up into his hands for fin; and if he was but clear from that, he fhould not greatly fear the devil. Every particular command tears the caul of his heart! Every command is as a great gun. charged againit his foul! Now he fees _he might as well

ed KS e. P a < i - brought into the new Covenant. Phe

run into a fire to keep himfaf from burning, as to run to the law to keep*him(elf from damning: and this he really fees and feels to’his forrow and perplexity. - ms Thirdly, The foul is alfo killed to his.own righteoufnels, and counts.that but dung and drofs. O, fays he, thou filthy righteoufnels! (Ifa. Ixii. 6.) how haft thou deceived -me? How hak thou beguiled my poor foul? How did I deceive myfelf by giving a little alms? by abftaining from fome grofs pollutions? by walking in fome ordinances, as to their outfide? How hath my good words,-good thoughts, good meanings, as the world calls them, deceived my ignorant foul? I want the righteoufnefs of faith, the righteoudnefs of God; for I fee now there is no other will do me any good. gekg'c

Fourthly, It is alfo killed to its own faith, its own hope, its own repentings, its own promites and refolutions, its own ftrength, its cwn virtue, or whatfoever it had before. Now, faith the foul, that faith I thought 1 had ts but fancy; that hope I thought I had I fee is but hypocritical, vain and

roundlefs. The foul fees it hath by nature no faving

fin, no faving hope, and no grace. Now it crieth out, How many promifes have I broken? and how many times have I refolved in vain, when I was fick at fuch a time, and in a ftrait at fuch a place! I thought myfelf a wife man once, but I fee myfelf a fool now! O how ignorant am I of the gofpel, and of the blefled experience of the work of God on a Chrilftian’s heart! In a word, it fees itfelf befet. by nature with all evil, and deftitute of all good, which is enough to kill the ftouteft, hardeft hearted {inner - that ever lived. O friends! fhould you underftand this difcovery of the dealing of God with a finner, when he — makes him a faint, and would ferioufly try yourfelves thereby, as God will try you one day, how few would there be found of you to be taught the work of God in the notion, much lefs in the experimental knowledge of the fame! And God is pleafed to take this way with finners, thus to kill them with the old covenant, to all things below a crucified Chrift. : ; :

Firft, Becaufe otherwife there would be none in the world that would look after this fweet Jelus Chri. There - is but a few that go to heaven comparatively, and thole © few God deals with fae manner, or clfe his heaven, his

ind Who, and how men are actually

Chrift, his glory, and everlafting happinefs, would be flighted by all finners. Do you think that Manaffch would have regarded the Lord, had he not fuffered his enemies to have prevailed again{ft him? z Chron. xxxiii. 1-16. Do you

. think that Ephraim would have looked ‘after falvation, hed

not God firft confounded him with the guilt of the fins of his youth? Jer. xxxi. 18. What do you think of Paul? Adts ix. 4, 5,6. What do yeu think of the jailer? Ads xvi. 30, 31,32. What do you think of the three thoufand? Ads ii. 36, 37. Was not this the way that the Lord took. to make them clofe in with Jefus Chrift? Did, he not kill them to every thing below Chrift, infomuch that they were forced to cry out, What fall we do tobe faved > \ fay, God. might keep heaven and happinefs to himfelf;. if he fhowld not work in this way with finners.

Secondly, Becaufe then, and not till: then, will finners. accept of Jefus. Chrift'in God’s way. So long as finners can make. a. lifé.out: of any thing below Chrift, they will not clofe. with Chrift- unconditionally;. but when the God: of heaven hath killed them to every thing below himfelf and his Son, then Chrift is received. This is. the-reafon why. finners, when they hear of Chrift, will not clofe im with. him; there is fomething that they can take content in befideshim. The prodigal, as long as he could content him... felf with the hufks that the fwine did-eat, kept away fromm his father’s houfe;. but when he could: get no nourifhment. on this fide his father’s houfe, then, and not till then, does. he fay, J will arife, and. ga to.my father, &c. Luke xv. 18.

This is the reafon therefore why men come not to the. Son of God, but Rand halting about the terms they. mult have Kim upon; for, faith the diunkard, I look upon Chrift, ‘to be worth having; but yet Iam not willing to lofe atx for him. All but the pot, faith the drunkard; and all but the world, faith the covetous. I will part with any thing but luft and pride, faith the wanton:, but. if Chrift. cannot be had without I forfake all, then it mu& be with me as. with the young. man in the gofpel, fuch news.will make me forry at my very heart. :

When a man is killed to all his fins, to all his righteouf nefs, to all his comforts whatfoever, and. fees that there is no way but he. muft be. damned in hell, if; he be not faved by Jefus Chrift;_ then he faith, Give me Chrift, whatfoever. he colt; though he coft me friends, though he-coft me

z: ge: i brought into the new Covenant. “eke

comforts, thoug® he coft me all that I have; yet, like the wife merchant in the gofpel, 1 will fell all to get that pearl, I tell you, when a foul is brought to fee its want of Chrift aright, it will not be kept back. Father, mother, hu(band, wife, lands, nay, life and all will go, rather than the foul will mifs of Chnft. Aye, and the foul counteth Chrift a cheap Saviour, if he can get him'on any terms 5. for it faith. T’am a damned man, a eaftaway,,if 1 have not Chrift.. ° What fay, you, © wounded finners? Js not this true? Would you not give ten thoufand worlds, if you had fo. many, to be well affured that your fins thall be pardoned,. and vour fouls and bodies jultified and glorified at the coming of the Lord Jefus?-

Thirdly, The Lord worketh this way, to make the foul: fenfible what it coft Chrift to redeem it from death and hell. When a man feels. the {ting and guiitof fin, death and hell. _ upon his confcience, then and not til then can he tell what

it coft Chrift to redeem finners. O! faith the foul, if a few. fins are fo terrible, aad lay the foul under fiich wrath and torment, what did Chrift undergo, who bare: the fins of; thoufands and thoufands alliat once}: ait

This alfo is one mean to make fouls afraid of fi, to make them-humble in a fenfe of their own vilenefs, to make thern count every thing that God giveth them a mercy, to make much of the leaft glimpfe of the love of God, and to prize it above the whole world.. O finners, were you thus killed, heaven would-be heaven, and hell would be hell indeed; but becaufe you are nat wrought upen in this manner, therefore you count-the ways of God as bad as a good man. counteth the ways of the devil, and the ways of the devil. and hell as good as a4aint doth count the ways of God., _

Fourthly, God worketh this way, to make finners fure.

of heaven. So long as fouls are fenfelefs of fin, and what a. damnable ftate they are in by nature, fo long they will trifle with the kingdom of heaven, andthe falvation of their own poor fouls; but when God cometh and fheweth them where they are, and what is like to become of them if they mifs of the crucified Saviour; O then, faith the foul, would I were fure of Jefus; what fhall I do to get aflurance of. Jefus? And thus doth God, as I may fay, whip fouls to Jefus Chrikt; they being fo fecure, fo fenfele!s, and fo much their own enemies, as not to look out after their own eternal

advantage.

116- Who, and how men are a@tually

i Hexic ihe

Fifthly, Another reafon why God dealeth thus with finners, is becaufé he would bring Chrift and the foul together in a right way. Chrift and finners would never come together in a beloved pofture, they would not fo well fuit each other, if they were not brought together this way. °

When the finner is killed to every thing below Jefus, how then doth the foul and Chrift fuit one another. Then here is a vile finner for a righteous Jefus, a poor finner to a rich Jefus, a weak finner toa ftrong Jefus, a blind finner to a feeing Jefus, an ignorant, carelefs finner to a wife and careful Jefus. O! how wife is Ged in dealing thus with a

_finner! He ftrips him of his knowledge, that he may fill - fim with Chrift’s: he killeth him for taking pleafure in fin, that he may take pleafure in Jefus Chrift, &c. 5

Sixthly, God worketh thus with finners, becaufe he will have the glory of their falvation.. Should not men and ~ women be killed to their own things, they would do facrifice unto them, and inftead of faying to the Lamb, Thou art qworthy, Rev. v. 9. Job xl. 14. Korn. iti. 27. Eph. ti. 8, g. Tit. ii. 5. they would fay, their own arm, their own right hand hath faved them: but God will cut off boafting from ever entering within the borders of eternal glory; for he is refolved to have the glory of the beginning, the middle and the end, of the contriving and faving, and giving falvation to them that enter into the joys of everlafting glory; that they may be called trees of righteoufne/s, the planting of the Lord, that he might be glorified. :

The foul being thus killed to itlelf, its fins, its righteoufnefs, faith, hope, wifdom, promifes, and refolutions; in the next place, it hath given unto it a moft glorious, perfe& and never-fading life, which is firft a life imputed to it, yet fo really, that the very thought of it in the foul hath fo much operation and authority, efpecially when the meditation of it is mixed with faith, as to make it triumph, and to look ~ its enemies in the face with comfort, notwithfanding the greatnefs of the multitude, the fiercenefs of their anger, and the continuation of their malice. ‘This imputed life is the. obedience of the Son of God, as his righteoufnefs, in his fat.

_ fering, rifing, afcending, interceding, and thus triumphing

-over all the enemies of the foul, and given to it, as wrought on purpofe for it. So ee the foul fays, Is there righteouf nefs in Chrift? that is mine. Is there perfeGtion in that righteoufnels ? that.is mine.. Did he bleed for fin? it was

brought into the new Coveng@@m. 24 WIZ

for me. Hath he overcome the law, the devil and hell? the’victory is mine, and I am counted the conqueror}; nay, more than a conqu-ror, through him that hath loved me, And I count this a moft glorious life;. for by this means £ am in the firtt place proclaimed both in heaven. and earth guiltlefs, and, as I am in Chrift, am not under the law, to: be condemned, but as holy and righteows as the Son of God himfelf, becaufe he himfelf is my holinefs and righteoutnefs, he having taken all things out of the way that would condemn me.

Sometimes, I blefs the Lord, my foul hath had this life not only imputed to me, but the very glory of it upon my foul: for, when I was under many condemnings of heart,. and feared becaufe of my fins that my foul would mifs of © eternal glory, [ felt in my foul fuch a Jecret motion as this, “ Thy righteoufnels is in heaven,” together with the {plendour and thining of the Spirit of grace in my foul, which gave me to fee clearly that my righteoufiefs, by which I fhould be juftified from all that could condemn, was the: Son of God himfelf in his own perfon, now at the right hand of his Father, reprefenting me complete before the mercy-feat; fo that, night and day, wherever | was or whatever I was doing, {till there was my righteoufnefs be-. fore the eyes of divine glory; fo that the Father could. never find fault with the righteoulnefs of my Head, fecing: it was complete; neither could he fay, Where is it? becaule it Was continually at his right hand.

At another time, having contracted gwilt upen my foul, and having fome diftemper of body upon. me, I tuppofed that death might now fo feize upon me as to take me away from among men; then I thought, What thall [ do now? Is all right with my foul? Have [ the right work of God on my foul? 1! anfwered, No furely; becaufe there are fo many weaknefles in me; yea, in my beft duties: for, thought I, how can fuch an one as I find mercy, whofe: heart is fo prone ts-evti, aad fo backward to that which is good? hus filled with fear to die, thefe words came in upon my fon, Being jufifecd freely by his grace, through the redemption which is in Chrifl; as if God had, tard, Sinner, thou thinkelt becaule thou haft had fo many infirmities’ and weaknefles in thy foul, whilft thou haf been profefling me, therefore now there is no hope of mercy 3 but be tt known unio thee, thar it was not any thing done by thee at the

118 Who, and how men are alually

firft that moved me to have mercy upon thee; neither is it any thing that is done by thee now, that fhall make me either accept or rejeét thee; behold my Son, who ftandeth by me; he is righteous, he hath fulfilled my law, and given me fatisfaction; on him therefore do I look, and on thee only as thou art in him; and according to what he hath done, fo will I deal with thee. This having ftayed my heart, and taken off the guilt through the ftrength of its coming on my foul, foon after came in that word asa. fecond teltimony, Who hath faved us, and called us with an holy calling, not according to our works, but according to his own purpofe.and grace, which was given us in Chrift Fefus before the world began.

Thus is the finner made alive from the dead, and juftified by grace through the righteoufnefs of Chrift, which is unto all and upon all them that believe, according to the fcriptures. dnd the life which I now live in the flefo, J live by the faith of the Son of God, who loved me, and gave himfelf for me, Gal. ii. 20. J lay down my life for my focep. I am come that they might have it more abundantly, John x. 10, 15. For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we fball be faved by his life. That as jin hath reigned unto death, even fo might grace reign through righteoufue/s unto eternal life, by Fefus Chrift-our Lord, Kom, va to, 21.—

This life is not only imputed to him that is wrought on by the Spirit of grace, but there is alfo given to the foul an.underftanding, enlightened on purpofe to know the things of God, which is Chrift and his imputed righteoufnefs, (t John v. 20.) which it never thought of nor underftood before, (1 Cor. ii. 9, 10, 11.) ‘The underftanding being enlightened, and made to fee fuch things in Chrift as it pants after, it is revived in a-heavenly meafure with the application of this righteoufnels; for thereby it knoweth it fhall find God fpeaking peace to itfelf, with fatherly affection, faying, Be of good cheer, thy fins are forgiven thee, dhe righteoufnefs of my Son I beltow upon thee: for what the luw, gould not do, in that it was weak through the fife, God Jent bis own Son, to condemn fin in the flefh, Rom. viii. 3, 4. Though thou haft gone altray like a loft theep, yet on him I have laid thine iniquities; and though thereby thou didft undo thyfelf forever, yet by his ftripes I have healed thee. Thus the Lord caufeth the foul by faith to apply that which

brought into the new Covenant, 11g

he doth by grace impute unto it; and being enlightened, guickened, and made alive from that dead {tate it was in before, or at leaft having the beginnings of this life, it hath thefe feveral advantages, which they have not that are dead in their fins, and under the law. a "ig a Firft, it feeth what a fad condition all men by nature are -in, they being in that ftate which itfelf was in but a while fince; but now by grace it is beginning to rife out of it; now it feeth the whole world lieth in wickednefs, (John v. 16.) and fo liable to eternal vengeance, becaufe of their wickednefs. Ah! friends, let me tell you, though you may be ignorant of your ftate and condition, yet the poor, groaning, hungering faints of God can fee what a woful, miferable ftate you are in, andit makes them tremble to think of your moft lamentable end (you dying fo) and caufes them to fly the fafter to their Lord Jefus, left they fhould alfo be partakers of that moft doleful doom. This is the effect of their own experience, knowing they were lately in the fame condition, under the fame condemnation. This is a blefling of God, that-ever he fhould fhew the foul its fad condition, and incline it to feek after a better. O bleffed be the Lord! faith the foul, that ever he fhould _awaken me, ftir me up, and bring me out of that fate I was once in with them. It makes alfo the foul to wonder, to fee how foolifhly and vainly its neighbours fpend their precious time, that they fhould be fo void of underftanding, fo forgetful of their latter end, fo fenfelefs of the damning nature of their fins. O-that their eyes were but enlightened to fee where they are! furely they would be of another mind than they now are. The foul wonders to fee on what fiender things thefe poor creatures hang the ftrefs of the eternal falvation of their fouls. Oh! faith the foul, it makes me mourn that fome fhould think that they were born Chriftians, and others that their baptifm makes them fo, . others depending barely upon a traditional, hiftorical faith, which will leave their fouls in the midft of perplexity—-O that they fhould truft to fueh fables, fancies, and wicked fleights of the devil, as their good doings, their good thoughts, their civil walkings and living in the world. O bafe profeffion! the end thereof will be miferable! When the foul is thus wrought upon it will look for the " very gates of hell to be fet open againft it, with all their force and might to deitroy it. Now hell rageth, the devil

#20 Who, and bow men are actually

roareth, and all the world refolveth to do all they can te bring the ioul again into bondage and ruin. The foul will alfo habe enemies, even in its own heart’s lufi, as covetout nefs, adultery, blafphemy, unbelief, hardnefs of heart, coldnefs, ignorance, with an innumerable company of attendants, like fe many weights at its heels, ready to fink it into hell every moment, together with ftrange apprehenfions of God and Chrift, as ifmow they were abfolutely turned to be dts enemties, making it doubtof the certainty of its falvation. Yor though a foul may in reality have the righteoufnefs of the Son of God imputed to it, and alfo fome faith ana very ftrong manner to lay hold upon i; yet at another time, through temptation, it may fear and doubt again; infomich that the foul may be put into a very great fear, left ic fhould return again to the condition it once was in, Jer. xxxit. 4c. O17 faith the foul, when I think of my former ftate, how miferable it was, it makes me tremble; and when [ think that may fall into that condition again, | how fad are the thoughts of it tome? 1 would not be in — that condition again tor all the world; and this fear rifeth fill higher and higher, as the foul is fenfible of Satan’s temptations, or of the working of its own corruptions. Thefe filthy lufts and corruptions, O that I were rid of them, that they were confumed ina moment; for they difturb my foul, difhonour my God, defile my confeience, and weaken my hands in the way of God, and comforts in the Lord, Rom. vii. 24. This fear puts the foul upon flying to the Lord by prayer, for the covering of his imputed righteoufnets, and for Qrength againft the devil’s temptations and. its own corruptions; that God will give his Holy Spirit to frengthen it againft the things that annoy and difcourage it in its way, with a refolution through grace never to be contented, till it doth find in itfelf a trrumphing over fin by faith in the blood of a crucified Jefus. : Secondly, The foul that hath been thus killed by the law to the things it formerly delighted in, now cannot be contented with that flender, groundlefs faith and hope it once contented itfelf with. No, no, but now it muft be brought into the faving knowledge of Jefus Chrift; now it mult have him difcovered to the foul by the Spirit; now it cannot be fatisfied, becaufe fuch and fuch fay it isfo. No, it will cry... out, Lord, thew me continually, in the light of thy Spirit through thy word, that that Jefus, who was born in the days

>

ef Cefar Auguftus, (when Mary, a daughter of Judah, went with Jofeph to be taxed at Bethlehem) is the very Chrift. Lord, let me fee it in the light of thy Spirit, and im the operation thereof, and let me not be contented without fuch a faith as is wrought by the difcovery of his birth, crucifixion, death, blood, refurreGion, afcenfion, interceflion, and _fecond (perfonal). coming again, that the very faith of it may fill my foul with comfort and holinefs. And O how afraid the foul is, left it fhould fall fhort of this faith, and of the hope that is begotten by fuch difcoveries as thefe! For the foul knoweth, that if it hath not this, it will not be able to ftand neither in death nor judgment; and therefore faith, Lord, whatever other. poor fouls content themfelves with, let me have that which will ftand me in ftead, and carry me through a dangerous world; that may help me to refift a,cunning devil; that may help me to obtain foul fatisfying confolation from Jefus Chriftthroughthy promifes, by the might and power of thy Spirit. And when the poor foul at any time hath a difcovery of the love of God through a bleeding, dying, rifing, interceding Jefus, becaufe it is not willing to be deceived; O how wary it is of clofing with it, for fear it fhould not be right, for fear it fhould not come from God! The foul faith, Cannot the devil give one fach comfort too? Cannot he transform himfelf thus into an angel of light? So that, becaufe it would be upon fure ground, it cries out, Lord, fhew me thy falvation, and that not once or twice, but, Lord, let me have thy prefence continually upon my heart, to-day and to-morrow, and every day. For the foul, when rightly brought from under the | -covenant of works into the covenant of grace, cannot be (unlefs it be under fome defperate temptation) con-. tented without the prefence of God, teaching, comforting, _ .eftablifhing, and helping the foul to grow in the things of Chri; becaufe it knoweth that if God withdraw his prefence in any way from it, the devil will be fure to be at hand working with his temptations, trying to get the foul into flavery and fin. again; alfo the corrupt principle will be joining and combining with the wicked one, as a co-partner with him, to bring the foul into mifchief, which puts it " upon an earneft contunual panting after more of the ftrengthening, preferving, comforting, and teaching prefence of God, and for ftrong fupplies of faith, effcdtually to lay hold MEME. 3/25 ab mes 9 5 ; L

E22 Who, and how men are ackually

Thirdly, The foul is fo quickened, that it is not fatisfied now without it do in deed partake of the peace 6f God’s ele&@ ; now it is upon the examination of the reality of its joy and peace. Time was indeed that any thing would ferve its turn; but now all kind of peace and joy will not be accepted with it. Now it muft joy in God through Jefus Chrift, and its peace muft come through the virtue of his blood, {peaking peace to the confcience, by taking away both the guilt and the filth of fin. The foul is freely accepted with God through Chrift. He hath completely ful- ~. filled all the conditions of the firft covenant, and freely placed it in the fafety of what he hath done, prefenting the foul fpotlefs in the fight of God through his obedience. The foul hath peace through the blood of his crofs, and fees himfelf reconciled to God by the death of his Son, Col. i. 20, 21. or elfe his comfort will be queftioned by him. It is not every promife that cometh now upon his heart that will fatisfy him; he muft fee whether Jefus be prefented to the foul, in and through that promife. Now if he rejoice, it is becaufe the Lord’s promife founds aloud in his heart, coming to him with the love and pardoning grace of God m Chrift. This isthe firft and principal joy the foul hath that is quickened and brought into the covenant of grace.

Fourthly, Now the man finds heavenly fandification wrought in his foul, through the moft precious blood of the Man whofe name is Jefus Chri. Fe/us, that he might fandify the people with his own blood, fuffered without the gate. Now he finds a change in the underftanding, will, affections, judgment, and confcience: through the inward man a change, and through the outward mana change, from head to foot, as we ule to fay. For he that is in Chrif, and in this covenant of grace, is a new creature, 2 Cor. v. 17, 0F hath been made again. Now the foul is refolved for heaven and glory; now it crieth out, Lord, if there be a right eye offenfive to thee, pluck it-out; or a right foot, cutit off; os a right hand, take it from me... He ftudies how he may honour God, and bring praife to him. Now the foul is for a preparation for the fecond coming of Chrift, endeavouring to lay alide every thing that may hinder; and clofing in with thofe things that may make it in a beloved pofture againtt that day. .

Fifthly, This is froma gofpel fpirit, and not from a legal natural principle ; for the foul hath thefe things as the

brought into the new Covenant.’ 122

fruit and effect of its being feparated into the covenant of grace, and fo poflefled with that Spirit that doth dwell in them who are brought from under the old covenant. Thefe things {pring forth in the foul from another root and fiock than the aétings of other men; for the foul that is thus wrought upon, is as well dead to the law and its righteoufneds as it is to its fins.

Sixthly, Now the foul begins to have fome bleffed experience of the things of God, even of the glorious myfteries of the gofpel. ; %

1. It knoweth the meaning of thofe words, My fle/h is meat indeed, and my blood is driuk indeed, John vi. 55, and that by experience; for the fou? hath received peace of confcience through that blood, effe@tually applied to it; by feeling the guilt of fin:die off from the confeieate by its operation ; by feeling the power thereof'to mike away tlie eurle of the law’; and by finding the very ftrength of hell to fail, when once this atonement is received in reality.

2. Now the foul knoweth by experience the meaning of that {eripture, Our old man is crucified with him, that the body of fin might be deftroyed, Kom, vi. 6. It fees, that whea Jefus did hang on Mount Calvary, the body of its fins was there hanged up, dead and buried with him, though it was then unborn, fo as never to be laid to its charge either here

or hereafter, or to carry it captive into perpetual bondage. |

This is the way both to live comfortably as touching the guilt of fin, and as to its power and filth; for the foul that hath received this in truth, finds ftrength againft fn, through that Saviour who did fo glorioufly overcome it; fo that now they are faid to be more than conquerors through him, Rom. viii. 33--37.

3. Now the foul hath received a faith, and a lively hope, fach an one as can fetch ftrength from the fuinefs of Chrift, and from his merits. ae is

4. The foul can now look on itfelf and on Chrift, and fay, It is true, am an empty foul, but Chrift is full; Iama poor finner, but Chrift 1s rich ; I am foolifh, but Chrift is wife; 1 amanunholy, unfanttified creature in myfelf ; but Chriff is made of God unto me, wifdom, righteoufne/s, fan@ification, and redemption, t Cor. i. 30,

5. That fiery law, which the foul could not endure nor

delight in, now delights in it after the inward man: it

- would always be walking in it, being offended with amy fin,

124 A Word of Experience.

or any corruption, that would be any ways an hindrance to it, Rom. vii. 24,25. Yet it will not endure that the law fhould take the work of its falvation out of Chrift’s hand:. The foul that hath the right work of God upon it, cries, Not my prayers, not my tears, not my works, though they come from the Spirit of Chriftitfelf within me; thefe fhall not have the glory of my falvation. ‘Thus the foul gives Chrift the pre-eminence, Col..i, 18.

I will now {peak afew words from my own experience of the things of Chrift; and the rather, becaufe many in this day of ignorance, either comfort themfelves in the notion without the power, or elfe both reje& the notion and the power of this moft glorious gofpel; therefore for the further conviction of the reader, I fhall tell him (with David) fomething‘of what the Lord hath done for my foul. A little of the experiefice of the things of Chrift, is far more, worth than all the world. It would be too tedious to tell thee all from firft to laft, but fomething I fhall tell thee, that thou mayeft not think thefe things are fables. :

When it pleafed the Lord to begin to.inftru@ my foul, he found me one of the black finners of the world; he found me making a fport of oaths, and alfo of lies, and many a foul-poifoning meal did I make out of divers lufts, as drinking, dancing, &c. with the wicked ones of the world. The Lord finding me in this condition, opened the glafs of his law unto me, fhewing me foclearly my fins, both the greatnefs of them, and alie how abominable they were in his fight, that I thought the very clouds were charged with the wrath of God, and ready to let fall the fire of his

jealoufy upon me ;* yet for all this 1 was fo wedded to my

fins, that I thought with myfelf, I will have them, though I lofe my foul, (wretch that I was); but God, the great, the rich, the infinitely merciful God, did not take this advantage of my foul to caft me away ; but followed me fill, and

won my heart, by giving me fome underftanding, not only of my miferable fate, which I was very fenfible of, but alfo that there might be hopes of mercy ; taking away my love to luft, and placing in the room thereof a holy love to re-

“This convétion fcized on my foul one Sabbath day when I was at_ play, being one of the firft that { had ; when it came, though it feared”

me with its terror, yet through the temptation of the devil immediately ftriking in, I calt ito again, and became as vile for fome time asl was

befor crags,

A Word of Experience. 125

ligion.- Thus the Lord won my heart to fome defire to hear the word, to grow a ftranger to my old companions, and to accompany the people of God, giving me many {weet encouragements from feveral promifes in the feriptures. But after this, the Lord wonderfully fet my fins upon my confcience, thofe fins efpecially that I had committed fince the fir convictions; temptations alfo followed me very hard, efpecially fuch as tended to make me queftion the way of falvation, whether Jefus Chrift was the Saviour or not; and whether I had beft to venture my foul upon him for falvation, or take fome other courfe; and I continued a year and upwards, without any found evidence as from God to my foul, touching falvation as it comes by Jefus Chrift; but at the laft, as I may fay, when the fet time was come, the Lord’did fet me down blefledly in the truth of the do@rine of Jefus Chrift. I believed that Jefus Chrift was born of a virgin, walked in the world with his difciples, afterwards died on the crofs, was buried, rofe again, afcended above the clouds and heavens, and there lives to make interceffion; and that he will come again at the lat day to judge the world, and take his faints unto

“himfelf. Thefe things I faw as evidently as if I had ftood

by when he was in the world, and alfo when he was caught up. Having fuch a change as this upon my foul, it made me wonder. The Lord did alfo very glorioufly give me his precious word to back the difcovery of the Son of God unto me, fo that I can fay, through gtace, it was according tothe fcriptures. (1 Cor. xv. 1—4.) And as I was mufing with myfelf what thefe things fhould mean, I thought I - heard fuch a word in my heart as this, J have fet thee down becaufe I have fomething more than ordinary for thee to do 3 which made me the more wonder, faying, What, my Lord, fuch a poor wretch asf? Yet ftill this continued, J save

. fet thee down, &Fc, with more difcoveries of the Lord Jefus,

and the power of the blood of his crofs upon my foul, fo that 1 faw it was that which did fave and redeem finners, very clearly and fenfibly with the eyes of my foul; which had fuch an effet upon my foul, as I do hope did fweetly feafon every faculty. Reader, I fpeak in the prefence of God, and he knows I lie not; many fuch dealings of his 1 could tell thee of; but my bufinefs, at this time, is not fo to

_ do; but only to tell thee what operation the blood of Chrift ‘ La

fags

126 A Word of Experience.”

hath had wpom my confcience, at feveral times, and in dif& ferent frames of fpirit. ‘ ft ig

Sometimes I have been fo loaded with my-fins, that I could not tell where to ret, nor what to do; and-at fuch times I thought it would have taken away my fenfes; but God, through grace, hath fo effetually applied the atone- ‘ ment of Jelus to my poor wounded guilty confcience, and I have found fuch a fweet, folid, fober, heart-comfortine peace, that it hath made me rejoe exceedingly; and I have for a time been in a ftrait and trouble, that I fhould love and honour him no more, the virtue of whofe blood hath fo comforted my foul.

My fins have at times appeared fo great, that I have thought one’ of them as heinous as all the fins of all the men in the world. Reader, thefe things are not fancies, for I have dmarted for this experience; yet the leaft believing view of the blood of Jefus hath made my guilt vanifh to my aftonifhment, and delivered me into {weet and heavenly peace and joy in the Holy Ghof.

Sometimes when my.heart hath been hard, flothful, blind, and fenfelefs, (which are fad frames for a poor Chriftian) then hath the precious blood of Chrift foftened, enlivened, quickened, and enlightened my foul. [eek

When I have been loaded with fin, and haraffed with temptations, I had a trial of the virtue of Chriit’s: blood, with a trial of the virtue of other things; and I hive found that when tears, prayers, repentings, and all other things could not reach my heart, one fhining of the virtue of his blood hath in a very bleffed manner delivered me. It hath come with {uch life and power, with fuch irrefiftible and marvellous glory, as to wipe off all the flurs, filence all the outcriés, and quench all the fiery darts and flames of hell-fire, that, are begotten by the charges of the law, Satan, and doubtful remembrances of a finful life. ;

_ Friends, as St. Peter faith to the church, fo I fay to you, I have not preached to you cunningly devifed fables, in telling you of the blood of Chrift, and what authority it hath had upon my confcience; but as Peter faith touching the coming of the Lord Jefus into the world, fo in fome meat ure I can fay of the blood of the Lord Jefus Chrift, ‘that was fhed when he did come into the world. There is not only my fingle teftimony touching this; but all the pra. phets agree in advancing it in writing, and all the faints

.

biog

declare the fame, in {peaking forth its amiablenefs and powerful virtue. ids for thee, by the blood of thy covenant, I have jent forth. thy prifoners out of the pit wherein was no waters Zech. ix. 11. We have redemption through his blood, Ephef. i. 7. Col. i. 176 Our robes are wafhed, and made white in the blood of the Lamb, Kev. vii. 14... The devil is overcome through

- the blood of the Lamb, and confeience is purged too, through the

blood. of the Lamb, Heb. ix. 14. We have free recourfe to the throne of grace through: the blood of Fefus, Heb. x. 19. I could bring a cloud of witneffes out of the types and fhadows, and out a the prophets, and much more out of the New Teltament; but 1 forbear. .

I will now thew the feveral privileges and advantages they have who are under the covenant of grace, over thofe who are under the law.

Firt, Lhe covenant of grace is not grounded upon our | obedience, but upon God’s pardoning love to us through Chrift jefus. Vhe firft covenant fiood to be broken or kept by us, and God’s love to be loft, or enjoyed hereafter, as we behaved ourfelves: but the ground of the covenant ot grace is God’s mere love through Jefus Chrift, Deut. vit. 8,9. Lhe Lord did not jet his love upon you, nor choofe yous becaufe ye were more in number than other people; for ye were the feweft of all people 5 but becaufe the Lord loves you, and becaufe he will keep the oath which he fware to your fathers. Again, Maiah liti. 9. Ln his love, and in his pity he redeemed them, and the angel of his prefence faved them, that is, Jefus Chrift. And again, 2 Tim. i. 9. Who hath faved us.——Not according to the works of righteou[ne/s which we have done, but according to bis own purpofe and grace, which was given us in Chrift Fefus before the world began. é:

econdly, This love is conveyed to us' through what he hath done with whom the govenant was made. According as he hath chofen us in Chrift, and hath blefed us with all fpiritual bleffings in heavenly places in Chrift, God for Chrift’'s fake, hath loved you, 2 'Yim.i. 9. Ephef. i. 3, 4.

-Ephef. iv. 32. Now, if this be but rightly underftood, it

difcovers abundance of comfort to them who are within th covenant. For,

Here a believer feeth he fhall ftand, if Chrift’s doings ftand (which is a fure foundation) ; for God dealeth with him through Chrift; and he will not fall, unlefs the fufferings and merils of Clarilt be rejected befo. - the eyes of di-

128 The Privileges of the new Covenant. ~

vine juftice. For with him the covenant was made, and he was the furety of it, Zech. ix. r1.. Heb. vii. 22. that:

is, as the covenant was made with him, fo he ftood bound

to fulfil the fame: For you ‘muft underftand, that the covenant was made between the Father and the Son, long before it was accomplifhed, or manifeftly fealed with Chrift’s blood; it was made before the world began, Tit. i. 2. Eph. i. 4. 1 Pet. i. 18, 19, 20. But the. conditions thereof were not fulfilled until Chrift died; and all that while did Jefus ftand bound as a furety till the payment fhould be made. And it was by virtue of his furetifhip, that all thofe of the election that were born before he came, were faved, and entered into reft. The forgivenefs of fins that were paft, though it was through the blood of Chrift, yet it was alfo through the forbearance of God, Rom. iti. 25. “That is, Chri becomingydurety for thofe that died before his coming, that he would in deed and in truth, (at the time appointed, Gal. iv. 4) give eomplete and full fatisfaction for them according to the condition of the covenant.

The fecond covenant, which believers are under, as the ground and foundation, being fafe, fo the promifes thereof are better, furer, and fuller.

Firft, They are better, if you compare the excellency of the one with that of the other. The fir hath promifed nothing but an earthly paradife. Do this, and thou fhalt live; namely, in an earthly paradife. But the other brings the promife of an heavenly paradife.

Secondly, As. the covenant of works doth promife an earthly paradife; yet it is a paradife or blefling that might be loft; for no longer than thon doeft weil art thou accepted by that. But the promifes of the new covenant bring unto us the benefit of eternal inheritance, (Heb. ix. 15.) That they which are called might receive the promife of eternal inberitance. ;

Thirdly, The other, as it is not fo good as this, fo neither: fs it fo fure; and therefore he calls that fuch an one as might be fhaken, (Heb. xii. 27) but this is faid to be one that cannot be fhaken: nd this word, faith Paul, yet once

more, fignifieth the removing of thofe things that are foaken, as of —

things that are made; that thofe things that cannot be Jhaken (which is the fecond covenant) may remain. "Therefore, ye bleffed faints, iceing ye have received @ hingdom which cane

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The Privileges of the new Covenant. 129

not be moved, let us have grace whereby we may ferve God — acceptably, with reverence and godly fear.

Firft, The promifes are furer, in that they are founded upon God’s love, and come to us without calling for thofe things at our hands, that may be a means of putting a ftop to our certain enjoying them. ‘The promifes underthe law might eafily be ttopped by our difobedience; but the promifes under the gofpel fay, Lf heaven above can be meafured, and the foundations of the earth fearched out, then will I caft off all the feed of Ifrael, for all that they have done. Again, I, even I am he that blotteth out thy tranfgreffions for my awn name’s Jake, and will not remember thy fins, Ua. xliti. 25. will make thee’a partaker of my promife, and take away that which would hinder; J will caf? all your fins into the depths of the fca, that my promife may be fure to all the feed.. The apoftle, when he would fhew us that the new covenant promifes were more fure than the old, tells us plainly, that: the Jaw and works are fet afide, and that they are. merely made ours through the righteoufnefs of Chrift. For the promife that Abraham foould be heir of the world was not to him or 30 his feed through the law, but through the righteoufne/s of faith: For if they, which are of the law (or of works) be heirs, then faith is made void, and the promife made of none effect. Therefore it is of faith—that the promife might be fure to ail the feed, Rom, iv. 13, 14, 16.

Secondly, The promifes are committed to a faithful friend of ours in keeping: For all the promifes are in Chrift not yea and nay, but yea and amen, certain and fure; being in the hand of our head, our friend, our brother, our hufband, our flefh and.bones, even in the heart and hand cf our precious Jefus. bg i:

_ Thirdly, Becaufe all the conditions of them are already fulfilled by him. Every new covenant promife, if there be any condition in it, our undertaker hath accomplifhed it — for us, and alfo giveth us grace to receive its {weetnefs as it {prings from him.

Fourthly, The promifes are es becaufe they are prounded upon the love of God; and as Chrift hath fulfilled every condition, as to juftification, the Lord hath folemn'y fworn with an oath for our better confidence in him. Lor when God made promife to Abraham (and {o to all faints) be- = cau \ be [wear by bimfelf, faying caufe he could fwear by no greater, he fwear by brim lf, Jasings Surely bleffing 1 will blefe thee, and multiplying Z will multiply

130 The Privileges of the new Covenant.

thee; and fo after he had patiently endured, he pBidincl the prow © mife. For men verily fwear by the greater s and an oath for confirmation is to them an end of all flrife (that there might be no doubt concerning the fulfilment of the promife) ; ewherein God, willing more abundantly to fbew unto the heirs of promife the immutability of his counfel, (or certain, unchangeable deerce in making the promile, for the comfort of his children) confirmed it by an oath; that by two immutable things, in which ‘it was impoffble for God to lie, we might have a ftrong confolation, who have fled for refuge to lay hold on the hope fet before us, Heb. vi. r3—18. a! $ :

Fifthly, That the promifes are better, appears from this, that they are more free and full; for one faith, No work, no life: do this, and then thou fhalt live; if not, thou fhalt be damned. But the other faith, We are faved by believing in what another hath done, without the works of the law. Now to him that worketh not, but believeth on hini that juftifieth the ungodly, his #3 is counted for rightecufne/s, Rom. tv. 4, 5. The one faith, Pay me that thou oweft; the other faith, I do frankly and freely forgive thee all. The one faith, Becaufe thou haft finned thou fhalt die; the other faith, Becaufe Chrift lives, thou fhalt live alfo, John xv.

As the promifes are more free, fo they are more full; full of encouragement and comfort, The one (the law) looks like Pharaoh’s feven ill-favoured kine, moré ready. to eat one up, than to afford food. ‘The other is like the full grape in the cluftey, which hath a glorious bleffing in it, The one faith, if thou haft finned, turn again; the other faith, If thou haft finned, thou fhalt be damned. |

~The promifes of the law convey neither faith, hope, nor the Spirit; but through the promifes of the gofpel we have all thefe—Whereby are given unto us exceeding great and pre- _ cious promifes, that by thefe ye might be partakers of the divine “nature, 1 Pet. i. 4. Therefore, det us bold Jaf the profeffion eae our faith without wavering 3 for heis faithful that promifed, Heb. x. 23. La hope of eternal life, (how fo?) which God, =a eae at cannot lie, promifed before the world Legan, Titus i. 2. They that are in this covenant are in a very happy Rate; for though there be feveral things in the gofpel to be done, yet Chrift Jefus doth not look that they thould be done by ~ man,.as man, but by his own Spirit in them, as it is written, Thou haf wrought all our works ix us. Is there that condi-- tion, they muft believe? He will be the author and jingher

Brak C

The Privileges of the new Covenant. — ‘131

of their faith, Heb. xii. 2, 3. Muft there alfo be hope in

his children? He hath given them good hope through grace,

2 Thef. it.16. Are the people of God to live to his glory? Then he will work in them, both to will and to do of bis good pleafure, Phil. ii. 13.

As God, he works all our works in us; and we have

another nature given unto us, by which we are made willing

to glorify God in our bodies, and in our fpirit, which are. his. Thy people fhall be willing in the day of thy power,

All thofe who are in this fecond covenant are fafe; for

in cafe they fhould fall, after their converfion, into fome

fin or fins, (for who lives and fins not? Prov. xxiv. 16.)

yet through the merits and interceffion of Chrift-Jefus, who

is their undertaker in this covenant, they fhall have their

fins pardoned, their wounds healed, and they raifed up again. This privilege the children of the firft covenant have not; for if they fin, they are never afterwards regarded by that covenant. They brake my covenant, and I regarded them not, Heb. viii..9. But when God {peaks of

the covenant of grace, and of the public perfon under the name of David, he faith thus, Pfalm lxxxix. 26-—-37. He Jeall cry unto me, Thou art my Father, my God, and the Rock ~ of my falvation. Allo 1 will make him my firft-born, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant fhall fland jajt with him. His feed alfo will I make to endure forever, and his throne as the days of heaven. If his children forfake my law, and walk not in my judgments; if they break my flatutes, and keep not my commands menis 3 then will I vifit their tranfgreffion with the rod, and their, iniquity with fripes. Newverthele/s, my loving-kindie/s will Ag uiterly take from him, nor fuffer my faithfulne/s to fail. My covenant will I not break, nor alter the thing that is gone out of — my lips. Once have I fworn by my holine/y, that I will not le ~ unto David. His feed fhall endure forever, and his throne Gh pice, the fun before me. It fhall be cfablifeed forever as the moon, aie and as a faithful wiinefs in heaven.—My covenant Jfeall rand — j fof with him. As if God had faid, I did not make this “covenant with man, but with my Son, and with him:l will > 4 perform it; and feeing he hath given me complete fatistagw

tion, though his children, through infirmity, tranf{grefs, yet

my covenant is not therefore broken, feeing he with whom ~ it was made flandeth firm, according to the defire of my

132. The Privileges of the new Covenant.

heart; fo that my juftice is fatisfied, and my law hath nothing to fay; for there is MO want of perfection in the: facrifice of Chrift. Se OC, eer If, believers, you love your fouls, and would live in the peace of God, to the which ye are called in one body, then, 1 befeech you, ferioufly fettle in your fouls this one thing, that the new covenant is not broken by our tranfgreflions, becaufe it was not made with us. The reafon why the ~ faints of God have fo many ups and downs in their travel towards heaven, is becaufe they are fo weak in the faith of this one thing: for they think, if they fail in this or that particular performanee, if their hearts be dead and cold, and their lufts mighty and ftrong; therefore God now is angry, and now will fhut them out of his favour; the new covenant is broken, and Chrift Jefus will ftand their friend ‘no longer; now alfo the devil hath power again, and now they muft have their part in the refurrection of damnation; when, in truth, the covenant is not for all this, any more broken, and fo the grate of God no more ftraitened, than it was before. Therefore, when thou findeft that thou art weak here, and failing there, backward to this good, and thy heart forward to that evil; then be fure thou keep a fledfaft eye on the Mediator of this new covenant; and ‘ remember, that it is not only made with him, and his part fulfilled, but that he doth look upon his fulfilling it fo as not to lay thy fins to thy charge, though he may, as a father, chaftife thee for them. Lf his ‘hildren forfake my law, and walk not in my judgments; if they break my flatutes, and keep not my commandments; then will vifit their tranfgreffion with a rod, and their iniquity with firipes. — Neverthele/s, my loving-kindne/s qwill I not utterly take from him, nor fuffer my faithfulne/s to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. And what was that? Why, that his feed foallendure forever, and his throne as the days of heaven, Plalm Ixxxix. 30—34; 36, 29. > ag _ Another privilege of the faints, by virtue of the new covenant, is, That they have part of the poffeffion of heaven and glory already, in two ways: Firft, The divine nature is conveyed from heaven int¢ them: and, Secondly, ‘The human nature is received up, and entertained in, and hath got poffefon of heaven. Paeenss 1. They have the firk-fruits of the Spirit, the earneft of the Spirit, which is infead of the whole. Which is the

a

‘The Privileges of the new Covenant. 133

earneft of our inheritance, until the redemption of the purchafed poeffion, unto the praife of ry, Rom, viii. 8—11. Eph. ‘I. 13, 14. ss

2. The nature of man isin glory, as the firft-fruits of —

‘mankind, as a forerunner, to‘ take poffeffion till we all go thither, 1 Cor. xv. 20. For the Man born at Bethlehem is afcended (which is part of the mafs of mankind) into glory, as a public perfon, as the firft-fruits, reprefenting the whole of the children of God. So that in fome fenfe it may be faid, that the faints have already taken poffeflion of the kingdom of heaven, by their Jefus; he being, in their room, entered to prepare a place for them, John xiv. 1—~5.

When Jefus Chrift came down from glory, it was that he might bring us to glory: and that he might be fure not to fail, he clothed himfelf with our nature, as if one fhould take a piece out of the whole lump inftead of the whole, Heb. ii. 14. and invelted it with that glory which he. was in before he came down from heaven. ‘Thus 1s that faying to be underftood, {peaking of Chrift and his faints, And hath raifed us up together, and made us fit together in heavenly places in Chrift Fefus, Eph. ii. 6. ,

Not only fo, but all the power of God, (1 Pet. i. 5.) with the reft of his glorious attributes, is on our fide, for they dwell in our nature, which is the man Jefus, and engage for us poor, fimple, empty creatures, as to our eternal happinefs. Por in him dwelleth all the fulne/s of the Godhead bodily: and ye are complete in him, Col. ii. g, 10. God dwell. eth completely in him, and ye alfo are completely implanted in him, which is the head of all principality and power; and all this by the confent of the Father; for it pleafed the Father, that in him Joould all fulnefs dwell, Col. i. 19. The Godhead doth not dwell in Chrift Jefus for himfelf only, but that it may be in a way of righteoufnels conveyed to us, for our comfort and help in our wants. A/] power is given unto me éa heaven and in earth, faid Chrift: and, lo, I am with you alway, even unto the end of the world, Matt. xxviii. 18, 20. He hath received gifts for men, even for the rebellious, Pialm Ixvili. 18. Of bis fulnefs have all we received, and grace for

grace, John i. 16. Col. ig. And this the faints cannot be _ deprived of, becaufe the covenant made with Chrift, inevery __ tittle of it, was completely fulfilled, fo that juitice uti. § ;

obje& any thing ; holineis can find no fault; nay, all t a M

;

134 Two Objections anfwered.

power of God cannot fhake any thing that hath been done for us by the Mediator of the new covenant; for there is no covenant of works to a believer, no condemnation, no fin to be charged, becaufe there is no law to be pleaded, but all is made up by our middle man, Chrift Jefus. O bleffed covenant! O bleffed privilege! Be wife, therefore, O ye poor drooping fouls, that are the fons of this fecond covenant. Stand faft in the liberty wherewith Chrift hath made you free, and be not entangled again (nor terrified in your confciences) with the yoke of bondage, Gal. v. 1.

Objed. 1£ it be fo, then one need not care what they do; they may live in fin, feeing Chrift hath made fatisfaétion.

Anfw. If I were to point out one under the power of the devil, going haftily to hell, I would look no further for fuch a man, than to him that would make fuch a ufe as this of the grace of God.. What! becaufe Chrift is a Saviour, thou wilt bea finner! becaufe his grace abounds, therefore thou wilt abound in fin! O wicked wretch! let me tell thee before I leave thee, as God’s covenant with Chrift for his children ftands fure, immutable, and unchangeable; fo alfo hath God taken fuch a courfe with thee, that unlefs he deny himfelf, it is impoffible that thou fhouldft go to heaven, dying in that condition. ‘They tempted God, preved him, and turned his grace into lafcivioufnefs, /o he /ware, in his wrath, They foall not enter into my ret. No, faith God, if Chrit and heaven will not fatisfy them, hell muft devour them. God hath more places than one, in which to put finners; if they do not like heaven, hell muft be their refidence; if they do not love Chrift, they muft dwell forever with devils.

Obed. But if Chrift hath given God a full and complete fatisfaction, then, though I go on in fin, I need’ not

fear; it will be injuftice in God to puniih for thofe fins for “which he is already fatisfied by Chrift.

— Anfw. Rebel, there are fome in Chrift, and fome out of him; they that are in him have their fins forgiven, and are made new creatures, having the {pirit of the Son, which is a holy, loving, felf-denying {pirit. And they that are thus in Jefus Chrift, are fo far off from delighting in fin, that it is the greateft thing that troubles them. O how willingly would they be rid of the very thoughts of it, Pfa. exix. 113. It is the grief of their fouls (when they are in a right frame of fpirit) that they can live no more to the honour and glory of God than they do; and in all their prayers to God, the

Ufe of Examination about the old Covenant. 135

breathing of their fouls is as much for fanctifying grace as pardoning grace; they would as willingly live holy here, as they would be happy in the world to come, Phil. iii. 421. they would as willingly be cleanfed from the filth of fin, as to have its guilt taken away; they would as willingly glorify God here, as they would be glorified by him hereafter.

But others are out of Chrift, being under the law; and as for all thofe, let them be civil or profane, they are fuch as God accounts wicked; and if all the angels in heaven can drag them before the judgment-feat of Chrift, they thall be brought before it, to anfwer for all their ungodly deeds, Jude 15. and being condemned for them, the fire of hell will burn them, if they die in that condition. Therefore, if you love your fouls, do not give way to fuch a wicked fpirit. Let no man deceive you with fach vain words, as to think, becaufe Chrift hath made fatisfa@ion to God for fin, therefore you may live in fin: God forbid that any fhould think fo, for because of thefe things cometh the wrath of God upon the children of difobedience, Eph. v. 6.

Thus have I given thee, reader, a brief difcourfe touching the covenant of works, and the covenant of grace. I {hall now begin with the ufe and application of the whole, in as brief a way as I can, defiring the Lord to blefs it to thee.

Let us examine a little touching the covenant you ftand. before God in, whéther it be the covenant of works, or the, covenant of grace. And for the right doing of this, I fhall lay down this propofition; that all men naturally come into the world under the firft of thefe, which is called the. old covenant, or the covenant of wor!s, which is the law; and were all by nature the children of wrath, even as others 3 which they could not have been, had they not been under the law; for there are none that are under the other covenant that are ftill the children of wrath, but the children of faith, the children of the promife, accepted children, chil. dren not of the bond-woman, but of the free, Gal. iv. 28, 29 30, 3!+ ‘

Now here is the queftion, Which of thefe twv covenants art th ou under, foul?

Anfw. I hope 1 am under the covenant of grace. ‘

Suef. But what ground haft thou to think that thon art under that bleffed covenant, and not under the covenant of works, that foul-damning covenant? ‘

ait 7

136. Ufe of Examination about the old Covenant.

Anfw. “What ground? Why, I hope I am. oe ee

Queft.. But what ground haft thou for thy hope? fors hope without a ground is like a caftle built in the air, that. will never be able to do thee any good, but will prove like theirs fpoken of in Job viii. 13,14, 15+ whofe hope shall be cut off, and whofe truft foall be like a fpider’s web. He Jhall lean upon his houfe, but it fhall not fland: he fhall hald it faft, but it fhall not endure. A j

Anfw. My hope is grounded upon the promifes; what elfe fhould it be grounded upon?

