Acacia John Bunyan - Online Library

O F - T H E
Law and Grace Unfolded;
O R,
A discourse touching the law and grace; the nature of the one,
and the nature of the other; showing what they are, as they
are the two covenants; and likewise, who they be, and what their
conditions are, that be under either of these
T W O - C O V E N A N T S :
for the better understanding of the reader, there are several questions answered
touching the law and grace, very easy to be read,
and as easy to be understood, by those that are the sons of wisdom,
the children of the second covenant.

By J O H N.B U N Y A N.


The last book John Bunyan wrote before being
placed in Bedford Prison for twelve years.

Edited by George Offor.

"For the law made nothing perfect, but the bringing in of a better hope did;by the which we draw nigh unto God" (Heb 7:19).

"Therefore we conclude that a man is justified by faith without the deeds ofthe law" (Rom 3:28).

"To him [therefore] that worketh not, but believeth on Him that justifieth theungodly, his faith is counted for righteousness" (Rom 4:5).


It is difficult to understand those peculiar trials which called forth the mightyenergies of Bunyan's mind, unless we are acquainted with the times in which he lived.The trammels of statecraft and priestcraft had been suddenly removed from religion,and men were left to form their own opinions as to rites and ceremonies. In thisstate of abrupt liberty, some wild enthusiasts ran into singular errors; and Bunyan'sfirst work on "Gospel Truths" was published to correct them.

Then followed that alarm to thoughtless souls–"A Few Sighs from Hell";and, in 1659, as a further declaration of the most important truths of revelation,this work on the two covenants was sent forth to chastise error, and comfort thesaints of God. It was published many times during the author's life; and since then,to a late period, very large impressions have been circulated. Upon a subject ofsuch vast importance–upon which hangs all our eternal interests–all our indescribablejoys or sorrows in a future and never-ending state–the requirements of our Creator–andHis gracious provision of pardoning mercy, upon our failing to keep His Law–theseare subjects of intense interest. How important is it that all our researches intothese solemn realities should be guided simply by the revealed will of God! Thatwas the fountain at which Bunyan drunk in all his knowledge; and with simplicity,and most earnest desire to promote the glory of God in the salvation of sinners,he here gives the result of his patient, prayerful, painful investigation. The humbledependence upon Divine mercy which the author felt is very striking.

He was sensible of his want of education; "no vain, whimsical, scholar-liketerms"–no philosophy from Plato or Aristotle. He felt, as to human teaching,his weakness, but proved that, "when he was weak, then was he strong."He claimed an interest in the fervent prayers of his fellow saints– "My heartis vile, the devil lieth at watch, trust myself I dare not; if God do not help me,my heart will deceive me." This was the proper spirit in which to enter uponso solemn a subject; and the aid he sought was vouchsafed to him, and appears throughoutthis important work. His first object is to define what is the Law, a strict obedienceto which is exacted upon all mankind. It was given to Adam, and was afterwards morefully developed upon Mount Sinai.

It commands implicit, universal, perfect obedience, upon pain of eternal ruin. Heshows us that man, under the influence of that law, and while a stranger to the Lawof Grace, may repent and reform his conduct, become a member of a Christian church,be a virgin waiting for his Lord, "but not step even upon the lowest round ofthe ladder that reacheth to heaven." While man is a stranger to the new birth,"his destiny is the lion's den; yea, worse than that, to be thrown into Hellto the very devils." Bunyan in this, as well as all other of his works, is awfullysevere upon those who say, "Let us sin that grace may abound," pervertingthe consolatory doctrine of Divine grace to their souls" destruction. "What!because Christ is a Saviour, wilt thou be a sinner! because His grace abounds, thereforethou wilt abound in sin! O wicked wretch! rake Hell all over, and surely I thinkthy fellow will scarce be found. If Christ will not serve their turn, but they musthave their sins too, take them, Devil; if Heaven will not satisfy them, take them,Hell; devour them, burn them, Hell!" "Tell the hogs of this world whata hog-sty is prepared for them, even such an one as a God hath prepared to put thedevil and his angels into."

To the distressed, sin-beaten Christian, this book abounds with consolation, andinstructions how to overcome the devices of Satan, who will plant the Ten Commandments,like ten great guns, to destroy thy hopes. "Learn to outshoot the devil in hisown bow, and to cut off his head with his own sword. Doth Satan tell thee thou prayestbut faintly and with cold devotions? Answer him, I am glad you told me, I will trustthe more to Christ's prayers, and groan, sigh, and cry more earnestly at the Throneof Grace." To such readers as have been driven to the verge of despair by afear of having committed the unpardonable sin, here is strong consolation, and avery explicit scriptural definition of that awful crime. Want of space prevents meadding more than my earnest desire that the reading of this treatise may be productiveof solid peace and comfort.–ED.



If at any time there be held forth by the preacher the freeness and fullness of theGospel, together with the readiness of the Lord of Peace to receive those that haveany desire thereto, presently it is the spirit of the world to cry out, Sure thisman disdains the law, slights the law, and counts that of none effect; and all becausethere is not, together with the Gospel, mingled the doctrine of the law, which isnot a right dispensing of the Word according to truth and knowledge. Again; if therebe the terror, horror, and severity of the law discovered to a people by the servantsof Jesus Christ, though they do not speak of it to the end people should trust toit, by relying on it as it is a covenant of works; but rather that they should bedriven further from that covenant, even to embrace the tenders and privileges ofthe second, yet, poor souls, because they are unacquainted with the natures of thesetwo covenants, or either of them, therefore, "they say," "Here isnothing but preaching of the law, thundering of the law"; when, alas, if thesetwo be not held forth–to wit, the Covenant of Works and the Covenant of Grace, togetherwith the nature of the one and the nature of the other–souls will never be able eitherto know what they are by nature or what they lie under. Also, neither can they understandwhat grace is, nor how to come from under the law to meet God in and through thatother most glorious covenant, through which and only through which, God can communicateof Himself grace, glory, yea, even all the good things of another world.

I, having considered these things, together with others, have made bold to presentyet once more to thy view, my friend, something of the mind of God, to the end, ifit shall be but blessed to thee, thou mayest be benefited thereby; for verily thesethings are not such as are ordinary and of small concernment, but do absolutely concernthee to know, and that experimentally too, if ever thou do partake of the glory ofGod through Jesus Christ, and so escape the terror and insupportable vengeance thatwill otherwise come upon thee through His justice, because of thy living and dyingin thy transgressions against the Law of God. And therefore, while thou livest herebelow, it is thy duty, if thou wish thyself happy for the time to come, to give upthyself to the studying of these two covenants treated of in the ensuing discourse;and so to study them until thou, through grace, do not only get the notion of theone and of the other in thy head, but until thou do feel the very power, life, andglory of the one and of the other: for take this for granted, he that is dark astouching the scope, intent, and nature of the law, is also dark as to the scope,nature, and glory of the Gospel; and also he that hath but a notion of the one, willbarely have any more than a notion of the other.

And the reason is this: because so long as people are ignorant of the nature of thelaw, and of their being under it–that is, under the curse and condemning power ofit, by reason of their sin against it–so long they will be careless, and negligentas to the inquiring after the true knowledge of the Gospel. Before the commandmentcame–that is, in the spirituality of it–Paul was alive–that is, thought himself safe;which is clear, (Rom 7:9,10 compared with Phil 3:5-11, etc). But when that came,and was indeed discovered unto him by the Spirit of the Lord, then Paul dies (Rom7) to all his former life (Phil 3) and that man which before could content himselfto live, though ignorant of the Gospel, cries out now, "I count all things butloss for the excellency of the knowledge of Christ Jesus my Lord" (verse 8).Therefore, I say, so long they will be ignorant of the nature of the Gospel, andhow glorious a thing it is to be found within the bounds of it; for we use to say,that man that knoweth not himself to be sick, that man will not look out for himselfa physician; and this Christ knew full well when He saith, "The whole have noneed of the physician, but the sick";[1] that is, none will in truth desirethe physician unless they know they be sick. That man also that hath got but a notionof the law–a notion, that is, the knowledge of it in the head, so as to discourseand talk of it–if he hath not felt the power of it, and that effectually too, itis to be feared will at the best be but a notionist in the Gospel; he will not havethe experimental knowledge of the same in his heart; nay, he will not seek nor heartilydesire after it; and all because, as I said before, he hath not experience of thewounding, cutting, killing nature of the other.

I say, therefore, if thou wouldst know the authority and power of the Gospel, labourfirst to know the power and authority of the law; for I am verily persuaded thatthe want of this one thing–namely, the knowledge of the law, is one cause why somany are ignorant of the other. That man that doth know the law doth not know indeed and in truth that he is a sinner; and that man that doth not know he is a sinner,doth not know savingly that there is a Saviour.

Again; that man that doth not know the nature of the law, that man doth not knowthe nature of sin; and that man that knoweth not the nature of sin, will not regardto know the nature of a Saviour; this is proved (John 8:31-36). These people wereprofessors, and yet did not know the truth–the Gospel; and the reason was, becausethey did not know themselves, and so not the law. I would not have thee mistake me,Christian reader; I do not say that the law of itself will lead any soul to JesusChrist; but the soul being killed by the law, through the operation of its severityseizing on the soul, then the man, if he be enlightened by the Spirit of Christ tosee where remedy is to be had, will not, through grace, be contented without thereal and saving knowledge through faith of Him.

If thou wouldst, then, wash thy face clean, first take a glass and see where it isdirty; that is, if thou wouldst indeed have thy sins washed away by the blood ofChrist, labour first to see them in the glass of the law, and do not be afraid tosee thy besmeared condition, but look on every spot thou hast; for he that lookson the foulness of his face by the halves, will wash by the halves; even so, he thatlooks on his sins by the halves, he will seek for Christ by the halves. Reckon thyself,therefore, I say, the biggest sinner in the world, and be persuaded that there isnone worse than thyself; then let the guilt of it seize on thy heart, then also goin that case and condition to Jesus Christ, and plunge thyself into His merits andthe virtue of His blood; and after that, thou shalt speak of the things of the lawand of the Gospel experimentally, and the very language of the children of God shallfeelingly drop from thy lips, and not till then (James 1).

Let this therefore learn thee thus much: he that hath not seen his lost conditionhath not seen a safe condition; he that did never see himself in the devil's snare,did never see himself in Christ's bosom. "This my Son was dead, and is aliveagain: he was lost, and is found." "Among whom we also had our conversationin time past." [2] "But now are (so many of us as believe) returned unto"Jesus Christ, "the" chief "Shepherd and Bishop of your souls."

I say, therefore, if thou do find in this treatise, in the first place, somethingtouching the nature, end, and extent of the law, do not thou cry out, therefore,all of a sudden, saying, "Here is nothing but the terror, horror, and thunderingsentences of the law."

Again; if thou do find in the second part of this discourse something of the freenessand fullness of the Gospel, do not thou say neither, "Here is nothing but grace,therefore, surely, an undervaluing of the law." No; but read it quite through,and so consider of it; and I hope thou shalt find the two covenants– which all menare under, either the one or the other– discovered, and held forth in their natures,ends, bounds, together with the state and condition of them that are under the one,and of them that are under the other.

There be some that through ignorance do say how that such men as preach terror andamazement to sinners are beside the book, and are ministers of the letter–the law,and not of the Spirit–the Gospel; but I would answer them, citing them to the Sixteenthof Luke, from the nineteenth verse to the end; and (1 Cor 6:9,10; Gal 3:10; Rom 3:9-19)only this caution I would give by the way, how that they which preach terror to drivesouls to the obtaining of salvation by the works of the law, that preaching is notthe right Gospel preaching; yet when saints speak of the sad state that man are inby nature, to discover to souls their need of the Gospel, this is honest preaching,and he that doth do so, he doth the work of a Gospel minister (Rom 3:9-25).

Again, there are others that say, because we do preach the free, full, and exceedinggrace discovered in the Gospel, therefore we make void the law; when indeed, unlessthe Gospel be held forth in the glory thereof without confusion, by mingling theCovenant of Works therewith, the law cannot be established. "Do we then makevoid the law through faith," or preaching of the Gospel; nay, stay, saith Paul,"God forbid: yea, we establish the law" (Rom 3:31).

And verily, he that will indeed establish the law, or set it in its own place, forso I understand the words, must be sure to hold forth the Gospel in its right colourand nature; for if a man be ignorant of the nature of the Gospel and the Covenantof Grace, they, or he, will be very apt to remove the law out of its place, and thatbecause they are ignorant, not knowing "what they say, nor whereof they affirm."

And let me tell you, if a man be ignorant of the Covenant of Grace, and the boundsand boundlessness of the Gospel, though he speak and make mention of the name ofthe Father, and of the Son, and also of the name of the new covenant, and the bloodof Christ, yet at this very time, and in these very words, he will preach nothingbut the law, and that as a Covenant of Works.

Reader, I must confess it is a wonderfully mysterious thing, and he had need havea wiser spirit than his own that can rightly set these two covenants in their rightplaces, that when he speaks of the one he doth not jostle the other out of its place.O, to be so well enlightened as to speak of the one–that is, the law–for to magnifythe Gospel; and also to speak of the Gospel so as to establish, and yet not to idolize,the law, nor any particular thereof! It is rare, and to be heard and found but invery few men's breasts.

If thou shouldst say, What is it to speak to each of these two covenants so as toset them in their right places, and also to use the terror of the one so as to magnifyand advance the glory of the other? To this I shall answer also, read the ensuingdiscourse, but with an understanding heart, and it is like thou wilt find a replytherein to the same purpose, which may be to thy satisfaction.

Reader, if thou do find this book empty of fantastical expressions, and without light,vain, whimsical, scholar-like terms, thou must understand it is because I never wentto school to Aristotle, or Plato, but was brought up at my father's house, in a verymean condition, among a company of poor countrymen. But if thou do find a parcelof plain, yet sound, true, and home sayings, attribute that to the Lord Jesus Hisgifts and abilities, which He hath bestowed upon such a poor creature as I am andhave been. And if thou, being a seeing Christian, dost find me coming short, thoughrightly touching at some things, attribute that either to my brevity, or, if thouwilt, to my weaknesses, for I am full of them. A word or two more, and so I shallhave done with this.

First. And the first is, Friend, if thou do not desire the salvation of thy soul,yet I pray thee to read this book over with serious consideration; it may be it willstir up in thee some desires to look out after it, which at present thou mayest bewithout.

Secondly, If thou dost find any stirrings in thy heart by thy reading such an unworthyman's works as mine are, be sure that in the first place thou give glory to God,and give way to thy convictions, and be not too hasty in getting them off from thyconscience; but let them so work till thou dost see thyself by nature void of allgraces, as faith, hope, knowledge of God, Christ, and the Covenant of Grace.

Thirdly, Then, in the next place, fly in all haste to Jesus Christ, thou being sensibleof thy lost condition without Him, secretly persuading of thy soul that Jesus Christstandeth open-armed to receive thee, to wash away thy sins, to clothe thee with Hisrighteousness, and is willing, yea, heartily willing, to present thee before thepresence of the glory of God and among the innumerable company of angels with exceedingjoy. This being thus, in the next place, do not satisfy thyself with these secretand first persuasions, which do or may encourage thee to come to Jesus Christ; butbe restless till thou dost find by blessed experience the glorious glory of thisthe second covenant extended unto thee, and sealed upon thy soul with the very Spiritof the Lord Jesus Christ. And that thou mayest not slight this my counsel, I beseechthee, in the second place, consider these following things–

First, If thou dost get off thy convictions, and not the right way (which is by seeingthy sins washed away by the blood of Jesus Christ), it is a question whether everGod will knock at thy heart again or no; but rather say, such an one "is joinedto idols, let him alone" (Hosea 4:17). Though he be in a natural state, "lethim alone." Though he be in or under the curse of the law, "let him alone."Though he be in the very hand of the devil, "let him alone." Though hebe a-going post-haste to Hell, "let him alone." Though his damnation willnot only be damnation for sins against the law, but also for slighting the Gospel,yet "let him alone." My Spirit, My ministers, My Word, My grace, My mercy,My love, My pity, My common providences, shall no more strive with him; "lethim alone." O sad! O miserable! who would slight convictions that are on theirsouls, which (if not slighted) tend so much for their good?

Secondly, If thou shalt not regard how thou do put off convictions, but put themoff without the precious blood of Christ being savingly applied to thy soul, thouart sure to have the mis-spending of that conviction to prove the hardening of thyheart against the next time thou art to hear the Word preached or read. This is commonlyseen, that those souls that have not regarded those convictions that are at firstset upon their spirits, do commonly, and that by the just judgments of God upon them,grow more hard, more senseless, more seared and sottish in their spirits; for some,who formerly would quake and weep, and relent under the hearing of the Word, do nowfor the present sit so senseless, so seared, and hardened in their consciences, thatcertainly if they should have hell-fire thrown in their faces, as it sometimes criedup in their ears, they would scarce be moved; and this comes upon them as a justjudgment of God (2 Thess 2:11,12).

Thirdly, If thou do slight these, or those convictions that may be set upon thy heartby reading of this discourse, or hearing of any other good man preach the Word ofGod sincerely, thou wilt have the stifling of these or those convictions to accountand answer for at the day of judgment; not only thy sins, that are commonly committedby thee in thy calling and common discourse, but thou shalt be called to a reckoningfor slighting convictions, disregarding of convictions, which God useth as a specialmeans to make poor sinners see their lost condition and the need of a Saviour. Nowhere I might add many more considerations besides these, to the end thou mayest bewilling to tend and listen to convictions; as,

First, Consider thou hast a precious soul, more worth than the whole world; and thisis commonly worked upon, if ever it be saved, by convictions.

Secondly, This soul is for certain to go to Hell, if thou shalt be a slighter ofconvictions.

Thirdly, If that go to Hell, thy body must go thither too, and then never to comeout again. "Now consider this, ye that" are apt to "forget God,"and His convictions, "lest He tear you in pieces, and there be none to deliver"(Psa 50:22).

But if thou shalt be such an one that shall, notwithstanding thy reading of thy misery,and also of God's mercy, shall persist to go on in thy sins, know, in the first place,that here thou shalt be left, by the things that thou readest, without excuse; andin the world to come thy damnation will be exceedingly aggravated for thy not regardingof them, and turning from thy sins, which were not only reproved by them, but alsofor rejecting of that Word of Grace that did instruct thee how and which way thoushouldst be saved from them. And so farewell; I shall leave thee, and also this discourse,to God, who I know will pass a righteous judgment both upon that and thee. I am yours,though not to serve your lusts and filthy minds, yet to reprove, instruct, and, accordingto that proportion of faith and knowledge which God hath given me, to declare untoyou the way of life and salvation. Your judgings, railings, surmisings, and disdainingof me, that I shall leave till the fiery judgment comes, in which the offender shallnot go unpunished, be he you or me; yet I shall pray for you, wish well to you, anddo you what good I can. And that I might not write or speak in vain, Christian, prayfor me to our God with much earnestness, fervency, and frequently, in all your knockingsat our Father's door, because I do very much stand in need thereof; for my work isgreat, my heart is vile, the devil lieth at watch, the world would fain be saying,"Aha, aha, thus we would have it"; and of myself, keep myself I cannot;trust myself I dare not; if God do not help me, I am sure it will not be long beforemy heart deceive me, and the world would have their advantage of me, and so God bedishonoured by me, and thou also ashamed to own me. O, therefore, be much in prayerfor me, thy fellow! I trust, in that glorious grace that is conveyed from Heavento sinners, by which they are not only sanctified here in this world, but shall beglorified in that which is to come; unto which, the Lord of His mercy bring us all.

John Bunyan.

These are several titles which are set over the several TRUTHS contained in thisbook, for thy sooner finding of them–


1. The words of the text opened, and the doctrines laid down. [This doctrine, thatthere are some that are under the law, or under the Covenant of Works.] 2. What theCovenant of Works is, and when it is given. 3. What it is to be under the Covenantof Works. 4. Who they are that are under the Covenant of Works. 5. What men may attainto that are under this Covenant of Works.


1. The doctrine proved. 2. The new covenant made with Christ. 3. The conditions ofthe new covenant. 4. The suretiship of Christ. 5. Christ the Messenger of the newcovenant. 6. Christ the Sacrifice of the new covenant. 7. Christ the High Priestof the new covenant. 8. Christ completely fulfilled the conditions of the new covenant.9. The Covenant of Grace unchangeable; the opposers answered. 10. Who, and how menare actually brought into the new covenant. 11. A word of experience. 12. The privilegesof the new covenant. 13. Two Hell-bred objections answered. 14. A use of examinationabout the old covenant. 15. A legal spirit. 16. The use of the new covenant. 17.The unpardonable sin. 18. Objections answered for their comfort who would have theirpart in the new covenant.




In the three former chapters, the Apostle is pleading for the salvation of sinnersby grace without the works of the law, to the end he might confirm the saints, andalso that he might win over all those that did oppose the truth of this doctrine,or else leave them the more without excuse; and that he might so do, he taketh inhand, first, to show the state of all men naturally, or as they come into the worldby generation, saying, in the Third Chapter, "There is none righteous, no, notone; there is none that understandeth; there is none that doeth good," etc.As if he had said, It seems there is a generation of men that think to be saved bythe righteousness of the law; but let me tell them that they are much deceived, inthat they have already sinned against the law; for by the disobedience of one, many,yea all, were brought into a state of condemnation (Rom 5:12-20). Now, in the SixthChapter he doth, as if he had turned him round to the brethren, and said, My brethren,you see now that it is clear and evident that it is freely by the grace of Christthat we do inherit eternal life. And again, for your comfort, my brethren, let metell you that your condition is wondrous safe, in that you are under grace; for,saith he, "Sin shall not have dominion over you"; that is, neither thedamning power, neither the filthy power, so as to destroy your souls: "For yeare not under the law"; that is, you are not under that that will damn you forsin; "but" you are "under grace," or stand thus in relation toGod, that though you have sinned, yet you shall be pardoned. "For ye are notunder the law, but under grace." If any should ask what is the meaning of theword "under," I answer, it signifieth, you are not held, kept, or shutup by it so as to appear before God under that administration, and none but that;or thus, you are not now bound by the authority of the law to fulfill it and obeyit, so as to have no salvation without you so do; or thus, if you transgress againstany one tittle of it, you by the power of it must be condemned. No, no, for you arenot so under it; that is, not thus under the law. Again, "For ye are not underthe law." What is meant by this word "law"? The word "law,"in Scripture, may be taken more ways than one, as might be largely cleared. Thereis the law of faith, the law of sin, the law of men, the law of works, otherwisecalled the Covenant of Works, or the first or old covenant. "In that He saitha new covenant," which is the grace of God, or commonly called the Covenantof Grace, "He hath made the first old," that is, the Covenant of Works,or the law (Heb 8:13). I say, therefore, the word "law" and the word "grace,"in this Sixth of the Romans, do hold forth the two covenants which all men are under;that is, either the one or the other. "For ye are not under the law"–thatis, you to whom I do now write these words, who are and have been effectually broughtinto the faith of Jesus, you are not under the law, or under the Covenant of Works.He doth not, therefore, apply these words to all, but to some, when he saith, "Butye"; mark, ye, ye believers, ye converted persons, ye saints, ye that have beenborn. (YE) "for ye are not under the law," implying others are that arein their natural state, that have not been brought in to the Covenant of Grace byfaith in Jesus Christ.

The words, therefore, being thus understood, there is discovered these two truthsin them–DOCTRINE FIRST. That there are some in Gospel times that are under the Covenantof Works. DOCTRINE SECOND. That there is never a believer under the law, as it isthe Covenant of Works, but under grace through Christ. "For ye," you believers,you converted persons, ye "are not under the law but under grace"; or,for you are delivered and brought into or under the Covenant of Grace.


For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE COVENANTOF WORKS, see, I pray you, that Scripture in the Third of the Romans, where the Apostle,speaking before of sins against the law, and of the denunciations thereof againstthose that are in that condition, he saith, "What things soever the law saith,it saith to them who are under the law"; mark, "it saith to them who areunder the law, that every mouth may be stopped, and all the world become guilty beforeGod" (Rom 3:19). That is, all those that are under the law as a Covenant ofWorks, that are yet in their sins, and unconverted, as I told you before. Again hesaith, "But if ye be led by the Spirit, ye are not under the law" (Gal5:18). Implying again, that those which are for sinning against the law, or the worksof the law, either as it is the old covenant, these are under the law, and not underthe Covenant of Grace. Again he saith, "For as many as are of the works of thelaw are under the curse" (Gal 3:10). That is, they that are under the law areunder the curse; for mark, they that are under the Covenant of Grace are not underthe curse. Now, there are but two covenants, therefore, it must needs be that theythat are under the curse are under the law, seeing those that are under the othercovenant are not under the curse, but under the blessing. "So, then, they whichbe of faith are blessed with faithful Abraham," but the rest are under the law(Gal 3:9).

Now I shall proceed to what I do intend to speak unto. FIRST. I shall show you whatthe Covenant of Works, or the law, is, and when it was first given, together withthe nature of it. SECOND. I shall show you what it is to be under the law, or Covenantof Works, and the miserable state of all those that are under it. THIRD. I shallshow you who they are that are under this covenant, or law. FOURTH. I shall showyou how far a man may go and yet be under this covenant, or law.


FIRST. What this Covenant of Works is, and when it was given. [What this covenantis.] The Covenant of Works or the law, here spoken of, is the law delivered uponMount Sinai to Moses, in two tables of stone, in ten particular branches or heads;for this see Galatians 4. The Apostle, speaking there of the law, and of some alsothat through delusions of false doctrine were brought again, as it were, under it,or at least were leaning that way (verse 21) he saith, As for you that desire tobe under the law, I will show you the mystery of Abraham's two sons, which he hadby Hagar and Sarah; these two do signify the two covenants; the one named Hagar signifiesMount Sinai, where the law was delivered to Moses on two tables of stone (Exo 24:12;34:1; Deu 10:1). Which is that, that whosoever is under, he is destitute of, andaltogether without the grace of Christ in his heart at the present. "For I testifyagain to every man," saith he, speaking to the same people, that "Christhas become of no effect unto you, whosoever of you are justified by the law,"namely, that given on Mount Sinai–"ye are fallen from grace" (Gal 5:3,4).That is, not that any can be justified by the law; but this meaning is, that allthose that seek justification by the works of the law, they are not such as seekto be under the second covenant, the Covenant of Grace. Also the Apostle, speakingagain of these two covenants, saith, "But if the ministration of death,"or the law, for it is all one, "written and engraven in stones," mark that,"was glorious, how shall not the ministration of the Spirit," or the Covenantof Grace, "be rather glorious?" (2 Cor 3:7,8). As if he had said, It istrue, there was a glory in the Covenant of Works, and a very great excellency didappear in it–namely, in that given in the stones on Sinai–yet there is another covenant,the Covenant of Grace, that doth exceed it for comfort and glory.

[When it was given.] But, though this law was delivered to Moses from the hands ofangels in two tables of stones, on Mount Sinai, yet this was not the first appearingof this law to man; but even this in substance, though possibly not so openly, wasgiven to the first man, Adam, in the Garden of Eden, in these words: "And theLORD God commanded the man, saying, Of every tree of the garden thou mayest freelyeat: but of the tree of the knowledge of good and evil, thou shalt not eat of it;for in the day that thou eatest thereof thou shalt surely die" (Gen 2:16,17).Which commandment then given to Adam did contain in it a forbidding to do any ofthose things that was and is accounted evil, although at that time it did not appearso plainly, in so many particular heads, as it did when it was again delivered onMount Sinai; but yet the very same. And that I shall prove thus–

God commanded Adam in Paradise to abstain from all evil against the first covenant,and not from some sins only; but if God had not commanded Adam to abstain from thesins spoken against in the Ten Commandments, He had not commanded to abstain fromall, but from some; therefore it must needs be that He then commanded to abstainfrom all sins forbidden in the law given on Mount Sinai. Now that God commanded toabstain from all evil or sin against any of the Ten Commandments, when He gave Adamthe command in the garden, it is evident that He did punish the sins that were committedagainst those commands that were then delivered on Mount Sinai, before they weredelivered on Mount Sinai, which will appear as followeth–

The First, Second, and Third Commandments were broken by Pharaoh and his men; forthey had false gods which the Lord executed judgment against (Exo 12:12); and blasphemedtheir true God (Exo 5:2) which escaped not punishment (Exo 7:17- 25). For their godscould neither deliver themselves nor their people from the hand of God; but "inthe thing wherein they dealt proudly, He was above them" (Exo 18:11).

Again; some judge that the Lord punished the sin against the Second Commandment,which Jacob was in some measure guilty of in not purging his house from false gods,with the defiling of his daughter Dinah (Gen 34:2).

Again; we find that Abimelech thought the sin against the Third Commandment so great,that he required no other security of Abraham against the fear of mischief that mightbe done to him by Abraham, his son, and his son's son, but only Abraham's oath (Gen21:23). The like we see between Abimelech and Isaac (Gen 31:53). The like we findin Moses and the Israelites, who durst not leave the bones of Joseph in Egypt, becauseof the oath of the Lord, whose name, by so doing, would have been abused (Exo 13:19).

And we find the Lord rebuking His people for the breach of the Fourth Commandment(Exo 16:27-29).

And for the breach of the Fifth, the curse came upon Ham (Gen 9:25-27). And Ishmaeldishonouring his father in mocking Isaac was cast out, as we read (Gen 21:9,10).The sons-in-law of Lot for slighting their father perish in the overthrow of Sodom(Gen 19:14).

The Sixth Commandment was broken by Cain, and so dreadful a curse and punishmentcame upon him that it made him cry out, "My punishment is greater than I canbear" (Gen 4:13).

Again; when Esau threatened to slay his brother, Rebecca sent him away, saying, "Whyshould I be deprived also of you both in one day?" hinting unto us, that sheknew murder was to be punished with death (Gen 27:45) which the Lord Himself declaredlikewise to Noah (Gen 9:6).[3] Again; a notable example of the Lord's justice inpunishing murder we see in the Egyptians and Pharaoh, who drowned the Israelites'children in the river (Exo 1:22); and they themselves were drowned in the sea (Exo14:27).

The sin against the Seventh Commandment was punished in the Sodomites, etc., withthe utter destruction of their city and themselves (Gen 19:24,25). Yea, they suffer"the vengeance of eternal fire" (Jude 7). Also the male Shechemites, forthe sin committed by Hamor's son, were all put to the sword (Gen 34:25,26).

Our first parents sinned against the Eighth Commandment in taking the forbidden fruit,and so brought the curse on themselves and their posterity (Gen 3:16). Again; thepunishment due to the breach of this Commandment was by Jacob accounted death (Gen31:30,32). And also by Jacob's sons (Gen 44:9,10).

Cain sinning against the Ninth Commandment as in Genesis 4:9, was therefore cursedas to the earth (Verse 11). And Abraham, though the friend of God, was blamed forfalse- witness by Pharaoh, and sent out of Egypt (Gen 12:18-20) and both he and Sarahreproved by Abimelech (Gen 20:9,10,16).

Pharaoh sinned against the Tenth Commandment, and was therefore plagued with greatplagues (Gen 12:15,17). Abimelech coveted Abraham's wife, and the Lord threateneddeath to him and his, except he restored her again; yea, though he had not come nearher, yet for coveting and taking her the Lord fast closed up the wombs of his house(Gen 20:3,18).

[Further Arguments.] I could have spoken more fully to this, but that I would notbe too tedious, but speak what I have to say with as much brevity as I can. But beforeI pass it, I will besides this give you an argument or two more for the further clearingof this, that the substance of the law delivered on Mount Sinai was, before that,delivered by the Lord to man in the garden. As, first, "death reigned over themthat had not sinned after the similitude of Adam's transgression"–that is, thoughthey did not take the forbidden fruit as Adam did; but had the transgression beenno other, or had their sin been laid to the charge of none but those that did eatof that fruit, then those that were born to Adam after he was shut out of the gardenhad not had sin, in that they did not actually eat of that fruit, and so had notbeen slaves to death; but, in that death did reign from Adam to Moses, of from thetime of his transgression against the first giving of the law, till the time thelaw was given on Mount Sinai, it is evident that the substance of the Ten Commandmentswas given to Adam and his posterity under that command, "Eat not of the treethat is in the midst of the garden." But yet, if any shall say that it was becauseof the sin of their father that death reigned over them, to that I shall answer,that although original sin be laid to the charge of his posterity, yet it is alsofor their sins that they actually committed that they were plagued. And again, saiththe Apostle, "For where no law is, there is no transgression" (Rom 4:15).For "sin is not imputed when there is no law; nevertheless death reigned fromAdam to Moses." saith he (Rom 5:13,14). But if there had been no law, then therehad been no transgression, and so no death to follow after as the wages thereof;for death is the wages of sin (Rom 6:23) and sin is the breach of the law; an actualbreach in our particular persons, as well as an actual breach in our public person(1 John 3:4). [4]

Again; there are no other sins than those against that law given on Sinai, for thewhich those sins before mentioned were punished; therefore the law given before bythe Lord to Adam and his posterity is the same with that afterwards given on MountSinai. Again; the conditions of that on Sinai and of that in the garden are all one;the one saying, "Do this and live," the other saying the same. Also judgmentdenounced against men in both kinds alike; therefore this law it appeareth to bethe very same that was given on Mount Sinai.

Again; the Apostle speaketh but of two covenants–to wit, grace and works–under whichtwo covenants all are; some under one, and some under the other. Now this to Adamis one, therefore that on Sinai is one, and all one with this; and that this is atruth, I say, I know, because the sins against that on Sinai were punished by Godfor the breech thereof before it was given there; so it doth plainly appear to bea truth; for it would be unrighteous with God for to punish for that law that wasnot broken; therefore it was all one with that on Sinai.

Now the law given on Sinai was for the more clear discovery of those sins that werebefore committed against it; for though the very substance of the Ten Commandmentswere given in the garden before they were received from Sinai, yet they lay so darklyin the heart of man, that his sins were not so clearly discovered as afterwards theywere; therefore, saith the Apostle, the law was added (Gal 3:19). Or, more plainly,given on Sinai, on tables of stone, "that the offence might abound,"– thatis, that it might the more clearly be made manifest and appear (Rom 5:20).

Again; we have a notable resemblance of this at Sinai, even in giving the law; for,first, the law was given twice on Sinai, to signify that indeed the substance ofit was given before. And, secondly, the first tables that were given on Sinai werebroken at the foot of the mount, and the others were preserved whole, to signifythat though it was the true law that was given before, with that given on Sinai,yet it was not so easy to be read and to be taken notice of, in that the stones werenot whole, but broken, and so the law written thereon somewhat defaced and disfigured.

[Object.] But if any object and say, though the sins against the one be the sinsagainst the other, and so in that they do agree, yet it doth not appear that thesame is therefore the same Covenant of Works with the other.

Answ. That which was given to Adam in Paradise you will grant was the Covenant ofWorks; for it runs thus: Do this and live; do it not and die; nay, "Thou shaltsurely die." Now there is but one Covenant of Works. If therefore I prove thatthat which was delivered on Mount Sinai is the Covenant of Works, then all will beput out of doubt. Now that this is so it is evident–

1. Consider the two covenants are thus called in Scripture, the one the administrationof death, and the other the administration of life; the one the Covenant of Works,the other of grace; but that delivered on Sinai is called the ministration of death;that, therefore, is the Covenant of Works. "But if," saith he, "theministration of death, written and engraven on stones was glorious," (2 Cor3:7).

2. The Apostle, writing to the Galatians, doth labour to beat them off from trustingin the Covenant of Works; but when he comes to give a discovery of that law or covenant–helabouring to take them off from trusting in it–he doth plainly tell them it is thatwhich was given on Sinai (Gal 4:24,25). Therefore that which was delivered in twotables of stone on Mount Sinai, is the very same thing that was given before to Adamin Paradise, they running both alike; that in the garden saying, Do this and live;but in the day thou eatest thereof–or dost not do this–thou shalt surely die.

And so is this on Sinai, as is evident when he saith, "the man which doeth thosethings shall live by them" (Rom 10:5). And in case they break them, even anyof them, it saith, "Cursed is every one that continueth not in all things whichare written in the (whole) book of the law to do them" (Gal 3:10). Now thisbeing thus cleared, I shall proceed.


SECOND. A second thing to be spoken to is this: to show what it is to be under thelaw as it is a Covenant of Works; to which I shall speak, and that thus–

To be under the law as it is a Covenant of Works, is to be bound, upon pain of eternaldamnation, to fulfill, and that completely and continually, every particular pointof the Ten Commandments, by doing them–Do this, and then thou shalt live; otherwise,"cursed is every one that continueth not in all," in every particular thingor "things which are written in the book for the law to do them" (Gal 3:10).That man that is under the first covenant stands thus, and only thus, as he is underthat covenant, or law. Poor souls, through ignorance of the nature of that Covenantof Works, the law that they are under, they do not think their state to be half sobad as it is; when, alas! there is none in the world in such a sad condition againbesides themselves; for, indeed, they do not understand these things. He that isunder the law, as it is a Covenant of Works, is like the man that is bound by thelaw of his king, upon pain of banishment, or of being hanged, drawn, and quartered,not to transgress any of the commandments of the king; so here, they that are underthe Covenant of Works, they are bound, upon pain of eternal banishment and condemnation,to keep within the compass of the law of the God of Heaven. The Covenant of Worksmay, in this case, be compared to the laws of the Medes and Persians, which beingonce made, cannot be altered. Daniel 6:8. You find that when there was a law madeand given forth that none should ask a petition of any, God or man, but of the kingonly; this law being established by the king (verse 9). Daniel breaking of it, letall do whatever they can, Daniel must go into the lions' den (verse 16). So here,I say, there being a law given, and sealed with the Truth and the Word of God,– howthat "the soul that sinneth, it shall die" (Eze 18:4). Whosoever doth abideunder this covenant, and dieth under the same, they must and shall go into the lion'sden; yea, worse than that, for they shall be thrown into Hell, to the very devils.

But to speak in a few particulars for thy better understanding herein, know,

First. That the Law of God, or Covenant of Works, doth not contain itself in oneparticular branch of the law, but doth extend itself into many, even into all theTen Commandments, and those ten into very many more, as might be showed; so thatthe danger doth not lie in the breaking of one or two of these ten only, but it dothlie even in the transgression of any one of them. As you know, if a king should giveforth ten particular commands to be obeyed by his subjects upon pain of death; nowif any man doth transgress against any one of these ten, he doth commit treason,as if he had broke them all, and lieth liable to have the sentence of the law ascertainly passed on him as if he had broken every particular of them.

Second. Again; you know that the laws being given forth by the king, which if a mankeep and obey for a long time, yet if at the last he slips and breaks those laws,he is presently apprehended, and condemned by that law. These things are clear astouching the Law of God, as it is a Covenant of Works. If a man doth fulfill nineof the Commandments, and yet breaketh but one, that being broken will as surely destroyhim and shut him out from the joys of Heaven as if he had actually transgressed againstthem all; for indeed, in effect, so he hath. There is a notable Scripture for thisin the Epistle of James, Second Chapter, at the tenth verse, that runs thus:–"Forwhosoever shall keep the whole law, and yet offend in one point, he is guilty ofall,"–that is, he hath in effect broken them all, and shall have the voice ofthem all cry out against him. And it must needs be so, saith James, because "Hethat said," or that law which said, "Do not commit adultery, said also,Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become atransgressor of the law" (Verse 11). As thus; it may be thou didst never maketo thyself a god of stone or wood, or at least not to worship them so greatly andso openly as the heathen do, yet if thou hast stolen, born false witness, or lustedafter a woman in thy heart (Matt 5:28) thou hast transgressed the law, and must forcertain, living and dying under that covenant, perish for ever by the law; for thelaw hath resolved on that before-hand, saying, "Cursed is every one that continuethnot in ALL things"; mark, I pray you, "in all things"; that is theWord, and that seals the doctrine.

Third. Again; though a man doth not covet, steal, murder, worship gods of wood andstone, etc., yet if he do take the Lord's name in vain, he is for ever gone, livingand dying under that covenant. "Thou shalt not take the name of the LORD thyGod in vain"; there is the command. But how if we do? Then he saith, "theLORD will not hold him guiltless that taketh His name in vain." No; though thoulive as holy as ever thou canst, and walk as circumspectly as ever any did, yet ifthou dost take the Lord's name in vain, thou art gone by that covenant: "ForI will not," mark "I will not," let him be in never so much danger,"I will not hold him guiltless that taketh My name in vain" (Exo 20:7).And so likewise for any other of the ten, do but break them, and thy state is irrecoverable,if thou live and die under that covenant.

Fourth. Though thou shouldest fulfill this covenant, or law, even all of it, fora long time, ten, twenty, forty, fifty, or threescore years, yet if thou do chanceto slip and break one of them but once before thou die, thou art also gone and lostby that covenant; for mark, "Cursed is every one that continueth not in allthings," that continueth not in ALL things, mark that, "which are writtenin the book of the law to do them." But if a man doth keep all the Law of Godhis whole lifetime, and only sin one time before he dies, that one sin is a breachof the law, and he hath not continued in doing the things contained therein. For,so to continue, according to the sense of this Scripture, is to hold on without anyfailing, either in thought, word, or deed; therefore, I say, though a man doth walkup to the law all his lifetime, but only at the very last sin one time before hedie, he is sure to perish for ever, dying under that covenant. For, my friends, youmust understand that the Law of God is "yea," as well as the Gospel; andas they that are under the Covenant of Grace shall surely be saved by it, so, evenso, they that are under the Covenant of Works and the law, they shall surely be damnedby it, if continuing there. This is the Covenant of Works and the nature of it–namely,not to abate anything, no, not a mite, to him that lives and dies under it: "Itell thee," saith Christ, "thou shalt not depart thence," that is,from under the curse, "till thou hast paid the very last mite" (Luke 12:59).

Fifth. Again; you must consider that this law doth not only condemn words and actions,as I said before, but it hath authority to condemn the most secret thoughts of theheart, being evil; so that if thou do not speak any word that is evil, as swearing,lying, jesting, dissembling, or any other word that tendeth to, or savoureth of sin,yet if there should chance to pass but one vain thought through thy heart but oncein all thy lifetime, the law taketh hold of it, accuseth, and also will condemn theefor it. You may see one instance for all in (Matt 5:27,28) where Christ saith, thatthough a man doth not lie with a woman carnally, yet if he doth but look on her,and in his heart lust after her, he is counted by the law, being rightly expounded,such an one that hath committed the sin, and thereby hath laid himself under thecondemnation of the law. And so likewise of all the rest of the commands; if therebe any thought that is evil do but pass through thy heart, whether it be againstGod or against man in the least measure, though possibly not discerned of thee, orby thee, yet the law takes hold of thee therefore, and doth by its authority, bothcast, condemn, and execute thee for thy so doing. "The thought of foolishnessis sin" (Prov 24:9).

Sixth. Again; the law is of that nature and severity, that it doth not only inquireinto the generality of thy life as touching several things, whether thou art uprightthere or no; but the law doth also follow thee into all thy holy duties, and watchethover thee there, to see whether thou dost do all things aright there– that is tosay, whether when thou dost pray thy heart hath no wandering thoughts in it; whetherthou do every holy duty thou doest perfectly without the least mixture of sin; andif it do find thee to slip, or in the least measure to fail in any holy duty thatthou dost perform, the law taketh hold on that, and findeth fault with that, so asto render all the holy duties that ever thou didst unavailable because of that. Isay, if, when thou art a hearing, there is but one vain thought, or in praying, butone vain thought, or in any other thing whatsoever, let it be civil or spiritual,one vain thought once in all thy lifetime will cause the law to take such hold onit, that for that one thing it doth even set open all the floodgates of God's wrathagainst thee, and irrecoverably by that covenant it doth bring eternal vengeanceupon thee; so that, I say, look which ways thou wilt, and fail wherein thou wilt,and do it as seldom as ever thou canst, either in civil or spiritual things, as aforesaid–thatis, either in the service of God, or in thy employments in the world, as thy tradeor calling, either in buying or selling any way, in anything whatsoever; I say, ifin any particular it find thee tardy, or in the least measure guilty, it calleththee an offender, it accuseth thee to God, it puts a stop to all the promises thereofthat are joined to the law, and leaves thee there as a cursed transgressor againstGod, and a destroyer of thy own soul. [5]

Here I would have thee, by the way, for to take notice, that it is not my intentat this time to enlarge on the several commands in particular–for that would be verytedious both for me to write and thee to read; only thus much I would have thee todo at the reading hereof–make a pause, and sit still one quarter of an hour, andmuse a little in thy mind thus with thyself, and say, Did I ever break the law; yeaor no? Had I ever, in all my lifetime, one sinful thought passed through my heartsince I was born; yea or no? And if thou findest thyself guilty, as I am sure thoucanst not otherwise choose but do, unless thou shut thy eyes against thy every day'spractice, then, I say, conclude thyself guilty of the breach of the first covenant.And when that this is done, be sure, in the next place, thou do not straightway forgetit and put it out of thy mind, that thou art condemned by the same covenant; andthen do not content thyself until thou do find that God hath sent thee a pardon fromHeaven through the merits of our Lord Jesus Christ, the mediator of the second covenant.And if God shall but give thee a heart to take this my counsel, I do make no questionbut these words spoken by me, will prove an instrument for the directing of thy heartto the right remedy for the salvation of thy soul.

Thus much now touching the law, and the severity of it upon the person that is foundunder it, having offended or broken any particular of it, either in thought, word,or action; and now, before I do proceed to the next thing, I shall answer four objectionsthat do lie in my way, and also, such as do stumble most part of the world.