_ Reply. Truly to build thy hope upon Jefus Chrift, upon God in Chri through the promife, and to have this hope by the fhedding abroad of the love of God in the heart, isa right-grounded hope, Rom. v. 1—5.

Que. But what promifes in the fcripture do,you find your hope built upon? and how do you know. whether you build your hope upon the promifes in the gofpel, the promifes of the new covenant; and not on the promifes of the old covenant; for there are promifes in that as well as in. the other?

Anfw. I hope, that if I do well, I fhall be accepted; becaufe God hath faid I fhall, Gen. iv. 7.

Reply. O foul, if thy hope be grounded there, thy hope is not grounded upon the gofpel promifes, or the new covenant, but upon the old; for thefe words were fpoken to. Cain, a fon of the old covenant, which runs thus; Do this, and thou Jhalt live. The man which doeth thofe things hall live bythem, Lev. xviit. 5. Ezek. xx. 11. Rom. x. 5. Gal. iii 12.

Objee. Why, truly, if a man’s doing well, and living

well, and his {triving to ferve God as well as he can, will ot. 2elp him to Chrift, I do not know what will. I am fare finning againft God will not.

~~ Que, Did you never read that feripture, L/racl, which

. fol owed after the law of righteoufne/s, hath not attained to the law. of righteoufne/s? Rom. ix. 30, 31, 32+ ih cnggawed Oljed. But doth not the feripture fay, Blefed are they that do his commandments, that they may have right to the tree of lifes Rev. xxi. 14. ; Shanta ee Rog Anjw, Let us inquire, whether to do his commandments, be to ftrive to keep the law, asa covenant of works, or. whether it be meant of the great commandments of the New Teftament, which are cited, 1 John iii. 22, 23. dnd. whatfoever we aft we receive of him, becaufe we keep his com ™

Use of Examination about the old Covenant. 137

mandments, and do thofe things that are pleafing in his fight. But what do you mean, John? Do you mean the covenant of the faw, or the covenant of the gofpel? Why, this is his

commandment, (faith he) that we /hould believe on the name of

bis Son Fefus Chrift, and love one another, (as the fruits of this

faith,) as he gave us commandment. If it be the old covenant, —

as a covenant of works, then the gofpel is but a loft thing. If it were of works, then no more of grace; therefore it is not the old covenant, as the old covenant. ;

Que. But what do you mean by thefe words, the old covenant, as the old covenant? explain your meaning.

Anfw. My meaning is, that the law is not to be looked ©

upon for life, fo as.it was handed out from mount Sinai: though, if ever thou wouldeft indeed be faved, after thou haft faith in Chrift, thou mayeft and muft folace thyfelf in st, and take pleafure therein, to exprefs thy love to him, who hath already, faved thee by his own blood, without thy obedience to the law. Que. Do you think that I do mean that my righteoufnefs will fave me without Chrift’s? if fo, you miftake me; for I think not fo: but this I fay, I will labour to do what I can, and what I cannot do, Chrift will do for me. Anfw. Ah, poor foul, this is the wrong way too; for this is to make Chrift but a piece of a Saviour. Thou wilt do fomething, and Chrift fhall do the reft: thou wilt fet “thy own things in the firft place, and if thou wanteft at laft, then thou'wilt borrow of Chrift. Thou art fuch an one that doeth Chrift the greateft injury of all: firft, in that thou doft undervalue his merits, by preferring thy own

works before his; and fecondly, by mingling thy wo _ thy dirty ragged righteoufnefs with his. hae

Sear:

Que. Why, would you have us do nothing? Wor ¢ ye

you have us make Chrift do all, and we fit ftill? y

Anfu. Poor foul, thou mockeft Jefus Chri in faying thus. I tell thee he counts it a great glory to do all for thee, and it is a great difhonour to him for thee to think otherwife. And this the faints of God know, that have experienced the work of grace upon their fouls, faying, - Fhou art worthy to take the book, and to open the feals thereof.

Worthy is the Lamb that was flain, to receive power, and riches,

and wifdom, and frrength, and honour, and glory, and blefing : & thou waft flain, and haft redeemed us to God by thy blood, oes M2 ee

iat. ¥38 Ufe of Examination about the old Covenant.

Rev. v. 9, 12. To the praife of the glory of his grace: in whom we have redemption through his blood, Eph. i. 6, 7.

. Reply. ‘ All this we confefs, that Jefus Chrift died for us; but he thatthinks to be faved by Chrift, and-liveth in his fins, fhall never be faved. 5

Anfw. (grant that: but this I fay, a man muft not make his good doings the loweft round of the ladder, by which to go to heaven; he that fhall go to heaven mutt wholly, without any of his own doings, venture his precious: foul upon Jefus Chrift and his merits.

Queft. What, and come to Chriftas a finner? .

Anfw. Yea, with all thy fins upon thee, even as filthy ~

* as thou art.

Quef. But is not this the way to make Chrift loath us? You know when children fall down in the dirt, ufually, before they go home, they make their clothes as clean as: they can, for fear their parents fhould chide them: and fo I think thould we.

nfw. This comparifon is wrong, if you bring it to fhew us how we muft do when we come to Chrift. He that can _ make himfelf clean, hath no need of Chrift; for the whole, ~ the clean and righteous, have no need of Chrift; but thofe * that are fick. Phyficians, who love to be honoured, will not bid their patients firft to make themfeives whole, and then come to them; no, but bid them come with their fores, as the woman with her bloody iffue, Mark v. and as Mary Magdalene, who was full of devils, and the defiled lepers; ‘that is the right coming to Chrift.

Reply. Well, I hope that Chrift will fave me; for his - promifes and mercy are very large; and as long as he hath _promifed to give us life, I fear my ftate the lefs. ~~ Anfw. Tt is true, Chrift’s promifes are very large, bleffed

be his name, and fo is his mercy; but notwithftanding all

that, there are many go in at the broad gate ; therefore your bulinefs is feriouflly to inquire whether you are under the firft or fecond covenant; for unlefs you are under the fecond, you will never be regarded of the Lord, as you are

a finner, Heb. vii. 9. For if God fhould give you a fhare in the fecond covenant, you will have ali your fins pardoned, and have eternal life, though you have beena great finner. aa gee

But do not expect that thou fhalt have any part or thare. in the large promifes and mercy of God, for the benefit

*

Ufe of Examination about the old Covenant. 139

and comfort of thy peor foul, whilft thou art under the old covenant; becaufe fo long thou art out of Chrift, through | whom God conveys his mercy, grace, and love to finners. For all the promifes of God in him are yea, and in him amen. Indeed his mercy, grace, and love are very great, but they’ are treafured up in him, given forth to him, and through: him. But God, whois rich in mercy, for his great love wheres with he loved us—that he might fhew the exceeding riches of his grace; but which way? in his kindnefs toward us. through Chrift Fefus. ) ae igs But out of Chrift thou fthalt finda fin-avenging God, who will by no means {pare the guilty: and every one that is found out of Jefus Chrift, will be found guilty in the judgment day, upon whom the wrath of God fhall be poured, to their eternal ruin. ee

Wow therefore corfider, and take the counfel of the apoflle, 2 Cor, xiii. 5. to examine thyfelf, whether thou art in the faith, and to prove thine own feif, whether thou: haft received the Spirit of Chrift into thy foul; whether thou haft been converted; whether thou haf{ been born again, and made a new creature; whether thou halt had-thy fins - wafhed. away in the blood of Chrift; whether thou haf — been brought from under the old covenant into the new, © And do not make a flight examination; for thou hat a precious foul, either to be faved or damned. 5 a

That thou mayeft not be deceived, confider that it is one:

_thing to be convinced, and another to be converted; one

thing to be wounded, and another to be killed; and fo to be made alive by the faith of Jefus Chrift. When men are killed, they are killed to all things they lived to Kynar fin and righteoufnefs, as all their old faith, and fuppofed _ grace. The old covenant will fhew thee that thou arta — finner, anda great one; but it will not {hew thee, without — the help of the Spirit, that thou art, without all grace by nature: no, but in the midft of thy troubles, thou wilt keep thyfelf from coming to Chrift, by perfuading thy foul, that thou art come, and haft fome grace already. Therefore, be earneft in begging the Spirit, that thy foul may be _

enlightened, and the wickednefs of thy heart difcovered, -that thou mayeft fee the miferable ftate thou art in by

reafon of unbelief, which is the great condemning fin: and in a fight and fenfe of thy fad condition (if God fhould deal with thee according to thy defert) cry to God for faith

140 Ufe of Examination about the old Covenaht.

in a crucified Jefus, that thou mayeft have all thy fins wathed away in his blood, and ivch a work of grace wrought in tly foul, as will ftand in the judgment day.

You know I told you that a man might go a great way in a profeflion, and have many excellent gifts, fo as to do many wondrous works, and yet be but under the law; from hence you may learn, not to judge yourfelves to be the - children of God, (1 Cor. i.) becaufe you have fome gifts of knowledge or underftanding more than others; no, for thou mayeft have much head knowledge, and yet be but under the law, and confequently under the curfe. :

Seeing it is 4o, that men may have all this, and yet perifh, then what will become of thofe that do no good at all, and have no underftanding, neither of their own guilt, nor of Chrilt’s mercy? Read with underftanding, Ma. xxvii. 11. Therefore he that made them will not have mercy on them, and he that formed them will fhew-ihem ao favour. See alfo 2 Theff. i. 8, 9. :

Many are not able to diftinguifh between the nature of the law and the gofpel. Blindnefs as to the knowledge of.

this, is one great caufe of the ruin of many: as Paul faith, When Mofes is read, or while the law is difcovered, the vail - is upon their heart, 2 Cor. it. 15. that is, the vail of ignorance is Rill-upon their heart, fo that they cannot difcern the nature of the law, nor the nature of the gofpel, as you may fee, if you compare it with chap. iv. 3, 4. Were you but well examined, many of you would be found fo ignorant, that you would not be able to give a word of right anfwer concerning either the law or the gofpel. Nay, my friends, {uppofe one fhould afk you what time you fpend, at pains you take, to underftand the nature and difference of thefe two covenants, would you not fay (if you fhould {peak the truth) that you did not fo much as regard * whether there were two or more? would you' not fay, I did not think of covenants, or ftudy the nature of them? I thought that if I lived honeftly, and did as well as I could, that God would accept of me, and have mercy upon me, as he had on others. Ah, friends, this is the caufe of the ruin of thoufands; for if they are blinded to the right ufe of the law and gofpel, they will be in danger of perifhing moft miferably, unlefs God, of his mere mercy and love, doth rend the vail from of their hearts. FOE

A legal , Spirit. 140

If you would indeed be delivered from the firht into the fecond covenant, 1 admonifh you to obferve thefe following particulars. me * Pe,

Firft, Do not content yourfelves, though you do good works (that is, which in themfelves are aced in and with a legal fpirit. - Hare

If you do any thing commanded in feripture, and in: . coing it, think that God is well pleafed therewith, becaufe you, as. religious men, do the fame; upon this miftake was Paul himfelf in danger of being deltroyed; for he thought, becaufe he was, zealous, and.one of the ftrictelt fects of religion, therefore: God would have been good unto him, and have accepted his doings, for he counted them his gain, Phil, iit. 4—8. bs

When aman thinks he is more fincere, more liberal, with more difficulty, or to the weakening of his eftate; I fay, if a man, becaufe of this, thinks that God accepteth his labour, - it is done from an old covenant fpirit. _

Some men may think that they {hall be heard, becaufe they have prayer in their families, and can pray long, and exprefs themfelves excellently in. prayer, and have great _ enlargements in it; to think that God doth delight in their doings, and accept their work on thefe accounts, this is from a legal fpirit. te

Some men think, becaufe their. parents have been religious ~before them, and have been the people of God, that if they alfo attend to the outward obferving of that which they: learned from them, God wil! accept them; this alfo is from a wrong fpirit: and how many are there at this day, who. think the better of themfelves merely upon that account! - aye, and think the people of God ought to think fo too Sih not underflanding that it is ordinary for an Eli to have aa; Hophni and a Phineas, both fons of Belial; a good Samuch — to have a perverfe offspring; and David an Abfalom. The felf-righteous Jews fuppofed they had a privilege with -

God more than others, when there was in truth no fuch thing, John viii. 335.34, 35. Matt. iii. 7, 8, 9. - For truly if the fame faith be not in them, which was in their fathers, to lay hold of thé Chri of God, in the. fame fpirit as they did, they muft utterly perifh, notwithftanding their high conccit of themfelves. i _ When perfons come into the prefence of God, without having their eyes upon the Divine Majelty, through the.

Tipe A legal Spirit. flefh and'blood of the Son of God, they come before God,

and do whatfoever they do from an old covenant fpirit. Als for inftance, fome perfons will go to prayer, and plead very hard with God that he would grant their defires, ‘plead- — ing their great want; they will alfo plead his great mercy, and his free promifes; but yet negle@ting Chrilt, the right~ eous Lamb of God, to appear before him in, they go before the Lord_no otherwife than in an old covenant fpirit; for they go to him only as a merciful Creator, and they as his creatures; not as if he were their Father in Chrift, and they his children by regeneration. And though they may. call God their father, (not knowing what they fay, only having learned fuch things by tradition,) as the pharifees did, yet Chrift will have his time to fay to them, even to their faces, as he did to the Jews, Your father, notwithftanding your profeflion, is the devil, to their grief and - everlafting mifery, John vili. 44.

Another thing to be obferved, if we would not do things. in a legal {pirit, is, to take care that we do none of the works of the holy law of God for life or acceptance with him; no, nor of the gofpel neither. To do the works of the law, to the end we may be accepted of God, or that we may pleafe him, and to have our deftres of him, ts to at rom a legal fpirit, and that is expreisly laid down, where it is faid, To bim that worketh, is the reward not reckoned of grace, but of debt; that is, he appears before God through the law, and his obedience to it, (Rom. iv. 4, 5.) And though they.be m themfelves gofpel ordinances, as baptifm, breaking of bread, hearing, praying, meditation, or the like; yet, if thefe are not done in a right fpirit, they are thereby ufed.as a hand by the devil, to pull thee under the covenant of Works, as in former times he ufed circumcifion, which was no part of the covenant of works, the ten commands, but a feal of the righteoufnels, of faith; yet, being done in a legal {pirit, the foul was thereby brought under the ¢ovenant of works, and fo moft miferably deftroyed. unawares to ittelf, becaule there was not a right underftanding of the nature and terms of the {aid covenant. Thus it is now; fouls being ignorant of the nature of the law, do, by fubjecting ‘to feveral gofpel ordinances, fly of from Chrift, when they think they are coming to him: if you would know when or how this was done, whether in one particular or more, attend to the following:——~ ;

A legal Spirit. 143

t. A man brings himfelf under the covenant of works by gofpel ordinances, when he cannot be perfuaded that God will have mercy upon him, except he yield obedience to fuch or fuch a particular thing commanded in the word; this is the very fame fpirit that was in the falfe brethren {poken of, (Acts xv. Gal. the whole epiftle) whofe judgment was, that unlefs fuch and fuch things were done, they could not be favéd. And now we have alfo fome who fay, unlefs your infants be baptized, they cannot be faved; and cthers fay, unlefs you be rightly baptized, you have no ground to be affured that you are believers, or members of churches; which is fo far off from being fo good asa legal {pirit, that it is the fpirit of blafphemy; becaufe they imagine that the fpirit, righteoufnefs, and faith of Jefus, and the confeflion thereof, is not fufficient to declare men to be members of the Lord Jefus; when, on the other fide, though they be rank hypocrites, yet if they do yield an outward f{ubjection to this or that, they are counted good members: which doth clearly difcover, that there is not fo much honour given to the putting on the righteoufnefs of the Son of God as there is to that which a man may do, and yet go to hell within an hour after; nay, in the very doing of it, doth fhut out himfelf from Jefus Chrift.

2. Men may do things froma legal fpirit, when they content themfelves with doing fuch and fuch a thing; as. prayers, reading, hearing, baptifm, breaking of bread, or the like. As for inftance, fome men, being perfuaded that fuch and fuch athing is their duty, and that unlefs they do it, God will not be pleafed with them, nor fuffer them to be heirs of his kingdom ; they, from this fpirit, rufh into, and do the thing ; which being done, they fancy themfelves in a happy condition ; like the pharifee, who, becaufe he had done this and the other thing, faid in a bragging way, Lord, I thank thee that I am not as this publican, for I have done thus and thus.

3. That man doth a@ from a legal fpirit, who maketh the frictnefs of his walking the ground of his aflurance for eternal life. All the ground fome have to believe they fhall be faved is, becaufe they walk not {fo loofe as their neighbours, they are not fo bad as others, and thercfore they queflion not but that they fhall do well. ‘Whis is a falle ground, and favours of flight and fhallow apprehenfions of the old covenant: I call them thallow apprehen.

~ fions, becaufe they are not right and found, and are fuch as

will do the foul no good, but beguile it ; a true knowledge

of the nature of this covenant doth not appear to the foul,

only fome commanding power it hath, which the foul endeavouring to give itfelf up unto, finds fome peace and content, and efpecially if it find itfelf pretty willing to yield to

its commands. Is not this the very ground of thy hoping

that God will fave thee from the wrath to come? If one

* afk thee what ground thou haft to think thou fhalt be faved,

wouldeft thou-not fay, Becanfe I have left my fins, and am

more inclined to do good, and to get more knowledge. I

endeavour to walk in church order, and therefore I hope

God hath donea good work for me, and will fave my foul?

Alas, this is a trick of the devil, to make fouls build the ground

of their falvation upon their ftri@nefs, and abftaming from

the wickednefs of their former lives, and becaufe they defire to be more ftria&. If you would know fuch a man or

woman, you fhall find them in this frame ; when they think

their hearts are good, then they imagine Chrift will have mercy upon them ; but when their corruptions work, they doubt

and fcruple, until again they have their hearts more ready

to do the things contained in the law and ordinances of the

gofpel. Such men commonly cheer their hearts, and en- ~

courage themfelves ftill to hope all fhall be well, becaufe

they are not fo bad as the reft, faying, lam glad I am

not as this publican, but better than he, more righteous

than he, Luke xviii. 11. $ fats

4. That isajegal fpirit, which fecretly perfuades the foul,

that if ever it will be faved by Chrift, it muft fir be fitted

for him by getting a good heart and good intentions to do

this and that for Chrift. "This is the very way for the foul

to turn itfelf from Chnift, mftead of turning to him; for

fuch a foul looks upon Chrift rather as a cypher, than a real

Saviour. Friend, if thou canft fit thyfelf, what need haft

thou of Chrift? If thou cant get qualifications to carry

to Chrift, that thou mighteft he accepted, thou doft not look.

to be accepted in the Beloved. This is as if a man fhould

fay, 1 will make myfelf clean, and then £ will go to Chri

that he may wath me ; or like to a man poffeffed, who will

firft caft the devils out of himfelf, and then comeggo Chrift

to cure him. Thou muft therefore come to Chrift as the

bafelt finner in the world, morefit to be damned, if thouhadit

ethy right, than to have the lealt {mile, hope, or comfort from

The Uje of the new Covenant. 14 3

him come with the fire of hell in thy. confcience come with thy heart hard, dead, cold, full of wickednefs and madnefs againft thy own falvation; come renouncing all thy tears, prayers, watchings, faftings; come as a blood-red finner. Do not fiay from Chrift,, till thou haft greater fenfe of thy own mifery and of the reality of God’s mercy; do not ftay till thy heart is fofter, and thy fpirit in a better frame; but go, again& thy carnal mind, and againft the mind of the

devil, throw. thyfelf at the feet of Chriit, with a halter about:

thy neck, and fay, Lord Jefus, hear a finner, a hard hearted finner, a finner that deferveth to be damned, to be cait into heil; and refolve never to return, or to give over crying unto him, till thou find that he hath wafhed thy confcience from dead works with his blood virtually, and clothed thee with his own righteoufnefs, and made thee complete in him. felf. This is the way to come to Chrift.

If. Now a few words to the fecond doétrine, and IJ thall draw toa coriclufion; The do@rine contains in it very much comfort to thy foul, who art a new covenant man, or one under the new covenant.

There is, firft, pardon of fin. Secondly, The manifettation of it. Thirdly, A power to caufe thee to perlevere through faith to the end of thy life. ;

_ {here is, firft, pardon of fin, which is not in the old cove- - nant; for in that there is nothing but commands, and condemnation. ‘There is a pardon of fin, even of all thy fins, againtt the firft and fecond covenant, under which thou art, and that freely upon the account of Jefus Chrift the right. eous, he having in thy name, nature, and room, fulfilled all the law for thee, and freely given it untothee. Though ‘the law be a miniftration of death and condemnation, yet. the gofpel, under which thou art, is the minittration of life | and falvation, 2 Cor. iii. 6—p9. They who live and die under the firft covenant, God regardeth them not, Heb. viii. g. yet they who are under the fecond, are as the apple of

| his eye, Deuti xxxit, ro. Pfa. xvii. 8. oe % they who

- are under the law are called to blacknels, an rknefs, and tempeft, the found of a trumpet, and a burning mountain, which fight was fo terrible, that Mofes faid, 1 exceedingly

fear and quake, Heb. xit. 18—21. but ye are come unto mount Sion, and unto te city of the liviag God, the heavenly

sie

vet

ate

5 (Poerse 146 The Ufe of the new Covenant.

Ferufalem, and to an innumerable company of angels: to the general affembly and church of the firft-born, whofe names are awritien in heaven, and to God the judge of all, and to the /pirits of jut men made perfe, and to efus the mediator of the new covenant, and to the blood of Jprinkling, that /peaketh better things ‘than that of Abel, Heb. xit. 22, 23, 24, even the forgivene/s of fins, Eph. i. 7

z. The covenant that thou art under allows of repentance, in cafe thou flip or fall, by fudden temptations, Rev. ii. 5. but the law allows of none, Gal. iii. 10. The covenant that thou art under, allows thee ftrength alfo; but the law is only a found of words, commanding words, but no power is given by them to fulfil the things commanded,

Heb. xii. 19. Thou that art under this fecond, art made a fon; but they that are under the firft, are flaves to fin. Thou that art under this, hafta Mediator, to ftand between yoltice and thee, 1 Tim. ii. 5. but they under the other, their mediator is turned an accufer, and fpeaketh moft bitter things againft their fouls, John v. 45. The way that thou haft into paradife, is a new and living way, Heb. x. 20; but they that are under the old covenant, their way into ‘paradife is a killing and deftroying way, Gen. ili. 24. Thou haft the righteoufnefs of Chrift to appear before God with, Phil. iti. g; but they under the old covenant, have nothing but the righteoufnefs of the law, which Paul counts dirt and dung, Phil. ni. 7, 8. Thou haft that which will make thee perfect; but the other will not do fo, Heb. vii. 19. The law made nothing perfe&, but the bringing in of a better hope (which is the Son of God) did; by the which we draw nigh unto God.

3. The new covenant promifeth thee a new heart and a new fpirit, Ezek. xxxvi. 26; but the old covenant promifeth none. The new covenant conveyeth faith, Gal. iii. ; but the old one doth not. Through the new covenant, the love of God is conveyed into the heart, Rom. v.; but through the old covenant there is conveyed none of: it fav-. ingly through Jefus Chrift. The new covenant doth-not only give a promife of life, but with that, the.affurance of fife; but the old one giveth none, The old-covenantwrought wrath in us, and to. us, Rom. iv. 153 but the new one worketh love, Gal. v. 6.. Thus much for the fir ufe.

Secondly, All thefe and many more privileges come to thee by the new covenant; and that thou mighteft not

The Ufe of the new Covenant. ay

doubtrof the certainty of them, God hath fo ordered it, that they all.come to thee by way of purchafe, being obtained for thee by the one man Jefus, who is the Mediator, or the perfon that hath principally to do, both with God and thy foal, in the things pertaining to this covenant; fo that now thou mayeft look on ali the glorious things that are fpoken of in the new covenant, and jay, All thefe mult be mime; 1 muft have a fhare in them; Chrift hath purchafed them for.me, and given them to me. I need not fay, How fhall I come by them? God is holy, Iam a finner; Godis juft, and I have offended; no, but T may fay, Though I am vile, and deferve nothing, yet Chrift is holy, and deferveth ali things; though I have fo provoked God, by breaking his law, that he could not in juftice look upon me, yet Chrift hath fo glorioufly paid the debt, that now God can fay, Welcome, foul, 1 will give thee grace, I will give thee glory, thou fhalt lie in my bofom, and go no more out. My Son hath pleafed me;’ he hath fatisfied the loud eries of law and jultice, that called for fpeedy vengeance on thee., He hath fulfilled the whole law; he hath brouphe in everlafting righteoufnefs; he hath overcome the devil; ise hath wathed away thy fins with his moft precious blood; he hath deftroyed the power of death, and triumphs over all enemies. This he did in his own perfon, for as many as fhall come.to him; for this victory J give them, his righteoufneis I give them, his merits I beflow on them, and look upon them as holy, harmlefs, undefiled, and forever comely, through the victory of the Captain of their falvation.

That thou mayeit in deed and in truth, not only hear and read this glarious doctrine, but be found one that hath the life of it in thy heart, thou muft be much in ftudying the two covenants; the nature of the one and of the other, and the ftates of thofe that are under them. Alfo, thou muft be well grounded in the manner of the viory and merits of Chrift, how they are made thine. Thou mutt believe that Jefus is the very Chrift. ‘Thou mutt believe that he was crucified, or hanged on a tree between two thieves. Thou muft believe, that when he hung on the crofs on Mount Calvary, it was for the fins * of thofe who

* This is the do&rine that I will live and die by, and be willing to be damned, if it faves me not. For Z am not afbamed of the gofpel of Chrift ; for it is the power of God unto falvation: therefore I preach Chrift crucified, unto the Fews a fumbling-block, and unto the Greeks Soolifene/sy Rom. i, 16, 1 Cor. 1° 23.-

148 The Ufe of the new Covenant.

-~ died before he was crucified, and for their fins who wete alive at the time of his crucifixion, and that he did, by that one death, give fatisfacion to God for all thofe who fhould be born and believe in him after his death, to the world’s end. This thou muft believe, upon pain of eternal damnation, that by that one death he put an end to the curfe of the law and fin, and that by his death and refarre@tion he brought in a fufficient righteoufnefs to clothe thee completely. For by one offering he haih perfected forever them that are Janiified. - Nor that he fhould offer himfelf often ; for then inuft he often have fuffered fince the foundation of the world ; , but now ones, in the end of the world, hath he appeared, to put away fin by the facrifice of himfeif. Other priefls may offer oftentimes the fame facrifices, which can never take away fins 3 but this man, after he had offered one facrifice for fins, forever

Jat down on the right hand of Gody Feb. ix. 25, 26. ve TI, 12, 14. ‘

But becaufe, in thy purfuit after the faith of the gofpel, thou wilt meet with devils, heretics, particular corruptions, unbelief, ignorance, and the {pirit of works, urged on by falfe fuggeftions and damnable doétrines, 1 {hall therefore briefly {peak a word or two more of further advice, — efpecially concerning thefe two things.

Firft, How thou art to conceive of the Saviour.

Secondly, How thou art to make application of him.

Firft, Thou muft look upon him to be very God, and very man; God and man in one perfon, both natures joined together, for putting him in a capacity to be a fuitable Saviour, to anfwer both fides and parties, with whom he had to do in the office of Mediator and Saviour.

Thou mutt believe, that what was done by Jefus Chrift, was not done by one nature without the other; but that both natures, the Godhead and the manhood, did glorioufly join together in the falvation of our bodies and fouls; not that the Godhead unde any thing without the manhood, nor did the manhood do any thing without the virtue and union of the Godhead. Thou muft believe this, or thou canft not find any found ground and footing for thy foul to reft upon.

If thou look upon either of thefe afunder, thou wilt conclude, that what was done by the Godhead, was not done for man, being done without the manhood; or. elf@, that what was done with the manhood could not anfwer divine

The Ufe of the new Covenant. 149

juflice; for it was the Godhead that gave value to -the fuffering of the manhood, and the manhood being joined therewith, that giveth us an intereft in the heavenly glory of the Godhead.

_ What ground can a man have to believe that Chrift ‘is his Saviour, if he do not believe that he fuffered for fin in his nature? And what ground can a man have to think that God the Father is fatisfied, being infinite, if he believe not alfo, that he who gave the fatisfaétion was equal to him who was offended?

When you read of the offering of the body of the Son of: Man for our fins, remember he did it in unien.with, and by the help of the eternal Godhead. How much more fball the blood of Chrift, gubo through the eternal Spirit offered himfetf without /pot to God, purge your confcience from dead works? &c. Heb. ix. 14. :

When thou readeft of the glorious works and {plendour of the Godhead in Chrilt, then confider, that all that was done by the Godhead was done as it had union and communion with the manhood. Thus thou fhalt fee that the devil, fin, death, hell, and the grave, are all overcome by Jefus, God-Man. They muft needs be overcome, when God doth it; and we have good ground to hope the victory # ours, when in our nature they are overcome. : @

The fecond thing is, how to apply, or to make application of this Chrift to the foul. And for this, there 1s to be confidered the following particulars. :

1. When Chrift Jefus appeared, he was looked upon by the Father, as if the fin of the whole world was upon him ; nay, further, God did account him the fin of man: he beth maile him to be fin for us, 2 Cor. v. 21. that is, God made his Son Jefus Chrift our fin, or reckoned him in the place of finners, and condemned him, as if he had been nothing but | fin. For what the law could not do, in that it was weak through the flcefo, God: fent his own Son in the likenefs of finful elo, and © for fin condemned fin in the flea "Tat is, for our tins, condemned his Son Jefus Chrift, who in himfelf was altogether without fin, Kom. viii. 3. Therefore, as to taking away thy curfe, thou muft reckon him to be made fin for thee. And as to his being thy juftification, thou mutt reckon him to be thy righteoufnels ; for Gad hath made him to be fin for us who knew no fin, that we might be made the righteoufne/s of

Ged ia him. N+

450 The Uje of the new Covenant.

2. Confider for whofe fakes this glorious defign of the Father and the Son was brought to pafs, and that you will find to be for finful man, 2 Cor. viii. 9. “

g. The terms on which it is made ours; and that you will find to be a free gift, merely arifing from the mercy of God. Ye are juftified freely by his grace, through thereademption that is in Chrift, whom God hath fer forth to be a prepitiation through faith in bis. blood, &c.

4. Men are to reckon this grace theirs, upon the fame terms which God offers it, which is frecly, as they are worthlefs, undeferving creatures, without all good, and indifpofed to do any good. . ae _. Chriflian, thou art not in this thing to follow thy fenfe and feéling, but the very word of God. That which doth the people of God the greateft injury, is their too little hearkening to what the gofpel faith, and giving too much credit to what the law, fin, the devil, and confcience faith ; and upon this ground conclude, that becaufe guilt is upon the foul, theretore by fin, damnation is to be brought. upon thegfoul. This is to fet the word of God afide. But thou muft give more credit to one fylable of the written word of the gofpel, than to all the faints and angels in heaven and earth; much more to the devil and thy guilty conicience. be Say ied .

Let-me give you a parable. There was a certain man that had committed treafon againft his king; but the king had compafhon upon him, and fent him, by the hand of a faithful meflenger, a pardon under his own hand and eal. In the country where this poor man dwelt, there were many that fought to trouble him, by often putting’ him in mind of his treafon, and the law that was to be executed on the - offender. Now, how could this man fo honour his. king, as by believing his hand writing, containing the pardon? certainly he would honour him more by fo doing, than by regarding the clamours of his enemies.

Juit fo it is here. ‘Thou halt committed treafon againft the King of heaven; he, through compaflion for Chrift’s fake, hath fent thee a pardon: but the devil, the law, and thy con{cience, continually feek to difturb thee, by bringing thy fins afrefh to thy remembrance: but, would thou tonour thy King? Then, He that belieweth the record that God bath given of his Son, hath fet to his feal that God is true. And ghis as the resord, thai God hath given to us eternal life; and

The Ufe of the new Covenant. 1st

this life is in his Son, 1 John. v. 11,12. Therefore, brethren, deeing God our Father hath fent us, condemned traitors,:a pardon from heaven, (even all the promifes of the gofpel) and hath alfo fealed the certainty of it with the blood of his dear Son, let us not be daunted, though our enemies,

with terrible voices, bring our former life ever fo often into

- Our remembrance. eae

Objea. But, faith the foul, how if, after I have received a pardon, I fhould commit treafon again? What fhould I do then? _. .

Anfw.. Tf thou haft committed abundance of treafons, he hath by him abundance of pardons. Let the wicked fore Sake bis way, and the unrighteous man his thoughts, and let him

return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon. _

Sometimes I have been in a great trait, under a fight vand fenfe of the greatnefs of my fins; but calliag to mind that God.was God in his mercy, pity and love, as well as

in his holinefs, juftice, &c. and confidering the fatisfa@ion that was given to holinefs and juftice, that there might be a way made for finners to lay hold of his mercy; when tempted to doubt and defpair, I have anfwered in this manner:—-“ Lord, here is one of the greate{t finners-that ever the ground bare. . A finner again{t the law, and a finner againft the gofpel. I have finned againft light, and I have finned againft mercy; and now, Lord, guilt breaks my heart: the devil alfo would have ine deipair, telling me that thou art fo far from hearing my prayers, in this my diftrefs, that I cannot anger thee worfe than to call upon thee; for he faith thou art refolved forever to damn,‘ and not to grant me the leaft of thy fayour; yet, Lord, 1 would fain have forgivenefs. And though much may be inferred from thy word againft me, yet it faith, if I come unto thee thou wilt in no’ wife caft me out, John vi. 37. Lord, fhall I honour thee moft by believing thou canft pardon my fins, or by believing thou canft not? Shall I honour thee -moft by believing thou wilt pardon my fins, or by believing

thou wilt not? Shall I honour the blood of thy Son by 7% _ believing that the virtue thereof is not fufficient, or by be-

_ lieving that itis? Surely thou that couldeft find fo much |

mercy as to pardon Manafleh, Mary Magdalene, the three - thoufand murderers, perfecuting Paul, murderous and adulterous David, and blafpheming Peter ; thou that didft offer

sei.

152 The Uje of the new Covenant.

mercy to Simon Magus, and did& receive the aftrologers and conjurers, (Aas xix.) thou haft mercy enough for one poor finner. Lord, if my fins were bigger than all thefe, -and 1 deferved mercy lefs:‘than any of thefe, yet thou haft faid in thy word, that him that cometh unio thee thou wilt in no wife caf? out.”

God hath given comfert to my foul, even to fuch a finner as lam; and there is no way fo much to honour God, and to beat out the devil, as to ftick to the truth of God’s word, and the mercy of Chrift’s blood, by believing. When Abraham believed (even againft hope and carnal reafon) he gave glory to God, Rom. iv. And this is the vidory, evea our faith. Believe, and all things are poffible to yous | He that believeth foall be faved. He that believeth on the Son hath everlajting life, and Jbail never perifh; neither fhall any man pluck them out of my Father's hands. rise

if thou doft indeed believe this, thou wilt confefs him as the Quakers do; that he was born at Bethlehem, of Mary, fuffered on Mount Calvary, was dead and buried, rofe again, and afcended, &c. For all this they confefs, and in the midft of their confeffion verily deny that his death on Mount Calvary gave fatisfaétion to God for the fins of the world; and that his refurre@tion out of Jofeph’s fepulchre, ts the caufe of our juftification in the fight of God, angels, and devils. If thou doft believe, that even before thou wait born, he did bare thy fins in his own body on the tree, that uby old man was then crucified with him, (this is nonfenfe to them that believe not,) thou feelt it fo plain, and yet fuch a myftery, that it makes thee wonder.

This glorious doétrine of the new covenant, and the Mediator thereof, will ferve for maintaining the comfort of the children of God. Every believer may fay, Chrift did not only die and rife again, but he afcended into heaven, to take poileffion thereof for me, to prepare a place for me. He ftandeth there in the fecond part of his furetifhip to bring me fafe thither, and to prefent me in a glorious manner, not having fpot, or wrinkle, or any fuch thing. He is there exercifing his prieftly office for me, pleading the perfection of his own righteoufnefs, and the virtue of his blood. He is there ready to anfwer the accufations of the law, the devil, and fin, for me. Here a believer may through faith look the devil in the face, and rejoice, faying, O Satan! TL have a precious Jefus, a foul-comforting Jeius, a fin pare

aa ahaa

Ti he Ufe of the new Covenant. 153

doning Jefus. Here he may-liften to the thunders of the law, and yet not be daunted. He may fay, O law! thou amayeft roar againft {m, but thou canft not reach me; thou mayeit curfe and condemn, but not my foul; for I have a ‘righteous Jefus, a holy Jefus, a foul-faving Jefus; and he hath delivered me from thy threats, thy curfes, and thy condemnation. I am brought into another covenant; under better promifes of life and falvation, freely to comfort me without my merit, through the blood of Jefus; therefore, though thou layeft my tins to my charge, and provel me guilty, yet fo long as Chrift hath brought in everlafting righteoufnefs, and given it to me, I thall not fear thy threats). My Chrift is all, hath done all, and will deliver me from thine accufations. Thus alfo thou mayeft fay, when death affaulteth thee, O death, where is thy fling 2 Thou cant not devour; I have comfort through Jefus Chrift, who hath taken thee captive, and taken away thy ftrength; he hath pierced thy heart, and let out all thy foul-deitroying poifon. ‘Though I fee thee, I am not afraid of thee; though I feel thee, Iam not daunted; for thou haft loft thy fting in the fide of the Lord Jefus, through whom I overcome thee. Alfo, O Satan! though I hear thee make a hellifh noife, and though thou threaten me highly, yet my foul fhall triumph over thee fo long as Chrift is alive, and can be heard in heaven; fo long as he hath broken thy head, and won the field; fo long as thou art in prifon, and canft not have thy defire. When I hear thy voice, my thoughts are turned to Chrift my Saviour; I hearken to what he will fay, for he will fpeak comfort: he hath gotten the vitory, and doth give me the erown, and caufeth me to triumph through his moft glorious conquett.

The faints under the Levitical law, who had not the new covenant fealed or confirmed any further than by promife, when they thought of the glorious privileges that God had promifed {héuld come, though they had not come, but were feen afar off, how confidently they were perfuaded of them, and embraced them! They were fo fully fatisfied as to the * certainty of them, that they willingly parted with ail for ‘the enjoyment of them, Heb. xi. How many times doth David in the Pfalms admire, triumph, and perfuade others to do fo, through the faith that be had in the thing that was to be done! Alfo Job, in what faith did he fay he fhould fee his Redeemer, though he had not then fhed his

154 The Ufe of the new Cohenlih

blood for him; yet had promifed fo to do! This was fignified * by the blood of bulls and goats. Samuel, Iaiah, Jeremiah, Zechariah, &c. {pake glorioufly of Chrift, and his death, blood, conquetft, and everlafting priefthood, even before he manifefted himfelf in flefh. We that have lived

_fince Chrift, have more ground to hope than they under the old covenant had; they had only the promifes that he fhould come; but we have the fulfilling of thofe promifes, becaufe he is come. They ventured all upon his ftanding furety for them; but we fee he hath fulfilled his office of furety, and hath redeemed us poor finners. ‘They ventured on the new covenant, though not actually fealed, only becaufe they judged him faithful who had promifed, Heb. xi. 113 but we have the covenant fealed, and all things are completely done by Jefus Chriit.

There is as great.a difference between their difpenfation and ours for comfort, as there is between the making of a bond with a promife to feal it, and the actual fealing. It was made indeed in their time, but it was not fealed until the blood was fhed on Mount Calvary. That we might have our faith mount up with wings as eagles, Paul fheweth us what encouragement and ground of faith we have to conclude we fhall be everlaftingly delivered; Heb. ix. 16; 17, 18. For where a teftament is, there muf? alfo of neceffity be the death of the teflator.* For a te/tament is of force after men are dead 3 otherwife it is of no ftrength at all whilft the teftator liweth. Whereupon, neither the firf? tefament was dedicated aithout blood. As Chrilt’s blood was the confirmation of the new covenant, and though it was not fealed in Abraham, Ifaac, or Jacob’s days, to confirm the covenant that God did tell them of, yet they believed; therefore we ought to give the more earnelt heed to believe the things that we have heard, and not in-any wife to doubt them; and the rather, becaule you fee the teflament is not only now made, but confirmed; not only fpoken of and prom ifed, but verily fealed by the death and blood of the teftator thereof. -

The Jews had the promife of a facrifice, of an everlatting High Prieft that fhould deliver them, yet they had but the promife. It was with them and their difpenfation like this: Suppofe there be two men who make a covenant, that the

__* Thefe were as fo matty fure promifes, with a remembrance in ‘them, for the better fatisfa@tion of them that believed. . ba 5 oe SBE

ay Uje of tne new Lovenant. | 155

ene fhould give the other ten thoufand fheep, on condition the other give him two thoufand pounds: but as the money is not to be paid down, therefore, if he that buyeth the fheep will have any of them before the day of payment, the creditor requires a furety; and upon the engagement of the furety, part of the fheep are given to the debtor before the day of payment, but the other at and after. So it is here; Chrift covenanted with his Father for his fheep—ZJ lay down my life for my Jheep; but the money was not to be paid down fo foon as the bargain was made, yet fome of the fheep were faved before the money was paid, and that becaufe of the furetifhip of Chrift: as it is written, Being juftified (or faved) freely by his grace, through the reo demption (or purchate) that is in Chrift Fefus: whom God hath fet forth tobe a propitiation through faith in his blood, to declare his righteoufne/s for the remiffion of fins that are paft, {or the finners who died in the faith before Chrift was crucified,) through the forbearance of God till the payment was made; to declare, I fay, at this time his righteoufnefs; that he might be juft, and the jufifier of him which believeth in Fafusy

My fpeaking of this is to fhew you, that it is not wifdom now to doubt whether God will fave you or not, but to believe, becaufe all things are finifhed as to our juftification. ‘The covenant not only made, but alfo fealed; the debt paid, the prifon doors flung open, with a proclamation from heaven of deliverance to the prifoners of hope; faying, Turn you to the flrong hold, ye prifoners of hope: even to-day do I declare, that I will render double unto thee, Zech. ix. 12. “And Chrift faid, The Spirit of the Lord is upon me, becaufe he hail anointed me to preach the gofpel, (good tidings to the poor, that their fins may be pardoned, and their fouls faved) : he hath fent me to heal the broken hearted, to preach deliverance to the captives, and recovering of fight to the blind;.to Set at liberty them that are bruifed; to preach the acceptable year of the Lord, Luke iv. 18, 19.

Therefore, foul, thou mayeft come to Jefus Chrift for any thing thou wanteft, as to a common treafure-houle, being the principal man for the diftribution of the things Yentioned in the new covenant, he having them all in his own cultody by right of purchafe: for he hath bought and paid for them all. Doft thou want faith? then come for _ it to Chrift, Heb. xii, 12. Doft thou want the Spirit?

156 The Ufe of the new Covenant. =~

then afk it of Jefus. Doft thou want wifdom and grace? doft. thon want a new heart? doft thou want ftrength again thy lufts, and the devil’s temptations? doft thou. want ftrength to carry thee through afflictions of body and {pirit, and. through perfecutions? wouldft thou willingly hold out, ftand to the laft, and be more than a conqueror? then be fure to meditate on the merits of Jefus, who hath undertaken foy thee, who hath done the work of thy falvation in thy room, who is filled of God on purpofe to fill thee, and is willing to communicate whatfoever is in him to thee. Confider thefe things, and triumph in them.

- We fee the fafe ftate of the faints, as to their perfeverance ; they will and, though hell and Satan rage, and all the world endeavour their ruin. Some fay, through ignorance of the virtue of the offering of Jefus Chrift, that a man may be a child of God to- day, and a child of the devil to-morrow. What? is the death and refurrection of Chrift of no more virtue than to bring in for us an uncertain falvation? or muft the efficacy of Chrift’s merits, as to perfeverance, be helped on by the doings of man? Surely they that are predeltinated are alfo juftified, and they that are jultified fhall be glorified, Rom. vill. 30. Saints, do not doubt of the falvation of your fouls, unlefs you intend to undervalue Chrift ; do not think but that he who hath begun the good work of his grace in you, will perfed it, to the fecond coming of our Lord Jefus, Phil. i. 6. Shou'd not we, as well as Paul, fay, I am perfuaded that nothirz fhall feparate us from the love of God which is in Chrift Jefus? Rom. viii. Unlefs the devil can pluck Chrift out of heaven, he cannot pul! a true believer out of Chrift. When I fay a true believer, I mean fuch an one as hath the faith of the operation of God in his foul.

Is there fuch mercy as this, and fuch privileges as thefe? Is there fo much ground of comfort, and fo much caufe to be glad? Is there fo much ftore in Chrift, and fuch a ready heart in him to give it to me? Hath his bleeding wounds fo much in ‘them, as that the fruit thereof fhould be the falvation of my finful foul? Shall not L then be holy?- Shall not T lay out myfelf for him that hath laid out him-_ felf for me? Shall I ever again love a luft or fin? Shall now be afhamed of the caule, ways, or faints of Jefus Chri: oeShall { not now yield my members as inftruments of right. coutnels, feeing my end is everlafting life? Shall Chrift

“s The unpardonable Sin. 157

think nothing too dear for me, and fhall J count’ any thing too dear for him? Shall I grieve him with my foolifh earriage, and flight his counfel by following my own will? The dodicine of the new covenant calls for holinefs, engages to holinefs, and makes its children take pleafure therein. Let no man therefore conclude, that the dodtrine of the gofpel is licentious; but if any do, it is becaufe they“are fools, and have not tatted of the virtue of the blood of Jel Chrift.; 3 meither did they ever feel the nature and {way that the love of Chrift hath in believers’ hearts, ‘Thus you may fee, that the dodtrine of the-gofpel is of great advantage to the people of God, and to them that thall, at the confideration hereof, be willing to come in and partake of its glorieus benefits. But, faith the poor foul,

Reply, Why fo, I pray you:

Pent Alas! becaufe I am a finner.

Reply. Why, all this is.beftowed upon none but finners, as itis written, While we were ungodly, Chrift died for usy Rom. v. 6, 8. He came into the world to fave fiuners, 1 Tir. IEA, ty.

Oba But I am one of the chief of finners. pia

Reply. Why, this is for the chief of finners, (1 Tim. i. 14, 15.) Chrift Fefus. came into the world to fave finners; of whom I am ae faith Paul.

Reply. Didk& thou ever kill any body? Didf& thou ever burn any of thy children in the fire to idols? Halt thou been a wizard? Didft thou ever ufe enchantments? Did thou ever curfe and fwear, and deny Chrift? And yet if thou haft, there is yet hope of pardon: yea, fuch finners as thefe have been pardoned, as appears by thefe and the like feriptures, 2 Chron. xxxiii. 1—9. compared with ver. 12, 13. Aéts xix. 19, 20. Aéts vill. 22. compared vert verfe g. Matt. xxvi. 74, 75.

Otjea. Though I have not finned fuch kind ie oe yet it may be I have finned as bad.

Anfw. Though thou haft, ftill there is ground of re for thee, for thou art under the promife, John vi. 37.

Obje@. Alas! Lam afraid that I have finned the unpar- | donable fin, and therefore there is no hope for me.

158 The unpardonable Sin.

Anfw. Dok thou know what the unpardonable fin, the

fin againft the Holy Ghoft, is? and when it is committed?

Reply. Ivis a fin againft light. es ee

Anfw. That is true; yet every fin againft light is not the fin againft the Holy Chott.

Reply. . Say you fo?

Anjw. Yea, and I prove it thus: If every fin againft

~ light had been the fin that is unpardonable, then had David

and Peter, and others, finned that fin: but though they did

_ fin againft light, yet they did not commit that fin; therefore every fin againft light is not the unpardonable fin. OljeG. But the fcripture faith, Jf we fin gs ee after that we have received the knowledge of the truth, there remains

eth no more facrifice for fins, but a certain fearful looking for

of judgment and fiery indignation, which fall devour the adver faries.

Anfw. Do you know what that wilful fin is?

Reply. Why, what is it? Is it not for a man to fin wil. -

lingly after enlightening? Anfw.1. Yes; yet doubtlefs every willing fin is. not

that; for then David had finned it, when he committed

maurder and adultery; and Jonah, when he fled from the prefence of the Lord; and Solomon, when he had fo many concubines. : ; Anfw. 2. But that fin is of another nature, which is this: For a man, after he hath made fome profeffion of falvation, as coming alone by the blood of Jefus, with fome light and power of it upon his fpirit, after this, knowingly, wilfully, and defpitefully to trample upon the blood of Chrift, and to count it an unholy thing, or no better than

. the blood of another man; and rather to venture his foul

any other way, than to be faved by this precious blood. This muft be done after fome light, (Heb. vi. 4, 5.) defpitefully, (Heb. x. 29.) knowingly, (2 Pet. ii. 21.) and wilfully, (Heb. x. 26. compared with verfe 29.) and that not in a fudden fit, as Peter’s was; but with fome time to paufe upon it firft, as Judas; and with a continued refolution never to turn or be converted again. For it is impoffible to renew fuch again unto repentance, they are fo refolved, and fo defperate, Heb. vi.

Queft. What fayeft thou now? Did thou ever, after thou hadft received fome bleffed light from Chrift, wilfully,

defpitefully, and knowingly ftamp or trample the blood of

*

*

> ste POOR

The unpardonable Sin, 159

Chrift Jefus under thy feet? and art thou forever refolved fo to do? &, peges

Anfw, O no, I would not do that wilfully, defpitefully, :

and knowingly, for all the world. : Inquiry. But yet I muff tell you, now you put me in

mind of it, fométimes 1 have moft horrible blafphemous —

thoughts in me, againf{ God, Chrilt, and the Spirit: may not thefe be that fin too? pleafure in them? :

Reply. O no; neither would I do it for a thoufand worlds.. They make me tremble fometimes to think of

Anfw. Dok thou delight in them? Dof thou take”

them. But how—if I fhould delight in them before lam —

Anfw. Beg of God for ftrength againfi them; and if at

any time thou findeft thy wicked heart to give way in the leaft, (for that is likely enough) yet do not defpair, for as much as Chrift hath faid, Al manner of fin and bla/phemy Joall be forgiven unto men. And whofoever fpeaketh a word againft the Son of Mun, as he may do, like Peter, through temptation, yet upon repentance, i fall be forgiven him, Matt. xii. 31, 32.

Anfw. The commiffion of this fin doth lie in a knowing, wilful, malicious, or defpiteful aét, together with a final trampling of the blood of Jefus under foot, Heb. x.

:

Oljed. But it feems to be rather a refifting of the Spirit,

and the motions thereof, than this which you fay; for its proper title is, the fin againft the Holy Ghoft. And again, They have done de[pite unto the Spirit of grace.

Anfw. This fin is committed by them that knowingly,

wilfully, and, malicioufly trample under foot the blood of |

Chrift. And though it be called the fin againft the Spirit, yet every fin againft the Spirit is not that; for if it was, then every fin againft the light and convictions of the Spirit would be unpardonable; but that is an evident untruth, for thefe reafons: Firft, becaufe there are thofe who have finned againft the movings of the Spirit, and that knowingly too, and yet did not commit the unpardonable fin; as Jonah, who, when God had exprefsly by his Spirit bid him go to Nineveh, ran quite another way. Secondly,

becaufe they that have finned againft the movings of the Spirit, are yet, if they return, received to mercy. Witnefs Jonah, who, though he had finned againft the movings of the Spirit, in doing contrary thereto, yet when he called ta

. the Lord, out of the belly of hell, the Lord heard him, and ‘gave him deliverance, and fet him again about his work. ~~-Tt muft needs be wilfully, knowingly, and malicioufly

rejeCting Chrift Jefus, as the Saviour; counting his blood, righteoufnefs and interceflion to be of no value as to falvation. This I will fhew is the unpardonable fin; and then. 1 will fhew you why it is called the fin againft the Holy” Ghott. at 1. He that rejects Chrift, rejeats that only facrifice which, God hath appointed for falvation. Behold the Lamb “(oF facrifice) of God, (John i. 29.) -We have redemption through ~ bis blood, (ph.i. 7.) That I may be found in him, in Chrilt’s righteoufneis, with Chrift’s perfonal obedience to his Father’s’ will, Phil. ii. 7-——-ro. By his reiurrection comes jultifica-

~ gion, Rom. iv. 25. His interceflion now in the heavens, is.

the caufe of the faints’ perfeverance, 2 Cor. vi. 7, 8. Rom. Vili. 33, &c. Pa = AS

2. They that rejeé Chrift’s facrifice, which he hath’ brought in for finners, reject him through whom alone all the promifes of the New Teftament, and all the mercy dif covered thereby, come unto poor creatures: for all the promifes in him are yea, and in him amen, unto the glory of God, 2 Cor i. 20. and all fpiritual bleflmgs are made over to us. through him, Eph. 1. 3, 4. yay

3. He that doth knowingly, wilfully, and defpitefully reject this maa for falvation, commits the unpardonable fin ;

_ becaufe there is no other facrifice to be offered. There is no more offering for fin 3 there remaineth no more facrifice for fins, Heb. x. 18, 26. No, but they that fhall, after light and clear convittion, reject the firft offcring of his body tor falvation, crucify him the fecond time, which” irrevocably merits their own damnation. for it is impoffible for thofe who were once enlightened, and have tafted of the heavenly gift, and were made partaker's of the Holy Ghojt, and have tafted the good word of God, and the powers of the world to come, if they Shall fall away, to renew them again unto repeniance 3 feeing they crucify to themfelves the Son of God afref, and put him to aa open fame. O then! how hath the devil deceived fome,’in perluading them to reject the merits of Christ for falvation, :

>

The unpardonable Sin. 161

and to truft in a frefh crucifying of him, which unavoidably brings their fpeedy damnation.

4. They that reject this man, as aforefaid, commit the unpardonable fin; becaufe in rejecting him, they make way

for the juftice of God to break out upon them; which will condemn them as finners againft the firf{ covenant, and

alfo for defpifing the fecond covenant, for as much as they reject the mediator, the prieft of the fame, who is the man Jefus. And he that doth fo, how can his fins be pardoned, and his foul faved, feeing the means are rejected? For, faith he, If ye believe not that I am be, ye Jeall die in your fins, John viii. 24. So that the unpardonable fin, is a knowing, wilful, and defpiteful rejecting of the facrificing of the Son of Man the firft time for fin.

T will now fhow you why it is called the fin againft the Holy Ghoft, as in Matt. xii. Heb. x. Mark iii. 1. Becaufe they fin againft the manifeft light of the

Spirit. They have been formerly enlightened into the na- |

ture of the gofpel, and the merits of Chrift, of his blood, righteoufnefs, interceflion, &c. ; and alfo profeiled and confefled the fame, with fome life and comfort in and through the profeffion of him: yet now, againit all that light, malie cioufly, and with defpite to all their former profeflion, turn their backs, and trample upon the fame.

2. It is called the fin again{t the Holy Ghoft, becaufe

fuch a perfon fets himfelf in oppofition to, and is refolved *

to refift all the motions that do come in from the Spirit to perfuade him to receive Chrift, For I verily believe that men, in this rejecting of the Son of God after fome knowledge of him, efpecially at their firft refiflmg and refufing him, have certain motions of the Spirit of God to diffuade them from fo great and foul-damning an act. But they, being filled with an overpowering meafure of the fpirit of the devil, do defpite to thefe convictions and motions, by ftudying and contriving how they may anfwer them, and get under a more convincing nature of them; and therefore it is called a defpite unto the Spirit of grace, Heb.

x. 29. ‘hus they reject the befeechings of the Spirit, and -

all its gentle entreatings of the foul, to tarry {till in the

tiles, and of Chri pte through the Spirit, of the power, 5; : ae

462 The unpardonable Sin.

fufficiency, and prevaleticy of the facrifice, refurrection, af cenfion, and interceflion of Chrift Jefus, of which the feriptures are full, as the apottle faith, Ai the prophets from ‘Samuel, and thofe that follow after, as many as have [poken, have foretold of thefe days, in which Chrift thould be a facrifice for fin, Ads iii 24. compared with ver. 6, 13, 145 15s 18, 26, He, therefore, that defpifeth, defpifith not man, but Gol, who hath aljo given uato us his Holy Spirit, 1 Thel. iv. 8. 4. Itis called the fin againft the Holy Ghoft, becaufe he that doth reje& and difown the do&vine of falvation by Chrilt Jefus, through believing in him, doth defpife, refi ’ and reje& the wifdom of the Spirit; for the wifdom of God’s Spirit did never more appear, than in finding out a way for finners to be reconciled to God; and therefore Chrilt, as he is a facrifice, is called the wi/dom of God. And when the Spirit doth reveal the Lord Jefus, it. is called tbe Spirit of wifdom and revelation in the knowledge af Fist pte Ae Te; Sow ot eat

_ Objed. But the flighting or rejefting of the Son of Man,

-Jefus of Nazareth, cannot be the fin that is unpardonable, as is clear from that {eripture m_ the, twelfth of. Matthew, where he himfelf faith, Who/oever Jpzaketh a word again/ the Son of Man, it Jhall be forgiven him: but whofoever /peaketh again? the Holy Ghoft, it fhall not be forgiven him, neither in this world, neither in the world to come, ver. 32. Now by this itis clear, that the fin that is unpardonable is one thing, and the fin againft the Son of Man another: that fin that is againft the Son of Man is pardonable; but if that was the fin againfl the Holy Ghoit, it would not be pardonable; theiefore the fin againlt the Son of Man is not the fin again the Holy Ghoft. as

Anfw. Firlt, I know that there are feveral perfons who have been pardoned, yet have finned againft the Son of Man, and that they have for a time rejected him, as Paul, 1 ‘Vim. 1. 13, 14. and the Jews, Adts il. 36, 37. But that was an ignorant reje@ing of him, without the enlightening, and talte, and feeling of the power of the things of God, mentioned in the fixth of Hebrews.

Secondly, There is a higher manner of finning againft the Son o! Man, which is ftill pardonable; as in the cafe of Peter, who in a violent temptation, upon a fudden, denied him, and that after the revelation of the Spirit of God from heaven to him, that he (Jefus) was the Son of God, Matt.

The unpardonable Sin. 163

SVR, TY, 3S, “This alfo is pardonable, if they come to repentance. O rich grace! wonderful grace! ‘that God fhould be fo full of love to his poor creatures, as to pardon them, though they fin againft the Son of{God, cither through ignorance, or fome fudden violent charge breaking loofe from hell upon them. Yet if a man, after fome great meature of enlightening by the Spirit of God, and fome profeilion of Jefus Chrift to be the Saviour, fhall, afier this, knowingly, wilfully, and out of malice and defpite, reject, {peak againft, and tPample that dodrine under foot, oie ing forever fo to do, and there continue, he hath commitied the unpardonable fn, and flail never te forgiven, neither ‘im this world, nor in the world to come; or elle thofe {criptures that teftify the truth of this mult be looked upon as mere fables; which are thefe following hoe if after they have efeaped the pollations of the world, through the knowledge of the Lord and Saviour Fefus Chrifl, they are again entangled ‘thereing and overcome; (which mult be | by denying the Lord Ge bought them, 2 Pet. it. 1.) the latter end is wor/e with them an the beginning, 2 Pet. ii. 20. For it is impoffible for thofe who were once enlightened, and have tafted of ihe heavenly gift, and were made partakers of the Holy Ghoft, and have tafed the good word of God, and the powers of the world to come, if they fall fall away, (that i is, Hnally, Heb. x. 29.) to renew them ‘again unto repentance 3 and the reafon is rendered, /teing they crucify to them vfelves the Son f God afre/o, and put him to an open foume, Web. vi. 4, 5, 6. Now if you would further know what it is to crucify the Son of God afreth, 1 it is this; to undervalue and trample under foot the merits and-wirtue of his blood for remiffion of fins, as is clearly manifefted in Heb. x. 26, 27, 28, 29. For if we fin wilfully, aficr that we have received the knowledze of the truth, there remainelh no more Sacrifice for fins, but a certain fearful looking for of judgment, and fiery indignation, which fhail devour the adverfaries. Le that de/pifed Mofes? law, died without mercy under two or three witneffes; of how much forer punifhment, Juppofe ye, foall he be thought worthy, who hath trodden under foot the Son of Gods (there is the fecond crucifying of Chrift, which the Quakers think to be faved by) and hath counted the blood of the cowenant, mherewith be aoas Jani ified, an unholy thing; and then followeth, and hath done defpite unto the Spirit of gracee All that kept Paul from this fin was his ignorance in a,

ing Jefus Chrift, But I obtained mercy, (faith he) becaufe f

164 Objections anfwered for their Comfort,

did it ignorantly, 1 Tim. i. 14. And Peter, though he dented him knowingly, yet he did it unwillingly, and in a fudden

and fearful temptation, and fo by the interceflion of Jefus efcaped that danger. They that commit this fin do it after light, knowingly, wilfully, and defpitefully, andin the open, view of the whole world reje@ the Son of Manas their Lord _

and Saviour. It is moft fic for this fin to be called the fale he againft the Holy Ghoft, for this fin is immediately com-_ ee, mitted againft the motions, and convidtions, and light of that Holy Spirit of God, whofe bufineis it is to hand forth and manifeft the truth and reality of the merits and virtues ‘of the Lord Jefus. Therefore beware, Ranters and Quakers, for L am fure you are the nearefi that fin by profeffion of any perfons that 1 know at this day under the whole — heavens, as you will not venture the falvation of you on the blood fhed on Movnt Calvary, Luke x2 though formerly you did profefs that falvation was’ facrifice, and alfo feemed to have fome comfort the infomuch that {ome of you declared the fame in the hear of many, profeffing yourfelves to be believers of the fame. It ts fad for you, that were once thus enlightened, and have tafted thefe good things, notwithfanding all your profedfion, now to turn from the fimplicity that is in Chrift, to another doétrine, which will be your deftruion, if you continue in it; for without /bedding of blood there is no remijion, Kleb. ix. 22. *

i here give this caution, that if there be any fouls who are now willing to venture their falvation upon the. merits of Jefus, I do verily believe they have not finned that fin; becanfe there is ftill a promife holds forth itfelf to fuch a foul, where he faith, Him that cometh to me I will in no wife (for any thing that he hath done) ca/? out, John vi. 37. That promife is worthy to be written in letters of gold.

Olje#. But, alas! though I fhould never fin that fin, yet I have other fins enough to damn me. Sat

Anfw. What though thou haft the fins of a thoufand finners, yet if thou comeft to Chrift, he will fave thee, John vi. 37. Heb. vii. 25.

- Objet.” But how fhould I come? I do not come as I fhould do: my heart is nought and dead; and how then fhould I: come? We ouge

Anfw. Recolle@ all the fins that ever thou did com-— tity and lay the weight of them all upon thy hearty till

+

who defire a Part in the 7 new Covenant. 166

thou art loated down with them, and come to him in fuch a cafe as this, and’ he will give thee reft for thy es, Matt. xi. 28, 20, 30. ch If thou would how how thou fhouldft come, ¢ as much undervaluing thyfelf as ever thou; veantt, oe Lord, here is a finner, the bafeft in all the country; if I had my delerts, I had been damned in hell. fire long ago. gi Lord, I am nét worthy to have the leaft concern in the “kingdom of heaven: and yet, O that thou wouldit have “ mercy! Come like Benhadad’s fervants to the king of rael, 1 Kings xx 31, 32. with a rope about thy neck, and _ fling thyfelf down at Chrift’s feet, and lie there a while, - firiving’with him by thy prayers, and I'll warrant thee Siac Matt. xi. 28, 29, 30. John vi. 37. . Objet QO, but I am not fandtified. Anju. - Fle will fanatify thee, and be made thy fanttifica. mn allo, 1 Cor. Vi. 105,12.) 1.30. ies QO, but E cannot pray. i Anfw. To pray, is not for thee to down on thy ‘pie and fay over many fcripture words only; for that thou.

mayelt do, and yet do nothing but babble: but if thou, r from a fenfe of thy bafenefs, canft groan out thy heart’s

defire before the Lord, he will hear thee, and grant thy. defire; for he can tell what is the meaning of the groan. ings of the Spirit, Kom. viii. 26, 27.

Objed. O, but I am afraid to pray, for fear my prayers 2

fhouid be counted as fin in the fight of the great God.

AAnfw,. hat is a good fign that prayers are more than bare words, and have fome prevalence at the throne of grace through Chrift Jefus, or elfe the devil would never feek to beat thee off from prayer, by undervaluing thy prayers, telling thee they are fin; for the beft prayers he will call the worl, and the worft he will call the bef, or elfe how fhould hes be a liar?

Obje#. But 1 am afraid the day of grace is paft; and if it fhould be, what fhali I do then?

Anju. With fome men indeed, the day of grace is palt before their lives are at an end: or thus, the dey of grace is paft pee the day of death is come; as Chrift faith, ify thou badft li mown, even thou, at leaft in this thy day, the things. which belong unto thy peace { (the word of grace or reconcili

ey but now they are hid from thine eyess Luke xix. 41, fe. geod thy better fatistagion, let me afk, Doth the Lord

;

166 Objections anfusned jor their Comfrey i’ :

3 knock Rill at the door of thy heart, by his word and Spirit ? 2

dhen the day of grace is not paft with thy foul; for oth fo knock, there he doth alfo proffer, and me in and fup; (that is, to communicate of them) which he would not do, were the ft with the foul, Rev. iii. 20.

knock at my heart as to be defirous to come in, that I may know alfo whether the day of grace be paft with me or not?

able ftate without an intereft in Jefus Chrilt? and. He t naturally thou haft no fhare in him, no faith in him, 7 communion with him, no delight 1 in him, or the leaf |

to him? Ifhe hath, and is doing this, he is okie at?

thy heart. Doth he, together with this, put into thy heart an earneft defire after communion with him, with holy

Anfw. Doth the Lord make thee fenfible of thy infer

fhall 1 know whether Chrift doth fo

refolutions not to be fatisked without it? Doth he tor ea.

times give thee fome fecret perfuafions, though fearcely difcernible, that thou mayeft attain an interelt in him?

a mi. he now and then glance in fome of the promifes into

hy heart, caufing them to leave fome heavenly favour, wh but for a very {hort time, on thy fpirit? Doft thou t times fee tome little excellency in Chrift? and doth it up in thy heart fome breathings after him? If fo, then

: a fear not ; the day of grace is not paft with thy poor foul ;

for if the day of grace fhould be paft with fuch a foul as this, then that fcripture mult be eerie g where Chrift faith, flim that cometh to me I will in no wife (upon no terms whatfoever) caf? out, John vi. 37.

Oljed#. But furely if the day of grace was not paft with me, I fhould not be fo long without an anfwer of God’s love to my foul; this makes me miftruft my fate the more, becaufe I wait and wait, and yet am not delivered,

Anfw. alt thou waited t the Lord fo long as he hath _

waited on thee? It may be the Lord hath waited on thee twenty, thirty, yea, forty years, or more, and thou haf not waited on him feven years. When Satan tells thee that God doth not love thee, becaufe thou hait waited fo long without’an affurance, (for it is his temptation) fay to him,

T will wait to fee what the Lord wiil fay unto me; and_

the rather becaufe he will {peak peace; for he is the Lord of peace.

_ thinking thou fhouldeft not be able to hold out any

who agire a Lart in the new Covenant. 167

_ It is not thy being under trouble a long time, that will be an argument fufficient to prove that thou art paft hope;. . for Jefus Chrift took our nature upon him, and alfo did undertake and bring in deliverance for thofe, who were all their Lifetime fubje® to bondage, Heb. ii. 15,16. 9

Obje@. But alas! I am not able to wait; al rength, is gone; I have waited fo long | can wait no | ‘

Anfw. It may be thou haft concluded on this

cin onger ; no, not a year, a month, a week, or a day, it may be not fo

_ long. Perhaps in the morning thou haft thought thou

fhouldeft not hold out till night, and at night not till morning again: yet the Lord hath fupported thee, and kept thee in waiting upon him many weeks and years ; therefore that is the temptation of the devil to make thee’ think fo, that he might drive thee to defpair of God’s mercy, and fo to leave the ways of God, and to clofe in with thy fins

again. Therefore do not give way unto it, but believe

that thou fhalt See the goodnefs of the Lord in the land of the kving. Wai t on the Lord; be of good courage, and he foall

ftrengthen thine heart: wait, I fay, on the Lord, Pialm xxvii.

13, 14. sie, Tf thou, after thou haft waited thus long, fhould& now

give over, and wait no longer, thou wouldft lofe all thy time and pains that thou haft taken in the way of God

hitherto, and wilt be like to a man, who, becaufehefought long for gold, and did not find it, therefore turned back

~ from feeking after it, though he was hard by it, and had

almoft found it; and all becaufe he was loth to look and feek a little further. Thou wilt not only lofe thy time, but alfo lofe thy own foul; for falvation is no where elfe but in Jefus Chrift, [email protected]. Thou wilt commit the higheft. fin that ever thou didft, in drawing (finally) back, info-

. much, that God may fay, My foul fhall have no pleafure in

him, Heb. x. 38.

But thou fayeft, All my ftrength is gone, and therefore how fhould I wait? Why, when thou feeleft and finde thy ftrength quite gone, even that is the time when the Lord will renew, and give thee frefh ftrength. The youths

| Saall faint and be weary, and the young men Joall utterly fall :

but they thab’ wait upon the Lord fhall renew their firength ;

they foall mount up with wings as eagles: they foall run and

not be weary, and they feall walk and not faint, La, xl. 30, 34.

168 Objedtions anfwered for their Comfort,

Oljed. But though I do wait, yet if I am not elected te eternal life, what good will all my waiting do me? for it is not of him that qwilleth, nor of him that runneth, but of God that foeweth mercy? If 1 am not eleéted, all is vain.

_ Aafw. Why, in the firft place, to be fure thy backfliding from God will not prove thy election, neither thy growing weary of waiting upon God. But, fecondly, thou art, it may be, troubled to know whether thou art elected: and thou fayeft, If I did but know that, it would encourage me in my waiting on God. Let me tell thee, thou canit not know thy ele@tion in the firft place, but im the fecond. Thou muft firt get acquaintance with God in Chrift, which comes by thy giving credit to his promifes and records, which he hath given of Jefus Chrift, and his merits. Before thou canft know whether thou art elected, thou muft believe in him fo really, that by thy faith there fhalt. ie begotten in thy foul. Life from the ccndemning of the law; life from the guilt of fin; life over its filth; life alfo

~ to walk with God in his Son and ways; the life of love to God the Father, to Jefus Chrift his Son, to his faints, and to his ways, becaufe they’are holy, harmlefs, and altogether ‘contrary to iniquity. a

Thefe things muft be in thy foul, as a forerunner of thy being made acquainted with thy election. God hath thefe two ways to fhew his children their election.

-Firft, By teftimony of the Spirit. ‘The foul being under trouble of confcience, and grieved for fin, the Spirit doth feal up the foul by its comfortable teftymony ; perfuading it that God, for Chrift’s fake, hath forgiven all thofe fins. that lie fo heavy on the confcience, and that fo much per-. plex the foul, by fhewing it that the law, which doth utter fuch horrible curfes againft it, is by Chrilt’s blood fatisfied and fulfilled, Eph. & 13, 14.

Secondly, By confequence. The foul, finding that God hath been good unto it, and fhewed it its lo® and miferable condition, and alfo given it fome comfortable hope that he will fave it from the fame, may draw this conclufion, that if God had not intended to have faved it, he would not have done for it fuch things as thefe. But for the more fure dealing with thy foul, it is not good to we any of thefe apart; that is, it is not good to take what thou mayeft fappofe the teftimony of the Spirit from the fruits thereof, fo as to conclude the fuppofed teftimony to be a fufficient

whe defire a Part in the new Covenant. 169

“ ground without the other; not that it is not, if it be the teftimony of the Spirit, but becaufe the devil doth deceive fouls by the workings of his {pirit in them, pretending that it is the Spirit of God: and thou fhouldft not fatisfy thyfelf, though thou doft find fome feekings in thee after that which is good, without the Spirit’s teftimony; thou fhouldtt be mitch in praying for the Spirit to teftify affurance to thee, and thou fhouldf& look to the end of it, when thou thinkeft thou haft it; which is this, to fhew thee that it is alone for Chrift’s fake that thy fins are forgiven thee, conftraining thee to glorify him, both by words and works, in holinefs and righteoufnefs all the days of thy life. From thefe things united, thou mayeft boldly conclude thy election, 1 Thef. i, 3—7, 10. Remembering without ceafing your work

of faith, and labour of love, and patience of hope in our Lord -

Fefus Chrift, in the fight of God, and our Kather; knowing, brethren beloved, your eledion of God. But how? why, by this; for our gofpel came not unto you in word only, but alfo in power, and in the Holy Ghoft, and in much affurance—And ye

became followers of us, and of ere having received the

word in much affliction, with joy of the Holy Ghoft: fo that ye were enfamples to all that believe in Macedonia and Achaia—

Mad to wait for his Son from heaven, whom he raifed from the

dead, even Fefus, which delivered us from the wrath ia come.

Objed. But alas! for my part, inftead of finding in me any thing that is good, I find in me all manner of wickednefs, hard-heartednefs, hypocrify, coldnefs of affe@ion ta

Chrift, unbelief; and ‘every thing that is bafe. What hope therefore can 1 have? Anfw. Tt thou waft not fuch an one, thou wouldf not need mercy. Doft thou fee thyfelf in fuch a fad condition as this? thou haft the more need to come to Chrift, that thou mayeft be not only cleanfed from thefe evils, but delivered from that wrath they will bring upon thee (if thou art not pardoned) to all eternity. - Queft. But what conrfe fhall I take to be delivered from this troublefome condition? Anfw. Doft thou fee in thee all manner of wickednefs? The beft way that 1 can dire@ a foul in fuch a cafe, is to place a ftedfalt eye on him that is full, and fo to look sto

him by faith, as that thereby thou mayelt draw his fulnefs

into thy heart; for this is the way that was typified by Mofes, when the Lord faid unto him, Zake thee a fiery RP

170 Objections anfwered for their Comfort,

Serpent, and fet it upon a pole; and it fhall come to pafs, that every one that is bitten, when he looketh upon it, foall live, Numb. xxi. 8.—So now in gofpel times, when any foul is bitten with fiery ferpents, (their fins) the next way to be healed, is to look upon the Son of Man, who, as the ferpent was, was hanged on a pole, or tree, that whofoever fhall indeed look on him by faith, may be healed, John iii. 14, 15.

PAG fa inflance. 1. Is thy heart hard? Why then, behold how full of compafiion is the heart of Chrift towards thee, which may be feen in his coming down from heaven _. to {pill his heart’s blood for thee.

2. Is thy heart flothful and idle? Then fee how active the Lord Jefus is for thee, in that he did not only die for thee, but alfo hath been, ever fince his afcenfion into heaven, making interceffion for thee, Heb. vii. 25.

3. Doft thou find in thee iniquity and unrighteoufnefs ? Then look up to heaven, and fee there a righteous perfon, even Jefus, now prefenting thee in his own perfection before

the throne of his Father’s glory, 1 Cor. i. 30.

4 Doft thou fee that thou art very deftitute of right fanctification? Then look up and fee thy fanétification in the prefence of God, a complete fandtification, reprefenting all the faints as fanctified, in the prefence of the great God of heaven. And fo, whatfoever thou wantef, be fure to exercife faith in the Son of God, and behold him ftedfaflly, and thou fhalt find a mighty change in thy foul. We all beholding, as in a glafs, the glory of the Lord, are changed into the fame image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. ii. 18. This is the true way to get both comfort and holinefs in thy foul.

Poor fouls that are under the diftemper of a suilty confcience, and the workings of much corruption, do not go the neareft way to heaven, if they do not in the firft place look upon themfelves.as curfed finners by the law? and yet at that time they are bleffed, forever bleffed faints, by

- the merits of Jefus Chri. O wreiched man that I am, faith

Paul, and yet, O bleffed man that I am through my Lord Jefus Chrift; for that is the fcope of the fcriprure, Rom. vii 24,25. ; eS

Odje#. But alas, I am blind, and cannot fee!. What fhall I do now? Bae

who-defire a Part in the new Covenant. 171

4nfw. Thou muft go to him that can make the eyes that are blind to fee, even to our Lord Jefus, by prayer, faying, as the poor blind man did, Lord, ihat I might receive my fight, and fo continue begging, till thou do receive fight, even a fight of Jefus Chrift. And the rather, becaufe, firft, he hath invited thee to come, and buy eye falve of him, that thou mayeft fee, Rev. iii. 18. Secondly, becaufe thou fhalt never have any true comfort, till thou doft thus behold the Lamb of God, that hath taken away thy fins, John i. 20. Thirdly, becaufe thereby thou wilt be able (through grace) to ftep over the feveral ftumbling-blocks that Satan, and his inftruments, hath laid in your way, which otherwife thou wilt not be able to fhun, but wilt certainly fall when others ftand, to the great prejudice of thy poor foul. ;

_ Obje&. But alas, I have nothing to carry with me! how then fhall I go?

. Anfw. Haft thou no fins? If thou haft, carry them, and exchange them for his righteoufnels; becaufe he hath faid, Gaft thy burden upon the Lord, and he fhall fuftain thee, Plalm ly. 22. and again, he hath faid, Come unto me, all ye thatdabour and are heavy laden, and I will sive you refi; Matt. xis 2

Objed#. But you will fay, Satan telleth me that I am ex 1d in prayers, weak in believing, and a great finner; that I ga flothfully on in the way of God; that 1 am fo apt to flip ac. every temptation, and to be entangled therewith, that I fhall never be able to attain thofe bleffed things that are held forth to finnets by Jefus Chrift; therefore my trouble is much upon this account, and many times L fear that will come upon me which Satan fuggelteth to me; that is, that I fhall mifs of eternal hie.

Anfw. As to the latter part of the objection, that thou fhalt never attain to everlafting life, that is obtained: for thee already, without thy doing, thy praying, ftriving, or wreltling againit fin. If we {peak properly, it is Chrift that hath abolifhed death on the crofs, and brought light, life, and glory to us. But this is the thing that thou aimeft at, that thou fhalt never have a fhare in this life, already obtained for fo many as do come by faith to Jefus Chrift; | and all becaufe thou art fo flothful, fo cold, fo weak, fo great a finner, fo fubje& to flip and commit fin. Didft ’ ‘thou never learn to out-fhoot the devil with his own bow, and to cut off his head with his own {word, as David ferved Goliath, who was a type of him?

172 Objedtions anfwered for their Comfort, Que. O how can a poor foul do this? This is rare

indeed !

- Anfw. Tf Satan tells thee thou prayeft but faintly, and with very cold devotion, anfwer him thus; T ant glad you told me, for this will make me truft the more to Chrift’s prayers, and the lefs to my own; alfo I wiil endeavour henceforward to groan, to figh, aiid to be fo fervent in my erying at the throne of grace, that I will, if I can, make the heavens ring with my groans. And whereas thou fayeft that I am fo weak in believing, I am glad you tell me of it, I hope it will henceforward ftir me up to cry the more heartily to God for ftrong faith, and make me the more reftlefs ull I have it. And feeing thou telleftme that I run fo foftly, and that I fhaH go near to mifs of glory; this alfo fhall be through grace to my advantage, and caufe me to prefs the more earne eftly towards the mark, for the prize of the high calling of God in Chrift Jefus. Thou alfo doft tell me that my fins are wondrous great; hereby thou bringeft the remembrance of the unfupportable vengeance of God into my mind, if I die out of Jeius Chrift, and alfo the neceflity of his help, which fhall make me fly . the fafter, and prefs the harder, after an intereft in him; and the rather becaufe, as thou telleft me, my ftate will be unfpeakably miferable without him. Thus, if he tell thee of thy deadnefs, dullnefs, coldne({s, or unbelief, or the greatnefs of thy fins, anfwer him, and fay, I am glad you told me, I hope it will be a mean to make me run fatter, feek more earneftly, and be the more reftlefseafter Jefus Chrift. If thou doft but get this art, fo as to out-run him in his own fhoes, as I may fay, and to make his own darts pierce himfelf, then thou mighteft alfo fay, Now do Satan’s temptations, as well as all other things, work together for my good, Rom. viii. 28.

“Olja. But I find fo many weakneffes in every duty that I perform, as when I pray, read, hear, or any other duty,

_that it maketh me out of conceit with myfelf, and to think. ~ that my duties are nothing worth.

Anfw. It may be it is thy mercy, that thou art fenfible of. infirmities in thy beft things; a greater mercy than thou art aware of!

Queft. Can it be a mercy for me to be troubled with my corruptions? Can it be a privilege to be annoyed with inwho defire a Part in the new Covenant, 73

firmities, and to have my beft duties infected with fin? How can thisbe? -

Anfw. Thy fin appearing in thy beft duties works for thy advantage thefe ways. Firft, Thou findeft ground thereby to make theé humble; and when thou hait done all, yet to count thyfelf but an unprofitable fervant. Secondly, by this means thou art taken off from leaning on any thing below a naked Jefus for eternal life. If thou wait not fenfible of many fins in thy beft performances, thou tighteft be a proud, abominable hypocrite, or a filly, dif fembling wretch at the beft, fucha one as would fend thy foul to hell in a conceit of thy own righteoufnefs; but now, through grace, thou feeft that in eyery thing thou doft there is fin enough to condemn thee. his in the firft place makes thee not to truft in thy own doings; and fecondly, fheweth thee, that there is nothing in thyfelf which will do thee any good, as to the meritorious caufe of thy falvation: Wo, but thou muft have an intereft in the death and refurrection of a crucified Jefus. What fayeft thou? doth not thy finding fin in thee caufe thee to fly from a dependence

on thy own doings? And doth it not alfo make thee more

earneftly to groan after the Lord Jefus? Yea, and let me tell thee alfo, it will be a caufe to make thee admire the

*

freenefs and tender-heartednefs of Chrift to thee, when he ~

fhall lift up the light of his countenance upon thee, becavie _

he hath regarded fuch an one as thou art. In this fenfe, it is mercy to thé faints, that they find the relics of fin full ftruggling in theirhearts. But this is not fimply the nature of fin, but the mercy and wifdom of God, who caufeth all things to work together for the good of thofe that love and fear him, Rom. viii.

Secondly, When thou doft apprehend that thou art defiled, let that {cripture come into thy thoughts, Of bim are ye in Ehrift Fefus, who of God is made unto us wifdom, right eoufne/s, fandification, and redemption. What thou canit not find in thyfelf, thou fhalt find in Chrift. Art thou a fool in thyfelf? Then Chrift is made of God thy wifdom. Art thou unrighteous in thyfelf? Chrift is made of God thy righteoufnefs. Doft thou find that there is but little fandtifying grace in thy foul? Chrift is made thy fanctification; and ali this without thy wifdom or righteoufnefs. So that thou mayelt believe and fay, My foul, though thou doft find ianumerable iafirmitics in thyfelf, and in thy actions, yet

+

174 Objections anfwered for their Comfort,

~ look upon thy Jefias, he is wifdom, to govern thee, and te

order all things for thy belt good. He is alfo thy righteoufnefs now at God’s right hand, always fhming before the eyes of his glory; fo that though thou art in ever fo bad a condition, yet thy righteoufnefs is the Son of God, and is as much accepted of God as ever: This fometimes hath been lifeto me. Whatever thou, O my foul, findeft wanting in thyfelf, through faith, thou fhalt fee-all laid up for thee in Jefus Chrift, whether it be wifdom, righteoufnefs, fantification, or redemption.

Obje@. If any fhould fay in their hearts, I am one of the

_old covenant men, that is, | doubt I am not within this glorious covenant of grace. And how if I fhould not be.? Anfw. 1. Well, thou feareft thou art a fon of the bondwoman. In the firt place, know that thou waft one of them by nature, for all by nature are under that covenant 5 but fuppofe that thou art to this day under that, yet let me tell thee in the firft place, there is hope of thee; for there isa way made for fouls to come from under that covenant

by Chrift, for he hath broken down the middle wall of par-

©. tition between us and you, Eph. ii. 14. Therefore if thou

%

- wouldf be faved, thou mayeft come to Chrift.

Anfw. 2. Thou cant not be fo willing to come to Chrift, as he is willing thou fhouldeft come; witnefs his coming down from heaven, his humiliation, and his {weat under the burden of fin, It appears alfo by his promifes, by his ins vitations, by his fending forth his meffengers to preach the fame to poor finners, and threatening damnation upon the negle@ of him. He declares that the thoufands of fins in

_theworld fhould- not be able to damn thofe that believed in

him ; that he would pardon all, if they would but come unto him, Come unto me’all (every one, though you be ever fo many, ever fo vile, though your load be ever fo

“heavy, and intolerable) yet eaft your burden upon me, and

~ you fhall find reft for your fouls. 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 fuccour you, help you, and keep you from all devils and their

- temptations, from the law and its curfes, and from being

finally overcome with any evil. Come unto me for what you need, and tell me what you would have me do for you,’ and all my ftrength, love, wifdom, and intereft that I have with my Father, fhall be laid out for you. Come untewho defire a Part in the new Covenant. x 75

me, your loving, tender-hearted and fin-pardoning Jefus,

Come unto me, and I will wafh you, and put my righteoufnefs upon you, pray to my Father for you, and fend my Spirit into you, that you may be faved.

Confider befides this, what a privilege thou fhalt have at the day of judgment above thoufands, if thou do indeed and in truth clofe in with this-Jefus ; for thoufhalt not only have privilege in this life, but in the life everlafting, at Chrift’s fecond coming from heaven ; for when the whole world fhall be gathered together, and all the good and bad angels, faints, and reprobates, when all thy friends and

kindred, with thy neighbours on, thy right hand and left _ fhall,be with thee, beholding the wonderful glory and

majelty of the Son of God; then fhall the Son of glory, even Jefus, in the view of them all, {mile and look kindly ‘upon thee. When a kind look from Chrift fhall be worth more than ten thoufand werlds, then thou {halt have it. You know it is counted an honour for a poor man to be favourably locked upon by a judge, or a king, in the fight of lords, earls, dukes, and princes; thus it will be with

thee in the fight of all the princely faints, angels, and

devils, then thou that clofeft in with Chrift, be thou rich or poor, bond or free, wife or foolifh, he will fay unto thee, Well done, good and faithful fervant, even in the midft of the whole world; they that love thee fhall fee it, and they that hate thee fhall to their fhame behold it; for if thou fear him here in fecret, he will make it manifeft even as the day, upon the houfe-top.

. Secondly, Thou fhalt alfo be lovingly received, and ten’ derly embraced of Chrift at that day, when he hath thoufands of faints, as Abraham, If{aac, Jacob, David, Laiah, Jeremiah, with all the prophets, apoftles, and martyrs, ate tending on him; and many thoufands of glittering angels miniftering before him. When the ungodly thall appear there with their pale faces, with their guilty confciences, and trembling fouls, who would then give thoufands of worlds (if they had fo many) if they could enjoy but one loving look from Chrift, then fhalt thou have the hand of Chrift reached to receive thee, faying, Come, thou blefed, flep up hither; thou waft willing’ to leave all for me, and now I will give all to thee: Here is a throne, a crown, a kingdom; take them. Thou waft not afhamed of me when thou waft in the world among my enemicasand now will

i, & igi

sia

tee ve

x76 Objections anfwered, Se. 4

not I be afhamed of thee before thine enemies, but will, ia the view of all thefe devils and damned reprobates, promote thee to honour and dignity. Come, ye blefed of my Father, inherit the kingdom prepared for you from the foundation of the world. Thou fhalt feé that thofe who have ferved me in truth fhall lofe nothing; but they fhall be as pillars in my temple, and inheriters of my glory, and fhall have place to walk in among my faints and angels, Zech. iii. 7. O! who would not be in this condition? who would not be in this - glory? It will be fuch a foul-ravifhing glory, that I am ready to think the whole reprobate world will be ready to un mad, Deut. xxviii. 34. to think that they fhould mifs of jt; then will the vileft drunkard, fwearer, liar, and unclean perfon willingly cry, Lord, Lord, open unto us, yet be denied entrance, and thou wilt be embraced, entertained, made welcome, have a fair mitre fet upon thy head, and clothed with immortal glory, Zech. iii. 5. O therefore let all this move thee, and be of weight upon thy foul to clofe in with Jefus. Yet if, for ali that I have faid, thy fins do ftill Rick with thee, and thon findeft thy hellith heart loth to let them go, think within thyfelf in this manner; Shall I have my fins, and lofe my foul? Will they do me any good when Chrift comes? Would not heaven be better to me than my fins? And* the company of God, Chrift, faints and angels, be better than the company of Cain, Judas, Balaam, with the devils in the furnace of fire? Canft thou now, who readeft or heareft thefe lines, turn thy back, and go on in thy fin? Canft thou fet fo light by heaven, God, Chrift, and the falvation of-thy poor, yet precious foul? Canft thou hear of Chrift, his bloody fweat and death, and not be melted by it, and grieved for it, and alfo converted by it? If fo, | might lay down feveral confiderations to ftir thee up to mend thy pace towards heaven; but I fhall not. There is enough written already to leave thy foul without excute, and to bring thee down with vengeance into hell fire, de vouring fire, the lake of fire, eternal fire; and to make thee fwim and roll up and do wn in its flames.

Sets Sed

a ‘ eee

Grace abounding tothe chief wh wile

—>oce S—

A FAITHFUL ACCOUNT OF THE

Here is alfo particularly thewed,

What Sight of, and what Trouble he had for Sin; and alfo what various Temptations he met with, and foe God. carried him through them all.

a

Come and hear, all ye that fear God, and Twill igi what he kath done for my ee ‘Palm jam, i

: “Boltea: ‘Printed and fold by Manninc & Lorine, No, 2, Cornhill. Mine 1806, ae

Se eae has poe eee = 2 ize dige 4 Sy EES jy GS alt gat

ee cite”

‘THE AUTHOR’S PREFACE; Pedicated to thofe whom God hath counted him worthy te. beget to Faith, by his Miniftry in the Word.

Crier nee z

Cy, grace be with you. Amen. I being taken from

you in prefence, and {fo ticd up that I cannot perform that duty that doth from God lie upon me to you ward, for your farther edifying ~ and building up in faith and holinefs, &c., yet, that you may fee my? foul hath fatherly care and defire after your fpiritual and everlafling * welfare, I now once again, as before from the top of Shenir and Hermon, fo now from the lion’s den, and from the mountain of the x abe (Sol. Song iv. 8.) do look yet after you ail, greatly longing to fee your fafe arrival into the defired haven. :

I thank God upon every remembrance of you; and rejoice, even while I ftick between the teeth of the lions in the wilderneis, that the grace and mercy, and knowledge of Chrift our Saviour, which God hath beftowed upon you, with abundance of faith and love; your hungerings and thirftings after farther acquaintance with the Father, in the Son, your tenderdefs of heart, your troubling at fin, your fober and. holy deportment alfo, before both God and men, is a great refrefhment to me; for you aremy glory and joy, + Thell. 1. 20.

I have fent you here inclofed a drop of that honey that I have taken: eut of the carcafs of a lion, Judges xiv. 5—-9. I have eaten thereof myfelf, and am much refrefhed thereby. (Temptations, when we meet them at firft, are as the lion that roared upon Samfon; but if we

> overcome them, the next time we fee them, we fhall find a neft of honey within them.) The Philiftines underftood me not. It is fomething of a relation of the work of God upon my foul, even from the - wery firft, till now, wherein you may perceive my caflings down and. rifings up; for he woundeth, and his hands make whole. It is written in the {cripture, Haiah xxxviti. 19. The father to the children faall make known the truth of God. Yea, it was for this reafon I lay fo long at Sinai, to fee the fire, and the cloud, and the darknefs, that I might fear the Lord all the days of my life upon earth, and tell of his wondrous works to my children, Pfalm Ixxviii. 3, 4, 5. Mofes, Numb. xxx. 1, 2. wrote of the journeyings of the children ’ of Ifrael, from Egypt to the land of Canaan; and comlmanded alfo, . that they did remember their forty years travel in the wildernefs. Thou | fhalt remember all the way which the Lord dh God led thee thefe forty years wn the wilderne/s, to humble thee, and to prove thee, to know what zas in thine heart, whether thou wouldeft heep his commandments or no, Dent. vii. 2, 3. Wherefore, this I have endeavoured to do; and not. only fo, but to publifh it alfo; that, if God will, others may be put in remembrance of what he hath done for their fouls, by reading his work wpon me. Bey? It is profitable for Chriftians to be often calling to mind the very”

beginnings of grace with their fouls. It dg a night to be much obferved unto the Lord, for bringing them out ped land of Egypt. this ts that night of the Lord, to be obferved of all the children of I/rael in their gensrations, Exod, xiiy 42, My God, faith David, Plalm xl, 6, my foul

$ the lion and the bear, when he went to fight with the giant of Gath,. 2 Sam. xvii. 36, 37- ; ae ai It was Paul’s accufiomed manner, Afts xxii. and that when tried for his life, A&s xxiv. even to open before his judges the manner of his. converfion: he would think of that day, and that hour, in which he did firft meet with grace; for he found it fupported him. When God had brought the children of Ifrael out of the Red Sea, far into the wildernefs, yet they muft turn quite about thither again, to remember the drowning of their enemies there, Numb. xiv. 25. for though they fang his praife before, yet they foon forgot his works, Pfalm cxvi. 11, 12. “In this difcourfe of mine, you may fee much; much, I fay, of the grace of God towards me: I thank Goa: Tcan count it much, for it was above my finsand Satan’s temptations too. I can remember my fears and doubts, and fad months, with comfort; they are as the head: of Goliath in my hand. There was nothing to David like Goliath’s. {word, even that {word that fhould have been fheathed m his bowels;. for the very fight and remembrance of that did preach forth God’s. _ deliverance to him. Oh! the remembrance of my great fins, of my ptations, and of my great fear of perifhing forever! They: ‘afrefh into my mind the remembrance of my great help, my- -. great fupports from heaven, and the great grace that God extended to *“fuch a wretch as I. > ~My dear children, call to mind the former days, and years of ancient times: remember alfo your fongs in the sight, and commune with your own heart, Pfalm Ixxvi. 5—12. Yea, look diligently, and leave: no corner therein unfearched for that treafure hid, even the treafure of sur firft and fecond experience of the grace of God towards you. emember, I fay, the word that firft laid hold upon you: remember your terrors of confcience, and fear-of death and hell:" remember alfo. your tears and prayers to God;, yea, how you fighed under every hedge of mercy. Have younever an-hill Mizar to remember? Have you forgot the clofe, the milk-houfe, the ftable, the barn, and. the like, where God did vifit your fouls? Remember alfo the word; the word, I fay, upon which the Lord hath caufed you tohope. VM you have finned again light, if you are tempted to bla{pheme, if you are drowned _ ain defpair, if you think God fights. againft you, or if hea s hid fi your eyes, remember it was thus with your father 5. bud out of the y __ the Lord delivered mes Wei. 8 Sil as I could have enlarged much in this. my difcourfe, of my. temptations. ~- and troubles for fin3 asalfo of the merciful kindnefs. and working of ~ God with my foul; I could have ftepped into a Ayle much higher than: this, in which I have here difcourfed, and could have adorned all things. ~more than here I have feemed to do; but I dare not. God did not; play, in tempting of me; neither. did I*play, when I funk-as.into a: ottomlels pit, when the pangs-of hell caught hold upon'me; wherefore I may not play in relating o& them, but be plain and fimple, and. Jay down the thing as it was, He that liketh it, let him receive it; and he that doth not, let him produce a better. Farewel. _ 2 ie j _ My dear children, the milk ‘and honey is beyond this. ih er 6% si ian oan you, and graint that you be not flothful to goin to. : POUCIs the kaNGe Tages eAS on ee ai me a SR is a ~~ Pa JOHN BUNYAN. it; 5 y ' - = i ‘ : fy os i apa i

{

LIFE OF JOHN BUNYAN.

N this my relation of the merciful working of God upon my foul, it will not be amifs, if, in the firft place, I de,

in a few words, give you a hint of my pedigree and manner. of bringing up; that thereby the goodnefs and bounty of God towards me, may be the more advanced and iggpnited

before the fons of men. ag oS Ee gies 2. For my defcent, then, it was, as is well known by many, of a low and inconfiderable generation; my father’s houfe being of that rank that is meaneft and moft defpifed of all the families of the land. Wherefore I have: not here, as others, to boaft of noble blood, and of any high-born flate, according to the flefh; though, all things confidered, I magnify the heavenly Majefty, for that by this door he brought me into the world, to partake of the grace and life that is in Chrift by the gofpel.

. But notwithftanding the meannefs and. inconfiderablenefs of my parents, it pleafed God to put it into their hearts, to put me to fchool, to learn me both to read and write; the which I alfo attained, according to the rate of

_other poor men’s children ; though, to my fhame, I confefs I did foon lofe that I had learned, ‘even almoit utterly, and ~ that long before the Lord did work his gracious work of

- eonverfion upon my foul. aes

4. As for my own natural life, for the time thafI was without God in the world, it was indeed, according to the courfe of this world, and the fpirit that now worketh in the children of difobedience, Eph. ii. 2, 3. It was my delight

to be taken captive by the devil at his will, 2 Lim. it, 26.

being filled with all unrighteoufnefs: the which did alfo fo

~ ftrongly work, and put forth itfelf, both in my heart and

6 My Erase abounding to ee

: life: zit ded: from a aia; that I 4a ‘but Rolain ae 4

~ (efpecially. confidering my fears, which were tender, eing but few) both for curfing —— ees and blafphe ra the holy name of God. _ g. Yea, fo fettled and rooted was Lin thefe eae that they became as a fecond nature to me; the which, as I have alfo with fobernefs confidered fince, did fo offend the Lord, that even in my childhood he did feare and frighten

“me with fearful dreams, and did terrify me with fearful

_ vifions: for often, after I had fpent this and the other day

in fin, 2 ‘have in my bed been greatly affliced, while afleep,

withthe apprehenfions of devils and wicked fpirits, who ftill, as 1 then thought, laboured to draw me away with hen. of which I could never be rid. *

6. Alfo I fhould, at thefe years, be greatly afflicted and troubled with the thoughts of the fearful torments of hellfire; ftill fearing that it would be my lot to be found at laf among thofe devils and hellifh fiends, who are there bound down with the chains and bonds of darkneifs, unto

the judgment of the great day. 4. Thefe things, I fay, when Iwas but a child, but nine or ten years old, did fo diftrefs: my fi oul, that then, in the midft of my many fports and childifh vanities, amidft my vain eompanions, I was often'much caft down and afflicted: in my mind therewith, yet could I not let go my fins: yea, I was alfo then fo overcome with defpair of life and heaven, that I fhould often with, either that there had been no hell, or that I had been a devil, fuppofing they were only tormentors; that if it muft needs be that I went thither, T

<

might be rather a tormentor, than be tormented eine

8..A while after thefe terrible dreams did |

whieh alfo I foon forgot ; for my pleatures did quickly cue e

_ off the remembrance of them, as if they had never been: wherefore, with more greedinefs, according to the ftrenoth of nature, 1 did ftill let loofe the reins of my loft, and delighted ip all tran{greffions againt the law of God: fothat

until I came to the ftate of marriage, I was the very ringleader of all the youth that kept me comey: in all pe

ner of vice and ungodlinefs.

g. Yea, fuch prevalency had the lufts and frnits of Hee

Seth on thi poor foul of mine, that had not a miracle. . wo

precious grace prevented, [ hadenot only perifhed by th firoke of eternal juitics, but had allo, Jaid mytelf open, ele

is one. a3 7 BSS i Ne Pe eb iees At) RNS ag ct Nero? eee Ra Rae Sta CORN

Pik a Es , wie set

a

© the chief of SOS ae ees’ oe

a, wiee aie fine e of thie Cakra which bring fome oe i and open fhamesbefore the face of the world. w tie beget Saba

In thefe days the thoughts of religion ' very

grievous to-me I could neither endure it myfelf, nor that any other fhould's fo that when I have feen fome read in ~ thofe books that concerned Chrittian piety, it would be as it > were a poifon tome. Then faid | unto God, Depart from é, for L defire not the knowledge of thy ways, Job xxi. 14, 155 was now void of all good. confideration; heaven and hell

_Were both out of fight and mind; and as for faving and

damning, they were leaft in my thoughts. O Lord, thou knoweft my life, and my ways are not hid from thee. ;

t1. But this I well remember, that thou gh 1 could my-_. felf fin with the greateft delight’ and eafe, and alfo take pleafure in the vilenefs of my-companions; yet; even then, if [ had at any time feen wicked things, by thofe who pro. fefled goodneis, it would make my {pirit tremble. As once, above all the reft, when I was in the height of tyy yet hearing one to {wear that was reckoned a religious many” it had fo great a ftroke bids my fpirit, that it made ee heart ache.

iz. But God did n ftill, not with convictio

4 atterly leave me, but followed: me but judgments ; 3 yet fuch as were

“mixed with mercy. For once I fell into a creek of the fea,

and hardly efeaped drowning, Another time I fell out of ©

a boat into Bedford river, but merey yet preferved me

alive: befides, another time, being in the field, with one of es

my companions, it chanced that an adder walter over the —

highway, fo 1, having a ftick in my hand, ftruck her over

the back; and having ftunned her, I forced open her mouth ~

w tick, and plucked her fting out with my fingers ;

by which a@, had not God been merciful to mé, 1 might _

by my defperatene{s, have brought myfelf to my end. Fee 13. ‘This alfo I have taken notice of, with eons *

When I was a foldier, I, with others, were drawn out t

.to a certain place, to befiege it; but when I was jue Seay

- to go, one of the company defired to go in my room; tov

- 14. Heré, as I faid, were judgments a’

; sot ah tats Pin cee Seb

which, when I had confented, he took my place; and coming to the fiege, as he ftood centinel, Bes was por in Ere 1 witha mufket bullet, and died.

| mercy; ‘wit

8 Grace abounding te

_ wherefore I finned fill, and grew more and more. ndhcitions ' againft God, and-carelefs of my own falvation.. - 15. Prefently after this, I changed my condition into a married flate, and my mercy was to light upon a wife whofe ‘father was counted godly: this woman and. I, though we eame together. as, poor as poor might be, (not having fo much houfehold ftuff as a difh or fpoon betwixt us both) yet this fhe had for her part, The plain Man’s Path-way te Heaven, and The Pradice of Piety, which her father had left her when he died. In, thefe two books I would fometimes read with her, wherein I alfo found fome things that were fomewhat pleafing to me; (but all this while 1 met-with no conviction.) She alfo would be often telling of me what a godly man her father was,.and how he would reprove and correét vice, both in his houfe, and among his neighbours; what a ftrid@ and holy life he lived in his days, both

in word and deed. | eM Wherefore thefe books, with the relation, though

they did not reach my heart, to awaken it about my fad

and finful fate, yet they did beget within me fome defires

to reform my vicious life, and fallin very eagerly with the

religion of the times; to wit,

and that too with the foremolt: :

both fay and fing, as others did, yet noe my wicked

- dife; but withal, 1 was fo over-run with the fpirit of fuperition, that I adored, and that with great devotion, even

all things (both the high place, prieft, clerk, veftment, fervice, and all things) belonging to the aires: 3 counting all

things holy that were therein contained, and efpecially, the

_ prieft and clerk moft happy, and without doubt, greatly ~

bleffed, becaufe they were the fervants, as 1 then. thought,

of God; -and were principal in the holy temple, to do his

work therein, =

“17. This conceit grew fo Rrong na little time upon my

fpirit, that had I but feen a prie ough never fo fordid

and debauched in-his life) I thou dfind my fpirit fall under

him, reverence him, and knit unto. him; yea, I thought, .