[Four Objections.]

Object. First. But you will say, Methinks you speak very harsh; it is enough to daunta body. Set the case, therefore, that a man, after he hath sinned and broken thelaw, repenteth of his wickedness and promiseth to do so no more, will not God havemercy then, and save a poor sinner then?

Answ. I told you before, that the covenant, once broken, will execute upon the offenderthat which it doth threaten to lay upon him; and as for your supposing that yourrepenting and promising to do so no more may help well, and put you in a conditionto attain the mercy of God by the law, these thoughts do flow from gross ignoranceboth of the nature of sin, and also of the nature of the justice of God. And if Iwere to give you a description of one in a lost condition for the present, I wouldbrand him out with such a mark of ignorance as this is.

Answ. 2. [The first answer is expounded by the second]. The law, as it is a Covenantof Works, doth not allow of any repentance unto life to those that live and die underit; for the law being once broken by thee, never speaks good unto thee, neither dothGod at all regard thee, if thou be under that covenant, notwithstanding all thy repentingand also promises to do so no more. No, saith the law, thou hast sinned, thereforeI must curse thee; for it is My nature to curse, even, and nothing else but curse,every one that doth in any point transgress against Me (Gal 3:10). They brake Mycovenant "and I regarded them not, saith the Lord" (Heb 8:9). Let themcry, I will not regard them; let them repent, I will not regard them; they have brokenMy covenant, and done that in which I delighted not; therefore, by that covenantI do curse, and not bless; damn, and not save; frown, and not smile; reject, andnot embrace; charge sin and not forgive it. They brake My covenant "and I regardedthem not"; so that I say, if thou break the law, the first covenant, and thoubeing found there, God looking on thee through that, He hath no regard on thee, nopity for thee, no delight in thee.

Object. Second. But hath not the law promises as well as threatenings? saying, "Theman which doeth these things shall live," mark, he shall live, "by them,"or in them (Rom 10:5; Gal 3:12).

Answ. 1. To break the Commandments is not to keep or fulfill the same; but thou hastbroken them, therefore the promise doth not belong to thee by that covenant. 2. Thepromises that are of the law are conditional, and so not performed unless there bea full and continual obedience to every particular of it, and that without the leastsin. "Do this"–mark, do this–and afterwards thou shalt live; but if thoubreak one point of it once in all thy life, thou hast not done the law; thereforethe promises following the law do not belong unto thee if one sin hath been committedby thee. As thus, I will give you a plain instance– "Set the case, there bea law made by the king, that if any man speak a word against him he must be put todeath, and this must not be revoked, but must for certain be executed on the offender;though there be a promise made to them that do not

speak a word against him, that they should have great love from him; yet this promiseis nothing to the offender; he is like to have no share in it, or to be ever thebetter for it; but contrariwise, the law that he hath offended must be executed onhim; for his sin shutteth him out from a share of, or in, the promises." Soit is here, there is a promise made indeed, but to whom? Why, it is to none but thosethat live without sinning against the law; but if thou, I say, sin one time againstit in all thy lifetime, thou art gone, and not one promise belongs to thee if thoucontinue under this covenant. Methinks the prisoners at the bar, having offendedthe law, and the charge of a just 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 prisonerhaving offended, cries out for mercy; Good, my lord, mercy, saith he, pray, my lord,pity me. The judge saith, What canst thou say for thyself that sentence of deathshould not be passed upon thee? Why, nothing but this, I pray my lord be merciful.But he answers again, Friend, the law must take place, the law must not be broken.The prisoner saith, Good, my lord, spare me, and I will never do so any more. Thejudge, notwithstanding the man's outcries and sad condition, must, according to thetenor of the law, pass judgment upon him, and the sentence of condemnation must beread to the prisoner, though it makes him fall down dead to hear it, if he executesthe law as he ought to do. And just thus it is concerning the Law of God.

Object. Third. Ay, but sometimes, for all your haste, the judge doth also give somepardons, and forgives some offenders, notwithstanding their offences, though he bea judge.

Answ. It is not because the law is merciful, but because there is manifested thelove of the judge, not the love of the law. I beseech you to mark this distinction;for if a man that hath deserved death by the law be, notwithstanding this, forgivenhis offence, it is not because the law saith, "spare him"; but it is thelove of the judge or chief magistrate that doth set the man free from the condemnationof the law. But mark; here the law of men and the Law of God do differ; the law ofman is not so irrevocable; but if the Supreme please he may sometimes grant a pardonwithout satisfaction given for the offence; but the Law of God is of this nature,that if a man be found under it, and a transgressor, or one that hath transgressedagainst it, before that prisoner can be released there must be a full and completesatisfaction given to it, either by the man's own life or by the blood of some otherman; for "without shedding of blood is no remission" (Heb 9:22); that is,there is no deliverance from under the curse of the Law of God; and therefore, howeverthe law of man may be made of none effect sometimes by showing mercy without givingof a full satisfaction, yet the Law of God cannot be so contented, nor at the leastgive way, that the person offending that should escape the curse and not be damned,except some one do give a full and complete satisfaction to it for him, and bringthe prisoner into another covenant–to wit, the Covenant of Grace, which is more easy,and soul-refreshing, and sin-pardoning.

I say, therefore, you must understand that if there be a law made that reaches thelife, to take it away for the offence given by the offender against it, then it isclear that if the man be spared and saved, it is not the law that doth give the manthis advantage, but it is the mere mercy of the king, either because he hath a ransomor satisfaction some other way, or being provoked thereto out of his own love tothe person whom he saveth. Now, thou also having transgressed and broken the Lawof God, if the law be not executed upon thee, it is not because the law is merciful,or can pass by the least offence done by thee, but thy deliverance comes anotherway; therefore, I say, however it be by the laws of men where they be corrupted andperverted, yet the Law of God is of that nature, that if it hath not thy own bloodor the blood of some other man–for it calls for no less, for to ransom thee fromthe curse of it, being due to thee for thy transgression, and to satisfy the cries,the doleful cries, thereof, and ever for to present thee pure and spotless beforeGod, notwithstanding this fiery law–thou art gone if thou hadst a thousand souls;for "without shedding of blood there is no remission" (Heb 9:22); no forgivenessof the least sin against the law.

Object. Fourth. But, you will say, "I do not only repent me of my former life,and also promise to do so no more, but now I do labour to be righteous, and to livea holy life; and now, instead of being a breaker of the law, I do labour to fulfillthe same. What say you to that?"

Answ. Set the case, thou couldst walk like an angel of God; set the case, thou couldstfulfill the whole law, and live from this day to thy life's end without sinning inthought, word, or deed, which is impossible; but, I say, set the case it should beso, why, thy state is as bad, if thou be under the first covenant, as ever it was.For, first, I know thou darest not say but thou hast at one time or other sinned;and if so, then the law hath condemned thee; and if so, then I am sure that thou,with all thy actions and works of righteousness, canst not remove the dreadful andirresistible curse that is already laid upon thee by that law which thou art under,and which thou hast sinned against; though thou livest the holiest life that anyman can live in this world, being under the law of works, and so not under the Covenantof Grace, thou must be cut off without remedy; for thou hast sinned, though afterwardsthou live never so well.

The reasons for this that hath been spoken are these–

First, The nature of God's justice calls for it–that is, it calls for irrecoverableruin on them that transgress against this law; for justice gave it, and justice looksto have it completely and continually obeyed, or else justice is resolved to takeplace, and execute its office, which is to punish the transgressor against it. Youmust understand that the justice of God is as unchangeable as His love; His justicecannot change its nature; justice it is, if it be pleased; and justice it is, ifit be displeased. The justice of God in this case may be compared to fire; thereis a great fire made in some place; if thou do keep out of it, it is fire; if thoudo fall into it, thou wilt find it fire; and therefore the Apostle useth this asan argument to stir up the Hebrews to stick close to Jesus Christ, lest they fallunder the justice of God by these words, "For our God is a consuming fire"(Heb 12:29); into which, if thou fall, it is not for thee to get out again, as itis with some that fall into a material fire; no, but he that falls into this, hemust lie there for ever; as it is clear where he saith, "Who among us shalldwell with everlasting burnings, and with devouring fire?" (Isa 33:14). Forjustice once offended knoweth not how to show any pity or compassion to the offender,but runs on him like a lion, takes him by the throat, throws him into prison, andthere he is sure to lie, and that to all eternity, unless infinite satisfaction begiven to it, which is impossible to be given by any of us the sons of Adam.

Secondly, The faithfulness of God calls for irrecoverable ruin to be poured out onthose that shall live and die under this covenant. If thou, having sinned but onesin against this covenant, and shouldst afterwards escape damning, God must be unfaithfulto Himself and to His Word, which both agree as one. First, he would be unfaithfulto Himself; to Himself, that is, to His justice, holiness, righteousness, wisdom,and power, if He should offer to stop the running out of His justice for the damningof them that have offended it. And secondly, He would be unfaithful to His Word,His written Word, and disown, deny, and break that, of which He hath said, "Itis easier for Heaven and earth to pass, than one tittle of the law to fail,"or be made of none effect (Luke 16:17). Now, if He should not, according to His certaindeclarations therein, take vengeance on those that fall and die within the threatand sad curses denounced, in that His Word could not be fulfilled.

Thirdly, Because otherwise he would disown the sayings of His Prophets, and gratifythe sayings of His enemies; His Prophets say He will take vengeance; His enemiessay He will not; His Prophets say He will remember their iniquities, and recompensethem into their bosom; but His enemies say they should do well, and they shall havepeace, though they walk after the imaginations of their own hearts, and be not sostrict as the Word commands, and do not as it saith (Deu 29:19,20). But let me tellthee, hadst thou a thousand souls, and each of them was worth a thousand worlds,God would set them all on a light by fire, if they fall within the condemnings ofHis Word, and thou die without a Jesus, even the right Jesus; "for the Scripturescannot be broken." What! dost thou think that God, Christ, Prophets, and Scriptures,will all lie for thee? and falsify their words for thee? It will be but ill venturingthy soul upon that.

And the reasons for it are these:–First, Because God is God; and secondly, Becauseman is man.

First, Because God is perfectly just and eternally just, perfectly holy and eternallyholy, perfectly faithful and eternally faithful; that is, without any variablenessor shadow of turning, but perfectly continueth the same, and cannot as well ceaseto be God as to alter or change the nature of His Godhead. As He is thus the perfectionof all perfections, He gave out His Law to be obeyed; but if any offend it, thenthey fall into the hands of this His eternal justice, and so must drink of His irrevocablewrath, which is the execution of the same justice. I say, this being thus, the lawbeing broken, justice takes place, and so faithfulness followeth to see that executionbe done, and also to testify that He is true, and doth denounce His unspeakable,insupportable, and unchangeable vengeance on the party offending.

Secondly, Because thou art not as infinite as God, but a poor created weed, thatis here today and gone tomorrow, and not able to answer God in His essence, being,and attributes; thou art bound to fall under Him, for thy soul or body can do nothingthat is infinite in such a way as to satisfy this God, which is an infinite God inall His attributes.

[Misery of man by this law.]

But to declare unto you the misery of man by this law to purpose, I do beseech youto take notice of these following particulars, besides what has been already spoken:–First,I shall show the danger of them by reason of the law, as they come from Adam; Second,as they are in their own persons particularly under it.

[First, The danger of them by reason of the law, as they come from Adam.]

1. As they come from Adam, they are in a sad condition, because he left them a brokencovenant. Or take it thus: because they, while they were in him, did with him breakthat covenant. O! this was the treasure that Adam left to his posterity; it was abroken covenant, insomuch that death reigned over all his children, and doth stillto this day, as they come from him, both natural and eternal death (Rom 5). It maybe, drunkard, swearer, liar, thief, thou dost not think of this.

2. He did not only leave them a broken covenant, but also made them himself sinnersagainst it. He [Adam] made them sinners–"By one man's disobedience many weremade sinners" (Rom 5:19). And this is worse than the first.

3. Not only so, but he did deprive them of their strength, by which at first theywere enabled to stand, and left them no more than dead men. O helpless state! O howbeggarly and miserable are the sons of Adam!

4. Not only so, but also before he left them he was the conduit pipe through whichthe devil did convey off his poisoned spawn and venom nature into the hearts of Adam'ssons and daughters, by which they are at this day so strongly and so violently carriedaway, that they fly as fast to Hell, and the devil, by reason of sin, as chaff beforea mighty wind.

5. In a word, Adam led them out of their paradise, that is one more; and put outtheir eyes, that is another; and left them to the leading of the devil. O sad! Canstthou hear this, and not have thy ears to tingle and burn on thy head? Canst thouread this, and not feel thy conscience begin to throb and dag? If so, surely it isbecause thou art either possessed with the devil, or besides thyself.

[Second.] But I pass this, and come to the second thing, which is, the cause of theirbeing in a sad condition, which is by reason of their being in their particular personsunder it.

1. Therefore, they that are under the law, they are in a sad condition, because theyare under that which is more ready, through our infirmity, to curse than to bless;they are under that called the ministration of condemnation, that is, they are underthat dispensation, or administration, whose proper work is to curse and condemn,and nothing else (2 Cor 3).

2. Their condition is sad who are under the law, because they are not only underthat ministration that doth condemn, but also that which doth wait an opportunityto condemn; the law doth not wait that it might be gracious, but it doth wait tocurse and condemn; it came on purpose to discover sin, "The law entered,"saith the Apostle, "that the offence might abound" (Rom 5:20) or appearindeed to be that which God doth hate, and also to curse for that which hath beencommitted; as he saith, "Cursed is every one that continueth not in all thingswhich are written in the book of the law to do them" (Gal 3:10).

3. They are in a sad condition, because that administration they are under that areunder the law doth always find fault with the sinner's obedience as well as his disobedience,if it be not done in a right spirit, which they that are under that covenant cannotdo, by reason of their being destitute of faith; therefore, I say, it doth controlthem, saying, "This was not well done, this was done by the halves, this wasnot done freely, and that was not done perfectly, and out of love to God." Andhence it is that some men, notwithstanding they labour to live as holy as ever theycan according to the law, yet they do not live a peaceable life, but are full ofcondemnings, full of guilt and torment of conscience, finding themselves to failhere, and to fall short there, omitting this good which the law commands, and doingthat evil which the law forbids, but never giveth them one good word for all theirpains.

4. They that are under the law are in a sad condition, because they are under thatadministration that will never be contented with what is done by the sinner. If thoube under this covenant, work as hard as thou canst, the law will never say, "Welldone"; never say, "My good servant"; no; but always it will be drivingthee faster, hastening of thee harder, giving thee fresh commands, which thou mustdo, and upon pain of damnation not to be left undone. Nay, it is such a master thatwill curse thee, not only for thy sins, but also because thy good works were notso well done as they ought to be.

5. They that are under this covenant or law, their state is very sad, because thislaw doth command impossible things of him that is under it; and yet doth but rightin it, seeing man at the first had in Adam strength to stand, if he would have usedit, and the law was given them, as I said before, when man was in his full strength;and therefore no inequality if it commands the same still, seeing God that gave theestrength did not take it away. I will give you a similitude for the clearing of it.Set the case that I give to my servant ten pounds, with this charge, Lay it out formy best advantage, that I may have my own again with profit; now if my servant, contraryto my command, goeth and spends my money in a disobedient way, is it any inequalityin me to demand of my servant what I gave him at first? Nay, and though he have nothingto pay, I may lawfully cast him into prison, and keep him there until I have satisfaction.So here; the law was delivered to man at the first when he was in a possibility tohave fulfilled it; now, then, though man have lost his strength, yet God is justin commanding the same work to be done. Ay, and if they do not do the same things,I say, that are impossible for them to do, it is just with God to damn them, seeingit was they themselves that brought themselves into this condition; therefore, saiththe Apostle, "What things soever the law (or commands) saith, it saith to themwho are under the law; that every mouth may be stopped, and all the world may becomeguilty before God" (Rom 3:19). And this is thy sad condition that art underthe law (Gal 3:10).

But if any should object, and say, But the law doth not command impossible thingsof natural man,–

I should answer in this case as the Apostle did in another very much like unto it,saying, "Understanding neither what they say, nor whereof they affirm."For doth not the law command thee to love the Lord thy God with all thy soul, withall they strength, with all thy might, etc., and can the natural man do this? Howcan those that are accustomed to do evil, do that which is commanded in this particular?"Can the Ethiopian change his skin, or the leopard his spots?" (Jer 12:23).

Doth the law command thee to do good, and nothing but good, and that with all thysoul, heart, and delight? which the law as a Covenant of Works calleth for; and canstthou, being carnal, do that? But there is no man that hath understanding, if he shouldhear thee say so, but would say that thou wast either bewitched or stark mad.

6. They that are under the law are in a sad condition, because that though they followthe law, or Covenant of Works; I say, though they follow it, it will not lead themto Heaven; no, but contrariwise, it will lead them under the curse. It is not possible,saith Paul, that any should be justified by the law, or by our following of it; forby that "is the knowledge of sin," and by it we are condemned for the same,which is far from leading us to life, being the ministration of death (2 Cor 3).And again; "Israel, which followeth after the law of righteousness, hath notattained to the law of righteousness. Wherefore? Because they sought it not by faith,but by the law, and by the works thereof" (Rom 9:30-32).

7. They that are under the law are in a sad condition, because they do not know whetherever they shall have any wages for their work or no; they have no assurance of thepardon of their sins, neither any hopes of eternal life; but poor hearts as theyare, they work for they do not know what, even like a poor horse that works hardall day, and at night hath a dirty stable for his pains; so thou mayest work hardall the days of thy life, and at the day of death, instead of having a glorious restin the Kingdom of Heaven, thou mayest, nay, thou shalt, have for thy sins the damnationof thy soul and body in Hell to all eternity; forasmuch, as I said before, that thelaw, if thou sinnest, it doth not take notice of any good work done by thee, buttakes its advantage to destroy and cut off thy soul for the sin thou hast committed.

8. They that are under the law are in a sad condition, because they are under thatadministration; upon whose souls God doth not smile, they dying there; for the administrationthat God doth smile upon His children through, is the Covenant of Grace, they beingin Jesus Christ, the Lord of life and consolation; but contrariwise to those thatare under the law; for they have His frowns, His rebukes, His threatenings, and withmuch severity they must be dealt withal–"For they continued not in My covenant,and I regarded them not, saith the Lord" (Heb 8:9).

9. They are in a sad condition, because they are out of the faith of Christ; theythat are under the law have not the faith of Christ in them; for that dispensationwhich they are under is not the administration of faith. The law is not of faith,saith the Apostle (Gal 3:12).

10. Because they have not received the Spirit; for that is received by the hearingof faith, and not by the law, nor the works thereof (Gal 3:2).

11. In a word, if thou live and die under that covenant, Jesus Christ will neitherpray for thee, neither let thee have one drop of His blood to wash away thy sins,neither shalt thou be so much as one of the least in the Kingdom of Heaven; for allthese privileges come to souls under another covenant, as the Apostle saith–"Forsuch are not under the law, but under grace"–that is, such as have a share inthe benefits of Jesus Christ, or such as are brought from under the first covenantinto the second; or from under the law into the grace of Christ's Gospel, withoutwhich Covenant of Grace, and being found in that, there is no soul can have the leasthope of eternal life, no joy in the Holy Ghost, no share in the privileges of saints,because they are tied up from them by the limits and bonds of the Covenant of Works.For you must understand that these two covenants have their several bounds and limitations,for the ruling and keeping in subjection, or giving of freedom, to the parties underthe said covenants. Now they that are under the law are within the compass and thejurisdiction of that, and are bound to be in subjection to that; and living and dyingunder that, they must stand and fall to that, as Paul saith, "To his own masterhe standeth or falleth." The Covenant of Grace doth admit to those that areunder it also liberty and freedom, together with commanding of subjection to thethings contained in it, which I shall speak to further hereafter. [For what purposethe Law was
added and given.]

But now, that the former things may be further made to appear–that is, what the sadcondition of all them that are under the law is, as I have shown you something ofthe nature of the law, so also shall I show that the law was added and given forthis purpose, that it might be so with those that are out of the Covenant of Grace.

First, God did give the law that sin might abound, not that it should take away sinin any, but to discover the sin which is already begotten, or that may be hereafterbegotten, by lust and Satan (Rom 5:20). I say, this is one proper work of the law,to make manifest sin; it is sent to find fault with the sinner, and it doth alsowatch that it may do so, and it doth take all advantages for the accomplishing ofits work in them that give ear thereto, or do not give ear, if it have the rule overthem. I say, it is like a man that is sent by his lord to see and pry into the laboursand works of other men, taking every advantage to discover their infirmities andfailings, and to chide them? yea, to throw them out of the Lord's favour for thesame.

Second. Another great end why the Lord did add or give the law, it was that no manmight have anything to lay to the charge of the Lord for His condemning of them thatdo transgress against the same. You know that if a man should be had before an officeror judge, and there be condemned, and yet by no law, he that condemns him might bevery well reprehended or reproved for passing the judgment; yea, the party himselfmight have better ground to plead for his liberty than the other to plead for thecondemning of him; but this shall not be so in the judgment-day, but contrariwise;for then every man shall be forced to lay his hand on his mouth, and hold his tongueat the judgment of God when it is passed upon them; therefore saith the Apostle,"What things soever the law saith, it saith to them who are under the law";that is, all the commands, all the cursings and threatenings that are spoken by it,are spoken, saith he, "that every mouth may be stopped"; mark, I beseechyou, "it saith," saith he, "that every mouth may be stopped, and allthe world may become guilty before God" (Rom 3:19). So that now, in case anyin the judgment-day should object against the judgment of God, as those in the 25thof Matthew do, saying, Lord, when saw we Thee thus and thus? and why dost Thou passsuch a sad sentence of condemnation upon us? surely this is injustice, and not equity:now for the preventing of this the law was given; ay, and that it might prevent theeto purpose, God gave it betimes, before either thy first father had sinned, or thouwast born. So that again, if there should be these objections offered against theproceedings of the Lord in justice and judgment, saying, Lord, why am I thus condemned,I did not know it was sin? Now against these two was the law given and that betimes,so that both these are answered. If the first come in and say, Why am I judged? whyam I damned? then will the law come in, even all the Ten Commandments, with everyone of their cries against thy soul; the First saying, He hath sinned against Me,damn him; the Second saying also, He hath transgressed against Me, damn him; theThird also saying the same, together with the Fourth, Fifth, Sixth, Seventh, Eighth,Ninth, Tenth; even all of them will discharge themselves against thy soul if thoudie under the first covenant, saying, He or they have transgressed against us, damnthem, damn them: and I tell thee also, that these ten great guns, the Ten Commandments,will, with discharging themselves in justice against thy soul, so rattle in thy conscience,that thou wilt in spite of thy teeth be immediately put to silence, and have thymouth stopped. And let me tell thee further, that if thou shalt appear before Godto have the Ten Commandments discharge themselves against thee, thou hadst betterbe tied to a tree, and have ten, yea, ten thousand of the biggest pieces of ordnancein the world to be shot off against thee; for these could go no further but onlyto kill the body; but they, both body and soul, to be tormented in Hell with thedevil to all eternity.

Third, Again; if the second thing should be objected, saying, But Lord, I did notthink this had been sin, or the other had been sin, for nobody told me so; then alsowill the giving of the law take off that, saying, Nay, But I was given to thy fatherAdam before he had sinned, or before thou wast born, and have ever since been inthy soul to convince thee of thy sins, and to control thee for doing the thing thatwas not right. Did not I secretly tell thee at such a time, in such a place, whenthou wast doing of such a thing, with such an one, or when thou was all alone, thatthis was a sin, and that God did forbid it, therefore if thou didst commit it, Godwould be displeased with thee for it: and when thou was thinking to do such a thingat such a time, did not I say, Forbear, do not so? God will smite thee, and punishthee for it if thou dost do it. And besides, God did so order it that you had mein your houses, in your Bibles, and also you could speak and talk of me; thus pleadingthe truth, thou shalt be forced to confess it is so; nay, it shall be so in somesort with the very Gentiles and barbarous people that fall far short of that lightwe have in these parts of the world; for, saith the Apostle, "The Gentiles whichhave not the law, do by nature the things contained in the law, these, having notthe law," that is, not written as we have, yet they "are a law unto themselves:which show the works of the law written in their hearts" (Rom 2:14,15). Thatis, they have the law of works in them by nature, and therefore they shall be leftwithout excuse; for their own consciences shall stand up for the truth of this wherehe saith, "Their conscience also bearing witness, and their thoughts the meanwhileaccusing or else excusing one another." Ay, but when? Why, "in the daywhen God shall judge the secrets of men by Jesus Christ according to my Gospel"(Rom 2:15,16). So this, I say, is another end for which the Lord did give the law–namely,that God might pass a sentence in righteousness, without being charged with any injusticeby those that shall fall under it in the judgment.

Fourth, A fourth end why the Lord did give the law it was, because they that dieout of Jesus Christ might not only have their mouths stopped, but also that theirpersons "might become guilty before God" (Rom 3:19). And indeed this willbe the ground of silencing, as I said before, they finding themselves guilty, theirconsciences backing the truth of the judgment of God passed upon them, "theyshall become guilty"–that is, they shall be fit vessels for the wrath of Godto be poured out into, being filled with guilt by reason of transgressions againstthe commandments; thus, therefore, shall the parties under the first covenant be"fitted to destruction" (Rom 9:22) even as wood or straw, being well dried,is fitted for the fire; and the law was added and given, and speaks to this veryend, that sins might be shown, mouths might be stopped from quarreling, and that"all the world," mark, "the world may become guilty before God,"and so be in justice for ever and ever overthrown because of their sins.

And this will be so for these reasons–

1. Because God hath a time to magnify His justice and holiness, as well as to showHis forbearance and mercy. We read in Scripture that His eyes are too pure to beholdiniquity, and then we shall find it true (Hab 1:13). We read in Scripture that Hewill magnify the law, and make it honourable, and then He will do it indeed. Now,because the Lord doth not strike so soon as He is provoked by sin, therefore poorsouls will not know nor regard the justice of God, neither do they consider the timein which it must be advanced, which will be when men drop under the wrath of Godas fast as hail in a mighty storm (2 Peter 3:9; Psa 50:21,22). Now, therefore, lookto it all you that count the long-suffering and forbearance of God slackness; andbecause for the present He keepeth silence, therefore to think that He is like untoyourselves. No, no; but know that God hath His set time for every purpose of His,and in its time it shall be advanced most marvelously, to the everlasting astonishmentand overthrow of that soul that shall be dealt withal by justice and the law. O!how will God advance His justice! O! how will God advance His holiness! First, byshowing men that He in justice cannot, will not regard them, because they have sinned;and, secondly, in that His holiness will not give way for such unclean wretches toabide in His sight, His eyes are so pure.

2. Because God will make it appear that He will be as good as His Word to sinners.Sinners must not look to escape always, though they may escape awhile, yet they shallnot go far all adoe unpunished; no, but they shall have their due to a farthing,when every threatening and curse shall be accomplished and fulfilled on the headof the transgressor. Friend, there is never an idle word that thou speakest but Godwill account with thee for it; there is never a lie thou tellest, but God will reckonwith thee for it; nay, there shall not pass so much as one passage in all thy lifetimebut God, the righteous God, will have it in the trial by His law, if thou die underit, in the judgment-day.


THIRD. But you will say–"But who are those that are thus under the law?"

Answ. Those that are under the law may be branched out into three ranks of men; either,first, such as are grossly profane, or such as are more refined; which may be twoways, some in a lower sort, and some in a more eminent way.

First, Then they are under the law as a Covenant of Works who are open profane, andungodly wretches, such as delight not only in sin, but also make their boast of thesame, and brag at the thoughts of committing of it. Now, as for such as these are,there is a Scripture in the First Epistle of Paul to Timothy Chapter 1, verses 9,10, which is a notable one to this purpose, "The law," saith he, "isnot made for a righteous man," not as it is a Covenant of Works, "but forthe" unrighteous or "lawless and disobedient, for the ungodly and for sinners,for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,for whoremongers, for them that defile themselves with mankind, for menstealers,for liars," look to it, liars, "for perjured persons, and," in a word,"if there be any other thing that is not according to sound doctrine."These are one sort of people that are under the law, and so under the curse of thesame, whose due is to drink up the brimful cup of God's eternal vengeance, and thereforeI beseech you not to deceive yourselves; for "know ye not that the unrighteousshall not inherit the kingdom of God? Neither fornicators, nor idolaters, nor adulterers,nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous,nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God"(1 Cor 6:9,10).

Poor souls, you think that you may have your sins, your lusts, and pleasures, andyet you shall do pretty well, and be let to go free in the judgment-day; but seewhat God saith of such in Deuteronomy 29:19, 20–which shall "bless himself inhis heart, saying, I shall have peace," I shall be saved, I shall do as wellas others, in the day when God shall judge the world by Jesus Christ; but, saithGod, I will not spare them, no, but My anger and My jealousy shall smoke againstthem. How far? Even to the executing all the curses that are written in the Law ofGod upon them. Nay, saith God, I will be even with them, "for I will blot outtheir names from under Heaven." And indeed it must of necessity be so, becausesuch souls are unbelievers, in their sins, and under the law, which cannot, willnot, show any mercy on them; for it is not the administration of mercy and life,but the administration of death and destruction, as you have it (2 Cor 3:7,9); andall those, every one of them, that are open profane, and scandalous wretches areunder it, and have been so ever since they came into the world to this day; and theywill for certain live and die under the same dispensation, and then be damned toall eternity, if they be not converted from under that covenant into and under theCovenant of Grace, of which I shall speak in its place; and yet for all this, howbrag and crank [6] 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 condemnthem, as if there was no hellfire to put them into. But O how will they be deceivedwhen they shall see Christ sitting upon the judgment-seat, having laid aside hispriestly and prophetical office, and appearing only as a judge to the wicked? whenthey shall see all the records of Heaven unfolded and laid open; when they shallsee each man his name in the Book of Life, and in the book of the law; when theyshall see God in His majesty, Christ in His majesty, the saints in their dignity,but themselves in their impurity. What will they say then? whither will they flythen? where will they leave their glory? O sad state! (Isa 10:3).

Second. They are under the law also who do not only so break and disobey the law,but follow after the law as hard as ever they can, seeking justification thereby–thatis, though a man should abstain from the sins against the law, and labour to fulfillthe law, and give up himself to the law, yet if he look no further than the law heis still under the law, and for all his obedience to the law, the righteous Law ofGod, he shall be destroyed by that law. Friend, you must not understand that nonebut profane persons are under the law; no, but you must understand that a man maybe turned from a vain, loose, open, profane conversation and sinning against thelaw, to a holy, righteous, religious life, and yet be in the same state, under thesame law, and as sure to be damned as the other that are more profane and loose.And though you may say this is very strange, yet I shall both say it and prove itto be true. Read with understanding that Scripture in Romans 9:30-31, where the Apostle,speaking of the very thing, saith, "But Israel, which followed after the lawof righteousness"; mark, that followed after the law of righteousness; theynotwithstanding their earnest pursuit, or hunting after the law of righteousness,"hath not attained to the law of righteousness." It signifies thus muchto us, that let a man be never so earnest, so fervent, so restless, so serious, soready, so apt and willing to follow the law and the righteousness thereof, if hebe under that covenant, he is gone, he is lost, he is deprived of eternal life, becausehe is not under the ministration of life if he die there. Read also that Scripture,Galatians 3:10, which saith, "For as many as are of the works of the law areunder the curse"; mark, they that are of the works of the law. Now, for to beof the works of the law, it is to be of the works of the righteousness thereof–thatis, to abstain from sins against the law, and to do the commands thereof as nearas ever they can for their lives, or with all the might they have: and thereforeI beseech you to consider it, for men's being ignorant of this is the cause why somany go on supposing they have a share in Christ, because they are reformed, andabstain from the sins against the law, who, when all comes to all, will be damnednotwithstanding, because they are not brought out from under the Covenant of Works,and put under the Covenant of Grace.

Object. "But can you in very deed make these things manifestly evident fromthe Word of God? Methinks to reason thus is very strange, that a man should labourto walk up according to the Law of God as much as ever he can, and yet that man notwithstandingthis, should be still under the curse. Pray clear it."

Answ. Truly this doth seem very strange, I do know full well, to the natural man,to him that is yet in his unbelief, because he goeth by beguiled reason; but formy part, I do know it is so, and shall labour also to convince thee of the truthof the same.

1. Then, the law is thus strict and severe, that if a man do sin but once againstit, he, I say, is gone for ever by the law, living and dying under that covenant.If you would be satisfied as touching the truth of this, do but read Galatians 3:10,where it saith "Cursed is every one," that is, not a man shall miss bythat covenant, "that continueth not in all," mark, in all "thingswhich are written in the book of the law to do them." (1.) Pray mark, here isa curse, in the first place, if all things written in the book of the law be notdone, and that, continually too–that is, without any failing or one slip, as I saidbefore. Now there is never a one in the world but before they did begin to yieldobedience to the least command, they in their own persons did sin against it by breakingof it. The Apostle, methinks, is very notable for the clearing of this in Romans3:5. In the one he endeavours for to prove that all had transgressed in the firstAdam as he stood a common person, representing both himself and us in his standingand falling. "Wherefore," saith he, "as by one man sin entered intothe world, and death by sin; and so death passed upon all men," mark that; butwhy? "for that all have sinned" (Rom 5:12). That is, forasmuch as all naturallyare guilty of original sin, the sin that was committed by us in Adam; so this isone cause why none can be justified by their obedience to the law, because they havein the first place broken it in their first parents. But, (2.) in case this shouldbe opposed and rejected by quarrelsome persons, though there be no ground for it,Paul hath another argument to back his doctrine, saying, For we have proved (already)that both Jews and Gentiles are all under sin. "As it is written, There is nonerighteous, no, not one." "They are all gone out of the way, they are together,"mark, together, "become unprofitable, there is none that doeth good, no, notone." "Their throat is an open sepulchre; with their tongues they haveused deceit, the poison of asps is under their lips." Their "mouths arefull of cursing and bitterness." "Their feet are swift to shed blood."In a word, "Destruction and misery are in their ways; and the way of peace havethey not known." Now then, saith he, having proved these things so clearly,the conclusion of the whole is this, "That what things soever the law saith,"in both showing of sin, and cursing for the same, "it saith" all "tothem who are under the law that every mouth may be stopped, and all the world maybecome guilty before God" (Rom 3:10,19). So that here, I say, lieth the groundof our not being justified by the law, even because, in the first place, we havesinned against it; for know this for certain, that if the law doth take the leastadvantage of thee by thy sinning against it, all that ever thou shalt afterwardshear from it is nothing but Curse, curse, curse him, "for not continuing inall things which are written in the book of the law to do them."

2. Thou canst not be saved by the righteous Law of God, the first covenant, becausethat, together with this thy miserable state, by original and actual sins, beforethou didst follow the law, since thy turning to the law thou hast committed severalsins against the law–"In many things we offend all." So that now thy righteousnessto the law being mixed with sometimes the lust of concupiscence, fornication, covetousness,pride, heart-risings against God, coldness of affection towards Him, backwardnessto good duties, speaking idle words, having of strife in your hearts, and such like;I say, these things being thus, the righteousness of the law is become too weak throughthis our flesh (Rom 8:3), and so, notwithstanding all our obedience to the law, weare yet through our weakness under the curse of the law; for, as I said before, thelaw is so holy, so just, and so good, that it cannot allow that any failing or slipshould be done by them that look for life by the same. "Cursed is every onethat continuteth not in everything" (Gal 3:10). And this Paul knew full well,which made him throw away all his righteousness. But you will say, that was his own.Answ. But it was even that which while he calls it his own, he also calls it therighteousness of the law (Phil 3:7-10) and to account it but dung, but as dirt onhis shoes, and that, that he might be found in Christ, and so be saved by Him "withoutthe deeds of the law" (Rom 3:28). But,

3. Set the case, the righteousness of the law which thou hast was pure and perfect,without the least flaw or fault, without the least mixture of the least sinful thought,yet this would fall far short of presenting of thee blameless in the sight of God.And that I prove by these arguments–(1.) The first argument is, that that which isnot Christ cannot redeem souls from the curse, it cannot completely present thembefore the Lord; now the law is not Christ; therefore the moral law cannot, by allour obedience to it, deliver us from the curse that is due to us (Acts 4:12). (2.)The second argument is, that that righteousness that is not the righteousness offaith, that is, by believing in Jesus Christ, cannot please God; now the righteousnessof the law as a Covenant of Works is not the righteousness of faith; therefore therighteousness of the law as acted by us, being under that covenant, cannot pleaseGod. The first is proved in Hebrews 11:6, "But without faith it is impossibleto please Him"; mark, it is impossible. The second thus, "The law is notof faith" (Gal 3:12; Rom 10:5,6), compared with Galatians 3:11. "But thatno man is justified by the law in the sight of God, it is evident; for, The justshall live by faith. And the law is not of faith."

But for the better understanding of those that are weak of apprehension, I shallprove it thus–1. The soul that hath eternal life, he must have it by right of purchaseor redemption (Heb 9:12; Eph 1:7). 2. This purchase of redemption must be throughthe blood of Christ. "We have redemption through His blood." "Withoutshedding of blood is no remission." Now the law is not in a capacity to die,and so to redeem sinners by the purchase of blood, which satisfaction justice callsfor. Read the same Scriptures (Heb 9:22). Justice calls for satisfaction, becausethou hast transgressed and sinned against it, and that must have satisfaction; thereforeall that ever thou canst do cannot bring in redemption, though thou follow the lawup the to the nail-head, as I may say, because all this is not shedding of blood;for believe it, and know it for certain, that though thou hadst sinned but one sinbefore thou didst turn to the law, that one sin will murder thy soul, if it be notwashed away by blood, even by the precious blood of Jesus Christ, that was shed whenHe did hang upon the cross on Mount Calvary.

Object. But you will say, "Methinks, that giving of ourselves up to live a righteouslife should make God like the better of us, and so let us be saved by Christ, becausewe are so willing to obey His law."

Answ. The motive that moveth God to have mercy upon sinners is not because they arewilling to follow the law, but because He is willing to save them. "Not forthy righteousness, or for the uprighteous of thine heart dost thou go to possesstheir land" (Deu 9:4-6). Now understand this: if thy will to do righteousnesswas the first moving cause why God had mercy on thee through Christ, then it mustnot be freely by grace–I say, freely. But the Lord loves thee and saves thee uponfree terms, having nothing beforehand to make Him accept of thy soul, but only theblood of Christ; therefore to allow of such a principle it is to allow that graceis to be obtained by the works of the law, which is as gross darkness as lies inthe darkest dungeon in Popery, and is also directly opposite to Scripture– For weare "justified freely by His grace, through the redemption that is in Christ";not through the good that is in our selves, or done by us, no, "but by faith,without"–mark that– "without the deeds of the law" (Rom 3:24-28).Again, "Not of works, least any man should boast" (Eph 2:9). No, no, saithhe, "Not according to our works," or righteousness, "but accordingto His own purpose"; mark "according to His own purpose and grace, whichwas" a free gift, "given us in Christ Jesus," not lately, but "beforethe world began" (2 Tim 1:9).

Object. But you will say, "Then why did God give the law, if we cannot havesalvation by following of it?"

Answ. I told you before that the law was given for these following reasons–1. Thatthou mightest be convinced by it of thy sins, and that thy sins might indeed appearvery sinful unto thee, which is done by the law these ways–(1.) By showing of theewhat a holy God He is that did give the law; and, (2.) By showing thee thy vilenessand wickedness, in that thou, contrary to this holy God, hast transgressed againstand broken this His holy Law; therefore, saith Paul, "the law entered, thatthe offence might abound," that is, by showing the creature the holiness ofGod, and also its own vileness (Rom 5:20). 2. That thou mayest know that God willnot damn thee for nothing in the judgment-day. 3. Because He would have no quarrelingat His just condemning of them at that day. 4. Because He will make thee to knowthat He is a holy God and pure.


[FOURTH] Quest. "But seeing you have spoken thus far, I wish you would do somuch as to show in some particulars, both what men have done, and how far they havegone, and what they have received, being yet under this covenant, which you callthe ministration of condemnation."

Answ. This is somewhat a difficult question, and had need be not only warily, butalso home and soundly answered. The question consists of three particulars–First,What men have done; Second, How far men have gone; Third, What they have received,and yet to be under the law, or Covenant of Works, and so in a state of condemnation.

[First.] As for the first, I have spoken something in general to that already; butfor thy better understanding I shall yet speak more particularly.

1. A man hath and may be convinced and troubled for his sins, and yet be under thiscovenant, and that in a very heavy and dreadful manner, insomuch that he find theweight of them to be intolerable and too heavy for him to bear, as it was with Cain,"My punishment," saith he, "is greater than I can bear" (Gen4:13).

2. A man living thus under a sense of his sins may repent and be sorry for them,and yet be under this covenant, and yet be in a damned state. And when he, Judas,saw what was done, he "repented" (Matt 27:3).

3. Men may not only be convinced, and also repent for their sins, but they may alsodesire the prayers of the children of God for them too, and yet be under this covenantand curse, "Then Pharaoh called for Moses and Aaron, in haste, and he said,I have sinned; entreat the LORD your God that He may take away from me this death"(Exo 10:16, 17).

4. A man may also humble himself for his offences and disobedience against his God,and yet be under this covenant (1 Kings 21:24-19).

5. A man may make restitution unto men for the offence he hath done unto them, andyet be under this covenant.

6. A man may do much work for God in his generation, and yet be under this firstcovenant; as Jehu, who did do that which God bid him (2 Kings 9:25, 26). And yetGod threateneth even Jehu, because though he did do the thing that the Lord commandedhim, yet he did it not from a right principle; for had he, the Lord would not havesaid, "Yet a little while, and I will avenge the blood of Jezreel upon the houseof Jehu" (Hosea 1:4).

7. Men may hear and fear the servants of the Lord, and reverence them very highly;yea, and when they hear, they may not only hear, but hear and do, and that gladlytoo, not one or two things, but many; mark, many things gladly, and yet be lost,and yet be damned, "For Herod feared John," why? not because he had anycivil power over him, but because "he was a just man and an holy, and observedhim; and when he heard him, he did many things, and heard him gladly" (Mark6:20). It may be that thou thinkest that because thou hearest such and such, thereforethou art better than thy neighbours; but know for certain that thou mayest not onlyhear, but thou mayest hear and do, and that not with a backward will, but gladly–mark,"gladly"–and yet be Herod still, an enemy to the Lord Jesus still. Considerthis, I pray you.

Second. But to the second thing, which is this, How far may such an one go? To whatmay such an one attain? Whither may he arrive, and yet be an undone man, under thiscovenant? 1 answer–

1. Such an one may be received into fellowship with the saints, as they are in avisible way of walking one with another; they may walk hand in hand together, "TheKingdom of Heaven," that is, a visible company of professors of Christ, is likenedto ten virgins, which took their lamps, and went forth to meet the Bridegroom, "fiveof them were wise, and five were foolish" (Matt 25:1,2). These, in the firstplace, are called virgins–that is, such as are clear from the pollutions of the world;secondly, they are said to go forth–that is, from the rudiments and traditions ofmen; thirdly, they do agree to take their lamps with them–that is, to profess themselvesthe servants of Jesus Christ, that wait upon Him, and for Him; and yet when He came,He found half of them, even the virgins, that had lamps, that also went forth fromthe pollutions of the world and the customs of men, to be such as lost their precioussouls (verse 12) which they should not have done, had they been under the Covenantof Grace, and so not under the law.

2. They may attain to a great deal of honour in the said company of professors, thatwhich may be accounted honour, insomuch that they may be put in trust with churchaffairs, and bear the bag, as Judas did. I speak not this to shame the saints, but,being beloved, I warn them; yet I speak this on purpose that it might, if the Lordwill, knock at the door of the souls of professors. Consider Demas!

3. They may attain to speak of the Word as ministers, and become preachers of theGospel of Jesus Christ, insomuch that the people where they dwell may even take upa proverb concerning them, saying, "Is he among the prophets?" his giftsmay be so rare, his tongue may be so fluent, and his matter may be so fit, that hemay speak with a tongue like an angel, and speak of the hidden mysteries, yea, ofthem all; mark that, and yet be nothing, and yet be none of the Lord's anointed ones,with the Spirit of grace savingly, but may live and die under the curse of the law(1 Cor 13:1-4).

4. They may go yet further; they may have the gifts of the Spirit of God, which mayenable them to cast out devils, to remove the biggest hills or mountains in the world;nay, thou mayest be so gifted as to prophesy of things to come, the most gloriousthings, even the coming of the Lord Jesus Christ to reign over all His enemies, andyet be but a Balaam, a wicked and a mad prophet (2 Peter 2:16; Num 24:16-25).

5. There may not only stand thus for awhile, for a little season, but they may standthus till the coming of our Lord Jesus Christ with His holy angels; ay, and not bediscovered of the saints till that very day. "Then all those virgins arose,"–thewise and the foolish; then! when? why, when this voice was heard, "Behold theBridegroom cometh, go ye out to meet him" (Matt 25:1-6). And yet were out ofthe Lord Jesus Christ, and yet were under the law.