. for. the love I did bear unto: th (fuppofing they were

the minifters of God) I could have laid down at their feet,

~ and have been trampled upon by them; their name, eee

garb, and work, did fo intoxicate and ‘bespitah me. z.

48. After 1 had been thus for fome confiderabl e

another thought came into my mind; and that was, w. oie aoe fi

age *

ie chief ‘of Sinners. : 9

we were of the Iftaclities, or no: for, vit in the ferip- . ‘ture that they were once the peculiar people of God, thoug

I, if I were one of this race, my foul mutt needs be happy. e

Nee again, I found within me a great longing to be refolved about this queftion, but could not tell how I fhould: at laft I-afked my father of it, who told me, No, we were not. Wherefore, then’ I fell in my fpirit, as to the hope of that, and fo remained.

“tg. But all this while, T was not fenfible of the danger and evil of fin; I was kept from confidering that fin would damn me, otiat religion foever 1 followed, unlefs I was found in Chrift: nay, f never thought of him, nor whether there was fuch an one, or no. “Thus man, while blind, doth wander, but wearieth himfelf with vanity, for he knoweth not the way to the city of God, Ecclef. x. 15.

20.’ But one day (amongit all the fermons our parfon made) his fubje&t was, to treat of the fabbath day, and of | the evil of breaking that, either with labour, foci wife ; (now I was, notwithflanding myreligion, one that took fics delight in all manner of vice, and efpecially that was, the day I did folace myfelf therewith) wherefore I fell in my confcience, under rmon, thinking and believing that he made that fermion on purpofe to thew me my evil doing. And at that time I felt what guilt was, though never before, that IT can remember; but then I was for the prefent greatly loaded therewith, and fo went home when the fermon was ended, with a great burden upon m ¥ fpirit. a oe This, for that inftant, did benumb the finews of my. belt delights, and did embitter. my former pleafures to: 1e; but hold, it lafted not, for a, had well Gin ed, = the trouble begun to go Of my mind, and my heart eee ed to its old courfe. Bi r how ghd vas I, that this trouble was gone fror md th é fire was put out,, that T might ti in again W t Sn rW herefore, when, Thad fatisfted nature xy food, I fhook the fermon out of my mind, and cuftom: of {ports and garning L returned with !

22. But the fame d _ of cat aud having ftru i was. bout to ftrike i it t

zt IT was in the mica Of a game: one blow from the hole, jut as. Soe Hie, arpolce did fuddenly

1, Walt thou | leave: oy

Io . “Grace aboinding to

ms © thy fins and go to heaven, or have thy fins and go to hell?

t this I was put to an exceeding maze; wherefore, leav-

"ing my cat upon the ground, I looked up to heaven, and

was as if I had, with the eyes of my underftanding, feen the

* Lord Jefus look down upon me, as being veryhotly difpleafed

with me, and as if he did feverely threaten me with fome

grievous punifhment for thofe and other ungodly prattices.

- © 23, Ihad no fooner thus conceived ia my mind, but

wae, this conclufion was faftened on my fpirit, {for the

a er hint did fet my fins again before me) that I had been

‘a great and grievous finner, and that it was now too late

for me to look after heaven; for Chri would not forgive

me, nor pardon my tr anfereflions. Then I fell to muting

on*this alfo; and while i. was thinking of it, and fearing

left it fhould be fo, I felt my heart fink in defpair, concluding it was too late ; and therefore I refolved in my mind to

go on in fin: for, ‘thought I, if the cafe be thus, my ftate

i | Ricrable : 3 aieaahic if I leave my fins, and but

‘if I follow them: I can but be damned ; and if

imu be fo, I had-as good be —— for many finns; 0a

be'damned for few. ©

24. Thus I ftood in the midft o y play, before all that

then were prefent; but yet I faa nothing: but, I

fay, having made this conclufion, ‘T returned defperately to. ~

my {port again; and I well remember, that prefently this

kind of defpair did fo poffefs my foul, that I was perfuaded

- could never attain to other comfort than what I fhould

get in fin 5 for heaven was gone,already, fo that on that f

mult not Haak Wherefore [ found within me great defire

* to take my fill-of fin, ftill ftudying what fin was yet to be

-committed, that I might tafte the fweetnefs of it; and I

made as much hafte as I could to fill myfe'f with its de.

lights, let I fhould die before I had my defires; for that ]

feared greatly. In thefe things, I proteft before God; J lie

not, neither do I frame this fort of fpeech; thefe were real.

ly, ftrongly, and with all my heart, mydefires: The good —

Lord, whole mercy is unfearchable, uo my tranf

greflions !

"25. And 1 am very confident, . that a temptation of

the devil is more ufual among poor creatures, than many.

are aware of, even to overrun pies {pirits with a (curvy and

feared frame of heart, and Leaateone of confeience 5” hick.

frame he fecretly and flily {upplieth with fach defpaity that

the chief of Sitners. = 18 ne

though not much guilt attendeth fouls, yet they contiituale. c.

ly have a fecret conclufion within them, that there are n hopes for them; for they have loved fins, therefore after them they will go, Jer. ii. 25, and xviil. 12. :

26. Now therefore I went on in fin with great pieeni

nefs of mind, fill grudging that I-could not be fatisfied witht as | would. This did continue with me about a

month, or more; but-one day,as. I was ftahding at a neigh= Pi

bonr’s fhop-window, and there curfing and fwearingy” anc

playing. the mad. man, after my wonted manner, theré fat

within, the woman of the houfe, and heard me; who, though fhe was a very loofe and ungodly wretch, yet protefied that I fwore and curfed at that mo fearful rate, that fhe was made to tremble to hear me; and told me farther, that | was the ungodlieft fellow for {wearing, that fhe”ever heard in all her life; and that I, by thus doing, was able to fpoil all the youth in the whole town, if they came but in my company. ae

27. Atthis reproof I was filenced, and put to fecret fhame ; and that too, as 1 thought, before the God of heaven; i: icheselore: while I ftood there, and hanging down my head, I wifhed with all my that I might be a little child again, that my father r ht learn me to fpeak without this. wicked way of fwearing ; for, thought I, I am fo accuftomed to it, that it is in vain for me to shank of a reformation, for I thought that could never be.

28. But how it came to pafs I know not, I did from this time forward fo leave my {w caring, that it was a great

wonder to myfelf to obferve it ; and whereas before I knew

not how to fpeak unlefs I put an oath before and another bebind, to make my words have authority; now I could, without it, {peak better, and with more pleafantnefs than ever I could before. All this while I knew not Jefus es neither did leave my fports and plays.

29. But quickly after this, 1 fell into company one —

poor man that made proféffion of religion; who, as T then thought, did talk pleafantly of.the feriptures, and of the matier of religion; wherefore falling into fome love and liking to what he sid, 1 betook me to my Bible, and began _ to take great pleatire in reading, but efpecially with the } hiftorical part thereof; for as for Paul’s Epiftles, and fuch __ like feriptures, I could not away with:

a

si ‘being BSE.

rt Bo Pe ve <es 12 Grace abounding to

ignorant, either of the corruptions of my nature, or of the”

® want and worth of Jefus Chrift to fave us. ~ > a

30. Wherefore I fell to fome outward reformation both

. in my words and life, and did fet the commandments beforé

me for my way to heaven; which commandments I alfo

did ftrive to keep, and, as I thought, did keep them pretty

well fometimes, and then I fhould have comfort; yet now

-and then would break one, and fo affli& my confcience ;

ut then I would repent, and fay, I was forry for it, and

-promife God to do better next time, and there. got help. :

again ; for then I thought I pleafed God as well as any man

in England. ‘

3t. Thus I continued about a year ; all which time our

neighbours did take me to be a very godly man, a new and

religious man, and did marvel much to fee fuch great and

famous alteration in my life and manners;. and indeed fo

it was, | ough I knew not Chrift, nor grace, nor faith, nor

© skope. as I have well fince feen, had I then died, my,

ftate had been moft fearful. = oe

"32. But, I fay, my neighbours were amazed at this my

great converfion, from prodigious profanenels, to fomething —

hike a moral life; and truly, fosthey well might ; for -

this my eonverfion was as great, as for Tom of Bedlam to

become a fober man. Now therefore they began to praife,.

to commend, and to fpeak well of me, both to my face and

behind my back. Now I was, as they faid, become a right

honeft man. But oh! when I underftood thofe were their

_ words and opinions of me, it pleafed me mighty well.

_, For though as yet I was nothing but a poor painted hypo-

. | crite, yet I loved to be talked of as one that was truly god.

ly. I was proud of my godlinefs; and indeed, I did all I

_. did, either to be feen of, or well fpoken of by men: and

thus I continued for about a twelvemonth, or more.

33. Now you muft know, that before this I-had taken

much delight in ringing, butwny confcience beginning to be

tender, } thought fuch pra@ice was but vain, and therefore

forced myfelf, to leave it; yet my mind hankered ; wheres

fore I would go to the fleeple-houfe, and look on, though Eo;

durft not ring: but I thought this did not become religion _

neither; yet ee myfelf and would look on fill. But

quickly after, I began to think, How if one of the bells

fhould fall? Then I chofe to ftand under a main bez a3

that lay overthwart the fleeple, from fide to fide, thinking

here I might, ftand fure: but then I thought again, fhould -

the bell fall with a fwing, it might fir hit the wall, and. then rebounding upon me, might kill me forall this beam. This made me ftand in the fteeple-door; and now, thought

T, I am fafe enough; for if a bell fhould fall, I can © flip out behind thefe thick walls, and fo be preferved notwithftanding,

34. So after this I would go to feethem ring, but would _ not go any farther than the fteeple-door; but then itcame _ imto my head, How if the fteeple itfelf fhould fall? And —

- this thought (it may, for aught I know, when I ftood and - looked on) did continually fo fhake my mind, that I durcft not ftand at the Reeple-door any longer, but-was forced to fice, for fear the fteeple fhould fall upon my head.

35+ Another thing was my dancing : I was a full year

-before I could quite leave that. But all this while, when Tthought I kept this or that commandment, or did, by word or deed, any thing I thought was good, 1 had great peace in my confcience ; and would think with myfelf, God cannot but be now pleafed with me; yea, to relate it in mine own way, I thought no man in England could pleafe God better than I. | ee

36. But, poor wretch as I was, I. was all this while ignorant of Jefus Chrift, and going about to efablifh my own righteoufnefs ; and had perifhed therein, had not God, in his mercy, fhewed me more of my ftate by nature.

37. Butupon a day, the good providence of God called me to Bedford, to work at my calling: and in one of the fireets of that town, I came where there were three or four peor women fitting at a door, in the fun, talking about. the things of God ; and being now willing to hear their difs_ courfe, I drew near to hear what they faid, for | was now a brifk talker, myfelf, in the matters of religion ; but I may fay, I heard, but underftood not ; for they were far above, out of my reach. Their talk was about a new birth, the work

of God in their hearts, as alfo how they were convineed of their miferable flate by nature ; they talked how God had vifited their fouls with his love in the Lord Jefus, and — with what words and promifes they had been refrefhed, comforted and fupported, againft the temptations of the |

_ devil ; moreover, they reafoned of the fuggettions and temp-

_. tations of Satan in particular; and told to cach other, by

Be Bee Oe res ae ae 14 Crace spoons te z aioe es

-what means they had been affli@ed ; and how hey were

~* borne'up under his aflaults. They alfo difcourfed of their

- own wretchednéfs of heart, and of their unbelief ; and did

=, eontemn, flight and abhor their own righteoufnels, as filthy,

sg and infufficient to do them any good. =

38. And methought they fpake, as if you did make them

fpeak ; they fpake with fuch pleafantnefs of {cripture lan-

_ guage, and with fuch appearance of grace in all they faid,

that ey were to me as if they had found a new worlds

asi they were people that dwelt alone, and were 4 to be ria

‘oned among their netghbours, Numb. xxii. 9.

39. “At this I felt my own heart bebe to fhake, and

mifirut my condition to be naught; for I faw that in all

my thoughts about religion and falvation, the new birth

did “ever enter into my mind ; neither knew I the comfort”

of the word and promife, nor the deceitfulnefs and treachery of my,own wicked heart. As for fecret thoughts, I took

no notiee of them ; neither did I underftand what Satan’s

temptations wére, nor how they were to be withftood and

tefilted, &c. §

40. ‘Thus, therefore, when I had heard and confidered :

what they faid, IJeft them, and went about.my employment again, but their talk and difcourfe went wxh me;

alfo my heart would tarry with them, for I was greatly.

affected with their wor oth becaufe by, them I was convinced that I wanted e tokens of a truly godly man, .

and alfo becaufe by them F was con

blefled condition of him that was fi

4. Therefore I would often make dt My Suinels to be

going again and again into the compa iny of thefe poor

among them, the more I did. queftion my condition; and

as I ftill do remeraber, prefently Ifound two things within

| me, at which I did fometimes marvel ; efpecially confider- —*

what a blind, ignorant, fordid and ‘ungodly’ wreich but *

ull’ before Twas. The one was a very great fofinefs of ©

; which caufed me to fall under the conviction of what |

by feripture they afferted ; and the other was-a great bending in my mind, to a continual meditating on it, and on all,

other good things, which at that time I heard or read ‘of.

42. By thele things my mind was fo turned that it laylike as

a horfe-leach at the vein, cone crying out, Give, give, Prove :

BYE. 15, nich was fo fixed on eternity, and So i; i

ieasnk se

about “he kingdom of heaven, (that i is, fo oe as L Lacte.ie

though as yet, God knows, I knew but little) that neither

pleatures, nor profits, nor perfuafions, nor threats, could, loofe it, or make it let go its hold; and though I may Speak it with fhame, yet it is in very ‘deed a.certain truth,

it would then have been as difficult for me to have taken

See

my mind from lreaven to earth, as 1 have found it often ae

fince, to get it again from carth to heaven. .

man in our town, to whom my heart before was knit more than to any other, but he being a moft wicked creature for curfing and fwearing, and uicleannefs, now fhook him off, and forfook his company; but abouta quarter of a year after 1 had left him, 1 met him in acertain lane, and afked. him how he did: he, after his old {wearing, and mad way, anfwered, He was well. But, Harry, faid I, why do you

- curfe and {wear thus } ? What will become of yen, if you die in this condition? He anfwered me in a great chafe, ‘What

would the devil do for company, if it was not for fuch as

: Iam? 44. About this time I met with fome Ranters’ books, Pe were put forth by fome of our country men, which books _ were alfo highly in eft[eem by feveral old profeffors; fome ef thefe Iread, but was not able to make any judgment about them; wherefore as I read in them, and thought upon them, feeing mylelf unable to judge, I would betake smyfelf tohearty prayer in this manner: “O Lord, I am a fool, and not ‘ able to know the truth from error; Lord, leave me not in my own blindnefs, either to approve of, or condemn this

doétrine. If it.be of: God, let me.not defpite it; if it be of -

BS 43. One thirg I may not omit: There was a yor Ag 2

‘the devil, let me not embrace it. Lord, Ilay my foullin _

_this matter, only at thy foot; let me not be deceived, I.

ame befeech thee.” I had. gue religious intimate com- _ panion all this while, and that was the. poor man 1. {poke of before; but about this time, he alfo turned a molt vi Ranter, and gave himfelf up to all, manner of élihine!s, gp cipeeby uncleanneis; he nc alfo deny that there was.

. a Ged, angel, or fpirit; and would laugh at all exhortations -

.to fobriety. When I laboured to rebuke his wickedne(s, he

| _ would laugh the more; and pretend. that he had gone through all religions, and coul ever hit upon the nighe;

bi now. ae told me alio, that fh p eltime J fhould teeofeflors. Se Whetciore.

abominating thofe curfed principles, I left his company forthwith, and became to him as great a ftranger as I had before been a familiar. ' Se - ee

- as. Neither was this man only a temptation to me, but my

bufinefs lying in the country, 1 happened to come into feve-

_ ral people’s company, who, though ftriét in religion formerly,

~ yet were alfo.drawn away by thefe Ranters. Thefe would

- alfo talk with me of their ways, and condemn me as illegal

thefe temptations were fuitable to my flefh, I being but a

young man, and my nature in prime ; but God, who had,

as I hope, defigned me for better things, kept me in the fear

of his name, and did not fuffer me to accept fuch curfed

principles. And blefled be God, who put it into my heart

to cry to him, to be kept and directed, {till diftrufing mine

own wifdom ; for I have fince feen even the effects of that

prayer, in his preferving me, not only from ranting errors,

but from thofe alfo that have fprung up fince. The Bible

was precious to me in thofe days. os s

46. And now methought I began to look into the Bible

. with new eyes, and read as I never did before; and efpecially the epiftles of the Apoftle St. Paul were fweet and pleaf--

ant to me 3 and indeed, then I was never out of the Bible,

either by reading or meditation ; fill crymg out to God,

that I might know the truth and way to heaven and glory.

49. And asd went on and read, Lhit upon that paflage,

To one is given by the Spirit the word of wifdom, to another the

_ word of knowledge by the fame Spirit; and to another faith, &Se.

4 Cor, xii.. And though, as 1 have fince feen, that by this

{cripture the Holy Ghoft intends, in fpecial, things extraor-

- dinary, yet on me it did then faften with conviction, that Fdid want things ordinary, even that underftanding and wifdom: that other Chriftians had. On this word I mufed,

and could not tell what-to do, efpecially this word faith

put me to it, for I could not help it, but fometimes mut

queftion, whether I had any faith, or no; but I was lothe

to conclude I had no faith; for if I do fo, thought I, then

I fhall count myfelf a very caft-eaway indeed. =

48. No, faid J, with myfelf, though 1 am an ignorant

for, and though I want thofe blefled gifts of knowledge and

underftanding that other people have ; yet at a venture L |

will conclude I am not altogether faithlels, though I know

the chief of Sinners. | 17

not what faith is; for it was fhewn me, and that too (as I have feen fince) by Satan, that thofe who conclude themfelves in a faithlefs ftate, have neither reft nor quiet in their.

fouls; and I was loath to fall quite into defpair. det

49. Wherefore, by this fuggeftion, I was for a while —

made afraid to fee my want of faith; but God would -

not fuffer me thus to undo and deftroy my foul, but did continually, agaifft this my fad and blind conclufion, create ftil] within ‘ not reft content, until I-did now come to fome certain knowledge whether I had faith or no, this always running

in my mind, “ But how if you want faith indeed? but how |

can you tell you have faith?” And befides, I faw for cers tain, if I had not, I was fure to perifh forever.

50. So that though I endeavoured at the firft to look over the bufinefs of faith, yet'in a little time, I better confidering the matter, was willing to put mytelf upon the trial whether I had faith or no. But alas, poor wretch! fo ig norant and brutifh was I, that I knew not to this day no more how to do it, than I know how to begin and accomplith that rare and curious piece of art which I never yet law or thought of.

51. Wherefore while I was thus confidering, and being put to a plunge about it, (for you muft know, that as yet ¥ had not in this matter broken my mind to any one, only did hear and confider) the tempter came in with this delufion— That there was no way for me to know I had faith, but by trying to work fome miracles; urging thofe fcriptures that feemed to look that way, for the enforcing and

Rrengthening his temptation. Nay, one day, as I] was bee

: fach fuppofitions, infomuch that I could”

a

tween Elftow and Bedford, the temptation was hot upon me, to try if I had faith, by doing fome miracle; which —

miracle at this time was thic-—-I mutt fay to the puddles that were in the herfe-pads, Be dry; and to the dry places, Be you puddles: and truly one time I was going to fay fo indeed; but juft as I was about to fpeak, this thought came into my mind—But go under yonder hedge, and pray firk that God would make you able. But when I had con. cluded to pray, this came hot upon me; that if I prayed, and came again, and tried to do it, and yet did nothing - potwithftanding, then to be fure I had no faith, but was a

eaftaway, and loft. Nay, thought J, if it be fo, I will not

try yet, but will flay a little longer.

uf Grace abounding to

52. So I continued at a great lofs; for I thought, if ‘they only had faith, who could do fo wonderful things, then I concluded, that for the prefent I neither had it, nor yet, for time to come, were ever like to have it. Thus I was ~ poffed betwixt the devil and my own ignorance, and fo perplexed, efpecially at fome times, that 1 could not tell what todo. — F é

53. About this time, the ftate and inefs of thefe

- poor people at Bedford, was thus, in a Kind of a vifion,

prefented tome. I faw, as if they were on the funny fide

of fome high mountain, there refrefhing themfelves with the

pleafant beams of the fun, while I was fhivering and fhrinking in the cold, afflicted with froft, fnow, and dark clouds.

Methought alfo, betwixt me and them, I faw a wall, that

did compafs about this mountain: now through this wall

my foul did greatly defire to pafs; concluding, that if I

could, I would even go into the very midft of them, and

there alfo comfort myfelf with the heat of their fun.

54. About this wall I bethought myfelf to go again and again, {till prying as I went, to fee if I could find fome way or paflage, by which I might enter therein ; but none could I find for fome time: at the laft, I faw, as it were, a narrow gap, like a little door-way in the wall, through which I attempted to pafs: now the paflage being very ftrait and narrow, I made many offers to get in, but all, in vain, even until I was well nigh quite beat out, by ftriving to get in; at laft, with great ftriving, methought I at firft did get in my head, and after that, by a fideling ftriving, my fhoulders, and my whole body ; then. was I exceeding ‘glad, and went and fat down in the midft of them, and fo was comforted with the light and heat of their fun. .

55. Now this mountain and wall, &c. was thus made out to me—The mountain fignified the church of the living God; the fun that fhone thereon, the comfortable fhining of his merciful face on them that were therein; the wall [ thought was the world, that did make feparation between the Chriftians and unbelievers; andthe gap. which was in the wall, I thought was Jefus Chrift, who is the way to God the Father, John xiv..6. Matt. vii. 14. But forafmuch as the paflage was wonderful narrow, even fo narrow that : ould not but with great difficulty enter in thereat, it thewed me, that none could enter into life, but thofe that were in downright earneft, and unlefs alfo they left that wicked

the chief of Sinners. 19

_ world behind them; for here was only room for batch and foul, but net for body and foul and fin.

6. ‘This refemblance abode upon my fpirit many dupes 4 all which time I faw myfelf in a forlorn and fad condition, but yet was provoked to vehement hunger and defire to be — one of that number that did fit in the funthine: now alfo would I pray, wherever | was; whether at home or abroad, in houfe or field; and would at often, with lifting up’ of heart, fing that of the fifty-firk pfalm, “O Lord, Canter my diftrefs ;” for as yet I knew not where I was.

57. Neither as yet could I attain to any comfor table perfuafion that I had faith in Chrift. But inftead of having fatisfa&tion here, 1 began to find my foul to be aflaulted _

with frefh doubts about my future happine(s; efpecially with fuch as thefe—Whether I was eleted—But how if the day of grace fhould now be palt and gone? -'

58. By thefe two temptations I was very much affited and difquieted ; fometimes by one, and fometimes by the ‘other of them. And firft, to fpeak of that about my queftioning my election, I found at this ime, that though I was in a flame to find the way to heaven and glory, and though nothing could beat me off from this, yet this queflion did fo offend and difcourage mey that I was, efpecially fome- ‘times, as if the very ftrength of my body alfo had been taken away by the force and power thereof. This Scripture did alfo feem to me to trample upon all my defires ; & is not of him that willeth, nor of him that runneth, but of God that Sreweth mercy, Rom, ix. 16.

9. Whth this fcripture I could not tell what to do; Bir I evidently faw, unlefs that the great God, of his infiaite grace and bounty, had voluntarily chofen me to be a veffel of mercy, though I fhould defire, and long, and labour, until my heart did break, no good could come of it. Therefore this would ftick with me, How can you tell that you are

elected? and what if you are not? how then?

60. O Lord, thought I, what ifI am not indeed! It may be you are not, faid the tempter: it may be fo indeed, thought I. Why then, faid Satan, you had as good leave off, and ftrive no farther ; for if indeed you are not elected and chofen of God, there is no hope of your being faved ; For it és not of him that willeth, nor of bim that runneth, but iE God pe t faceweth mercy.

ae Grace abounding to

61. By thefe things I was driven to my wit’s-end, not knowing what to fay, or how to anfwer thefe temptations. Indeed, T litle thought that Satan had thus affaulted me, put that rather it was my own prudence thus to ftart the quef= tion; for that the elect only obtained eternal life, I beled without feruple ; but that myfelf was one of them, there lay the queftion.

62. Thus therefore, for feveral days, I was vorenly af ; faulted and perplexed, and was often, when I have been walking, ready to fink with faintnefs in my mind; but one day, after I had been fo many weeks. oppreffed dnd eait down therewith, and as Iwas now quite giving up the ghott ot all my hopes of ever attaining life, that fentence, fll with weight upon my {pirit, Look at the generations of old,

and fee; did ever any iruf) i in God, and were confounded?

63. At which 1 was preaily enlightened, and encouraged. in my foul; for thus, at that very inftant, it wasexpounded: to"me: begin at the beginning of Genefis, and read to the end of the Kevelation, and fee if you can find, that theFe was ever any that trufted in the Lord, and was confounded, So.coming home, I prefently went to my Bible, to fee if I

-eould find that faying, not doubtiag but to find it prefently 5 7

for it was fo freth, and with fuch ftrength and comfort sets my {pirit, that it was as if it talked;with mes. 9 64. Well, I looked, but I found it not; ae it ei

_ upon me: then did I afk firftthis good man, and: then an=>

other; if they knew where it--was, but they” knew. no fuch, place. -At this IT wondered, that fuch a fentence fhould fo. tuddenly, and with fuch comfort and ftrength, feize and. abide upon my heart; and yet that none could find: it ioe I doubted not but that it was in the Holy Scripture. “—

65. ‘Thus I continued above a year, and could not faiaks the place; but at Jatt, cafting my eye upon the Apocrypha books, I found it in Ecclefiafticus ii. 16. This at the farft,, did fomewhat daunt me: but becaufe by this time I had got more experience of the love and kindnefs of God, it. trooped me the lefs, efpecially when I confidered that thou 1h * it was not in thofe texts that we call holy and canonical ; yet, forafmuch as this fentence was the fum and fubftance of many of the promiles, it was my duty to take the cem-_ fort of it; and I biefs God for that word, for it was of good te _ me; and it doth {till ofttimes thine before my face. en

@. After this, that other doubt did come with ftrength upon me, But how if the day of grace fhould be paft and gone? How if you have overftood the time of mer cy? Now I remember, that one day, as I was walking in the country, T'was much in the thoughts of ‘this, But how if the day of grace is paft? And to aggravate my trouble, the tempter prefented to my mind thofe good people of Bedford, and

fuggefted thus unto me—That thefe ‘being converted al-.

ready, they were all that God would fave in thofe parts; and that I came too late, for thofe had got the blefling before I came.

67. Now was I in great diftrefs, thinking in very deed that this might well be fo ; wherefore I went up and down ‘bemoaning my fad condition; counting myfelf far worfe than a thoufand fools for ftanding off thus long, ‘and fpending fo many years in fin as I have done: fill crying out, Ob! that I had turned fooner! Oh! that I had turned feven years ago!. It made me alfo angry with myfelf, to think that I fhould have no more wit, but to trifle away my — till my foul and heaven were loft.

68. But when I had been long vexed with this fear, aaa was {carce able to take one ftep more, about the fame place where I received my other encouragement, thefe words came tomy mind, Compel them to come in, that my houfe may be filled ; and yet Hive is room, Luke xiv. 22, 23. Thefe words, but efpecially thofe, And yet there is room, were {weet words to me; for truly, I thought that by them I faw there was place enough in Heaven for me; and moreover, that when the Lord Jefus did fpeak the fe words, he then did think of me; and that he knowing that the time would come, that I Mhouta be afflicted with fear, that there was NO place left for me in his bofom, did before yeak this word, and leave it upon record, that I rai | help thereby again this vile temptation. This 1 th: ver ily believed.

69. In the light and encouragement of this word, I went

a good while; and the comfort was the more, when I

thought that the Lord Jefus fhould think on me fo long ago, and that he fhould fpeak thofe words on purpofe for

my fake; for I did think verily, that he did on Bo er

fpeak ther to encourage me withal.

+70. But T was not without my: temptations to go back; i Se temptations I fay, both from Satan, mine own heart, S 2

4 ahaa wey

the chief of Sitter ai

22 Grace abounding to

and carnal acquaintance; but I thank God thefe were outweighed by that good fenfé of death, and of the day of judgment, which abode, as it were, continually in my view; I

would often, alfo, think on Nebuchadnezzar ; of whom it

is faid, He had given him all the kingdoms of the earth, Dan. v.

18, 19. Yet, thought I, if this great man had all his -portion in this world, one hour in hell-fire would make hin

forget all. Which confideration was a great help to me.

41. I was almof made, about this time, to fee fomething

concerning the beafts that Mofes counted clean and unclean:

E thought thofe beafts were the types of men; the clean,

types of them that were the people of God; but the unclean,

-types of fuch as were the children of the wicked one. Now

Tread, that the clean beafts chewed the cud; thatis, thought

I, they fhew us, we muft feed upon the word of God; they

alfo parted the hoof, I thought that fignified, we muft parr,

if we would be faved, with the ways of ungodly men. And

alfo, in farther reading about them, -I found, that though

we did chew the cud, as the hare; yet if we walked with

claws, like a dog; or if we did part the hoof, like the fwine,

yet if we did not chew the cud, as the-fheep, we are full,

for all that, but unclean: for T thought the hare to be a

-- type of thofe that talk of the word, yet walk in the ways of

fin; and that the fwine was like him that parted with -his

‘outward pollution, but ftill wanteth the word of faith, with-

‘out which there could be no way of falvation, let a man be

ever fo devout, Deut. xiv. “After this, I found by reading

the word, that thofe that muft be glorified with Chrift is

another world, muft. be called by him here; called to the

partaking of a fhare in his word and righteoufnefs; and te

the comforts and. firlt fruits of his Spirit; and to:a pe.

_ culiar intereft in all thofe heavenly things, which do indeed

‘prepare the foul for that reft, and the houfe of glory, which

-is in heaven above, : sewing

72. Here again was at a very great ftand, not knowing

what to do, fearing I was not called; for, thought I, if I

‘be not called, what then can do me geod? None but thofe

who are effectually called, inherit the kingdom of heaven,

But oh! how L now love the words that {peak of a Chriftian’s

calling } as when the Lord faid to one, Follow me; and toe

another, Come. after me: and oh, thought I, that he would

fay fo to me too; how gladly would I run after him! _

the chief of Sinners. . 23

73- I cannot now exprefs with mobi longings and breathings in my foul, I cried to Chrift to call me. Thus I continued for a time, all on a flame to be converted to Jefus Chrift; and did alfo fee at that day, fuch glory- in a converted ftate, that I could not be contented without a fhare therein. Gold! could it have been gotten for gold, what would I have given for it! Had I ‘had a whole-werld, it

had all gone ten thoufand times over for this, that my: foul ‘might have been in a converted fate.

74. How lovely now was every one in my eyes, that I thought to be converted men and women! They fhone; they walked like a people that -carried the broad feal of heaven about them, Oh! I faw the lot was fallen to them in pleafant places, and they had a goodly } heritage, Pfal. xvi. But that which made me fick, was that of Chrift, in Mark iii ge He went up into a mountain, and called unto him who

he would; and they came unto him. 75+ This feripture made me faint and fear, yet it kindled fire in my foul. That which made me fear, was this—Left _ hrit thould have no liking to me; for he called whom he _would. Butoh} the glory that I faw in that condition, did -ftill fo enrage my heart, that I could feldom read of any that Carift ‘did call; but I prefently wifhed, Would I had been in shale glathist 5 would I had been born Peter; would I had been born John; or, would I had been by, and had ~ heard him when he called them, how would I have cried, O Lord, call me alfo? But, oh! I feared he would not eall me. : -. 96. And truly, the Lord let me go thus many months together, and fhewed me nothing; either that I was already, or fhould be called hereafter: but at laft, after much time Apent, and many groans to God, that I might | be made partaker of the holy and heavenly calling, that word came in upon me, J will cleanfe their blood Ripe - pe not cleanfed; for the Lord dwelleth in Zion, Joel iii. 21. Thefe words I “thought were fent to encourage me to wait fill upon God; and fignified unto: me, that if I were not already, yet time oe come, I might be in truth converted unto Chrilt. 77, About this time I began to break my mind to thot _ poor people in Bedford, and to tell them my condition; . which when they had heard, they told Mr. Gifford of me, who himfelf alfo took occafion to talk with me, and was willing to be Me perfuaded of me, songh I think from

is Xe i iets we , 24 Grace abounding te

little grounds: .but he invited me to his feat: where I fhould hear him confer with others, about the dealings of God with their fouls; from all which I fill received more conviétions; and from that time began to fee fomething of the vanity and inward wretchednefs of my wicked heart; for as yet I knew no great matter therein; but now it began to be difcovered unto me, and alfo to work at that rate as it never did before. Now I evidently found, that lifts and corruptions put forth themfelves within me, in wicked thoughts and defires, which I did not regard before; my defires alfo for heaven and life began to fail; I found alfo, that whereas before my foul was full of longing after God, now it began to hanker after every foolifh vanity; yea, my heart would not be moved to mind that which was good 3

it began to be carelefs, both ef my foul and heaven; it would now continually hang back, both to and in every duty; 3 and was as a clog on the leg of a eh to hinder him irom flying.

78. Nay, ia thought—Now I grow wae and worfe;

now I am farther from converfion than ever I was Beruree wherefore I began to fink greatly in my foul, and began to entertain juch difcouragement in my heart, as laid me as low as hell. If now J thould have burned at the ftake, I could not believe that Chrift had a love for me: alas! T could neither hear him, nor feehim, nor feel him, nor favour. any of his things; I was driven as with a tempeft; my heart wed be unclean, and the Canaanites Ay dwell in the and

79. Sometimes I would tell my Siaiiea to the people of God ; which, when they heard, they would pity me, and would tell me of the promifes; but they had as good have told me, that I mouft reach the fan with my finger, as have bidden me receive or.rely upon the promifes; and as foon I fhould have done it. All my fenfe and feeling was againit me; and I faw I had a heart that would fin, and that 7 under a law that ‘would condemn.

80. Thefe things have often made me think of the child which the father brought to Chrif, who, while he was yet a coming to him, was thrown down by the devil, and . ‘fo rent and torn by him, that he day and wallowed, : foaming, Luke ix. 42. Mark ix. 20. . :

81. Further, in thefe days, I would find my sbapeinie itfelf up againft the Lord, and againft his holy word: T

the chief of Sinners. 25.

have found my unbelief to fet, as it were,.the fhoulder te

the door, to keep him out; and that too even then, when I have with many a bitter figh cried, Good Lord, break it.

open: Lord, break thefe gates of brafs, and cut thefe bars

of iron in funder, Pfalm cyii. 16. Yet that word would

fometimes create in my heart a peaceable paufe, I girded thee, though thou ha? not known me, Mfaiah xlv. 5. $2. But all this while, as to the a@ of finning, I was

never more tender than now: my hinder parts were inward :

I durft not take a pin or ftick, though but fo big as a ftraw;

for my confcience now was fore, and would fmart at every ~ touch: [, could not now tell how to fpeak my words, for.

fear. I fhould mifplace them. Oh, how cautioufly did I then go, in all I did or faid! I found myéelf asin a miry bog, that fhook if I did but fir; and was, as there, left both of God and Chrift, and the Spirit, and all good things.

83. But 1 obferved, though Il-was fuch a great finner

before converfion, yet God never much charged the guilt of the fins of my ignorance upon me; only he fhewed me, I was lolt if I had not Chrift, becaufe I had been.a finner: I faw that 1 wanted a perfe& righteoufnefs, to prefent, me without fault before God; and this righteoufnefs was no where to be found, but in the perfon of Jefus Chrift.

a

84. But my original and inward. pollution-—that, that _

was my plague and affiidion; that I faw at a dreadful rate, always putting forth icfelf within me; that I had the guilt of, to amazement; by reafon of that, I was more loathiome in mine own eyes than a toad, and I thought I was fo in God’s eyes too. Sin and corruption, | faid, would as natu. rally bubble out of my heart, as water would bubble out of a fountain. I thought now that every one had a better heart than I had; 1 could have changed heart with any body; I thought none but the devil himielf could equalize

me for inward wickednefs and pollution of mind, I fell,

therefore, at the fight of my own vilenefs, deeply into de- {pair; for 1 concluded, that this condition that 1 was in,

could not ftand with a ftate of grace. Surely, thought I,

I am forfaken of God; furely 1 am given up to. the devil,

and to a reprobate mind. And thus I continued a long A

while, even for fome years together.

_ 85. While I was thus affliéed with the fears of my own.

damnation, there were two things would make me wonder; the one was, when I faw old people hunting after the things

26 Grace abounding to

of this life, as if they fhould live here always: The other was, when I found profeffors much diftrefled and caft down, when they met with outward loffes; as of hufband, wife, child, &c. Lord, thought I, what ado is here about fuch little things as thefe! What feeking after carnal things, by fome, and what grief in others for the lofs of them! If they fo much labour after, and fhed fo many tears for the things of this prefent life, how am I to be bemoaned, pitied, and prayed for! My foul is dying, my foul is damning. Were my foul but in a good condition, and were I but fure of it, ah! how rich fhould I efteem myfelf, though blefled but with bread and water! I fhould count thofe but {mall afflice tions, and fhould bear them as little burdens. 4 wounded jpirit who can bear! i “Page ean ee 86. And though I was much troubled, and tofled, and afflicted, with the fight and fenfe, and terror of my own wickednefs, yet I was afraid to let this fight and fenfe go quite off my mind: for I found, that unlefs guilt of confcience was taken off the right way, that is, by the blood of Chrift,a _ man grew rather worfe for the lofs of his trouble of mind, than better. Wherefore if my guilt lay hard upon me, then fhou'd I cry that the blood of Chrift might take it off: And if it was going off without it (for the fenfe of fin would be fometimes as if it would die, and go quite away) then I would alfo ftrive to fetch it upon my heart again, by bringing the punifhment in hell-fire upon my fpirit; and would cry, ‘Lord, let it not go off my heart, but the right way; by the blood of Chriit, and the application of thy mercy through him to my foul; for that Scripture did lay much upon me, without fbedding of blood there is no remiffion, Heb. ix. And that which made me the more afraid of this, was, becaufe I had feen fome, who, though when they were under the wounds of confcience, would cry and pray 5 yet feeling rather prefent eafe for their trouble, than pardon for their fin, cared pot how they loft their guilt, fo they got | it out of their mind: Now having got it off the wrong way,” it was not fanctified unto thenmr; but they grew harder and blinder, and more wicked after their trouble. This made me afraid, and made me cry to God the more, that it might not be fo with me. at $7. And now I was forry that God had made me man, for I feared | wasa reprobate: I counted man as unconverted the moft wretched of all creatures. Thus being afby

—

= ie the chief of Sinners. a7

iced and toffed about with my fad condition, I counted myfelf alone, and above the moft of men unbleffed. Ns

88. Yea, I thought it impoflible that ever I fhould attain to fo much godlinefs of heart, as to thank God that he had made me a man. Man, indeed, is the moft noble by creation, of all creatures in the vifible world ; but by fin he had made himfelf the moft ignoble. ‘The bealts, birds, fifhes, &c. I bleffed their condition ; for they had not a finful nature ; they were not obnoxious to the wrath of God ; they were not to go to hell fire after death ; I could there. fore have rejoiced, had my condition been as any of theirs,

89. In this condition I went a great while ; but when the comforting time was come, | heard one preach a fermon on thefe words, in Sol. Song iv. 1. Behold thou art fair, my love ; behold thou art fair : But at that time he made thefe two words, my love, his chief and fubject matter ; from which, after he had a little opened the text, he obferved thefe feveral conclufions ; 1. That the church, and fo every faved foul, is Chrift’s love, when lovelefs. 2. Chrift’s love with. out acaufe. 3. Chrift’s love, which hath been hated of the world. 4. Chrift’s love, when under temptation and under defiruction. 5. Chrift’s love from firft to laft.”? _ go. But I got nothing by what he faid at prefent ; only when he came to the application of the fourth particular, thefe were the words he faid ; “ If it be fo, that the faved foul is Chrift’s love, when under temptation and deftruction; then, poor tempted foul, when thou art affaulted and affliated with temptations, and the hidings of his face, yet think on thefe two words, my /ove, fill.

gt. So, as I was going home, thefe words came again into my thoughts;, and I well remember, as they came in, I faid thus in my heart, what fhall 1 cet by thinking on thefe two words? This thought had no fooner paffed through my heart, but thefe words began thus to kindle in my {pirit, Thou art my love, thou art my love, twenty times together, and fill as they ran in my mind, they waxed Rronger and warmer, and began to make me look up; but being as yet between hope and fear, I ftill replied in my heart, But is it

true? but is it true? At which that fentence fell upon me,

He wift not that it was true, which was done unto him of the rely, Acts xii. 9,

. Then I began to give place to the word, which with

did over and over make this joyful found within my

28 Grace abounding te

foul, Thou art my love, thou art my love, and nothing hall feparate thee from my love. And with that my heart was filled full of comfort and hope, and now I could believe that my fins would be forgiven me; yea, I was now fo taken with the love and mercy of God, that I remember I could not tell how to contain till I got home: I thought I could have fpoken of his love, and have told of his mercy to me, even to the very crows that fat upon the ploughed lands before me, had they been capable to have underftood me: Wherefore I faid in my foul, with much gladnefs, Well, would J hada pen and ink here, I would write this down before I go any farther; for furely I will not forget this forty years hence: but, alas! within lefs than forty days I began to queltion all again; which made me begin to quef tion all fill.

93. Yet fill at times I] was helped to believe, that it was a true manifeftation of grace unto my foul, though I had loft much of the life and favour of it, Now about a week or a fortnight after this, L was much followed by this Scripture, Sey Simon, behold Satan hath defired to have you, Luke xxii. 31 5 and fometimes it would found fo loud within me, yea, and as it were, call fo ftrongly after me, that once, above all the reft, I turned my head over my {fhoulder, thinking verily that fome man had, behind me, called me; being at a great diltance, methought he called fo loud: It ‘came, as! have thought fince, to have ftirred me up to prayer andto watchfulnefs ; it came to acquaint me, that a cloud and a ftorm was coming down upon me; but I underftood it not.

94. Alfo, asl remember, that time that it called to.me . fo loud, was the laft time that it founded in mine ears; but methinks I hear full with what.a loud: voice thefe words, Simon, Simon, founded in mine ears. 1 thought verily, as 1 have told you, that fomebody had called after me, that veas half a mile behind me: and although that was not my name, yet it made me fuddenly look behind me, believing ane he that called fo loud, meant me.

95 Butfo foolith was 1, and ignorant, that I Jen ue not the reafon of this ound ; (vw hich as I did both fee and feel foon after, was fent from beaver as an alarm, to awaken me to provide for what was coming) only I would mufe and wonder in my mind, to think what fhould be the reafon of this {eripture, and thut at this rate, fo often and fo loud, it

the chief of Sinners. 89

fhould ftill be founding and rattling in mine ears: But, as I faid before, I foon after perceived the end of God therein.

96. For, about the {pace of a month after, avery great ftorm came down upon me, which handled me twenty times worfe than all I had met with before ; it came ftealing upon me, now by one piece, then by another: Firft, ail _my comfort was taken away from me ; then darkne(s feized upon me ; after which, whole floods of blafphemies, both againft God, Chrilt, and the fcriptures, were poured upon me, to my great confufion and aftonifhment. Thefe blafphemous thoughts -were fuch as ftirred up queftions in me againft the very being of a God, and of his only beloved Son: As, whether there were in truth, a God or Chrift? And whether the holy fcriptures were. not rather a fable, and cunning ftory, than the holy and pure word of God?

97- The tempter would alfo much affault me with this, “ How can you tell bur that the Turks had as good {eriptures to prove their Mahomet the Saviour, as we have to prove our Jefus? And could I think that fo many ten - thoufands, in fo many countries and kingdoms, thould be without the knowledge of the right way to heaven ; (if there were indeed a heaven) and that we only, who live in a corner of the earth, fhould alone be bleffed therewith? Every one doth think his own religion rightet, both Jews, and Moors, and Pagans; and how if all our faith, and Chrift, and {criptures, fhould be but a thinking fo too 2” . 98. Sometimes I have endeavoured to argue agaimft thefe . fuggeltions, and to fet fome of the fentences of bleffed Paul againit them ; but, alas! I quickly felt, when I thus did, fach arguings as thefe would return again upon me, Though we made fo great a matter of Paul, and of his words, yet how could I tell but that, in very deed, he, being a fubtle and cunning man, might give himfelf up to deceive with {trong delufions ; and alfo take the pains and travel to undo and deftroy his fellows. spt

gg. Thefle fuggeftions {with many others, which at this time I may not and dare not utter, neither by word or pen) — did make fuch a feizure upon my fpirit, and did fo overweigh my heart, both with their number, continuance, and iery force, that I fele as if there were nothing elfe but thefe from morning to night within me; and as though indeed there could be room for “nothing elfe; and alfs concluded,

30 Grace abounding to

that God had, in very wrath to my foul, given me up to

them, to be carried away with them, as with a mighty

whirlwind. Scie

100. Only by the diftafte that they gave unto my fpirit,

J felt there was fomething in me, that refufed to embrace

me. But this confideration I then only had when God

gave me leave to ftop and reflect; otherwife the noife,

and ftrength, and force of thefe temptations would drown

and overflow, and as it were bury all fuch thoughts, or the

remembrance of any fuch thing. While I was in this temptation, I often found my mind fuddenly put upon it to curfe

and fwear, or to {peak fome grievous thing againft God,

or Chrift his Son, and of the fcriptures.

to1. Now I thought, furely I am poffeffed of the devil.

At other times again I thought I fhould be bereft of my

wits ; for inftead of lauding and magnifying God the Lord

with others, if I have but heard him fpoken of, prefently

fome moft horrible blafphemous thoughts or other would

bolt out of my heart againft him; fo that whether I did

think that God was, or again did think there were no fuch

being, no love, nor peace, nor gracious difpofition could I

feel within me.

toz. Thefe things did fink me into very deep defpair;

for I concluded, that fuch things could not poffibly be found

amongft them that loved God. I often, when thefe temptations had been with force upon me, did compare myielf

to the cafe of fuch achild, whom fome gypfey hath by force

took up in her arms, and is carrying from friend and country: worry fometimes I did, and alfo fhriek and cry ; but

yet I was bound in the wings of the temptation, and the

wind would carry me away. I thought alfo of Saul, and

of the evil fpirit that did poffefs him ; and did greatly fear

that my condition was the fame with that of his. 1 Sam.

403. In thefe days, when I have heard others talk of

what was the fin againft the Holy Ghoft, then would the

tempter fo provoke me to defire to fin that fin, that I was

as if Lcould not, muft not, neither fhould be quiet until I

had committed it ; now no fin would ferve but that: if it

were to be committed by {peaking of fuch a word, then I

have been as if my mouth would have fpoken that word,

whether I would or no: and in fo ftrong a meafure was

this temptation upon me, that oftea I have been ready te |

the chief of Sinners. 3r

clap my hands under my chai, to hold my mouth ‘ne

opening ; and to that end alfo I have had thoughts at

other times, to leap with my head downward, into fome

muck-hill hole or other, to keep my mouth from fpeaking.

104. Now again I beheld the condition of the dog and

toad, and counted the ftate of every thing that God had

made, far better than, this dreadfui fate of mine, and fuch ~

‘as my companions was: yea, gladly would I have been in

‘the condition of a dog or horie ; for { knew they had no

fouls to perifh under the everlafing weight of hell, or firi,

as mine was like to do. Nay, and though I faw this,’ felt

this, and was broken te pieces with it ; yet that which added to my forrow was, that I could not find, that with alt

my foul I did.defire deliverance. hat {cripture did alio

tear and rend my foul in the midf& of thefe diftraétions,

The wicked are like the troubled fea, which cannot ref, whofe

waters caft up mire and dirt, There is no peace to the wi joked,

faith my God, Uaiah lvii. 20, 21.