6. Nay, further, they may not only continue in a profession till then, supposingthemselves to be under the grace of the Gospel, when indeed they are under the curseof the law, but even when the Bridegroom is come, they may still be so confidentof their state to be good, that they will even reason out the case with Christ whythey are not let into the kingdom of glory, saying, "Lord, Lord, we have eatenand drunk in Thy presence; and Thou hast taught in our streets." Nay, further,"Have we not prophesied in Thy name? and in Thy name have cast out devils?"Nay, not only thus, but, "done many," mark, we have "done many wonderfulworks." Nay, further, they were so confident, that they commanded, in a commandingway, saying, "Lord, open to us." See here, I beseech you, how far thesewent; they thought they had had intimate acquaintance with Jesus Christ, they thoughtHe could not choose but save them; they had eat and drunk with Him, sat at the tablewith Him, received power from Him, executed the same power. In Thy name have we donethus and thus; even wrought many wonderful works (Matt 7:22; Luke 13:25,26). Andyet these poor creatures were shut out of the kingdom. O consider this, I beseechyou, before it be too late, lest you say, Lord, let us come in, when Christ saith,Thrust him out (Verse 28). Hears you cry, "Lord open to us," when He saith,"Depart, I know you not"; lest though you think of having joy, you have"weeping and gnashing of teeth."

Third. But the third thing touched in the question was this– What may such an onereceive of God who is under the curse of the law?

1. They may receive an answer to their prayers from God at some times, for some thingsas they do stand in need of. I find in Scripture that God did hear these personsthat the Apostle saith were cast out (Gen 21:17). "And God heard the voice ofthe lad," even of cast-out Ishmael; "and the angel of God called to Hagar"which was the bond-woman, and under the law (Gal 4:30). "out of heaven, andsaid unto her, Fear not; for God hath heard the voice of the lad where he is."Friends, it may be you may think, because you have your prayers answered in someparticular things, therefore you may suppose that as to your eternal state your conditionis very good. But you must know that God doth hear the cry of a company of Ishmaelites,the sons of the bondwomen, who are under the law as a Covenant of Works. I do notsay He hears them as to their eternal state, but He heareth them as to several straitsthat they go through in this life, ay, and gives them ease and liberty from theirtrouble. Here this poor wretch was almost perished for a little water, and he cried,and God heard him, yea, He heard him out of Heaven. Read also Psalm 107:23-29. "Hegave them their desire, but He sent leanness into their soul" (Psa 106:15).[7]

But some may say, Methinks this is yet more strange that God should hear the prayers,the cries of those that are under the law, and answer them. Answ. I told you before,He doth not hear them as to their eternal state, but as to their temporal state;for God as their Creator hath a care for them, and causeth the sun to shine uponthem, and the rain to distill upon their substance (Matt 5:45). Nay, He doth givethe beasts in the field their appointed food, and doth hear the young ravens whenthey cry, which are far inferior to man (Psa 147:9). I say, therefore, that God dothhear the cries of His creatures, and doth answer them too, though not as to theireternal state; but may damn them nevertheless when they die for all that.

2. They may receive promises from the mouth of the Lord. There are many that havepromises made to them by the Lord in a most eminent way, and yet, as I said before,are such as are cast out and called the children of the bond-woman, which is thelaw–"And the angel of God called to Hagar out of Heaven," that was thebond-woman, saying, "Fear not; for God hath heard the voice of the lad wherehe is. Arise, lift up the lad, and hold him in thine hand; FOR I WILL MAKE HIM,"–mark, there is the promise,–"for I will make him," of the son of the bond-woman,"a great nation" (Gen 21:17,18).

3. Nay, 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 those that do not know whatthey say, that will think or say that Saul was under the Covenant of Grace; yet afterhe had talked with Samuel, and had turned his back to go from him, saith the Scripture,"God gave him another heart" (1 Sam 10:9). Another heart, mark that, andyet an out-cast, a rejected person (1 Sam 15:26,29). Friends, I beseech you, letnot these things offend you, but let them rather beget in your hearts an inquiringinto the truth of your condition, and be willing to be searched to the bottom; andalso, that everything which hath not been planted by the Lord's right hand may berejected, and that there may be a reaching after better things, even the things thatwill not only make thy soul think thy state is good now, but that thou mayest beable to look sin, death, Hell, the curse of the law, together with the Judge, inthe face with comfort, having such a real, sound, effectual work of God's grace inthy soul, that when thou hearest the trumpet sound, seest the graves fly open, andthe dead come creeping forth out of their holes; when thou shalt see the judgmentset, the books opened, and all the world standing before the judgment-seat; I say,that then thou mayest stand, and have that blessed sentence spoken to thy soul, "Come,ye blessed of My Father, inherit the kingdom prepared for you from the foundationof the world" (Matt 25:34).

[Objection to this head.] But, you will say, for all this, We cannot believe thatwe are under the law, for these reasons–As, First. Because we have found a changein our hearts. Second. Because we do deny that the Covenant of Works will save any.Third. Because, for our parts, we judge ourselves far from legal principles; forwe are got up into as perfect a Gospel order, as to matter of practice and disciplinein church affairs, as any this day in England, as we judge.

[Answer to reason first.] That man's belief that is grounded upon anything done inhim, or by him only, that man's belief is not grounded upon the death, burial, resurrection,ascension, and intercession of Jesus Christ; for that man that hath indeed good groundof his eternal salvation, his faith is settled upon that object which God is wellpleased or satisfied withal, which is that man that was born of Mary, even her first-bornSon– that is, he doth apply by faith to his soul the virtues of His death, blood,righteousness, etc., and doth look for satisfaction of soul nowhere else than fromthat, neither doth the soul seek to give God any satisfaction as to justificationany other ways; but doth willingly and cheerfully accept of and embrace the virtuesof Christ's death, together with the rest of His things done by Himself on the crossas a sacrifice, and since also as a priest, advocate, mediator, etc.; and doth soreally and effectually receive the glories of the same, that thereby–mark that–therebyhe is "changed into the same image, from glory to glory" (2 Cor 3:18).Thus in general; but yet more particular–

1. To think that your condition is good because there is some change in you froma loose profane life, to a more close, honest, and civil life and conversation; Isay, to think this testimony sufficient to ground the stress of thy salvation uponis very dangerous. First, because such a soul doth not only lay the stress of itssalvation besides the man Christ Jesus that died upon the cross; but secondly, becausethat his confidence is not grounded upon the Saviour of sinners, but upon his turningfrom gross sins to a more refined life,–and it may be to the performance of somegood duties–which is no Saviour; I say, this is very dangerous; therefore read it,and the Lord help you to understand it; for unless you lay the whole stress of thesalvation of your souls upon the merits of another man– namely, Jesus–and that bywhat He did do and is adoing without you, for certain, as sure as God is in Heaven,your souls will perish. And this must not be notionally neither, as with an assentingof the understanding only; but it must be by the wonderful, invisible, invinciblepower of the Almighty God, working in your souls by His Spirit such a real, saving,holy faith, that can, through the operation of the same Spirit by which it is wrought,lay hold on and apply these most heavenly, most excellent, most meritorious benefitsof the man Christ Jesus, not only to your heads and fancies, but to your very soulsand consciences, so effectually, that you may be able by the same faith to challengethe power, madness, malice, rage, and destroying nature either of sin, the law, death,the devil, together with Hell and all other evils, throwing your souls upon the death,burial, resurrection, and intercession of that man Jesus without (Rom 8:32-39). But,

2. Do you think that there was no change in the five foolish virgins spoken of (Matt25:1-3). Yes; there was such a change in those very people, that the five wise onescould give them admittance of walking with them in the most pure ways and institutionsof the Gospel of Christ, and yet but foolish; nay, they walked with them, or shallwalk with them, until the Lord Jesus Christ shall break down from Heaven, and yetbe but foolish virgins, and yet but under the law, and so under the curse, as I saidbefore.

[Second part of objection.] But, say you, We have disowned the Covenant of Works,and turned from that also.

[Answer to reason second.] This is sooner said than done. Alas, alas! poor soulsthink because they say, "Grace, grace, it is freely by grace," thereforethey are under the Covenant of Grace. A very wide mistake. You must understand thusmuch, that though you be such as can speak of the grace of the Gospel, yet if youyourselves be not brought under the very Covenant of Grace, you are yet, notwithstandingyour talk and profession, very far wide of a sense and of a share in the Covenantof the Grace of God held forth in the Gospel.

The Jews were of a clearer understanding many of them than to conclude that the law,and only the law, was the way to salvation; for they, even they that received notthe Christ of God, did expect a Saviour should come (John 7:27,41-43). But they weremen that had not the Gospel Spirit, which alone is able to lead them to the verylife, marrow, or substance of the Gospel in right terms; and so being muddy in theirunderstandings, being between the thoughts of a Saviour and the thoughts of the worksof the law, thinking that they must be accomplished for the obtaining of a Saviour,and His mercy towards them; I say, between these they fell short of a Saviour. Asmany poor souls in these days, they think they must be saved alone by the Saviour,yet they think there is something to be done on their parts for the obtaining ofthe good-will of the Saviour, as their humiliation for sin, their turning from thesame, their promises, and vows, and resolutions to become new men, join in church-fellowship,and what not; and thus they, bringing this along with them as a means to help them,they fall short of eternal salvation if they are not converted; see that Scripture(Rom 9:30-32). The Apostle saith there, that they that sought not did obtain, whenthey that did seek fell short. "What shall we say then?" saith he. "Thatthe Gentiles which sought not after righteousness, have attained to righteousness,"yea, "even the righteousness which is of faith." And what else? Why, "butIsrael which followed after the law of righteousness, hath not attained to the lawof righteousness." How came that to pass?

"Because," saith he, "they sought it not by faith, but as it were"–mark,he doth not say, altogether, no, "but as it were"–that is, because as theysought, they did a little by the bye lean upon the works of the law. And let me tellyou, that this is such a hard thing to beat men off of, that though Paul himselfdid take the work in hand, he did find enough to do touching it; how is he fain tolabour in the ten first chapters of his Epistle to the Romans, for the establishingof those that did even profess largely in the doctrine of grace, and also in thatEpistle to the Galatians; and yet lost many, do what he could. Now, the reason whythe doctrine of grace doth so hardly down–even with professors–in truth, effectually,it is because there is a principle naturally in man that doth argue against the same,and that thus: Why, saith the soul, I am a sinner, and God is righteous, holy, andjust; His holy Law, therefore, having been broken by me, I must, by all means, ifever I look to be saved, in the first place, be sorry for my sins; secondly, turnfrom the same; thirdly, follow after good duties, and practise the good things ofthe law and ordinances of the Gospel, and so hope that God for Christ's sake mayforgive all my sins; which is not the way to God as a Father in Christ, but the way,the very way to come to God by the Covenant of Works, or the law, which things Ishall more fully clear when I speak to the second doctrine.

Again, therefore, those that this day profess the Gospel, for the generality of themthey are such, that, notwithstanding their profession, they are very ignorant ofthat glorious influence and lustre of the same; I say, they are ignorant of the virtueand efficacy of the glorious things of Christ held forth by and in the Gospel, whichdoth argue their not being under the Covenant of Grace, but rather under the lawor old covenant (2 Cor 4:3). As, for instance, if you do come among some professorsof the Gospel, in general you shall have them pretty busy and ripe; also able tohold you in a very large discourse in several points of the same glorious Gospel;but if you come to the same people and ask them concerning heart-work, or what workthe Gospel hath wrought on them, and what appearance they have had of the sweet influencesand virtues on their souls and consciences, it may be they will give you such ananswer as this–I do find by the preaching thereof that I am changed, and turned frommy sins in a good measure, and also have learned (but only in tongue), to distinguishbetween the law and the Gospel, so that for the one–that is, for the Gospel–I canplead, and also can show the weakness and unprofitableness of the other. And thusfar, it is like they may go, which is not far enough to prove them under the Covenantof Grace, though they may have their tongues so largely tipped with the professionof the same (2 Peter 2:20) where he saith "For if after they have escaped thepollutions of the world through the knowledge of the Lord and Saviour Jesus Christ,"which was not a saving knowledge, "they are again entangled therein, and overcome,the latter end" of that man "is worse than the beginning" (Matt 25:1-4,etc.; Matt 7:22).

Object. But, you will say, is not this a fair declaring of the work of grace, ordoth it not discover that, without all gainsaying, we are under the Covenant of Grace,when we are able, not only to speak of the glorious Gospel of Jesus Christ, but alsoto tell, and that by experience, that we have been changed from worse to better,from sin to a holy life, by leaving of the same, and that by hearing of the Wordpreached?

Answer 1. A man may, in the first place, be able to talk of all the mysteries ofthe Gospel, and that like an angel of God, and yet be no more in God's account thanthe sounding of a drum, brass, or the tinkling of a cymbal, which are things that,notwithstanding their sound and great noise, are absolutely void of life and motion,and so are accounted with God as nothing– that is, no Christians, no believers, notunder the Covenant of Grace for all that (1 Cor 13:1-4). 2. Men may not only do this,but may also be changed in reality, for a season, from what they formerly were, andyet be nothing at all in the Lord's account as to an eternal blessing. Read 2 Peter2:20, the Scripture which I mentioned before; for, indeed, that one Scripture isenough to prove all that I desire to say as to this very thing; for, if you observe,there is enfolded therein these following things–(1.) That reprobates may attainto a knowledge of Christ. (2.) This knowledge may be of such weight and force, that,for the present, it may make them escape the pollutions of the world, and this byhearing the Gospel. "For if after they have escaped the pollutions of the worldthrough the knowledge of the Lord and Saviour Jesus Christ, they are again entangledtherein, and overcome, the latter end of that man is worse than the beginning."[Some professors, take them at the best, they are but like dogs, spewing out theirfilth for a time.] Now that they are reprobates, dogs, or sows, read further; "But,"saith he, "it is happened unto them according to the true proverb, The dog isturned to his own vomit again; and the sow that was washed to her wallowing in themire" (Verse 22).

[Third part of objection.] The last part of the objection. But, say you, our practicesin the worship of God shall testify for us that we are not under the law; for wehave by God's goodness attained to as exact a way of waking in the ordinances ofGod, and as near the examples of the Apostles, as ever any churches since the primitivetimes, as we judge.

[Answer to reason third.] What then? Do you think that the walking in the order ofthe churches of old, as to matter of outward worship, is sufficient to clear youof your sins at the judgment-day? or, do you think that God will be contented witha little bodily subjection to that which shall vanish and fade like a flower, whenthe Lord shall come from Heaven in flaming fire, with His mighty angels (2 Thess1:7,8). Alas, alas, how will such professors as these are fall before the judgment-seatof Christ! Then such a question as this, "Friend, how camest thou in hither,not having a wedding garment?" will make them be speechless, and fall down intoeverlasting burnings, thousands on a heap; for you must know that it is not thenyour crying, Lord, Lord, that will stand you in stead; not your saying, We have ateand drank in Thy presence, that will keep you from standing on the left hand of Christ.It is the principle as well as the practice that shall be inquired into at that day.

Quest. The principle, you will say, what do you mean by that?

Answ. My meaning is, the Lord Jesus Christ will then inquire and examine whetherthe spirit from which you acted was legal or evangelical–that is, whether it wasthe Spirit of adoption that did draw you out to the thing you took in hand, or amere moral principle, together with some shallow and common illuminations into theoutward way of the worship of God, according to Gospel rule.

Quest. But, you will say, it is like, How should this be made manifest and appear?

Answ. I shall speak briefly in answer hereunto as followeth– First, then, that manthat doth take up any of the ordinances of God–namely, as prayer, baptism, breakingof bread, reading, hearing, alms-deeds, or the like; I say, he that doth practiseany of these, or such like, supposing thereby to procure the love of Christ to hisown soul, he doth do what he doth from a legal, and not from an evangelical or Gospelspirit: as thus–for a man to suppose that God will hear him for his prayer's sake,for his alm's sake, for his humiliation's sake, or because he hath promised to makeGod amends hereafter, whereas there is no such thing as a satisfaction to be madeto God by our prayers or whatever we can do; I say, there is no such way to havereconciliation with God in. And so also for men to think, because they are got intosuch and such an ordinance, and have crowded themselves into such and such a society,that therefore they have got pretty good shelter from the wrath of the Almighty;when, alas, poor souls, there is no such thing. No, but God will so set His faceagainst such professors, that His very looks will make them to tear their very flesh;yea, make them to wish would they had the biggest millstone in the world hanged abouttheir neck, and they cast into the midst of the sea. For, friends, let me tell you,though you can now content yourselves without the holy, harmless, undefiled, perfectrighteousness of Christ; yet there is a day a-coming in which there is not one ofyou shall be saved but those that are and shall be found clothed with that righteousness;God will say to all the rest, "Take them, bind them hand and foot, and castthem into outer darkness; there shall be weeping and gnashing of teeth" (Matt22:13).

For Christ will not say unto men in that day, Come, which of you made a professionof Me, and walked in church-fellowship with My saints: no; but then it shall be inquiredinto, who have the reality of the truth of grace wrought in their hearts. And, forcertain, he that misseth of that shall surely be cast into the Lake of Fire, thereto burn with the devils and damned men and women; there to undergo the wrath of aneternal God, and that not for a day, a month, a year, but for ever, for ever, forever and ever; there is that which cutteth to the quick. Therefore, look to it, andconsider now what you do, and whereon you hang your souls; for it is not every pinthat will hold in the judgment, not every foundation that will be able to hold upthe house against those mighty, terrible, soul- drowning floods and destroying tempestswhich then will roar against the soul and body of a sinner (Luke 6:47-49). And, ifthe principle be rotten, all will fall, all will come to nothing. Now, the principleis this–Not to do things because we would be saved, but to do them from this–namely,because we do really believe that we are and shall be saved. But do not mistake me;I do not say we should slight any holy duties; God forbid; but I say, he that dothlook for life because he doth do good duties, he is under the Covenant of Works,the law; let his duties be never so eminent, so often, so fervent, so zealous. Ay,and I say, as I said before, that if any man or men, or multitudes of people, doget into never so high, so eminent; and clear practices and Gospel order, as to churchdiscipline, if it be done to this end I have been speaking of, from this principle,they must and shall have these sad things fall to their share which I have made mentionof.

Object. But, you will say, can a man use Gospel ordinances with a legal spirit?

Answ. Yes, as easily as the Jews could use and practise circumcision, though notthe moral or Ten Commandments. For this I shall be bold to affirm, that it is notthe commands of the New Testament administration that can keep a man from using ofits self [that administration] in a legal spirit; for know this for certain, thatit is the principle, not the command, that makes the subjector to the same eitherlegal or evangelical, and so his obedience from that command to be from legal convictionsor evangelical principles.

Now, herein the devil is wondrous subtle and crafty, in suffering people to practisethe ordinances and commands of the Gospel, if they do but do them in a legal spirit,[I beseech you, do not think because I say this, therefore I am against the ordinancesof the Gospel, for I do honour them in their places, yet would not that any of themshould be idolized, or done in a wrong spirit,] from a spirit of works; for he knowsthen, that if he can but get the soul to go on in such a spirit, though they do neverso many duties, he shall hold them sure enough; for he knows full well that therebythey do set up something in the room of, or, at the least, to have some, though buta little, share with the Lord Jesus Christ in their salvation; and if he can butget thee here, he knows that he shall cause thee by thy depending a little upon theone, and so thy whole dependence being not upon the other, that is, Christ, and takingof him upon his own terms, thou wilt fall short of life by Christ, though thou dovery much busy thyself in a suitable walking, in an outward conformity to the severalcommands of the Lord Jesus Christ. And let me tell you plainly, that I do verilybelieve that as Satan by his instruments did draw many of the Galatians by circumcision(though, I say, it was none of the commands of the moral law) to be debtors to doupon pain of eternal damnation the whole of the moral law, so also Satan, in thetime of the Gospel, doth use even the commands laid down in the Gospel, some of them,to bind the soul over to do the same law; the thing being done and walked in, byand in the spirit; for, as I said before, it is not the obedience to the commandthat makes the subjector thereto evangelical, or of a Gospel spirit; but, contrariwise,the principle that leads out the soul to the doing of the command, that makes thepersons that do thus practise any command, together with the command by them practised,either legal or evangelical. As, for instance, prayer–it is a Gospel command; yetif he that prays doth it in a legal spirit, he doth make that which in itself isa Gospel command an occasion of leading him into a Covenant of Works, inasmuch ashe doth it by and in that old covenant spirit.

Again; giving of alms is a Gospel command; yet if I do give alms from a legal principle,the command to me is not Gospel, but legal, and it binds me over, as aforesaid, todo the whole law–"For he is not a Jew," nor a Christian, "which isone outwardly"–that is, one only by an outward subjection to the ordinancesof prayer, hearing, reading, baptism, breaking of bread, etc.–"But he is a Jew,"a Christian, "which is one inwardly," who is rightly principled, and practiseththe ordinances of the Lord from the leadings forth of the Spirit of the Lord, froma true and saving faith in the Lord (Rom 2:28,29). Those men spoken of in the 7thof Matthew, for certain, for all their great declaration, did not do what they didfrom a right Gospel spirit; for had they, no question but the Lord would have said,"Well done, good and faithful servant." But in that the Lord Jesus dothturn them away into Hell, notwithstanding their great profession of the Lord, andof their doing in His name, it is evident that notwithstanding all that they diddo, they were still under the law, and not under that covenant as true believersare–to wit, the Covenant of Grace; and if so, then all their duties that they did,of which they boasted before the Lord, was not in and by a right evangelical principleor spirit.

Again, saith the Apostle, "Whatsoever is not of faith is sin," (Rom 14:23);but there are some that do even practise baptism, breaking of bread, together withother ordinances, and yet are unbelievers; therefore unbelievers doing these things,they are not done in faith but sin. Now to do these things in sin, or without faith,it is not to do things in an evangelical or Gospel spirit; also they that do thesethings in a legal spirit, the very practising of them renders them not under thelaw of Christ, as Head of His Church, but the works they do are so much contradictionto the Gospel of God, or the Covenant of Grace, that they that do them thus do evenset up against the Covenant of Grace; and the very performance of them is of suchforce that it is sufficient to drown them that are subjects thereunto, even underthe Covenant of Works; but this poor souls are not aware of, and there is their misery.

Quest. But have you no other way to discover the things of the Gospel, how they aredone with a legal principle, but those you have already made mention of?

Answ. That thou mightest be indeed satisfied herein, I shall show you the very mannerand way that a legal, or old- covenant-converted professor, bear with the terms,doth take both in the beginning, middle, and the end of his doing of any duty orcommand, or whatsoever it be that he doth do. 1. He thinking this or that to be hisduty, and considering of the same, he is also presently persuaded in his own consciencethat God will not accept of him if he leave it undone; he seeing that he is shortof his duty, as he supposeth, while this is undone by him, and also judging thatGod is angry with him until the thing be done, he, in the second place, sets to thedoing of the duty, to the end he may be able to pacify his conscience by doing ofthe same, persuading of himself that now the Lord is pleased with him for doing ofit. 2. Having done it, he contents himself, sits down at his ease, until some furtherconvictions of his duty to be done, which when he seeth and knoweth, he doth do itas aforesaid, from the same principle as he did the former, and so goeth on in hisprogress of profession. This is to do things from a legal principle, and from anold-covenant spirit; for thus runs that covenant, "The man that doth these thingsshall live in them," of "by them" (Lev 18:5; Gal 3:12; Rom 10:5).But more of this in the use of this doctrine.

Object. But, you will say, by these words of yours you do seem to deny that thereare conditional promises in the Gospel, as is clear, in that you strike at such practicesas are conditional, and commanded to be done upon the same.

Answ. The thing that I strike at is this, that a man in or with a legal spirit shouldnot, nay, cannot, do any conditional command of the Gospel acceptably, as to hiseternal state, because he doth it in an old-covenant spirit. "No man puttethnew wine into old bottles"; but new wine must have new bottles, a Gospel commandmust have a Gospel spirit, or else the wine will break the bottles, or the principlewill break the command.

Object. Then you do grant that there are conditional promises in the New Testament,as in the moral law, or Ten Commands.

Answ. Though this be true, yet the conditional promises in the New Testament do notcall to the same people in the same state of unregeneracy to fulfill them upon thesame conditions.

The Law and the Gospel being two distinct covenants, they are made in divers ways,and the nature of the conditions also being not the same, as saith the Apostle, therighteousness of the law saith one thing, and the righteousness of faith saith another(Rom 10:4-6). That is, the great condition in the law is, If you do these things,you shall live by them; but the condition, even the greatest condition laid downfor a poor soul to do, as to salvation–for it is that we speak of–is to believe thatmy sins be forgiven me for Jesus Christ's sake, without the works or righteousnessof the law, on my part, to help forward. "To him that worketh not," saiththe Apostle [that is] for salvation, "but believeth on Him that justifieth theungodly, his faith"–mark, "his faith is counted for righteousness"(Rom 4:5). So that we, saith, he, "conclude that a man is justified by faithwithout"– mark again, "without the deeds of the law" (Rom 3:28).

But again; there is never a condition in the Gospel that can be fulfilled by an unbeliever;and therefore, whether there be conditions or whether there be none, it makes nomatter to thee who art without the faith of Christ; for it is impossible for theein that state to do them, so as to be ever the better as to thy eternal estate; therefore,lest thou shouldst split thy soul upon the conditions laid down in the Gospel, asthou wilt do if thou go about to do them only with a legal spirit; but, I say, toprevent this, see if thou canst fulfill the first condition; that is, to believethat all thy sins are forgiven thee, not for any condition that hath been or canbe done by thee, but merely for the Man's sake that did hang on Mount Calvary, betweentwo thieves, some sixteen hundred years ago and odd. And, I say, see if thou canstbelieve that at that time He did, when He hanged on the Cross, give full satisfaction,for all thy sins, before thou in thy person hadst committed ever a one. I say, seeif thou canst believe this; and take heed thou deceive not thyself with an historical,notional, or traditional acknowledgment of the same.

And, secondly, see if thou canst so well fulfill this condition, that the very virtueand efficacy that it hath on thy soul will engage thee to fulfill those other conditions,really in love to that Man whom thou shouldst believe hath frankly and freely forgiventhee all, without any condition acted by thee to move Him thereto, according to thatsaying in 2 Corinthians 5:14, 15; and then thy doing will arise from a contrary principlethan otherwise it will do–that is, then thou wilt not act and do because thou wouldstbe accepted of God, but because thou hast some good hope in thy heart that thou artaccepted of Him already, and not on thine, but wholly and alone upon another man'saccount; for here runs the Gospel spirit of faith: "We believe,"–mark,"We believe, and therefore speak." So we believe, and therefore do (2 Cor4:13). Take heed, therefore, that you do not DO, that you may believe, but ratherbelieve so effectually that you may DO, even all that Jesus doth require of you froma right principle, even out of love to your dear Lord Jesus Christ, which thing Ishall speak to more fully by and by.

Object. But what do you mean by those expressions? Do not do that you may believe,but believe so effectually that you may do.

Answ. When I say, Do not do that you may believe, I mean, do not think that any ofthe things that thou canst do will procure or purchase faith from God unto thy soul;for that is still the old-covenant spirit, the spirit of the law, to think to haveit for thy doing. They that are saved, they are saved by grace, through faith, andthat not of themselves, not for anything that they can do, for they are both thefree gift of God, "Not of" doing, or of "works, lest any man should,"be proud, and "boast" (Eph 2:8,9). Now, some people be so ignorant as tothink that God will give them Christ, and so all the merits of His, if they willbe but valiant, and do something to please God, that they may obtain Him at His hands;but let me tell them, they may lose a thousand souls quickly, if they had so many,by going this way to work, and yet be never the better; for the Lord doth not giveHis Christ to any upon such conditions, but He doth give Him freely; that is, withouthaving respect to anything that is in thee (Rev 22:17; Isa 55:1,2). To him that isathirst will I give; He doth not say, I will sell; but, I will give him the waterof life freely (Rev 21:6).

Now, if Christ doth give it, and that freely, then He doth not sell if for anythingthat is in the creature; but Christ doth give Himself, as also doth His Father, andthat freely, not because there is anything in us, or done by us, that moves Him thereunto.If it were by doing, then, saith Paul, "Grace is not grace," seeing itis obtained by works; but grace is grace, and that is the reason it is given to menwithout their works. And if it be by grace, that is, if it be a free gift from God,without anything foreseen as done, or to be done, by the creature, then it is notof works, which is clear; therefore it is grace, without the works of the law. Butif you say, Nay, it is of something in the man done by him that moves God thereunto;then you must conclude that either grace is no grace, or else that works are graceand not works. Do but read with understanding (Rom 11:6).

Now before I go any further, it may be necessary to speak a word or two to some poorsouls that are willing to close in with Jesus Christ, and would willingly take Himupon His own terms, only they being muddy in their minds, and have not yet attainedthe understanding of the terms and conditions of the two covenants, they are keptoff from closing with Christ; and all is, because they see they can do nothing [tomerit His favour]. As, for example, come to some souls, and ask them how they do,they will tell you presently that they are so bad that it is not to be expressed.If you bid them believe in Jesus Christ, they will answer that they cannot believe;if you ask them why they cannot believe, they will answer, because their hearts areso hard, so dead, so dull, so backward to good duties; and if their hearts were butbetter, if they were more earnest, if they could pray better, and keep their heartsmore from running after sin, then they could believe; but should they believe withsuch vile hearts, and presume to believe in Christ, and be so filthy? Now all thisis because the spirit of the law still ruleth in such souls, and blinds them so thatthey cannot see the terms of the Gospel.

To clear this, take the substance or the drift of these poor souls, which is this–"IfI were better, then I think I could believe; but being so bad as I am, that is thereason that I cannot." This is just to do something that I may believe, to workthat I may have Christ, to do the law that I may have the Gospel; or thus, to berighteous that I may come to Christ. O man! thou must go quite back again, thou artout of the way, thou must believe, because thou canst not pray, because thou canstnot do; thou must believe, because there is nothing in thee naturally that is good,or desireth after good, or else thou wilt never come to Christ as a sinner; and ifso, then Christ will not receive thee; and if so, then thou mayest see that to keepoff from Christ because thou canst not do, is to be kept from Christ by the law,and to stand off from Him because thou canst not buy Him. Thus having spoken somethingby the way for the direction of those souls that would come to Christ, I shall returnto the former discourse, wherein ariseth this objection–

Object. But you did but even now put souls upon fulfilling the first condition ofthe Gospel, even to believe in Christ, and so be saved; but now you say it is aloneby grace, without condition; and therefore by these words, there is first a contradictionto your former sayings, and also that men may be saved without the condition of faith,which to me seems a very strange thing. I desire, therefore, that you would clearout what you have said, to my satisfaction.

Answer, 1. Though there be a condition commanded in the Gospel, yet He that commandsthe condition doth not leave His children to their own natural abilities, that intheir own strength they should fulfill them, as the law doth; but the same God thatdoth command that the condition be fulfilled, even He doth help His children by HisHoly Spirit to fulfill the same condition; "For it is God which worketh in you,"–mark"in you," believers, "both to will and to do of His own good pleasure"(Phil 2:13). "Thou also hast wrought all our works in us, and for us" (Isa26:12). So that, if the condition be fulfilled, it is not done by the ability ofthe creature. But,

2. Faith, as it is a gift of God, or an act of ours, take it which way you will,if we speak properly of salvation, it is not the first nor the second cause of oursalvation, but the third, and that but instrumentally neither–that is, it only layethhold of and applieth to us that which saveth us, which is the love of God, throughthe merits of Christ, which are the two main causes of our salvation, without whichall other things are nothing, whether it be faith, hope, love, or whatever can bedone by us. And to this the great Apostle of the Gentiles speaks fully, for, saithhe, "God, who is rich in mercy, loved us, even when we were dead in sins"(Eph 2:4,5). That is, when we were without faith, and that was the cause why we believedfor He thereby hath quickened us together, through the meritorious cause, which isChrist, and so hath saved us by grace–that is, of His own voluntary love and goodwill; the effect of which was this, He gave us faith to believe in Christ. Read soberlyEphesians 2:4-8. Faith, as the gift of God, is not the Saviour, as our act doth meritnothing; faith was not the cause that God gave Christ as the first, neither is itthe cause why God converts men to Christ; but faith is a gift bestowed upon us bythe gracious God, the nature of which is to lay hold on Christ, that God afore didgive for a ransom to redeem sinners; this faith hath its nourishment and suppliesfrom the same God that at the first did give it, and is the only instrument, throughthe Spirit, that doth keep the soul in a comfortable frame, both to do and sufferfor Christ; helps the soul to receive comfort from Christ when it can get none fromitself, beareth up the soul in its progress heavenwards.

But that it is the first cause of salvation, that I deny, or that it is the second,I deny; but it is only the instrument, or hand, that receiveth the benefits, thatGod hath prepared for thee before thou hadst any faith; so that we do nothing forsalvation as we are men. But if we speak properly, it was God's grace that movedHim to give Christ a ransom for sinners; and the same God, with the same grace, thatdoth give to the soul faith to believe, and so, by believing, to close in with Himwhom God out of His love and pity did send into the world to save sinners, so thatall the works of the creature are shut out as to justification and life, and menare saved freely by grace. I shall speak no more here; but in my discourse upon thesecond covenant, I shall answer a Hell-bred objection or two, to forewarn sinnershow they turn the grace of God into wantonness.

And thus, you see, I have briefly spoken to you something touching the law. First,what it is, and when given; secondly, how sad those men's conditions are that areunder it; thirdly, who they are that be under it; fourthly, how far they may go,and what they may do and receive, and yet be under it; which hath been done by wayof answers to several questions, for the better satisfaction of those that may standin doubt of the truth of what hath been delivered.

Now, in the next place, I shall come to some application of the truth of that whichhath been spoken; but I shall in the first place speak something to he second doctrine,and then afterwards I shall speak something by way of use and application to thisfirst doctrine.


The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE OF GOD ARE NOTUNDER THE LAW BUT UNDER GRACE–"For ye are not under the law, but under grace"(Rom 6:14).

You may well remember that from these words I did observe these two great truthsof the Lord–FIRST, That there are some in Gospel times that are under the law, orCovenant of Works. SECOND, That there is never a believer under the law, or Covenantof Works, but under grace. I have spoken something to the former of these truths–towit, that there are some under the law, together with who they are, and what theircondition is, that are under it. Now I am to speak to the second, and to show youwho they are, and what their condition is, that are under that [Covenant of Grace].

But before I come to that, I shall speak a few words to show you what the word "grace"in this place signifies; [I touched upon this in the first doctrine] for the word"grace" in the Scripture referreth sometimes to favour with men (Gen 33:10;39:4; 50:4). Sometimes to holy qualifications of saints (2 Cor 8:7). And sometimesto hold forth the condescension of Christ in coming down from the glory which Hehad with His Father before the world was, to be made of no reputation, and a servantto men (2 Cor 8:9; Phil 2:7). Again: sometimes it is taken for the free, rich, andunchangeable love of God to man, through Jesus Christ, that for our cause and sakesdid make Himself poor; and so it is to be understood in these words, "For yeare not under the law," to be cursed, and damned, and sent headlong to Hell,"but" you are "under grace," to be saved, to be pardoned, tobe preserved, "and kept by the mighty power of God, through faith," whichalone is the gift of grace, "unto eternal glory." This one Scripture aloneproves the same–"For by grace are ye saved" (Eph 2:8), by free grace, byrich grace, by unchangeable grace. And you are saved from the curse of the law; fromthe power, guilt, and filth of sin; from the power, malice, madness, and rage ofthe devil; from the wishes, curses, and desires of wicked men; from the hot, scalding,flaming, fiery furnace of Hell; from being arraigned as malefactors, convinced, judged,condemned, and fettered with the chains of our sins to the devils to all eternity;and all this freely, freely by His grace (Rom 3:24) by rich grace unchangeable grace;for, saith He, "I am the LORD, I change not: therefore ye sons of Jacob arenot consumed" (Mal 3:6). This is grace indeed.

The word "grace," therefore, in this Scripture (Rom 6:14) is to be understoodof the free love of God in Christ to sinners, by virtue of the new covenant, in deliveringthem from the power of sin, from the curse and condemning power of the old covenant,from the destroying nature of sin, by its continual workings; as is all evident ifyou read with understanding the words as they lie–"For," saith he, "sinshall not have dominion over you," or, it shall not domineer, reign, or destroyyou, though you have transgressed against the Covenant of Works, the law; and thereason is rendered in these words, "For ye are not under the law"–thatis, under that which accuseth, chargeth, condemneth and brings execution on the soulfor sin,–"but under grace"; that is, under that which frees you, forgivesyou, keeps you, and justifies you from all your sins, adversaries, or whatever maycome in to lay anything to your charge to damn you. For that is truly called gracein this sense that doth set a man free from all his sins, deliver him from all thecurses of the law, and what else can be laid to His charge, freely, without any foresightin God to look at what good will be done by the party that hath offended; and alsothat doth keep the soul by the same power through faith–which also is his own propergift–unto eternal glory.

Again; that it is a pardon not conditional, but freely given, consider, first, itis set in opposition to works–"Ye are not under the law." Secondly, Thepromise that is made to them (saying, "Sin shall not have dominion over you")doth not run with any condition as on their part to be done; but merely and alonebecause they were under, or because they had the grace of God extended to them. "Sinshall not have dominion over you: for," mark the reason, "ye are not underthe law, but under grace."

The words being thus opened, and the truth thus laid down, HOW THERE IS NEVER A BELIEVERUNDER THE
COVENANT OF WORKS, BUT UNDER GRACE, the free, rich, unchangeable love of God, itremaineth that, in the first place, we prove the doctrine, and after that proceed.


Now in the doctrine there are two things to be considered and proved–FIRST, Thatbelievers are under grace. SECONDLY, Not under the law as a Covenant of Works; forso you must understand me. For these two we need go no further than the very wordsthemselves; the first part of the words proves the first part of the doctrine, "Yeare not under the law"; the second part proves the other, "but" yeare "under grace." But besides these, consider with me a few things forthe demonstrating of these truths, as,

First. They are not under the law, because their sins are pardoned, which could notbe if they were dealt withal according to the law, and their being under it; forthe law alloweth of no repentance, but accuseth, curseth and condemneth every onethat is under it–"Cursed is every one that continueth not in all things whichare written in the Book of the Law to do them" (Gal 3:10). But, I say, believershaving their sins forgiven them, it is because they are under another, even a newcovenant–"Behold, the days come, saith the LORD, when I will make a new covenantwith them."–"For I will be merciful to their unrighteousness, and theirsins and their iniquities will I remember no more" (Heb 8:12).

Second. They are not under the law, because their sins and iniquities are not onlyforgiven, but they are forgiven them freely. They that stand in the first covenant,and continue there, are to have never a sin forgiven them unless they can give Goda complete satisfaction; for the law calls for it at their hands, saying, "Payme that thou owest." O! but when God deals with His saints by the Covenant ofGrace it is not so; for it is said, "And when" He saw "they had nothingto pay, He frankly" and freely "forgave them" all–"I will healtheir backsliding; I will love them freely."–I will blot "out thy transgressionsfor Mine own sake," etc. (Luke 7:42; Hosea 14:4; Isa 43:25).

Third. The saints are not under the law, because the righteousness that they standjustified before God in is not their own actual righteousness by the law, but byimputation, and is really the righteousness of Another–namely, of God in Christ (2Cor 5:21; Phil 3:9). "Even the righteousness of God, which is by faith of JesusChrist unto all and upon all," that is, imputed to "them that believe"(Rom 3:22). But if they were under the old covenant, the Covenant of Works, thentheir righteousness must be their own, [But it is impossible that the righteousnessof man by the law should save him.] or no forgiveness of sins– "If thou doestwell, shalt thou not be accepted?" but if thou transgress, "sin lieth atthe door," saith the law (Gen 4:7).

Fourth. In a word, whatsoever they do receive, whether it be conversion to God; whetherit be pardon of sin; whether it be faith or hope; whether it be righteousness; whetherit be strength" whether it be the Spirit, or the fruits thereof; whether itbe victory over sin, death, or Hell; whether it be Heaven, everlasting life, andglory inexpressible; or whatsoever it be, it comes to them freely, God having nofirst eye to what they would do, or should do, for the obtaining of the same. Butto take this in pieces–1. In a word, are they converted? God finds them first, for,saith He, "I am found of them that sought Me not" (Isa 65:1). 2. Have theypardon of sin? They have that also freely,–"I will heal their backsliding, Iwill love them freely" (Hosea 14:4). 3. Have they faith? It is the gift of Godin Christ Jesus, and He is not only the Author, that is, the beginner thereof, butHe doth also perfect the same (Heb 12:2). 4. Have they hope? It is God that is thefirst cause thereof–"Remember the word unto Thy servant, upon which Thou hastcaused me to hope" (Psa 119:49). 5. Have they righteousness? It is the freegift of God (Rom 5:17). Have they strength to do the work of God in their generations,or any other thing that God would have them do? That also is a free gift from theLord, for without Him we neither do nor can do anything (John 15:5). 7. Have we comfort,or consolation? We have it not for what we have done, but from God through Christ;for He is the God of all comforts and consolation (2 Cor 1:3-7). 8. Have we the Spirit,or the fruits thereof? it is the gift of the Father–"how much more shall yourheavenly Father give the Holy Spirit to them that ask Him (Luke 11:13)? "Thouhas wrought all our works in us" (Isa 26:12).

And so, I say, whether it be victory over sin, death, Hell, or the devil, it is givenus by the victory of Christ–"But thanks be to God which giveth us the victorythrough our Lord Jesus Christ" (1 Cor 15:57; Rom 7:24,25). Heaven and gloryit is also the gift of Him who giveth us richly all things to enjoy (Matt 25:34).

So that these things, if they be duly and soberly considered, will give satisfactionin this thing. I might have added many more for the clearing of these things; as1. When God came to man to convert him, He found him a dead man (Eph 2:1,2). He foundhim an enemy to God, Christ, and the salvation of his own soul; He found him wallowingin all manner of wickedness; He found him taking pleasure therein; with all delightand greediness. 2. He was fain to quicken him by putting His Spirit into him, andto translate him by the mighty operation thereof. He was fain to reveal Christ Jesusunto him, man being altogether senseless and ignorant of this blessed Jesus (Matt11:25,27; 1 Cor 2:7-10). 4. He was fain to break the snare of the devil, and to letpoor man, poor bound and fettered man, out of the chains of the enemy.


Now we are to proceed, and the things that we are to treat upon in the second placeare these–First. [Besides the reasons already given.] Why is it a free and unchangeablegrace? SECOND. Who they are that are actually brought into His free and unchangeableCovenant of Grace, and how they are brought in? THIRD. What are the privileges ofthose that are actually brought into this free and glorious grace of the gloriousGod of Heaven and glory?



And for the opening of this we must consider, first, How and through Whom this gracedoth come to be, first, free to us, and, secondly, unchangeable? This grace is freeto us through conditions in Another–that is, by way of covenant or bargain; for thisgrace comes by way of covenant or bargain to us, yet made with Another for us.

First. That it comes by way of covenant, contract, or bargain, though not personallywith us, be pleased to consider these Scriptures, where it is said, "I havemade a covenant with My Chosen: I have sworn unto David [The word David in this placesignifieth Christ, as also in these Scriptures–(Eze 34:23,24; 37:24,25).] My servant"(Psa 89:3). "And as for Thee also, by the blood of Thy covenant," speakingof Christ, "I have sent forth Thy prisoners out of the pit wherein is no water,"(Zech 9:9-11). Again; "Ye have sold yourselves for nought; and ye shall be redeemedwithout money" (Isa 52:3). Blessed be the Lord," therefore, saith Zacharias,"for He hath visited and" also "redeemed His people, and hath raisedup an horn of salvation for us in the house of His servant David; as He spake bythe mouth of His holy Prophets, which have been since the world began; that we shouldbe saved from our enemies, and from the hands of all that hate us; to perform themercy promised to our fathers, and to remember His holy covenant," or bargain(Luke 1:68-72). [I might give you more Scriptures; but pray consider the second thing.]And if any should be offended with the plainness of these words, as some poor soulsmay be through ignorance, let them be pleased to read soberly Isaiah 49:1-12, andthere they may see that it runs as plain a bargain as if two would be making of abargain between themselves, and concluding upon several conditions on both sides.But more of this hereafter. Now,

Second. This covenant, I say, was made with One, not with many, and also confirmedin the conditions of it with One, not with several. First, that the covenant wasmade with One (Gal 3:16). "Now to Abraham and his Seed were the promises made.He saith not, And to seeds, as of many; but as of one, And to thy Seed, which isChrist" (Verse 17). "And this, I say, that the covenant that was confirmedbefore of God, in Christ," etc. The covenant was made with the Seed of Abraham;not the seeds, but the Seed, which is the Lord Jesus Christ, our Head and Undertakerin the things concerning the covenant.

Third. The condition was made with One, and also accomplished by Him alone, and notby several; yet in the nature, and for the everlasting deliverance of many; evenby one man Jesus Christ, as it is clear from Romans 5:15-17, etc., and in Zechariah9:11, the Lord saith to Christ, "And as for Thee"–mark, "As for Theealso, by the blood of Thy covenant," or as for Thee whose covenant was by blood;that is, the condition of the covenant was, that Thou shouldst spill Thy blood; whichhaving been done in the account of God, saith He, I according to My condition havelet go the prisoners, or sent them "out of the pit wherein is no water."Those Scriptures in Galatians 3:16,17 that are above cited, are notably to our purpose;Verse 16 saith it was made with Christ, Verse 17 saith it was also confirmed in orwith God in Him. Pray read with understanding. "Now," saith Paul, "thepromises were not made unto seeds, as of many; but as of one, And to thy Seed, whichis Christ." . . . . "The law, which was four hundred and thirty years after,cannot disannul, that it should make the promise of none effect." Not that thecovenant was made with Abraham and Christ together, as two persons that were theundertakers of the same; the promise was made with, or to, Abraham afterwards; butthe covenant with Christ before.

[Neither Abraham nor the fathers able to undertake the accomplishment of this covenant.]

Further, that the covenant was not personally made with Abraham, no, nor with anyof the fathers, neither so as that they were the persons that should stand engagedto be the accomplishers thereof, either in whole or in part; which is very clear.

First. Because this covenant was not made with God and the creature; not with anotherpoor Adam, that only stood upon the strength of natural abilities; but this covenantwas made with the second Person, with the Eternal Word of God; with Him that waseveryways as holy, as pure, as infinite, as powerful, and as everlasting as God (Prov8:22-31; Isa 9:6; Zech 13:7; Phil 2:6; Heb 1; Rev 1:11-17; 22:13,17).

Second. This covenant or bargain was made in deed and in truth before man was inbeing. O! God thought of the salvation of man before there was any transgressionof man; for then, I say, and not since then, was the Covenant of Grace made withthe Undertaker thereof; for all the other sayings are to show unto us that gloriousplot and contrivance that was concluded on before time between the Father and theSon, which may very well be concluded on for a truth from the Word of God, if youconsider, 1. That the Scripture doth declare that the price was agreed on by theSon before time; 2. The promise was made to Him by the Father that He should haveHis bargain before time; 3. The choice, and who they were that should be saved wasmade before time, even before the world began.

1. For the first, That the price was agreed upon before the world began. Considerthe word which speaketh of the price that was paid for sinners, even the preciousblood of Christ; it saith of Him, "Who verily was foreordained before the foundationof the world, but was manifest in these last times for you, who by Him do believe,"etc. (1 Peter 1:20,21). Mark, it was foreordained or concluded on between the Fatherand the Son before the world began.

2. The promise from God to the Son was also made in the same manner, as it is clearwhere the Apostle saith with comfort to his soul, that he had "hope of eternallife, which God, that cannot lie, promised before the world began," (Titus 1:2)which could be to none but the Mediator of the new covenant, because there was noneelse to whom it should be made but He.

3. The choice was also made then, even before man had a being in this world, as itis evident where he saith, "Blessed be the God and Father of our Lord JesusChrist, who hath blessed us with all spiritual blessings in heavenly places IN Christ:according as He hath chosen us in Him before the foundation of the world, that weshould be holy and without blame before Him in love" (Eph 1:3,4). [Did I thinkthis would meet with any opposition, I should be in this more large.] Nay, did Ilook upon it here to be necessary, I should show you very largely and clearly thatGod did not only make the covenant with Christ before the world began, and the conditionsthereof, but I could also show you that the very saints' qualifications, as partof the covenant, was then concluded on by the Father and the Son according to theseScriptures, which, it may be, I may touch upon further anon (Eph 1:3,4; 2:10; Rom8:28). But,

Third. This covenant was not made with any of the fathers, neither in whole nor inpart, as the undertakers thereof; for then it must be also concluded that they areco-partners with Christ in our salvation, and so that Christ is not Mediator alone;but this would be blasphemy for any once to surmise. And therefore, by the way, whenthou readest of the new covenant in Scripture as though it was made with Adam, Noah,Abraham, or David, thou art to consider thus with thyself–1. That God spake to themin such a way for to show or signify unto us how He did make the covenant that Hedid make with Christ before the world began, they being types of Him. 2. That Hethereby might let them understand that He was the same then as He is now, and nowas He was then; and that then it was resolved on between His Son and HIM, that inafter ages His Son should in their natures, from their loins, and for their sins,be born of a woman, hanged on the Cross, etc., for them: for all along you may seethat when He speaketh to them of the new covenant, He mentions their seed–their seed–stillaiming at Christ; Christ, the Seed of the woman, was to break the serpent's head(Gen 3:15; 17; Psa 89:36). Now to Abraham and his Seed was the promise made; hisSeed shall endure for ever, and His throne as the days of Heaven, etc.; still pointingat Christ. And, 3. To stir up their faith and expectations to be constant unto theend in waiting for that which He and His Son had concluded on before time, and whatHe had since the conclusion declared unto the world by the Prophets. 4. It appeareththat the heart of God was much delighted therein also, as is evident, in that Hewas always in every age declaring of that unto them which before He had preparedfor them. O this good God of Heaven!

Objection: But you will say, perhaps, the Scriptures say plainly that the new covenantwas and is made with believers, saying, "The days come, saith the Lord, thatI will make a new covenant with the house of Israel, and with the house of Judah;not according to the covenant that I made with their fathers in the day when I ledthem out of the land of Egypt," etc. (Heb 8:8-10). So that it doth not run withChrist alone, but with believers also–I will make a new covenant with the house ofIsrael and Judah, etc. (Jer 31:33).

Answer first: It cannot be meant that the new covenant was made with Christ, andthe house of Israel and Judah as the undertakers thereof; for so it was made withChrist alone, which is clear, in that it was made long before the house of Israeland Judah had a being, as I showed before. But,

Answer second: These words here are spoken, first, to show rather the end of theceremonies than the beginning or rise of the new covenant. Mind a little; the Apostleis labouring to beat the Jews, to whom he wrote this Epistle, off of the ceremoniesof the law, of the priests, altar, offerings, temple, etc., and to bring them tothe right understanding of the thing and things that they held forth, which wereto come, and to put an end to those. If you do but understand the Epistle to theHebrews, it is a discourse that showeth that the Son of God being come, there isan end put to the ceremonies; for they were to continue so long and no longer–"It,"saith the Apostle, "stood in meats and drinks, and divers washings, and carnalordinances imposed on them until the time of reformation"; that is, until Christdid come. "But Christ being come an high priest of good things to come,"etc., puts an end to the things and ordinances of the Levitical priesthood. Readthe 7th, 8th, 9th, and 10th Chapters of Hebrews, and you will find this true.

So, then, when He saith, "The days come in which I make a new covenant,"it is rather to be meant a changing of the administration, taking away the type,the shadow, the ceremonies from the house of Israel and Judah, and relieving by thebirth of Christ, and the death of Christ, and the offering of the body of Him whomthe shadows and types did point out to be indeed He whom God the Father had givenfor a ransom by covenant for the souls of the saints; and also to manifest the truthof that covenant which was made between the Father and the Son before the world began;for though the new covenant was made before the world began, and also every one inall ages was saved by the virtue of that covenant, yet that covenant was never soclearly made manifest as at the coming, death, and resurrection of Christ; and therefore,saith the Scripture, "He hath brought life and immortality to light throughthe Gospel." "Who hath saved us, and called us with an holy calling"not according to" the "works" of righteousness which we have done,"but according to His own purpose and grace, which was given us in Christ Jesusbefore the world began," there is the covenant, but it was "made MANIFESTby the APPEARING of our Saviour Jesus Christ, who hath abolished death, and broughtlife and immortality to LIGHT through the Gospel" (2 Tim 1:9,10). Therefore,I say, these words are therefore to discover that the time was come to change thedispensation, to take away the type, and bring in the substance, and so manifestingthat more clearly which before lay hid in dark sayings and figures. And this is usualwith God to speak in this manner.

Again; if at any time you do find in Scripture that the Covenant of Works is spokenof as the first covenant that was manifested, and so before the second covenant,yet you must understand that it was so only as to manifestation–that is, it was firstgiven to man, yet not made before that which was made with Christ; and indeed itwas requisite that it should be given or made known first, that thereby there mightbe a way made for the second, by its discovering of sin, and the sad state that manwas in after the Fall by reason of that. And again, that the other might be madethe more welcome to the sons of men. Yet the second Adam was before the first, andalso the second covenant before the first. This is a riddle].

And in this did Christ in time most gloriously answer Adam, who was the figure ofChrist, as well as of other things. Romans 5. For, Was the first covenant made withthe first Adam? so was the second covenant made with the second; for these are andwere the two great public persons, or representators of the whole world, as to thefirst and second covenants; and therefore you find God speaking on this wise in Scriptureconcerning the new covenant–"My covenant shall stand fast with HIM." "Mymercy will I keep for HIM for evermore," saith God: "My covenant shallstand fast with HIM" (Psa 89:28,34,35); this HIM is Christ, if you compare thiswith Luke 1:32, "My covenant will I not break"–namely, that which was madewith HIM–"nor alter the thing that is gone out of My mouth. Once I have swornby My holiness that I will not lie unto David," [David here is to be understoodChrist.] to whom this was spoken figuratively in the Person of Christ; for that wasGod's usual way to speak of the glorious things of the Gospel in the time of theLaw, as I said before.


The conditions also were concluded on and agreed to be fulfilled by Him: as it isclear, if you understand His saying in the 12th of John, at the 27th verse, whereHe foretelleth His death, and saith, "Now is My soul troubled; and what shallI say? Father, save Me from this hour: but for this cause came I" into the world"unto this hour"; as if He had said, My business is now not to shrink fromMy sufferings that are coming upon Me; for these are the things that are a greatpart of the conditions contracted in the covenant which stands between My Fatherand Me; therefore I shall not pray that this might be absolutely removed from Me;For, "for this cause came I" into the world; even this was the very termsof the covenant. By this you may see, "we are under grace."

Now in a covenant there are these three things to be considered–First. What it isthat is covenanted for. Second. The conditions upon which the persons who are concernedin it do agree. Third. If the conditions on both sides be not according to the agreementfulfilled, then the covenant standeth not, but is made void. And this new covenantin these particulars is very exactly fulfilled and made out in Christ.

First. The thing or things covenanted for was the salvation of man, but made goodin Christ–"The Son of Man is come to seek and to save that which was lost. TheSon of Man did not come to destroy men's lives, but to save them. I gave My lifea ransom for many. And this is the will," or covenant, "of Him that sentMe, that of all which He hath given Me, I should lose nothing, but should raise itup again at the last day" (John 6:39).

Second. As touching the conditions agreed on, they ran thus– 1. On the Mediator'sside, that He should come into the world; and then on the Father's side, that Heshould give Him a body. This was one of the glorious conditions between the Fatherand Christ; "Wherefore, when He cometh into the world, He saith, Sacrifice andoffering Thou wouldest not"–that is, the old covenant must not stand, but giveway to another sacrifice which Thou hast prepared, which is the giving up My Manhoodto the strokes of Thy justice–"for a body Thou hast prepared Me" (Heb 10:5).This doth prove us under grace.

2. On the Mediator's side, that He should be put to death; and on God the Father'sside, that He should raise Him up again; this was concluded on also to be done betweenGod the Father and His Son Jesus Christ. On Christ's side, that He should die togive the justice of His Father satisfaction, and so to take away the curse that wasdue to us, wretched sinners, by reason of our transgressions; and that God His Father,being every ways fully and completely satisfied, should by His mighty power reviveand raise Him up again. He hath "brought again– our Lord Jesus"; that is,from death to life, through the virtue or effectual satisfaction that He receivedfrom the blood that was shed according to the terms "of the Everlasting Covenant"(Heb 13:20).

3. On the Mediator's side, that He should be made a curse; and on the Father's side,that through Him sinners should be inheritors of the blessing. What wonderful lovedoth there appear by this in the heart of our Lord Jesus, in suffering such thingsfor our poor bodies and souls? (Gal 3:13,14). This is grace.

4. That on the Mediator's side there should be by Him a victory over Hell, death,and the devil, and the curse of the Law; and on the Father's side, that these shouldbe communicated to sinners, and they set at liberty thereby–"Turn you to thestronghold," saith God, "ye prisoners of hope; even today do I declarethat I will render double unto thee" (Zech 9:12). Why so? It is because of theblood of My Son's covenant (Verse 11); which made Paul, though sensible of a bodyof death, and of the sting that death did strike into the souls of all those thatare found in their sins, bold to say, "O death! where is thy sting? O grave!where is thy victory? The sting of death is sin." That is true, and the terribleLaw of God doth aggravate and set it home with insupportable torment and pain. Butshall I be daunted at this? No, "I thank my God through Jesus Christ He hathgiven me this victory." So that now, though I be a sinner in myself, yet I can,by believing in Jesus Christ, the Mediator of this new covenant, triumph over thedevil, sin, death, and Hell; and say, Do not fear, my soul, seeing the victory isobtained over all my enemies through my Lord Jesus Christ (1 Cor 15:55-57). Thisis the way to prove ourselves under grace.

5. That on the Mediator's side He should by thus doing bring in everlasting righteousnessfor saints (Dan 9:24); and that the Father for this should give them an everlastingkingdom (1 Peter 1:3-5; Eph 1:4; 2 Tim 4:18; Luke 22:28,29). But,

Third. [How the conditions are fulfilled]. In the next place, this was not all–thatis, the Covenant of Grace, with the conditions thereof, was not only concluded onby both parties to be done, but Jesus Christ [Christ is put into office by the Father,to do all things contained in the new covenant]. must be authorized to do what wasconcluded on touching this covenant by way of office. I shall therefore speak a wordor two also touching the offices, at least, some of them, that Christ Jesus did anddoth still execute as the Mediator of the new covenant, which also were typed outin the Levitical law; for this is the way to prove that we are not under the law,but under grace. And,


FIRST. His first office, after the covenant was made and concluded upon, was thatJesus should become bound as a Surety, [His Suretyship]. and stand engaged upon oathto see that all the conditions of the covenant that were concluded on between Himand His Father should, according to the agreement, be accomplished by Him; and thatafter that, He should be the Messenger from God to the world to declare the mindof God touching the tenor and nature of both the covenants, especially of the newone. The Scripture saith, that Jesus Christ was not only made a priest by an oath,but also a Surety, or bondsman, as in Hebrews 7:21, 22. In the 21st Verse he speakethof the priesthood of Christ, that it was with an oath; and saith, in the 22nd Verse,"By so much" also "was Jesus made a Surety of a better testament,"or covenant.

Now the covenant was not only made on Jesus Christ's side with an oath, but alsoon God the Father's side, that it might be for the better ground of establishmentto all those that are, or are to be, the children of the promise. Methinks it iswonderful to consider that the God and Father of our souls, by Jesus Christ, shouldbe so bent upon the salvation of sinners, that He would covenant with His Son Jesusfor the security of them, and also that there should pass an oath on both sides forthe confirmation of Their resolution to do good. As if the Lord had said, My Son,Thou and I have here made a covenant, that I on My part should do thus and thus,and that Thou on Thy part shouldst do so and so. Now that We may give these soulsthe best ground of comfort that may be, there shall pass an oath on both sides, thatOur children may see that We do indeed love them. "Wherein God, willing moreabundantly to show unto the heirs of promise the immutability of His counsel,"in making of the covenant, "confirmed it by an oath: that we might have a strongconsolation, who have fled for refuge to lay hold upon the hope set before us"(Heb 6:17,18; 7:21). Mark, the 6th Chapter saith, God confirmed His part by an oath;and the 7th saith, Christ was made or set on His office also by an oath. Again, "Once,"saith God, "have I sworn by My holiness, that I will not lie unto David,""nor alter the thing that is gone out of My mouth," (Psa 89:34,35) as wasbefore cited.

Herein you may see that God and Christ were in good earnest about the salvation ofsinners; for as soon as ever the covenant was made, the next thing was, who shouldbe bound to see all those things fulfilled which were conditioned on between theFather and the Son: the angels, they could have no hands in it; the world could notdo it; the devils had rather see them damned than they would wish them the leastgood; thus Christ looked, and there was none to help; though the burden lay neverso heavy upon His shoulder, He must bear it Himself; for there was none besides Himselfto uphold, or so much as to step in to be bound, to see the conditions, before mentioned,fulfilled neither in whole nor in part (Isa 63:1-7). So that He must not be onlyHe with whom the covenant was made, but He must also become the bondsman or suretythereof, and so stand bound to see that all and every particular thing conditionedfor should be, both in manner, and matter, at the time and place, according to theagreement, duly and orderly fulfilled. Is not this grace?

Now as touching the nature of a surety and his work, in some things it is well knownto most men; therefore I shall be very brief upon it.

First. You know a surety is at the bargain's making; and so was Christ–"Thenwas I beside Him" (Prov 8:30).

Second. A surety must consent to the terms of the agreement, or covenant; and sodid Christ Jesus. Now that which He did engage should be done for sinners, accordingto the terms of the covenant; it was this–1. That there should be a complete satisfactiongiven to God for the sins of the world; for that was one great thing that was agreedupon when the covenant was made (Heb 10:5,17). 2. That Jesus Christ should, as aforesaid,bring in an everlasting righteousness to clothe the saints (His body) withal (Dan9:24,25). Here is grace. 3. That He should take in charge to see all those forthcomingwithout spot or wrinkle at the day of His glorious appearing from Heaven in judgment,and to quit them before the Judgment-seat. Again,

Third. In the work of a surety there is required by the creditor that the suretyshould stand to what he is bound; and on the surety's side there is a consentingthereunto. 1. The creditor looks, that in case the debtor proves a bankrupt, thatthen the surety should engage the payment. Is not this grace? [However it is in otherengagements, it is thus in this]. 2. The creditor looks that the surety should bean able man. Now our Surety was, and is, in this case, every way suitable; for Heis heir of all things. 3. The creditor appoints the day, and also looks that thecovenant should be kept, and the debt paid, according to the time appointed; andit is required of sureties, as well as stewards, that they be found faithful–namely,to pay the debt according to the bargain; and therefore it is said, "When thefullness of the time was come, God sent forth His Son–made under the law, to redeemthem that were under the law," (Gal 4:4,5). Thus comes grace to saints. 4. Thecreditor looks that his money should be brought into his house, to his own habitation.Jesus, our Surety, in this also is faithful; for by His own blood, which was thepayment, He is entered into the holy place, even into Heaven itself, which is God'sdwelling-place, to render the value and price that was agreed upon for the salvationof sinners. But I shall speak more of this in another head, therefore I pass it.Again,

Fourth. If the surety stands bound, the debtor is at liberty; and if the law do issueout any process to take any, it will be the surety. [Though the debtor, togetherwith the surety, is liable to pay the debt by the law of man, yet Christ our Suretyonly by the Covenant of Grace]. And, O! how wonderfully true was this accomplishedin that, when Christ our Surety came down from Heaven, God's Law did so seize uponthe Lord Jesus, and so cruelly handle Him, and so exact upon Him, that it would neverlet Him alone until it had accused Him and condemned Him, executed Him, and screwedHis very heart's blood out of His precious heart and side; nay, and more than thistoo, as I shall show hereafter. But,


SECOND. [His second office]. After that Jesus Christ had stood bound, and was becomeour Surety in things pertaining to this covenant, His next office was to be the Messengerof God touching His mind and the tenor of the covenant unto the poor world; and thisdid the Prophet foresee long before, when he saith, "Behold, I will send Mymessenger, and he shall prepare the way before Me"; speaking of John the Baptist."And he shall prepare the way before Me." And then He speaketh of Christto the people, saying, "And the Lord whom ye seek shall suddenly come to Histemple." Who is He? Even the Messenger of the covenant, whom ye delight in,"that is Christ. "Behold, He shall come, saith the LORD of Hosts" (Mal 3:1).

Now the covenant being made before between the Father and the Son, and Jesus Christbecoming bound to see all the conditions fulfilled, this being done, He could comedown from Heaven to earth, to declare to the world what God the Father and HE hadconcluded on before, and what was the mind of the Father towards the world concerningthe salvation of their souls; and indeed, who could better come on such an errandthan He that stood by when the covenant was made? than He that shook hands with theFather in making of the covenant? than He that was become a Surety in the behalfof poor sinners, according to the terms of the covenant.

Now, you know, a messenger commonly when he cometh, doth bring some errand to themto whom he is sent, either of what is done for them, or what they would have themwhom they send unto do for them, or such like. Now what a glorious message was thatwhich our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners,and that from God His Father? I say, how glorious was it; and how sweet is it toyou that have seen yourselves lost by nature? and it will also appear a gloriousone to you who are a seeking after Jesus Christ, if you do but consider these followingthings about what He was sent–

First. Jesus Christ was sent from Heaven to declare unto the world from God the Fatherthat He was wonderfully filled with love to poor sinners. First, in that He wouldforgive their sins. Secondly, in that He would save their souls. Thirdly in thatHe would make them heirs of His glory. "For God so loved the world, that Hegave His only begotten Son.–For God sent not His Son into the world to condemn theworld, but that the world through Him might be saved" (John 3:16,17).

Second. God sent Jesus Christ to tell the poor world how that He would do this forpoor sinners, and yet be just, and yet do His justice no wrong; and that was to bedone by Jesus Christ's dying of a cursed death in the room of poor sinners, to satisfyjustice, and make way for mercy; to take away the stumbling- blocks, and set openHeaven's gates; to overcome Satan, and break off from sinners his chains (Luke 4:18)to set open the prison doors, and to let the prisoners go free (Isa 61:1-3). Andthis was the message that Christ was to deliver to the world by commandment fromHis Father; and this did He tell us when He came of His errand, where he saith, "Ilay down My life for the sheep–no man taketh it from Me, but I lay it down of Myself.I have power to lay it down, and to take it again. This commandment have I receivedof My Father" (John 10:15-18). Even this commandment hath My Father given Me,that I should both do this thing and also tell it unto you.

Third. He was not only sent as a Messenger to declare this His father's love, butalso how dearly He himself loved sinners, what a heart He had to do them good, whereHe saith, "All that the Father giveth Me shall come to Me"; and let metell you, MY heart too, saith Christ–"Him that cometh to Me, I will in no wisecast out" (John 6:37). As My Father is willing to give you unto Me, even soam I as willing to receive you. As My Father is willing to give you Heaven, so amI willing to make you fit for it, by washing you with My own blood; I lay down Mylife that you might have life; and this I was sent to tell you of My Father.

Fourth. His message was further; He came to tell them how and which way they shouldcome to enjoy these glorious benefits; also by laying down motives to stir them upto accept of the benefits. The way is laid down in John 3:14,15, where Christ saith,"As Moses lifted up the serpent in the wilderness, even so must the Son of Manbe lifted up," or caused to be hanged on the Cross, and die the death–"thatwhosoever believeth in Him should not perish but have everlasting life." Theway, therefore, that thou shalt have the benefit and comfort of that which My Fatherand I have covenanted for, for thee, I am come down from Heaven to earth on purposeto give thee intelligence, and to certify thee of it. Know, therefore, that as Ihave been born of a woman, and I have taken this Body upon Me, it is on purpose thatI might offer it up upon the Cross a sacrifice to God, to give Him satisfaction forthy sins, that His mercy may be extended to thy soul, without any wrong done to justice;and this thou art to believe, and not in the notion but from thy very whole soul.Now the motives are many. 1. If they do not leave their sins, and come to Jesus Christ,that their sins may be washed away by His blood, they are sure to be damned in Hell;for the law hath condemned them already (John 3:18,19). 2. But if they do come, theyshall have the bosom of Christ to lie in, the Kingdom of Heaven to dwell in, theangels and saints for their companions, shall shine there like the sun, shall bethere for ever, shall sit upon the thrones of judgment, etc. Here is grace.

Methinks if I had but the time to speak fully to all things that I could speak tofrom these two heavenly truths, and to make application thereof, surely, with theblessing of God, I think it might persuade some vile and abominable wretch to laydown his arms that he hath taken up in defiance against God, and is marching Hellwards,post-haste with the devil; I say, methinks it should stop them, and make them willingto look back and accept of salvation for their poor condemned souls, before God'seternal vengeance is executed upon them. O, therefore! you that are upon this march,I beseech you consider a little. What! shall Christ become a drudge for you; andwill you be drudges for the devil? Shall Christ covenant with God for the salvationof sinners; and shall sinners covenant with Hell, death, and the devil for the damnationof their souls? Shall Christ come down from Heaven to earth to declare this to sinners;and shall sinners stop their ears against these good tidings? Will you not hear theerrand of Christ, although He telleth you tidings of peace and salvation? How, ifHe had come, having taken a commandment from His Father to damn you, and to sendyou to the devils in Hell? Sinner, hear His message; He speaketh no harm, His wordsare Eternal Life; all men that give ear unto them, they have eternal advantage bythem; advantage, I say, that never hath an end. Besides, do but consider these twothings, it is like they have some sway upon thy soul–1. When He came on His message,He came with tears in His eyes, and did even weepingly tender the terms of reconciliationto them; I say, with tears in his eyes. And when He came near the city–i.e., withHis message of peace–beholding the hardness of their hearts, He wept over it, andtook up a lamentation over it; because He saw they rejected His mercy, which wastidings of peace; I say, wilt thou then slight a weeping Jesus, One that so loveththy soul that, rather than He will lose thee, He will with tears persuade with thee?2. Not only so, but also when He came, He came all on a gore blood to proffer mercyto thee, to show thee still how dearly He did love thee; as if He had said, Sinner,here is mercy for thee; but behold My bloody sweat, My bloody wounds, My cursed death;behold and see what danger I have gone through to come unto thy soul; I am come indeedunto thee, and do bring thee tidings of salvation, but it cost Me My heart's bloodbefore I could come at thee, to give thee the fruits of My everlasting love. Butmore of this anon.

Thus have I spoken something concerning Christ's being the Messenger of the new covenant;but because I am not willing to cut too short of what shall come after, I shall passby these things not half touched, and come to the other which I promised even now;which was to show you, that as there were Levitical ceremonies in or belonging tothe first covenant, so these types, or Levitical ceremonies, did represent the gloriousthings of the new covenant. In those ceremonies you read of a sacrifice, of a priestto offer up the sacrifice, the place where, and the manner how, he was to offer it;of which I shall speak something.


THIRD. [A third office of Christ, in reference to the new covenant, was His becomingthe sacrifice]. As touching the sacrifice; you find that it was not to be offeredup of all kind of beasts, as of lions, bears, wolves, tigers, dragons, serpents,or such like; to signify, that not all kind of creatures that had sinned, as devils,the fallen angels, should be saved; but the sacrifice was to be taken out of somekind of beasts and birds, to signify, that some of God's creatures that had sinnedHe would be pleased to reconcile them to Himself again; as poor fallen man and woman,those miserable creatures, God, the God of Heaven, had a good look for after theirfall; but not for the cruel devils, though more noble creatures by creation thanwe. Here is grace.

Now though these sacrifices were offered, yet they were not offered to the end theyshould make the comers to, or offerers thereof, perfect; but the things were to representto the world what God had in after ages for to do, which was even the salvation ofHis creatures by that offering of the body of Jesus Christ, of which these were ashadow and a type for the accomplishing of the second covenant. For Christ was bycovenant to offer a sacrifice, and that an effectual one too, if He intended thesalvation of sinners–"A body hast Thou prepared for Me; I am come to do Thywill" (Heb 10:5). I shall therefore show you, First. What was expected by Godin the sacrifice in the type, and then show you how it was answered in the antitype.Second. I shall show you the manner of the offering of the type, and so answerablethereto to show you the fitness of the sacrifice of the body of Christ, by way ofanswering some questions.

First. For the first of these, [What was expected by God in the sacrifice in thetype, and how answered in the antitype]–1. God did expect that sacrifice which HeHimself had appointed, and not another, to signify, that none would serve His turnbut the body and soul of His appointed Christ, the Mediator of the new covenant (John1:29). 2. This sacrifice must not be lame nor deformed; it must have no scar, spot,or blemish; to signify, that Jesus Christ was to be a complete sacrifice by covenant(1 Peter 1:19). 3. This sacrifice was to be taken out of the flock or herd; to signify,that Jesus Christ was to come out of the race of mankind, according to covenant (Heb10:5). But,

Second. As to the manner of it [The offering of the types, and so answerable thereto,to show the fitness of the sacrifice of the body of Christ]–1. The sacrifice, beforeit was offered, was to have all the sins of the children of Israel confessed overit; to signify, that Jesus Christ must bear the sins of all His children by covenant(Isa 53:4-7; 1 Peter 2:24). "As for Thee also, by the blood of Thy covenant,"in His own body on the tree (Zech 9:11). 2. It must be had to the place appointed–namely,without the camp of Israel; to signify, that Jesus Christ must be led to the MountCalvary (Luke 23:33). 3. The sacrifice was to be killed there; to signify, that JesusChrist must and did suffer without the city of Jerusalem for our salvation. 4. Thesacrifice must not only have its life taken away, but also some of its flesh burnedupon the altar; to signify, that Jesus Christ was not only to die a natural death,but also that He should undergo the pains and torments of the damned in Hell. 5.Sometimes there must be a living offering and a dead offering, as the goat that waskilled, and the scape-goat, the dead bird and the living bird, to signify, that JesusChrist must die, and come to life again (Lev 19:4-6).

6. The goat that was to die was to be the sin-offering; that is, to be offered asthe rest of the sin-offerings, to make an atonement as a type; and the other goatwas to have all the sins of the children of Israel confessed over him, and then letgo into the wilderness, never to be catched again (Lev 16:7-22). To signify, thatChrist's death was to make satisfaction for sin, and His coming to life again wasto bring in everlasting justification from the power, curse, and destroying natureof sin (Rom 4:25). 7. The scape-goat was to be carried by a fit man into the wilderness;to signify that Jesus Christ should both be fit and able to carry our sins quitea way from us, so as they should never be laid to our charge again. Here is grace.8. The sacrifices under the law, commonly part of them must be eaten; to signify,that they that are saved should spiritually feed on the body and blood of Jesus Christ,or else they have no life by Him (Exo 12:5-11; John 6:51-53). 9. This sacrifice mustbe eaten with unleavened bread; to signify, that they which love their sins, thatdevilish leaven of wickedness, they do not feed upon Jesus Christ. [8]

Now of what hath been spoken this is the sum, that there is a sacrifice under thenew covenant, as there were sacrifices under the old; and that this sacrifice didevery way answer that, or those; indeed, they did but suffer for sin in show, butHe in reality; they are the shadow, but He as the substance. O! when Jesus Christdid come to make Himself a sacrifice, or to offer Himself for sin, you may understandthat our sins were indeed charged to purpose upon Him. O! how they scarred his soul,how they brake His body, insomuch that they made the blood run down His blessed faceand from His precious side; therefore thou must understand these following things–First,that Jesus Christ by covenant did die for sin. Secondly, that His death was not amere natural death, but a "cursed death," even such an one as men do undergofrom God for their sins, though He Himself had none, even such a death as to endurethe very pains and torments of Hell. O sad pains and inexpressible torments thatthis our Sacrifice for sin went under! The pains of His body were not all; no, butthe pains of His soul; for His soul was made an offering as well as His body, yetall but one sacrifice (Isa 53).

[As Christ did not suffer in His body without suffering in soul, nor yet in soulwithout His suffering in body; it was because not the body without the soul, butboth the body and soul of the saints should be for ever saved]. To signify, thatthe suffering of Christ was not only a bodily suffering, but a soul suffering; notonly to suffer what man could inflict upon Him, but also to suffer soul tormentsthat none but God can inflict, or suffer to be inflicted upon Him. O, the tormentsof His soul! they were the torments indeed; His soul was that that felt the wrathof God. "My soul," saith He, "is exceeding sorrowful, even unto death"(Matt 26:38). "Now is My soul troubled, and what shall I say?" (John 12:27).The rock was not so rent as was His precious soul; there was not such a terribledarkness on the face of the earth then as there was on His precious soul. O! thetorments of Hell and the eclipsings of the Divine smiles of God were both upon Himat once; the devils assailing of Him, and God forsaking of Him, and all at once!"My God, My God," saith He, "why hast Thou forsaken Me?" (Matt27:46). Now in my greatest extremity; now sin is laid upon Me, the curse takes holdof Me, the pains of Hell are clasped about Me, and Thou hast forsaken Me. O sad!Sinners, this was not done in pretence, but in reality; not in show, but in verydeed; otherwise Christ had dissembled, and had not spoken the truth; but the truthof it His bloody sweat declares, His mighty cries declare, the things which and forwhat He suffered declare. Nay, I must say thus much, that all the damned souls inHell, with all their damnations, did never yet feel that torment and pain that didthis blessed Jesus in a little time. Sinner, canst thou read that Jesus Christ wasmade an offering for sin, and yet go in sin? Canst thou hear that the load of thysins did break the very heart of Christ, and spill His precious blood? and canstthou find in thy heart to labour to lay more sins upon His back? Canst thou hearthat He suffered the pains, the fiery flames of Hell, and canst thou find in thyheart to add to His groans by slighting of His sufferings? O hard-hearted wretch!how canst thou deal so unkindly with such a sweet Lord Jesus?

Quest. But why did Christ offer Himself in sacrifice?

Answ. That thou shouldst not be thrown to the very devils.

Quest. But why did He spill His precious blood?

Answ. That thou mightest enjoy the joys of Heaven.

Quest. But why did He suffer the pains of Hell?

Answ. That thou mightest not fry with the devil and damned souls.

Quest. But could not we have been saved if Christ had not died?

Answ. No; for without the shedding of blood there is no remission; and besides, therewas no death that could satisfy God's justice but His, which is evident, becausethere was none in a capacity to die, or that was able to answer an infinite God byHis so suffering but He. [9]

Quest. But why did God let Him die?

Answ. He standing in the room of sinners, and that in their names and natures, God'sjustice must fall upon Him; for justice takes vengeance for sin wheresoever it findsit, though it be on His dear Son. Nay, God favoured His Son no more, finding oursins upon Him, than He would have favoured any of us; for, should we have died? sodid He. Should we have been made a curse? so was He. Should we have undergone thepains of Hell? so did He.

Quest. But did He indeed suffer the torments of Hell?

Answ. Yea, and that in such a horrible way too, that it is unspeakable.

Quest. Could He not have suffered without His so suffering? Would not His dying onlyof a natural death have served the turn?

Answ. No, in nowise. 1. The sins for which He suffered called for the torments ofHell; the conditions upon which He died did call for the torments of Hell; for Christdid not die the death of a saint, but the death of a sinner, of a cursed and damnedsinner; because He stood in their room, the law to which He was subjected calledfor the torments of Hell; the nature of God's justice could not bate Him anything;the death which He was to suffer had not lost its sting; all these being put togetherdo irresistibly declare unto us that He, as a sacrifice, did suffer the tormentsof Hell (Gal 3:13). But, 2. Had He not died and suffered the cursed death, the covenanthad been made void, and His Suretyship would have been forfeited, and, besides this,the world damned in the flames of Hell-fire; therefore, His being a sacrifice wasone part of the covenant; for the terms of the covenant were that He should spillHis blood. O blessed Jesus! O blessed grace! (Zech 9:10,11).

Quest. But why, then, is His death so slighted by some?

Answ. Because they are enemies to Him, either through ignorance or presumption; eitherfor want of knowledge or out of malice; for surely did they love or believe Him,they could not choose but break and bleed at heart to consider and to think of Him(Zech 12:10,11).


FOURTH, [A fourth office of Christ under the new covenant is His priestly]. Thus,passing this, I shall now speak something to Christ's priestly office. But, by theway, if any should think that I do spin my thread too long in distinguishing Hispriestly office from His being a sacrifice, the supposing that for Christ to be apriest and a sacrifice is all one and the same thing; and it may be it is, becausethey have not thought on this so well as they should–namely, that as He was a sacrificeHe was passive, that is, led or had away as a lamb to His sufferings (Isaiah 53);but as a priest He was active–that is, He did willingly and freely give up His Bodyto be a sacrifice. "He hath given His life a ransom for many." This considerationbeing with some weight and clearness on my spirit, I was and am caused to lay themdown in two particular heads.

And therefore I would speak something to is this, that as there were priests underthe first covenant, so there is a Priest under this, belonging to this new covenant,a High Priest, the Chief Priest; as it is clear where it is said, We "havinga high priest over the house of God" (Heb 3:1; 5:5,10; 7:24-26; 8:1, 4; 10:21).

Now the things that I shall treat upon are these–First, I shall show you the qualificationsrequired of a priest under the Law; Second, his office; and, Third, how Jesus Christdid according to what was signified by those under the law; I say, how He did answerthe types, and where He went beyond them.

First, For his qualifications:–

1. They must be called thereto of God–"No man taketh this honour unto himself,but he that is called of God, as Aaron" (Heb 5:4). Now Aaron's being calledof God to be a priest signifies that Jesus Christ is a Priest of God's appointment,such an one that God hath chosen, likes of, and hath set on work– "Called ofGod an High Priest," etc. (Heb 5:10).

2. The priests under the law they must be men, complete, not deformed–"Speakunto Aaron," saith God to Moses, "saying, Whosoever he be of thy seed intheir generations that hath any blemish, let him not approach to offer the breadof his God. For whatsoever man he be that hath a blemish, he shall not approach;a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, ora man that is broken-footed, or broken-handed, or crook-backt, or a dwarf, or thathath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; noman that hath a blemish of the seed of Aaron the priest shall come nigh to offerthe offerings of the Lord made by fire; he that hath a blemish; he shall not comenigh to offer the bread of his God" (Lev 21:17-21). What doth all this signifybut that, (1.) He must not be lame, to signify he must not go haltingly about thework of our salvation. (2.) He must not be blind, to signify that he must not goignorantly to work, but he must be quick of understanding in the things of God. (3.)He must not be scabbed, to signify that the priest must not be corrupt of filthyin his office. (4.) In a word, he must be every way complete, to signify to us thatJesus Christ was to be, and is, most complete and most perfect in things pertainingto God in reference to His second covenant.

3. The priests under the law were not to be hard-hearted, but pitiful and compassionate,willing and ready, with abundance of bowels, to offer for the people, and to makean atonement for them (Heb 5:1,2). To signify, that Jesus Christ should be a tender-heartedHigh Priest, able and willing to sympathize and be affected with the infirmitiesof others, to pray for them, to offer up for them His precious blood; He must besuch an One who can have compassion on a company of poor ignorant souls, and on themthat are out of the way, to recover them, and to set them in safety (Heb 4:15). Andthat He might thus do, He must be a man that had experience of the disadvantagesthat infirmity and sin did bring unto those poor creatures (Heb 2:17).

4. The high priests under the law were not to be shy or squeamish in case there wereany that had the plague or leprosy, scab or blotches; but must look on them, go tothem, and offer for them (Lev 13), all which is to signify, that Jesus Christ shouldnot refuse to take notice of the several infirmities of the poorest people, but toteach them, and to see that none of them be lost by reason of their infirmity, forwant of looking to or tending of. [10]

This privilege also have we under this second covenant. This is the way to make graceshine.

5. The high priests under the law they were to be anointed with very excellent oil,compounded by art (Exo 29:7; 30:30). To signify, that Jesus, the Great High Priestof this new covenant, would be in a most eminent way anointed to His priestly officeby the Holy Spirit of the Lord.

6. The priest's food and livelihood in the time of his ministry was to be the consecratedand holy things (Exo 29:33). To signify, that it is the very meat and drink of JesusChrist to do His priestly office, and to save and preserve His poor, tempted,

and afflicted saints. O what a new-covenant High Priest have we!

7. The priests under the law were to be washed with water (Exo 29:4). To signify,that Jesus Christ should not go about the work of His priestly office with the filthof sin upon Him, but was without sin to appear as our High Priest in the presenceof His Father, to execute His priestly office there for our advantage–"For sucha high priest became us, who is holy, harmless, undefiled, separate from sinners,and made higher than the heavens" (Heb 7:26).

8. The high priest under the law, before they went into the holy place, there wereto be clothed–with a curious garment, a breastplate, and an ephod, and a robe, anda broidered coat, a mitre, and a girdle, and they were to be made of gold, and blue,and purple, and scarlet, and fine linen; and in his garment and glorious ornamentsthere must be precious stones, and on those stones there must be written the namesof the children of Israel (read Exodus 28), and all this was to signify what a gloriousHigh Priest Jesus Christ should be, and how in the righteousness of God He shouldappear before God as our High Priest, to offer up the sacrifice that was to be offeredfor our salvation to God His Father. But I pass that.

Second, Now I shall speak to His office. The office of the high priest in generalwas twofold. 1. To offer the sacrifice without the camp. 2. To bring it within theveil–that is, into the holiest of all, which did type out Heaven.

1. [First part of the high priest's office]. (1.) It was the office of the priestto offer the sacrifice; and so did Jesus Christ; He did offer His own Body and Soulin sacrifice. I say, HE did OFFER it, and not another, as it is written, "Noman taketh away My life, but I lay it down of Myself; I have power to lay it down,and I have power to take it again" (John 10:17,18). And again it is said, "WhenHe," Jesus, "had offered up one sacrifice for sin, for ever sat down onthe right hand of God" (Heb 10:12). (2.) The priests under the law must offerup the sacrifice that God had appointed, and none else, a complete one without anyblemish; and so did our High Priest, where He saith, "Sacrifice and offeringThou wouldest not, but a body has Thou prepared Me," and that I will offer (Heb10:5). (3.) The priest was to take of the ashes of the sacrifice, and lay them ina clean place; and this signifies, that the Body of Jesus, after it had been offered,should be laid into Joseph's sepulchre, as in a clean place, where never any manbefore was laid (Lev 6:11, compared with John 19:41,42).

2. [Second part of the high priest's office]. This being one part of his office,and when this was done, then in the next place he was, (1.) To put on the gloriousgarment, when he was to go into the holiest, and take of the blood, and carry itthither, etc., he was to put on the holy garment which signifieth the righteousnessof Jesus Christ. (2.) He was in this holy garment, which hath in it the stones, andin the stones the names of the twelve tribes of the children of Israel, to appearin the holy place. "And thou shalt take two onyx stones, and grave on them thenames of the children of Israel: six of their names on one stone, and the other sixnames of the rest on the other stone, according to their birth (Exo 28:9,10). Andthis was to signify, that Jesus Christ was to enter into the holiest, then He wasthere to bear the names of His elect in the tables of His heart before the Throneof God and the Mercy-seat (Heb 12:23). (3.) With this he was to take of the bloodof the sacrifices, and carry it into the holiest of all, which was a type of Heaven,and there was he to sprinkle the mercy-seat; and this was to be done by the highpriest only; to signify, that none but Jesus Christ must have this office and privilege,to be the people's High Priest to offer for them.

"But into the second went the high priest alone once every year, not withoutblood, which he offered for himself, and for the errors of the people" (Heb9:7). (4.) He was there to make an atonement for the people with the blood, sprinklingof it upon the mercy-seat; but this must be done with much incense. "And Aaronshall bring the bullock of the sin- offering which is for himself, and for his house,and shall kill the bullock of the sin-offering which is for himself: and he shalltake a censor full of burning coals of fire from off the altar before the Lord, andhis hands full of sweet incense beaten small, and bring it within the veil: and heshall put the incense upon the fire before the Lord, that he cloud of the incensemay cover the mercy-seat that is upon the testimony, that he die not: and he shalltake of the blood of the bullock, and sprinkle it with his finger upon the mercy-seateastward, and before the mercy-seat shall he sprinkle of the blood with his fingerseven times. Then shall he kill the goat of the sin-offering, that is for the people,and bring his blood within the veil, and do with that blood as he did with the bloodof the bullock, and sprinkle it upon the mercy-seat and before the mercy-seat."(Lev 16:11- 15). Now this was for the priest and the people; all which doth signifythat Jesus Christ was after His death to go into Heaven itself, of which this holyplace was a figure, and there to carry the sacrifice that He offered upon the Crossinto the presence of God, to obtain mercy for the people in a way of justice (Heb9). And in that he is said to take his hands full of sweet incense, it signifiesthat Jesus Christ was to offer up His sacrifice in the presence of His Father ina way of intercession and prayers.

I might have branched these things out into several particulars, but I would be brief.I say, therefore, the office of the priest was to carry the blood into the holy place,and there to present it before the mercy-seat, with his heart full of intercessionsfor the people for whom he was a priest (Luke 1:8-11). This is Jesus Christ's worknow in the Kingdom of Glory, to plead His own blood, the nature and virtue of it,with a perpetual intercession to the God of Mercy on behalf of us poor miserablesinners (Heb 7:25).

[Comfortable considerations from Christ's intercession]. Now, in the intercessionof this Jesus, which is part of His priestly office, there are these things to beconsidered for our comfort–

1. There is a pleading of the virtue of His Blood for them that are already comein, that they may be kept from the evils of heresies, delusions, temptations, pleasures,profits, or anything of this world which may be too hard for them. "Father,I pray not that Thou shouldest take them out of the world," saith Christ, "butthat Thou shouldest keep them from the evil" (John 17:15).

2. In case the devil should aspire up into the presence of God, to accuse any ofthe poor saints, and to plead their backslidings against them, as he will do if hecan, then there is Jesus, our Lord Jesus, ready in the Court of Heaven, at the righthand of God, to plead the virtue of His Blood, not only for the great and generalsatisfaction that He did give when He was on the Cross, but also the virtue thatis in it now for the cleansing and fresh purging of His poor saints under their severaltemptations and infirmities; as saith the Apostle, "For if when we were enemieswe were reconciled to God by the death of His Son, much more being reconciled, weshall be saved by His life"–that is, by His intercession (Rom 5:10).

3. The maintaining of grace, also, is by Jesus Christ's intercession, being the secondpart of His priestly office. O, had we not a Jesus at the right hand of God makingintercession for us, and to convey fresh supplies of grace unto us through the virtueof His Blood being pleaded at God's right hand, how soon would it be with us as itis with those for whom He prays not at all (John 17:9)? But the reason why thou standestwhile others fall, the reason why thou goest through the many temptations of theworld, and shakest them off from thee, while others are ensnared and entangled therein,it is because thou hast an interceding Jesus. "I have prayed," saith He,"that thy faith fail not" (Luke 22:32).