_.. 105. And now my heart was, at times, exceeding hard y

‘if L would have given. a thoufand pounds for a tear, ‘I eoue

not fhed one; no nor fometimes {earce defire to fhed one.

I was much dejected, to think that this would be my lot.

I faw fome could mourn and Jament their fin; and others

-agam could rejoice and blefs God for Chrift ; and others

alfo could quietly talk of and with gladnefs remember

the word of God ; while I only was in the ftorm or tem-~

peft. qe much funk me. I thought my condition was

‘alone: I would therefore much bewail my hard hap; ; bute

‘from thefe things I could not deliver myfelf.

_ 106. While this temptation lafted, which was about a

-year, I could attend upon none of the ordinances of God.

but with fore and great affli@ion. Yea, then was I moft.

diftrefled with blafphemies: if I had been hearing the

word, then uncleannefs, blafphemies and defpair would:

hold me a captive there; if I have been reading, then

‘fometimes I had fudden thoughts to queftion all I read ;

fometimes again, my mind would be fo ftrangely fnatched.

away, and poffefled with other things,. that I have neither:

known, nor regarded, nor remembered fo much ‘as the fen:

tence that but now I have read.

107. in prayer alfo I have been greatly troubled at this

oe ; fometimes Ihave thought I have felt Satan behind:

“me, pull my clothes: he would be alfo continually at sip

32 Grace abounding to

time of prayer, to have done, break off, make hafte, you have prayed enough, and flay no longer; ftill drawing my mind away. Sometimes alfo he would caft in fuch-wicked thoughts as thefe, that I muft pray to him, or for him: T have thought fometimes of that, Fall down; or, if thon wilt fall down and worfbip me, Matt. iv. Q DS: 108. Alfo, when becaufe I have had wandering thoughts. im the time of this duty, IT have laboured to compofe my. mind, and fix it upon God; then with great force hath the tempter laboured to diftra& and confound me, and to turn away my mind, by prefenting to my heart and fancy the form of a buih, a bull, a befom, or the like, as if I fhould pray to thefe: to thefe he would alfo (at fometimes elpecialty) fo hold my mind, that 1 was as if I could think of. nothing elfe, or pray to nothing elfe but to thefe, or fuch, as they. Res. pe 109g. Yet at times I fhould have fome ftrong and heartaffe&ting apprehenfions of God, and the reality of the truth, of his gofpel: but oh! how would my heart, at fuch times, put forth itfelf with inexpreffible groanings. My whole — fou! was then in every word. I fhould cry with pangs after God, that he would be merciful unto me: but then I fhould be daunted again with fuch conceits as thefe; I fhould think that God did mock at thefe my prayers, faying, and that in the audience of the holy angels, This poor fimple wretch doth hanker after me, as if I had nothing to do with my mercy, but to beftow it on fuch ashe. Alas, © poor foul! how art thou deceived! it is not for fuch as thee to have favour with the Higheft. Nees de rio. Then hath the tempter come upon me alfo with fuch difcouragements as thefe: You are earneft for mercy, but I will ftop you; this frame fhall not laft always: many have been as warm as you for a time, but I have quenched their zeal; (and with this, fuch and fuch, who | were fallen off, would be fet before mine eyes.) Then I would be afraid that I fhould do fo too: bur, thought I, I ~ am glad this comes into my mind: well, I will watch, and ~ take what care Ican. Though you do, (faith Satan) I. fhall be too hard for you; I will cool you infenfibly, by degrees, by little and little. What care I, (faith he) though I be feven years in chilling your heart, if I can do ~ it at lat? continually rocking will Iull-a crying child — afleep: I will ply it clofe, but I will have my end accomre

the chief of Sinners. 33

plifhed. Though you be burning hot yet I can pull you from this fire; I fhall have you cold before it be long.

11. Thefe things brought me into great ftraits: for as: Tat prefent could not find myfelf fit for immediate death, I thought, to live long, would make me more unfit ;. for _ time would make me forget all, and wear even the remembrance of the evil of fin, the worth of heaven, and the need I had of the blood of Chrift to wafh me, both out of mind and ‘thought: but I thank Chrift Jefus, thefe things did not at prefent make me flack my crying, but rather did put me more upon it, (like her who met with the adulterer, Deut. xxii. 26°) in which days that was a good’ word to me, after I had fuffered thefe things a while ; J am perfuaded that neither height, nor depth, death nor life, Fe. thall feparate us from the love of God, which isin Chrift Fefuss Rom. wiii. 39. And now I*hoped long life would not deftroy me, nor make me mifs of heaven.

112. Yet I had fome fupports in this temptation, though they were then all queftioned by me; that in Jer. iit. verfe 1{t. was fomething to me ; and fo was the confideration of verfe 5. of that chapter ; that though we have fpoken © and done as evil things as we could, yet we fhall cry unto God, My father, thou art the guide of my youth ; and fhall return unto him.

113. I had alfo once a {weet glance from that in 2 Cor.

v. 12. For he hath made him to be fin for vs, who knew no fin,

that we might be made the righteoufnefs of God in him. 1

remember that one day, as I was fitting in a neighbour’s

houfe, and was very fad at the confideration of my many

blafphemies ; and as I was faying in my mind, What

ground have I, to fay that I, who have been fo vile and

abominable, fhould ever inherit eternal life? that werd

- came fuddenly upon me, What fhall we fay to thefe things ?

£f God be for us, who can be againft us? Kom, vill. 13.

That alfo was an help tome, Becaufe 1 live, ye fhall lve

elfo, John xiv. 19. But thefe words were but hints, touches;

and fhort vifits, though very {weet when prefent ; only they

lafted not; but like to Peter’s fhect, of a fudden were

caught up from me to heaven again, Acts x. 16.

114. But afterwards the Lord did more fully and gracioufly difcover himfelf unto me, and indeed did ot “only deliver me from the guilt that by thefe things was

34 Grace abounding te. - ye

laid upon my confcience, but alfo from the very filth theng:. of; for the temptation was removed, and I was put into my right mind again, as other Chriftians were. pe

115. I remember that one day, as I was travelling into _ the country, and mufing on the wieckednefs and blafphemy of my heart, and confidering the enmity that was'm me to God, that fcripture came into my mind, He hath made peace by the blood of his’ crofs, Col. i. 20. by which I was made to fee both again and again, that,God and my foul were friends by his blood ; yea, I faw that the juftice of God and my finful foul could embrace and kiis each other, through his blood. This was a good day to me; I hope ‘I fhall never forget it.

116. At another time, as I fat by the fire in my houfe, and mufing on my wretchednefs, the Lord made that alfo a precious word unto me—Fora/much then as the childmen are partakers of flefo and blood, he alfo himfelf likewife took “part of the fame ; that through death be might deftroy him that had the power of death, that is, the devil; and deliver thofe who, through fear of death, were all their lifetime fubje& to bondage, Heb. ii. 14,15. I thought that the glory of thefe words was then fo weighty on me, that I was both once and twice ready to fwoon as I fat; yet not with grief and trouble, but with folid joy and peace.

117. At this time I alio fat under the miniftry of holy Mr. Gifford, whofe doétrine, by God’s grace, was much for . my ftability. This man made much his bufinefs te deliver the people of God from all thofe falfe and unfound tefts, that by nature we are prone to. He would bid us take {pecial heed that we receive not any truth upon truft; as from this, or that, or any other man or men; but cry mightily to God, that he would convince us of the reality thereof, and fet us down therein by _his own Spirit in’ the holy word: for, faid he, if you do otherwife, when temptation comes, if Rrongly upon you, you not having received them with evidence fram heaven, will find you want that help and ftrength now to refift, that once you thought you had. ; dah ect

118. This.was as feafonable to my foul, as the former and latter rains in their feafons; for [ had found, and that by iad experience, the truth of thefe his words ;, (for I had felt, no man can fay, efpecially when tempted by the devil, that Jefus Chrift is Lord, but by the Holy Ghoft.) Where.

r * the chief of Sinners. 4 35

fore I found my foul, through grace, very apt.to. drink in this dodtrine, and to ipcline to pray to God, that in nothing that pertained to God’s glory, and my own eternal happinefs, he would fuffer me to be without the confirmation aheréof from heaven; for now I faw clearly, there was an exceeding difference betwixt the notion of the flefh and’ bleod,.and the revelation. of God in heaven: alfo a great difference betwixt that faith which is feigned and according (to maa’s witdom, and of that which comes by a man’s being born-thereto of God, Matt. xvi. 15.1 John-y. 1- .119.-But,,oh! now, how was my foul led from trnth to truth by God! even from the birth and cradle of the Son of God, to his afcenfion and fecond coming from heaven.to,judge the world. ;

120. Truly, 1 then-found, upon this account, the great

eo very good upto me, for, to my. remembrance, ther@* was not.any thing that I then cried unto God to make known, and reveal unto me, but he was pleafed to do it for me; I mean, not one part of the gofpel of the Lord Jefus, but 1 was orderly led into it. Methought I faw with great evidence, from the four evangelifts, the wonderful

works of God, in giving Jefus Chrift to fave us, from his “conception and. birth, even to his fecond coming to judgment. Methought I was as if I_had feen him born; as if I had feen him grow up; as if I had feen him walk through this world, from the cradle to the crofs; to which alfo, when he came, I faw how gently he gave himfelf to

_be hanged, and nailed on it, for my fins and wicked doing. fifo, as I was mufing on this his progrefs, that dropped on my {pirit~-He was ordained for the flanghter, 1 Pet. i, iQ; 20.

121. WhenTI have confidered alfo the truth of his refur- - reGtion, and have remembered that word, Touch me not, Mary, &c. 1 have feen, as if he had leaped out of the grave’s mouth, for joy that he was rifen again, and had got the conqueft over our dreadful foes, John xx. 17. SL have alfo, in the Spirit, feen him a man, on the right hand of God the Father, for me; and have feen the manner of

his coming from heaven to judge the world with glory ;

and have been confirmed in thefe things by thefe {criptures

following, Ads i..9, 10. and vil. 56. and x. 42. Heb. vii, 24. and viii. 38. Rev. i 18. 1 Thef iv. 17, 18.

,

5 Grace abounamg te

122. Once I was troubled to know whether the Lord Jefus was man as well as God, and God as well as man: and truly, in thofe days, let men fay what they would, unleis” I had it with evidence from heaven, all was nothing to me ;_ I counted myfelf not fet down in any truth of God. ‘Well, - I was much troubled about this point, and could not tell how to be refolved ; at laft, that in Rev. v. came into my mind, And I beheld, and, la, in the midf of the throne, and of the four beafts, and in the midft of the elders, flood a Lamb. In the midft of the throne, thought I, there is the Godhead ; in the midft of the elders, there is his manhood: but oh! methought this did glifter! it was a goodly touch, and gave me fweet fatisfaction. That other {cripture did alfo help me much in this; Unto us a child is born, unto us a fon is given, and the government fhall be upon bis fooulder ; and his name fhull be called Wonderful, Counfellor, The mighty God, The everlafting Father, The Prince of Peace, &c. Vfaiah ix. 6.

123. Alfo, befides thefe teachings of God in his word, the Lord made ufe of two things to conGrm me in this truth ; the one was the errors of the Quakers; and the other was the guilt of fin: for as the Quakers did oppofe the truth, fo God did the more confirm me in it, by leading” ‘me into the fcriptare that did wonderfully maintain it.

' 124. ‘The errors that this people then maintained, were—

1. That the Holy Scriptures were not the word of God.

2. That every man in the world ‘had the fpirit of Chrif,

grace, faith, &c. 3. That Chrift Jefus, as crucified, and

dying, did not fatisfy divine juftice for the fins of the people. |

4. That Chrift’s flefh and blood were within the faints.

5. That the bodies of the good and bad, that are buried/in

the church yard, fhall not rife again. 6. That the refurrection is paft with good men already. 7. That that man

Jefus, who was crucified between two thieves on Mount

Calvary, by Jerufalem, in the land of Canaan, was not

afcended above the flarry heavens. 8. That he fhould not,

even the fame Jefus that died by the hand of the Jews, come

again at the laft day, and as man, judge all nations, &e.

125. Many more vile and abominable things were in thofe days held by them, by which I was drivento a more narrow fearch of the {eriptures, and was, through their light and teftimony, not only enlightened, but greatly ‘confirmed and cemforted in the truth; and as I faid, the guilt of fin did help me much; for ftill as that would come —

the ‘ebigf of Sinners. 37°

upon me, the blood: of Chrift would take it off again, and again, and again; and that fweetly too, according to the. {cripture. O friends! cry to God to reveal Jefus Chrift nnto you; there is none teacheth like him, 03

126. It would be too long here to ftay, to tell you in particular*how God did fet me down in all the things of Chrifl, and how he did, that he might fo do, lead me into his words; yea, and alfo how he did open them unto me, and make them: (fhine before me, and caufe them to dwell with me, talk with me, and comfort me over and over, both of his'own being and the being of his Son, and Spirit, and word, and. gofpel..

127: Only this, as I -faid before, I will fay unto you again, that in general he was pleafed to take this courfe with et to fuffer me to be afflided with temptations concerning them, and then reveal them to me: as fometimes I fhould lie under great guilt for fin, even cruthed to the ground therewith ; and then the Lord- would fhew me the death of Chrift; yea, and fo fprinkle my confcience with his blood, that I fhould find, and that before I was. | aware, that in that confcience, where but jult now did reign and rage the law, even there would reft. and abide the peace and love of God, through Chrift.

128. Now I had an evidence, as J thought, of my falvation from heaven, with many golden feals thereon, all hanging in my fight. Now could 1 remember this manifeitation, and the other difcovery of grace, with comfort; and would often long and defire that the laft day were come, that I might be forever inflamed with the fight, and joy, and communion, with him whofe head was crowned with thorns,

--whofe face was {pit upon, and body broken, and foul made an offering for my fins: for whereas before I lay continually trembling at the mouth of hell, now methought I was got fo far therefrom, that I could not, when I looked back, icarce difcern it; and oh! thought I, that L were four {core years old now, that I might die quickly, that my foul might be gone to reft.

129, But before I had got thus far out of thele my temptations, I did greatly long to fee fome ancient. godly man’s experience, who had writ fome hundreds of years before | was born; for thofe who had writ in our days, i thought (but I defire them now to pardon me) that they . had writ only that which-others felt; or elfe had, through

38 Grace abounding to the frenoth of their wits and parts, fludied.to anfwer fuch objeCtions as they perceived others were perplexed withs without going down themfelves into the deep. Well, after - many fuch longings in my mind, the God, in whofe hands are all our days arsl ways, did caft into. my hand (one day), a book of Martin. Luther’s; it was, his comment on the Galatians; it alfo was fo old, that it was ready to fall piece from piece, if I did bat turn it over... Now. 1. was_pleafed much, that fech an. old ‘book had.fallen.into. my hands ;; the which, when I, had but a littl way. perufed, I found my condition in his experience, fo largely and profoundly. handled, as if this book had been written. out of my-heart. This made me marvel; for thus thought I--This. man could not know any thing of the fate of Chriftians nowy, but muft needs write and fpeak the experience of former days. ae fe : as Fey

130. Befides, he doth moft gravely alfo, in that book, debate of the rife of thefe temptations, namely, blafphemy,, defperation, and the like; fhewing that the law of Mofes,. as well as the devil, death, and hell, hatha very great hand: therein: the which, at fir, was. very ftrange to me ;. but, confidering and watching, I found it fo indeed. But of particulars here 1 intend nothing; only this methinks L muft let fall before all men,I do prefer this book of Martin Luther upon the Galatians, (excepting she Holy Bible) before al} the books that ever I have feen, as moft fit for a wounded confcience. i

131. And now I found, as T thought, that I loved Chrift, dearly: oh! methought my foul cleaved unto him, my. affetions cleaved unto him: I felt my love to him as hot as: fire; and now, as Job faid, I thought I fhould die in my neft; but I did quickly find that my great love was but too little; and that I, who had, as I thought, fuch burning love to Jefus Chrift, could let him go again for a very trifle. God can tell how to abafe us, and can hide pride from man.

132. Quickly after this my love was tried to purpofe : for, after the Lord had, in this manner, thus gracioufly. delivered me from this great and fore temptation, and had fet me down fo fweetly in the faith of his holy gofpel, and had given me fuch {trong confolation and blefled evidence from heaven, touching my intereft in his love through Chrift; the tempter came upon me again, and that with a more grievous and dreadful temptation than betore; and

i od — the chief of Sinners. _ 8

that was, to fell and part with the moft bleffed Chrift, to exchange him for the things of this life, or for any thing.

§33. The temptation lay upon me for the fpace of a year, and did follow me fo continually, that I was not rid of it one day in a month; no, fometimes not one hour in many days together, unlefs when I was afleep.

134. And though, in my judgment, I was perfuaded, that thofe who were once effectually in Chrift, (as T hoped, through his grace, I had feen myfelf) could never lofe him forever; (The land foall not be fold forever ; for the land is mine, faith God, Lev. xxv. 23) yet it was a continual vexation to me, to think that I fhould have fo much as one fuch theught within me againft a Chrift, a Jefus, that had done for me as he had done; and yet then I had almoft none but fuch blafphemous ones. 5 ;

135. But it was neither my diflike of the thought, nor yet any defire and endeavour to refift it, that in the leaft did fhake or abate the continuation or ferce and ftrength thereof ; for it did always, in almoft whatever I thought, intermix itfelf therewith, in fuch fort, that I could neither eat my food, ftoop for a pin, chop a ftick, or caft mine eye to look on this or that, but ftill the temptation would come, Sell Chrift for this, or fell Chrift for that; fell him, fell him.

_ 136. Sometimes it would run in my thoughts, not fo little as a hundred times together, Sell him, jell him, fell him. For whole hours together, I have been forced to ftand continually leaning and exerting my fpirit againft it, left haply, before I were aware, fome wicked thought might arife in my heart, that might confent thereto: and fometimes the tempter would make me.believe I had confented to it; but then I fhould be as tortured upon a rack for whole days together. eat,

137. This. temptation did put me to a ftrait, left I fhould at fometimes, I fay, confent thereto, and be overcome therewith, that by the very force of my mind, in labouring to gainfay and refift this wickednefs, my very body would be put into aétion or motion, by way of pufhing or thrufting with my hands or elbows; {till anfwering, as faft as the deflroyer faid, Sell him: I will not, I will not, I will not; no, not for thoufands, thoufands, thoufands of _ worlds. Thus reckoning, leit I fhould, in the midtt of thefe affaults, fet too low a value on him; even until I fearce well knew where I was, or how to be compofed again. ©

eee. %

40 Grace abounding to

138. At thefe feafons he would not let me eat my food at quiet ; but, forfooth, when I was fet at the*table at my meat, I muft go hence to pray; I muft leave my food now, and juft now, fo counterfeit holy would this devil be. When I was thus tempted, I fhould fay in myfelf, Now I am at meat, let me make an end. No, faid he, you mult do it now, or you will difpleafe God, and defpife Chrift. Wherefore I was much afflicted with thefe things; and, becaufe of the finfulnefs of my nature (imagining that thefe were impulfes from God) I fhould deny to do it, as if I denied God; and then fhould I not be as guilty, becaufe I did not obey-a temptation of the devil, as if I had broken the law of God indeed? e 3A:

139: But, to be briéf—One morning, as I did lie in my_ bed, 1 was, as at other times, moft fiercely affaulted with this temptation, to fell and part with Chrift; the wicked fuggeftion ftill running in my mind, Sell him, fell him, fell him, fell him, fell him, as faft as a man could fpeak: againft which alfo, in my mind, as at other times, [ anfwered, No, no, not for thoufands, thoufands, thoufands, at leaft twenty times together: but at laft, after much ftriving, even until I was almoft out of breath, I felt this thought pafs through my heart, Let him go if he will; and YT thought alfo, that I felt my heart freely confent thereto. ea the diligence of Satan! Oh, the defperatenefs of man’s

140. Now was the battle won, and down fell I, as a bird that is thot from the top of a tree, into great guilt, and fearful defpair. “Thus, getting out of my bed, I went moping into the field; but God knows, with as heavy a heart as mortal man, I think, could bear; where, for the fpace of two hours, T was like a man bereft of life; and, as now, paft all recovery, and bound over to eternal punifhment. *_

141. And withal, that feripture did feize upon my foul— Or profane perfon, as Bfau, who for one morfel of meat fold his birthright. For ye know how that afterward, when he would have inherited the blefing, be was reeied + for he found no place of repentance, though he fought it carefully with tears, Heb. xii. 16, 17. : aes

ig¢2. Now was I ag’ one bound; I felt myfelf fhut up unto the judgment to come. Nothing now, for.two years tegether, would abide with me, but damnation, and an_ expeclation of damnation: I fay, nothing now would abide.

Se Nica Pec s the chief of Sinners. 4s

avith me but. this, fave { fome few, moments for alias as im the fequel you will fee...

143. Thefe words. were to. my foul like Fetters of brafs ‘to omy. le egs, in the continual found of which E went for feveral ‘months together... But about ten. or, eleven o’clock on that day, as I was. walking under a hedge ‘(full of forrow and guilt, God. knows) ; and bemoaning 1 myfelf. for this hard hap, that ‘fach a thought fhould. arife within’ me, faddenly this

fentence. ruthed i in upon me, The blood of Chrift remits all —

guilt. At this I made a ftand in my fpirit: with that this word took hold upon me, The blood of Fefus Chrif, dis own Son, eran us from all ji fing 1 John i. 7.

144. Sort I began to conceive peace in my foul; and methought I faw, as if the tempter did leer and fleal away from me, as being. afhamed of what he had done. At the fame time alfo I had : my fin, and the blood of Chrift, thus reprefented to me ; “That my fin, when compared to the blood of Chrift, was no more to it, than this little clod or ftone before me, is to this vaft and wide field that here I fee. This gave me good encouragement for the fpace of two or three hours ; 40 which time alfo, methought I faw by faith the Son of God, as fuffering for my fins: but becaufe it tarried not, 1 therefore funk in my fpirit under eX ceeding guilt again.

45. But chiefly by the afore- Lae ore fcripture con. cerning. -Efau’s felling of his birth-right ; for that fcripture would lie all day long in my mind, and hold me down, fo that I could by no means lift up myfelf; for when I would ftrive to turn me to this {cripture or that, for relief, ill that fentence would be founding in me ; For ye know how that afterwards, when he would have inherited the blefing, he found no place of repentance, though he fought it earful with tears. —

. 146, Sometimes, ‘indeed, I fhonld have a ae from

that'in Luke xxii. 32. J oe prayed for thee that thy faith fail not; but it would not abide upon me; neither could

I, indeed, when I confidered my ftate, find ground. to conceive in the leaft that there fhould be the root of that gr ce in me, having finned as I had done. Now was I in an heavy cafe for many days together.

147. ‘Then began I with fad and careful heart, to con:

fider of the n nature and largeneds of my fin, and to fearch

¥

a ial a 42 Grace abounding io

into the word of God, if I could in any place efpy a word

of promife, or any encouraging fentence, by which I might

take relief. Wherefore I began to confider that of Mark

iii. ll manner of fins and blafphemies fhall be forgiven unto the

fons of men, wherewithfoever they Jhall blafpheme. — Which

place, methought, appeared to contain a large and glo-

‘rious promife forthe pardon of high offences 5 but confidering the place more ‘fully, I thought:it was rather to be

underftood, as relating more chiefly to thofe who had,

while in a natural ftate, committed fuch things as there are

mentioned ; but not to me, who had not only received

light and mercy, but that had both after, and alfo contrary to that, fo flighted Chrift as I had done. ake aut

148. I feared therefore that this wicked fin..of mine,

might be that fin unpardonable, of which he there thus

fpeaketh: But he that blafphemeth againft the Holy Ghoft, hath

never forgivene/s, but is in danger of eternal damnation, Mark

iii, And I did the rather give credit to this, becaufe of

that fentence in Hebrews: For ye know how. that afierwards, when he would have inherited the blefing, he was tefecied; for he foundno place of repentance, though he fought it

carefully with tears. And this ftuck always with me. |

149. And now was I both a burden anda terror to

_ myfelf; nor‘did I ever fo know, as now, what it was.to

be weary of my. life, and yet afraid to die. Oh! how

gladly now would I have been any body but myfelf! any

thing but aman, and in any condition but my own! for

“phere was nothing did pafs more frequently. over my mind,

than that it wasmpoflible for me to be forgiven my tranfgreflion, and to be faved from the wrath to come. _

150. And now I began to labour to call again time

“that was palt; wifhing a thoufand times twice told, that

the day was yet to come, when; I fhould be tempted te

fuch a fin ; concluding with great indignation, both againft

my heart, and all affaults, how I would rather have been

torn in pieces, than be found a-confenter thereto. But

alas! thefe thoughts, and wifhings, and refolvings, were

now too late to help me this thought had pafledamy

heart, God hath let me go, and 1 am fallen. Oh! thought

A, that it was with me as in months paft, as in the days when

‘God preferved me! Job xxix. 2, ashi (apo Guar

151. Then again, being loth and unwilling to perith, I

began to compare my fin with others, to fee if I could find

the chief of Sinners, 43,

tHat any of thofe that were faved, had done as I had done. So I confidered David’s adultery and murder, and found’ them moft heinous crimes; and thofe too committed after light and grace: received: But yet; by confidering, I. perceived that his tranfgrefions were only fuch as were againit - the law of Mofes, from which the Lord Chrift. could, with ‘the confent of his word, deliver him s: but mine was againft. the gofpel; yea againit the Mediator thereof; for I had ‘fold my Saviour/°" ,

“152. Now again fhould I be as if racked upon the “wheel, when’ I confidered, that, befides the guilt that pof- ‘fefled me, 1 fhould be fo void of grace, fo bewitched What, thought I, muft it be no fin but this? muft it needs be the great tranfgreffion? Plalm xix. 13. Muft that wicked one touch my foul?°1 John v. 18> Oh! what Rings: did I find in all thefe fentences!'

153. What, thought I, is there but one fin that is un- ‘pardonable? ~ But one fin that layeth the foul without the reach of God’s'mercy ; and ‘mult I be guilty of that? Is there but one fin among fo many millions of fins, for which there is no forgivenefs ; and muft { commit this? Oh, unhappy man! Thefe things would fo break and confound “my fpirit, that I'could not tell what to do. I thought at times, they'would have funk my fpirit; and fill, to aggravate my mifery, that would run in my mind, 7% know how that afterwards, when he would have inherited the bleffing, be was rejecded- Oh!:no one knows the terrors of thofe days but myfelf. :

154. After this began to confider of Peter’s fin, which he commitred in denying his Mafter: and indeed this cdttte nigheft to mine of any that I could find, for he had denied: “his Saviour, as IJ, after light and mercy received ;, yea, and: that too after warning given him. TI alfo confidered, thar “he did it onee and twice ;:and:that, after: time to confider-

’ Betwixt. But though I put all thefe circumftances together, “that, if. poffible; I might find help, yet'I confidered again, “that his was but adenial of his Mafter, but mine was, a fell- ‘img of my Saviour: Wherefore I thought with myfelf, that Icame nearer to Judas than either to David or Peter. £55. Here again-my torment would flame out and affli@ ~ me;. yea, it would grind me as it were to powder, to con+ _ fider the prefervation. of God towards others, whi e I fell - into the fnare; for in my: thus confidering of other men’s

fins, eid comparing cee with my own, 1 sollte setdcnle fee, God preferved them notwithftanding their wickednefs, and would not let them, as he, had let me,. become a fon ef perdition,

3156. Butoh! how did my foul at this time prize the’ prefervation that God did fet about his people! Ah, how’ fafely did I fee them walk, whom God had hedged in!” They were within his care, protection, and” {pecial’ providence. ‘Though they were full as bad as I by nature ; yea. becaufe he loved ‘ses he would not fuffer them to fall> without the range of mercy. But as for me I was gone, : had done it; he would not preferve me, nor keep me $ but fuffered me, becaufe I was a reprobate, to fall as 1 had’ done. Now did thofe bleffed places*that fpeak ‘of God's” keeping his people, fhine like the fun before dict ghosple’ not to comfort me, yet to fhew me the bleffed,ftate ane heritage of thofe whom the Lord hath bleffed. a

15%. Now I faw, that as God had his hand i in all be providences and difpenfations that overtook his ele, fohehad his hand in all the temptations that they had to fin” againft him ; not to influence them to wickednefs, but to choofe their temptations and troubles for them ; and alfo to” leave them, for a time, to fuch things: only as might not deltroy, but humble them ; as might not put them beyond, but lay them in the way of his renewing his mercy. But® oh! what love, what care, what kindnefs and mercy did I

now fee, mixing itfelf with the moft fevere and dreadful of all God’s ways to his people! He would let David, Heze-~ kiah, Solomon, Peter, and others fall, but he would not let them fall into the fin unpardonable, nor into hell for fin, O!.thought I, thefe be the men that God hath loved; thefe © be the men that God, though he chalftifeth them, keeps © in fafety by him; and whom he makes to abide ‘un-> der the fhadow of the Almighty. But all thefe thoughts © added forrow, g srief, and horror to me, as, whatever Pape thought of, it was killing tome. If I thought how God kept his own, that was killing tome x if I thought how ” I was fallen myfelf, that was killing to me. As all ec wrought together for the belt, and to do good to them that were the called, according to his purpofe; fol thought that all things wrought for my damage, and for my eternal everthrow.

the chief of Sinners. 4S

158. Then again I began to compare my fin with the fin of Judas, that, if pofftble, I might find if mine differed from: that, which in truth is unpardonable. And oh! thoughe-I, if it fieuld diftér from it, though but the breadth

of an hair, what a happy condition is my foul in! And by

confidering; I found that Judas did this, intentionally, but:

mine was againft prayer and fttivings: Befides, his was.

committed with much deliberation; but mine in a fearful ~ hurry, on a fudden: All this-while I’ was-tofied to and fro

like the locuft, and driven from trouble to forrow; hearing. .

always the found of Efau’s fallin mine ears, and the dreads ful confequences thereof. | : ee 159. Yet this confideration about Judas’s: fin was; fora

while, fome little relief to me; for 1 faw I had not, as to: the circumftances, tranfgrefled fo fully ashe. But this was. _

quickly: gone again, for I thought with myfelf there might be. more ways-than one to commit this unpardonable fin; alfo I thought that there might be degrees of that, as well’ as of other tranfgreflions; wherefore, for aught I yet could perceive, this iniquity of mine might. be fuch, as might never be pafled by. ‘

160. I was often-now afhamed that I fhould be like fuch: ©

an ugly man as Judas: I thought alfo how loathiome I fhould be to all'the faints in the day of judgment,. as now: I could icarce fee a good man, that I believed had a good confcience, but: fhould feel my heart tremble at him, while I was in his prefence. Oh! now I faw the glory of walking with God, and what a mercy it was to have a.good confe1ence before him.

161. 1 was much about this time tempted to content myfelf by receiving fome falfe opinions ; as, that there fhould’ be no fuch thing asaday.of judgment; that we fhould not rife again; and that fin was no fuch grievous thing; the tempter fuggefting thus :—For if thefe things {hould indeed

be true, yet to believe otherwife, would: yield you eafe-for.

the prefent. If you muft perifh; never torment yourfelf fo much beforeshand; drive the thoughts cf damning ont of your mind, by poffefling your mind with fome fuch. conclufions that Atheifts and Ranters pleafe themfelves with.

162. But, oh! when fuch thoughts pafled through my heart, -how, as it were, within a Rep, hath death-and judg:

46 Grace “abounding to

ment been tn my view! as if the Judge ftood at the dose. I was as ifhe had come already; fo that fuch things could

~ have no enteftainment. But méthinks I fee by this, that

Satan will ufe any means to keep the foul from Chriff; he loveth not an awakened frame of fpirit; fecurity, blindnefs, darknefs, and error, is the very kingdom-and habitation of the wicked one. i, oh 1S ae 163. 1 found it a hard work now to pray to God, becaufe defpair was fwallowing me up; I thought I was as with a tempeft driven away fronr God; for always when If cried to God for mercy, this would come in, ’Tis too late, I am loft, God hath let me fall; not to my correction, but my condemnation: my fin is unpardonable; and I know concerning Efau, how that after he had fold his birthright, he would have received the blefling, but was rejeded. About this time I did light on the dreadful flory be that miferable mortal Francis Spira; a book that was to my troubled fpitit, as falt, when rubbed into a frefh wound. Every fentencejin that book, every groan of that man, with all the reft of his aGtions in his defpair, as his ‘tears, his prayers, his

“a, gnathing of teeth, his wringing of hands, his twitting, and

languifhing, and pining away under the mighty hand of

God that was upon him, was as knives and daggers in my

foul; efpecially that fentence of his was frightful to me, -

*¢ Man knows the beginning of fin, but whe bounds the iffues.

thereof?” Then would the former fentence, as the conclufion of all, fall like a hot thunderbolttagain upon my confcience; For ye know how that afterwards, when he would

have inherited the blefing, be was rejected 3 for he found no place

of repentance, though he fought it carefully with tears. ~~

164. ‘Then fhould I be ftruck into a very great trembling, infomuch, that. at fometimes' T could, for whole days

together, feel my very body, as well as my mind, to fhake

and totter under the fenfe of this dreadful judgment of God,

that would fall on thofe that have finned that moft fearful

and unpardonable fin, I felt alfo foch a clogging and heat

at my ftomach, by reafon of this my terror, that [ was’ efpecially at fome times, as if my breaft-bone would fplit afunder; then I thought of that concerning Judas, who by his

failing headlong, burft afunder, and all his bowels gufbed out,

165. I feared alfo that this was the mark that God did:

fet on Cain, even continual fear and trembling, wnder the

the chief. of Sinners. | 4?

heavy load: and guilt that he had charged on him for. the

blood of his brother Abel. Thus did I mourn, and twine,

and fhrink under the burden that was upon me; which

burden alfo did fo opprefs me, that I could neither ftand

nor go, nor lie either at reft or quiet.

166. Yet thar faying would fometimes come into my

mind, He hath received gifts for the rebellious, Pal. |xviii. 18.

The rebellious, thought 1! Why, furely they are fuch as

“once were under fubjection to their prince ; even thofe who,

‘after they have fworn fubjection to his government, have

‘taken up arms againft him ; and this, thought I, is my very

condition: LIonce loved him, feared him, ferved him; but

now I am a rebel; I have fold him, I have faid, Let him go

if he will; but yet he has gifts for rebels ; and then why not

‘forme? — ms

167. This fometimes I thought of, and fhould labour

to take hold thereof, that fome, though fmall refrefhment,

‘might have been conceived by me; but in this alfo I miff-

‘ed of my defire; I was driven with force beyondit ; I

was like a man going to execution, even by that place where

_ he would fain creep in and hide himfelf, but may not. a

168. Again, after I had thus confidered the fins of the

faints in particular, and found mine went beyond them,

then I began.to think with myfelf, Suppofe I thould put

all theirs together, and mine alone again{t them, might I

not then find encouragement! For if mine, though bigger

than any one, yet fhould be but equal to all, then there is

hopes ; for that blood that hath virtue enough in it to wath

away all theirs, hath virtue enough in it to wath away

mine, though this one be: full as big if not bigger than all

aheirs. Here again I would confider the fin of David,

of Solomon, of Manaffeh, of Peter, and the reft of the great

offenders 3 and fhould alfo labour, what I might with fairnefs, to.aggravate and heighten their fins by feveral circum-

‘lances. ~

169. I would think with myfelf that David fhed blood

to cover his adultery, and that by the fword of the children

of Ammon; a work that could not be done, but by contintrance, deliberate contrivance, which was a great aggravation to his fin. But then this would turn upon me: Ah!

but thefe were but fins againft the law, from which there was

a Jefus fent to fave them; but yours is a fin againft the Sa-

-viour, and who fhall fave you from that? vt

' ; eo eee ae 48 Grace abounding if 170. Thea I thought of Solomon, and how he finned in®

loving ftrange women, in falling away to their idols, in: building: them temples, in doing. this’ after light, in his old’ age, after great mercy received. But the fame conclufion: that’ cut me off in: the former confideration, cut me off as* to this; namely, That all thofe were but fins againft the law, for which'God had provided’a remedy: ;..dur. Lhad fold: my Saviour, and there: remained no mere facrifice for fin.

171. I would then add to ghefe men’s fins, -the fins of Manaffeh ; how that he-built altars for idols in the houfe.of the Lord ; he alfo obferved times, ufed inchantments, had: vo do with wizards, was a-wizard, had. his familiar fpirits, burned: his children in the: fire; in faerifice to devils, and: made the fireets of Jerufalem run down with the blood of innocents. Thefe, thought I, are great fins, fins of a bloody colour, but yet it would turn again upon me 3. They are none= of them of the nature of yours ; you have parted with Fefus, you: bave fold your Saviour. a

172 ‘This-one confideration would always kill my heart,. my {in was point-blank againft:my Saviour ;- and that too: at that height, that I had in my heart faid of him, Let hia go if he will, Qh! methought this fin was-bigger than the: fins of a country, of a kingdom, or of the:whole world ;. neone pardonable,.nor all of them together,.was able to equal ~ Mine ;. mine outwent them every one. ;

173: NowI found my mind to flee from God, as from: the face of.a dreadful judge ;.yet this was my torment, I could not efcape his hand; (Jt is a fearful thing. to fall inio the: bands of the living God, Heb. x.) But, bleffed be his grace,. that fcripture, in thefe flying fits, would call, as running after me, J have blotted out,.as a thick cloud, thy tranfgrefions 5. and asa cloud thy fins : return unto me, for F have redeemed: - thee, Iiat. xliv. 22, This, 1 fay, would come in upon my: raind; when I was fleeing from the face of God ; for T' did: flee from his face; that is, my mind and fpirit fled before’ him; by reafon of his highnefs, I’ could not:endure. Then: would the text cry, Return unto me; it would cry aloud’ with a-very great voice, Return unto me, for have redeemed: thee. Indeed, this would make me ftop a little, and,. as it were, look over my fhoulder behind me,.to fee if I. could difcern that the God of grace did follow me with apardon inhis hand; but I could no fooner do that, but all’ would be clouded and darkened:again by that fentence, Fer

the chief of Sinners. 49

je know how that afterwards, when he would have inherited

the bleffing, he found “no place of repentance, though he fought it carefully with tears. Wherefore U could not retrain, but fled,’

though at fometimes it cried, Return, return, as it did’ call after me: but I feared to clofe in therewith, lef it fhould

not come from God’; for that other, as 1 fuid, was {till

founding in my confcience, For ye know that afterwards,’

when he would have inherited the bleffing, hé was rejefted, &e.

174. ‘Once as I was w ing to and fro in a good man’s hw

fhop, bemoaning myfelf in my fad and doleful ftate, af-

Aicting myfelf with felf abhorrenc or this wicked and un- ”

godly thought; lamenting alfo thts hard hap of mine, for’ that I fhould commift fo great a finy ‘greatly fearing I thould

not be pardoned ; ‘praying alfo in my heart, that if this fin

of mine'did differ from that againft the Holy Ghoft, the’ Lord.would” fhew it'me 3. and being now ready to fink © with fear, fuddenlygthere was, as if thereshad ruthed in at

_ the window, the noife of wind upon me, but very pleafant, and as if I heard a voice fpeaking, Did? thou ever refu/e to be juftified by the blood of Chriff 2? And withal, my whole life of profeffion paft was in a moment opened to me, wherein I was made to fee, that defignedly I had not: fo'my heart

anfwered groaningly, No. © Then fell, with power, that word ~

of God upon me, See that ye refuse not him that /peaketh, Web. xil, 25. This made a ftrange ‘feizure upon my fpirit 5. it brought light with it, and commanded a filence in my heart of all thofe tumultuous thoughts, that did before ufe, like matterlefs hell-hounds, to roar and bellow, and make an hideous noife withinme. It fhewed me alfo that Jefus Chrift

had yet a’ word of grace and mercy for me, and had not, as I had feared, quite forfaken and caft off my foul; yea, this was a kind of check for my pronenefs to def{peration; a kind of threatening of me, if T did not, notwithRanding my fins, and’ the beinoufnefs of them, venture my falvation upon the Son of God. But as to my determining about this Rrange difpenfation, what it was, I: know not; I have not yet in twenty years'time been able to make a judgment of it; I thought then what here I dare not fpeak. But verily that fudden rufhing wind was, as if an angel had come upon me 3 but both it ‘and the falvation I will leave until the day of

judgment; only this Ifay, it commanded a great calm in — my foul;it‘perfwaded me there might be hope; it fhewed © me, as 1 thought, what the fin unpardonable was, and that’.

=

50 Grace abounding to

my foul had’-yet the bleffed privilege to flee to Jefiis Chrift

for mercy. But I fay concerning this difpenfation, I know

not what to fay unto it yet;. which was alfo, im trath, the

eaufe, that at firft 1 did not fpeak of it in the book: Ido

now alfo leave it to. be thought on by men of found judg: -

ment. I lay not the ftrefs of my falvation thereupon, but

upon the Lord Jefts, in the promife 5. yet feeing I am here

unfolding of my fecret things, I thought it might not_be:

* altogether inexpedient to let this alfo-fhow itfelf, though T.

cannot now relate the matter asithere I did. experience it.

This lafed in the favour of it for about three or four days,.

and then I began to mifteuft, and to defpair again.

175. Wherefore ftill my life hung in doubt before me,;

not knowing which way I fhouldtip! only this 1 found my:

foul defire, even to caft itfelf at the.foot of grace, by prayer”

and fupplication.. But oh! ’twas hard for me now, to:

have the face to pray to this Chrift for mercy, againft whom:

I had thus moft vilely finned: ’twas hard work, I fay, to

offer to look him in the face, againft whom I had fo vilely

finned ; and indeed I have found it as difficult to come to-

God by prayer, after backfliding from him, as to do anyother thing. Qh! the fhame that did now attend me}.

efpecially when I thought, lam now going-to pray to him:

for mercy, that 1 had fo lightly efteemed but a while be--

fore! I was afhamed; yea, even confounded, becaufe this:

villany had been committed by me: but I faw that there:

was but one way with my;. I muf go to him, and humble.

myfelf unto him, and beg that he, of his wonderful mercy,.

would fhew pity. tome, and have mercy. upon my wretched:

finful foul. Ae

176. Which, when the tempter perceived, he ftronglyfuggelted to me, that I ought not to pray to God; for

prayer was not for any in my cafe; neither could it do.

me good, because I had rejected the Mediator, by ‘whom.

all prayers came-with. acceptance to God the Father; and:

without whom, no prayer could-come into his prefence:.

wherefore. now to pray, is but to.add- fin to fms. yea, nowto pray, feeing God has caft youoff, is the next way to anger and offend him more than you-ever did before,

177. For God (faith he) hath been weary of you for:

thefe feveral years already, becaufe you are none of his ;

your bawlings in his ears hath. been no pleafant voice to -

him.;,and therefare he let you fin this fin, that you might

the chief of Sinners. =

‘be quite cut off; and will you pray ftill? This the devil

‘urged, and fet forth that in Numbers, when Mofes faid to the

‘children of Ifrael, that becaufe they would not go up to

poffefs the land, when God would have them, therefore

forever after he did bar them out from thence, though

they prayed they might with tears. Num. xiv. 36, 37, &c.

178. Asitis faid in another place, Exod. xxi. 14., The

he may die 3 even as Joab was by king Solomon, when

the thought to find fhelter there, 1 Kings, ii. 27, 28, &e.

‘Thefe things did pinch me very fore ; yet my ‘cafe being

defperate, I thought with myfelf; I-can but die ; and if it

‘muit be fo, it fhall once be faid, that fuch an one died at

the foot ‘of Chrift in prayer. This I did, but with great

"difficulty, God doth know ; and that becaufe, together with

“this, that faying about E/au would be fet at my heart, even

dike adlaming fword, to keep the way of the tree of life,

left I fhould take thereof and live. Oh! who knows how

chard a thing I found it to-come to’God in prayer!

479. I did alfo defire the:prayers of the people of God

for me, but I fearéd that ‘God would give them no heart

to do it ; -yea, [ trembled in my foul to think, that fome or

‘other of them would fhortly tell me, that God had faid

“thofe words to them, that he once did fay to the prophet,

concerning the children of Ifrael ; Pray not for this people,

for I have rejeded them, Jer. xi. 14. So, pray not for him,

for I have rejected him. Yea, I thought that he had whifspered this to fome of them already, only they durft not tell

me fo s neither durft I afk them of it, for fear if it fhould

‘be fo, it would make me quite befide myfelf£ Man knows

the beginning of fin, faid Spira, but who bounds the iffues thereof? — i

180. About this time I'took an opportunity to break

’my mind to an ancient Chriftian, and told him all my cafes

‘I told him alfo that I was afraid that I had finned the fin

againft the Holy Ghoft; and he told me, he thought fo too.

ore therefore I had but cold comfort ; but talking a little

- more with him, I found him, though a good man, a ftran-

" ger to much combat with the devil. Wherefore I went to

‘God again, as well as I could, for mercy fill. 181. Now alfo did the tempter begin to mock me in my mifery, faying, that feeing I had thus parted with the ‘Lord Jefus, and provoked him to difpleafure, who would

have flood between my foul and the flame of devouring fire,

there was now but one way, and that was, to pray that God

_ the Father would be the mediator betwixt his Son and me ;

that we might be reconciled again, and that I might have

that bleffed benefit in him, that his blefled faints enjoyed.

182. Then did that feripture feize upon.my foul, fz is

of one mind, and who can turn him 2? Oh! I faw, it was as ealy

to perfuade him to make a new world, a new covenant, or

new bible befides that we have already, as to pray for fuch

a thing. This was to fay to him, that what he had done

already was mere folly, and to perfuade him to alter, yea,

to difannul the wholeaway of falvation: And then would

that faying rend my foul afunder, Neither is there falvation in

any other; for there is none other name under. heaven, given

among men, whereby we muft be faved, A&s iv. 12. _

183. Now the moft free, and full, and gracious words of

the gofpel, were the greateft torment to me ; yea, nothing

.fo afflited me as the thoughts of Jefus Chrifi, the remem-

_ brance of a Saviour ; becaufe having caft him off, it brought

forth the villany of my fin, and my lofs by it, to mind.

Nothing did twinge my conicience like this. Every thing

that I thought of the Lord Jefus, of his grace, love, -goodnefs, kindnefs, gentlenefs, meeknefs, death, blood, promifes,

and blefled exhortations, comforts, and confolations, it went

my foul like a fword ; for fti}l, unto thefe my confiderations of the Lord Jefus, thefe thoughts would make place

for themfelves in my heart,—Avye, this is the Jefus, the loving Saviour, the ie of God, whom you have parted with,

whom you have flighted, defpifed, and abufed. This is the

only Saviour, the only Redeemer, the only one that could

fo love finners, as to wafh them from their fins in his own

~-moft precious blood ; but you have no part nor lot in this

Jefus; you have put him, from you ; you have faid in :

your heart, Let him go ifhe will. Now therefore you

are fevered from him; you Have fevered yourfelf from him!

Behold then his goodnefs, but yourfelf to be no partaker

of it! Oh! thought I, what have I loft! What have I

parted with! What has difinherited my poor foul! Oh!

it is fad to be deftroyed by the grace and mercy of God 34.

to have the lamb, the Saviour, turn lion and deftroyer, Rev.

vi. I alfo trembled, as I have faid, at the fight of the faints.

of God, efpecially at thofe that greatly loved him, and that

made it their bufinefs to walk continually with him in this

>

Ty UWaeprenyak oo al

k ak ee. , ‘ ae the chief of Sinners. 53 F by Bo cg aw ger Ye cE of gts # BALK world; for they did both in their words, their carriage, and —

all their expreffions of tendernefs and fear to fin againkt - their precious Saviour, condemn, lay guilt upen, and alfo add continual affli@tion and fhame unto my foul. The dread of them was upon me, and I trembled at God’s Samuels, 1 Sam. SV Ae he eee ‘ . ‘ _ 1&4. Now alfo the tempter began afrefh to mock my foul another way, faying, that Chrift indeed did pity my cafe, and was forry for my lofs; but forafmuch as I had finned and tranfgreffed as I had done, he could by no means help me, nor fave me from what I feared; for my fin was not of the nature of theirs for whom he bled and died, neither ‘was it counted with thofe that were laid to his charge, when the hanged ona tree: therefore, unlefs he fhould come down from heaven, and die anew for this fin, though indeed he did greatly pity me, yet I could have no benefit of him. ‘Thefe things may feem ridiculous to others, even as ridiculous as they were in themfelves, but to me they were moit tormenting cogitations; every one of them augmented my mifery, that Jefus Chrif&t. thould have fo much love as to pity me, when yet he could not help me too; nor did I think that the reafon why he could not help me, was, becaufe his merits were weak, or his grace and falvation fpent on others already, but becaufe his faithfulnefs to his threatenings would not let him extend his mercy to me. Befides, T thought, as I have already hinted, that my fin was not within the bounds of that pardon that was wrapped upin a promife; and if not, then I knew furely, that it was more eafy for heaven and earth to pafs away, than for me to have eternal life. Sothat the ground of all thefe fears of mine did arife from/a ftedfaft belief I had of the ftability of the holy word of God, and alfo from my being mifinformed of the nature of my fin. : _ 185. But oh! how this would. add to’ my affliction, to conceit that I fhould be guilty of fuch a fin, for which he did not die. hefe thoughts did fo confound me, and imprifon me, and tie me up from faith, that'I knew not what to do. But oh! thought I, that he would come down “again! Oh, that the work of man’s redemption was yet to be done by Chrift! How would I pray him and entreat him ~ to count and reckon this fin among the reft for which he died! But this fcripture would itrike mie down as dead—

54 Grace abounding to apes | Chrift, He ie d from the dead, dieth no more 5 rapes ath “0

more dominion over bin, Rom. vi. 9. ee 186. Thus, by the firange and unufual aflaults of the tempter, my foul was like a broken veffel, “driven as with the winds, and toffed, fometimes headlong into defpair, fometimes upon the covenant of ‘works, and fometimés to with that the new covenant, and the_ conditions thereof, might, fo far forth as I thought mytelf concerned, be turned another way, and changed. But i in all thefe, I was as thofe that jofile againft the rocks; more broken, feattered, and rent. Oh, the unthought-of imaginations, frights, | fears, and terrors, that are effeated by a thorough application ‘of guilt yielding to defperation! ‘This is the man that hath his dwelling among the tombs, with the dead; that is always crying out, and cutting himfelf with flones, Mark v. 1, 2,3. But, I fay, all in vain; defperation will not comtor him, the old covenant will not fave him: nay, heaven and earth fhall pafs away, before one jot or tittle of the word and Jaw of grace will fail or be removed. This Ifaw, this I felt, and under this I groaned; yet this advan. tage I got thereby, namely, a farther confiriiation of the certainty of the way of falvation, and that the feriptures were the word cf God. Oh! 1 cannot now exprefs what 2 then faw and felt of the fteadinefs of Jefus Chrift, the Rock of man’s falvation: ~ what was done, could not be ‘undone, added to, nor altered. ‘T faw, indeed, that fin might drive the foul beyond Chrift, even the fin which is unpardonable; ; but wo to him that was fo driven, for” the word would fhut him out. 187. ‘Thus was T always finking whatever I did think or do. So one day I walked toa neighbouring | town, and ‘ fat down upon a fettle in the ftreet, and fell into a very deep paute about the moft fearful ftate my fin had brought meto; and after | ng muting, I lifted up my head, but methought I faw as if the fan that fhineth in the heavens did grudge to give light;’and as if the very ftones i in the fireet, and. tiles upon the houtes, did bend themfélves" againit me, Methought that they all combined together to banifh me out of the world; I was abhorred of them, and unfit to dwell among them, or be partaker of their” benefits, becaufe [had finned againft the Saviour. O how happy now was every creature but myfelf! for they ftood faft, and kept their ftation; 3 but 1 was gone and loft.

the chief

4188. Then breaking out i in the bitterne{s of my foul, I

faid to myfelf, with a grievous | figh, How can God comfort

fuch a wretch? Ihad no fooner faid it, but this returned upon. me, as an echo doth dwera voice, This fini is not unto deaths? At which I was: as if I had been. raifed out of the grave, ; and. cried out, again, Lord, how | couldit thou find out fuch a word | as this? Ray was filled with admiration. at the fitne(s, and at the Riot teeth of the fentence; the, fitnefs of the word, the rig tefs of the timeing of it; the power, and | fweetnels, and light, and. glory that came: 1 it alfo. was marvellous t to me to find. I was now, for the t ime, out ‘of doubt, as to that about. which I fo much was an doubr before; 3 my. fears ‘before were, that my fin was, not t pardonable,. and. fo that, sy had no “right 1 to pray, to: repent, &c. or that if I ‘did, it, would be of no advantage or profit to me. But now, thought I, if this fin is not unto death, then i itis pardonable; i ‘therefore from this I have encouragement | to come to God by Chri for mercy, to confider. the promife of forgivenefs as that which Hands with open. arms to. receive me, as weil as others: his therefore. was a great. eafement to my mind, to wit, that my fin was pardonable, that it was not the fin unto death, 1 John v. 16, 17. None but thofe who know what my trouble. (by. their own experience) was, can tell what telief came to. my foul by this confideration; ; it was a releafe to me ‘from my former bonds, and a fhelter from my rmér forms: T feemed now to ftand upon the fame ground with other finners, and to have as sit right to the ‘word and prayer as any of them. _ E189. Now, T fay, I was in hopes | 1a my fin was not unpardonable, but that there might be hopes for me to

obtain forgivene(s. _ ze But oh! how Satan did. now lay about

im for to. bring me down again; but he could by no

“means do: it, neither th: day, nor the moft part of the next,

for thi: sentence food like a ‘mill. -pot at my back: yet towards st he evening of the next day, I felt this word begin to leave me, ‘and to ) withdraw i its fupport from me, and fo 1 returned to. my old fears again, but with a great deal of grudging 2 and peevifhnefs, | for I feared the forrow of defpair; nor could my faith now long retain this word.

IQ. But the next day at evening, being under many fears, I went to feek the Lord, and as I prayed, I cried,

and my foul cried to him in thefe words, with flrong cries 5 ;

a fag

>

56 Grace abounding to O Lord, I befeech thee, thew me that thou ‘haft loved me - with everlafting love, Jer. xxxi. I had no fooner faid it, but with fweetnefs this returned upon me, as an echo, or found-: ing again, [have loved thee qwith an everlafting loves Now T went to bed'in quiet; alfo when I awaked the next morn-) ing, it was frefh upon my foul ; and I believedit. |" - 191. But yet the tempter left me not, for it could: not! be lefs than an hundred times, ‘that he that day did labour to break my peace. Oh? the combats and confli€s that Iv did then meet with! As I flrove to hold-by this word; that: of Ejau would fy in my face like lightning: I-would be* fometimes up and down twenty times nan hour ; yet'God

_ did bear me out, and keep my heart upon this word 5° from -

. my Lord and Saviour. ° , : 193: And as I was thus mafing, and’in my ftudies,

which I had alfo, for feveral days together;*very much* fweetneis, and comfortable hopes of pardon: for thus it? was made out to me: “I loved thee whilft thou waft coms. rmitting this fin; I loved thee before; I love thee ftill, and ft

will love'thiee forever? Atepn: teats eat. HC “OME EE 192. Yet I faw my fin mott barbarous and a filthy crime,’ and could not but conclude, with great fhame and aftonifhment, that I had horridly abuféd the Holy Son of God 3 wherefore I felt my foul greatly to’ love and pity him, and’ my bowels to yearn towards him; for I faw he ‘was ftill: my friend, and did reward me good for evil; yea, the love’ and affection that then did burn within me to my Lord and Saviour Jefus Chrift, did work at this time fuch a ftrone’ and hot defire of revengement upon myfelf for the abufe I> had done unto him, that, to fpeak as I'then thought, had | a thoufand gallons of blood within my veins, I could freely then have {pilt it all, at the command and’ feet of ‘this’ = SY One ORe Ea

confidering how to love the Lord, and to exprefs my love. to him, that faying came in upon me, Uf thou, Lord, /houldeft mark inigquities, who fhould fand 2? But there is forgivenefs with’ thee that thou maye/? be feared, Pfalm cxxx..3; 40° Thefe were®

‘good words to me, efpecially the latter part thereof ; to wit,

‘That ‘there is forgivenefs with the Lord, that he might be

feared; that is, as I then underitood it, That he might be loved, and had in reverence; for it was thus made out to — me, That the great God did fet fo high an efleem upon the love of his poor creatures, that rather than he would go without their lowe, he would pardon their tran[greffion. sell eee Rtrantee

:

Si; ay ad bief of inners Lo? ro4: And now was that word fulfilled on me, and I was alfo echoed by ity Then fall they be afbamed and confounded, and never open ie toneie any more, becaufe of their Jbame, when [ am pacified towards seein all that they have done, faith

- the Lord God, Ezek. xvi..36. 'Thus was my foul at this

—

_ time (and as I then did think forever) fet at liberty from. being affli&ed with my former guilt and amazement.

~495. But before many weeks were gone, | began to def pond again, fearing, lef, notwithftanding all that I had enjoyed, that I might be deceived and deitroyed at the lat; for this confideration came ftrong into my mind, That tbl ever comfort and peace I thought I “might have from the word of the promife of life; yet unlefs there could be found in my refrefbment, a concurrence and agreement in the Scriptures, let me think what I will thereof, and hold iit never fo faft, I fhould find no Sach thing at the end 3 for the Scriptures cannot be broken, John X35e 196. Now bean my yearn again to’ache, and to = ir I might meet with a difappointment at laft. Wherefore I began with all ferioufnefs to examine my former comfort, and to confider whether one that had finned as I had done; might with confidence truft upon the faithfulnefs of God, laid down in thofe words, by which I had been comforted,

_ and on which I had leaned myfelf : But now were brought

thefe fayings. to my mind, Por it is impoffible for thofe wha were once enlightened, and have tafted the heavenly gift, and were made partakers of the Holy Ghoft, and have tafled the good word of God, and the powers of the world to come, if they feall fall away, to renew them again unto repentance, Heb. vi. For, if we Sin wilfully, after we have received the knowledge of the truth, there. remains no more facrifice for fin, but a fearful looking for of judgment, and fiery indignation, which hall devour Hie adver= faries, Heb. x. even as fists who for one morfel of meat fold his birth right. For ye knacv haw that afterwards, when he would have inherited the ble effing, he was rejeded; for he found no place of sae thing he sigh it carefully with tears, Heb. xii.

197. Now was die soba of ae Gofpel fotced from my foul ; fo that no promife or encouragement was to be found in ee Bible for me: and now would that faying work upon my {pirit to afflict me, Rejoice not, O Lfracl, for joy, as other people, Holea ix. 1. For I faw indeed there was ‘caule of |

58 Grace abounding to’

rejoicing for thofe that held to. Jefuss but as fon me, | I had cut mytfelf off. by my trangreflions, and left myfelf neither foot-hold, nor hand-hold, among all the ftays and: props in the precious word of lifer: cides, tilt ino hb eet mat 198. And truly. 1 did now feel myfelf to fink into:a guif, as an houfe whofe foundation is deftroyed;°1 did li- © _kea myfelf i in this condition, unto the cafe. of asphihintat “was fallen into a mill: pit, who, though | it could make fome {bift to fcrabble and {prawl in the water, yet becaufe it could find neither hold for the hand nor foot, therefore at laft it mutt die in that condition. So foon as this frefh affault had fa{tened upon my foul, that feripture came into: my heart, This for many days, Dan. x. 142 And indeed I found it-was fo; for I could not be deliveredy nor brought. to peace again, until well nigh two years and an half were completely finifhed. Wherefore thefe:words,; though in themfelves they tended to no difcouragement, yet to me, who feared.this condition would be eternal, they were at fometimes ‘an help -and-refrefhiment tocmenb.asinl 88) Bae 199; For, thought I, many days are not forever, many days will have an ents 3 therefore, feeng 1 was to be affli@- ed not a few) but many days, yet I was glad it was but for many days. Thus, Ifay, 1 could:recal myfelf fometimes, and give myfelf an help; for as foon as ever the. word came into my mind, Ivknew my trouble would” be long; yet this would be but fometimes; for 1 could not always think on this, nor ever be helped by it, though I did. wes. ~. 200. Now while thefe deriptures lay before me, and laid fin anew at my door, that faying in Luke xviit T. with others, did encourage me to prayer: then the tempter again. laid at me very fore, fuggefting, That neither the mercy, of "God, nor yet the blood of ‘Chrift, did atalb concern me, nor could they help me for my fin: thereforeit was but in vain to pray. “Yet thought I, J will pray. But, (faid the tempter): your fiw wis unpardonable. Well, taid 1, J ill prays So L went to prayer to God; and while I was‘at prayer, I: uttered words to this effect: Lord, Satan tells me; that neither thy mercy, Ror’ Chrift’s blood, is fufficient to fave my foul: Lord; foall f honour thée moft, by believing thou’ wilt, and’ — 2 or ‘him, by believing shou neither awilt; nor canft? Lord, I r would fain honour thee by believing tipi wilt and canfbe RAP OR i I GES aane as 201, And as I was thus alone the ord that feripture “faftened on my heart, O man, great is thy faith! Matt. xv. 28,

the chief of Sinners. 59 : a |

Even astifie ‘one al clappdd me on the back, as I was on

omy knees before God ; yet Iwas not able to believe this,

that this’ was.a prayer’ “of faith, till almof fix months after;

for I could not think that I had faith, or that there fhould

:be a word for me toad faithon; therefore I was fill as in

- .the jaws of defperation, and went seule up and oo

“inca fad condition, < )

le iaeiaptad There. was methine now. aba I longed for more

than to be put out of doubt, as to this thing in queltion ; ;

and as 1 was-vehemently defiring to know, if there was inodeed hope for me, thefe words came rolling into my mind :

_ Will the. Lord aft off forever? And will he be favourable no

emore? Is his mercy clean gone forever?. Doth his promife fail

forevermore? Hath God forgotten to be gracious? Hath he in

anger flout up his tender mercies? Pia]. A[xxvii..7, 8,9. And

all the while they run in my mind, methought I bad ftill

this as the anfwer, ’Tis a gusflion whether he hath or no: at

may be he hath not. Yea, the interrogatory feemed to me to

carry in it a fure affirmation: that indeed. he had not, nor

would fo calt.off, but would be favourable: that his prom.

ile doth not fail, and that he hath not forgotten to be gras

cius, norin anger fhut up his tender mercy. Something alte

there:was upon my heart at the fame time, which I now

-eannot.calk to mind, which, with this text, did fweeten my

- heart, and make me conclude that his mercy might not be

/ quite gone, nor gone forever. |

203. At another time I remember I was again much

_ under this queftion, Whether the blood of Chrift was Jufficient

te fave my: foul? In which doubt I continued from mornving tll about feven or eight at night; and at laft, when I

| was,,as it were, quite worn outwith fear, left it fhould not

& ‘e. hold. on me, thefe words did found fuddenly, within my —

heart, He is able. But methought, this word adle, was fpoke

loud vu uate me; it fhewed a great word, it feemed to be writ

- in great | letters, and gave a joftle to-my fear and doubt (1

~ mean for the. time. it tarried with me, which was about a

“ day) as L never had | from. that, alk me life, either before or

after, EReb. Viig2 5. acy ae

204. But one. morning as | was again at prayer, and

trembling under the fear of this, That no: avord of God could

help me, that piece of a fentence darted in upon me, My _

— graceis fa uficient. At this methought I felt fome flay, as

there might be hopes. But, oh! how apd a thing it is

a

60 | Grace abounding to

for God to fénd his word! for about a fortnight before, I was looking on this very place, and then I'thought it could not come near my foul with comfort; ‘therefore I threw down my book in a pet: then I thought it-was ndt large enough 5 but now it was as if it had arms of grace fo wide, that it could not only inclofe me, but many more befides. 205. By thefe words I was fuftained, yet not without exceeding confliés for the fpace of feven or eight weeks; for my peace would be in and out, fometimes twenty times a day; comfort now, and trouble prefently; peace ” now, and before I could go a furlong as full of fear and’ guilt as ever,a heart ‘could hold: and this was not only now and then, but my whole feven weeks’ experience: forthis about the fufficiency of grace, and that of B/au’s parting with his birth-right, would be like a pair of icales with-

_ in my mind ; fometimes one end would be uppermolt, and

fometimes again the other; according to which would be my peace or trouble. ae g82 daa 206. Therefore I did Rill pray to God that he would come in with his fcripture more fully to my heart; to wit,” that he would help me to apply the whole fentence, for as _ yet L could not: what he gave, that I gathered; but further I could not go, for as yet it only helped me to hope there might be mercy for me, My grace is /ufficient’s and though it came no farther, it anfwered my former queftion 5

‘to wit, that there was hope ; yet becaufe for thee, was lett

out, I was not contented, but prayed to God for that alia, © Wherefore, one day as I was ina meeting of God’s people, full of fadnefs and terror, (for my fears again were ftrong”

upon me) and as [ was now thinking, my foul was never |

the better, but my cafe moft fad and fearful, thefe words” did with great power fuddenly break in; upon ‘me; My © grace is fufficient for thee, my grace is fuffitient for thee, my grace is fufficient for thee, three times together: And oh! me-° thought that every word wasa mighty word unto me; as my, and grace, and fufficient, and for thee; they were then,

and fometimes are {till far bigger than others. 207. At which time my underftanding was fo enlightened, that I was as though I had feen the Lord Jefus inet

down from heaven in great merey upon me, and dire&

thefe words unto me. This fent me mourning home; it broke my heart, and filled me full of joy, and laid me low as the duft; only it ftayed not long with me, I mean in.

this choice and. refrefhing comfort; yet it continued with me. for feveral weeks, and did encourage me to hope; but. as.foon as that powerful operation of it was taken from my. heart, that other about Z/au returned upon me as before 3, fo my foul did hang as. in a pair of feales again, fometimes. _ up, and fometimes; down; now in peace, and again in. terror. — aNirr Mey dtu sidhcnune ' d- cbvenier aptycla el pgidex, 208. Thus. bwent on for many weeks, fometimes come forted,.and fometimes’ tormented 3 and efpecially-at fome times; my torment would be very fore, for all thofe {crips tures aforenamed in the Hebrews, would be fet before me, as the only fentences:that would keepme out of heaven. | Then again:l.would begin:to repent that ever that thought. went: throughme; I:would:alfo think thus of myfelf: ‘Why, sow many. {criptures. aresthere againit me? ‘there are. but three or four; and cannot God-miis them, and fave me: for all them?’ Sometimes again I would think, ‘Oh! if it were not for thefe three or four words, now how Iymight be comforted!’ “I could hardly for bear at | fome times to-wifh them out of the book, = 209. Then methought I could fee as if both Peter and Paul, and Fobn, and all the writers did look with fcorn upe. on me, and hold me in derifion;and as if, they had faid unto me, “All our words are. truth, one of as much force as the other + it is not we that’ hhave-cut you off, but you~ have caft away yourtelf: there. is none of our fentences — % that you muft:take hold upon, but thefe, and fuch as thefe:’? i itis impoffible, there remains no. more facrifice for finy Heb. vis dit had been better for them not to have known the will of. God, than, afier they had known ity to.turn from the holy com. — mandment delivered unto them, Heb. x. hor the feripiures cane netihe brokinpadecleitiaan sinwubail cre: Gerry tcl0 le 210,Thefe, as the elders, of the-city of refuge, I faw ~ were to be the judges both ef my cafe and.me,. while I ftood, with, the:avenger sof blood at my heels, trembling at their.gate for deliverance; alfo with a thoufand fears and miftrufts, I doubted that he would fhut me out forever. POPE ERR LB pi Ash easel tpi Ts “a abitd TEE gE ROL i665 DS Yee etl: confounded, not knowing what to do, or how to be fatisfied in this queftion, Whether the fcriptures could agree with the falvation of my foul? I quaked at the apoftles I knew. their words were true, and that. theyamult fland foreversesi cy oy Si ie.

62 “Grace abounding to a

212. And I remember, one day, as I was in divers frames of {pirit, and confidering that thefe frames were according to the nature of feveral feriptures which came in up on my mind ; if that of grace, then was I quiet ; but if that of Efau, then tormented. Lord, thought I, if both thefe {criptures fhould meet in my heartvat once, I:-wonder which ' of them would get the better of me. So methought I had a longing mind that they might come both together upon’ me}; yea, I defired of God they might. 55 0 216

213. Well, about two or threes days after, fo they did indeed: they bolted both upon me at atime, and did Work and ftruggle ftrongly in me for a while; at laft that about Efau’s birth-right began to wax, weak; and withdraw, and vanith ; and this-about the fufficiency of grace’ prevailed with peace and joy. And as Iwas ina mufe about this’ thing, that feripture came home upon me, Mercy rejuiceth, over qudgineniy Jaties ite sb is ehiow dl: osm bind Eh

214. This was a wonderment to me, yet truly [am apt _

to think it was of God; for the word of the law and wrath: muft give place to the word of life and grace; becaufe,. though the word of condemnation be glorious, yet the word of life and falvation doth far exceed in glory, 2 Cor. ii, 8—11, Mark ix. 5, 6,7." John vi, 37. Alfo that. Mofes and Elias mu both vanifh, and leave Chrift and his. faints alone. * lye! teed ae 215. his feripture didialfo now moft. fweetly vifit my. foul; And him that cometh tome, I will inno wife caft out. Ch! the comfort that I had from ‘this word, in no wife! as if God had faid, By no means, for nothing whatever he’ hath done. But Satan would greatly labour to pull this.

phe promue from me, telling me, That Chrift did not mean

me, and fuch as J, but finners of a lower rank, that had) not done as I had done. But I would anfwer him again, Sacan, here is in. thefe words no fuch exceptions, but him. that comes, him, any him: Aim that cometh to me, I will in no wife caff out. And this 1 well remember ftill, that of all the arts that Satan ufed to take this {cripture’ from. me, yet he never did fo much as put this queftion, But do. you come aright? And Ihave thought the reafon was,- becaufe he thought I-knew full well what coming. aright, was; for I faw, that to come aright, was to come’ as L was, a vile and ungodly finner, and fo caft. myfelf at the feet of mercy, condemning myfelf for fin. If ever Sataa 3 Se Wag tee ie

he y ; . , ey Haken the chief of Sinners. 63

and I did ftrive for any word of God in all my life, it was for this good: word of Chrifl.; he at one end and I at the other. Oh! what work we made! it was for this in ohn, I fay, that we did fo tug and ftrive; he pulled, and I pulled; but God be praifed, I overcame him; and got fweetnefs Pranpblitss cs yeh teas veay?t:

216. But, notwithftanding all thefe helps, and bleffed words of grace, yet that of Efau’s felling his birth-right would ftill at times diftrefs my confcience ; tes though Phad been moft fweetly comforted, and that but juft before, yer when that came into my mind, it would make me fear again ; I could not be quite rid thereof, it would every day be with me: wherefore now I went another way to work, even to confider the nature of this blafphemous thought; I mean, if I fhould take the words at the largelt, and give them their natural force and fcope, even every word therein: fo __when I had thus confidered, J found, that if they were fairly taken, they would amount to this: That I had freely left the Lord Jefus Chrift to his choice, whether he would be my Saviour or not; for the wicked words were thefe, Let him go if he will. _ ‘Then that Scripture gave me hope, J will never leave thee, nor forfake thee, Heb. viii, 5. O Lord, faid I, but T have left thee. Then it anfwered again, But I will not leave thee. For this I thanked God alfo.

-217. Yet. was greatly afraid he would, and found it exceeding hard to truft him, feeing I had fo offended him: I fhould have been exceeding glad that this thought had never been; for then I thought I could, with more eafé and freedom in abundance, have leaned on his grace. I faw it was with me as it was with fo/eph’s brethren; the guilt of their own wickednefs did often fill them with fears that their brother would at laft defpife them, Gen. 1. 15, 16, esee , eA hic

“218. Yet above all the feriptures that I yet did meet with, that in Yo/bua xx. was the greateft comfort to me, which fpeaks of the flayer that was to flee for refuge: nd if the avenger of blood purfue the flayer, then, faith Mofes, they that are the elders of the city of refuge fhall not deliver him inta his hands, becaufe be fmote his neighbour unwittingly, and hated him not aforetime. Oh! bdlefled be God for this word: I was convinced that I was the flayer; and that the avenger of. blood purfued me, I felt with great terror; only now it remained that I inquire whether I have a right to enter the

64 Grace abounding to

iy of refuge: fo I found, that he muft not, who lay in wait

hed blood: it was not the wilful stir daeehs ‘but he who un-

‘ie did it, he who did it unawares ; not out of fpi ite, or

grudge, or malice, he that thed it unwittingly 5 even - who

did not hate his neighbour before. ~ Wherefore, weahonas:

21g. 1 thought verily I was the man- that mutt eters?

becaufe I had {mitten my neighbour unwittingly, and hated

him not aferetime. hated him not aforetime; 10, T prayed

unto, him, was tender of finning againft him; yea, and”

againft this wicked temptation I had ftrove for twelve'months ”

before ; 3 yea, and alfo when it did pafs through my Heart, ©

it did in fpite of my teeth; wherefore I thought Thad a>

right to enter the city, and tthe elders, which are. the: apoftles, —

were not to deliver me up. This thereforé was great een

fort to me, and gave me much ground of hoped Sy hero

220. Yet being very critical, for my fmart had made : methat I knew not. what ground was fure enough to bear me,

I had one queftion that my foul did much defire to be re-.

folved about; and that_was, Whether it be poffible for any foul”

that hath finned the unpardonable fin, yet after that ee

though but the leaf true Jfpiritual comfort from God through

Chrift? The which, after Ihad much confidered, I found °

fe anfwer was, No, they could not ; and that for thele’ rea- _

ons.: 1a ERS: 'y

221. Firf, Becaufe thofe chat have finned that cae they

are debarred a {hare in the blood of Chrift, and’ being thut

out. of that, they muft needs be void of the leaft ground of

_ hope, and fo of {piritual comfort, For to fuch there remains no°

more facrifice for Jin Heb. x. 26,27. Secondly, Becaufe they a

are denied a fhare in the promife of life: They foal never

be forgiven, neither in this avorld, nor in that which is to come, a

Matt. xii. 31. TAirdly, The Son of God excludes them alfo*

from a fhare in his blefled iterceflion, being forever afham-

3 ed to own them, both before his sy F era and the'bleffed © .

‘angels in heaven, Mark. viii.

_ * 222, When I had with much delibersdieachaittaetel se os "this matter, and could not but conclude that the Lord had comforted me, and that too after this’ my vile fin; s then — ~ methought I durft venture to come nigh unto thofe mot °

fearful and terrible fcriptures, with which all this. while Tee

had been fo greatly affrighted, and on which indeed. before °

I durk fearce caft mine eye, (yea, had. much ado, an hun-

. dred’ times, to forbear withing themr 0 out of the:Bible): for”

a

the chief of Sinners. 65

I thought they would deftroy me ; but now, I fay, I began to take fome meafure of encouragement, to come clofe to

them, to read them; and confider ‘them, and to oeie their ,

fcope 2 and:tendeneytirxac ie He: 223. ‘The which srbesot began to da} T font’ Mel wine changed; for they looked not fo grimly, as before I thought they did; and fir I came to the 6th of Hebrews, yet trembling for fear it fhould ftrike mes which when I had confidered, I found that the falling there intended, was a falling quite cway; that is, as I conceived, a bes from, and an abfolute denying of the gofpel, of remiflion of fins by Jefus Chrift; for, from them the apoftle begins his argument, ver. 1, 2,°3.° Secondly, T found that this falling away muft be. openly, -even in the view of the world, even fo as to put Chrifi to an open fhame. Thirdly, 1 found that thofe he there intended, were forever fhut up of God, both in blindnefs, hardnefs, and impenitency: Jt is impoffible they Sfrould be renewed again unto repentance. — ‘By all thefe particu; Jars, 1 found to Ged’s tigate eg my fin was not the fin in this place intended. Firf, A, confefled I was filha but was not Eilon: away 3 that is, from a profeffion of faith in Jefus unto eternal life. Secondly, 1 confeffed that I-had put Jefus Chrift to /bame by my fin, but not to open fbame; I did not — him before men, nor condemn him before the world. Thirdl Nor did I find that God had fhut me up, or de-

“nied me to come (though I found it hard work indeed to %

come) to him by forrow and: — Bleffed be God for unfearchable grace!

224. Then I confidered that in the vith chapter of He — brews, and found that the wilful fin there mentioned, is not every wilful fin, but that which doth throw off Chrift, and

then his commandments too. ‘Secondly, That muft be done alfo openly, before two or three witneffes, to anfwer that of the law, verfe 28. Thirdly, This fin cannot be committed, nes pha great defpite done to the Spirit of grace.

And as touching that in the 12th chapter of the Z

eseciban about E/aw’ s felling: of his birth-right ; thou gh this’ was that which killed me, und ftood like a fpear againfi me,

| againft the continual labour of his mind, but a thought confome deliberation, Gen. xxv. Secondly, Tt was a public and 3 X

yet now I confidered, Fir, That his was nota hafty thought —

igs : ented to, and put in practice Weawite and that too after —

%

mek

—

66 Goat shies to

open ation, beforehis brother, if not before many mores rn made his fin abe far more heinous nature datoies wife it would have: Deen. Thirdly, He continued to fl flight his birth-ri ght: He did eat and drink, and. event bis w way; thus Efau defpi ifed. his birtheright 3 yea, twenty years z after ‘he was found to defpife it fill.. And Efau faid, | ‘Tha pike brother, heep that thou aft thyfel if, Genelis sy ye

226. Now as touching this, Tat Efau pet dete ms 4 gh ue af repentance 5 thus L thought: Fixfl, This wa was not for th e@ birth-right, but the. Alefing + This i is clear from Pssreaile and is dikinguithed by Efau bimfelf, J Hat rane Re op rd birth right 3 (that is, formerly). caueeet he hath taken away my blefang alfoy Gen, XxVil.. 36+ Secondly, Now this s being thus confidered, I.came again to the. apottl ley to. fee. sent ‘might be the: -maind of God, in a New-Te: ment fiyl e and fente, concerning Efaw s fin; and fo far ; as 1 Pie. this was the mind of God, That the b birt | eat nified reo generation, and the blefing, the eternal ink rhe i o the apoftle feems. to..hint... . Left there a eee - profe satiae as Efau, evho for one morfel of meat fold. his birt hight 8s he fhould fay, That fhall caft ol fe ei week that at prefent are upon him i in. order | to a ta they become as E/au, even be ‘ejeded.,afterw i i they fhould inherit the. blefling. davies bet) iatel Sane _. 227. For many there are, who. in the day of oo and mercy defpife. thoie things which sence the birth-right ~. 0 heaven, who yet. when the. decid ding c day. PRPEARS, will cry as loud as Kiau,. Lord, Lord dl, open ee but. the hen, as lfaac would not repent, no more will G: a, then, but will fay, J have blefjed thefe, yea, cand ae el be be bef 3 but as far you, Depart, you are workers. of DH Gen. cavii

228. When I had thus confidered thefe. feviprares, and found that thus to. underftand. them, was_ not. again ft, but according. to. other feriptures ; ; this. fill: ‘added further 10 my encouragement and comfort, - and alfo. a great blow to that objection, to. wit, That the. feriptares ned “not agree in the falvation of my. foul. steak di ears

229. But one day, as I was pafling into the field, and that too with fome dafhes . on omy. confcienc ~ fearing | deft ‘yet. all was not right, fuddenly this fentence fell upon my

, Thy, righteoufnefs is in heaven: And methoug ‘ht with- , Lfaw. with phe eyes of my, foul, Jefus Chrift at. God's

__ the “chief of Sinners. 67

! right handy there, T fay, was my righteoufnels; 1 fo that watered ver I was, OF or hate ever I was doing, ‘God could not fay of m: s my Tighteoufnels,. for that ‘was juft before the Sate aw moreover, that it was not my good fit ne of hi es hat’ made my Ee ioi ae better, nor yet am, right. rhteoufnefs ‘worle; for my shou eas [ as Chr: “hraft himfelf, ‘the fame ye yeflerday, to- LY a i f Sore Sam wie on Gey 4 a 2:0. Now di eS as f all off my legs: indeed: Iwas ak ce) ns and irons 5 my mptations alfo tee fom ryt ae H that ‘time ‘thofe dreadful {criptures ” ‘of Goi lef off 2 roub ple me now went I alfo home re- “ence ea grace and love of God. So when I came home, 1 lo ked “to fee if T could find ‘that fentence, Thy “ep htédt inet is in he ven, b but could. ‘not find fuch a faying; ; ¥ “wherefore oe 5 oe began t to ‘fink a again, only that was “br emembrance, 1 Cor. i. i. 33. He is made unto 44 of oud hifi, et hea fication, anid redemption K byes is Wor Pitiets Has fentence true. © ae by this fevipture. IT fa anes ‘man Fefus ‘Ch ane ne is diftin@ from us, as te aching | his bodily preprs pees ‘righteoufnels ‘and fan@tification before >

pis re L lived, Fale eae , very fweetly

e with God | thro ugh Chrift: 1! ‘methought Chrift! : Gin Be eet nothi Ape that was before my — ee! ; not ‘now or y fe for looking’ upon this and the

Set Waains of Chritt apart, as of his blood, burial, or refinreGion, b t confideting him as a a whole Chrift'! as he in “whot all the 2, and all other his” virtiies, relations, offices, “and operations, met to ogether, ‘and that he fat on the right tory Gawain te

ae glorious to. me’ to fee his” eaatiations and the

wor fa evalency of all his benefits, and that becaufe ee Id lo ook from myfelf to him, and fhould reckon, that all, ‘thofe g suceveb Cad that now ‘were green ‘on Me were yet _

at tke thofe cracked groats and four-pence half-pennies “that rich men carry in their purfes, when their gold isin their ei at home: Oh! ‘T faw my gold was in my trunk ~ at home! in Chrift my Lord and Saviour. Now Chrit was all; a I my wittom, all my righteoufaefs, all my sig tification, a 2 ahd d all my redemption. re 23 sr Burthe, the seta did alfo lead me into the

#

a

‘more peas oy a | T were: righteoufnels we See its mine. vi

“once: ‘Tn pores m

+

*

and thould 3 4 a Yo

“ny fel

coufnels an sth mee

x} ae th by my 234.1 fae = e on by public “perlon, in | whom all all the “alway: *, ‘to be pe and reck

law by ‘him, dieg role f the vi@ory yee! iy at

_ when he died, we.d and” f ‘ ‘hi * dead t men 2 ba ae gale as a ny faith he, = eee fier t3

he Wied day y v3 ht which is now fulfille by t ie ciate on the Hiheuind's of the Mie fy in he }

“to that to the Ephefians, , He bath t raifed

made us Mt together i in heavenly places in C 235. Ah! thefe bleffed confider:

| fed confiderations’ and feripture with many others. of ike nature, , were ies days mad

_ fpan ngle in oe an fot hat a5 nave

ss ccordin

“to bis exellent greatne/s, Pfalm cr wee * tet 3 236... Having thus in few words ¢ given 1 a tal

~ forrow and affiction. that my gaa ue gas ‘by me

and ter ror that thefe 1 my wi eked “thou, igs’ a Le a

my de’ thera! dat of the fweet and ee ed an fort’ at I met with after wards, which comfort dwelt ae “with my heart, to my uni fpeakable ee UHH aie will now, (God willing) before I pr roceed an farther, gi te you

_ word | or two, what, ‘as =f maha rey ‘was. the ie Seon ~ temptation; and alfo. after that, what aioe at the Tats it became unto my foul. ee eS ee

237. For. the” taute BS ‘conceived y "were | Principally

twos of which two alfo ~ Twas rin ply convinced all

the time this trouble Jay upon me. The fir was, For

did not, when I was del've: ‘ed from the temptation

the chief of Sinners. 69

that | went before, ftill pray to God to keep me from the _ temptations that were to come; for though, “Asal can. fay mie truth, ‘my foul 1 was much in prayer before this trial {eized “me; yet then I prayed only, : or at moft principally, for the on of ‘prefent_ troubles, and for frefh difcoveries of his Tove i in Chritt, which I faw, afterwards was not enough to do; a alfo fhould have. prayed that the great God would Chae me from the evil that was to come. _ ee 238... Of this I was made deeply fenfible by the prayer of holy David, who when he was. under prefent mercy, yet Piao that God would hold him back from fin and temptation to come; For then, faith he, feall. I be upright, and a fp ] be innocent from. the great tranfgreffion, Pfalm xin, 3. By this very word was I galled and condemned a _ through his long temptation. : i a 2 ? ey That was alfo another word that did much conmn me _m folly, in the negleét of this duty, Heb. Heh ot come x tld ‘unto the ie of ae

me befor re the a d, go ) off n my knees, aaa fr entreat hia help. and m \ cy again the temptations that are to and lobe: thee, reader, that thou learn to’ of my negligen e, by the affli@tions that for this is thing’ I did for days, and months, and Tete with forrow "

undergo. Pane Fe: " 240. _ Another ¢ caufe of this temptation. was, That I had ed ( ae he on this. manner did Ido it; upon a at with child, and before her full

“oso been “elivered of an en is cae time it was, that I bag, been fo

a caufe rhat ne. troubled ae more ‘therewith this Pos

&

a

70 Grace abounding to ~ (and now were her pangs juft upon her) then I fhall know that thon canit difcern. the mot. ty imei of the heattec: x OR Roe! SBS

agi. 7 had: no fooner faid i it in my] hoe ty but her pangs

‘were taken from her, and fhe, was. calt into a deep fleep, . and fo continued till morning; at this ES greatly marvelled, not knowing what to think; ‘but after I had been awake a good 1 while, and. heard, her. cry no more, ie fell aileep alfoys, fo when I waked i in the morning, it came upon me again, even what. Thad faid i in my heart. | the lat. night, and how am the Lord had fhewed me that he knew. my -fecret thoughts, _

Wak was a | Zreat, aftonifhment to me for feveral weeks ee

ter. Se

iyek Well, about a year and aiaie afterwards, Fi oat hard ed finful thought, . of which I have. fpoken before, went through my. wicked heart, even this thought, Let Chrift. go. if he will. So when I was fallen under guilt for this, the” vemembrance of my, other thought, and. the effe& thereof, would alfo come upon me with this retort, which alfo car-- ried rebuke along with it, Now you may fee that God doth know the mott fecret thoughts of the heartysco55 (oi). ee ie 243. And with this, that of the paffages that. wee thst 5

twixt the Lord, and his fervant Gideon, fell upon my - Apirit 5 how. becaufe that Gideon tempted God with his, fleece, both - wetand dry, when he fhould. have. believed and ventured: upon his. words; S therefore. the Lord did afterwards fot try him, as to fend him again an innumerable company of en. Pu emies, and. that too, as to outward appearance, without any. ftrength or help, Judges vi. 7...'Thus he ferved me, and that ju&ty, for I fhould. have. believed his word, and: not: have put an if upon the. all-feeingnefs. of Gods 3% pia et

244. And new to fhew you fomething of the. advantages that I alfo have gained. by this. temptation. And, Firt, by ‘ this I was made. continually to poflefs in my foul: a very:

“wonderful fenfe both of the blefing. and glory of God, and.

of his beloved Son; in the temptation. that went before, my Lis foul was perplexed with. unbelief, blafphemy,. hardnefs of -

ne heart, queitions about the. being of God, Chrift, the truth. _

of the word, and the certainty of the world to. come. Io

fay, then I was greatly affaulted and tormented with athe.) . ifm, but now the cafe was. otherwife; ; now was God and | Chrit continually ielare: my face, though not in a way of comfort, but in a way, ofexceeding. dread.and terror. The

jef of Sinners. at

glory italeiahicee God did at times® break me to plsceds ‘and the bowels and compaffion of Chrift did break me as ona wheel; for IT could not confider him. but; as a loft and rejeéted Chri,” the remembrance’ of which was as hetoaseiadl breaking of my bones. ha RUMEN (Cores SEM 24 45. The ferip tures alfo were wonderful things unto

mej 1 faw that the truth and verity of them were the keys; of the kingdom of heaven; thofe that the {eriptures eee! they muft inherit blifs; but ‘thofe that they oppofe and _ condemn, mutt perifh forevermore. Oh! this word, For

hesieriphirde’ cannot be broken, would rend the caul of my

heart." And‘fo would that ether, | Whofe Jins ye remit, they - are. gated 3 but whofe fins ‘ye ate they are. retained, Now

I {aw the Apoftles to be the elders of the city of refuge, Jofhua xx. 4. Thofe that they’ were to receive in, were ree

ceived to | life;- but thofe that they: oe ont; Wels to be flain’

by the avenge t of blood. Sh hee dl

246. Oh! one fentence of the’ pipe did more afi and terrif Oa ry ‘mind, T mean thofe fentences that ftood againft me (as fometimes I thought every ome did) more,

_ I fay, than an army of forty thoufand men that might have

come againit me. - Wo be to him i Sena eon the feriptures. bend the mfelves! LGR BREN IRE RID bia}

244.° By this “temptation was made to fe more into. the nature of the romifes than ever I had before; for

tinually torn ‘rent by the thundering of his jaltice; this. made me, with careful heart, and watchful eye, with great. fearfulnefs to’ turn over. every leaf, and with mueh diligence, mixed w with trembling, ‘to confider every fentence, together with its natural force’and lati ude,

-248. By this temptation alfo I was greatly holden off

‘ from my former foolifh practice of putting by the word of

promife when it came into my mind; for now, though I

‘could not fuck that comfort and fiestnels from the prom-

_ ife, as had done at other hg yet, like a man finking, I i. hould catch at all” ‘I faw. Formerly I thought I might — not meddle with

which yet I feare

‘the promife, unlefs I felt its comfort, but —

r trembling under the mighty hand of God, cone

now it was no time thus to do ; the’ sa Se ‘of blood tog ¥

did hardly purfue me.’ alk EIR ‘249. Now therefore was I glad to eatch at that some

_ even to leap into te Bar of that-promife that I ‘yet fears *

Thad no ground or right to own; and ©

#

92 Grace abounding to

ved did fhut itfelf againf{ me. Now alfo I would labour

_ to take the word as God hath laid i it down, without reftraining the natural force of one fyllable thereof. O! what did

I now ee in that bleffed 6th chapter of of St. ag he him

that cometh to me, T will in no ‘wife caf out John vi. 30.

_ Now I began to confider with myfelf, that t God hath a big:

ger 1 mouth to {peak with, than I. had a eart to_ conceive

with; I thought alfo with myfelf, that he fpake. not |

‘words 4 in hatte, or in an unadvifed heat, but ‘with ais

wifdom and judgment, and in ‘very teuth and faithfulnets,

eri o> oe F would i in thefe days, often in my _greatelt

‘even flounce towards the, promife, (as the horfes dc

found ground, that yet ftickin the mire) concluding

as ene almoft bereft of his wits through fear) ill

I reft and flay, and leave the ‘falalling of the God of

heaven that made it. Oh! many a pull hath my h heart

had with Satan, for that Dleffed 6th chapter of St. John, I

did not now, as at other. times, look ¢ principally for comi fort,

‘€ though, (0) how welcome would it have ‘been. unto ne a)

But now a word, a word to lean my weary foul ‘upon, hat’

it might not fink forever! ’twas that L hunted for.

251. Yea, often when I have been making | to the or

ife, I have feen as if the Lord would ‘refufe. my ‘foul forev:

er; I was. often as if i had. run up pont the pikes, and ¢ as if the

- Lord. had thruft at me, 10. keep. me from. him, ; Ss with a:

flaming {word. Then ‘would ng think uf ‘Efthe

to petition the king contrary to the. Eft her iv. 1 5

thought alfo of Benhadad’ s fervants, whi 0 went ‘with re ics

upon their heads to their’ enemies for ‘mercy, a Ki ngs xx.

3, &e, The woman of Canaan alfo, that wonld

daunted, though called dog by Chrift, Mz tt. xv

andthe man that went to borrow bread at midni

i, 5—8, &c. were alfo great encouragements un into i

252. I never faw thofe heights and depths in grace, and

. love, and mercy, as I faw after this temptat fone. _ Great fins

draw out great grace; and where wilt is moft terrible

and fierce, there the mercy of God i in: wit, when 2 ewed

‘to the foul, appears moft high and mighty. “When J; b had

paffed through his calamity, be had twice as ‘much: as h e had

before, Job xlii. to. Blefled be God for. Jefus. Chrift our

Lord! Many other things I might here make obfervation

“of, but I would be brief, and therefore fhall at this time

agonies, owards

(tho

ough:

bag biecs “of Sinners. £73 cy % a i; m3 and di do p pray God’ that my hat rms may make

en: r too ee, , left they alfo_ be mad? to ‘bear the iron oh a: 2Ot> PES ¥

&

tis Lest Bye Sa}

as 1 a ia sj ae Jae wo oF three ey at or "about my deliverance

ne ob, thar T coud haedly be aN inder it. te Wells ut 0 pte ite ama? azing, \ when n Ltioagh it could reach me,

e| O ye nk if sea Aes ‘it had abodedong: 0 ase me,

2 = . Bhs ue made me incapable of bulinefs. sigs + fhall go forward to 0 give you a relation of othe of the Lord’s dealings with me at fundry other feaiv fons, 5) and of the tempt sane T then did ‘meet withal. I thall beg with tae :% met with when firft'I did join in fellow- _ thip with the rae ople 6 f God if ‘Bedford. After I had pro- _ pounde to church, that my defire was to walk in the ae order 2 and 0 pans merniouit with ‘them, and was alfo admi te sd by th ing while T thonght of that bleed ordinance Chri whi was his 3 lat fupper with his difciples before out ei jeath, that at feripture, es, Do this in remembrance of n me, “Luke 5 uti ‘ 19. Ww: A: was eae | a very ‘precious: “word unto me. ’ For by t the Lor d did come | ‘down up on my confeience with the difeo very ry of | ‘his 5 beat or my. ve and as I then felt, did : asif “he pi eat the vied Bethe. Bane: “ue behold, I “h ad 20 teen lng a partaer ee ordinance, ‘but fuch - and fad tem; ptation: dida ‘tend me at all times therein, ciaee the o inance, ‘and to with fome deadly vee ofe that then did eat thereof ; thet left I fhould oe ny t time ‘be ee ‘of ‘confenting to. thefe wicked and whe “f thoug ae its, I was forced to bend myfelf all the while, : “to” keep n ne from fuch blafphemies ; and alfo to Bt Marta o blefs ‘the cup and bread to them, as it were ~ €rom mouth to mouth. "The ‘reafon of | this temptation, I have thought fiace, was, “becaufe I did ‘not with ‘that reverence | that became Pade at firft & appr roach ‘to partake thereof. are 4. TI hus I continued for three quarters of a year, and gould never “have reft or eafe: But at ‘the lat the Lord ‘came in upon my foul with that fame feripture, by which “my | oul v a nL a “And hee * that, Ihave been vufually - very well anc ot comfortable in the partaking of that ~ bleffe d ordinance 5 ind have, I tru, therein difcerned the Lord’s body, as biobeator my fins, and that his. pas

Hi 5 blood hath 1 been thed for my twanigreifions. ©

weeny} ee "2 Bie 8 i

: . TOE 4 % ivy, GA Tete mB 74 Grace abounding te; pret % 83 fon DP gew De Dek te “25 is “Upon. a “time I was fo fomewhat inclinin to a con: fumption, wherewith about t the {prin I was fadden y and eR whe Piaares ake Co gh violently eize: wit muc nas ie 4 utwa woe

inforauch that z ‘thou she =" could not liv afreth to give myfelf ae toa en re "exam flate and condition for the futur ure, and ie ica y that dleffed world to come. . For i it hae hh the n

oak my ufual | courte, a as alway Sy age eS efpecially in in

ry ion, to “endeavour to to. Fe ME inte a the | life. to come, clear efo e mine eyes. _ a “ 5 + 256. But T had no fooner:paean.t to. ie al to my n my former experience ¢ of the < goo dnefs of any le a but there came > flocking into. my mind an innumer 1 pany of my fins and tranfgreffion fons; “amongit: : hich t ef were at this time. -moft to. my, affliction, Fas my dea & nefs, dulneds, and. ‘coldnefs i ine “ho ly duties; m wan erin: ; of heart, my wearifomeneis i in ‘all ‘good thin s,m =a of love to God, his 1 ways and his p peop ple, | ; ith thi is at t een of a. Are thefe. the fruits of. Chrifianity? Ars thy fe tbe fo ent of a le ed man? a

i2 aa the apprehenfions of thee ee i was double upon me, { for now was fick ‘in m af my ‘foul was clogged y with guilt; n 1 ee pe Abe Ay a fied

experience of God’s goodnels to me quite > tak pa tof n mind, and hid as if they. had never been. w We r * foul greatly DI pinched betwee a neff ty two Wa ifide at “tis L ca mh he I dare ‘not. Now nk van; oe y f{pirit, and was giving up all for lo tof; 3, but as I was wa i up and down in the houfe, as a man in a ol wai sh

that word of God took hold of 2 iy heart, Ye a e jufl frely by. his grace, through the redemption that i. is ‘in; Fejus. Ci ia Rom. i. 24. But oh! : ‘what a turn it made. upon n me 258. Now was I as one awaked out of fome aoe fleep and dream 3 and ‘liftening to this Righe fen ae I was as if I had heard it thus. fpoken to me 5 “Sinn thou thinkeft, that becaufe of thy fins and hermit es, Lea eae not fave thy foul! ! but behold, my Son is is by y me, a and upon him T look, ‘and not on ‘thee, ¢ thal” | de al with thee according as I: am pleated with him. eae At this Ty wa ‘greate dy enlightened | in my | mind, and ‘made to )tndefRand that God could juftify a finner at “any ‘time; it was but his looking upon Chrift, and imputing of his benefits to us and the work was forthwith dene.

Pree aa

the chief of Sinners, oa

259. And _as I was _ thus i in a mufe, that feripture alfo came with ey ap my Apirit, Not by works of righteoufne/s tbaé we'b ve it ae according to his mercy” he Javed us, , ke. 2 T - iii. 5. Now was I got ‘on high; I faw yt ee re arms of grace and mercy }

frai

‘and thou eh = was. SOME afraid to ‘think of a dying hour, ‘die: now death was lovely and

yet now f cried, Let “me

beautiful in ‘my fight, for I faw we fhould never live indeed, till we reach the ‘other v rid. Oh! methought, this life is but a flumber, i in comparifon of that above, At this time _alfo I faw more _in_ thefe words, Heirs of Ged,

Rom. vill. ne Ae ever ane be able to ee Bees I i s

ee hy: pra as hi tt ‘was at ne idic r time very ill and ime: alfo the tempte did befet me ftrongly, for I fi he is ‘much for affuulting | the foal; when it begins. to approach towards the ‘grave 3 then i is his opportunity) labouring to hide from me my former experience of God’s goodnels. 3 alfo fetting before me the terrors of death and the. _jadgment o of God, infomuch that at this time, through 1 my fear of f mifearrying f forever (fhould Tnow die) { was as ‘one dead befor re death came, “and was as if I’ had felt myfelf already | eae into the pit; methought I faid, There was no way, but to “hell I mu go: but behold, ju as. ‘I was in the mid of thefe fears, thefe words of the angel’s carrying Lazarus into Abraham’s bofom dart n upon me, as who fhould fay, ¢ ‘So it fhall be with lee ‘thou dof: leave this world. * This did fweet- , and help me to hope in God; which

iets eit y you

evive ‘my ipiri

y vhen I had wi comfort mufed | ‘on a while, that wéid fell swith \ great weight upon my ‘mind, O death, where is thy Mae ere is thy vidory: fi Core 206 65. AL

11 Tbecam ell |, bo th in body and mind at once; for my fickaefs did prefently vanifh, and L walked comfortably in my work for God again. i

26 ls At another time, though juft before I was pretty well and favoury i in my fpirit, yet fuddenly there fell upon ‘mea great cloud of darknefs, which did fo hide from m the things of Goda id Chrift, that I was as if [had never feen’ or known themi int Wlife:: : Iwas alfo fo over-run in my foul

ny with a fenfelefs, heartlefs frame of fpirit, that I could not

hye

76 | Grace abounding to.

feck, my foul to move or ftir after grace and life by Chrift ;

I was as if my loins were broken, or as if my hands and

feet had been tied or bound with chains. — At this time

alfo I felt orneg es Fatt to feize age my outward. ‘man,

which made fill. the. other. afligion t the: more heavy: ands

uncomfortable to me. oho

262. After I had been i in ite equsidoasiilc. three or.

four days, as 1 was fitting by the fire, F fuddenly. felt this:

word to. found in my heart, J mufi.go to Fefus + at =e

former darknefs and atheifm fled away, and the things of

heaven were fet in my view. _ While I was.on this fudden®

thus overtaken with {urprife, .' Wife, faid I, is there. ever

fuch 2, {cripture, I mufh go. Fo eftnta She faid, fhe could

not tell; therefore I fat mufing ftill, to fee wife could: remember fuch a place. Lhad_ not. fet. above two or three®

minutes, but that came bolting i in upon me; nd to an: innumerable company of angels and. withal the xiith chapter of |

Hebrews, about the Mount. Fis evap before mine-eyes,”

26: eS Then. with “joy. I told. my oie, O! now I know,

I know! but that was.a good night to me, I never had

but few better;_ I longed; for the company of fome. of God’s.

people, that I might have imparted. unto. them what God.-

had fhewed me. Chrift was a precious Chrift.to my foul.

that night; I could fearce Jie in. bed for. ee and peace,

and triumph through Chrift. ” This great. glory. did not

continue upon me until morning, yet the xiith 1 chapter of |

the epiftle to the Hebrews, Heb. xii, 22, 23. wasa bleffed

feripture to me for many days together after thiss5 = cee

264. The words are thefe: Ye are come to Mount Sion,

to the city of the living God, to the heavenl ly Ferufalem, and. to -

an innumerable company of angels, to the general. affembly and

church of the firfl-bora, which are written in heaven 3 to God.

the judge of all, and, to the fpirits. of juf men made perfed,

and to Fefus the mediator of the Nec w Teflament, and to the

blood of jprinkling, that Jpeaketh better things than thats of

Abel. Through this fentence the Lord led me over and

over, fir to this word, and then to. ‘that; and fhewed me

wonderful glory in every one of them. Thefe words ~

alfo have oft fince that time been great. refrefhment te

my fpirit. Blefled t be God for eget mercy on me!

hae

Bi yar goenie of the Authors Call to the W. ork f the: Min ifiry.