4. It is partly by the virtue of Christ's intercession that the elect are broughtin. There are many that are to come to Christ which are not yet brought in to Christ:and it is one part of His work to pray for their salvation too–"Neither prayI for these alone, but for them also which shall believe," though as yet theydo not believe "on Me," but that they may believe "through their word"(John 17:20). And let me tell thee, soul, for thy comfort, who art a-coming to Christ,panting and sighing, as if thy heart would break, I tell thee, soul, thou wouldstnever have come to Christ, if He had not first, by the virtue of His blood and intercession,sent into thy heart an earnest desire after Christ; and let me tell thee also, thatit is His business to make intercession for thee, not only that thou mightest comein, but that thou mightest be preserved when thou art come in (Compare Heb 7:25;Rom 8:33-39).

5. It is by the intercession of Christ that the infirmities of the saints in theirholy duties are forgiven. Alas, if it were not for the priestly office of ChristJesus, the prayers, alms, and other duties of the saints might be rejected, becauseof the sin that is in them; but Jesus being our High Priest, He is ready to takeaway the iniquities of our holy things, perfuming our prayers with the glory of Hisown perfections; and therefore it is that there is an answer given to the saints'prayers, and also acceptance of their holy duties (Rev 8:3,4). "But Christ beingcome an high priest of good things to come, by a greater and more perfect tabernacle,not made with hands, that is to say, not of this building; neither by the blood ofgoats and calves, but by His own blood He entered in once into the holy place, havingobtained eternal redemption for us. For if the blood of bulls and of goats, and theashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:how much more shall the blood of Christ, who through the eternal Spirit offered Himselfwithout spot to God, purge your conscience from dead works to serve the living God?And for this cause He is the mediator of the New Testament," or covenant, "thatby means of death, for the redemption of the transgressions that were under the firsttestament, they which are called," notwithstanding all their sins, "mightreceive the promise of eternal inheritance" (Heb 9:11-15).

Third. The third thing now to be spoken to is, to show where and how Jesus Christoutwent and goes beyond these priests, in all their qualifications and offices, forthe comfort of poor saints.

1. They that were called to the priesthood under the law were but men; but He isboth God and man (Heb 7:3,28).

2. Their qualifications were in them in a very scanty way; but Jesus was every wayqualified in an infinite and full way.

3. They were consecrated but for a time, but He for evermore (Heb 7:23,24).

4. They were made without an oath, but He with an oath (Verses 20,21).

5. They as servants; but He as a Son (Hebrews 3:6).

6. Their garments were but such as could be made with hands, but His the very righteousnessof God (Exo 28; Rom 3:22; Phil 3:8,9).

7. Their offerings were but the body and blood of beasts, and such like, but Hisoffering was His own body and soul (Heb 9:12,13; 10:4,5; Isa 53:10).

8. Those were at best but a shadow or type, but He the very substance and end ofall those ceremonies (Heb 9:1,10,11).

9. Their holy place was but made by men, but His, or that which Jesus is entered,is into Heaven itself (Heb 9:2,3,24).

10. When they went to offer their sacrifice, they were forced to offer for themselves,as men compassed about with infirmity, but He holy, harmless, who did never committhe least transgression (Heb 7:26; 10:11).

11. They when they went to offer they were fain to do it standing, to signify thatGod had no satisfaction therein; but He, when "He had offered one sacrificefor sins for ever, sat down on the right hand of God," to signify that God wasvery well pleased with His offering (Heb 10:12).

12. They were fain to offer "oftentimes the same sacrifices, which can nevertake away sins"; but He, "by one offering hath perfected for ever themthat are sanctified" (Heb 10:11,14).

13. Their sacrifices at the best could but serve for the cleansing of the flesh,but His for cleansing both body and soul–the blood of Jesus Christ doth purge theconscience from dead works, to live a holy life (Heb 9:13,14).

14. Those high priests could not offer but once a year in the holiest of all, butour High Priest He ever liveth to make intercession for us (Heb 9:7; 12:24,25).

15. Those high priests, notwithstanding they were priests, they were not always towear their holy garments; but Jesus never puts them off of Him, but is in them always.

16. Those high priests, death would be too hard for them, but our High Priest hathvanquished and overcome that cruel enemy of ours, and brought life and immortalityto light through the glorious Gospel (Heb 7:21,23; 2:15; 2 Tim 1:10).

17. Those high priests were not able to save themselves; but this is able to saveHimself, and all that come to God, by Him (Heb 7:25).

18. Those high priests" blood could not do away sin; but the blood of JesusChrist, who is our High Priest, "cleanseth us from all sin" (1 John 1:7).

19. Those high priests sometimes by sin caused God to reject their sacrifices; butthis High Priest doth always the things that please Him.

20. Those high priests could never convey the Spirit by virtue of their sacrificesor office; but this High Priest, our Lord Jesus, He can and doth give all the giftsand graces that are given to the sons of men.

21. Those high priests could never by their sacrifices bring the soul of any sinnerto glory by virtue of itself; but Jesus hath by one offering, as I said before, perfectedfor ever those that He did die for. Thus in brief I have showed in some particularshow and wherein Jesus our High Priest doth go beyond those high priests; and manymore without question might be mentioned, but I forbear.

Christ the forerunner of the saints.

FIFTH. A fifth office of Christ in reference to the second covenant was, that Heshould be the forerunner to Heaven before His saints that were to follow after. First,He strikes hands in the covenant, [and then] He stands bound as a Surety to see everythingin the covenant accomplished that was to be done on His part; [next] He brings themessage from Heaven to the world; and before He goeth back, He offereth Himself forthe same sins that He agreed to suffer for; and so soon as this was done, He goethpost-haste to Heaven again, not only to exercise the second part of His priestlyoffice, but as our forerunner, to take possession for us, even into Heaven itself,as you may see, where it is said, "Whither the Forerunner is for us entered"(Heb 6:20).

First. He is run before to open Heaven's gates–Be ye open, ye everlasting doors,that the King of Glory may enter in.

Second. He is run before us to take possession of glory in our natures for us.

Third. He is run before to prepare us our places against we come after–"I goto prepare a place for you" (John 14:1-3).

Fourth. He is run thither to make the way easy, in that He hath first trodden thepath Himself.

Fifth. He is run thither to receive gifts for us. All spiritual and heavenly giftshad been kept from us had not Christ, so soon as the time appointed was come, runback to the Kingdom of Glory to receive them for us. But I cannot stand to enlargeupon these glorious things, the Lord enlarge them upon your hearts by meditation.[These things have I spoken to show you that saints are under grace.]


Here now I might begin to speak of His prophetical and kingly office, and the privilegesthat do and shall come thereby, but that I fear I shall be too tedious, thereforeat this time I shall pass them by. Thus you may see how the Covenant of Grace dothrun, and with Whom it was made, and also what were the conditions thereof.

Now, then, this grace, this everlasting grace of God, comes to be free to us throughthe satisfaction, according to the conditions, given by Another for us; for thoughit be free, and freely given to us, yet the obtaining of it did cost our Head, ourpublic Man, a very dear price. "For ye are bought with a price," even withthe precious blood of Christ. So it is by Another, I say, not by us; yet it is assurely made over to us, even to so many of us as do or shall believe, as if we haddone it, and obtained the grace of God ourselves (1 Cor 6:20; 1 Peter 1:9). Nay,surer; for consider, I say, this grace is free to us, and comes upon a clear score,by virtue of the labour and purchase of Another for us; mark, that which is obtainedby Another for us is not obtained for us by ourselves–No, but Christ hath, not bythe blood of goats and calves, "obtained eternal redemption for us," whichwere things offered by men under the law, "but by His own blood," meaningChrist's, "He entered in once into the holy place, having obtained eternal redemptionfor us" (Heb 9:12).

It comes to be unchangeable through the perfection of that satisfaction that wasgiven to God through the Son of Mary for us; for whatever the Divine, infinite, andeternal justice of God did call for at the hands of man, if ever he intended to bea partaker of the grace of God, this Jesus, this one Man, this public Person, did,did completely give a satisfaction to it, even so effectually; which caused God notonly to say, I am pleased, but "I am well pleased"; completely and sufficientlysatisfied with Thee on their behalf; for so you must understand it (Matt 3:17). Marktherefore these following words–"And, having made peace," or completelymade up the difference, "through the blood of His cross, by Him to reconcileall things unto Himself; by Him, I say, whether they be things in earth, or thingsin heaven. And you, that were sometime alienated and enemies in your mind by wickedworks, yet now hath He reconciled," how? "in the body of His flesh throughdeath, to present you holy," mark, "holy and unblameable and unreproveablein His sight" (Col 1:20-22). And thus it is grace, unchangeable grace to us;because it was obtained, yea, completely obtained, for us, by Jesus Christ, God-man.

Object. But some may say, How was it possible that one man Jesus, by one offering,should so completely obtain and bring in unchangeable grace for such an innumerablecompany of sinners as are to be saved?

Answ. First. In that He was every way fitted for such a work. And, Second. In that,as I said before, He did every way completely satisfy that which was offended byour disobedience to the former covenant.

[First. He was every way fitted for such a work]. And, for the clearing of this,

1. Consider, was it man that had offended? He was Man that gave the satisfaction–"Forsince by man came death, by man came also the resurrection of the dead" (1 Cor15:21).

2. Was it God that was offended? He was God that did give a satisfaction–"Untous a child is born, unto us a son is given.– and His name shall be called The mightyGod" (Isa 9:6). "He thought it not robbery to be equal with God: but,"for our sakes, He "made Himself of no reputation," etc. (Phil 2:6-7).

3. For the further clearing of this, to show you that in everything He was rightlyqualified for this great work, see what God Himself saith of Him; He calls Him, inthe first place, Man; and, secondly, He owns Him to be His Fellow, saying, "Awake,O sword, against My Shepherd, and against the Man"–mark, "the Man thatis My Fellow, saith the LORD of hosts" (Zech 13:7).

So that now, let Divine and infinite justice turn itself which way it will, it findsone that can tell how to match it; for if it say, I will require the satisfactionof man, here is a Man to satisfy its cry; and if it say, But I am an infinite God,and must and will have an infinite satisfaction; here is One also that is infinite,even fellow with God, fellow in His essence and being; fellow in His power and strength;fellow in His wisdom; fellow in His mercy and grace; together with the rest of theattributes of God; so that, I say, let justice turn itself which way it will, hereis a complete Person to give a complete satisfaction (Prov 8:23; 1 Cor 1:24; Titus2:10; compared with Verse 11). Thus much of the fitness of the Person.

Second. For the completeness of the satisfaction given by Him for us. And that isdiscovered in these particulars–

1. Doth justice call for the blood of that nature that sinned? here is the heart-bloodof Jesus Christ–"We have redemption through His blood," (Eph 1:7,14; 1Peter 1:18,19; Zech 9:10,11).

2. Doth justice say that this blood, if it be not the blood of One that is reallyand naturally God, it will not give satisfaction to infinite justice? then here isGod, purchasing His Church "with His own blood" (Acts 20:28).

3. Doth justice say, that it must not only have satisfaction for sinners, but theythat are saved must be also washed and sanctified with this blood? then here is Hethat so loved us, that He "washed us from our sins in His own blood" (Rev1:5).

4. Is there to be a righteousness to clothe them with that is to be presented beforeDivine justice? there here is the righteousness of Christ, which is "even therighteousness of God by faith" (Rom 3:22; Phil 3:8-10).

5. Are there any sins now that will fly upon this Saviour like so many lions, orraging devils, if He take in hand to redeem man? He will be content to bear themall Himself alone, even in His own body upon the tree (1 Peter 2:24).

6. Is there any law now that will curse and condemn this Saviour for standing inour persons to give satisfaction to God for the transgression of man? He will bewilling to be cursed, yea, to be made a curse for sinners, rather than they shallbe cursed and damned themselves (Gal 3:13).

7. Must the great and glorious God, whose eyes are so pure that He cannot beholdiniquity; I say, must He not only have the blood, but the very life of Him that willtake in hand to be the Deliverer and Saviour of us poor miserable sinners? He iswilling to lay down His life for His sheep (John 10:11).

8. Must He not only die a natural death, but must His soul descend into hell, thoughit should not be left there, He will suffer that also Psalms 16:10; and Acts 2:31.[11]

9. Must He not only be buried, but rise again from the dead, and overcome death,that He might be the first-fruits to God of them that sleep, which shall be saved?He will be buried, and also through the strength of His Godhead, He will raise Himselfout of the grave, though death hold Him never so fast, and the Jews lay never sucha great stone upon the mouth of the selpulchre, and seal it never so fast (1 Cor15:4; Luke 24:34).

10. Must He carry that body into the presence of His Father, to take possession ofHeaven, and must He appear there as a priest, as a forerunner, as an advocate, asprophet, as a treasure- house, as an interceder and pleader of the causes of Hispeople? He will be all these, and much more, to the end the grace of God by faithin Jesus Christ might be made sure to all the seed. "Who then can condemn? Itis God that justifieth; because Christ hath died, yea rather, that is risen again."Who, now seeing all this is so effectually done, shall lay anything, the least thing?who can find the least flaw, the least wrinkle, the least defect or imperfection,in this glorious satisfaction (Rom 8:33- 34; Heb 6:20; 9:24; John 14:2,3; 1 John2:1)?

Object. But is it possible that He should so soon give infinite justice a satisfaction,a complete satisfaction? for the eternal God doth require an eternal lying underthe curse, to the end He may be eternally satisfied.

Answ. Indeed, that which is infinite must have an eternity to satisfy God in–thatis, they that fall into the prison and pit of utter darkness must be there to alleternity, to the end the justice of God may have its full blow at them. But now Hethat I am speaking of is God, and so is infinite (Isa 9:6; Titus 1:16,17; Heb 1:8,9;Phil 2:4-6). Now, He which is true God is able to give in as little a time an infinitesatisfaction as Adam was in giving the dissatisfaction. Adam himself might have givensatisfaction for himself as soon as Christ had he been very God, as Jesus Christwas. For the reason why the posterity of Adam, even so many of them as fall shortof life, must lie broiling in Hell to all eternity is this –they are not able togive the justice of God satisfaction, they being not infinite, as aforesaid. "ButChrist," that is, God-man, "being come an High Priest," that is, tooffer and give satisfaction, "of good things to come , by a greater and moreperfect tabernacle, not made with hands, that is to say, not of this building; neitherby the blood of goats and calves, but by His own,"–mark you that, "butby His own blood He entered in once into the holy place, having obtained eternalredemption for us." But how? "For if the blood of bulls and of goats, andthe ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of theflesh: how much more shall the blood of Christ, who through the eternal Spirit,"who through the power and virtue of His infinite Godhead, "offered Himself withoutspot to God, purge your conscience from dead works to serve the living God? And forthis cause," that is, for that He is God as well as man, and so able to givejustice an infinite satisfaction, therefore, "He is the mediator of the newtestament, that by means of death, for the redemption of the transgressions thatwere under the first testament, they which are called might receive the promise ofeternal inheritance" (Heb 9:11-15). As I said before.

Object. This is much; but is God connected with this? Is He satisfied now in thebehalf of sinners by this Man's thus suffering? If He is, then how doth it appear?

Answ. It is evident, yea, wonderful evident, that this hath pleased Him to the full,as appeareth by these following demonstrations.–

First. In that God did admit Him into His presence; yea, receive Him with joy andmusic, even with the sound of the trumpet, at His ascension into Heaven (Psa 47:5).And Christ makes it an argument to His children that His righteousness was sufficient,in that He went to His Father, and they saw Him no more, "of righteousness,"saith He, "because I go to My Father, and ye see Me no more" (John 16:10).As if He had said, My Spirit shall show to the world that I have brought in a sufficientrighteousness to justify sinners withal, in that when I go to appear in the presenceof My Father on their behalf, He shall give Me entertainment, and not throw Me downfrom Heaven, because I did not do it sufficiently.

Again; if you consider the high esteem that God the Father doth set on the deathof His Son, you will find that He hath received good content thereby. When the LordJesus, by way of complaint, told His Father that He and His merits were not valuedto the worth, His Father answered, It is a light thing that I should give Thee, OMy Servant, to bring Jacob again; "I will also give Thee for a light to theGentiles, that Thou mayest be My salvation unto the end of the earth" (Isa 49:6).As if the Lord had said, "My Son, I do value Thy death at a higher rate thanthat Thou shouldst save the tribes of Israel only; behold the Gentiles, the barbarousheathens, they also shall be brought in as the price of Thy blood. It is a lightthing that Thou shouldest be My Servant only to bring, or redeem, the tribes of Jacob,and to restore the preserved of Israel: I will also give Thee for a light to theGentiles, that Thou mayest be My salvation unto the end of the earth." [12]

Again; you may see it also by the carriage of God the Father to all the great sinnersto whom mercy was proffered. We do not find that God maketh any objection againstthem to come to Him for the pardon of their sins; because He did want a satisfactionsuitable to the greatness of their sins. There was Manasseh, who was one that burnedhis children in the fire to the devil, that used witchcraft, that used to worshipthe host of heaven, that turned his back on the Word that God sent unto him; nay,that did worse than the very heathen that God cast out before the children of Israel(2 Chron 33:1-13). Also those that are spoken of in the Nineteenth of Acts, thatdid spend so much time in conjuration, and the like, for such I judge they were,that when they came to burn their books, they counted the price thereof to be fiftythousand pieces of silver (Acts 19:19). Simon Magus also, that was a sorcerer, andbewitched the whole city, yet he had mercy proffered to him once and again (Acts8). I say, it was not the greatness of the sins of these sinners; no, nor of an innumerablecompany of others, that made God at all to object against the salvation of theirsouls, which justice would have constrained Him to had He not had satisfaction sufficientby the blood of the Lord Jesus. Nay, further, I do find that because God the Fatherwould not have the merits of His Son to be undervalued, I say, He doth thereforefreely by His consent let mercy be proffered to the greatest sinners–in the firstplace, for the Jews, that were the worst of men in that day for blasphemy againstthe Gospel; yet the Apostle proffered mercy to them in the first place–"It wasnecessary," saith he, "that the Word of God should first have been spokento you" (Acts 3:26; 13:46).

And Christ gave them commission so to do; for, saith He, Let repentance and remissionof sins be preached in My name among all nations, and begin–mark that, "beginningat Jerusalem" (Luke 24:47), Let them that but the other day had their handsup to the elbows in My heart's blood have the first proffer of My mercy. And, saithPaul, "For this cause I obtained mercy, that in me first Jesus Christ mightshow forth all longsuffering, for a pattern to them which should hereafter believeon Him to life everlasting" (1 Tim 1:16). As the Apostle saith, those sinnersthat were dead, possessed with the devil, and the children of wrath, He hath quickened,delivered, and saved. That He might, even in the very "ages to come He mightshow the exceeding riches of His grace in His kindness toward us," and that"through Christ Jesus" (Eph 2:7).

Second. It is evident that that which this Man did as a common person He did it completelyand satisfactorily, as appears by the openness, as I may so call it, which was inthe heart of God to Him at His resurrection and ascension–"Ask of Me,"saith He, "and I shall give Thee the" very "heathen for Thine inheritance,and the uttermost parts of the earth for Thy possession" (Psa 2:8). And thiswas at His resurrection (Acts 13:33). Whereas, though He had asked, yet if He hadnot given a full and complete satisfaction, justice would not have given Him anything; for justice, the justice of God, is so pure, that if it be not completelysatisfied in every particular, it giveth nothing but curses (Gal 3:10).

Third. It is yet far more evident that He hath indeed pleased God in the behalf ofsinners, in that God hath given Him gifts to distribute to sinners, yea, the worstof sinners, as a fruit of His satisfaction, and that at His ascension (Psa 68:18).Christ hath so satisfied God, that He hath given Him all the treasures both of Heavenand earth to dispose of as He seeth good; He hath so pleased God, that He hath givenHim a name above every name, a sceptre above every sceptre, a crown above every crown,a kingdom above every kingdom; He hath given Him the highest place in Heaven, evenHis own right hand; He hath given Him all the power of Heaven and earth, and underthe earth, in His own hand, to bind whom He pleaseth, and to set free whom He thinksmeet; He hath, in a word, such a high esteem in the eyes of His Father, that He hathput into His hands all things that are for the profit of His people, both in thisworld and that which is to come; and all this as the fruit of His faithfulness indoing of His work, as the Mediator of the new covenant (Phil 2:9; Rev 19:6). Thouhast ascended on high, Thou hast led captivity captive, Thou hast received gifts–mark, Thou hast received them–for men, even for the worst of men, for the rebelliousalso; and hath sent forth some, being furnished with these gifts; some, I say, forthe work of the ministry, to the edifying of them that are already called, and alsofor the calling in of all those for whom He covenanted with His Father, till allcome in the unity of faith, etc. (Eph 4:8-13).

Fourth. It doth still appear yet far more evident; for will you hear what the FatherHimself saith for the showing of His well- pleasedness in these two particulars–First,in that He bids poor souls to hear and to do as Christ would have them (Matt 3:17;Luke 9:35). Secondly, in that He resolves to make them that turn their backs uponHim, that dishonour Him, which is done in a very great measure by those that layaside His merits done by Himself for justification; I say, He that resolved to makethis His footstool, where He saith, "Sit Thou at My right hand, until I makeThine enemies Thy footstool" (Psa 110:1). Are they enemies to Thee? saith God.I will be even with them. Do they slight Thy merits? Do they slight Thy groans, Thytears, Thy blood, Thy death, Thy resurrection and intercession, Thy second comingagain in heavenly glory? I will tear them and rend them; I will make them as mirein the streets; I will make Thy enemies Thy footstool (Matt 22:44; Heb 1:13; 10:13).Ay, saith He, and "Thou shalt dash them in pieces like a potter's vessel"(Psa 2:9). Look to it you that slight the merits of the blood of Christ.

Fifth. Again further; yet God will make all the world to know that He hath been andis well pleased in His Son, in that God hath given, and will make it appear He hathgiven, the world to come into His hand; and that He shall raise the dead, bring thembefore His judgment-seat, execute judgment upon them, which He pleaseth to executejudgment on to their damnation; and to receive them to eternal life whom He dothfavour, even so many as shall be found to believe in His name and merits (Heb 2)."For as the Father hath life in Himself; so hath He given to the Son to havelife in Himself; and hath given Him authority to execute judgment also, because Heis the Son of man. For the hour is coming, in the which all that are in the gravesshall hear His voice, and shall come forth; they that have done good, unto the resurrectionof life; and they that have done evil, unto the resurrection of damnation" (John5:26-29). Ay, and the worst enemy that Christ hath now shall come at that day witha pale face, with a quaking heart, and bended knees, trembling before Him, confessingthe glory of His merits, and the virtue there was in them to save, "to the gloryof God the Father" (Rom 14:11; Phil 2:11).

Much more might be added to discover the glorious perfection of this Man's satisfaction;but for you that desire to be further satisfied concerning this, search the Scriptures,and beg of God to give you faith and understanding therein; and as for you that slightthese things, and continue so doing, God hath another way to take with you, evento dash you in pieces like a potter's vessel; for this hath Christ received of HisFather to do unto you (Rev 2:27).

Thus I have showed you in particular, that the Covenant of Grace of God is free andunchangeable to men–that is, in that it hath been obtained for men, and that perfectly,to the satisfying of justice, and taking all things out of the way that were anyways a hindrance to our salvation (Col 2:14).


The second thing for the discovering of this freeness and constancy of the Covenantof Grace of God is manifested thus–

First. Whatsoever any man hath of the grace of God, he hath it as a free gift ofGod through Christ Jesus the Mediator of this covenant, even when they are in a stateof enmity to Him, whether it be Christ as the foundation-stone, or faith to lay holdof Him, mark that (Rom 5:8,9; Col 1:21,22). "For by grace are ye saved throughfaith; and that not of yourselves," not for anything in you, or done by youfor the purchasing of it, but "it is the gift of God," (Eph 2:8) and thatbestowed on you, even when ye "were dead in trespasses and sins" (Eph 2:1,9).Nay, if thou hast so much as one desire that is right, it is the gift of God; forof ourselves, saith the Apostle, we are not able to speak a good word, or think agood thought (2 Cor 3:5).

Was it not grace, absolute grace, that God made promise to Adam after transgression?(Gen 3:15). Was it not free grace in God to save such a wretch as Manasseh was, whoused enchantments, witchcraft, burnt his children in the fire, and wrought much evil?(2 Chron 33). Was it not free grace to save such as those were that are spoken ofin the 16th of Ezekiel, which no eye pitied? Was it not free grace for Christ togive Peter a loving look after he had cursed, and swore, and denied Him? Was it notfree grace that met Paul when he was agoing to Damascus to persecute, which convertedhim, and made him a vessel of mercy?

And what shall I say of such that are spoken of in 1 Corinthians 6:9, 10, speakingthere of fornicators, idolaters, adulterers, effeminate, abusers of themselves withmankind, thieves, covetous, drunkards, revilers, extortioners, the basest of sinnersin the world, and yet were washed, and yet were justified; was it not freely by grace?O saints, you that are in heaven cry out, "We came hither by grace; and youthat are on the earth, I am sure you cry, If ever we do go thither, it must be freelyby grace!"

Second. In the next place, it appears to be unchangeable in this–1. Because justicebeing once satisfied doth not use to call for the debt again. No; let never sucha sinner come to Jesus Christ, and so to God by Him, and justice, instead of speakingagainst the salvation of that sinner, it will say, I am just as well as faithfulto forgive him his sins (1 John 1:9). When justice itself is pleased with a man,and speaks on his side, instead of speaking against him, we may well cry out, Whoshall condemn? 2. Because there is no law to come in against the sinner that believesin Jesus Christ; for he is not under that, and that by right comes in against nonebut those that are under it. But believers are not under that–that is, not theirLord, therefore that hath nothing to do with them; and besides, Christ's blood hathnot only taken away the curse thereof, but also He hath in His own Person completelyfulfilled it as a public Person in our stead. (Rom 7:1-4). 3. The devil that accusedthem is destroyed (Heb 2:14,15). 4. Death, and the grave, and Hell are overcome (1Cor 15:55; Hosea 13:14). 5. Sin, that great enemy of man's salvation, that is washedaway (Rev 1:5). 6. The righteousness of God is put upon them that believe, and givento them, and they are found in it (Phil 3:8- 10; Rom 3:22). 7. Christ is always inHeaven to plead for them, and to prepare a place for them (Heb 7:24; John 14:1-4).8. He hath not only promised that He will not leave us, nor forsake us, but He hathalso sworn to fulfill His promises. O rich grace! O free grace! Lord, who desiredThee to promise? who compelled Thee to swear?

We use to take honest men upon their bare word, but God, "willing more abundantlyto show unto the heirs of promise the immutability of His counsel," hath "confirmedit by an oath: that by two immutable things," His promise and His oath, "inwhich it was impossible for God to lie," or break either of them, "we mighthave a strong consolation, who have fled for refuge to lay hold upon the hope setbefore us" (Heb 6:17-18). I will warrant you, God will never break His oath;therefore we may well have good ground to hope from such a good foundation as this,that God will never leave us indeed. Amen.

Third. Not only thus, but, 1. God hath begotten believers again to Himself, to beHis adopted and accepted children, in and through the Lord Jesus (1 Peter 1:3). 2.God hath prepared a kingdom for them before the foundation of the world, throughJesus Christ (Matt 25:34). 3. He hath given them an earnest of their happiness whilethey live here in this world. "After that ye believed, ye were sealed with thatholy Spirit of promise, which is the earnest of our inheritance until the redemptionof the purchased possession, unto the praise of His glory," and that throughthis Jesus (Eph 1:13,14). [These things are more fully laid down in that part ofthe book which containeth the discourse of the privileges of the new covenant]. 4.If His children sin through weakness, or by sudden temptation, they confessing ofit, He willingly forgives, and heals all their wounds, reneweth His love towardsthem, waits to do them good, casteth their sins into the depths of the sea, and allthis freely, without any work done by men as men–Not for your own sakes do I do this,O house of Israel, be it known unto you, saith the Lord, but wholly and alone bythe blood of Jesus (Eze 36:23,23). 5. In a word, if you would see it altogether,God's love was the cause why Jesus Christ was sent to bleed for sinners. Jesus Christ'sbleeding stops the cries of Divine justice; God looks upon them as complete in Him,gives them to Him as His by right of purchase. Jesus ever lives to pray for themthat are thus given unto Him. God sends His Holy Spirit into them to reveal thisto them, sends His angels to minister for them; and all this by virtue of an EverlastingCovenant between the Father and the Son. Thrice happy are the people that are insuch a case!

Nay, further, He hath made them brethren with Jesus Christ, members of His fleshand of His bones, the spouse of this Lord Jesus; and all to show you how dearly,how really, how constantly He loveth us, who, by faith of His operation, have laidhold upon Him. [These things I might have treated upon more largely].

[Further Arguments and Objections answered].

I shall now lay down a few arguments for the superabundant clearing of it, and afterwardsanswer two or three objections that may be made against it, and so I shall fall uponthe next thing.

First. God loves the saints as He loves Jesus Christ; and God loves Jesus Christwith an eternal love; therefore the saints also with the same. "Thou hast lovedthem as Thou has loved Me" (John 17:23).

Second. That love which is God Himself, must needs be everlasting love; and thatis the love wherewith God hath loved His saints in Christ Jesus; therefore His lovetowards His children in Christ must needs be an everlasting love. There is none daresay that the love of God is mixed with a created mixture; if not, then it must needsbe Himself (1 John 4:16). [You must not understand that love in God is a passionas it is in us; but the love of God is the very essence or nature of God].

Third. That love which is always pitched upon us, in an object as holy as God, mustneeds be an everlasting love. Now the love of God was and is pitched upon us, throughan object as holy as God Himself, even our Lord Jesus; therefore it must needs beunchangeable.

Fourth. If He with whom the Covenant of Grace was made, did in every thing and conditiondo even what the Lord could desire or require of Him, that His love might be extendedto us, and that for ever, then His love must needs be an everlasting love, seeingeverything required of us was completely accomplished for us by Him; and all thishath our Lord Jesus done, and that most gloriously, even on our behalf; thereforeit must needs be a love that lasts for ever and ever.

Fifth. If God hath declared Himself to be the God that changeth not, and hath swornto be immutable in His promise, then surely He will be unchangeable; and He hathdone so; therefore it is impossible for God to lie, and so for His eternal love tobe changeable (Heb 6:13-18). Here is an argument of the Spirit's own making! Whocan contradict it? If any object, and say, But still it is upon the condition ofbelieving–I answer, The condition also is His own free gift, and not a qualificationarising from the stock of nature (Eph 2:8; Phil 1:28,29). So that here is the loveunchangeable; here is also the condition given by Him whose love is unchangeable,which may serve yet further for a strong argument that God will have His love unchangeable.Sinner, this is better felt and enjoyed than talked of.

Objection First. But if this love of God be unchangeable in itself, yet it is notunchangeably set upon the saints unless they behave themselves the better. [The firstobjection].

Answ. As God's love at the first was bestowed upon the saints without anything foreseenby the Lord in them, as done by them, Deuteronomy 9:4-6, so He goeth on with thesame, Saying, "I will never leave thee nor forsake thee" (Heb 13:5).

Objection Second. But how cometh it to pass then, that many fall off again from thegrace of the Gospel, after a profession of it for some time; some to delusions, andsome to their own sins again? [The second objection].

Answ. They are all fallen away, not from the everlasting love of God to them, butfrom the profession of the love of God to them. Men may profess that God loves themwhen there is no such matter, and that they are the children of God, when the devilis their father; as it is in John 8:40-44. Therefore they that do finally fall awayfrom a profession of the grace of the Gospel, it is, first, because they are bastardsand not sons. Secondly, because as they are not sons, so God suffereth them to fall,to make it appear that they are not sons, not of the household of God–"Theywent out from us, but they were not of us; for if they had been of us, they wouldno doubt," mark that, "no doubt," saith he, "they would havecontinued with us: but they went out," from us, "that they might be mademanifest that they were not all of us" (1 John 2:19). And though Hymeneus andPhiletus do throw themselves headlong to Hell, "nevertheless the foundationof God standeth sure, having this seal, The Lord knoweth them that are His"(2 Tim 2:17-19).

Objection Third. But the Scripture saith that there are some that had faith, yetlost it, and have made shipwreck of it. [The third objection]. Now God loves no longerthan they believe, as is evident; for "he that believeth not shall be damned."So then, if some may have faith, and yet lose it, and so lose the love of God becausethey have lost their faith, it is evident that God's love is not so immutable asyou say it is to every one that believeth.

Answ. There are more sorts of faith than one that are spoken of in Scripture–

1. There is a faith that man may have, and yet be nothing, none of the saints ofGod, and yet may do great things therewith (1 Cor 13:1-4).

2. There is a faith that was wrought merely by the operation of the miracles thatwere done in those days by Christ and his followers–"And many of the peoplebelieved in Him." How came they by their faith? Why, by the operation of themiracles that He did among them; for said they, "When Christ cometh, will Hedo more miracles than these which this man hath done?" (John 7:31).

The great thing that wrought their faith in them, was only by seeing the miraclesthat He did, John 2:23, which is not that saving faith which is called the faithof God's elect, as is evident; for there must not be only miracles wrought upon outwardobjects to beget that–that being too weak a thing–but it must be by the same powerthat was stretched out in raising Christ from the dead; yea, the exceeding greatnessof that power (Eph 1:18,19). So there is a believing, being taken with some marvelouswork, visibly appearing to the outward sense of seeing; and there is a believingthat is wrought in the heart by an invisible operation of the Spirit, revealing thecertainty of the satisfaction of the merits of Christ to the soul in a more gloriousway, both for certainty and for durableness, both as to the promise and the constancyof it (Matt 16:17, 18).

3. There is a faith of a man's own, of a man's self also; but the faith of the operationof God, in Scripture, is set in opposition to that, for, saith He, you are savedby grace, "through faith, and that not of yourselves," of your own making,but that which is the free gift of God (Eph 2:8).

4. We say there is an historical faith–that is, such as is begotten by the co-operationof the Spirit with the Word.

5. We say there is a traditional faith–that is, to believe things by tradition, becauseothers say they believe them; this is received by tradition, not by revelation, andshall never be able to stand, neither at the day of death, nor at the day of judgment;though possibly men, while they live here, may esteem themselves and states to bevery good, because their heads are filled full of it.

6. There is a faith that is called in Scripture a dead faith, the faith of devils,or of the devil; they also that have only this, they are like the devil, and as sureto be damned as he, notwithstanding their faith, if they get no better into theirhearts; for it is far off from enabling of them to lay hold of Jesus Christ, andso to put Him on for eternal life and sanctification, which they must do if everthey be saved (James 2:19,26).

But all these are short of the saving faith of God's elect, as is manifest; I say,first, Because these may be wrought, and not by that power so exceedingly stretchedforth. Secondly, Because these are wrought, partly, (1.) By the sense of seeing–namely,the miracles–not by hearing; and, (2.) The rest is wrought by a traditional or historicalinfluence of the words in their heads, not by a heavenly, invisible, almighty, andsaving operation of the Spirit of God in their hearts.

7. I do suppose also that there is a faith that is wrought upon men through the influenceof those gifts and abilities that God gives sometimes to those that are not His ownby election, though by creation; my meaning is, some men, finding that God hath giventhem very great gifts and abilities,–as to the gifts of preaching, praying, workingmiracles, or the like–I say, therefore do conclude that God is their Father, andthey are His children; the ground of which confidence is still begotten, not by theglorious operation of the Spirit, but by a considering of the great gifts that Godhath bestowed upon them as to the things before-mentioned. As thus, (1.) the poorsoul considers how ignorant it was, and now how knowing it is. (2.) Considering howvain it formerly was, and also now how civil it is, presently makes this conclusion–SurelyGod loves me, surely He hath made me one of His, and will save me. This is now awrong faith, as is evident, in that it is placed upon a wrong object; for mark, thisfaith is not placed assuredly on God's grace alone, through the blood and meritsof Christ being discovered effectually to the soul, but upon God through those thingsthat God hath given it, as of gifts, either to preach, or pray, or do great works,or the like, which will assuredly come to nought as sure as God is in Heaven, ifno better faith and ground of faith be found out for thy soul savingly to rest upon.

As to the second clause of the objection, which runs to this effect, God loves menupon the account of their believing, I answer, that God loves men before they believe;He loves them, He calls them, and gives them faith to believe–"But God, whois rich in mercy, for His great love wherewith He loved us," when? when we believed,or before? "even when we were dead in sins," and so, far off from believers,"hath quickened us together with" Christ, "by grace ye are saved"(Eph 2:4,5).

Now, also, I suppose that thou wilt say in thy heart, I would you would show us thenwhat is saving faith; which thing it may be I may touch upon a while hence, in thenext thing that I am to speak unto. O they that have that are safe indeed!


The SECOND thing that I am to speak unto is this–WHO they are that are actually broughtinto this free and unchangeable grace; and also HOW they are brought in.

Answ. Indeed, now we come to the pinch of the whole discourse; and if God do buthelp me to run rightly through this, as I do verily believe He will, I may do thee,reader, good, and bring glory to my God.

The question containeth these two branches–FIRST. Who are brought in; SECOND. Howthey are brought in.

[FIRST. Who are brought in?] The first is quickly answered– "Christ Jesus cameinto the world to save sinners," Jewish sinners, Gentile sinners, old sinners,young sinners, great sinners, the chiefest of sinners. Publicans and harlots–thatis, whores, cheaters, and exactors–shall enter into the Kingdom of Heaven (1 Tim1:15; Rom 5:7-11; 1 Cor 6:9,11; Matt 21:31). "For I come not," saith Christ,"to call the righteous, but sinners to repentance" (Mark 2:17).

A sinner in the Scripture is described in general to be a transgressor of the law–"Whosoevercommiteth sin, transgresseth the law; for sin is the transgression of the law"(1 John 3:4). But particularly; they are described in a more particular way, as,1. Such as in whom dwelleth the devil (Eph 2:2,3). 2. Such as will do the serviceof him (John 8:44). 3. Such as are enemies to God (Col 1:21) 4. Such as are drunkards,whoremasters, liars, perjured persons, covetous, revilers, extortionists, fornicators,swearers, possessed with devils, thieves, idolaters, witches, sorcerers, conjurors,murderers, and the like (1 Cor 6:9,10; 2 Chron 33:1-13; Acts 2:36,37; 9:1-6; 19:9;1 Tim 1:14-16). These are sinners, and such sinners that God hath prepared Heaven,happiness, pardon of sin, and an inheritance of God, with Christ, with saints, withangels, if they do come in and accept of grace, as I might prove at large; for God'sgrace is so great, that if they do come to Him by Christ, presently all is forgiventhem; therefore never object that thy sins are too great to be pardoned; but come,taste and see how good the Lord is to any whosoever come unto Him.

[SECOND.] The second thing is, How are these brought into this Everlasting Covenantof Grace?

Answ. When God doth in deed and in truth bring in a sinner into this most blessedcovenant, [Come to the Touchstone, sinner]. for so it is, He usually goeth this way–

First. He slays or kills the party to all things besides Himself, and His Son JesusChrist, and the comforts of the Spirit. For the clearing of this I shall show you,1. With what God kills; 2. How God kills; 3. To what God kills those whom He makesalive in Jesus Christ.

1. [What God kills]. When God brings sinners into the Covenant of Grace, He dothfirst kill them with the Covenant of Works, which is the moral law, or Ten Commandments.This is Paul's doctrine, and also Paul's experience. It is his doctrine where hesaith, "The ministration of death, written and engraven in stones–the ministrationof condemnation," which is the law, in that place called the letter, "killeth"(2 Cor 3:6-9). The letter, saith he, killeth; or the law, or the ministration ofdeath, which in another place is called "the voice of words" (Heb 12:19),because they have no life in them, but rather death and damnation, through our inabilityto fulfill them, doth kill (Rom 8:3; 2 Cor 6). It is his experience where he saith,"I was alive" that is, to my own things, "without the law once,"that is, before God did strike him dead by it, "but when the commandment came,"that is, to do and exercise its right office on me, which was to kill me, then "sinrevived, and I died," and I was killed. "And the commandment," orthe law, "which was ordained to" be unto "life, I found to be untodeath. For sin, taking occasion by the commandment, deceived me, and by it slew me"(Rom 7:9-11).

2. But how doth God kill with this law, or covenant?

1. By opening to the soul the spirituality of it–"The law is spiritual,"saith he, "but I am carnal, sold under sin" (Rom 7:14). Now the spiritualityof the law is discovered this way–

(1.) By showing to the soul that every sinful thought is a sin against it. Ay, sinner,when the law doth come home indeed upon thy soul in the spirituality of it, it willdiscover such things to thee to be sins that now thou lookest over and regardestnot; that is a remarkable saying of Paul when he saith, "Sin revived, and Idied." Sin revived, saith he; as if he had said, Those things that before Idid not value nor regard, but looked upon them to be trifles, to be dead, and forgotten;but when the law was fastened on my soul, it did so raise them from the dead, callthem into mind, so muster them before my face, and put such strength into them, thatI was overmastered by them, by the guilt of them. Sin revived by the commandment,or my sins had mighty strength, life, and abundance of force upon me because of that,insomuch that they killed me (Matt 5:28).

(2.) It showeth that every such sin deserveth eternal damnation. Friends, I doubtthere be but few of you that have seen the spirituality of the law of works. Butthis is one thing in which it discovereth its spirituality, and this is the properwork of the Law.

(3.) God, with a discovery of this, doth also discover His own Divine and infinitejustice, of which the law is a description, which backs what is discovered by thelaw, and that by discovering of its purity and holiness to be so Divine, so pure,so upright, and so far of from winking at the least sin, that He doth by that law,without any favour, condemn the sinner for that sin (Gal 3:10). Now, when He hathbrought the soul into this praemunire,[13] into this puzzle, then,

2. He showeth to the soul the nature and condition of the law as to its dealingswith, or forbearing of, the sinner that hath sinned against it; which is to passan eternal curse upon both soul and body of the party so offending, saying to him,Cursed be the man that continueth not in everything that is written in the Book ofthe Law to do it; for, saith the law, this is my proper work; first, to show theethy sins; and when I have done that, then, in the next place, to condemn thee forthem, and that without all remedy, as from ME, or anything within my bounds, forI am not to save any, to pardon any–nay, not to favour any in the least thing thathave sinned against me; for God did not send me to make alive, but to discover sin,and to condemn for the same. Now, so soon as this is presented to thy conscience,in the next place, the Lord also by this law doth show that now there is no righteousact according to the tenor of that covenant that can replieve him, or take him offfrom all this horror and curse that lies upon him; because that is not an administrationof pardon, as I said before, to forgive the sin, but an administration of damnation,because of transgression.

O, the very discovery of this striketh the soul into a deadly swoon, even above halfdead! But when God doth do the work indeed, He doth, in the next place, show thesoul that he is the man that is eternally under this covenant by nature, and thatit is he that hath sinned against this law, and doth by right deserve the curse anddispleasure of the same, and that all that ever he can do will not give satisfactionto that glorious justice that did give this law; holy actions, tears of blood, sellingall, and giving it to the poor, or whatever else can be done by thee, it comes allshort and is all to no purpose (Phil 3). I will warrant him, he that seeth this,it will kill him to that which he was alive unto before, though he had a thousandlives. Ah, sinners, sinners, were you but sensible indeed of the severity and truthof this, it would make you look about you to purpose! O, how would it make you striveto stop at that that now you drink down with delight! How many oaths would it makeyou bite asunder! Nay, it would make you bite your tongues to think that they shouldbe used as instruments of the devil to bring your souls into such an unspeakablemisery; then also we should not have you hang the salvation of your souls upon suchslender pins as now you do; no, no; but you would be in another mind then. O, thenwe should have you cry out, I must have Christ; what shall I do for Christ? how shallI come at Christ? Would I was sure, truly sure of Christ. My soul is gone, damned,cast away, and must for ever burn with the devils, if I do not get precious JesusChrist!

3. In the next place, when God hath done this, then He further shows the soul thatthat covenant which it is under by nature is distinct from the Covenant of Grace;and also they that are under it are by nature without any of the graces which theyhave that are under the Covenant of Grace; as, (1.) That it hath no faith (John 16:9).(2.) No hope (Eph 2:12). Nor none of the Spirit to work these things in it by nature.(4.) Neither will that covenant give to them any peace with God. (5.) No promiseof safeguard from His revenging law by that covenant. (6.) But lieth by nature liableto all the curses, and condemnings, and thunderclaps of this most fiery covenant.(7.) That it will accept of no sorrow, no repentance, no satisfaction, as from thee.(8.) That it calls for no less than the shedding of thy blood. (9.) The damnationof thy soul and body. (10.) And if there be anything proffered to it by thee, asto the making of it amends, it throws it back again as dirt in thy face, slightingall that thou canst bring.

Now, when the soul is brought into this condition, then it is indeed dead, killedto that to which it was once alive. And therefore,

3. In the next place, to show you to what it is killed: and that is,

1. To sin. O, it dares not sin! it sees Hell-fire is prepared for them that sin,God's justice will not spare it if it live in sin; the Law will damn it if it livein sin; the devil will have it if it follows its sins. [Here I am speaking of onethat is effectually brought in]. O, I say, it trembles at the very thoughts of sin!Ay, if sin do but offer to tempt the soul, to draw away the soul from God, it cries,it sighs, it shunneth the very appearance of sin, it is odious unto it. If God wouldbut serve you thus that love your pleasures, you would not make such a trifle ofsin as you do.