; ee AND ni now rt am {peaking my experience, I will in this place fay a word’ or two concerning my preaching the word, and of God’s dealing with mein that particular alfo. After I had been about five or fix years awakened, and helped to fee both the want and worth | of Jefus Chrift our Lord, and alfo enabled to venture my foul upon him;. fome of the moft able among the faints with us for. judgment and holinefs of life, thought they did perceive that God had counted me worthy to underftand fomething of his will in his holy and bleffled word, and. had given me utterance in fome meafure, to exprels what I faw to others, for edification; therefore they defired me, and:that -with’ much earneftnefs, that T would be willing, at fome times, to take in hand, in one of the meetings, tol fpeak a word of exhortation unto them. —

266. The which, though at the firft it did much dath and abath my {pirit, yet being full by them defired and entreated, I confented to their requeft, and did twice at two, feveral ballemblies; (but in private) though with much weaknefs and infirmity, difcover my gift amongft them ; at which they not only feernedsto be, but did folemnly proteft, asin the fight of the great God, they were both affected

and comforted ; and gave thanks to the Father of Mercies, |

for the grace beftowed. on me.

267. After this, fometimes, when fome of them did go

into the country to teach, they would alfo that I fhould 20

with them ; where though as yet I did not nor durit not

make ufe of my gift in an open way, yet more privately —

. Pill, as I came amongit the ‘good people in thofe places, I

- did fometimes {peak a word of admonition unto them alfo ;

the which they, as the other, ‘received with rejoicing at the

mercy of God-to me ward, profefling ‘their fouls were edified thereby.

268. a hea iate,. to ‘be brief, at laft, eine fill Refined’ By ‘the church, after fome folemn prayer to the Lord, with fafting, ‘ was more particularly called forth, and appointed. toa more ordinary and public preaching of the word, not ‘enly to and amongit them that scabs but alfo to offer, a Oe

38 Grace abounding te

the gofpel to thofe who had not yet received the faith chere. of: about which time I did evidently find in my mind 2 fecret pricking forward thereto; though I blefs God, ‘not for defire of vain glory, for at that time I was moft. forely afflicted with the fiery darts. ) the devil, peenrs my _ eternal Rate.

269. But yet I could not be content, unlefs T1 was found in the exercife of my gift, unto which alfo I was greatly animated, not only by the continual defires of the godly, but ‘alfo by that faying of Paul to the Corinthians; J be/eech you brethren, (ye knew the boufehold of Stephanus, that isiaiiin firft fruits of Achata, and thatithey have addided themfelves to. the miniftry of the faints) that ye fubmit yourfelwes unto fuch, andito every one that belpeth with us, and labouneih, % Cor. xvi. ¥5% 16.

270. By this text 1 was made.to fee that the Holy Ghoft never intended that men who have gifts. and: abilities fhould’ bury them in the earth, but rather did command and ftir up fuch to the exercife of their gift, and alfo. did command thofe that were apt and. ready fo to do.. They have addi&ed themfelves to the miniflry of the faints: this {eripture, m thefe days, did continually run in my mind, to encourage me, and ftrengthen me in this my work for God: £ have:alfo. been. encouraged from feveral other feriptures and: examples of the. godly, both fpecified in the word, and other ancient hiftories, Ads Vii, 45 and-xviil, 24, 25. 1 Pet. iv. 10. Rom. xii. 6. Fox’s A&s and Monuments. |

241. Wherefore, though of myfelf of all ag ca the

-moft unworthy, yet I, but with great fear and trembling at the fight of my own weaknefs, did fet. upon the work, and did according to my_gift, and the proportion of my faith, preach that bleffed gofpel that God hath fhewn me: in the holy word of truth; which when the country under- ‘ftood, they came: in. to ican the word by hundreds, and that from. all parts, though upoa.divers and fandty accounts.

_272, And I thank God, he gave unto me fome meafure of bowels and pity for their fouls, which alfo did put me forward to labour with great diligence and earneftneds, to find he fuch a word as might, if God would blefs it, lay hold. of, and awaken the: confcience, in which alfo the good Lord had refpeét to the defite of his. fervant; for I had not preached long, before fome began to be touched, cand greatly afflited in their minds at the apprehenfion of the greatnefs of their fin, and of their need of Jefus Chrift.

the chief of Sinners. 79

#73. Buti firft could not believe that God fhould fpeak by ‘me to the heart of any man, ftill counting myfelf unworthy; yet thofe who were thus touched, would love me, and have a particular refpe@ for me; and though I did ‘put it from me, that they fhould be awakened by me, fill they would confefs it, and affirm it before the faints of God: ‘they would alfo blefs God for me, (unworthy wretch that I am!) and count me God’s infrument that fhewed to. et atie way of tivation, ee Rise og bg Therefore fecine them in both their words and deeds to be fo confant, and alfo in their hearts fo earaeRly prelling after the knowledge of Jefis Chrift, rejoicing that

ever God did fend me where they were; then I began to conclude it might be fo, that God had owned in his work fuch a foolifh one as 1; and then came that word of God to my heart, with much {weet refrefhment. The dle/ing of ‘them inat were ready to perifb, is come upon me; yea. I caufed the widow's heart to fing for joy, Job xxix. 13. j

“275. At this therefore I rejoiced; yea the tears of thofe ‘whom God did awaken by miy preaching, would be both folace and encouragement to me. I thought on thofe fay- ‘ings: Who is he that maketh me glad, but the fame that is made forry by me? 2 Cor. i. And again, Though I be not az apoftle to others, yet doubtlefs, I am unto you; for the feal cf ‘sny apofilefbip are ye inthe Lord, 1 Cor. vi. 2. Thefe things,

therefore, were as another argument unto me, that God

“had called me'to, and ftood by me in this work..

276. In my preaching of the word, I took fpecial notice

‘of this one thing, namely, That the Lord did lead me te

“begin where his word begins with finners; that is, to condemn all flefh, and to open and allege, that the curle of

“God by the law doth belong to, and lay hold on all men

‘as they come into the world, becaufe of fin. Now this part

“of my work I fulfilled with great feeling ; for the terrors of

“the Jaw, and guilt for my tranfgreflions, lay heavy on my

“eonfcience ; I preached what I felt, what I fmartingly did

feel; even that under which my poor foul did groan and

“tremble to aftonifhment. : oe

244. Indeed, I have been as one fent to them from the

dead; I went myfelfin chains, to preach to them in chains;

and carried that fire in my own confcience, that I perfuaded them to be aware of. I can truly fay, and that without

eifemblig, that when I have been to preach, [ have gone

$o Grace abounding te

full of guilt and terror, even to the pulpit-door, and’ there

it hath been taken off, and I-have been at liberty in’my —

mind until 1 have done my work; and then immediately, ©

even before 1 could get. down the pulpit-ftairs, | have been.

as bad as I was before ;, yet God carried me on, but furely

with a {trong hand, for neither guilt nor hell could take me ~

off my work. et

278.. Thus I went on for the {pace of two years, crying |

eut againt men’s fins, and theirfearful fate becaufe of

them. After which the Lord came in upon my foul, with:

fome fure peace and comfort through Chrift; for he did

give me Anany {weet difcoveries of his bleffed grace through’

him: wherefore now I altered my preaching, (for ftill I”

‘preached what I faw and felt) now therefore I.did much *

labour to hold with Jefus Chnift in all his offices, relations”

and benefits unto the world, and did ftrive alfo to difcover, =

to condemn, and’remove thofe falfe fupports and props on ~

which the world doth both lean, and by them fall and per.

ith. On thefe things alfo I ftaid as long as on the other. ©

249. After this, God led me into fomething of the myf-—

tery of the union of Chrift; wherefore that I difcovered

and fhewed to them alfo. And when I had travelled

through ‘thefe points of the word of God, about the fpace ~

of five years or more, I was caught in my prefent practice; ©

and caft into prifon, where I have lain above as long again,

to confirm the truth by way of fuffering, as I was before in

teftifying of it according to the fcriptures, in a way of ©

preaching. E eeiot: p Ra Rae

280. When I have been’ preaching, I thank God, my

heart hath often all the time of this and the other exercife, —

with great earneftnefs cried to God that he would make the —

work effectual to the falvation of the foul ; ftill being grieved: =

left the enemy fhould take the word:away from the con- ©

~fcience, and-fo it {hould becorne unfruitful: wherefore I

fhall labour to fpeak the word,-as that thereby, if it were

poflible, the fin and perfon guilty might be particularized -

281. And when I have done. the exercife, it hath gone

tommy heart, to think the word fhould: now fall as'rain on

ftony places; ftill wifhing from my heart, Oh! that they ~

who. have heard me: ipeak this day, did: but fee as I do,

what fin, death, hell, and the curfe of God is; and alfo -

what the grace, and love, and mercy. of God is, throvgh

-

Chrif, to men in fuch a cafe as they are, who ate yet eftranged from him. And indeed, | did often fay in my heart before the Lord, That if I be hanged up prefendy before their eyes, it would be a mean to awaken them, and — confirm them in the truth; and I gladly fhould be con -terited. 3 F

282. For Ihave been in my preaching, efpecially when I have been engaged in the doétrine of life by Chrift, without works, as if an angel of God had ftood at my back to

/encourage me: Oh! it hath been with fuch power and heavenly evidence upon my own foul, while I have been labouring to unfold it, to demonftrate it, and to faften upon the confciences of others; that I could not be contented with faying, I believe, and am fure. Methought I was more than fure (if it be lawful thus to exprefs myfelf) that thofe things which then I afferted, were true.

- 283. When I firft went to preach the word abroad, the doctors and priefts of the country did open wide againft me: but Iwas perfuaded of this, Not to render railing for railing ; but to fee how many of their carnal profeflors I could convince of their miferable ftate bY® the law, and of the want and worth of Chrift: for, thought 1, that /hall anfwer

for me in time to come,, when they foall be for my hire before their fates Gene Peel Sse Vs aus § : :

284. I never cared to meddle with things that were controverted, and in difpute among the faints, efpecially things of the loweft nature; yet it pleafed me much te contend with great earneftnefs for the word of faith, and the remiffion of fins by the death and fufferings of Jefus :- But I fay, asto other things, I would let them alone, be- — caufée I faw they engendered. ftrife ; and becaufe that they

neither in doing, nor in leaving undone, did commend us to God: to be his: befides I faw my work before me did | run into another channel, even to carry an awakening word; to that therefore I did ftick and adhere. ee?

285. I never endeavoured to, nor durft make ufe of other mien’s lines, Rom. xv. 18. though I condemn not all that.

do; for I verily thought, and found by experience, that what was taught me by the word and Spirit of Chrift could be © ‘{poken, maintained, and Rood to, by the foundeft and bett “penniove maueainina 4 and though I will not {peak all that — ORME ASE RODD PIM BRAS Oe } aN

$2 va Grace abounding to. ‘I know in this matter, yet my experience hath more intereft in that text of fcripture, Gal. i. 11, 12, than many amongit

men are aware. - . tS neh preety

286. If any of thofe who were awakened by my miniftry, didsafter that fall back, (as fometimes too many did} I can truly fay, their lofs hath been more to me, than if my own children, begotten of my body, had been going:to” their grave. I think verily, I may {peak it without any of — fence to the Lord, nothing has gone fo near.me as. that ; unlefs it was the fear of the lofs of the falvation ef my own foul. I have counted as if I had goodly buildings and lordfhips in thofe places where my children were born: my heart -hath been fo wrapped up in the glory of this excellent work, that I counted myfelf more bleffed and honoured of God by this, than if he had made me emperor of the

Chriftian world, or the Lord of all the glory of. the earth without it? Oh, thefe words! He that converteth a inner “from the.error of his way, doth fave a foul from death, James

v.20. The fruit of the righteous is a tree of life 3 and he that

avinneth fouls is wife, Prov. xi. 30. - They that be wife foal?

Jphine as the brightne/sagf the firmament, and they shat tura many to righteoufne/s, as ey forever and ever, Dan. xii. 3. for

what is our. hope, eur joy, our crown of rejoicing? re not ye

even in the prefence of our Lord Fefus Chrift at his coming?

For ye dre our glory and joy, 1 Thel. ii} 19, 20. Thele, I

fay, with many others of a like nature, have been great refrefhments to me. LS gS Cte 287. I have obferved, that where I have hada work to do for God, I have had firft, as it were, the going of

God upon my fpirit, to defire 1 might preach there: I

have allo obferved, that fuch and fuch fouls in particular,

have been ftrongly fet upon my heart, and I ftirred up to with for their falvation; and that thefesvery fouls have, after this, been given as the fruits of my miniftry. I have obferved, that a word caft in by the bye, hath done more Sexecution in a fermon, than:all that was fpoken befides: fometimes alfo, when I have thought I did no good, then ~Idid the mof of all; and at other times, when 1 thought “. I could catch them, [have fifhed for nothing. tse, 288, I have alfo obferved, that where. there has been a work to do upon finners, there the devil hath begun to roar “in their hearts, and by the months of his fervants; yea, of

the chief of Sinners, © “es

tentimes, when the wicked world hath raged moft, there

_ hath been fouls awakened by the word: I could inftance

particulars, but I forbear. _

_289. My great defire in my fulfilling my miniftry, \ was

to get into the darkeft places of the country, even amongft

b thot people that were fartheft from profeflion: yet

“not becaufe I could not endure the light, (for I feared. not

"to fhew my Gofpel to any) but becaufe my fpirit did lean

, moft dfter, awakening and converting work, and the word

‘that I carried did lean itfelf moft that way alfo: Yea, /a

have I firived to preach the Gofpel, not where Ghrift was named,

+: def £L Seould build upon another man’s foundation, Rom. xv. 20.

-290. In my preaching I have really been in pain, and

ee as it were, travailed to bring forth children to God #

- neither could I be fatisfied unlefs fome fruits did appear in

- my work: if I were fruitlefs, it mattered not who com-

‘mended me; but if I were fruitful, I cared not who did

condemn. | I have thought of that, Lo! children are an heritage of the Lords and the fruit of the womb is his reward.

As arrows are inthe hand of a mighty man, fo are children of. the

\ youth... Happy is the man that hath his quiver full of thems they

fhall not be afoamed, but they fhall fpeak with the enemies at the

Se Oks It pleafed me nothing to fee people drink in opin-

| ‘jons, if they feemed ignorant of Jefus Chrift, and the worth

of their own falvation,- found conviction for fin, efpecially

unbelief, and an heart fet on fire to be faved by Chrift, with

_ firong breathings after a truly fandtified foul: it was that

which delighted me; thofe were the fouls I counted blefled.

292. But in this work, as in all other, I had my temptations attending mé, and that of divers kinds; as fometimes

i fhould be aeurtted with great difcouragement therein, fearing that I fhould not be able to fpeak a word at all to edifii cation ; nay, that I fhould not be able to {peak fenfe to the

zs people ; ; at which times I fhould have fuch a ftrange faint-

--nefs and weaknefs feize upon my body, that my. legs

have hardly been. able carry me to the place of exercife.

293- Sometimes again, when I have been preaching, I

have been violently aflaulted with thanghts of Riatuteury.

and ftrongly tempted to fpeak the words with my mouth

_ before the congregation. Ihave alfo at fome times, even

. when I have begun to {peak the word, with much clearnefs,

evidence, and liberty of fpeech, yet been, before the ending

84 ~ Grace abounding to

>

of that opportunity, fo blinded, and fo eftran: red from. tié. "

things I have been fpeaking, and have teen alfo fo ftraitened in my fpeech, as to utterance before the people, that I

have been as if I had not known or remembered what I

have been about, or as if my faculties were abfent all the

time of my exercife. Pe

294. Again, when at fometimes I have been about to -

preach upon fome {mart and fearching portion of the word,

I have found the tempter fuggeft, “ What! will-you preach:

this! This condemns yourfelf; of this your own {oul is

guilty ; wherefore preach not of this at all; or if you do,

yet fo mincé it, as to make way for your own efcape ; lef,

,inftead of awakening others, you lay that guilt upon your |

own foul, that you will never get from under.” :

295. But, i thank the Lord, i have been kept from confenting to thefe fo horrid fuggeftions, and have rather, as

Samfon, bowed myfelf with all my might, to condemn fin

and tranfgreflion, wherever I found it; yea, though therein

alfo 1 did bring guilt upon my own confeience: Let me die,

thought I, with the Philiftines, Judges xvi. 29, 30, rather —

than deat corruptly with the bleffed word of God. Thou:

better then to judge thyfelf, even by preaching plainly unto _

others, than that thou, to fave thyfelf, imprifon the truth in: unrighteoufnefs. © Blefled be God for his help alfo in this. -

296. Ihave alfo, while found’ in this blefled work of : Chrift, been often tempted to pride and liftings up of heart 3. _ and though I dare not fay, I have not been affefted with |

this, yet truly the Lord, of his precious mercy, hath focartied it towards me, that for the moft part 1 have had fmall: defire to give way to fuch a thing; for it hath been my every day’s portion to be let into the evil of my own heart, and fill made to fee fuch a multitude of corruptions and ia. —

firmities therein, that it hath,cauled hanging down of the ©

head under all my gifts and attainments: I have felt this — thorn in the flefh (2 Cor. xii. 8, 9.) the very mercy of God to me. ee

297. I have alfo had,. tovether with this, fome notable ‘

place or other of the word prefented before me, which word

hath contained in it fome {harp and piercing fentence concerning the perifhing of the foul, notwithftanding gifts and

parts: as for inftance, that hath been of great fe to me; —

the chief of Sinners. # 85. | ip RO ee SER. ae if ORs

Though I focak with the tongues of men and angels, and have

not charity, I ‘am become as Sounding brafs, and a tinkling cymbal, ©

1 Obes ETO Sa oak arene yi ed Pasi

298. A tinkling cymbal is an inftrument of mufic, with —

which a fkilful player can make fuch melodious and heart- —

inflaming mufic, that all who hear him play, can fcarcely ~

hold from dancing ; and yet behold the cymbal hath not —

hife, neither comes the mufic from it, but’becaufe of the art

of him that plays therewith; fo then the inftrument.at laft —

may come to’nought and perifh, though in times patt fuch |

* mufic hath been made upon it. =

299- Juft thus I faw it was, and will be, with them that -

have gifts, but want faving grace; they are in the hand of ~

Chrift, as the cymbal in the hand of David; and as David

eould with the cymbal’ make that mirth in the fervice of

God, as to elevate the hearts of the worfhippers, fo Chrift

can ufé thefe gifted men, as4vith them to affe the fouls of

his people in his church; yet when he hath done all, hang

them by, as lifelefs, though founding cymbals.

300. This confideration, therefore, together wich fome

‘others, were for the moft part, asa maul on the head of

pride, and defire of vain glory. What, thought I, fhall f

be proud becaufe I am a founding brafs? Is it fo much to

be a fiddle? Hath not the leaft creature that hath life, more

of God in it than thefe: befides, I knew that love would

never die, but thefe muft ceafe and vanifh; fo I concluded,

alittle grace, a little love, and a little of the true fear of

of it, that it is poflible for fouls that can fcarce give a man

an anfwer, but with confufion as to method ; [I fay, it is as

poflible for them to have a thoufand times more grace, aud

fo to be more in the love and favour of the Lord, than fome

who by the virtue of the gift of knowledge, can deliver

themfelves like angels.

30t. Thus therefore I came to perceive, that thoug!

gifts in themfelves were good, to the thing for which they

are defigned, to wit, the edification of others, yet empty, ©

and without power to fave the foul of him that hath them,

if they be alone; neither are they, as fo, any fign of a man’s

ftate to be happy, being only a difpenfation of God to fome,

of whofe improvement or non-improvement they muft, when

a little time has paffed, give an account to him that is ready

to judge the quick and the dead. a

A

86 : Grace abounding to

402. This thewed me t00,. that gifts being. alent: avers! enews not in themfelves, but becaule of thofe. evils that: attend them that have them; to wit, pride, defire of vain glory; felf-conceit, &c. all which are eafily blown.up at the applaufe and commendation of every unadvifed Chriftian,. to the endangering of a poor creature to fall into the con+ demnation of the devil.

303. I faw therefore that he that hath gifts, chad poe to be let into.a fight of the nature of them, to-wit, that they come fhort of making of him to be in a truly faved condi-. tion, left he reft in them, and fo fall, fhort of. the. grace of God.

304. He hath caufe alfo.to walk humbly with God, ee

be little in his own éyes, and to remember wi thal, that his

gifts are not his own, but the church’s 3. and that by: them

he is made a fervant to the church; and he muft give at

laft an account of his ftewardfhip unto the Lord Jefus 5 and

. to give a good account, will be a bleffed thing. a3

305. let all men therefore prize a little with the. fear

of the Lord, (gifts indeeed are defirable) but yet great

grace and fall gifts are better than great gifts and no

grace. It does. not fay, the Lord gives gifts and gloryy.

but the Lord gives grace and’ glory ; and bleffed is fuch an

one, to whom the Lord gives grace, true grace, for that i is.

a certain forerunner of glory.

306. But when Satan perceived that ‘his ‘thus tempting and affaulting of me, would not anfwer his defign ; ; to wit, to overthrow the miniftry, and. make.it ineffe@tual, as to the ends thereof; then he tried another way, which was, to ftir up the minds of the ignorant and maliciousto load me with: flanders and reproaches.. Now therefore 1 may fay, That what the devil could Hevile, and his inftruments invent, was: whirled up and. down the country aguinit me, thinking, as- T faid, that by that. means they fhould. make My miniltry tobe abandoned,

307. It began reece fore to be ahented. up ahd. down: among the people, that lL was.a wizard, a jefuit, a highwaya and the like. :

308. ‘To all which, I thall only. fay, God knows that t am innocent. But as for mine accufers, let them provide themfelves to meet me before the tribunal of the Son of God, there to anfwer for all thefe things (with the ref of their iniquities) unlefs God fhall give them repentance for them, for which I pray with all my heart.

}

the chiof of Sinners. | 87

: _. 509. But that which was reported with the boldeft conidence, was, That I had my miffés, my whores, my bafards; --Yea, fo wives at once, and the like. Now thefe {landers _ (with the others) I glory in, becaufe but flanders, foolith, or knavifh lies, and falfehoods caft upon me by the devil and his feed; and fhould I not be dealt with thus wickedly by the world, I fhould want one fign of a faint, and a child of God. Blefed are you (faid the Lord Jefus) when men faall revile you and perfecute you, and fall fay all manner of evil againft you falfely for my fake; rejoice and be exczeding glad, for great is your reward in heaven; for fo perfecuied they the prophets

abich were before you, Matt. v. Lbs

310. Thefe things therefore, upon mine own account, trouble me not; no, though they were twenty times more than they are. E have a good) confcience; and whereas ‘they {peak evil ofme as an evil-doer, they fhall be alhamed that falfely aceufe my good converfation in Chrilt.

tt. So then, what fhall I fay to thofe who have thus befpattered me? Shall 7 threaten them? Shall I chide them? Shall I flatter them? Shall I entreat them to hold their tongues? No, not J. Were it not for that thefe things make them ripe for damnation, that are the authors and bettors, 1 would*fay unto them, Aepors it, becaufe it will

increafe my glory.

* 332. Therefore I bind thefe lies and flanders to me as.

an ornament: it belongs to my Chriftian profeflion to be

-ilified, flandered, reproached and reviled; and fince all

this is nothing elfe, as my God and my confcience do bear

ine witnels, I rejoice in reproaches for Chrift’s take.

* 343. alfo call all thofe fools and knaves that have thus

made it any thing of their bufine& to affrin any of thefe

things aforenamed of me; namely; That [ have been

‘naught with other women, or the like. When they have

ufed the utmof of their endeavours, and made the fullelt

- inquiry that they can, to prove againft me truly, that there

is. any woman in heaven, earth, or hell, that can fay, I

have at any time, in any place, by day or night, fo much

as attempted to be naught with them; and {peak I thus,

to beg mine enemies into a good efteem of me? No,not Il. —

J will in this beg belief of no man: believe or difbelieve me

in this, it is all the fame to me. eke ee

314. My foeshave miffed their mark in this their fhooting atme. I amnot the man, I wifh that they them-

88 Grace abounding te

felves be guiltlefs. If all the fornicators and adulterers in

England were hanged up by the neck till they be dead,

- Fobn Bunyan, the obje& of their envy, would be ftill alive

and well. I know not whether there be fuch a thing as a

woman breathing under the copes of heaven, but by their

apparel, their children, or by’ common fame, except my

wife.

315. And in this I admire the wifdom of God, that. he

-made me fhy of women from my firft converfion stn now. Thofe know, and can bear me witnefs, with whom I have been moft intimately concerned, that it is a rare thing to fee me carry it pleafantly towards a woman; the common falutation of women I abhor, ’tis odious to me in whomfoever I fee it. Their company alone, I cannot away with ; I feldom fo much as touch a woman’s hand, for I think thefe things are not fo becoming me.. When I have-feen good men falute thofe women that they. have vifited, or that have vifited them, I have at times made ‘my objection again{t it; and when they have anfwered that it was but a piece of civility, 1 have told them, it is not a comely fight : fome indeed have urged the holy kifs; but thent have atked why they made baulks, why then did they {alute the moft handfome, and let the ill-favoured go? thus, how laudable foever fuch. things have been in the eyes of others, they have been unfeemly in my fight.

_ 316. And now for a winding up in this matter, I call not only men, but angels, to prove me guilty of having carnally to do with any woman, fave my wife; nor am | afraid © to do it a fecond time, knowing that I cannot offend the Lord in fuch a cafe, to call God for a record upon my foul, that in thefe things Lam innocent. _ Not that 1 have been thus kept, becaufe of any goodnefs in me, more than any other; but God has been merciful to me, and has kept me, to whom J pray that he will keep me ftill, not only from this but every evil way and work, and preferve me to his" heavenly kingdom. Amen.

317. Now as Satan laboured by reproaches and anders;

to make me vile among my countrymen, that if pofhi eon * my preaching might be made of none effect, fo there we added thereto, a long and tedious imprifonment, that fe by I might be frightened from my fervice for Chrift, and the world terrified, and made afraid to hear me preach; of which I.fhall in the next place give you a brief account.

the chief of Sinners. i

Seay ief Account of. the A author’ s Tnipr ‘Tohinent: ae gi! HAVING n made profefion of the glorious gofpel oF ‘Chrit a long time, and’ ‘preached the fame about five years, se was aj spreheaded at’a mee ing of “good people in ‘the ‘country, among whom, had they let me alone, I fhould have preached ee day, but they tcok me away from amongtt them, and had me before a juttice 3 5 who, after I shad offered fecurity for my appear ance the next feffions, yet committed me, becaule | my fureties would not confent “to be bound that I fhould preach no more to the people. piak od a “At the feffions after, I was indiéted for an uphold- “er and maintainer of unlawful affemblies and conventicles, ‘and for not conforming to the national worfhip of the ‘church of England; and after fome conference there with ‘the juftices, they. taking my plain dealing with them for a ‘confeffion | (as they termed it) of the indi@ment, did fen- ‘tence me to a “perpetual ‘banifhment, becaufe I refufed to _ ‘eonform. So being again delivered up to the gaoler’s hands, or ‘was led home to: y prifon, and there have lain now a com- "plete twelve years, waiting to fee what God would iuffer othele men to do with me. ~

320. In which condition I Have continued with much Ayotitess:! through grace, but have met with many turnings sand goings: upon my heart, both from the Lord, Satan and. my own corruption ;' by all which (glory be to Jefus Chrift) ‘T have alfo received among many things much conviction, ‘inftruction, and ‘underfanding, o of which at large { fhall not here difeourfe ; only give you ‘a hint or two, a word

“that may ftir up the godly to blefs God, and to pray for me; and alfo to take encouragement, fhould the café be their own, not to fear what maa can do unto them.

321. I never had in all my life, fo great an inlet into the word of God as now. Thofe: {criptures that I faw nothing in before, were’ made in this place and {tate to

. -fhine upon me! Jefus Chrift alfo was never more real and apparent than now: here I have feen and felt him indeed; Oh! that word, We have not preached unto you cunningly des

_vifed fables, 2 Pet, i i. 16. and that, God raifed Chrift from

* pied dead, and gave him glory, that our faith and hope might be in God, 1 Pete i. 2. were ik ee words-unto me in this im- prifoned- condition.

322. Thefe three or ii fetiptaces alfo have been great refiefhmentsi in this condition to me ; John xiv. 1—4. John

90 Grace. abounding te

fometimes when I have been in the favour of them, I have

been able to laugh at deftruction, and to fear neither the horfe.

nor his rider. have had fweet fights of the forgivenefs,

of my fins in this place, and of my being we Jefus:

in another world: Oh! the.mount Sion, the heavenly.

Ferufalem, the innumerable company of angels, and God the.

judge of all, andthe /piriis of juft men-made perfed 43 and Jefus,

have been {weet to me in this place 5 I have feen that here,.,

which Tam perfuaded I {hall never, while in this world, be,

able to exprefs: I have {een a.truth in this f{cripture, awhom

having not feen, ye love 3 in whom, though now ye fee him, noty.

yet believing, ye rejoice with joy unfpeakable and full of Slory,

i Pet. i. 8. : sales Stee PE i eee,

323- I never knew what it. was for God to ftand by, me.

- at-all turns, and at every offer of Satan to:afflict me, &e. as.

Ihave found him fince I came in hither: for look how,

fears have pretented themfelves, fo have fupports and. ens.

couragements ; yea, when I have ftarted, even as it were

at nothing elfe but my fhadow, yet God, as being very. tens.

der of me, hath not fuffered me to’be molefted, but, would.

with one feripture. or another. ftrengthen me againft all; —

infomuch that I have often faid, Were it lawful, I could pray.

for greater trouble, for ike greater comfort’s fake, Eeclef. vis 14,

"gore k vgs ; Bee HEE SOIR

324. Before I came to prifon, I faw what was coming, .

and had efpeciaily two confiderations warm upon my heart’: .

the firft was, How to be able to encounter death, fhould..

that here be my portion. For the firft of thefe, that feripvare, Col. i 11, was preat confolation to me, namely, to.

pray to God to be firengihened with all might, according to. his.

glorious power, unto all patience and long-/uffering with joyful :

ne/s. 1 could feldom go to prayer before I was imprifone.

ed, for more than a year together, but this fentence or fweet.

petition would, asit were, thruft itlf into my mind, and.

perfuade me, That if ever I would go through long-fuffer-.

ng i muft have patience, efpecially if 1 would endure it,

joyiuuly. et deny bm

: Sp 5. As to the fecond eonfideration, that faying 2 Cor.

i, g Was of great ufeto me, Lut qwe had the fentence of death.

in curfelwes, that ae fould not iryft in ourfelves, but in..God.

ho raijeth the dead. By this {cripture 1 wasmade to fee, —

‘Phavit ever 1 would fuffer rightly, I muft. firk pafs a fen,.

=

“tbe chief of Sbitirs. gt rene ée of death’ ‘upon every thing that can properly be called

ie thing ‘of this life, even to reckon myfelf, my wife, my “children, -my health, ‘my enjoyments and all, as dead - to me, aoe Rhee as sls ‘to them.

Yt sonehade thar anh aene is the Worf. heh z death ‘comes, I am furprifed: fo that I fee, the belt way to go through, fufferings, is to truft in God, through Chrift, as ‘touching the world'to come; and as touching this world, to count the grave my houfe, to make my bed in darkne/s, to fay

‘to corruptlony thou art my father, and to the worm, thou art my

motber and fifler: that ts, to familiarize thefe things to me. 327. But notwithftanding thefe helps, I found myfelf a man encompafled with infirmities; ; the parting with my

wife and poor children, hath often been to me in this place

as | the. pulling 1 ‘the fleth from the bones, and that not only

ecaufe Iam fomewhat too fond of thefe great mercies, ‘but alfo becaufe I fhould have often brought to my mind the many hardfhips, miferies and wants that my pocr family was like to meet with, fhould 1 be taken from them, efpecially my poor blind child, who lay nearer my heart than all befide; Oh! the thoughts of the hardfhips which my ‘poor blind one might undergo, would feem to break my heart in pieces.

328... Poor child! thought I, what forrow art thou like boslvates, thy portion in this worid! thou muit be beaten, cmulib ex, fuffer hunger, cold, nakednefs, and a thoufand ca ier though I cannot now endure the wind fhould b upon thee. But yet, recalling mytelf, thought I, ue anak venture you all with God, though it goeth to the

quick. to leave you: Oh! I faw in this condition I was as “aman who was pulling down his houfe upon the heads of

his wife and. ‘children; 3 yet, thought I, I mult do it, IT mut do it: and now I thought on thole two milch kine that were to carry the ark of God into another ‘country, aad to leave their

‘ealves behind them, 1 Sam. vi. To.

92 Grace Shee A to 329. But that iach helped me in this temptation, was divers confiderations, of which, three in fpecial here I will name: The firft was the confideration of thofe two feriptures, Leave ihy fatherlefs children, I will | preferve them. alive 3 and let thy widows truft in me: apd again, ‘The Lord faid, Verily it foall go well with thy remnant; verily I will caufe the enemy toenireat them well in the tine of evil, Re. Jer. ‘alix. 1 t chap, eX Vesst Le Brat. vat 33°: Thad alfo this confideration, That e 1 fhould veni e all for God, I engaged God to take care of my ‘con- ~ cernments 5 but if I forfook him in his. “ways; for fear of any trouble: that fhould come to me or mine, then'T fhould not only falfify my profeffion, but fhould count allo that my. concernments were: not fo fure, if left at God’s feet, vhilft I food to and for his name, as- they would be if they were under my own care, though with the: denial of fad way of God. This was a? fmarting confideration, and as fpurs unto my flaw. That feripture alfo greatly helped it _ 40 faflen the more on me, where Chrift prays againft Judas, that God would difappoint him in his felfith thoughts, which neved him to fell his mafter. _ Pray read it foberly, Pial. 1x. 6, 3, 8, &e HESS? INSty S seer ‘dread of the torments of hell, which I was fare they : mutt partake of, that for fear of the crofs do fhrink from their

profeffion of Chrift, his words and laws before the fons-of -

men: I thought alfo of the ¢ glory he had prepared for thofe that‘in faith, and Jove, and. patience, food to his: ways before them. 'Thefe things, I fay, have helped: me, when the thoughts of the mifery that both myflf and mine migh % for the fake of my profiftion, be expofed ve ae eal iad ine on my mind. ~ eo NOAy

332. When Ihave iaddeds ancenel ah ¥y vt take banithed for my profellion, thén L have’ thought of that feripture, They were. floned, they were fawn afunder, were tempied, were lain with the Jwords 5 they wandered about in poeep shins, and gout-feins, being deflitute, aflided, tormented; -of

“whom the wirld was not worthy, for all they thought. they were too bad to dwell amongft) them. I shave alfo

thought of that faying, The Holy Ghoft witneffeih in every ‘tity, tbat Bonds Vand afflictions abide me. 1 have fometimes reafoned about the fore and fad eftate of a bantfhed and exiled condition, how the ancient faints were expeled

ee va So Se Be “¥ the chief of Sinners. 93° to hunger, to cold, to perils, to nakednefs, to enemies, and a thoufand calamities; and at laf, it may be, to die in a ditch, like a poor and defolate fheep; and have faid to ‘myfelf, perhaps this may be my condition. But I thank God, hitherto. 1 have not been moved by thefe molt delieate reafonings, but have rather by them more approved my heart to God.

333. Iwill tell you a pretty bufinefs: I was once above all the reft, in a very fad and low condition for many weeks; _ ‘at which timealfo, I being but a young prifoner, and not ‘acquainted with the laws, had this laid much upon my ipirit, That my imprifonment might end at the gallows for aught that I could tell. Now therefore Satan laid hard at me, to beat'me out of heart, by fuggefting thus unto me—But how if, when you come to die, you fhould be in this condition ; that is, as not to favour the things of God, hor to have any evidence upon your foul for a better ftate hereafter? (for indeed at this time all the things of God.’ were hid from my foul.) ewe fais Le |

. 334. Wherefore, when I at firft began to think of this, it Was a great trouble to me; for I thought with myfelf, ‘That in the condition I now was in, I was not fit to die, neither indeed did I think I could, if I fhould be called to it: befides, I thought with myfelf, if I fhould make a. “ferambling fhift to climb. up the ladder, yet I fhould either with quaking, or other fymptoms of fainting, give occafion, to the enemy to reproach the way of God and his people for their timoroufnefs. This therefore lay with great trouble upon me; for methought I was afhamed to die with a -pale face, and tottering knees, in fuch a cafe as this.

335. Wherefore I prayed toGod that he would comfort: me, and give me ftrength to do and fuffer what he fhould call me to; yet no comfort appeared, but all continued hid. I was alfo at. this time: fo really poflefled with the thought of death, that oft I was as if on the ladder with a rope about my neck ; Only this was fome encouragement to me, i thought I might now have an opportunity to fpeak my lak words unto a multitude, which I fuppofed would come. to fee me die ; and thought I, if it muit be fo, if God will ut convert one foul by my laft words, I fhall not count. my life thrown away, nor loft. -

336. But yet all the things of God were kept out of my fight, and ftill the eae followed me with, Bat whither 2

G4 Grace abcunding te

mult you go when you die? What will become of you? Where will you be found in another world? What evidence “have you for heaven and glory, and an inheritance among them that are fandtified? ‘hus was I toffed for many weeks, and knew not what to do; at laft this confideration ‘fell with weight upon me, That it was for the word and way of God that I was in this condition; wherefore 1 was engaged not to flinch a hair’s breadth fromit. 2 337- I thought alfo, that God might choofe Sohal he would give me comfort now, or at the hour of death; but I might not therefore choofe whether I would hold my profeffion or no: I was bound, but he was free; yea, it was my duty to ftand to his word, whether he would ever look upon me, or fave me at the lait: wherefore, thought: I, fave the point being thus, Iam for going on, and venturing my

eternal ftate with Chrift, whether I have comfort here or —

no; if God doth not come, in, thought I, 1 will leap off ‘the ladder even blindfold into eternity, oe or fwim, come heaven, come hell, Lord Jefus, if thou wilt catch me, do; if not, | will venture for thy name.

338. I was no fooner fixed with this feGlariai but this word dropped upon.me, Doth Job ferve God for nought? As if, the accufer had faid, Lord, Job is no upright man ; he ferves thee for bye-refpe@s: Haff thou not made an hedge about him, Sc. But put forth now ihine hand, and touch all that he hath, and he will curfe thee to thy face. How now!: thought I, is this the fign of an upright foul, to defire to ferve God, when all is taken from: him? Is he a godly man that will ferve God for nothing, rather than give out ?. Blefled be God; then I hope I have an upright heart, for I am refolved (God giving me ftrength) never to deny my profefion, though I had nothing at all for my pains + and

a sl was thus confidering, that leripuaae was fet before My.

falm xliv. 12, &e. 329. Now was my heart full f spaniels a I hope it

was fincere: I would not have been without this trial for — much; I am comforted every time I think of it, and E hope I fhall blefs God forever for the teaching I have had _ by it. Many more of the dealings of God towards me I _

might relate, But the/e out of the fpoils, men in battle have EF dedicated to maintain the ag of God, 1 Chron. xxvi. 27.

the chief of Sinners: “OS. bis a ida a sexi: : : oe AET bet acy a We eORClBGOns ye - 340. OF all the temptations that ever I met with in my life, te queftion the being of God, and truth of his Gof-. pel is the worft, and the worft to be borne: when this

temptation comes, it takes away my girdle fromme, and

eremoveth the foundation from under me. Oh! I have

often thought of that word, Have your loins girt about you

. with truth; and of that, When the foundations are deftroyed,.

what can-the righteous do ? 3 See,

341. Sometimes, when after fin committed, I have

looked for fore chaftifement from the hand of God, the

+yery next that [have had from him hath been the dif.

> covery of his grace. Sometimes, when-I have been com-

~ forted, I have called myfelf a fool for my fo finking under

-trouble.. And then again, when I have been cal down,

“IT thought I was not wife, to give fuch way to comfort;.

with fuch ftrength and weight have both thefe come upon:

Meh EB ;

342. Lhave wondered much at this one thing, That:

though God doth vifit my foul with never fo blefled a dif.

“eovery of himfeif, yet I have found again, that fuch hours.

- have attended me afterwards, that I have been in my fpiritfo filled with darknefs, that I could not fosmuch as onceconceive what that God:and that comfort was, with which

I have been refrefhed.

, 343. I have fometimes feen more in a line of the Bible,,

than I could well tell how to ftand under; and yet at another time;.the whole Bible hath been to me as a dry ftick;

_or rather, my heart hath been fo.dead and dry unto it, that-

I; could not perceive the leaft portion of refrefhment,.

_ though I have looked it all over.

+ 344. OE all fears, they are belt that are made by the

blood of Chrift; and of all joy, that is the {weeteft that.

is mixed with mourning: over Chrift: Oh! it is a goodly

‘thing to beon our knees, with Chrift in our arms, before

~~ God: I hope I know fomething of thefe things.

345. I find to this day feven abominations in my heart..

‘1. Inclining to unbelief. 2. Suddenly to forget the love

‘and mercy that Chrift manifefteth. 3. A leaning to the

- works of:the law. 4. Wanderings and coldnefs in prayer.

5. To forget to watch for that I pray for. 6. Apt to murmur becaufe L have no more, and yet ready to abufe what

66 Grace abouniiny te

Ihave. 7. I can do none of thofe things which God com:

mands me, but my corruptions will thruft ia themfelves.

When I would do good, evil is prefent with me. a ia

346. Thefe things I continually fee and feel, and am

afflicted and oppreffed with; yet the wifdom of God doth

order them for my good. 1. They make me abhor myfelf. 2. They keep me from trufting my heart. 3. They”

convince me of the infufficiency of all inherent righteoufnefs.

4. They fhew me the neceflity of flying to Jefus. 5. They

* prefs me to pray unto God. 6. ‘They fhew me the need I

have to watch and be fober. 7. And provoke me to pray

unto God, through Chrift, to help me, and carry me

through this world. a cee oa

8 the chief of i eget ‘ ‘ be

A Continuation of Mr. Bonran’s Lire; ‘Pewtmgtie where be left off ‘and concluding with the Time and Manner of bis * Death and Burial: ec ce with Ais true Charatter, Se. oe Reaper, as ibs \ By in HE painful and Cuties Author of this book ‘i. ee already, given you a faithful and very moving relation che. beginning: and middle: of the days of his pilgrimage on earth; and. fince. there yet remains fomewhat worthy of notice and. regard, which occurred in the laft feene of his life, the which, for want of time, or from fear that fome ove r cenfori-" ous. people fhould _ impute to hima an earneft coveting of praife from ‘men, he has not left behind him in writing. Wherefore, as a true friend, and long acquaintance of Mr. Bunyan’s, that his good end may be known, as well as his evil beginning, I have taken upon me from my knowledge, and the beliiaccount given by other of his friends, to piece - this to the thread too foon broke off, and fo lengthen it out, to his entering upon eternity.

He has told you at large, of his birth and education 5 the evil ‘habits and corruptions of his youth; the temptations he ftruggled and conflided fo frequently with; the mercies, comforts, and d_liverances he found; how he came to take upon him the preaching of the Gofpel; the flanders, reproaches and imprifonments that attended him, and the progrefs he notwithftanding made (by the affiltance of God’s grace) no doubt to the faving of many fouls Therefore take thefe things, as he himfelf hath methodically laid them down in the words of verity; and fol pafs on to what remains.

After his being freed from his twelve years’ imprifone. ment and upwards, for nonconformity, wherein he had ‘time to furntih the world with fundry good books, &c. and by his patience, to move Dr. Barlow, the then bifhop of Lincoln, and other churchmen, to pity his hard and unrea-.

_ fonable fufferings, fo far as to ftand very much his friends, eae ening his enlargement, or there perhaps he had died, y the noifomenefs and ill ufage of the place. Being now, fay, again at liberty, and having through mercy thaker

is off his. bodily fetters, for thofe upon his foul were broken before by the abounding grace that filled his heart, he went to vifit thofe that had been a comfort to him in his tribulation, with a Chriftian-like acknowle lgment of their kindnefs

and enlargement of charity; giving encourage by his’ example, if oF vit happened.to ee eS hard Gee fall into affliaion or trouble; then to. fuffer’ ‘patiently for the fake of a good confcience, and for the love of God in Jefus Chri towards their fouls; and by many cordial perfuafions, fup-. ported fome whofe’ Spirits began to fink low, throug the fear of danger that threatened their “worldly concernment 5 fo that the people found a “wonderful confolation i ‘in his Sau courfe andvadmositions ®t oi S17 CEtens yee _ As.ofien as oppertunity would admit, the gathered them’ “together (though the law was then in force again ft meet-' ings) in convenient places, and fed them with the = dae milk of the word, that they might grow up in grace | t ereby. To fuch as were any where taken and imprifoned uj on thefe accounts, he made it another part of his bufinels; to.extend his charity, and gather relief for fuch of them, as wanted, cae? se He took great care to nwiit the fick, and Gamactes them’ - againft the fuggeftions of the tempter, which at fame times are very prevalent; fo that they had catife forever to blefe God, who hath put it into his‘heart, at fuch a time to refcue them from the power of the roaring lion, who fought to devour them; nor did he fpare any pains or labour in travel, though to the remoteft countries, where he knew. or imagined any people might ftand in need of his affittance; infomuch that fome, by thefe vifitations that he had — made, (which were two or three every year,) ‘though in jeering manner no doubt, gavehim the epithet of Bifhop Bunyan, whilft others envied him for his fo earneftly labouring in Chrif’s vineyard; yet the feed of the scOFe he all this while fowed in the hearts of his congregation, wa- ¥ tered with the grace of God, brought forth in- abundance, ‘ in bringing in difciples to the church of Chrift.- i Another part of his time he fpent in reconciling differ. ences, by which he hindered many. mifchiefs, and faved fome families from ruin3 and in fuch fallings-out he v “was uneafy, “till he found means to labour a reconciliation, and — become.a peace-maker, on whom a blefling is promifed holy writ; and in doing this: good office, he may faid to fum up his days, it being the laft unidesrelany of h life, as. will ane in the clofe of this paper. Lye When in:the late ant James’ s reign, liberty of con/ feience ~ was ade es oe Diffenters of all perfuafions, he

%

Se thes abiekcoft Sitemente 99

gathered his. congregation:at Bedford, where he-moftly.liv-, ed, and:had {pent the greateft: part: of his: life’; .and-there being ‘no conyenient place forthe entertainment of fo great: a confluence. of people as followed:him; he confulted with. them: for ‘building a ‘meeting-houfe,. to, which they: made. their voluntary. contributions with all cheerfulnefs-and alac-. rity; and the firft time that: he. appeared there: to edify,,

the place. was fo thronged, that many wereconftrained to:

keep without, though: the houfe was very fpacious'; every’ one ftriving: to partake of his in@rudtions, that were of his,

perfuation, and fhew their good will towards him, by'being +

prefent at the > -openin g of the place, Here helivedinmuch:

peace and quiet of mind, contenting himfelf with that little God had -beftowed ‘upon him, and fequeftering himfelffrom

all employments, 1 to follow. that-of his.miniftry; for as God:

faid : ‘tO: ‘Moles, He that made the lips and heart can give eloquence:

and.avifdem, pees extraordinary ire reams invanuniverfity.

When he-was: bat U ieilawss from) writing and: teaching he came up, to London, and went among the congregations of sthe. Nonconformifs, to the. great good-liking of the hear ers 5 and even fome to whom he had been mifreprefented,. on account of his education, were convinced of his know]l-. edge in facred things, perceiving him to bea mam of found judgment, delivering himfelf plainly and powerfally; info. much that many who came {pectators for novelty, rather, than to: be edified and improved, went ayvay well fatisfied’ with what they heard, and wondered, as the Jews did at the Saviour, Wherice this man.fhould have thefe things.

In imitation of his: great Lord and Matter, the ever:bleff ed Jefus, he went about doing good; fo that even malice. herfelf is-defied to find/any: Raia upon his reputation, with

which he may. be juttly charged.