2. It is killed to the Law of God as it is the Covenant of Works. O, saith the soul,the law hath killed me to itself, "I through the law am dead to the law"(Gal 2:19). The law is another thing than I did think it was. I thought it wouldnot have been so soul- destroying, so damning a law! I thought it would not havebeen so severe against me for my little sins, for my playing, for my jesting, formy dissembling, quarreling, and the like. I had some thoughts, indeed, that it wouldhew great sinners, but let me pass! and though it condemned great sinners, yet itwould pass me by! But now, would I were free from this covenant, would I were freefrom this law! I will tell thee that a soul thus worked upon is more afraid of theCovenant of Works than he is of the devil; for he sees it is the law that doth givehim up into his hands for sin; and if he was but clear from that, he should not greatlyneed to fear the devil. O, now every particular command tears the caul of his heart;now every command is a great gun well charged against his soul; now he sees he hadas good run into a fire to keep himself from burning, as to run to the law to keephimself from damning; and this he sees really, ay, and feels it too, to his own sorrowand perplexity. [14]

3. The soul also now is killed to his own righteousness, and counts that but dung,but dross, not worth the dirt hanging on his shoes. O! then, says he, thou filthyrighteousness! how hast thou deceived me! How hast thou beguiled my poor soul! (Isa64:6). How did I deceive myself with giving of a little alms; with abstaining fromsome gross pollutions; with walking in some ordinances, as to the outside of them!How hath my good words, good thinkings, good meanings, as the world calls them, deceivedmy ignorant soul! I want the righteousness of faith, the righteousness of God; forI see now there is no less will do me any good.

4. It is also killed to its own faith, its notion of the Gospel, its own hope, itsown repentings, its own promises and resolutions, to its own strength, its own virtue,or whatsoever it had before. Now, saith the soul, that faith I thought I had, itis but fancy; that hope I thought I had, I see it is by hypocritical, but vain andgroundless hope. [These things would be too tedious to enlarge upon]. Now the soulsees it hath by nature no saving faith, no saving hope, no grace at all by nature,by the first covenant. Now it crieth out, How many promises have I broken! and howmany times have I resolved in vain, when I was sick at such a time, and in such astrait at such a place! Indeed, I thought myself a wise man once, but I see myselfa very fool now. O, how ignorant am I of the Gospel now, and of the blessed experienceof the work of God on a Christian heart! In a word, it sees itself beset by naturewith all evil, and destitute of all good, which is enough to kill the stoutest, hardest-heartedsinner that ever lived on the earth. O, friends, should you be plainly dealt withalby this discovery of the dealing of God with a sinner when He makes him a saint,and would seriously try your selves thereby, as God will try you one day, how fewwould there be found of you to be so much as acquainted with the work of God in thenotion, much less in the experimental knowledge of the same! And indeed, God is fainto take this way with sinners, thus to kill them with the old covenant to all thingsbelow a crucified Christ.

Six reasons of this discourse.

1. Because otherwise there would be none in the world that would look after thissweet Jesus Christ. There are but a few that go to Heaven in all, comparatively;and those few God is fain to deal with them in this manner, or else His Heaven, HisChrist, His glory, and everlasting happiness must abide by themselves, for all sinners.Do you think that Manasseh would have regarded the Lord, had He not suffered hisenemies to have prevailed against him? (2 Chron 33:1-16). Do you think that Ephraimwould have looked after salvation, had not God first confounded him with the guiltof the sins of his youth? (Jer 31:18). What do you think of Paul? (Acts 9:4-6). Whatdo you think of the jailer? (Acts 16:30-32). What do you think of the three thousand?(Acts 2:36,37). Was not this the way that the Lord was fain to take to make themclose in with Jesus Christ? Was He not fain to kill them to everything below a Christ,that were driven to their wits" ends, insomuch that they were forced to cryout, "What shall we do to be saved?" I say, God might have kept Heavenand happiness to Himself, if He should not go this way to work with sinners. O stout-heartedrebels! O tender-hearted God!

2. Because then, and not till then, will sinners accept of Jesus Christ on God'sterms. So long as sinners can make a life out of anything below Christ, so long theywill not close with Christ without indenting; [15]

But when the God of Heaven hath killed them to everything below Himself and His Son,then Christ will down on any terms in the world. And, indeed, this is the very reasonwhy sinners, when they hear of Christ, yet will not close in with Him; there is somethingthat they can take content in besides Him. The prodigal, so long as he could contenthimself with the husks that the swine did eat, so long he did keep him away fromhis father's house; but when he could get no nourishment anywhere on this side ofhis father's house, then saith he, and not till then, "I will arise, and goto my father," etc.

I say, this is the reason, therefore, why men come no faster, and close no more readily,with the Son of God, but stand halting and indenting [16] about the terms they musthave Christ upon; for, saith the drunkard, I look on Christ to be worth the having;but yet I am not willing to lose ALL for him; all but my pot, saith the drunkard;and all but the world, saith the covetous. I will part with anything but lust andpride, saith the wanton. But if Christ will not be had without I forsake all, castaway all, then it must be with me as it was with the young man in the Gospel, suchnews will make me sorry at the very heart.

But now, when a man is soundly killed to all his sins, to all his righteousness,to all his comforts whatsoever, and sees that there is no way but the devil mustleave him, but he must be damned in Hell if he be not clothed with Jesus Christ;O, then, saith he, give me Christ on any terms, whatsoever He cost; though He costme friends, though He cost me comforts, though He cost me all that ever I have; yet,like the wise merchant in the Gospel, they will sell all to get that pearl. I tellyou, when a soul is brought to see its want of Christ aright, it will not be keptback; father, mother, husband, wife, lands, livings, nay, life and all, shall gorather than the soul will miss of Christ. Ay, and the soul counteth Christ a cheapSaviour if he can get him upon any terms; now the soul indents[17] no longer. Now,Lord, give me Christ upon any terms, whatsoever He cost; for I am a dead man, a damnedman, a castaway, if I have not Christ. What say you, O you wounded sinners? Is notthis true as I have said? Would you not give ten thousand worlds, if you had so many,so be you might be well assured that your sins shall be pardoned, and your soulsand bodies justified and glorified at the coming of the Lord Jesus Christ?

3. The Lord goeth this way for this reason also, that it might make the soul sensiblewhat it cost Christ to redeem it from death and Hell. When a man cometh to feel thesting and guilt of sin, death and Hell upon his conscience, then, and not till then,can he tell what it cost Christ to redeem sinners. O! saith the soul, if a few sinsare so terrible, and lay the soul under such wrath and torment, what did Christ undergo,who bare the sins of thousands and thousands, and all at once?

This also is one means to make souls tender of sin (it is the burned child that feareththe fire), to make them humble in a sense of their own vileness, to make them counteverything that God giveth them a mercy, to make much of the least glimpse of thelove of God, and to prize it above the whole world. O sinners, were you killed indeed[to sin], then Heaven would be Heaven, and Hell would be Hell indeed; but becauseyou are not wrought upon in this manner, therefore you count the ways of God as badas a good man counteth the ways of the devil, and the ways of the devil and Hellas good as a saint doth count the ways of God.

4. Again, God is fain to go this way, and all to make sinners make sure of Heaven.So long as souls are senseless of sin, and what a damnable state they are in by nature,so long they will even dally with the Kingdom of Heaven and the salvation of theirown poor souls; but when God cometh and showeth them where they are, and what itis like to become of them if they miss of the crucified Saviour, O, then, saith thesoul, would I were sure of Jesus; what shall I do to get assurance of Jesus? Andthus is God forced, as I may say, to whip souls to Jesus Christ, they being so secure,so senseless, and so much their own enemies, as not to look out after their own eternaladvantage.

5. A fifth reason why God doth deal thus with sinners it is, because He would bringChrist and the soul together in a right way. Christ and sinners would never cometogether in a beloved posture, they would not so suitably suit each other, if theywere not brought together this way, the sinner being killed. O, when the sinner iskilled, and indeed struck dead to everything below a naked Jesus, how suitably thendoth the soul and Christ suit one with another. Then here is a naked sinner for arighteousness Jesus, a poor sinner to a rich Jesus, a weak sinner to a strong Jesus,a blind sinner to a seeing Jesus, an ignorant, careless sinner to a wise and carefulJesus. O, how wise is God in dealing thus with the sinner! He strips him of his ownknowledge, that He may fill him with Christ's; He killeth him for taking pleasurein sin, that he may take pleasure in Jesus Christ, etc.

6. God goeth this way with sinners, because He would have the glory of their salvation.Should not men and women be killed to their own things, they would do sacrifice untothem, and instead of saying to the Lamb, "THOU ART WORTHY," they wouldsay their own arm, their own right hand hath saved them; but God will cut off boastingfrom ever entering within the borders of eternal glory; for He is resolved to havethe glory of the beginning, the middle, and the end; of the contriving, and saving,and giving salvation to them that enter in to the joys of everlasting glory (Rom3:27; Eph 2:8,9; Titus 3:5; Rev 5:9). "That they might be called trees of righteousness,the planting of the LORD, that He might be glorified" (Isa 61:3). I might haverun through many things as to this; but I shall pass them, and proceed.

Second. Now, the soul being this killed to itself, [The soul that hath the rightwork of God upon its heart, is not only killed to itself, but also made alive toChrist]. its sins, its righteousness, faith, hope, wisdom, promises, resolutions,and the rest of its things which it trusted in by nature; in the next place, it hathalso given unto it a most glorious, perfect, and never-fading life, which is–

1. A life imputed to it, yet so really, that the very thought of it in the soul hathso much operation and authority, especially when the mediation of it is mixed withfaith, as to make it, though condemned by the law, to triumph, and to look its enemiesin the face with comfort, notwithstanding the greatness of the multitude, the fiercenessof their anger, and the continuation of their malice, be never so hot against it.

This imputed life–for so it is–is the obedience of the Son of God as His righteousness,in His suffering, rising, ascending, interceding, and so consequently triumphingover all the enemies of the soul, and given to me, as being wrought on purpose forme. So that, is there righteousness in Christ? that is mine. Is there perfectionin that righteousness? that is mine. Did He bleed for sin? it was for mine. HathHe overcome the law, the devil, and Hell? the victory is mine, and I am counted theconqueror, nay, more than a conqueror, through Him that hath loved me. And I do countthis a most glorious life; for by this means it is that I am, in the first place,proclaimed both in Heaven and earth guiltless, and such an one who, as I am in Christ,am not sinner, and so not under the law, to be condemned, but as holy and righteousas the Son of God Himself, because He Himself is my holiness and righteousness, andso likewise having by this all things taken out of the way that would condemn me.

Sometimes I bless the Lord my soul hath had the life that now I am speaking of, notonly imputed to me, but the very glory of it upon my soul; for, upon a time, whenI was under many condemnings of heart, and feared, because of my sins, my soul wouldmiss of eternal glory, methought I felt in my soul such a secret motion of this–Thyrighteousness is in Heaven, together with the splendour and shining of the Spiritof Grace in my soul, which gave me to see clearly that my righteousness by whichI should be justified from all that could condemn, was the Son of God Himself inHis own Person, now at the right hand of His Father representing me complete beforethe Mercy- seat in His Ownself; so that I saw clearly that night and day, whereverI was, or whatever I was a doing, still there was my righteousness just before theeyes of Divine glory; so that the Father could never find fault with me for any insufficiencythat was in my righteousness, seeing it was complete; neither could He say, Whereis it? because it was continually at His right hand. [18]

Also, at another time, having contracted guilt upon my soul, and having some distemperof body upon me, I supposed that death might now so seize upon as to take me awayfrom among men; then, thought I, what shall I do now? is all right with my soul?Have I the right work of God on my soul? Answering myself, "No, surely";and that because there were so many weaknesses in me; yes, so many weaknesses inmy best duties. For, thought I, how can such an one as I find mercy, whose heartis so ready to evil, and so backward to that which is good, so far as it is natural.Thus musing, being filled with fear to die, these words come in upon my soul, "Beingjustified freely by His grace through the redemption that is in Christ Jesus"(Rom 3:24). As if God had said, Sinner, thou thinkest because that thou hast hadso many infirmities and weaknesses in thy soul while thou hast been professing ofMe, therefore now there can be no hopes of mercy; but be it known unto thee, thatit was not anything done by thee at the first that moved Me to have mercy upon thee:neither is it anything that is done by thee now that shall make me either acceptor reject thee.

Behold My Son, who standeth by Me, He is righteous, He hath fulfilled My Law, andgiven me good satisfaction; on Him, therefore, do I look, and on thee only as thouart in Him; and according to what He hath done, so will I deal with thee. This havingstayed my heart, and taken off the guilt through the strength of its coming on mysoul, anon after came in that word as a second testimony– "Who hath saved us,and called us with an holy calling, not according to our works," of righteousnesswhich we have done, "but according to His own purpose and grace, which was givenus in Christ Jesus before the world began" (2 Tim 1:9). And thus is the sinnermade alive from the dead, being justified by grace through the righteousness of Christ,which is unto all and upon all them that believe, according to the Scriptures–"Andthe life which I now live–it is "by the faith of the Son of God, who loved me,and gave Himself for me" (Gal 2:20). "I lay down my life for the sheep.""I am come that they might have life, and that they might have it more abundantly"(John 10:10,15). "For if, when we were enemies, we were reconciled to God bythe death of His Son, much more, being reconciled, we shall be saved by His life.That as sin hath reigned unto death, even so might grace reign through righteousnessunto eternal life by Jesus Christ our Lord" (Rom 5:10,21).

2. This life is not only imputed to him that is wrought on by the Spirit of Grace–thatis, not only counted his, but also there is put into the soul an understanding, enlightenedon purpose to know the things of God, which is Christ and His imputed righteousness(1 John 5:20) which it never thought of nor understood before (1 Cor 2:9-11). Whichunderstanding being enlightened and made to see such things that the soul cannotbe contented without it lay hold of and apply Christ unto itself so effectually;I say, that the soul shall be exceedingly revived in a very heavenly measure withthe application of this imputed righteousness; for thereby it knoweth it shall findGod speaking peace to itself, with a fatherly affection, saying, "Be of goodcheer, thy sins are forgiven thee"; the righteousness of My Son I bestow uponthee; "For what the law could not do, in that it was weak through thee,"thy "flesh," "I have sent forth My only Son, and have condemned"thy sins in His flesh (Rom 8:3). And though thou hast gone astray like a lost sheep,yet on Him I have laid thine iniquities; and though thou thereby didst undo and breakthyself for ever, yet by His stripes I have healed thee. Thus, I say, the Lord causeththe soul by faith to apply that which He doth by grace impute unto it, for thus everysoul more or less is dealt withal; the soul being thus enlightened, thus quickened,thus made alive from that dead state it was in before, or at least having the beginningsof this life, it hath these several virtuous advantages, which they have not thatare dead in their sins and trespasses, and under the law–

[Advantages possessed by the quickened].

First. It seeth what a sad condition all men by nature are in, they being in thatstate which itself was in but a while since; but now by grace it is a beginning toscrabble [19] out of it; now it seeth "the whole world lieth in wickedness,"and so liable to eternal vengeance, because of their wickedness (1 John 5:19). Ah,friends, let me tell you, though you may be ignorant of your state and condition,yet the poor, groaning, hungering saints of God do see what a sad, woeful, miserablestate you are in, which sometimes makes them tremble to think of your most lamentablelatter end, your dying so, and also to fly the faster to their Lord Jesus, for veryfear that they also should be partakers of that most doleful doom. [Like as the childrenof Israel, who fled for fear when the ground opened its mouth to swallow up Korahand his company]. And this it hath by virtue of its own experience, knowing itselfwas but awhile ago in the same condition, under the same condemnation. O! there isnow a hearth blessing of God that ever He should show to it its sad condition, andthat He should incline its heart to seek after a better condition.

O blessed be the Lord! saith the soul, that ever He should awaken me, stir up me,and bring me out of that sad condition that I once with them was in (Psa 103:1-3).It makes also the soul to wonder to see how foolishly and vainly the rest of itsneighbours do spend their precious time, that they should be so void of understanding,so forgetful of their latter end, so senseless of the damning nature of their sins.O that their eyes were but enlightened to see whereabouts they are! surely they wouldbe of another mind than they are now in. Now, the soul wonders to see what slenderpins those poor creatures do hang the stress of the eternal salvation of their soulsupon. O! methinks, saith the soul, it makes me mourn to see that some should thinkthat they were born Christians; and others, that their baptism makes them so; [20]others depend barely upon a traditional, historical faith, which will leave theirsouls in the midst of perplexity. That they should trust to such fables, fancies,and wicked sleights of the devil, as their good doings, their good thinkings, theircivil walking and living with the world. O miserable profession, and the end thereofwill be a miserable end!

But now, when the souls is thus wrought upon, it must be sure to look for the verygates of Hell to be set open against it with all their force and might to destroyit. Now Hell rageth, the devil roareth, and all the world resolveth to do the bestthey can to bring the soul again into bondage and ruin. Also, the soul shall notwant enemies, even in its own heart's lust, [But this is but for the exercise ofhis faith.] as covetousness, adultery, blasphemy, unbelief, hardness of heart, coldness,half- heartedness, ignorance, with an innumerable company of attendants, hanging,like so many blocks, at its heels, ready to sink it into the fire of Hell every moment,together with strange apprehensions of God and Christ, as if now they were absolutelyturned to be its enemies, which maketh it doubt of the certainty of its salvation;for you must understand, that though a soul may in reality have the righteousnessof the Son of God imputed to it, and also some faith in a very strong manner to layhold upon it, yet at another time, through temptation, they may fear and doubt again,insomuch that the soul may be put into a very great fear lest it should return againinto the condition it once was in (Jer 32:40).

O, saith the soul, when I think of my former state, how miserable it was, it makesme tremble; and when I think that I may fall into that condition again, how sad arethe thoughts of it to me! I would not be in that condition again for all the world.And this fear riseth still higher and higher, as the soul is sensible of Satan'stemptations, or of the working of its own corruptions. Ah! these filthy lusts, thesefilthy corruptions. O that I were rid of them, that they were consumed in a moment,that I could be quite rid of them, they do so disturb my soul, dishonour my God,so defile my conscience, and sometimes so weaken my hands in the way of God, andmy comforts in the Lord; O how glad should I be if I might be stripped of them (Rom7:24). Which fear puts the soul upon flying to the Lord by prayer for the coveringof His imputed righteousness, and for strength against the devil's temptations andits own corruptions; that God would give down His Holy Spirit to strengthen it againstthe things that do so annoy its soul, and so discourage it in its way, with a resolution,through grace, never to be contented while [until] it doth find in itself a triumphingover it, by faith in the blood of a crucified Jesus.

Second. The soul that hath been thus killed by the Law to the things it formerlydelighted in, now, O now, it cannot be contented with that slender, groundless faithand hope that once it contented itself withal. No, no; but now it must be broughtinto the right saving knowledge of Jesus Christ, now it must have Him discoveredto the soul by the Spirit, now it cannot be satisfied because such and such do tellit is so. No; but now it will cry out, Lord, show me continually, in the light ofThy Spirit, through Thy Word, that Jesus that was born in the days of Caesar Augustus,when Mary, a daughter of Judah, went with Joseph to be taxed at Bethlehem, that Heis the very Christ. Lord, let me see it in the light of Thy Spirit, and in the operationthereof; and let me not be contented without such a faith that is so wrought evenby the discovery of His birth, crucifying, death, blood, resurrection, ascension,intercession, and second–which is His personal–coming again, that the very faithof it may fill my soul with comfort and holiness.

And O, how afraid the soul is lest it should fall short of this faith, and of thehope that is begotten by such discoveries as these are! For the soul knoweth thatif it hath not this, it will not be able to stand either in death or judgment; andtherefore, saith the soul, Lord, whatever other poor souls content themselves withal,let me have that which will stand me in stead, and carry me through a dangerous world;that may help me to resist a cunning devil; that may help me to suck true soul-satisfyingconsolation from Jesus Christ through Thy promises, by the might and power of ThySpirit. And now, when the poor soul at any time hath any discovery of the love ofGod through a bleeding, dying, risen, interceding Jesus, because it is not willingto be deceived, O, how wary [But this may be its temptation, taking place throughthe timorousness of the soul]. is it of closing with it, for fear it should not beright, for fear it should not come from God! Saith the soul, Cannot the devil giveone such comfort I trow? Cannot he transform himself thus into an angel of light?So that the soul, because that it would be upon a sure ground, cries out, Lord, showme Thy salvation, and that not once or twice, but, Lord, let me have Thy presencecontinually upon my heart, today, and tomorrow, and every day.

For the soul, when it is rightly brought from under the Covenant of Works, and plantedinto the Covenant of Grace, then it cannot be, unless it be under some desperatetemptation, contented without the presence of God, teaching, comforting, establishing,and helping of the soul to grow in the things of the Lord Jesus Christ; because itknoweth that if God hath but withdrawn His presence in any way from it, as He dothdo sometimes for a while, that then the devil will be sure to be near at hand, workingwith his temptations, trying all ways to get the soul into slavery and sin again;also the corrupt principle, that will be joining and combining with the Wicked One,and will be willing to be a co-partner with him to bring the soul into mischief;which puts a soul upon an earnest, continual panting after more of the strengthening,preserving, comforting, and teaching presence of God, and for strong supplies offaith, that it may effectually lay hold on him.

Third. The soul is quickened so that it is not satisfied now without it do in deedand in truth partake of the peace of God's elect; now it is upon the examinationof the reality of its joy and peace. Time was indeed that anything would serve itsturn, any false conceits of its state to be good; but now all kind of peace willnot serve its turn, all kind of joy will not be accepted with it; now it must joyin God through Jesus Christ; now its peace must come through the virtues of the bloodof Christ speaking peace to the conscience by taking away both the guilt and filthof sin by that blood; also by showing the soul its free acceptance with God throughChrist, He hath completely fulfilled all the conditions of the first covenant, andfreely placed it into the safety of what He hath done, and so presents the soul completeand spotless in the sight of God through His obedience. Now, I say, he hath "peacethrough the blood of His Cross," and sees himself reconciled to God by the deathof His Son, or else his comfort will be questioned by him (Col 1:20,21). It is notevery promise as cometh now upon his heart that will serve his turn, no, but he mustsee whether the babe Jesus be presented to the soul in and through that promise.Now if the babe leap in his womb, as I may so say, it is because the Lord's promisesounds aloud in his heart, coming to him big with the love and pardoning grace ofGod in Jesus Christ; I say, this is the first and principal joy that the soul haththat is quickened and brought into the Covenant of Grace.

Fourth. Now the man finds heavenly sanctification wrought in his soul through themost precious blood of the Man whose name is Jesus Christ–"Jesus, that He mightsanctify the people with His own blood, suffered without the gate." Now thesouls finds a change in the understanding, in the will, in the mind, in the affections,in the judgment, and also in the conscience; through the inward man a change, andthrough the outward man a change, from head to foot, as we use to say, "forhe that is in Christ," and so in this Covenant of Grace, "is a new creature,"or hath been twice made–made, and made again (2 Cor 5:17). O, now the soul is resolvedfor Heaven and Glory; now it crieth out, Lord, if there be a right eye that is offensiveto Thee, pluck it out; or a right foot, cut it off; or a right hand, take it fromme. Now the soul doth begin to study how it may honour God, and bring praise to Him.Now the soul is for a preparation for the second coming of Christ, endeavouring tolay aside everything that may hinder; and for the closing in with those things thatmay make it in a beloved posture against that day.

Fifth. And all this is from a Gospel spirit, and not from a legal, natural principle,for the soul hath these things as the fruits and effects of its being separated untothe Covenant of Grace, and so now possessed with that Spirit that doth attend, yea,and dwell in them that are brought into the Covenant of Grace from under the oldcovenant; I say, these things do spring forth in the soul from another root and stockthan any of the actings of other men do; for the soul that is thus wrought upon isas well dead to the law and the righteousness thereof–as the first covenant–as wellas to its sins.

Sixth. Now the soul begins to have some blessed experience of the things of God,even of the glorious mysteries of the Gospel.

1. Now it knoweth the meaning of those words, "My flesh is meat indeed, andMy blood is drink, indeed," and that by experience; for the soul hath receivedpeace of conscience through that blood, by the effectual application of it to thesoul (John 6:55). First, by feeling the guilt of sin die off from the conscienceby the operation thereof. Secondly, By feeling the power thereof to take away thecurse of the law. Thirdly, By finding the very strength of Hell to fail when oncethe blood of that Man Jesus Christ is received in reality upon the soul.

2. Now the soul also knoweth by experience the meaning of that Scripture that saith,"Our old man is crucified with Him, that the body of sin might be destroyed"(Rom 6:6). Now it sees that when the Man Jesus did hang on the tree on Mount Calvary,that then the body of its sins was there hanged up, dead and buried with Him, thoughit was then unborn, so as never to be laid to its charge, either here or hereafter;and also, so as never to carry it captive into perpetual bondage, being itself overcomeby Him, even Christ, the Head of that poor creature. And indeed this is the way fora soul both to live comfortably as touching the guilt of sin, and also as touchingthe power of the filth of sin; for the soul that doth or hath received this in deedand in truth, finds strength against them both by and through that Man that did forhim and the rest of his fellow-sinners so gloriously overcome it, and hath giventhe victory unto them, so that now they are said to be overcomers, nay, "morethan conquerors through Him," the one Man Jesus Christ (Rom 7:33-37).

3. Now the soul hath received a faith indeed, and a lively hope indeed, such an oneas now it can fetch strength from the fullness of Christ, and from the merits ofChrist.

4. Yea, now the soul can look on itself with one eye, and look upon Christ with another,and say, Indeed, it is true; I am an empty soul, but Christ is a full Christ; I ama poor sinner, but Christ is a rich Christ; I am a foolish sinner, but Christ isa wise Christ; I am an unholy, ungodly, unsanctified creature in myself, but Christis made of God "unto me, wisdom, and righteousness, and sanctification, andredemption" (1 Cor 1:30).

5. Now also that fiery law, that it could not once endure, nor could not once delightin, I say, now it can delight in it after the inward man; now this law is its delight,it would always be walking in it, and always be delighting in it, being offendedwith any sin or any corruption that would be anyways an hinderance to it (Rom 7:24,25).And yet it will not abide, it will not endure that that, even that that law shouldoffer to take the work of its salvation out of Christ's hand; no, if it once comesto do that, then out of doors it shall go, if it were as good again. For that soulthat hath the right work of God indeed upon it, cries, Not my prayers, not my tears,not my works, not my things, do they come from the work of the Spirit of Christ itselfwithin me, yet these shall not have the glory of my salvation; no, it is none butthe blood of Christ, the death of Christ, of the Man Christ Jesus of Nazareth, thecarpenter's son, as they called Him, that must have the crown and glory of my salvation.None but Christ, none but Christ. And thus the soul labours to give Christ the preeminence(Col 1:18).


Now, before I go any further, I must needs speak a word from my own experience ofthe things of Christ; and the rather, because we have a company of silly ones inthis day of ignorance that do either comfort themselves with a notion without thepower, or else do both reject the notion and the power of this most glorious Gospel;therefore, for the further conviction of the reader, I shall tell him, with David,something of what the Lord hath done for my soul; and indeed a little of the experienceof the things of Christ is far more worth than all the world. It would be too tediousfor me to tell thee here all from the first to the last; but something I shall tellthee, that thou mayest not think these things are fables. [This conviction seizedon my soul one Sabbath day, when I was at play, being one of the first that I had,which when it came, though it scared me with its terror, yet through the temptationof the devil, immediately striking in therewith, I did rub it off again, and becameas vile for some time as I was before, like a wretch that I was]. [21]

Reader, when it pleased the Lord to begin to instruct my soul, He found me one ofthe black sinners of the world; He found me making a sport of oaths, and also oflies; and many a soul- poisoning meal did I make out of divers lusts, as drinking,dancing, playing, pleasure with the wicked ones of the world. The Lord finding ofme in this condition, did open the glass of His Law unto me, wherein He showed meso clearly my sins, both the greatness of them, and also how abominable they werein His sight, that I thought the very clouds were charged with the wrath of God,and ready to let fall the very fire of His jealousy upon me; yet for all this I wasso wedded to my sin, that, thought I with myself, I will have them though I losemy soul, (O wicked wretch that I was!) but God, the great, the rich, the infinitemerciful God, did not take this advantage of my soul to cast me away, and say, Thentake him, Devil, seeing he cares for Me no more; no, but He followed me still, andwon upon my heart, by giving me some understanding, not only into my miserable state,which I was very sensible of, but also that there might be hopes of mercy; also takingaway that love to lust, and placing in the room thereof a love to religion; and thusthe Lord won over my heart to some desire after the means, to hear the Word, andto grow a stranger to my old companions, and to accompany the people of God, togetherwith giving of me many sweet encouragements from several promises in the Scriptures.But after this, the Lord did wonderfully set my sins upon my conscience, those sinsespecially that I had committed since the first convictions; temptations also followedme very hard, and especially such temptations as did tend to the making me questionof the very way of salvation–viz., whether Jesus Christ was the Saviour or no; andwhether I had best to venture my soul upon His blood for salvation, or take someother course.

But being through grace kept close with God, in some measure, in prayer and the restof the ordinances, but went about a year and upwards without any sound evidence asfrom God to my soul touching the salvation that comes by Jesus Christ. But, at thelast, as I may say, when the set time was come, the Lord, just before the men calledQuakers came into the country, did set me down so blessedly in the truth of the doctrineof Jesus Christ, that it made me marvel to see, first, how Jesus Christ was bornof a virgin, walked in the world awhile with His disciples, afterwards hanged onthe Cross, spilt His blood, was buried, rose again, ascended above the clouds andheavens, there lives to make intercession, and that He also will come again at thelast day to judge the world, and take His saints unto Himself.

These things, I say, I did see so evidently, even as if I had stood when He was inthe world, and also when He was caught up. I having such a change as this upon mysoul, it made me wonder; and musing with myself at the great alteration that wasin my spirit–for the Lord did also very gloriously give me in His precious Word toback the discovery of the Son of God unto me, so that I can say, through grace, itwas according to the Scriptures (1 Cor 15:1-4). And as I was musing with myself whatthese things should mean, methought I heard such a word in my heart as this–I haveset thee down on purpose, for I have something more than ordinary for thee to do;which made me the more marvel, saying, What, my Lord, such a poor wretch as I? Yetstill this continued, I have set thee down on purpose, and so forth, with more freshincomes of the Lord Jesus, and the power of the blood of His Cross upon my soul,even so evidently that I saw, through grace, that it was the blood shed on MountCalvary that did save and redeem sinners, as clearly and as really with the eyesof my soul as ever, me thought, I had seen a penny loaf bought with a penny; whichthings then discovered had such operation upon my soul, that I do hope they did sweetlyseason every faculty thereof. Reader, I speak in the presence of God, and He knowsI lie not; much of this, and such like dealings of His, could I tell thee of; butmy business at this time is not so to do, but only to tell what operation the bloodof Christ hath had over and upon my conscience, and that at several times, and alsowhen I have been in several frames of spirit.

As, first, sometimes, I have been so loaden with my sins, that I could not tell whereto rest, nor what to do; yea, at such times I thought it would have taken away mysenses; yet at that time God through grace hath all of a sudden so effectually appliedthe blood that was spilt at Mount Calvary out of the side of Jesus, unto my poor,wounded, guilty conscience, that presently I have found such a sweet, solid, sober,heart-comforting peace, that it hath made me as if it [my terror] had not been, andwithal the same, I may say, and I ought to say, the power of it, hath had such apowerful operation upon my soul, that I have for a time been in a strait and troubleto think that I should love and honour Him no more, the virtue of His blood hathso constrained me.

Again; sometimes methinks my sins have appeared so big to me that I thought one ofmy sins have been as big as all the sins of all the men in the nation; ay, and ofother nations too, reader; these things be not fancies, for I have smarted for thisexperience, but yet the least stream of the heart blood of this Man [22] Jesus hathvanished all away, and hath made it to fly, to the astonishment of such a poor sinner;and as I said before, hath delivered me up into sweet and heavenly peace and joyin the Holy Spirit.

Again; sometimes when my heart hath been hard, dead, slothful, blind, and senseless,which indeed are sad frames for a poor Christian to be in, yet at such a time, whenI have been is such a case, then hath the blood of Christ, the precious blood ofChrist, the admirable blood of the God of Heaven, that run out of His body when itdid hang on the Cross, so softened, livened, quickened, and enlightened my soul,that truly, reader, I can say, O it makes me wonder!

Again; when I have been loaden with sin, and [I cannot stand here to tell thee ofparticular temptations]. pestered with several temptations, and in a very sad manner,then have I had the trial of the virtue of Christ's blood with the trial of the virtueof other things; and I have found that when tears would not do, prayers would notdo, repentings and all other things could not reach my heart; O then, one touch,one drop, one shining of the virtue of the blood, of that blood that was let outwith the spear, it hath in a very blessed manner delivered me, that it hath mademe to marvel. O! methinks it hath come with such life, such power, with such irresistibleand marvelous glory, that it wipes off all the slurs, silences all the outcries,and quenches all the fiery darts, and all the flames of Hell-fire, that are begottenby the charges of the Law, Satan, and doubtful remembrances of my sinful life.

Friends, as Peter saith to the church, so I say to you, I have not preached to youcunningly devised fables in telling you of the blood of Christ, and what authorityit hath had upon my conscience; O no, but as Peter saith touching the coming of theLord Jesus into the world, so in some measure I can say of the blood of the LordJesus Christ that was shed when He did come into the world. There is not only mysingle testimony touching this; no, but there are all the Prophets do agree in advancingthis in writing, and also all the saints do now declare the same, in speaking forththe amiableness and many powerful virtues thereof. "As for Thee also, by theblood of Thy covenant," saith God to Christ, "I have sent forth Thy prisonersout of the pit wherein is no water" (Zech 9:11). "We have redemption throughHis blood" (Eph 1:7). Again, "We have redemption through His blood"(Col 1:14). Our robes are washed and made "white in the blood of the Lamb"(Rev 7:14). The devil is overcome through "the blood of the Lamb" (Rev12:11). Yea, and conscience is purged, too, and that through the blood of the Lamb(Heb 9:14). We have free recourse to the Throne of Grace through the blood of Jesus(Heb 10:19). I could bring thee a cloud of witnesses out of all the types and shadows,and out of the sundry Prophets, and much more out of the New Testament, but I forebear,because I would not be too tedious to the reader in making too large a digression,though I have committed here in this discourse no transgression, for the blood ofChrist is precious blood (1 Peter 1:18,19).


In the next place, I shall show you the several privileges and advantages that theman or woman hath that is under this Covenant of Grace, over what they have thatare under the Covenant of the Law and Works. As,

First. The Covenant of Grace is not grounded upon our obedience, but upon God's love,even His pardoning love to us through Christ Jesus. The first covenant is stood tobe broken or kept by us, and God's love or anger to be lost or enjoyed thereafteras we, as creatures, behaved ourselves; but now, the very ground of the Covenantof Grace is God's love, His mere love through Jesus Christ–"The LORD did notset His love upon you, nor choose you, because ye were more in number than any people;for ye were the fewest of all people: but because the LORD loved you, and becauseHe would keep the oath which He had sworn unto your fathers" (Deu 7:7,8). Again,"In His love and in His pity He redeemed them," "and the angel ofHis presence saved them," that is, Jesus Christ (Isa 63:9). And again, "Whohath saved us–not according to our works" of righteousness which we have done,"but according to His own purpose and grace, which was given us in Christ Jesusbefore the world began" (2 Tim 1:9).

Second. This love is not conveyed to us through what we have done, as is before proved,but through what He hath done with Whom the covenant was made, which was given usin Christ– According as He hath chosen us in Christ. "Who hath blessed us withall spiritual blessings in heavenly places in Christ." "God for Christ'ssake hath forgiven you," that is, through Christ's doings, through Christ'ssufferings (2 Tim 1:9; Eph 1:3,4; 4:32). Now if this be but rightly understood, itdoth discover abundance of comfort to them, that are within the bounds of the Covenantof Grace. For,

1. Here a believer seeth he shall stand, if Christ's doings and sufferings stand;which is sure foundation, for God dealeth with him through Christ. And so, secondly,he shall not fall, unless the suffering and merits of Christ be thrown over the bar,being found guilty, which will never be, before the eyes of Divine justice; for withHim the covenant was made, and He was the Surety of it; that is, as the covenantwas made with Him, so He stood bound to fulfill the same (Zech 9:11; Heb 7:22). Foryou must understand that the covenant was made between the Father and the Son longbefore it was accomplished, or manifestly sealed with Christ's blood; it was madebefore the world began (Titus 1:2; Eph 1:4; 1 Peter 1:18-20). But the conditionsthereof were not fulfilled until less than two thousand years ago; and all that whiledid Jesus stand bound as a surety, as I said before, is used to do, till the timein which the payment should be made. And it was by virtue of His Suretyship, havingbound Himself by covenant to do all things agreed on by the Father and Him, thatall those of the election that were born before He came, that they might be saved,and did enter into rest. For the forgiveness of sins that were past, though it wasthrough the blood of Christ, yet it was also through the forbearance of God (Rom3:25). That is, Christ becoming Surety for those that died before His coming, thatHe should in deed and in truth, at the fullness of time, or at the time appointed,give a complete and full satisfaction for them according to the tenor or conditionof the covenant. (Gal 4:4). Again,

2. The second covenant, which believers are under, as the ground and foundation,if it is safe, so the promises thereof are better, surer, freer, and fuller, etc.

(1.) They are better, if you compare the excellency of the one with the excellencyof the other. The first hath promised nothing but an early paradise–Do this, andthou shalt live; namely, here in an earthly paradise. But the other doth bring thepromise of a heavenly paradise.

(2.) As the Covenant of Works doth promise an earthly paradise, yet it is a paradiseor blessing, though once obtained, yet might be lost again; for no longer than thoudoest well, no longer art thou blessed by that. O, but the promises in the new covenantdo bring unto us the benefit of an eternal inheritance–That "they which arecalled might receive the promise of eternal inheritance." O rare! it is an "eternalinheritance" (Heb 9:15).

(3.) The other, as it is not so good as this, so neither is it so sure as this; andtherefore he calls the one such an one as might be, and was, shaken, but this issaid to be such an one that cannot be shaken. "And this Word," saith he,treating of the two covenants from verse the 8th to the 24th–"And this Word,yet once more, signifieth the removing of those things that are," or may be,"shaken, as of things that are made, that those things which cannot be shaken,"which is the second covenant, "may remain," (Heb 12:27); for, saith he(verse 28) "which cannot be moved." Therefore, ye blessed saints, seeingyou have received a kingdom "which cannot be moved," therefore, "letus have grace, whereby we may serve" our "God acceptably with reverenceand godly fear."

Thus in general, but more particularly.

(4.) They are surer, in that they are founded upon God's love also, and they cometo us without calling for those things at our hands that may be a means of puttingof a stop to our certain enjoying of them. The promises under, or for the law, theymight easily be stopped by our disobedience; but the promises under the Gospel say,"If Heaven above can be measured, and the foundations of the earth searched,"then, and not till then, "I will also cast off all the seed of Israel for allthat they have done" (Jer 31:37). Again, "I, even I, am He that blottethout thy transgressions for Mine own" name's "sake, and will not rememberthy sins" (Isa 43:25). I will make thee a partaker of My promise; and that Imay so do, I will take away that which would hinder; "I will cast all theirsins into the depths of the sea," that My promise may be sure to all the seed;and therefore, saith the Apostle, when he would show us that the new-covenant promiseswere more sure than the old, he tells us plainly that the law and works are set asideand they are merely made ours through the righteousness of faith, which is the righteousnessof Christ–"For the promise, that he [Abraham] should be the heir of the world,"saith he, "was not to Abraham, or to his seed, through the law," or works,"but through the righteousness of faith. For if they which are of the law,"or of works, "be heirs," then "faith is made void, and the promisemade of none effect. Therefore it is of faith–to the end the promise might be sureto all the seed" (Rom 4:13-14,16).

(5.) Surer, because that as that is taken away that should hinder, so they are committedto a faithful Friend of ours in keeping. For all the promises of God are in Christ,not yea and nay, but yea and amen; certain and sure; sure, because they are in thehand of our Head, our Friend, our Brother, our Husband, our flesh and bones, evenin the heart and hand of our precious Jesus.

(6.) Because all the conditions of them are already fulfilled for us by Jesus Christ,as aforesaid; every promise that is a new- covenant promise, if there be any conditionin it, our Undertaker hath accomplished that for us, and also giveth us such graceas to receive the sweetness as doth spring from them through His obedience to everything required in them.

(7.) Surer, because that as they are grounded upon the love of God, everything istaken out of the way, in the hand of a sure Friend. And has Christ has fulfilledevery condition as to justification that is contained therein, so the Lord hath solemnlysworn with an oath for our better confidence in this particular– "For when Godmade promise to Abraham," and so to all the saints, "because He could swearby no greater, He sware by Himself, saying, Surely, blessing I will bless thee, andmultiplying I will multiply thee. And so, after he had patiently endured, he obtainedthe promise. For men verily swear by the greater: and an oath for confirmation isto them an end of all strife," that there might be no more doubt or scrupleconcerning the certain fulfilling of the promise. "Wherein God, willing moreabundantly to show unto the heirs of promise the immutability of His counsel,"or certain, constant, unchangeable decree of God in making of the promise, for thecomfort of his children, "confirmed it by an oath: that by two immutable things,"His promise backed with an oath, "in which it was impossible for God to lie,we might have a strong consolation, who have fled for refuge to lay hold upon thehope set before us" (Heb 6:13-18).

(8.) That they are better it appears also in that they are freer and fuller. Thatthey are freer, it is evident, in that one saith, No works, no life–Do this, andthen thou shalt live; if not, thou shalt be damned. But the other saith, We are savedby believing in what Another hath done, without the works of the Law– "Now tohim that worketh not, but believeth on Him that justifieth the ungodly, his faithis counted for righteousness" (Rom 4:4,5). The one saith, Pay me that thou owest;the other say, I do frankly and freely forgive thee all. The one saith, Because thouhast sinned, thou shalt die; the other saith, Because Christ lives, thou shalt livealso (John 15).

(9.) And as they are freer, so they are fuller; fuller of encouragement, fuller ofcomfort; the one, to wit, the law, looks like Pharaoh's seven ill-favoured kine,more ready to eat one up than to afford us any food; the other is like the full grapein the cluster, which for certain hath a glorious blessing in it. The one saith,If thou hast sinned, turn again; the other saith, If thou hast sinned, thou shaltbe damned, for all I have a promise in me.

3. They that are of the second are better than they that are of the first; and italso appeareth in this–The promises of the Law, through them we have neither faith,nor hope, nor the Spirit conveyed; but through the promises of the Gospel there areall these–"Whereby are given unto us exceeding great and precious promises,that by these we might be partakers of the Divine nature" (2 Peter 1:4). O therefore"let us hold fast the profession of our faith without wavering; for He is faithfulthat promised" (Heb 10:23). "In hope of eternal life," how so? because"God, that cannot lie, promised it before the world began" (Titus 1:2).

4. They that are in this covenant are in a very happy state; for though there beseveral conditions in the Gospel to be done, yet Christ Jesus doth not look thatthey should be done by man, as man, but by His own Spirit in them, as it is written,"Thou hast wrought all our works in us." Is there that condition, theymust believe? Why, then, He will be both the "author and finisher of their faith"(Heb 12:2,3). Is there also hope to be in His children? He also doth and hath giventhem "good hope through His grace" (2 Thess 2:16). Again, are the peopleof God to behave themselves to the glory of God the Father? then He will work inthem "both to will and to do of His own good pleasure" (Phil 2:13).

5. Again, as He works all our works in us and for us, so also by virtue of this covenantwe have another nature given unto us, whereby, or by which we are made willing tobe glorifying of God, both in our bodies and in our spirits, which are His–"Thypeople shall be willing in the day of Thy power" (1 Cor 6:20; Psa 110:3).

6. In the next place, all those that are under this second covenant are in a wonderfulsafe condition; for in case they should slip or fall after their conversion intosome sin or sins (for who lives and sins not? (Prov 24:16), yet through the meritsand intercession of Christ Jesus, who is their Undertaker in this covenant, theyshall have their sins pardoned, their wounds healed, and they raised up again; whichprivilege the children of the first covenant have not; for if they sin, they arenever afterwards regarded by that covenant–They brake My covenant and I regardedthem not, saith the Lord (Heb 8:9). But when He comes to speak of the Covenant ofGrace, speaking first of the public person under the name of David, He saith thus,"He shall cry unto Me, Thou art My Father, My God, and the rock of My salvation.Also I will make Him My firstborn, higher than the kings of the earth. My mercy willI keep for Him for evermore, and My covenant shall stand fast with Him. His seedalso will I make to endure for ever, and His throne as the days of heaven.

If His children forsake My law, and walk not in My judgments; If they break my statutes,and keep not My commandments; Then will I visit their transgression with the rod,and their iniquity with stripes. Nevertheless My lovingkindness will I not utterlytake from Him, nor suffer My faithfulness to fail. My covenant will I not break,nor alter the thing that is gone out of My lips. Once have I sworn by My holinessthat I will not lie unto David. His seed shall endure for ever, and His throne asthe sun before Me. It shall be established for ever as the moon, and as a faithfulwitness in heaven" (Psa 89:26-37). "My covenant shall stand fast with him"–markthat. As if God had said, I did not make this covenant with man, but with My Son,and with Him I will perform it; and seeing He hath given Me complete satisfaction,though His children do, through infirmity, transgress, yet My covenant is not thereforebroken, seeing He with whom it was made standeth firm, according to the desire ofmy heart; so that My justice that is satisfied, and My Law, hath nothing to say,for there is no want of perfection in the sacrifice of Christ.

If you love your souls, and would have them live in the peace of God, to the whichyou are called in one body, even all believers, then I beseech you seriously to ponder,and labour to settle in your souls this one thing, that the new covenant is not brokenby our transgressions, and that because it was not made with us. The reason why thevery saints of God have so many ups and downs in this their travel towards Heaven,it is because they are so weak in the faith of this one thing; for they think thatif they fail of this or that particular performance, if their hearts be dead andcold, and their lusts mighty and strong, therefore now God is angry, and now He willshut them out of His favour, now the new covenant is broken, and now Christ Jesuswill stand their Friend no longer; now also the devil hath power again, and now theymust have their part in the resurrection of damnation; when, alas! the covenant isnot for all this never the more broken, and so the grace of God no more straitenedthan it was before. Therefore, I say, when thou findest that thou art weak here,and failing there, backward to this good, and thy heart forward to that evil; thenbe sure thou keep a steadfast eye on the Mediator of this new covenant, and be persuadedthat it is not only made with Him, and His part also fulfilled, but that He dothlook upon His fulfilling of it, so as not to lay thy sins to thy charge, though Hemay as a Father chastise thee for the same–"If His children forsake My law,and walk not in My judgments; if they break My statutes, and keep not My commandments;then will I visit their transgression with the rod, and their iniquity with stripes.Nevertheless," mark "nevertheless My lovingkindness will I not utterlytake from HIM, nor suffer My faithfulness 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 seed shall endure for ever, and His throne as the sun before Me" (Psa89:30- 34,36).

7. Another privilege that the saints have by virtue of the new covenant is, thatthey have part of the possession or hold of Heaven and Glory already, and that twomanner of ways–(1.) The Divine nature is conveyed from Heaven into them; and, secondly,the human nature, i.e., the nature of man, is received up, and entertained in, andhath got possession of Heaven. We have the first-fruits of the Spirit, saith theman of God; we have the earnest of the Spirit, which is instead of the whole, forit is the earnest of the whole–"Which is the earnest of our inheritance untilthe redemption of the purchased possession, unto the praise of His glory" (Eph1:13,14; Rom 8:8-11). (2.) The nature of man, our nature is got into glory as thefirst-fruits of mankind, as a forerunner to take possession till we all come thither(1 Cor 15:20). For the Man born at Bethlehem is ascended, which is part of the lumpof mankind, into glory as a public Person, as the first-fruits, representing thewhole of the children of God; so that in some sense it may be said that the saintshave already taken possession of the kingdom of Heaven by their Jesus, their publicPerson, He being in their room entered to prepare a place for them (John 14:1-4).I beseech you consider, when Jesus Christ came down from Glory, it was that He mightbring us to Glory; and that He might be sure not to fail, He clothed Himself withour nature, as if one should take a piece out of the whole lump instead of the whole,until the other comes, and investeth it in that glory which He was in before He camedown from Heaven (Heb 2:14,15). And thus is that saying to be understood, speakingof Christ and His saints, which saith, "And" He "hath raised us uptogether, and made us sit together in heavenly places in Christ Jesus" (Eph2:6).

8. Again, not only thus, but all the power of God, together with the rest of Hisglorious attributes, are on our side, in that they dwell in our nature, which isthe Man Jesus, and doth engage for us poor, simple, empty, nothing creatures as toour eternal happiness (1 Peter 1:5). "For in Him," that is, in the ManChrist, who is our nature, our Head, our root, our flesh, our bone, "dwellethall the fullness of the Godhead bodily" (Col 2:9,10). Mark how they are joinedtogether, "In whom dwelleth the fullness of the Godhead. And ye are completein Him." God dwelleth completely in Him, and you also are completely implantedin Him, which is the Head of all principality and power; and all this by the consentof the Father–"For it pleased the Father that in Him should all fullness dwell"(Col 1:19).

Now mark, the Godhead doth not dwell in Christ Jesus for Himself only, but that itmay be in a way of righteousness conveyed to us, for our comfort and help in allour wants–"All power is given unto Me in heaven and in earth," saith He(Matt 28:18). And then followeth, "And lo, I am with you alway, even unto theend of the world" (Verse 20). "He hath received gifts for men, yea forthe rebellious" (Psa 68:18). "Of His fullness have all we received, andgrace for grace" (John 1:16). And this the saints cannot be deprived of, becausethe covenant made with Christ, in every tittle of it, was so completely fulfilledas to righteousness, both active and passive, that justice cannot object anything;holiness now can find fault with nothing; nay, all the power of God cannot shakeanything that hath been done for us by the Mediator of the new covenant; so thatnow there is no Covenant of Works to a believer; none of the commands, accusations,condemnations, or the least tittle of the old covenant to be charged on any of thosethat are the children of the second covenant; no sin to be charged, because thereis no law to be pleaded, but all is made up by our middle man, Jesus Christ. O blessedcovenant! O blessed privilege! Be wise, therefore, O ye poor drooping souls thatare the sons of this second covenant, and "stand fast in the liberty wherewithChrist hath made you free, and be not entangled AGAIN," nor terrified in yourconsciences, "with the yoke of bondage"; neither the commands, accusations,or condemnations of the Law of the old covenant (Gal 5:1).


Object. If it be so, then one need not care what they do; they may sin and sin again,seeing Christ hath made satisfaction. [The first objection].

Answ. If I were to point out one that was under the power of the devil, and goingpost-haste to Hell, for my life I would look no farther for such a man than to himthat would make such a use as this of the grace of God. What, because Christ is aSaviour, thou wilt be a sinner! because His grace abounds, therefore thou wilt aboundin sin! O wicked wretch! rake Hell all over, and surely I think thy fellow will scarcebe found! And let me tell thee this before I leave thee–as God's covenant with Christfor His children, which are of faith, stands sure, immutable, unrevocable, and unchangeable,so also hath God taken such a course with thee, that unless thou canst make God forswearHimself, it is impossible that thou shouldst go to Heaven, dying in that condition–"Theytempted Me, proved Me," and turned the grace of God into lasciviousness, "soI sware," mark that, "so I sware," and that in My wrath, too, thatthey should never enter into My rest. Compare Hebrews 3:9-11, with 1 Corinthians10:5-10. No, saith God; if Christ will not serve their turns, but they must havetheir sins too, take them, Devil; if Heaven will not satisfy them, take them, Hell;devour them, Hell; scald them, fry them, burn them, Hell! God hath more places thanone to put sinners into. If they do not like Heaven, He will fit them with Hell;if they do not like Christ, they shall be forced to have the devil. Therefore wemust and will tell of the truth of the nature of the Covenant of Grace of God toHis poor saints for their encouragement and for their comfort, who would be gladto leap at Christ upon any terms; yet therewith, we can tell how, through grace,to tell the hogs and sons of this world what a hog-sty there is prepared for them,even such an one that God hath prepared to put the devil and his angels into, isfitly prepared for them (Matt 25:41).

Object. But if Christ hath given God a full and complete satisfaction, then thoughI do go on in sin, I need not fear, seeing God hath already been satisfied. [Thesecond objection]. It will be injustice in God to punish for those sins for whichHe is already satisfied for by Christ.

Answ. Rebel, rebel, there are some in Christ and some out of Him. 1. They that arein Him have their sins forgiven, and they themselves made new creatures, and havethe Spirit of the Son, which is a holy, living, self-denying Spirit. And they thatare thus in Jesus Christ are so far off from delighting in sin, that sin is the greatestthing that troubleth them; and O how willing would they be rid of the very thoughtsof it (Psa 119:113). It is the grief of their souls, when they are in a right frameof spirit, that they can live no more to the honour and glory of God than they do;and in all their prayers to God, the breathings of their souls are as much sanctifyinggrace as pardoning grace, that they might live a holy life. They would as willinglive holy here as they would be happy in the world to come; they would as willinglybe cleansed from the filth of sin as to have the guilt of it taken away; they wouldas willingly glorify God here as they would be glorified by Him hereafter (Phil 3:6-22).2. But there are some that are out of Christ, being under the Law; and as for allthose, let them be civil or profane, they are such as God accounts wicked; and Isay, as for those, if all the angels in Heaven can drag them before the judgment-seatof Christ, they shall be brought before it to answer for all their ungodly deeds;and being condemned for them, if all the fire in Hell will burn them, they shallbe burned there, if they die in that condition (Jude 15). And, therefore, if youlove your souls, do not give way to such a wicked spirit. "Let no man deceiveyou with" such "vain words," as to think, because Christ hath madesatisfaction to God for sin, therefore you may live in your sins. O no, God forbidthat any should think so, "for because of these things cometh the wrath of Godupon the children of disobedience" (Eph 5:6).

Thus have I, reader, given thee a brief discourse touching the Covenant of Worksand the Covenant of Grace, also of the nature of the one, together with the natureof the other. I have also in this discourse endeavoured to show you the conditionof them that are under the Law, how sad it is, both from the nature of the covenantthey are under, and also by the carriage of God unto them by that covenant. And now,because I would bring all into as little a compass as I can, I shall begin with theuse and application of the whole in as brief a way as I can, desiring the Lord tobless it to thee.


A use of examination about the old covenant.

First. And, first of all, let us here begin to examine a little touching the covenantyou stand before God in, whether it be the Covenant of Works or the Covenant of Grace;[The first use is a use of examination]. and for the right doing of this, I shalllay down this proposition–namely, that all men naturally come into the world underthe first of these, which is called the old covenant, or the Covenant of Works, whichis the Law; "And were all by nature the children of wrath, even as others";which they could not be, had they not been under the law; for there are none thatare under the other covenant that are still the children of wrath, but the childrenof faith, the children of the promise, the accepted children, the children not ofthe bond-woman, but of the free (Gal 4:28-31).

[Quest.] Now here lieth the question. Which of these two covenants art thou under,soul?

Answ. I hope I am under the Covenant of Grace.

Quest. But what ground hast thou to think that thou art under that blessed covenant,and not rather under the Covenant of Works, that strict, that soul-damning covenant?

Answ. What ground? Why, I hope I am.

Quest. But what ground hast thou for this thy hope? for a hope without a ground islike a castle built in the air, that will never be able to do thee any good, butwill prove like unto that spoken of in Job 8, "Whose hope shall be cut off,and whose trust shall be" like "a spider's web. He shall lean upon hishouse, but it shall not stand; he shall hold it fast," as thou wouldst thy hope,it is like, "but it shall not endure" (Job 8:13- 15).

Answ. My hope is grounded upon the promises; what else should it be grounded upon?

Reply. Indeed, to build my hope upon Christ Jesus, upon God in Christ, through thepromise, and to have this hope rightly, by the shedding abroad of the love of Godin the heart, it is a right- grounded hope (Rom 5:1-7).

Quest. But what promises in the Scripture do you find your hope built upon? and howdo you know whether you do build your hope upon the promises in the Gospel, the promisesof the new covenant, and not rather on the promises of the old covenant, for thereare promises in that as well as in the other?

Answ. I hope that if I do well I shall be accepted; because God hath said I shall(Gen 4:7).

Reply. O soul, if thy hope be grounded there, thy hope is not grounded upon the Gospelpromises, or the new covenant, but verily upon the old; for these words were spokento Cain, a son of the old covenant; and they themselves are the tenor and scope ofthat; for that runs thus: "Do this, and thou shalt live. The man that doth thesethings shall live by them. If thou do well, thou shalt be accepted" (Lev 18:5;Eze 20:11; Rom 10:5; Gal 3:12; Gen 4:7).

Reply. Why, truly, if a man's doing well, and living well, and his striving to serveGod as well as he can, will not help him to Christ, I do not know what will; I amsure sinning against God will not.

Quest. Did you never read that Scripture which saith, "Israel, which followedafter the law of righteousness, hath not attained to the law of righteousness"?(Rom 9:30-32).

Object. But doth not the Scripture say, "Blessed are they that do His commandments,that they may have right to the tree of life"? (Rev 22:14).

Answ. There is first, therefore, to be inquired into, whether to keep His commandmentsbe to strive to keep the Law as it is a Covenant of Works, or whether it be meantof the great commandments of the New Testament which are cited in 1 John 3:22,23–"Andwhatsoever we ask we receive of Him, because we keep His commandments, and do thosethings that are pleasing in His sight." But what do you mean, John? Do you meanthe covenant of the Law, or the covenant to the Gospel? Why, "this is His commandment,"saith he, "That we should believe on the name of His Son Jesus Christ, and loveone another," as the fruits of this faith, "as He gave us commandment."If it be of the old covenant, as a Covenant of Works, then the Gospel is but a lostthing. If it were of works, then no more of grace; therefore it is not the old covenant,as the old covenant.

Quest. But what do you mean by these words–the old covenant as the old covenant?Explain your meaning.

Answ. My meaning is, that the Law is not to be looked upon for life, so as it washanded out from Mount Sinai, if ever thou wouldst indeed be saved; though after thouhast faith in Christ, thou mayest and must solace thyself in it, and take pleasuretherein, to express thy love to Him who hath already saved thee by His own blood,without thy obedience to the law, either from Sinai or elsewhere.

Quest. Do you think that I do mean that my righteousness will save me without Christ?If so, you mistake me, for I think not so; but this I say, I will labour to do whatI can; and what I cannot do, Christ will do for me.

Answ. Ah, poor soul, this is the wrong way too; for this is to make Christ but apiece of a Saviour; thou wilt do something, and Christ shall do the rest; thou wiltset thy own things in the first place, and if thou wantest at last, then thou wiltborrow of Christ; thou art such an one that dost Christ the greatest injury of all.First, in that thou dost undervalue His merits by preferring of thy own works beforeHis; and, secondly, by mingling of thy works thy dirty, ragged righteousness withHis.

Quest. Why, would you have us do nothing? Would you have us make Christ such a drudgeas to do all, while we sit idling still?

Answ. Poor soul, thou mistakest Jesus Christ in saying thou makest Him a drudge inletting Him do all; I tell thee, He counts it a great glory to do all for thee, andit is a great dishonour unto Him for thee so much as to think otherwise. And thisthe saints of God that have experienced the work of grace upon their souls do countit also the same–"Saying, Thou art worthy to take the book, and to open theseals thereof" (Rev 5:9). "Worthy is the Lamb, that was slain, to receivepower, and riches, and wisdom, and strength, and honour, and glory, and blessing"(Verse 12). And why so? read again in the 9th verse, "For Thou wast slain, andhast redeemed us to God by Thy" own "blood" (See also Eph 1:6,7)."To the praise of the glory of His grace–in whom we have redemption throughHis blood."

Reply. All this we confess, that Jesus Christ died for us; but he that thinks tobe saved by Christ, and liveth in his sins, shall never be saved.

Answ. I grant that. But this I say again, a man must not make his good doings thelowest round of the ladder by which he goeth to Heaven–that is, he that will andshall go to Heaven, must, wholly and alone, without any of his own things, venturehis precious soul upon Jesus Christ and His merits.

Quest. What, and come to Christ as a sinner?

Answ. Yea, with all thy sins upon thee, even as filthy as ever thou canst.

Quest. But is not this the way to make Christ to loath us? You know when childrenfall down in the dirt, they do usually before they go home make their clothes asclean as they can, for fear their parents should chide them; and so I think shouldwe.

Answ. This comparison is wrongly applied, if you bring it to show us how we mustdo when we come to Christ. He that can make himself clean hath no need of Christ;for the whole, the clean, and righteous have no need of Christ, but those that arefoul and sick. Physicians, you know, if they love to be honoured, they will not bidthe patients first make themselves whole, and then come to them; no, but bid themcome with their sores all running on them, as the woman with her bloody issue (Mark5). And as Mary Magdalene with her belly full of devils, and the lepers all scabbed;and that is the right coming to Jesus Christ.

Reply. Well, I hope that Christ will save me, for His promises and mercy are verylarge; and as long as He hath promised to give us life, I fear my state the less.

Answ. It is very true, Christ's promises are very large, blessed be the Lord forever; and also so is His mercy; but notwithstanding all that, there are many go inat the broad gate; and therefore I say, your business is seriously to inquire whetheryou are under the first or second covenant; for unless you are under the second,you will never be regarded of the Lord, forasmuch as you are a sinner (Heb 8:9).And the rather, because if God should be so good to you as to give you a share inthe second, you shall have all your sins pardoned, and for certain have eternal life,though you have been a great sinner. But do not expect that thou shalt have any partor share in the large promises and mercy of God, for the benefit and comfort of thypoor soul, whilst thou art under the old covenant; because so long thou art out ofChrist, through whom God conveyeth His mercy, grace, and love to sinners. "Forall the promises of God in Him are yea, and in Him amen." Indeed, His mercy,grace, and love are very great, but they are treasured up in Him, "given forthin Him, through Him." "But God, who is rich in mercy, for His great lovewherewith He loved us–that He might show the exceeding riches of His grace"–butwhich way?–"in His kindness towards us through Jesus Christ."

But out of Christ thou shalt find God a just God, a sin-avenging God, a God thatwill by no means spare the guilty; and be sure that every one that is found out ofJesus Christ will be found guilty in the judgment-day, upon whom the wrath of Godshall smoke to their eternal ruin. Now, therefore, consider of it, and take the counselof the Apostle, in 2 Corinthians 13:5, which is, to examine thyself whether thouart "in the faith," and to prove thy ownself whether thou hast receivedthe Spirit of Christ into thy soul, whether thou hast been converted, whether thouhast been born again, and made a new creature, whether thou hast had thy sins washedaway in the blood of Christ, whether thou hast been brought from under the old covenantinto the new; and do not make a slight examination, for thou hast a precious souleither to be saved or damned.

And that thou mayest not be deceived, consider that it is one thing to be convinced,and another to be converted; one thing to be wounded, and another to be killed, andso to be made alive again by the faith of Jesus Christ. When men are killed, theyare killed to all things they lived to before, both sin and righteousness, as alltheir old faith and supposed grace that they thought they had. Indeed, the old covenantwill show thee that thou art a sinner, and that a great one too; but the old covenant,the Law, will not show thee, without the help of the Spirit, that thou are withoutall grace by nature; no; but in the midst of thy troubles thou wilt keep thyselffrom coming to Christ by persuading thy soul that thou art come already, and hastsome grace already. O, therefore, be earnest in begging the Spirit, that thy soulmay be enlightened, and the wickedness of thy heart discovered, that thou mayestsee the miserable state that thou art in by reason of sin and unbelief, which isthe great condemning sin; and so in a sight and sense of thy sad condition, if Godshould deal with thee in severity according to thy deservings. Do thou [now] cryto God for faith in a crucified Christ, that thou mayest have all thy sins washedaway in His blood, and such a right work of grace wrought in thy soul that may standin the judgment-day. Again,

Second. In the next place, you know I told you that a man might go a great way ina profession, and have many excellent gifts, [Second use]. so as to do many wondrousworks, and yet be but under the Law; from hence you may learn not to judge yourselvesto be the children of God, because you may have some gifts of knowledge or understandingmore than others: no, for thou mayest be the knowingest man in all the country asto head-knowledge, and yet be but under the law, and so consequently under the curse,notwithstanding that, 1 Corinthians 13. Now, seeing it is so, that men may have allthis and yet perish, then what will become of those that do no good at all, and haveno understanding, neither of their own sadness, nor of Christ's mercy? O, sad! Readwith understanding, Isaiah 27:11, "Therefore He that made them will not havemercy on them, and He that formed them will show them no favour" (See also 2Thess 1:8, 9).

Now there is one thing which, for want of, most people do miscarry in a very sadmanner, and that is, because they are not able to distinguish between the natureof the Law and the Gospel. O, people, people, your being blinded here as to the knowledgeof this is one great cause of the ruining of many. As Paul saith, "While Mosesis read," or while the law is discovered, "the veil is upon their heart"(2 Cor 3:15) that is, the veil of ignorance is still upon their hearts, so that theycannot discern either the nature of the law or the nature of the Gospel, they beingso dark and blind in their minds, as you may see, if you compare it with Chronicles4:3, 4. And truly I am confident, that were you but well examined, I doubt many ofyou would be found so ignorant that you would not be able to give a word of rightanswer concerning either the Law or the Gospel. Nay, my friends, set the case, oneshould ask you what time you spend, what pains you take, to the end you may understandthe nature and difference of these two covenants, would you not say, if you shouldspeak the truth, that you did not so much as regard whether there were two or more?Would you not say, I did not think of covenants, or study the nature of them?

I thought that if I had lived honestly, and did as well as I could, that God wouldaccept of me, and have mercy upon me, as He had on others. Ah, friends, this is thecause of the ruin of thousands; for if they are blinded to this, both the right useof the law, and also of the Gospel, is hid from their eyes, and so for certain theywill be in danger of perishing most miserably, poor souls that they are, unless God,of His mere mercy and love, doth rend the veil from off their hearts, the veil ofignorance, for that is it which doth keep these poor souls in this besotted and blindfoldedcondition, in which if they die they may be lamented for, but not helped; they maybe pitied, but not preserved from the stoke of God's everlasting vengeance.


In the next place, if you would indeed be delivered from the first into the secondcovenant, I do admonish you to the observing of these following particulars. First.Have a care that you do not content yourselves, though you do good works– that is,which in themselves are good. Secondly. In and with a legal spirit, which are donethese ways as followeth.

First. If you do anything commanded in Scripture, and your doing of it do think thatGod is well pleased therewith, because you, as you are religious men, do do the same.Upon this mistake was Paul himself in danger of being destroyed; for he thought,because he was zealous, and one of the strictest sects for religion, therefore Godwould have been good unto him, and have accepted his doings, as it is clear, forhe counted them his gain (Phil 3:4-8). Now this is done thus–When a man doth thinkthat because he thinks he is more sincere, more liberal, with more difficulty, orto the weakening of his estate; I say, if a man, because of this doth think thatGod accepteth his labour, it is done from an old-covenant spirit.

Again; some men think that they shall be heard because they have prayer in theirfamilies, because they can pray long, and speak excellent expressions, or expressthemselves excellently in prayer, that because they have great enlargements in prayer,I say, that therefore to think that God doth delight in their doings, and accepttheir works, this is from a legal spirit.

Again; some men think that because their parents have been religious before them,and have been indeed the people of God, they think if they also do as to the outwardobserving of that which they learned from their forerunners, that therefore God dothaccept them; but this also is from a wrong spirit; and yet how many are there inEngland at this day that think the better of themselves merely upon that account;ay, and think the people of God ought to think so too, not understanding that itis ordinary for an Eli to have a Hophni and a Phinehas, both sons of Belial; alsoa good Samuel to have a perverse offspring; likewise David an Absalom. I say, theirbeing ignorant of, or else negligent in regarding this, they do think that becausethey do spring from such and such, as the Jews in their generation did, that thereforethey have a privilege with God more than others, when there is no such thing; butfor certain, if the same faith be not in them which was in their forerunners, tolay hold of the Christ of God in the same spirit as they did, they must utterly perish,for all their high conceits that they have of themselves (John 8:33-35; Matt 3:7-9).

Second. When people come into the presence of God without having their eye upon theDivine Majesty, through the flesh and blood of the Son of Mary, the Son of God, thenalso do they come before God, and do whatsoever they do from a legal spirit, an old-covenantspirit. As, for instance, you have some people, it is true, they will go to prayer,in appearance very fervently, and will plead very hard with God that He would grantthem their desires, pleading their want, and the abundance thereof; they will alsoplead with God His great mercy, and also His free promises; but yet they neglectingthe aforesaid body or Person of Christ, the righteous Lamb of God, to appear beforeHim in, I say, in thus doing they do not appear before the Lord no otherwise thanin an old-covenant spirit; for they go to God as a merciful Creator, and they themselvesas His creatures; not as He is, their Father in the Son, and they His children byregeneration through the Lord Jesus. Ay, and though they may call God their Father,in the notion–not knowing what they say, only having learned such things by tradition–asthe Pharisees did, yet Christ will have His time to say to them, even to their faces,as He did once to the Jews, Your father, for all this your profession, is the devil,to their own grief and everlasting misery (John 8:44).

Third. The third thing that is to be observed, if we would not be under the Law,or do things in a legal spirit, is this–to have a care that we do none of the worksof the holy Law of God for life, or acceptance with Him; no, nor of the Gospel neither.To do the works of the law to the end we may be accepted of God, or that we may pleaseHim, and to have our desires of Him, is to do things from a legal or old-covenantspirit, and that is expressly laid down where it is said, "To him that workethis the reward not reckoned of grace, but of debt"; that is, he appears beforeGod through the Law, and his obedience to it (Rom 4:4,5). And again, though theybe in themselves Gospel- ordinances, as baptism, breaking of bread, hearing, praying,meditating, or the like; yet, I say, if they be not done in the right spirit, theyare thereby used as a hand by the devil to pull thee under the Covenant of Works,as in former times he used circumcision, which was no part of the Covenant of Works,the Ten Commands, but a seal of the righteousness of faith; yet, I say, they beingdone in a legal spirit, the soul was thereby brought under the Covenant of Works,and so most miserably destroyed unawares to itself, and that because there was nota right understanding of the nature and terms of the said covenants. And so it isnow; souls being ignorant of the nature of the old covenant, do even by their subjectingto several Gospel ordinances, run themselves under the old covenant, and fly offfrom Christ, even when they think they are acoming closer to him. O, miserable! Ifyou would know when or how this is done, whether in one particular or more, I shallshow you as followeth–

1. That man doth bring himself under the Covenant of Works, by Gospel ordinances,when he cannot be persuaded that God will have mercy upon him except he do yieldobedience to such or such a particular thing commanded in the Word. This is the verysame spirit that was in the false brethren (spoken of Acts 15; Galatians, the wholeEpistle), whose judgment was, that unless such and such things were done, "theycould not be saved." As now-a-days we have also some that say, Unless your infantsbe baptized they cannot be saved;[23] and others say, unless you be rightly baptized,you have no ground to be assured that you are believers, or members of churches;which is so far off from being so good as a legal spirit, that it is the spirit ofblasphemy, as is evident, because they do reckon that the Spirit, righteousness,and faith of Jesus, and the confession thereof, is not sufficient to declare mento be members of the Lord Jesus; when, on the other side, though they be rank hypocrites,yet if they do yield an outward subjection to this or that, they are counted presentlycommunicable members, which doth clearly discover that there is not so much honourgiven to the putting on the righteousness of the Son of God as there is given tothat which a man may do, and yet go to Hell within an hour after; nay, in the verydoing of it doth shut himself for ever from Jesus Christ.

2. Men may do things from a legal or old-covenant spirit when they content themselveswith their doing of such and such a thing, as prayers, reading, hearing, baptism,breaking of bread, or the like; I say, when they can content themselves with thething done, and sit down at ease and content because the thing is done. As, for instance,some men being persuaded that such and such a thing is their duty, and that unlessthey do do it, God will not be pleased with them, nor suffer them to be heirs ofHis kingdom, they from this spirit do rush into and do the thing, which being done,they are content, as being persuaded that now they are without doubt in a happy condition,because they have done such things, like unto the Pharisee, who, because he had donethis and the other thing, said therefore, in a bragging way, "Lord, I thankthee that I am not as this publican"; for I have done thus and thus; when, alas!the Lord give him never a good word for his labour, but rather a reproof.

3. That man doth act from a legal spirit who maketh the strictness of his walkingthe ground of his assurance for eternal life. Some men, all the ground they haveto believe that they shall be saved, it is because they walk not so loose as theirneighbours, they are not so bad as others are, and therefore they question not butthat they shall do well. Now this is a false ground, and a thing that is verily legal,and savours only of some slight and shallow apprehensions of the old covenant. Icall them shallow apprehensions, because they are not right and sound, and are suchas will do the soul no good, but beguile it, in that the knowledge of the natureof this covenant doth not appear to the soul, only some commanding power it hathon the soul, which the soul endeavouring to give up itself unto, it doth find somepeace and content, and especially if it find itself to be pretty willing to yielditself to its commands. And is not this the very ground of thy hoping that God willsave thee from the wrath to come?

If one should ask thee what ground thou hast to think thou shalt be saved, wouldstthou not say, Truly, because I have left my sins, and because I am more inclinableto do good, [Do not think that I am against the order of the Gospel]. and to learn,and get more knowledge; I endeavour to walk in church order, as they call it, andtherefore I hope God hath done a good work for me, and I hope will save my soul.Alas, alas! this is a very trick of the devil to make souls build the ground of theirsalvation upon this their strictness, and abstaining from the wickedness of theirformer lives, and because they desire to be stricter and stricter. Now, if you wouldknow such a man or woman, you shall find them in this frame–namely, when they thinktheir hearts are good, then they think also that Christ will have mercy upon them;but when their corruptions work, then they doubt and scruple until again they havetheir hearts more ready to do the things contained in the law and ordinances of theGospel. Again, such men do commonly cheer up their hearts, and encourage themselvesstill to hope all shall be well, and that because they are not so bad as the rest,but more inclinable than they, saying, I am glad I am not as this publican, but betterthan he, more righteous than he (Luke 18:11).

4. This is a legal and old-covenant spirit that secretly persuades the soul thatif ever it will be saved by Christ, if must be fitted for Christ by its getting ofa good heart and good intentions to do this and that for Christ; I say, that thesoul when it comes to Christ may not be rejected or turned off; when in deed andin truth this is the very way for the soul to turn itself from Jesus Christ, insteadof turning to Him; for such a soul looks upon Christ rather to be a painted Saviouror a cypher than a very and real Saviour. Friend, if thou canst fit thyself, whatneed hast thou of Christ? If thou cant get qualifications to carry to Christ thatthou mightst be accepted, thou dost not look to be accepted in the Beloved. ShallI tell thee? Thou art as if a man should say, I will make myself clean, and thenI will go to Christ that He may wash me; or like a man possessed, that will firstcast the devils out of himself, and then come to Christ for cure from Him. Thou,must, therefore, if thou wilt so lay hold of Christ as not to be rejected by Him;I say, thou must come to Him as the basest in the world, more fit to be damned, ifthou hadst thy right, than to have the least smile, hope, or comfort from Him. Comewith the fire of Hell in thy conscience, come with thy heart hard, dead, cold, fullof wickedness and madness against thy own salvation; come as renouncing all thy tears,prayers, watchings, fastings; come as a blood-red sinner; do not stay from Christtill thou hast a greater sense of thy own misery, nor of the reality of God's mercy;do not stay while thy heart is softer and thy spirit in a better frame, but go againstthy mind, and against the mind of the devil and sin, throw thyself down at the footof Christ, with a halter about thy neck, and say, Lord Jesus, hear a sinner, a hard-heartedsinner, a sinner that deserveth to be damned, to be cast into Hell; and resolve neverto return, or to give over crying unto Him, till thou do find that He hath washedthy conscience from dead works with His blood virtually, and clothed thee with Hisown righteousness, and make thee complete in Himself; this is the way to come toChrist.


Now a few words to the second doctrine, and so I shall draw towards a conclusion.

FIRST USE. The doctrine doth contain in it very much comfort to thy [The use, forthe second doctrine]. soul who art a new- covenant man, or one of those who are underthe new covenant. There is, First, pardon of sin; and, Second, the manifestationof the same; and, Third, as power to cause thee to persevere through faith to thevery end of thy life.

First, There is, first, pardon of sin, which is not in the old covenant; for in thatthere is nothing but commands; and if not obeyed, condemned. O, but there is pardonof sin, even of all thy sins, against the first and second covenant, under whichthou art, and that freely upon the account of Jesus Christ the righteousness, Hehaving in thy name, nature, and in the room of thy person, fulfilled all the wholelaw in Himself for thee, and freely giveth it unto thee. O, though the law be a ministrationof death and condemnation, yet the Gospel, under which thou art, is the ministrationof life and salvation (2 Cor 3:6-9). Though they that live and die under the firstcovenant, God regardeth them not (Heb 8:9). Yet they that are under the second areas the apple of His eye (Deu 32:10; Psa 17:8; Zech 2:8). Though they that are underthe first, the Law, are "called to blackness, and darkness, and tempest, thesound of a trumpet," and a burning mountain, which sight was so terrible, thatMoses said, "I exceedingly fear and quake" (Heb 12:18- 22). "But yeare come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem,and to an innumerable company of angels, to the general assembly and church of thefirstborn," whose names "are written in Heaven, and to God the Judge ofall, and to the spirits of just men made perfect, and to Jesus," to blessedJesus, "the Mediator of the new covenant, and to the blood of sprinkling, thatspeaketh better things than that of Abel" (Heb 12:22-24). Even forgiveness ofsins (Eph 1:7).

Second, The covenant that thou art under doth allow of repentance in case thou chanceto slip or fall by sudden temptation; but the law allows of none (Rev 2:5; Gal 3:10).The covenant that thou art under allows thee strength also; but the law is only asound of words, commanding words, but no power is given by them to fulfill the thingscommanded (Heb 12:19). Thou that art under this second, art made a son; but theythat art under that first, are slaves and vagabonds (Gen 4:12). Thou that art underthis, hast a Mediator, that is to stand between justice and thee; but they underthe other, their mediator is turned an accuser, and speaketh most bitter things againsttheir souls (1 Tim 2:5; John 5:45). Again; the way that thou hast into Paradise isa new and living way–mark, a living way; but they that are under the old covenant,their way into Paradise is a killing and destroying way (Heb 10:20; Gen 3:24). Again;thou has the righteousness of God to appear before God withal; but they under theold covenant have nothing but the righteousness of the Law, which Paul counts dirtand dung (Phil 3:7-9). Thou hast that which will make thee perfect, but the otherwill not do so–"The law made nothing perfect, but the bringing in of a betterhope did," which is the Son of God, "by the which we draw nigh unto God"(Heb 7:19).

Third, The new covenant promiseth thee a new heart, as I said before; but the oldcovenant promiseth none; and a new spirit, but the old covenant promiseth none (Eze36:26). The new covenant conveyeth faith, but the old one conveyeth none (Gal 3).Through the new covenant the love of God is conveyed into the heart; but throughthe old covenant there is conveyed none of it savingly through Jesus Christ. Romans5. The new covenant doth not only give a promise of life, but also with that theassurance of life, but the old one giveth none; the old covenant wrought wrath inus and to us, but the new one worketh love (Rom 4:15; Gal 5:6). Thus much for thefirst use.

SECOND USE. As all these, and many more privileges, do come to thee through or bythe new covenant, and that thou mightst not doubt of the certainty of these gloriousprivileges, God hath so ordered it that they do all come to thee by way of purchase,being obtained for thee, ready to thy hand, by that one Man Jesus, who is the Mediator,or the Person that hath principally to do both with God and thy soul in the thingspertaining to this covenant; so that now thou mayst look on all the glorious thingsthat are spoken of in the new covenant, and say, All these must be mine; I must havea share in them; Christ hath purchased them for me, and given them to me. Now I neednot to say, O! but how shall I come by them? God is holy, I am a sinner; God is just,and I have offended. No; but thou mayst say, Though I am vile, and deserve nothing,yet Christ is holy, and He deserveth all things; though I have so provoked God bybreaking His law that He could not in justice look upon me, yet Christ hath so gloriouslypaid the debt that now God can say, Welcome, soul, I will give thee grace, I willgive thee glory, thou shalt lie in My bosom, and go no more out; My Son hath pleasedMe, He hath satisfied the loud cries of the Law and justice, that called for speedyvengeance on thee; He hath fulfilled the whole Law, He hath brought in everlastingrighteousness (Dan 9:24,25). He hath overcome the devil, He hath washed away thysins with His most precious blood, He hath destroyed the power of death, and triumphsover all the enemies. This He did in His own Person, as a common Jesus, for all personsin their stead, even as for so many as shall come in to Him; for His victory I giveto them, His righteousness I give to them, His merits I bestow on them, and lookupon them holy, harmless, undefiled, and for ever comely in my eye, through the victoryof the Captain of their salvation (1 Cor 15:55-57).

And that thou mayest, in deed and in truth, not only hear and read this gloriousdoctrine, but be found one that hath the life of it in thy heart, thou must be muchin studying of the two covenants, the nature of the one, and the nature of the other,and the conditions of them that are under them both. Also, thou must be well-groundedin the manner of the victory, and merits of Christ, how they are made thine.

First, And here thou must, in the first place, believe that the babe that was bornof Mary, lay in a manger at Bethlehem, in the time of Caesar Augustus; that He, thatbabe, that child, was the very Christ.

Second, Thou must believe that in the days of Tiberius Caesar, when Herod was tetrarchof Galilee, and Pontius Pilate governor of Judea, that in those days He was crucified,or hanged on a tree between two thieves, which by computation, or according to thebest account, is above sixteen hundred years since. [24]

Third, Thou must also believe that when He did hang upon that cross of wood on theMount Calvary, that then He did die there for the sins of those that did die beforeHe was crucified; also for their sins that were alive at the time of His crucifying,and also that He did by that one death give satisfaction to God for all those thatshould be born and believe in Him after His death, even unto the world's end. I say,this thou must believe, upon pain of eternal damnation, that by that one death, thatwhen He did die, He did put an end to the curse of the Law and sin [This is the doctrinethat I will live and die by, and be willing to be damned if it saves me not. I amnot ashamed of the Gospel of Christ, for it is the power of God to salvation; thereforeI preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness(Rom 1:16; 1 Cor 1:23).] and at that time by His death on the Cross, and by His resurrectionout of Joseph's sepulchre, He did bring in a sufficient righteousness to clothe theewithal completely–"For by one offering He hath perfected for ever them thatare sanctified." Not that He should often offer Himself–"for then mustHe often have suffered since the foundation of the world; but now ONCE in the endof the world hath He appeared to put," or do, "away sin by the sacrificeof Himself"–namely, when He hanged on the Cross. For it is by the offering upof the body of this blessed Jesus Christ ONCE for all. Indeed, other priests mayoffer oftentimes sacrifices and offerings which can never take away sins; but thisMan, this Jesus, this anointed and appointed sacrifice, when He had offered ONE sacrificefor sins, for ever sat down on the right hand of God (Heb 10:14; 9:24,25).

[A word of advice]. But because thou in thy pursuit after the faith of the Gospelwilt be sure to meet with devils, heretics, particular corruptions, as unbelief,ignorance, the spirit of works animated on by suggestions, false conclusions, withdamnable doctrines, I shall therefore briefly, besides what hath been already said,speak a word or two before I leave thee of further advice, especially concerningthese two things. First, How thou art to conceive of the Saviour. Second, How thouart to make application of Him.

First. For the Saviour. 1. Thou must look upon Him to be very God and very Man; notman only, nor God only, but God and Man in one Person, both natures joined together,for the putting of Him in a capacity to be a suitable Saviour; suitable, I say, toanswer both sides and parties, with whom He hath to do in the office of His Mediatorshipand being of a Saviour. 2. Thou must not only do this, but thou must also considerand believe that even what was done by Jesus Christ, it was not done by one naturewithout the other; but thou must consider that both natures, both the Godhead andthe manhood, did gloriously concur and join together in the undertaking of the salvationof our bodies and souls; not that the Godhead undertook anything without the manhood,neither did the manhood do anything without the virtue and union of the Godhead;and thou must of necessity do this, otherwise thou canst not find any sound groundand footing for thy soul to rest upon.

For if thou look upon any of these asunder–that is to say, the Godhead without themanhood, or the manhood without the Godhead–thou wilt conclude that what was doneby the Godhead was not done for man, being done without the manhood; or else, thatthat which was done with the manhood could not answer Divine justice, in not doingwhat it did by the virtue and in union with the Godhead; for it was the Godhead thatgave virtue and value to the suffering of the manhood, and the manhood being joinedtherewith, that giveth us an interest into the heavenly glory and comforts of theGodhead.

What ground can a man have to believe that Christ is his Saviour, if he do not believethat He suffered for sin in his nature? And what ground also can a man have to thinkthat God the Father is satisfied, being infinite, if he believe not also that Hewho gave the satisfaction was equal to Him who was offended?

Therefore, beloved, when you read of the offering of the body of the Son of Man forour sins, then consider that He did it in union with, and by the help of, the eternalGodhead. "How much more shall the blood of Christ, who, through the eternalSpirit, offered Himself without spot to God, purge your consciences from dead works,"etc.

And when thou readest of the glorious works and splendour of the Godhead in Christ,then consider that all that was done by the Godhead, it was done as it had unionand communion with the manhood. And then thou shalt see that the devil is overcomeby God-man; sin, death, Hell, the grave, and all overcome by Jesus, God-man, andthen thou shalt find them overcome indeed. They must needs be overcome when God dothovercome them; and we have good ground to hope the victory is ours, when in our naturethey are overcome.

Second. The second thing is, how to apply, or to make application of this Christto the soul. And for this there are to be considered the following particulars–

1. That when Jesus Christ did thus appear, being born of Mary, He was looked uponby the Father as if the sin of the whole world was upon Him; nay, further, God didlook upon Him and account Him the sin of man–"He hath made Him to be sin forus," (2 Cor 5:21) that is, God made His Son Jesus Christ our sin, or reckonedHim to be, not only a sinner, but the very bulk of sin of the whole world, and condemnedHim so severely as if He had been nothing but sin. "For what the law could notdo, in that it was weak through the flesh, God sending His own Son in the likenessof sinful flesh, and for sin, condemned sin in the flesh"–that is, for our sinscondemned His Son Jesus Christ; as if He had in deed and truth been our very sin,although altogether "without sin" (Rom 8:3; 2 Cor 5:21). Therefore, asto the taking away of thy curse, thou must reckon Him to be made sin for thee. Andas to His being thy justification, thou must reckon Him to be thy righteousness;for, saith the Scripture, "He," that is, God, "hath made HIM to beSIN for us, though He knew no sin, that we might be made the RIGHTEOUSNESS of Godin HIM."

2. Consider for whose sakes all this glorious design of the Father and the Son wasbrought to pass; and that you shall find to be for man, for sinful man (2 Cor 8:9).

3. The terms on which it is made ours; and that you will find to be a free gift,merely arising from the tender-heartedness of God–you are "justified freelyby His grace, through the redemption that is in Christ, whom God hath set forth tobe a Propitiation through faith in His blood," etc. (Rom 3:25).

4. How men are to reckon it theirs; and that is, upon the same terms which God dothoffer it, which is freely, as they are worthless and undeserving creatures, as theyare without all good, and also unable to do any good. This, I say, is the right wayof applying the merits of Christ to thy soul, for they are freely given to thee,a poor sinner, not for anything that is in thee, or done by thee, but freely as thouart a sinner, and so standest in absolute need thereof.

And, Christian, thou art not in this thing to follow thy sense and feeling, but thevery Word of God. The thing that doth do the people of God the greatest injury, itis their too little hearkening to what the Gospel saith, and their too much givingcredit to what the Law, sin, the devil, and conscience saith; and upon this veryground to conclude that because there is a certainty of guilt upon the soul, thereforethere is also for certain, by sin, damnation to be brought upon the soul. This isnow to set the Word of God aside, and to give credit to what is formed by the contrary;but thou must give more credit to one syllable of the written Word of the Gospelthan thou must give to all the saints and angels in Heaven and earth; much more thanto the devil and thy own guilty conscience.

Let me give you a parable:–There was a certain man that had committed treason againsthis king; but forasmuch as the king had compassion upon him, he sent him, by thehand of a faithful messenger, a pardon under his own hand and seal; but in the countrywhere this poor man dwelt, there were also many that sought to trouble him, by oftenputting of him in mind of his treason, and the law that was to be executed on theoffender. Now which way should this man so honour his king, but as by believing hishandwriting, which was the pardon. Certainly he would honour him more by so doingthan to regard all the clamours of his enemies continually against him.

Just thus it is here: thou having committed treason against the King of Heaven, Hethrough compassion, for Christ's sake, hath sent thee a pardon; but the devil, theLaw, and thy conscience do continually seek to disturb thee by bringing thy sinsafresh into thy remembrance. But now, wouldst thou honour thy King? Why then, hethat believeth "the record that God hath given of His Son," hath set tohis seal that God is true. "And this is the record, that God hath given to useternal life, and this life is in His Son" (1 John 5:11). And therefore, mybrethren, seeing God our Father hath sent us damnable traitors a pardon from Heaven,even all the promises of the Gospel, and also hath sealed to the certainty of itwith the heart-blood of His dear Son, let us not be daunted, though our enemies,with terrible voices, do bring our former life never so often into our remembrance.

Object. But, saith the soul, how, if after I have received a pardon, I should committreason again? What should I do then?

Answ. Set the case: thou hast committed abundance of treason, He hath by Him abundanceof pardons–"Let the wicked forsake his way, and the unrighteous man his thoughts:and let him return unto the LORD, and He will have mercy upon him; and to our God,for He will abundantly pardon" (Isa 55:7).