After he was fenfibly conviéted of the wicked {tate of his.

and converted, he was baptized into the congregation, dethaatis a member thereof, viz. in the year 1655, and: e fpeedily avery zealous profeflor; ; but wpon the -re- ‘King Charles.to the crown in 660, -+he was the 12th. November taken, as he was edifying fome good ‘people: that were got. together to hear: the word, and confined in — Bedford. gaol for: fix years, till the A@ of, Indulgence to ‘Diffenters being. allowed, he. obtained his freedom, by the. ‘intereeffion of fome:i im, tral. eS power, that/took. pity on ~

108 Grace abounding. te d

his fufferings: but within fix years afterwards he was, was again taken up (viz. im the year 1666) and was the confined for fix years more; when the gaoler took fuch pity of his rigorous fufferings, that he did as the Egyp' a gaoler did to Jofeph, put. all the care and. truft i in his hand, When he was taken this laft time, he was preaching o1 on thefe words, viz. Doff thou believe on the Son of God 2. “And this imprifonment continued. fix years; and when this ¥ was over, another imprifonment of half a year fell to his fhare. During thefe confinements, he wrote thefe following books, viz. Of prayer by the fpirit: The Holy City’s Refurrection: Grace Abounding; isles Progrefs, the Fir Part. ore In the lat year of his - twelve. years imprifonment, the paftor of the congregation at Bedford died, and he was chofen to that cure of fouls, on the 12th of December 1671 I. And in this charge, he often had difputes. with fcholars that came to oppofe him, as fuppoling him an ignorant perfon; and though he argued plainly, without phrales and logical expreffions, yet he nonpluffed one who ca € to oppofe him in his congregation, by demanding, Whether or no we had the true copies of the original feriptures; and another, when he was preaching, accufed him of uncharit= ablenefs, for faying, “it was very hard for moft to be faved;” faying, By that he went about to exclude moft cf his _ congregation; but he confuted him, and put him to filence with the parable cf the ftony ground, and other texts out of the 13th chapter of St. Matthew, in our Saviour’s fermon out of a fhip; all his methods being to keep clofe to the Seriptures, and what he found noc warranted there, himielf would not warrant nor determine. But not to make any further mention of this kind, i it is well known that he managed all his affairs with fuch exact. nefs, as if he had made it his fludy, above all other things, not to give occafion of offence. He was never heard ee proach or revile any, what injury foever he received, b Dut rather to rebuke thofe that did; and as it was in his — co Se verfation, fo it is manifelted in thofe books he has caufed to be publifhed to the world. 3 In his family he kept up a very ftriat difcipline i in prayer z and exhortation; being in this like Jofhua, viz. Whaifoever others do, as for me and my hou/z, we will ferve the Lord. a aad indeed a blefling waited on his labours and endeavwits, fo that his wife as like a pleafant vine upon the walls af his houfe, and his children like olive branches round his table's And i though by reafon of the many loffes he fuftained by imprifonment and fpoil, of his” chargeable ficknefs, &c. his earthly treafure {welled not to excefs, he always had fufficient to live decently and creditably, and with that he had the greateft of all treafures, whieh is content; for where content dwells, even a poor cottage is a kingly palace; ; and this happinefs he had all his life long; not fo gmuch minding this world, as knowing he was’ here as a pilgrim; and ftranger, and had no tarrying city, but looked for one not made with hands. At length, being worn out with fufferings, age, and often teaching, the day of his diffolution drew near; and death, that tinloeks the prifon of the foul, to enlarge it for a more glorious manfion, put a ftop to hig aging. “his part on the ftage of mortality; heaven, like earthly princes, when it threatens war, being always fo kind as to call home its ambaffadors before it be de- Peaper Even the laft undertaking of his, was a labour C: e and charity; for a young gentleman, a neighbour of Mr. “Bunyan, happening’ to fall into the difpleafure of ‘his father, and being. much troubled in mind on that ac- _ count, as alfo for that he heard his father purpofed to difinherit him; he pitched upon Mr. Bunyan as a fit man to take way for his fubmiffion, and prepare his father’s mind ‘to receive him; and he, willing to do any good office,

‘readily Grdcrack it. So riding to Reading, in Berkthire,

he ufed fuch prefling arguments and reafons againft anger

and paffion, as alfo for love and reconciliation, ee Gia

father was reconciled*to his fon.

But Mr. Bunyan, returning to London, being sveraken

with exceflive rains, and coming to his lodgings extremely wet, fell fick of a violent fever; which he bore with much conftancy and patience, and exprefled himfelf as if he defired nothing more than to be diffolved, and be with Chrift, in that cate efteeming death as gain, and life only as a te- _ dious delaying of felicity expected; and finding his vital

%

firength decay, having tettled his mind and affairs, as well —

s the fhortnefs of time, and the violence of his difeafe

would permit, with a conftant and Chriftian patience, he

- fefigned his foul into the hands of his mof merciful Re-

Seale followi ing. his Pilgrim on the City of De ee Pe

to the New Jerufalem; his better part having been all © along there, in holy contemplation, pantings and breathings after the hidden manna and water of life. He died at the houfe of one Mr. Struddock, a grocer, at the Star on Snow-hill, in the parifh of St. Sepulchre’s, London, on the — 12th of Auguft 1688, and in the’ fixtieth year of his age, — after ten.days ficknefs; and was huried in the New Bury- — ing-Place, near the Artillery Ground; where he fleeps till” the morning of the refurrédtion, in hopes of a glorious ee to. an incorruptible immortality of joy and happinefs, wher no more trouble and.férrow fhall "afli@ him, but all ceurd? {hall be wiped away;..when the jaft fhall be incorporated as — members of Chrift their head, and reign with him as Sits and peers forever.

¥

A Brief Charafer of Mr. Joun Bunyan. E appeared in countenance to be of a ftern and rough temper, but in his converfation mild and affable; not

given to Pouaactty or much difcourfe in company, u fome urgent occafion required it; obferving never to boa of himfeif or his parts, but rather feem low in his own eyés, and fubmit himfelf to the judgment of others; abhorring lying and. fwearing; being juft in all that lay in his powef — to his word; not feeming to revenge injuries; loving to res concile pa Revel and make friendfhip with all; he had a tharp quick eye, accorapanied with an excellent difcerning of perfons, being of good judgment and quick wit. As for his perfon, he was.tall of fature, ftrong-boned, though. not corpulent; fomewhat of a ruddy face, with, {parkling eyes, wearing his hair on his upper lip, after the old Britifh fathion; his hair reddifh, but in his lattes days time had fprinkled it with grey 3 his nofe well fet, but not declining or bending, and his mouth moderately large; his forehead fomewhat high, and his habit always er and modeft. And thus we have impartially defcribed the ine ternal and external parts of a perfon, whofe death hath as been much regretted; a perfon who had tried the fmiles and frowns of time; not puffed up in profperity, nor thas ron ken in adverfity; always holding the golden mean. re In him at once did three great worthies fhine, Arforian, poet, and a choice divine: . \

Then Jet'h: im reft in unditurbed duft, < eS Unul the refurreétion of the Sha

‘ opr,

EAD . ‘: ae eee Oe

“postscript.

rN this his pilgrimage, God bleffed him with four chile - dren, one of which, named Mary, was blind and died, er years before him; his other, children were Diag, Foe eph, and Sarah; his he Elizabeth, having lived to fee him overcome his labour and forrow,, and pafs from this life to receive the reward of his work, long furvived him not; for in 1692 fhe died, to follow her faithful Pilgrim from this world to the other, whither he was gone before her; whilft his works, which confift of fixty books, remain for the edifying of the reader, and praife of the author. Farewell.

FINES

THE sis Iyer 4

WATER or LIFE:

OR, A ; Be Nee oS DISCOURSE SHEWING

The Richnefs and Glory of the Gries a ae of the Gofpel, as fet forth in Scripture ‘by this Term, The Water of Life.

Rev. xxii. 1.

And he frewed mea pure river of water of life, clear as deal procecding out of the throne of God, and of the Lamb. HESE words are part of that defcription that one of the feven angels, which had the feven vials full of the feven laft plagues, gaye unto John of the New Jerufalem, or of the Rate of that gofpel church that fhall ae in the latter days. In the text we have thefe things to confider: I. The fubjeé matter of the text, the water of life. — Il, The. quantity of this water fhewed to him, ‘ . ne

- fhewed me a river of water of life.’

ITI. The head, or well-fpring from whence this river of water of life proceeds, ‘the throne of God and oO the! Lamb.’ :

IV. The nature and quantity of F this water, ‘ clear’ es \, eryftal.’ yee

We will begin with the firft of thefe, to wit, the water. of life. Thefe words are metaphorical, or words by whi ho a thing moft excellent is prefented before our faces; that is the Spirit of grace, the Spirit and grace of Co

Virft, the Spirit of grace is in other places compared te _ water: fecondly, it is alfo called the Spirit of life.

i The Spirit of grace is compared to water. ¢ Whofoever,’ faith the Lamb, “drinketh of the water that I fhall give him, fhall never thir; but the water that I fall give him, thall-be in him a well. of water {fpringing up into everlafting life? What can here by water be intended, but the Spirit of grace, that this poor woman of Samiria wanted, although fhe was ignorant of the excel lency thereof? which water alfo is here faid to be fuch as will {pring up in pen that have it, as a well into everlafte ing life.

aN gain, in the lak an that great day of the feat, Jefus ftood and cried, faying, ‘If any man thirft, let him come unto me and drink.’ But.of what? why, of his river of living waters. But what are they? why, he aniwers, ‘this he fpake of the Spirit, which they that believe im him fhould receive.’

The. prophets and fervants of God in the Old Teflament, did take this water of life for the Spirit of grace that fhould ‘n the latter days be poured out into the church. Hence Ifaiah calls water God’s Spirit and blefling, and Zechariah, the Spirit of grace.. ”

¢I will pour water upon him that is thirfty, and floods. upon the dry ground. ~ I will pour my Spirit upon thy feed, and my blefling upon thy offspring.’ Zechariah faith, ‘1 will pour upon the houfe of David, and upon the inhabitants of Jerufalem, the Spirit of grace and fupplication, and they fhall mourn,” &c.

2. Itis alfo called the Spirit of life ;, “living, water, and water {pringing up to everlafting life.’

In Revelation it is faid, And after three days and an, half, ‘the Spirit of. life from God. entered into them,, and they ftood upon their feet.” ;

By thefe terms is meant the Spirit of g race, ¢ or the ee and. grace of. the gofpel... And the Pa are fuch as are. moft apt to fet forth the Spirit and grace of the gofpel. By

or this term WATER, an oppolition to fin is prefented unto us. fa Sin i is compared to water, to deadly waters, and man is. faid to drink it, as one that drinketh water. _‘ How much more. abominable and filthy is man, which drinketh ini-- quity like water 2? grace, and the Spirit of grace being compared to water, is to fhew. what an antidote grace Is, 4 againtt f fin; it is, as 1 may call it, counter poifon to it, Te: é AA 2.

bas Te

106 The. Water of Life. is the only thing by the virtue of which fin can be- for= given and overcome. Bie Hes Te

By this term water, you have an Oppatition alfo to the’ curfe that is due to fin, prefented unto you. The curfe is compared.to water, the remedy is compared to water. Let the curfe come into the bowels of the damned,’ faith the pfalmift, ‘like water.” The grace of God alfo is compared to water, The curfe is burning, water is cooling; the curfe doth burn with hell-fire, cooling i is by the grace of the holy gofpel; but they that over-ltand the day of grace, fhall not obtain to cool their tongues. fo much - of this water as will hang on the tip cf one’s finger. aa

Water is of a fpreading nature, and fo is fin; where. fore fin may alfo be compared to water. “It overfpreads the who'e man, and infe€ts every member; it covereth all. as doth water. Grace for this caufe may be alfo compara: ed to water.

Sin is of a fouling, defiling nature, and grace is of a wathing cleanfing natu e: therefore rrace and the Spirit of grace is compared to water. eT will? fays God, ‘fprinkle clean water upon you, and ye fhall be clean, from all your filthinefs, and from all your idols will I cleanfe

~The element of water naturally defcends to, and abides in low places; and the grace of God, and the Spitit of grace, is of that nattire allo: the hills and lofty mountains have not the rivers running over the tops of them;' no, but they run among the valliess And *God refifteth the proud, but giveth grace to the humble,’ to the lowly.

The g race of God is compared to water, for pe is it. which beter fruitfulnefs. z

As there isa fpecial fignification in this term waters

fo there is alfo in this term /ife. ‘He thewed me the awater of life.” As there is added to this word water, that of life, it is to fhew what excellent virtue there is in thts, water. It is 2 aqua vita, water of life, or water that bath a health and life in it. his term fhews us, Firft, ‘Chat the world of gracelefs men are dead; dead in trefpaffes and fins.

“

Secondly, It alfo fhews us that there is not any ching eae

the world, or in the doétrine of the world, the law, th eantake them live, Life is only in this water; death in all other things. yee Nh eR

ed “i The Water of Life. eg

Thirdly, It is alfo called. the water of life, to fhew, that by the grace of God men may live, how dead foever their fins have made them. When God will fay to a fianer, ‘live 3? though he be dead in his fins, he fhalllive. When thou waft in thy blood, I faid unto thee, live;” ‘the dead fhall hear the voice of the Son of God, and they that hear fhall live?

When God {peaks wards of grace, and mixeth thofe words with the Spirit and grace of the gofpel, then men fhall. live; ; for fuch words, fo attended, and fuch words ontys are {pirit and life. ‘The words that I {peak unto you,’ faith Chrifi, ‘they are {pi rity and they are Jife.? _

Fourthly, This grace of God is here prefented us under the terms of water of life, to fhew that fome are fick of that difeafe which nothing can cure but that. This is intimated by the invitation: ‘Let him take the water of life freely.? And again, ‘I will give to him that is.athirtt, of the fountain of the water of life freely.’ This is fpoken to them that are fick of the difeafe that only Chrift as a phyfician with his water of life can cure.

~We come now to difcourfe of the quantity that there is ofahia wats of life.. It is a river.

1. It is a deep river. Sin-fick finner, thou that art fick of that difeafe that nothing can cure but a portion of this river of the water of life; here,is a river for thee. Thofe that at firft are coming to God by Chrift for life are for nothing fo inquifitive, as whether. there is grace enough in him to fave them. But for their comfort, | ere is abundance, abundance of grace: a river, a.deep river of the water of life for them to drink. nee

2. As the river is deep, fo itis wide and broad. It is

broader than the fea: ‘a river that cannot be pafled over,’

The waters proceed out of the throne of God and of the

Lamb. Hence this grace is called the ‘unfearchable riches

of Chrift.’ Sinner, fin-fick finner, what fayeft thou to this?

- - wouldeft thou wade, wouldf thoufwim ? here thou mayeft ;

_ itis deep, yet fordable at firft entrance. And when thou thinkeft that thou haft gone through it, yet-turn again and try once more, and thou fhalt find it deeper than hell, and a river that cannot be pafled over. If thou canf bo im,

ere thou mayeft roll up and down, as the fifhes do in the 5, _ Nor needeft thou fear drowning in this river: it will bear thee up and carry thee over the higheft hills, as Noah’s waters did the ark.

(igs iy eat

108 The Water of Life.

3. As this river of water of life is deep 4 and large, foit 18 a river that is full of waters. A river “may be, deep,, and not full; it may be broad, and not deep 3 but. here is a river deep, and broad, id full. Thou- waterett it 5, thou greatly enricheft it with the river of God which is, full of water; full of grace and truth. The waters of a full cup the wicked fhall have; anda river full of the water of life, is Breas for thofe who indeed have a defire thereto.

4. As this river is deep, broad, and ‘fall, fo it Rill, aboundeth with water. The waters, fays the prophet, were rifen. Hence the Holy | Ghoft faith, ‘God caufeth. the waters to flow :’ and again, ‘It fhall come to pafs i that day (the day of the gofpel) that the mountains thal, drop with new wine, and the hills {hall flow with milk, and all the rivers of Judah fhall flow with waters, and a foun-. tain fhall come forth of the houfe of the Lord,.and fhall water the valley of Shittim.? When a river flows, it has. more water than its banks can bound,” Behold, he fmote. the rocks, that the waters gufhed out, and the ftream overflowed.

‘his river of water of life, which is alfo fignified. by:

le waters, is a river that abounds, and that overflows: He banks in an infinite and unfpeakable manner. Thus much for the river, to wit, what a river of water of life it. is. Itis ariver deep, broad, full, and abounding with, this water, with this fpirit and grace of the gofpel. e

I fhall draw fome inferences from this term, a rivers

Firft, A river is water that is common. in. the ftreams,.. though ctherwile in the head. This river proceeds out of — the throne, and as. to its rile, is fpecial; ; it is alfo called: the ‘water of life; and as it is fuch, it is {pecial;. but as it: is a river, it is common, and for common ufe, and for. common good. Hence the. grace, of God is called, the cominon falvation, for that by the word there is no Te= < ftraint, no. denial to, or forbi ce of any that will, ne receiving thereof. 2<

And whofoever will, let him take the water of life frees > ly? What can more fully declare the commonnefs of a — thing? Yea, this river is called at the very head of it, an. open fountain, ¢ a fountain open to the houfe of Judah, and, on

inhabitants of Jerufalem.? And by Judah and Jerufalem is comprehended every foul that would drink of the ene.

" The Water of Li ife. 109

ef life, ¢ r living water. And hence it is, that this river is faid to go ¢ own to the defert and to the fea,’ where all kinds of fifhes are. By fea is meant the world, and by ao the people, and thither fhall run this river of water of ier, 5 Secondly, Though a river, in-the freams of it, is common, yet, as it paffes throug a country or province, will choofe its own way. It will go about and reach hither and thither; and _according to its couples, it will mifs by its turnings, what places and people it lifts; yet it is common as it lies open; it is common for all the bealts of the field. There is therefore a difference to be put betwixt the commonnefs of a thing and its prefence. A thing may be common, yet far enough off. Epfom, Tunbridge waters, and the Bath may be common, but yet a great way off of fume that have need thereof.. The fame may be laid of this river; it is common in the ftreams, but it runs its own circuit, and keeps its own water courfes, He fendeth the fprings into the vall leys which run among the hills.? Indeed he Openc® his river in high places, but ftill it runs in the midit of the vallies to water the humble and the lowly. Wherefore they that thirft, and would drink, are bid to come down ta the waters; ‘Ho, every one that thirfleth, come ye to the waters; and he that hath no money, come ye, buy, &c.’? And again, ‘If any man thirft, let him come unto me and drink.’ The wa. ters aré common, but you mult come to them where they are, or you will be nothing the better forthem. ‘Come ye to the waters.’ Thirdly, This water of life is called a river, to intimate _ to you, by what flore it is fupplied. All rivers have the fea for their original. This river of water of life is faid to i proceed out of the throne, as out of a place where it breaketh out, but the original is the fea, the ocean of grace, - which is an infinite Deity. ‘Thou wilt cat all our fins _ into the depth of the ray into the depth of the fea of thy "grace. Rivers, when they are broken up, do with. their gliding ftreams carry away a great deal of the filth which from all parts of the countries through which they run, h Is. conveyed into them; and they carry it into the fea, , where it is everlaftingly fwallowed up. And oh! the Alth ‘2 that is caf into this river of God! how many finners are wathed white therein; for by their continual gliding aways embry carry that filth inte the midft of the fea.

Tito The Water of Life. #

A river will take away the very tench of a déth all the foil and filth that is caft into th rs, cauf any to be afraid to make ufe thereof. But how much more virtue is there in this fweet river of grace, that is defigned, yea, opened, on purpofe to. wath away fin and uncleanneis in, to carry away all our filth, and to remain as virtuous: ftill. Se eat Ty ‘4. It is called a river, to fhew that it yields a continual: fupply of freth grace. Rivers yield continually frefh and new water. For thotigh the channel or water-courfe in which the water runs is the fame, yet the waters themfelves are always new. That water that but one minute fince, ftood in this place or that of the river, is now gone, and new and frefh is come in its place. And thus it is with the river of God, which is full of water; it yieldeth continually freth fupplies of grace to thofe that:have bufinefs in thefe waters. This is the reafon that when fin is pardoned, it feems as if it ‘were carried away.’ It is not fo with ponds, pools, and cifterns; they will become foul and ftink, if they be not often emptied, and filled again with frefh water. We muft then put’a difference, between the grace that dwelleth in us, and this river of water of life. We are but as ponds, pools, and cifterns that can hold but little, and fhall dry up if we be not often emptied from veflel to veflel, and filled with frefh grace from this river. But the river is always fweet, nor can all the filth that is wafhed out of the world, make it infe@tious. ta a Wee. 5. The grace of God is called a river, to fhew, ‘ that it

is only fuited to thofe who are capable of living therein.’ Water, though it is that which every creature defireth, yet

it is not_an element in which every creature can live. Who is. it that would not have the benefit of grace, of a throne of grace? even none but thofe whofe temper and conftitution is fuited to grace. - Hence, as the grace of God is come pared to a river, fo thofe that live by grace are compared to ji/o; as water is that element in which the fith liv. - eth, fo grace is that which is the life of the faint. ‘And there fhall be a very great multitude of fifh, becaufe thefe waters fhall come thither; for they fhall be healed, and ev ery thing fhall hve whither the river cometh.’ Art thou. a. fith, man, canft thou live in the water? canft thou live always in the water? Is grace thy proper element? The fils —

%

dieth if ‘isc ken out of the water, unlefs it be timely put. ine ‘agains the fa at dieth if he be not in this river. Take him fro: n thi is river, and nothing can make him live; let him ha: water, water of life” enough, and nothing cam. make: him die.

I know that there are > fome things befides fith, that can make a fhift to live in the water ; but the water is not their _

only proper element. The frog can live in the water, but

not in. the water only. Give fome men grace and the

world, grace and fin; admit them to make ule of their lufts for plealure, and of grace to renee a guilf, and they will make a pretty good fhift, as we fay; they will finely {crabble on in a profeflion; but had’ en to grace only, confine their life to grace, put them into the river, and let. them have nothing but this, and they dies the word and way and nature of grace is to them as light bread, and -

their foul can do nothing but loath it; for they are not fuited and tempered for that element. They are fith, not frogs, — . that can live in the river, as in their? only proper element:— wherefore the grace of God, and Spirit df grace is compared to a river, to thew that none but thofe cam live thereby, — whofe fouls and fpirits are fuited and fitted thereto. oy 6. The grace of God is called or compared to a river, to anfwer thofe infatiable defires, and to wath away thofe mountainons doubts, which attend thofe that indeed do thirft for that drink. ‘I'he man that thirfteth with {piritual thir, fears nothing more than that there is not enough to quench ‘his thirft: all the promifes and fayings of God's minitters to fuch a man, feem but as thimbles infead of bowls. I mean fo long as his thirft and doubts walk hand 1 in hand togeth. © er.” ‘There is not enough in this promife. I find not enough

‘in that promife to quench the drought of my thirfting foul. “He that thirfteth aright, nothing but God cau quench his _

thir +*My foul thirfteth for. God, for the living God.’ Well, what fhall be done for this man? Will his God hu-

‘mour him, and anfwer his defires? Mark what follows:

When the poor and neddy feck water, and there is none, {and they can find none, when all the promiles feem to be.

dry, and ‘like clouds that return after the rain) ‘and their

tongue fails for thirt, I the Lord will hear them, 1 the Gcd

_ of Ifrael swiil not forfake them.’ Aye, but, Lord, what wilt.

thou do to quench their thir? I will, open rivers,’ faith

“he, ‘in bigh places, and fountains in the mid@ of the vak §:

*

S Lhe Water of Lifes 11d,

112. The Water of Life.

leys. I will make the wildernefs a pool of water, and the dry land fprings of water.’ Behold! here are rivers and fountains, a pool, and fprings, and all to quench: the-thirt of them that thirft for God.

Right fpiritual thirft is not to be fatisfied withoue abundance of grace. ‘And they fhall be abundantly fatisfied with the fatnefs of thy houfe; and thou fhalt make them drink of the river of thy pleafure! 2

The grace of Ged is compares to a fiver, ‘to fhew the greatnefs of the family of God.’ He has a great family, and therefore it is not a little fics mult be provided for them. When Lirael went on ut of Egypt, and thirfted by” the way, God provided tor them -ariver, he made it gufh out of the rock: for alas! what lefs ne a river could quench the thirft of more fhan fix hundrec thoufand men, befides women and children?

When the people lufted for flefh, Mofes faid, fhall the flocks and herds be flain for them to fuffice oe ‘or fhall. all the fith of the fea be gathered together for them to fuffice them? even fo could not lef§ than 4 river fuftain and fuffice that greath people: now his people in gofpel days are not to be diminifhed but incfeafed; and if then they had need of a river, furely now of a fea.

8. The grace of God is compared to a river, perhaps. to fhew of what a low efteem it is with the rich and full. The deftitute indeed embrace the rock inftead of a fhelter, and the poor and needy feek water; but the wicked can drink wine in bowls, and folace themfelves with, as they think, better things; they come not to this river to drink ; they never fay, they fhall die if they drink not of this water. Tt is therefore for the poor and needy ; God will lead them to his living fountains of waters, and will wipe away all tears from their eyes.

IT come to the third particular, to fhew the head and {pring from whence this river proceeds. ‘He fhewed me a pure river of water of life, clear as cryfal, proceeding se of the throne of God, and of the Lamb.’ §

God is here to be takea for the whole Godhead, Father, igh, and Spirit, for that grace proceeds from them all; the er ‘ace of the Father, the grace of the Son, and the grace of the Spirit is here included. Hence, as the Father is called “the God cf Grace;’, fo the Son is faid to be full’of grace grace to be communicated 3 3 and the Holy Ghoft ts called

The Water of Life. Lig

{the Spirit of grace.’ By this we perceive whence grace comes. . “Were all the world gracious, if God were not gracious, Ww. hat. was man the better? If die Father, or the Son, ‘or the Holy Ghok are gracious, if they were not all gracious, what would it profit? But now God is gracious, the three perfons in the Godhead are gracious, and they that feck grace are provided for: there proceeds from them a river, OF grace like a flowing ftream. The origiaal of grace to finners is the good-will of God. None can imagine how Toving God is to. fi inful man. A little of it. is Fea but they that fee moft, fee but. a little. zs

But there is added, ‘and of the | vamb. * The Park is, Jefus? as facrificed, Jefus. as “man, and iuifegng. Hence you have the Lamb, at the firf vifion of the throne, fet forth unto us thus, that is, ¢as flain; ; and I beheld, and lo in the midft of the throne and of the four beafts, and in the mid of the elders, ftood a Lamb as it had been flain.” ' By this word Lamb, we are to underftand, by what means grace doth now run from the throne of God, like a river to the world. It is through the Lamb. ‘Weare juftified freely by the grace of God thr ugh the redemp- _tion that is in Jefus Chrift,’? whom God hath fet forth to be “a propitiation through faith in his blood. And again, ‘we have redemption through his blood, even the forgivenefs of fins, according to the riches of eeey grace.’

Nor doth the Lamb of God, by becoming a means through death of the conveyance of grace to us, at all darken the nature or glory of grace, but rather doth fet it off the more. For wherein can grace or love more appear, than in his laying down his life for us? I {peak now of the grace of the Son. And wherein could the nature and glory of grace in the Father more appear than in giving his Son to death for us, that grace might, in a way of juitice as well as mercy, be beftowed upon the world? Wherefore, as the river of water of life proceedeth from God, fo he adds, from the Lamb, becaule he would have us, while we are entangled and overcome with this river of God’s pleafure, not to forget what _ it cof the Lamb of God that his grace might come to us,

The Lamb then is he through whom the grace of God ‘doth come to us. “It proceeds from the throne of God and of the Lamb. And it proceeds from him now asa donor; not only asa means of conveyance, but as one that has ‘power to give grace pee as Bs) isthe Sonof Man, ‘The

114 The Water of Lip.

Son of man had power on earth to forgive fin and that before he had actually paid te God the price of our redemption. But how much more now? Wherefore Paul, in his prayer for grace and peace for faints, fupplicates_ both God and the Lamb. ‘ Grace to youfrom God the Father, and from our Lord Jefus Chri? | ae Proceeding out of the throne.’ Formerly this ett of _ watersis faid to come from under the threfhold of the houfe of the Lord. And itis faid again, ey fhall go out from Jerufalem, thatis, the churc or houfe of C od fill. Int that they are faid to come out from rth e threfhold, it may be to intimate that they, n but low formerly, compared to what they"do now. Atoleg 0) shes th; the firft time he went. through the waters they were but up to the ancles. Tes is faid alfo to come out from Jerufalem, where were no gr eat rivers, to intimate that as ong as the firtt priefthood, firft temple and type were in fplendor, only the fhadow of heavenly things were in ufe, and that then grace ran but flowly, nor would run much fafter, becaufe Jefus was not yet glorified. For the Spirit and abundance of grace was to be given not before, but after his afcenfion.

Wherefore, now jefus is afeended; now he is glorified 3 how grace proceeds ‘ from the throne,’ not from the threfhold Be the houfe. ‘He {hewed me a pure river of water of life,

clear as cryftal, proceeding from or out of the throne of God, and of the Lamb.’

“Mhe throne. That of which the merey-feat was a types That which is called the throne of grace. And it is called the throne of grace, becaufe itis that from, or out of which proceeds this river of life; this overflowing grace of God. Now it may be afked, What is the throne of grace? And I fhaltanfwer, It isthe humanity of Chrift. He is the throne; he is the Jacob in which God fitteth. And he fhall be for

a glorious throne to his Father’shoufe. The fullnefs of the

Ghahiead dwells in him bodily ; and God was in Chrift Tec: _

oaciling the world unto himfelf; nor can grace come to men ‘but by Chrift, nor can God reft as to our falvation but i in him.

Itisa glorious title the Holy Ghof has given to the

humanity of Chrift, in that. he calls it the throne of God; and methinks he gives it the higheft preference; in that he fuith, out thence proceeds a pure river of water of life: we

will therciore fpeak fometling to this, the throne of God.

The Water of Life. ye ae

A throne i is the feat of majelty and greatnefs. Since: int river of water ‘of life proceeds from the throne, it int timates that in grace and mercy there is great majeity 5 for grace, as it proceeds, has a voice from the throne. And indeed there is nothing in heaven or earth that can fo awe. the hear t, as the grace of God. ’Tis that which makes a. man fear, ’tis that which makes aman bow and bend, and. break to Pieces. Nothing has that majefty, and command-. -. ing greatnefs i in, and upon the hearts of the fons of men, as has the grace of By Pe

‘When Moles went up to the ‘mount the firft time to. teceive the law, he did exccedin -and quake. Why? becaufe of the fire and fmo ae ick darknefs and thunder, A &c. But when he went _up the fecond time thither, the. made hafte and bowed hi aed towards the earth and wor. fhipped.’ But why? becanfe it was before proclaimed, that. “the Lord was gracious and merciful, long fuffering, and. abundant in goodnefs and truth: keeping mercy for thoufands, forgiving iniquity, tranigreflion and fin, &c.’ *

“There is nothing over-maftereth the heart like grace, and fo obligeth to fineere and pe aeed obedience as that. ‘Examine me, O Lord,’ faid David, ‘prove me and try my reins and my: heart, for thy loving kindnefs is before - my eyes, and I have walked in thy truth.’ Therefore he faith again, ‘O Lord, our God, how excellent is thy loving kindnels in all the earth!’ and ‘that loving kindnefs is inarvellous, for it has that majefty, and that excellesr glory ia it, as to command the heart and fubdue fin. And. there. ‘fore “grace has given to it the title of fovereignty, or of ore that reigns. The throne is called, ‘the. throne of erace,’ that on which it fits and reigns, as well as that from whence it proceeds. ‘Grace reigns through righieouineds to eternal life, by Jefus Chrilt our Lord.’

“2. Asa throne is a feat of majelty and greatnefs; {fo it is the feat of authority and legiflative power; this is confirmed from what was faid but now, grace reigns. Wherefore it is expedted, that they that hear the word of God’s grace, fhould fubmit thereto, and that at their peril. ‘He that believeth not fhall be damned,’ is a word of power, of law and authority; and the contemner fhall find it fo. ; Wherefore, finner, here is laid a neceflity upon thee; either thou muft accept of God’s grace, and be content to be fa- ¥ed. freely thereby, notwithitanding all thy undefervings,

116 The Water of Life.

and unworthinefs, or elfe thou muft be damned for thy rebellion, and for thy rejecting of this grace. Wherefore.confider what is beft to be done. Is it better that thou fabmit to the grace and mercy of God, and accept of grace to reign for. thee, in thee, and over thee, than that thou fhouldeft run the hazard of eternal damnation, becanfe thou wouldeft not be faved by grace? Confider this, I fay, for ‘grace is now in authority, it reigns and proceeds from the throne.’?. If the wrath of a king ‘is as meffengers of death;’ if the wrath of the king ‘is as the roaring of a lion,’, what is the wrath of God? and you know, to defpife grace, to refufe pardon, to be unwilling to be faved from the guilt and punifhr ent due to treafons, how will that provoke? how hot will that make wrath? But to,accept of grace, efpecially when tis free grace, grace that reigns, grace from the throne; how {weet is it?‘ His fayour is as dew upon the grafs.’ Gta sos nee This therefore calls for thy moft grave and. fedate thoughts. ‘Thou art in a ftrait; wilt thou fly before Mofes, or with David fall into the hands of the Lord? Wilt thou go to hell for fin, or to lifeby grace? One of the two, as_ was faid afgre, muft be thy lot; for grace is king, is upon the throne; and will admit of no other way to glory. In and by it thou muft ftand, if thou haft any hope, or can at all rejoice in hope of the glory of God. . Soe 3. As the throne is the feat of majefty and authority, fo. it is the hi®heft feat of authority. ‘There is none above the throne, there is no appeal from the throne. There are inferior courts of judicature, there are under-governors, and they may fometimes perhaps be faulty; wherefore in fome cafes an appeal from fach may be lawful or permitted; but from the throne none can appeal. ‘Now grace is upon the throne, reigns upon. the throne, proceeds from the throne? A man may appeal from the. law to! the. throne, from Mofes to Chrift, from him that {pake on earth, to him that {peaks from heaven; but from heaven to.earth, frém Chrift to Motes, none can appeal: Mofes himfelf has forbid it. ‘Mofes truly faid unto the fathers, a prophet fhall the Lord your God raife up unto you, of your brethren, like unto me, him fhall ye hear in all things whatfoever he fhall fay unto you; and it fhall come to pafs, that every foul which will not hear that prophet, fhall be deftroyed from among the people.’ uy eas ‘Ss

* SDbe Water of Life. 117

This new prophet judges; in the higheft court.he is mafter of grace, the throne by which’ grace reigns; | and even Mofes admits, that from himfelf an appeal may be~ made to this prophet: yea, he allows that men may flee from himfelf to this prophet for refuge; but there mutt be no appeal from him. ‘Thou mutt hear him or die. ‘How fhall we efcape, if we turn away from him, that {peaketh from heaven?” Lhe.?Tis not a faint, nor a minifter, nor a prophet, nor an angel that fpeaks, for all thefe are but fervants; no, itis a “voice from the throne,’ from authority, from the higheh

authority; itis the Lord from heaven. He that comes — not hither to drink, {hall die thirty. He that refuies this water now, fhall not have fo much as will hang upon the tip of his finger (if ’ewould fave his foul) hereafter. ‘How thall we efcape, if we neglect fo great falvation?? ;

Apoftates will therefore from hence find griping pangs: and burning coals, for they have turned themfelves away from this throne, and from the grace that proceeds therefrom; nor is it to any purpofe whatever they plead for themfelves. They are fallen from grace, and what can help: them? Chrift is become of none eff2@ unto fuch,, whofoever it is that feeks to be juftified by the law, ‘they are fallen from grace.’ iy 3

4. The throne is the feat of glory ; whenthe Son of Man fhall come in his glory, and abl the haly angels, with him, then he fhall fit upon the throne of his glory. And if the throne of judgment is the feat of glory, much more the throne of grace—We will venture then to fay, that ~ the throne of grace is the throne of God’s glory, as the throne of judgment will be the throne of Chrift’s glory, and that grace proceedeth from his throne, that both it and he might have glory, in a way of mercy. . That it might have glory; therefore has he defined, that grace fhall be effectual in and to the falvation of fome even to the ¢ praife of the glory of his grace, wherein he has made us aceepted in the Beloved.’ Be . He has defigned, not the glory of man’s works, but the glory of his own grace; and therefore has put man’s works, as to juflification before God, under his feet, and counts them as filthy rags; but has fet his grace up above, has made it a king, given it authority to reign, has provided for it a throne, and called that throne, the throne of

Bsp2

iat The: Waterviof Life

grace, from whence it alfo proceeds to its own praife and. glory, in and by the effectual falvation of thofe that re-; ceive it, and receive it not in vain.” A ened

As grace is exalted, and made to:proceed out of the” throne to its own glory, fo is it alfo thus exalted and made.

Nps ete; ct §

flow to us like a river, that we fhould be to the praife of _.

the glory of him that hath exalted it. We thatreceive it, and {ubmit unto the throne whence it proceeds, have thereby ‘obtained an inheritance, being predeRinated according. to the purpofe of him who worketh all things after the’

counfel of his own will, that we fhould be to the praife of) his glory.’ So that this throne is'a throne of glory. “A

glorious high-throne from the beginning is the place of our) fanctuary;’? now what follows from this, but thatthey that |

accept of this grace, give glory to God; to his. grace, and | to the word of his grace; fuch, I fay, glorify God for his,

mercy; they glorify God by their profefled fubjeGion to. the gofpel of Chrift, which is the’ gofpel, or good tidings of the grace of God. They with Abraham believe and:

give glory to God, and with the Gentiles they glorify the word of the Lord. Se s25 cebysabat tg '. But to flight grace, to do-defpite to the Spirit of grace, to prefer our own works to grace; ‘what is it but'to contemn God? to contemn him when he is on the throne: - of his glory; [fay it is'to flight him even when ke com.

mands thee to bow before him, and to glorify his grace. If men in old time were damned becaufé they’ elorified:. him not as God, fhall they not be who glorify him not for:

his grace? and none glorify him for his grace but ‘thofe. that fubmit themfelves thereto. . Mere talkers of grace are: —

but mockers of God, flatterers of God. ‘Tremble, ‘tremble, ye finners, that have defpifed the riches of shis goods

nefs. The day is coming when ye fhall behold, and wens. der, and perith, if grace prevail not with you to be faved? by it to the -praife of its glory, and to the glory of him: who hath jet it upon the throne.” Pe ued ad 5. The throne is the feat of wifdom. Hence he is callé

ed the Ancient of Days, that fits on this throne. His gare

ments were white as inow, and the Hair of his head is like: the pure wool. When we read that out of the throne proceeds a river of grace, it iss much as to fay, the wife

God, who moft perfeély knoweth all ways, counteth in this‘ wifdom, thatto fave men by grace is the bet, molt-fafes.

i The Water write rig and fare way. Therefore it is of faith that it might be by grace, to the end the promife might be fure to all the feed.

- Forgivenefs. is according to the fiches of his grace,.

wherein he has abounded towards us in all widom and

prudence. Grace can continue to pardon, favour, and:

fave from falls, in falls, and out of falls. Grace can comfort, relieve and help- thofe that have hurt themfelves ¢

and grace can bring the unworthy to glory. This the’

law cannot do; this man cannot do; this. angels cannot —

do 3 this God cannot do, but only by the riches of his grace,,

through the redemption that is in Jefus Chrift. ;

‘He that comes to, and drinks of this water, glorifies.

God for his wifdom. Such a one faith, bowing his head,

to God only wife be glory, both now and forever, Amen.

But he that {hall contemn this grace, confronts the high.

eX wifdom, even wifdom upon the throne; he faith of

him(elf, Lam wifer than Daniel, wifer than the judgment:

of ‘God. {could have found out-a more fafe way to:

- heaven myfelf; and had I been of God’s council, I would

have told him fo. Ali this horrible blafphemy naturally

proceeds from him that liketh not that grace fhould be’

king on the*throne ; but fhall he that contendeth with the:

Almighty,. infirect him? he that reproveth God, let him.

The text fays, that this very dorine to the Greeks, to’

the wife, is foolifhnefs, and the preaching of it a foolifh

thing ; but it will appear, when the conclufion of all |

things is come, and when thefe wife ones by their wifdom:

. have fooled. themfelves fo hell, that this foolifhnefs of God:

is wifer than men, and the weaknefs of God ftronger than

men. bey y ey: ;

Chrift, Jefas, ‘becaufe he was low in-the world, is trampled upon by fome, but he is a glorious throne to his.

Father’s houfe. Wherefore, I will conclude this with both;

comfort and caution ;, with comfort, becaufe of the fecurity they aré under that indeed have fubmitted to grace—

‘ fin fhall not have-dominion over you; for ye are not under the law, but under grace’ And let it be a caution to

thofe that defpife. Take heed, it is danger us affronting

the wifdom of God. It pleafed God for the glory of his

wifdom, to make this the way. Ihave often thought,

and fometimesfaid, If God will be pleafed with any way,

furely he will be pleafed with his own. Now this is the

16 The Water of Life.

way of his own devifing, the fruit and effe@ of his own -wifdom: wherefore, finners, come to the waters, cat thy-’ felf into them, and fear not drowning; let God alone caufe them to carry thee into his nee Sat that thou rete i his throne.

6. The throne is the feat of faith ifort, the spas il performing engageménts and promifes. _¢ When T thall res ceive the congregation, faith Chrift, I will judge uprightly,’ that is faithfully ; and now he has received it, and is made : head over all things to it. ‘This river then is nothing elfe but the fulfilling of promifes. ‘If I go not away, the Comforter will not come; but if I depart, I will fend him unto you. This is that which was fpoken of by the prophet Joel. And it fhall come to pafs in the lait days (faith God) I will pour out my Spirit upon all fleth,’ &c. <Chrift being now. by the right hand of Ged exalted, and having received of the Father the promife of the Spirit, 4 hath fhed forth that which ye now fee and hear.’ ~

It is not exaltation, nor a crown, nor a aa pda a throne, that fhall make Chrift negle@ his poor ones on earth; yea, becaufe he is exalted and on the throne, therefore it is that fuch a river with its golden {treams, proceeds. unto us. And it {hall proceed to be far higher than ever were the fwellings of Jordan. ‘True, it runs not fo high’ now, asin former days, becaufe of the curfe of God upon” antichrift, by whofe means the land of God’s people is full: of briars and thorns; but when the tide is at the loweft, then it is neareft the rifing; ; and this river will rife, and be a broad river tofwimin. ‘For there the glorious Lord fhall be unto us a place of broad rivers and ftreams,’ and there fhall be no more curfe in the church, but the throne of God and of the Lamb fhall be in it, and: his fervants fhall ferve him without moleitation.

Thefe fayings are faithful and true. Faithfulnefs in ies that rules, is that which makes Sion rejoice; becaufe thereby the promifes yield milk and honey. For now the faithful God, that keepeth covenant, performs to his church that— which he told her he would. Wherefore our rivers fhall run, and our brooks yield honey and butter.

Let this teach all God’s people to expe& and wait for good things. Oh, this throne, out of which good ¢ Sieh like a river! who would not but be fubje&t to: it Py the would not but worthip’ before it? eee se

“Fhe Water of Life. 121

eg A throne is the feat of juftice. Jultice and judg. ment are the habitation of thy throne. And it is alfo from: juitice that this river of grace flows to us; juftice to Chrift, and juftice to thofe that are found in him. The river that. guthed out of the rock in the wildernefs ran after the people there. They drank of the rock that followed them; the rock was not removed out of his place, but the flood followed them whither they went. * He opened the rock and. the waters gufhed out, they ran in dry places like a river.’

“This rock, faith he, was Chrift, that is, figuratively, and this, throne is Chrift really, and the-water gufhing out of the rock, and following them in the wildernefs, was to thew that when Chrift became a throne, grace and goodnefs fhould follow us in this wildernefs.. Wherefore David, confidering this, faid ‘ furely gocduéfs and mercy fhall follow me all the days of my life, and I will dwell in the houfe of the Lord forever.’ ;

8. This throne is the feat ef grace and mercy; and. therefore it is called the mercy-feat and throne of grace. - This throne turns all into grace, all into mercy ! This throne makes all things -work together for good, by - the grace of God through Chrift. O grace! O happy church of God! All things that happen to thee for Chrilt’s fake are turnedinto grace. They talk of the philofopher’s ftone, and how if one had it, it would turn all things into gold; but it cannot turn all things into grace. a

It is a dangerous thing for a man to have the notions of grace, while his heart is void of the Spirit and holy prin-— ciples of grace; for fucka man can do no other than abufe the grace of God.

“Though grace is pure, and not hurtful at all; yet one altogether carnal, by the force of his lufts which,tamper with.it, will unavoidably bring himfelf. into ruin thereby.

Whatever it be that this water of life wafheth not, is evil and given to the curfe, as the prophet intimates where he faith, but the miry places thereof, and the marfhes thereof, thall not be healed, they fhall. be given to falt.’ ’ ee

_Moft men are ignorant of the goodnefs of this pure water - of life. The reafon is, becaufe though it is good in the higheft degree, yet it is not fuch a good as is fuited to a carnal appetite. Good is of two forts; either fuch as is {piritual, or fuch as is temporal. -That which is fpiritual, is defired only of them that are fpiritual; for temporal good will fatisfy a carnal mind. Grace is fpiritual good. ;

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122 The Water of Lifes —

This river of water of life is faid to be clear. -Hence the -beginning of converfion is called illumination. >: yea, the, coming of this river of. water of life unto us is called. the day-{pring from on high vifiting us, through, the tender. mercy of our God. This water is like Jonathan’s honey,

it hath a faculty to open-the eyes, to make them that fit in)

darknefs fee a great light;the light of the knowledge.of the glory of God in the face of Jefus Chrift. _ It cafts out, rays of glory unto thofe that drink thereof. The flreams; of this grace overtook Saul when he was going to Damaicus: the waters of this flood compaffed him round about.

I read of fome waters that are fouled with the feet. of beafts, and with the feet of men, yea, and deep waters too.: Yea, faith God to fome, ye have drunken of the deep waters, ‘and have fouled thé refidue with your feet;’. and again, as for my flock they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet.? ‘Thefe waters.are doétrines contained in the text, muddied ‘and dirtied by the falfe gloffes and fluttifh opinions of erroneous judgments; of which the poor

fheep have been: made to drink. And verily this is apparent ~ enough, by the very colour and hue of thofe poor fouls: -

for though the truth of God was in them, yet the very flain of tradition and fuperftition might be feen in them. 1 Here we have a river that is clear, without the human inventions and muddy conceptions of unfanétified judgments: here you have a river, the {treams whereof lie open to all

in the church, fo that they need not thofe infruments of — Poe

conveyance that are foul. yaeer st creaky ai3h Even from the foundation of the world, mem have caft flanders upon, and imputed bafe things unto the. blefled grace of the gofpel. Paul was one of the pipes through which God conveyed this grace to the world; and what was he counted but ‘a peftilent fellow, and a mover of fes dition throughout the whole world.’ Suey

But behold no imputation can ftick on the grace of God; for that like honey will purge itfelf of what filth is put into it. Springs and rivers are of a felf-purging quality.

This river in the fountain and ftreams. thereof, offer themfelves to the confideration and confciences of all men. To this end, how often doth God, the head. of this river,

~call upon men to challenge him if they can, with any evil ©

er mif-doing towardsthem. Hence he fays, § put me in rei

ee cr be Water of Life. 123

memibrance, let’ us plead together, declare thou (if thou canft) that thou mayeft be juftified. What iniquity have your fathers found in me, that they are gone far from me,

cand have walked after vanity, and are become vain?? So

Chrift, ‘ which of you convineeth me of fin? And if I have {poken evil, bear witnefs of the evil.” So Paul, ‘we have renounced the hidden things of difhonefty, not walk.’ ing in craftinefs, not handling the word ef God deceitfully; but by the manifeftation of the truth, commendin ourfelves to every man’s confcience in the fight of God.’ All thefe fentences are chiefly to be applied to doétrine, and fo are an offer to any, if they can, to find a fpeck or fpot, or any fuch thing in this river of water of life.

“Some men fly from it, as froma bear; and fome are. afraid to drink of it, for fear it fhould be poifon unto them Some again, dare not take, becaufé it is not mixed, quali-_ fied, and made toothfome by a little of that which is called the wifdom of this world. Thus one and another will have none of God. But they that look into this river, fhall find it harmlefs and as clear of mifchief as is the fun of fpote. - ‘John faw this river clear as cryftal. Cryftal is a very clear ftone, as clear as the “cléareh glafs. It is.as if God fhould fay, Look, finners, look to the bottom of thefe my cryftal {treams. IThave heard of fomé feas that are fo pure and clear, that a man may fee to the bottom, though they may be forty feet deep. But though it is faid to be deep, it is not faid we can fee no bottom; nay, the comparifon implies, that a man with good eyes may fee to the bottom. It is clear, as clear as cryftal. So then we will look down to the bottom, and fee through thefe cry{tal ftreams, what is at the bottom of all. eh f

Firft, then, the bottom of all is, that we might be faved. *Thefe things I fay,’ faith Chrift, ‘that ye might be faved;? and again, ‘I am come that ye might have life, and that ye might have it more abundantly.’ What a found bottom is here! but few deep rivers have a good bote tom. Mud is at the bottomof moft waters in the world; even the fea itfelf, when it worketh, cafts up mire and dirt, and fo do the hearts of finners. Vhis river has a good bottom; a bottom of falvation by graée; and a man need not cry out when he is here, that he finks, or that he is in danger of being drowned in mud or mire,

We read that there is a city that has foundations ; grace is‘one, Chrift another, and the truth of all the prophets and

¥

‘the apoftles, as to their true doftrine, another, &c. and

again, all thefe are the very bottom of this goodly river of

the water of life.

There is another thing to be feen atthe bottom of this holy river, and that is, the glory of God: we are faved by grace, through the redemption that is in Chrilt, to the praife and glory of God. And what.a good bottom is here. Grace will not fail; Chrift has been fufliciently tried, and God will not lofe his glory; therefore they that drink of this river fhall doubtlefs be faved. Let us be more free in making ufe of this water. It has been proved times without number: it never fails, but where it is not taken. No difeafe comes amifs to it; it cures blindnefs, deafnefs, dumbnefs.. sie griakes the lips of them that are afleep to fpeak.” Thisis the right holy water (all other is counter-

. feit) it will drive away devils and fpirits, cure inchanttee a “e. . “Ex ments, and witchcrafts; it will heal the mad and lunatick;

it will curé the moft defperate melancholy ; diflolve doubts

and miftrufts, though they are grown as hard as ftone in the heart.

I advife therefore in the next place that thou get thee a dwelling place by thefe waters: ‘the beloved of the Lord fhall dwell in fafety by him, and the Lord fhall cover him all the day long.’ If thou afk where. that dwelling is? I aniwer, in the city of God, and among the tabernacles of the Moft High. ped n ‘

Nothing has been more common to many, than to doubt of the grace of God; the moft unbecoming a finner of any thing in the world. To break the law is a fa& foul enough; but to queflion the fufficiency of the grace of God to fave therefrom, is worfe. Wherefore, defpairing foul, for it is to thee I fpeak, forbear thy miftrults, cat off thy flavifh fears, hang thy mifgivings as to this upon the hedge; and believe, thou haft an invitation fufficient thereto; ariver is before thy face. And as for thy want of goodnefs and works, let that by no means daunt thee, this is a river of water of life; ftreams of grace and mercy. There is enough therein to help thee. ‘Thou haft nothing to do, as to the curing of thy foul of its doubts and fears, and defpairing thoughts, but to drink and live for ever.

But what is all this to the dead world? to them that love to be dead? They tofs their vanities about as the boys tofs their fhuttle-cocks in the air, till their foot flips, and they defcend into the pit!

uy FINIS.