Sometimes I myself have been in such a strait that I have been almost driven to mywit's ends with the sight and sense of the greatness of my sins; but calling to mindthat God was God in His mercy, pity, and love, as well as in His holiness, justice,etc.; and again, considering the ability of the satisfaction that was given to holinessand justice, to the end there might be way made for sinners to lay hold of this mercy;I say, I considering this, when tempted to doubt and despair, I have answered inthis manner–

"Lord, here is one of the greatest sinners that ever the ground bare; a sinneragainst the Law, and a sinner against the Gospel. I have sinned against light, andI have sinned against mercy. And now, Lord, the guilt of them breaks my heart. Thedevil also he would have me despair, telling of me that Thou art so far from hearingmy prayers in this my distress, that I cannot anger Thee worse than to call uponThee; for saith he, Thou art resolved for ever to damn, and not to grant me the leastof Thy favour; yet, Lord, I would fain have forgiveness. And Thy Word, though muchmay be inferred from it against me, yet it saith, If I come unto Thee, Thou willin nowise cast me out. Lord, shall I honour Thee most by believing Thou canst pardonmy sins, or by believing Thou canst not? Shall I honour Thee most by believing Thouwilt pardon my sins, or by believing Thou wilt not?

Shall I honour the blood of Thy Son also by despairing that the virtue thereof isnot sufficient, or by believing that it is sufficient to purge me from all my blood-redand crimson sins? Surely, Thou that couldst find so much mercy as to pardon Manasseh,Mary Magdalene, the three thousand murderers, persecuting Paul, murderous and adulterousDavid, and blaspheming Peter–Thou that offeredst mercy to Simon Magus, a witch, anddidst receive the astrologers and conjurors in the 19th of Acts–Thou hast mercy enoughfor one poor sinner. Lord, set the case: my sins were bigger than all these, andI less deserved mercy than any of these, yet Thou hast said in Thy Word that he thatcometh to thee Thou wilt in "nowise cast out." And God hath given comfortto my soul, even to such a sinner as I am. And I tell you, there is no way so tohonour God, and to beat out the devil, as to stick to the truth of God's Word andthe merits of Christ's blood by believing. When Abraham believed–even against hopeand reason–he gave glory to God (Rom 4). And this is our victory, even our faith(1 John 5:4). Believe, and all things are possible to you. He that believeth shallbe saved. He that believeth on the Son hath everlasting life, and shall never perish,neither shall any man pluck them out of Christ's Father's hands.

And if thou dost indeed believe this, thou wilt not only confess Him as the Quakersdo–that is, that He was born at Bethlehem of Mary, suffered on Mount Calvary underPontius Pilate, was dead and buried, rose again, and ascended, etc.; for all thisthey confess, and in the midst of their confession they do verily deny that His deathon that Mount Calvary did give satisfaction to God for the sins of the world, andthat His resurrection out of Joseph's sepulchre is the cause of our justificationin the sight of God, angels, and devils; but, I say, if thou dost believe these thingsindeed, thou dost believe that then, so long ago, even before thou wast born, Hedid bear thy sins in His own body, which then was hanged on the tree, and never beforenor since; that thy old man was then crucified with Him, namely, in the same bodythen crucified (See 1 Peter 2:24; and Rom 6:6). This is nonsense to them that believenot; but if thou do indeed believe, thou seest it so plain, and yet such a mystery,that it makes thee wonder. But,

[THIRD USE]. In the third place, this glorious doctrine of the new covenant, andthe Mediator thereof, will serve for the comforting, and the maintaining of the comfort,of the children of the new covenant this way also–that is, that He did not only dieand rise again, but that He did ascend in His own Person into Heaven to take possessionthereof for me, to prepare a place there for me, standeth there in the second partof His suretyship to bring me safe in my coming thither, and to present me in a gloriousmanner, without spot or wrinkle, or any such thing; that He is there exercising ofHis priestly office for me, pleading the perfection of His own righteousness forme, and the virtue of His blood for me; that He is there ready to answer the accusationsof the Law, devil, and sin for me. Here thou mayst through faith look the very devilin the face, and rejoice, saying, O Satan! I have a precious Jesus, a soul-comfortingJesus, a sin-pardoning Jesus. Here thou mayst hear the biggest thunder-crack thatthe Law can give, and yet not be daunted.

Here thou mayst say, O Law! thou mayst roar against sin, but thou canst not reachme; thou mayst curse and condemn, but not my soul; for I have righteous Jesus, aholy Jesus, a soul- saving Jesus, and He hath delivered me from thy threats, fromthy curses, from thy condemnations; I am out of thy reach, and out of thy bounds;I am brought into another covenant, under better promises, promises of life and salvation,free promises to comfort me without my merit, even through the blood of Jesus, thesatisfaction given to God for me by Him; therefore, though thou layest my sins tomy charge, and sayest thou wilt prove me guilty, yet so long as Christ is above ground,and hath brought in everlasting righteousness, and given that to me, I shall notfear thy threats, thy charges, thy soul-scarring denunciations; my Christ is all,hath done all, and will deliver me from all that thou, and whatsoever else can bringan accusation against me. Thus also thou may say when death assaulteth thee–O death,where is thy sting? Thou mayst bite indeed, but thou canst not devour; I have comfortby and through the one Man Jesus; Jesus Christ, He hath taken thee captive, and takenaway thy strength; He hath pierced thy heart, and let out all thy soul- destroyingpoison; therefore, though I see thee, I am not afraid of thee; though I feel thee,I am not daunted; for thou hast lost thy sting in the side of the Lord Jesus; throughHim I overcome thee, and set foot upon thee.

Also, O Satan! though I hear thee grumble, and make a hellish noise, and though thouthreaten me very highly, yet my soul shall triumph over thee, so long as Christ isalive and can be heard in Heaven; so long as He hath broken thy head, and won thefield of thee; so long as thou are in prison, and canst not have thy desire. I, therefore,when I hear thy voice, do pitch my thoughts on Christ my Saviour, and do hearkenwhen He will say, for He will speak comfort; He saith, He hath got the victory, anddoth give to me the crown, and causeth me to triumph through His most glorious conquest.

Nay, my brethren, the saints under the Levitical Law, who had not the new covenantsealed or confirmed any further than by promise that it should be; I say, they, whenthey thought of the glorious privileges that God had promised should come, thoughat that time they were not come, but seen afar off, how confidently were they persuadedof them, and embraced them, and were so fully satisfied as touching the certaintyof them, that they did not stick at the parting with all for the enjoying of them.[Shall not we then that see all things already done before us make it a strong argumentto increase our faith (Heb 11).] How many times doth David in the Psalms admire,triumph, and persuade others to do so also, through the faith that he had in thething that was to be done? Also Job, in what faith doth he say he should see hisRedeemer, though He had not then shed one drop of blood for him, yet because He hadpromised so to do; and this was signified by the blood of bulls and goats. Also Samuel,Isaiah, Jeremiah, Zechariah, etc., how gloriously in confidence did they speak ofChrist, and His death, blood, conquest, and everlasting priesthood, even before Hedid manifest Himself in the flesh which He took of the Virgin. [For they were somany sure promises, with a remembrance in them, also for the better satisfactionof them that believed them].

We that have lived since Christ, have more ground to hope than they under the oldcovenant had, though they had the word of the just God for the ground of their faith.Mark, they had only the promise that He should and would come; but we have the assuredfulfilling of those promises, because He is come; they were told that He should spillHis blood, but we do see He hath spilt His blood; they ventured all upon His standingSurety for them, but we see He hath fulfilled, and that faithfully too, the officeof His Suretyship, in that, according to the engagement, He hath redeemed us poorsinners; they ventured on the new covenant, though not actually sealed, only "becauseHe judged Him faithful who had promised" (Heb 11:11). But we have the covenantsealed, all things are completely done, even as sure as the heart-blood of a crucifiedJesus can make it.

There is a great difference between their dispensation and ours for comfort, evenas much as there is between the making of a bond with a promise to seal it, and thesealing of the same. It was made indeed in their time, but it was not sealed untilthe time the blood was shed on the Mount Calvary; and that we might indeed have ourfaith mount up with wings like an eagle, he showeth us what encouragement and groundof faith we have to conclude we shall be everlastingly delivered, saying, "Forwhere a testament" or covenant "is, there must also of necessity be thedeath of the testator. For a testament is of force after men are dead: otherwiseit is of no strength at all while the testator liveth. Whereupon neither the firsttestament was dedicated without blood" (Heb 9:16-18). As Christ's blood wasthe confirmation of the new covenant, yet it was not sealed in Abraham, Isaac, orJacob's days to confirm the covenant that God did tell them of, and yet they believed;therefore we ought to give the more earnest heed to believe the things that we haveheard, and not in any wise to let them be questioned; and the rather, because yousee the testament is not only now made, but confirmed; not only spoken of and promised,but verily sealed by the death and blood of Jesus, who is the Testator thereof.

My brethren, I would not leave you ignorant of this one thing, that though the Jewshad the promise of a sacrifice, of an everlasting High Priest that should deliverthem, yet they had but the promise; for Christ was not sacrificed, and was not thencome a high priest of good things to come; only the type, the shadow, the figure,the ceremonies they had, together with Christ's engaging as Surety to bring all thingsto pass that were promised should come, and upon that account received and saved.

It was with them and their dispensation as this similitude gives you to understand:–Setthe case that there be two men who make a covenant that the one should give the otherten thousand sheep on condition the other give him two thousand pound; but forasmuchas the money is not to be paid down presently, therefore if he that buyeth the sheepwill have any of them before the day of payment, the creditor requesteth a surety;and upon the engagement of the surety there is part of the sheep given to the debtoreven before the day of payment, but the other at and after. So it is here; Christcovenanted with His Father for His sheep–"I lay down My life for My sheep,"saith He–but the money was not to be paid down so soon as the bargain was made, asI have already said, yet some of the sheep were saved even before the money was paid,and that because of the Suretyship of Christ; as it is written, "Being justified,"or saved, "freely by His grace through the redemption," or purchase, "thatis in Christ Jesus. Whom God hath set forth to be a propitiation through faith inHis blood, to declare His righteousness for the remission of sins that are past,"or the sinners who died in the faith before Christ was crucified, through God's forbearingtill the payment was paid; to declare, I say, at this time His righteousness; "thatHe might be just, and the justifier of him which believeth in Jesus" (Rom 3:24-26).

The end of my speaking of this is, to show you that it is not wisdom now to doubtwhether God will save you or no, but to believe, because all things are finishedas to our justification: the covenant not only made, but also sealed; the debt paid,the prison doors flung off of the hooks, with a proclamation from Heaven of deliveranceto the prisoners of hope, saying, "Turn you to the stronghold, ye prisonersof hope, even today do I declare," saith God, "that I will render doubleunto thee" (Zech 9:12). And, saith Christ, when He was come, "The Spiritof the Lord is upon me, because He hath anointed Me to preach the Gospel," thatis, good tidings "to the poor," that their sins should be pardoned, thattheir souls shall be saved. "He hath sent Me to heal the broken-hearted, topreach deliverance to the captives, and recovering of sight to the blind, to setat liberty them that are bruised," and to comfort them that mourn, "topreach the acceptable year of the Lord" (Luke 4:18,19).

Therefore here, soul, thou mayst come to Jesus Christ for anything thou wantest,as to a common treasure-house, being the principal Man for the distributing of thethings made mention of in the new covenant, He having them all in His own custodyby right of purchase; for He hath bought them all, paid for them all. Dost thou wantfaith? then come for it to the Man Christ Jesus (Heb 12:2). Dost thou want the Spirit?then ask it of Jesus. Dost thou want wisdom? Dost thou want grace of any sort? Dostthou want a new heart? Dost thou want strength against thy lusts, against the devil'stemptations? Dost thou want strength to carry thee through afflictions of body, andafflictions of spirit, through persecutions? Wouldst thou willingly hold out, standto the last, and be more than a conqueror? then be sure thou meditate enough on themerits of the blood of Jesus, how He hath undertaken for thee, that He hath donethe work of thy salvation in thy room, that He is filled of God on purpose to fillthee, and is willing to communicate whatsoever is in Him or about Him to thee. Considerthis, I say, and triumph in it.

Again; this may inform us of the safe state of the saints as touching their perseverance,that they shall stand though Hell rages, though the devil roareth, and all the worldendeavoureth the ruin of the saints of God, though some, through ignorance of thevirtue of the offering of the body of Jesus Christ, do say a man may be a child ofGod today, and a child of the devil tomorrow, which is gross ignorance; for what?Is the blood of Christ, the death of Christ, the resurrection of Christ, of no morevirtue than to bring in for us an uncertain salvation? or must the effectualnessof Christ's merits, as touching our perseverance, be helped on by the doings of man?Surely they that are predestinated are also justified; and they that are justified,they shall be glorified (Rom 8:30). Saints, do not doubt of the salvation of yoursouls, unless you do intend to undervalue Christ's blood; and do not think but thatHe that hath begun the good work of His grace in you will perfect it to the secondcoming of our Lord Jesus (Phil 1:6). Should not we, as well as Paul, say, I am persuadedthat nothing shall separate us from the love of God, which is in Christ Jesus (Rom8). O let the saints know, that unless the devil can pluck Christ out of Heaven,he cannot pull a true believer out of Christ. When I say a true believer, I do meansuch an one as hath the faith of the operation of God in his soul.

Lastly, Is there such mercy as this? such privileges as these? Is there so much groundof comfort, and so much cause to be glad? Is there so much store in Christ, and sucha ready heart in Him to give it to me? Hath His bleeding wounds so much in them,as that the fruits thereof should be the salvation of my soul, of my sinful soul,as to save me, sinful me, rebellious me, desperate me? What then? Shall not I nowbe holy? Shall not I now study, strive, and lay out myself for Him that hath laidout Himself soul and body for me? Shall I now love ever a lust or sin? Shall I nowbe ashamed of the cause, ways, people, or saints of Jesus Christ? Shall I now yieldmy members as instruments of righteousness, seeing my end is everlasting life? (Rom6). Shall Christ think nothing too dear for me? and shall I count anything too dearfor Him? Shall I grieve Him with my foolish carriage? Shall I slight His counselby following of my own will? Thus, therefore, the doctrine of the new covenant dothcall for holiness, engage to holiness, and maketh the children of that covenant totake pleasure therein. Let no man, therefore, conclude on this, that the doctrineof the Gospel is a licentious doctrine; but if they do, it is because they are fools,and such as have not tasted of the virtue of the blood of Jesus Christ; neither didthey ever feel the nature and sway that the love of Christ hath in the hearts ofHis. And thus also you may see that the doctrine of the Gospel is of great advantageto the people of God that are already come in, or to them that shall at the considerationhereof be willing to come in, to partake of the glorious benefits of this gloriouscovenant. But, saith the poor soul,

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

Inquirer. Why so, I pray you?

Object. Alas! because I am a sinner.

Reply. Why, all this is bestowed upon none but sinners, as it is written, While wewere ungodly, Christ died for us (Rom 5:6,8). "He came into the world to savesinners" (1 Tim 1:15).

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

Reply. Why, this is for the chief of sinners–"Christ Jesus came into the worldto save sinners, of whom I am chief," saith Paul (1 Tim 1:15).

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

Reply. Why, soul? Didst thou ever kill anybody? Didst thou ever burn any of thy childrenin the fire to idols? Hast thou been a witch? Didst thou ever use enchantments andconjuration? [You that are resolved to go on in your sins, meddle not with this].Didst thou ever curse, and swear, and deny Christ? And yet if thou hast, there isyet hopes of pardon; yea, such sinners as these have been pardoned, as appears bythese and the like Scriptures, 2 Chronicles 33:1-10, compared with verses 12, 13.Again, Acts 19:19, 20; 8:22, compared with verse 9; Matthew 26:74, 75.

Object. But though I have not sinned in such kind of sins, yet it may be I have sinnedas bad.

Answ. That cannot likely be; yet though thou hast, still there is ground of mercyfor thee, forasmuch as thou art under the promise (John 6:37).


Object. Alas! man, I am afraid that I have sinned the unpardonable sin, and thereforethere is no hope for me.

Answ. Dost thou know what the unpardonable sin, the sin against the Holy Ghost, is?and when it is committed?

Reply. It is a sin against light.

Answ. That is true; yet every sin against light is not the sin against the Holy Ghost.

Reply. Say you so?

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

Object. But the Scripture saith, "If we sin willfully after that we have receivedthe knowledge of the Truth, there remaineth no more sacrifice for sins; but a certainfearful looking for of judgment and fiery indignation, which shall devour the adversaries."

Answ. Do you know what that willful sin is?

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

Answ. 1. Yes; yet doubtless every willing sin is not that; for then David had sinnedit when he lay with Bathsheba; and Jonah, when he fled from the presence of the Lord;and Solomon also, when he had so many concubines. 2. But that sin is a sin that isof another nature, which is this–For a man after he hath made some profession ofsalvation to come alone by the blood of Jesus, together with some light and powerof the same upon his spirit; I say, for him after this knowingly, willfully, anddespitefully to trample upon the blood of Christ shed on the Cross, and to countit an unholy thing, or no better than the blood of another man, and rather to venturehis soul any other way than to be saved by this precious blood. And this must bedone, I say, after some light (Heb 6:4,5) despitefully (Heb 10:29) knowingly (2 Peter2:21) and willfully (Heb 10:26 compared with verse 29) and that not in a hurry andsudden fit, as Peter's was, but with some time beforehand to pause upon it first,with Judas; and also with a continued resolution never to turn or be converted again;"for it is impossible to renew such again to repentance," they are so resolvedand so desperate (Heb 6).

Quest. And how sayest thou now? Didst thou ever, after thou hadst received some blessedlight from Christ, willfully, despitefully, and knowingly stamp or trample the bloodof the Man Christ Jesus under thy feet? and art thou for ever resolved so to do?

Answ. O no; I would not do that willfully, despitefully, and knowingly, not for allthe world.

Inquiry. But yet I must tell you, now you put me in mind of it, surely sometimesI have most horrible blasphemous thoughts in me against God, Christ, and the Spirit.May not these be that sin I trow?

Answ. Dost thou delight in them? Are they such things as thou takest pleasure in?

Reply. O no; neither would I do it for a thousand worlds. O, methinks they make mesometimes tremble to think of them. But how and if I should delight in them beforeI am aware?

Answ. Beg of God for strength against them, and if at any time thou findest thy wickedheart to give way in the least thereto, for that is likely enough, and though thoufind it may on a sudden give way to that Hell-bred wickedness that is in it, yetdo not despair, forasmuch as Christ hath said, "All manner of sins and blasphemiesshall be forgiven to the sons of men. And whosoever speaketh a word against the Sonof man," that is Christ, as he may do with Peter, through temptation, yet uponrepentance, "it shall be forgiven him" (Matt 12:31, 32).

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

Answ. For certain, this sin and the commission of it doth lie in a knowing, willful,malicious, or despiteful, together with a final trampling the blood of sweet Jesusunder foot (Heb 10).

Object. But it seems to be rather a resisting of the Spirit, and the motions thereof,than this which you say; for, first, its proper title is the sin against the HolyGhost; and again, "They have done despite unto the Spirit of grace"; sothat it rather seems to be, I say, that a resisting of the Spirit, and the movingsthereof, is that sin.

Answ. First. For certain, the sin is committed by them that do as before I have said–thatis, by a final, knowing, willful, malicious trampling under foot the blood of Christ,which was shed on Mount Calvary when Jesus was there crucified. And though it becalled the sin against the Spirit, yet as I said before, every sin against the Spiritis not that; for if it were, then every sin against the light and convictions ofthe Spirit would be unpardonable; but that is an evident untruth, for these reasons–First, Because there be those who have sinned against the movings of the Spirit,and that knowingly too, and yet did not commit that sin; as Jonah, who when God hadexpressly by His Spirit bid him go to Nineveh, he runs thereupon quite another way.Secondly, Because the very people that have sinned against the movings of the Spiritare yet, if they do return, received to mercy. Witness also Jonah, who though hehad sinned against the movings of the Spirit of the Lord in doing contrary thereunto,"yet when he called," as he saith, "to the Lord," out of thebelly of Hell, "the LORD heard him, and gave him deliverance, and set him againabout his work." Read the whole story of that Prophet. But,

Answ. Second. I shall show you that it must needs be willfully, knowingly, and amalicious rejecting of the Man Christ Jesus as the Saviour–that is, counting Hisblood, His righteousness, His intercession in His own Person, for he that rejectsone rejects all, to be of no value as to salvation; I say, this I shall show youis the unpardonable sin, and then afterwards in brief show you why it is called thesin against the Holy Ghost.

[Must be a willfully and maliciously rejecting the Saviour.]

1. That man that doth reject, as aforesaid, the blood, death, righteousness, resurrection,ascension, and intercession of the Man Christ, doth reject that sacrifice, that blood,that righteousness, that victory, that rest, that God alone hath appointed for salvation–"Beholdthe Lamb," or sacrifice, "of God" (John 1:29). "We have redemptionthrough His blood" (Eph 1:7). That I may "be found in Him"–to wit,in Christ's righteousness, with Christ's own personal obedience to His Father's will(Phil 3:7-10). By His resurrection comes justification (Rom 4:25). His intercessionnow in His own Person in the Heavens, now absent from His saints, is the cause ofthe saints' perseverance (Rom 8:33-39).

2. They that reject this sacrifice, and the merits of this Christ, which He by Himselfhath brought in for sinners, have rejected Him through whom alone all the promisesof the New Testament, together with all the mercy discovered thereby, doth come untopoor creatures–"For all the promises of God in Him are yea, and in Him amen,unto the glory of God" (2 Cor 1:20). And all spiritual blessings are made overto us through Him; that is, through and in this Man, which is Christ, we have allour spiritual, heavenly, and eternal mercies (Eph 1:3,4).

3. He that doth knowingly, willfully, and despitefully reject this Man for salvationdoth sin the unpardonable sin, because there is never another sacrifice to be offered."There is no more offering for sin.–There remaineth no more sacrifice for sin,"(Heb 10:18-26); namely, than the offering of the body of Jesus Christ a sacrificeonce for all (Heb 10:10,14, compared with 18, 26). No; but they that shall, afterlight and clear conviction, reject the first offering of His body for salvation,do crucify Him the second time, which irrecoverably merits their own damnation–"Forit is impossible for those who were once enlightened, and have tasted of the heavenlygift, and were made partakers of the Holy Ghost, and have tasted the good Word ofGod, and the powers of the world to come, if they shall fall away, to renew themagain unto repentance; seeing they crucify to themselves the Son of God afresh, andput Him to an open shame" (Heb 6:4-6). "If they shall fall away, to renewthem again unto repentance." And why so? Seeing, saith the Apostle, they docrucify to themselves the Son of God afresh, and do put Him to an open shame. O,then, how miserably hath the devil deceived some, in that he hath got them to rejectthe merits of the first offering of the body of Christ, which was for salvation,and got them to trust in a fresh crucifying of Christ, which unavoidably brings theirspeedy damnation.

4. They that do reject this Man, as aforesaid, do sin the unpardonable sin, becausein rejecting Him they do make way for the justice of God to break out upon them,and to handle them as it shall find them; which will be, in the first place, sinnersagainst the first covenant; and also despising of, even the life, and glory, andconsolations, pardon, grace, and love, that is discovered in the second covenant,forasmuch as they reject the Mediator and priest of the same, which is the Man Jesus.And the man that doth so, I would fain see how his sins should be pardoned, and hissoul saved, seeing the means, which is the Son of Man, the Son of Mary, and His merits,are rejected; "for," saith He, "if you believe not that I am He, youshall," mark, "you shall," do what you can; "you shall,"appear where you can; "you shall," follow Moses' law, or any holiness whatsoever,"ye shall die in your sins" (John 8:24). So that, I say, the sin that iscalled the unpardonable sin is a knowing, willful, and despiteful rejecting of thesacrificing of the Son of Man the first time for sin.

[Why it is called the sin against the Holy Ghost.]

And now to show you why it is called the sin against the Holy Ghost, as in theseScriptures, (Matt 12; Heb 10; Mark 3).

1. Because they sin against the manifest light of the Spirit, as I said before; itis a sin against the light of the Spirit–that is, they have been formerly enlightenedinto the nature of the Gospel and the merits of the Man Christ, and His blood, righteousness,intercession, etc.; and also professed and confessed the same, with some life andcomfort in and through the profession of Him; yet now against all that light, maliciously,and with despite to all their former profession, turn their backs and trample uponthe same.

2. It is called the sin against the Holy Ghost because such a person doth, as I maysay, lay violent hands on it; one that sets himself in opposition to, and is resolvedto resist all the motions that do come in from the Spirit to persuade the contrary.For I do verily believe that men, in this very rejecting of the Son of God, aftersome knowledge of Him, especially at their first resisting and refusing of Him, theyhave certain motions of the Spirit of God to dissuade them from so great a soul-damningact. But they, being filled with an overpowering measure of the spirit of the devil,do despite unto these convictions and motions by studying and contriving how theymay answer them, and get from under the convincing nature of them, and thereforeit is called a doing despite unto the Spirit of Grace (Heb 10:29). And so,

3. In that they do reject the beseeching of the Spirit, and all its gentle entreatingsof the soul to tarry still in the same doctrine.

4. In that they do reject the very testimony of the Prophets and Apostles with ChristHimself; I say, their testimony, through the Spirit, of the power, virtue, sufficiency,and prevalency of the blood, sacrifice, death, resurrection, ascension, and intercessionof the Man Christ Jesus, of which the Scriptures are full both in the Old and NewTestament, as the Apostle saith, for all the Prophets from Samuel, with them thatfollow after, have showed of these days–that is, in which Christ should be a sacrificefor sin (Acts 3:24, compared with verses 6, 13-15, 18, 26). Again, saith, he, "Hetherefore that despiseth not man, but God; who hath also given unto us His Holy Spirit"(1 Thessalonians 4:8); that is, he rejecteth or despiseth the very testimony of theSpirit.

5. It is called the sin against the Holy Ghost, because he that doth reject and disownthe doctrine of salvation by the Man Christ Jesus, through believing in Him, dothdespise, resist, and reject the wisdom of the Spirit; for the wisdom of God's Spiritdid never more appear than its finding out a way for sinners to be reconciled toGod by the death of this Man; and therefore Christ, as He is a sacrifice, is calledthe wisdom of God. And again, when it doth reveal the Lord Jesus it is called the"Spirit of wisdom and revelation in the knowledge of Him" (Eph 1:17).

Object. But, some may say, the slighting or rejecting of the Son of Man, Jesus ofNazareth, the Son of Mary, cannot be the sin that is unpardonable, as is clear fromthat Scripture in Matthew 12:32, where He Himself saith, "Whosoever speaketha word against the Son of Man, it shall be forgiven him; but whosoever speaketh againstthe Holy Ghost, it shall not be forgiven him, neither in this world, neither in theworld to come." Now by this it is clear that the sin that is unpardonable isone thing, and the sin against the Son of Man another; that sin that is against theSon of Man is pardonable; but if that was the sin against the Holy Ghost, it wouldnot be pardonable; therefore the sin against the Son of Man is not the sin againstthe Holy Ghost, the unpardonable sin.

Answ. 1. I do know full well that there are several persons that have been pardoned,yet have sinned against the Son of Man, and that have for a time rejected Him, asPaul (1 Tim 1:13, 14) also the Jews (Acts 2:36,37). But there was an ignorant rejectingof Him, without the enlightening, and taste, and feeling of the power of the thingsof God, made mention in Hebrews 6:3-6. 2. There is and hath been a higher mannerof sinning against the Son of Man, which also hath been, and is still, pardonable;as in the case of Peter, who in a violent temptation, in a mighty hurry, upon a suddendenied Him, and that after the revelation of the Spirit of God from Heaven to him,that He, Jesus, was the Son of God (Matt 16:16-18). This also is pardonable, if therebe a coming up again to repentance. O, rich grace! O, wonderful grace! that God shouldbe so full of love to His poor creatures, that though they do sin against the Sonof God, either through ignorance, or some sudden violent charge breaking loose fromHell upon them, but yet take if for certain that if a man do slight and reject theSon of God and the Spirit in that manner as I have before hinted–that is, for a manafter some great measure of the enlightening by the Spirit of God, and some professionof Jesus Christ to be the Saviour, and His blood that was shed on the mount withoutthe gates of Jerusalem to be the Atonement;

I say, he that shall after this knowingly, willfully, and out of malice and despitereject, speak against, and trample that doctrine under foot, resolving for ever soto do, and if he there continue, I will pawn my soul upon it, he hath sinned theunpardonable sin, and shall never be forgiven, neither in this world, nor in theworld to come; or else these Scriptures that testify the truth of this must be scrabbledout, and must be looked upon for mere fables, which are these following–"Forif after they have escaped the pollutions of the world, through the knowledge ofour Lord and Saviour Jesus Christ," which is the Son of Man (Matt 16:13) "andare again entangled therein, and overcome," which must be by denying this Lordthat brought them (2 Peter 2:1) "the latter end is worse with them than thebeginning," (2 Peter 2:20). For it is impossible for those who were once enlightened,and have tasted of the heavenly gift–and have tasted the good Word of God, and thepowers of the world to come; if they shall fall away," not only fall, but fallaway, that is, finally (Heb 10:29) "it is impossible to renew them again untorepentance"; and the reason is rendered, "seeing they crucify to themselvesthe Son of God," which is the Son of Man, "afresh, and put Him to an openshame" (Heb 6:4-6).

Now if you would further know what it is to crucify the Son of God afresh, it isthis–for to undervalue and trample under foot the merits and virtue of His bloodfor remission of sins, as is clearly manifested in Hebrews 10:26-28, where it issaid, "For if we sin willfully after that we have received the knowledge ofthe Truth, there remaineth no more sacrifice for sins, but a certain fearful lookingfor of judgment and fiery indignation, which shall devour the adversaries. He thatdespised Moses' law died without mercy,–of how much sorer punishment, suppose ye,shall he be thought worthy, who hath trodden under foot the Son of God," thereis the second crucifying of Christ, which the Quakers think to be saved by, "andhath counted the blood of the covenant, wherewith he was sanctified, an unholy thing,"–and then followeth–"and hath done despite unto the Spirit of Grace?" (verse29). All that Paul had to keep him from this sin was, his ignorance in persecutingthe Man and merits of Jesus Christ (Acts 9). But I obtained mercy, saith he, becauseI did it ignorantly (1 Tim 1:13).

And Peter, though he did deny Him knowingly, yet he did it unwillingly, and in asudden and fearful temptation, and so by the intercession of Jesus escaped that danger.So, I say, they that commit this sin, they do it after light, knowingly, willfully,and despitefully, and in the open view of the whole world reject the Son of Man forbeing their Lord and Saviour, and in that it is called the sin against the Holy Ghost.It is a name most fit for this sin to be called the sin against the Holy Ghost, forthese reasons but now laid down; for this sin is immediately committed against themotions, and convictions, and light of the Holy Spirit of God that makes it its businessto hand forth and manifest the truth and reality of the merits and virtues of theLord Jesus, the Son of Man. And therefore beware, Ranters and Quakers, for I am sureyou are the nearest that sin by profession, which is, indeed, the right committingof it, of any persons that I do know at this day under the whole heavens, forasmuchas you will not venture the salvation of your souls on the blood shed on Mount Calvary,out of the side of that Man that was offered up in sacrifice for all that did believe(Luke 23:33). In that His offering up of His body at that time, either before Heoffered it, or that have, do, or shall believe on it for the time since, togetherwith that time that He offered it, though formerly you did profess that salvationwas wrought out that way, by that sacrifice then offered, and also seemed to havesome comfort thereby; yea, insomuch that some of you declared the same in the hearingof many, professing yourselves to be believers of the same.

O, therefore, it is sad for you that were once enlightened, and have tasted thesegood things, and yet, notwithstanding all your profession, you are now turned fromthe simplicity that is in Christ to another doctrine, which will be your destruction,if you continue in it; for without blood there is no remission (Heb 9:22).

Many other reasons might be given, but that I would not be too tedious; yet I wouldput in this caution, that if there be any souls that be but now willing to venturetheir salvation upon the merits of a naked Jesus, I do verily for the present believethey have not sinned that sin, because there is still a promise holds forth itselfto such a soul where Christ saith, "Him that cometh to me, I will in nowise,"for nothing that he hath done, "cast him out" (John 6:37). That promiseis worth to be written in letters of gold.


Object. But, alas, though I should never sin that sin, yet I have other sins enoughto damn me.

Answ. What though thou hadst the sins of a thousand sinners, yet if thou come toChrist, He will save thee (John 6:37; See also Hebrews 7:25).

Object. Alas, but how shall I come? I doubt I do not come as I should do? My heartis naught and dead; and, alas! then how should I come?

Answ. Why, bethink thyself of all the sins that ever thou didst commit, and lay theweight of them all upon thy heart, till thou art down loaden with the same, and cometo Him in such a case as this, and He will give thee rest for thy soul (Matt 11:28-30).And again; if thou wouldst know how thou shouldst come, come as much undervaluingthyself as ever thou canst, saying, Lord, here is a sinner, the basest in all thecountry; if I had my deserts, I had been damned in Hell-fire long ago; Lord, I amnot worthy to have the least corner in the Kingdom of Heaven; and yet, O that Thouwouldst have mercy! Come like Benhadad's servants to the king of Israel, with a ropeabout thy neck (1 Kings 20:31,32) and fling thyself at Christ's feet, and lie therea while, striving with Him by thy prayers, and I will warrant thee speed (Matt 11:28-30;John 6:37).

Object. O, but I am not sanctified.

Answ. He will sanctify thee, and be made thy sanctification also (1 Cor 1:30; 6:10,11).

Object. O, but I cannot pray.

Answ. To pray is not for thee to down on thy knees, and say over a many Scripturewords only; for that thou mayest do, and yet do nothing but babble. But if thou froma sense of thy baseness canst groan out thy heart's desire before the Lord, He willhear thee, and grant thy desire; for He can tell what is the meaning of the groaningsof the Spirit (Rom 8:26,27).

Object. O, but I am afraid to pray, for fear my prayers should be counted as sinin the sight of the great God.

Answ. That is a good sign that thy prayers are more than bare words, and have someprevalence at the Throne of Grace through Christ Jesus, or else the devil would neverseek to labour to beat thee off from prayer by undervaluing thy prayers, tellingthee they are sin; for the best prayers he will call the worst, and the worst hewill call the best, or else how should he be a liar?

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

Answ. Truly, with some men indeed it doth fare thus, that the day of grace is atan end before their lives are at end. Or thus, the day of grace is past before theday of death is come, as Christ saith, "If thou hadst known, even thou, at leastin this thy day, the things which belong unto thy peace," that is, the wordof grace or reconciliation, "but now they are hid from thine eyes" (Luke19:41,42). But for the better satisfying of thee as touching this thing, considerthese following things–

First, Doth the Lord knock still at the door of thy heart by His Word and Spirit?If so, then the day of grace is not past with thy soul; for where He doth so knock,there He doth also proffer and promise to come in and sup, that is, to communicateof His things unto them, which he would not do was the day of grace past with hissoul (Rev 3:20).

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

Answ. Consider these things–1. Doth the Lord make thee sensible of thy miserablestate without an interest in Jesus Christ, and that naturally thou hast no sharein Him, no faith in Him, no communion with Him, no delight in Him, or love in theleast to Him? If He hath, and is doing this, He hath, and is knocking at thy heart.2. Doth He, together with this, put into thy heart an earnest desire after communionwith Him, together with holy resolutions not to be satisfied without real communionwith Him. 3. Doth He sometimes give thee some secret persuasions, though scarcelydiscernible, that thou mayest attain, and get an interest in Him? 4. Doth He nowand then glance in some of the promises into thy heart, causing them to leave someheavenly savour, though but for a very short time, on thy spirit? 5. Dost thou atsome time see some little excellency in Christ? And doth all this stir up in thyheart some breathing after Him? If so, then fear not, the day of grace is not pastwith thy poor soul; for if the day of grace should be past with such a soul as this,then that Scripture must be broken where Christ saith, "Him that cometh to Me,I will in nowise," for nothing, by no means, upon no terms whatsoever, "castout. (John 6:37).

Object. But surely, if the day of grace was not past with me, I should not be solong without an answer of God's love to my soul; that therefore doth make me mistrustmy state the more is, that I wait and wait, and yet am not delivered.

Answ. 1. Hast thou waited on the Lord so long as the Lord hath waited on thee? Itmay be the Lord hath waited on thee these twenty, or thirty, yes, forty years ormore, and thou hath not waited on Him seven years. Cast this into thy mind, therefore,when Satan tells thee that God doth not love thee, because thou hast waited so longwithout an assurance, for it is his temptation, for God did wait longer upon thee,and was fain to send to thee by His ambassadors time after time; and, therefore,say thou, I will wait to see what the Lord will say unto me; and the rather, becauseHe will speak peace, for He is the Lord thereof. But, 2. Know that it is not thybeing under trouble a long time that will be an argument sufficiently to prove thatthou art past hopes; nay, contrariwise, for Jesus Christ did take our nature uponHim, and also did undertake deliverance for those, and bring it in for them who "wereall their LIFETIME subject to bondage" (Heb 2:14,15).

Object. But alas! I am not able to wait, all my strength is gone; I have waited solong, I can wait no longer.

Answ. It may be thou hast concluded on this long ago, thinking thou shouldst notbe able to hold out any longer; no, not a year, a month, or a week; nay, it may be,not so long. It may be in the morning thou hast thought thou shouldst not hold outtill night; and at night, till morning again; yet the Lord hath supported thee, andkept thee in waiting upon Him many weeks and years; therefore that is but the temptationof the devil to make thee think so, that he might drive thee to despair of God'smercy, and so to leave off following the ways of God, and to close in with thy sinsagain. O therefore do not give way unto it, but believe that thou shalt "seethe goodness of the Lord in the land of the living. Wait on the Lord, be of goodcourage, and He shall strengthen thine heart; wait, I say, on the Lord" (Psa28:13,14). And that thou mayest so do, consider these things– (1.) If thou, afterthou hast waited thus long, shouldst now give over, and wait no longer, thou wouldstlose all thy time and pains that thou hast taken in the way of God hitherto, andwilt be like to a man that, because he sought long for gold, and did not find it,therefore turned back from seeking after it, though he was hard by it, and had almostfound it, and all because he was loath to look and seek a little further. (2.) Thouwilt not only lose thy time, but also lose thy own soul, for salvation is nowhereelse but in Jesus Christ (Acts 4:12). (3.) Thou wilt sin the highest sin that everthou didst sin before, in drawing finally back, insomuch that God may say, My soulshall have no pleasure in him (Heb 10:38). But, 2. Consider, thou sayest, all mystrength is gone, and therefore how should I wait? Why, at that time when thou feelestand findest thy strength quite gone, even that is the time when the Lord will renewand give thee fresh strength. "The youths shall faint and be weary, and theyoung men shall utterly fall: but they that wait upon the Lord shall renew theirstrength: they shall mount up with wings as eagles; they shall run and not be weary;they shall walk, and not faint" (Isa 40:30,31).

Object. But though I do wait, yet if I be not elected to eternal life, what goodwill all my waiting do me? "For it is not of him that willeth, nor of him thatrunneth, but of God that showeth mercy." Therefore, I say, if I should not beelected, all is in vain.

Answ. 1. Why in the first place, to be sure thy backsliding from God will not provethy election, neither thy growing weary of waiting upon God. But, 2. Thou art, itmay be, troubled to know whether thou art elected; and, sayest thou, If I did butknow that, that would encourage me in my waiting on God. Answ. I believe thee; butmark, thou shalt not know thy election in the first place, but in the second–thatis to say, thou must first get acquaintance with God in Christ, which doth come bythy giving credit to His promises, and records which He hath given of Jesus Christ'sblood and righteousness, together with the rest of His merits–that is, before thoucanst know whether thou are elected, thou must believe in Jesus Christ so really,that thy faith laying hold of, and drinking and eating the flesh and blood of Christ,even so that there shall be life begotten in thy soul by the same; life from thecondemnings of the Law; life from the guilt of sin; life over the filth of the same;life also to walk with God in His Son and ways; the life of love to God the Father,and Jesus Christ His Son, saints and ways and that because they are holy, harmless,and such that are altogether contrary to iniquity.

For these things must be in thy soul as a forerunner of thy being made acquaintedwith the other; God hath these two ways to show His children their election–(1.)By testimony of the Spirit–that is, the soul being under trouble of conscience andgrieved for sin, the Spirit doth seal up the soul by its comfortable testimony; persuadingof the soul that God, for Christ's sake, hath forgiven all those sins that lie soheavy on the conscience, and that do so much perplex the soul, by showing it thatthat Law, which doth utter such horrible curses against it, is by Christ's bloodsatisfied and fulfilled (Eph 1:13,14). (2.) By consequence–that is, the soul findingthat God hath been good unto it, in that He hath showed it its lost state and miserablecondition, and also that He hath given it some comfortable hope that He will saveit from the same; I say, the soul, from a right sight thereof, doth, or may, drawthis conclusion, that if God had not been minded to have saved it, He would not havedone for it such things as these. But for the more sure dealing with thy soul, itis not good to take any of these apart–that is, it is not good to take the testimonyof the Spirit, as thou supposest thou hast, apart from the fruits thereof, so asto conclude the testimony thou hast received to be a sufficient ground without theother; not that it is not, if it be the testimony of the Spirit, but because thedevil doth also deceive souls by the workings of his spirit in them, pretending thatit is the Spirit of God.

And again; thou shouldst not satisfy thyself, though thou do find some seekings inthee after that which is good, without the testimony of the other–that is to say,of the Spirit–for it is the testimony of two that is to be taken for the truth; therefore,say I, as thou shouldst be much in praying for the Spirit to testify assurance tothee, so also thou shouldst look to the end of it when thou thinkest thou hast it;which is this, to show thee that it is alone for Christ's sake that thy sins areforgiven thee, and also thereby a constraining of thee to advance Him, both by wordsand works, in holiness and righteousness all the days of thy life. From hence thoumayst boldly conclude thy election–"Remembering without ceasing your work offaith, and labour of love, and patience of hope in our Lord Jesus Christ, in thesight of God and our Father. Knowing, brethren," saith the Apostle, "beloved,your election of God." But how? why by this, "For our Gospel came not untoyou in word only, but also in power, and in the Holy Ghost, and in much assurance.And ye became followers of us, and of the Lord, having received the word in muchaffliction, with joy of the Holy Ghost: so that ye were ensamples to all that believein Macedonia and Achaia. And to wait for His Son from Heaven, whom He raised fromthe dead, even Jesus, which" hath "delivered us from the wrath to come"(1 Thess 3:4-6, 10).

Object. But alas, for my part, instead of finding in me anything that is good, Ifind in me all manners of wickedness, hard- heartedness, hypocricy, coldness of affectionto Christ, very great unbelief, together with everything that is base and of an illsavour. What hope therefore can I have?

Answ. If thou wast not such an one, thou hadst no need of mercy. If thou wast whole,thou hadst no need of the physician. Dost thou therefore see thyself in such a sadcondition as this? Thou hast the more need to come to Christ, that thou mayst benot only cleansed from these evils, but also that thou mayst be delivered from thatwrath they will bring upon thee, if thou dost not get rid of them, to all eternity.

Quest. But how should I do? and what course should I take to be delivered from thissad and troublesome condition?

Answ. Dost thou see in thee all manner of wickedness? The best way that I can directa soul in such a case is, to pitch a steadfast eye on Him that is full, and to lookso steadfastly upon Him by faith, that thereby thou mayst even draw down of His fullnessinto thy heart; for that is the right way, and the way that was typed out, beforeChrist came in the flesh, in the time of Moses, when the Lord said unto him, "Makethee a fiery serpent" of brass, which was a type of Christ "and set itupon a pole; and it shall come to pass" that when a serpent hath bitten anyman, "when he looketh upon it, shall live" (Num 21:8). Even so now in Gospeltimes, when any soul is bitten with the fiery serpents–their sins–that then the nextway to be healed is, for the soul to look upon the Son of Man, who, as the serpentwas, was hanged on a pole, or tree, that whosoever shall indeed look on Him by faithmay be healed of all their distempers whatever (John 3:14,15).

As now to instance in some things. 1. Is thy heart hard? Why, then, behold how fullof bowels and compassion is the heart of Christ towards thee, which may be seen inHis coming down from Heaven to spill His heart-blood for thee. 2. Is thy heart slothfuland idle? Then see how active the Lord Jesus is for thee in that He did not onlydie for thee, but also in that He hath been ever since His ascension into Heavenmaking intercession for thee (Heb 7:25). 3. Dost thou see and find in thee iniquityand unrighteousness? Then look up to Heaven, and see there a righteous Person, eventhy righteous Jesus Christ, now presenting thee in His own perfection before thethrone of His Father's glory (1 Cor 1:30). 4. Dost thou see that thou art very muchvoid of sanctification? Then look up, and thou shalt see that thy sanctificationis in the presence of God a complete sanctification, representing all the saintsas righteous, as sanctified ones in the presence of the great God of Heaven. Andso whatsoever thou wantest, be sure to strive to pitch thy faith upon the Son ofGod, and behold Him steadfastly, and thou shalt, by so doing, find a mighty changein thy soul. For when we behold Him as in a glass, even the glory of the Lord, weare changed, namely, by beholding, "from glory to glory, even as by the Spiritof the Lord" (2 Cor 3:18). This is the true way to get both comfort to thy soul,and also sanctification and right holiness into thy soul.

Poor souls that are under the distemper of a guilty conscience, and under the workingsof much corruption, do not go the nearest way to Heaven if they do not in the firstplace look upon themselves as cursed sinners by Law; and yet at that time they areblessed, for ever blessed saints by the merits of Jesus Christ. "O wretchedman that I am," saith Paul; and yet, O blessed man that I am, through my LordJesus Christ; for that is the scope of the Scripture (Rom 7:24,25).

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

Answ. Why, truly, thou must go to Him that can make the eyes that are blind to see,even to our Lord Jesus, by prayer, saying, as the poor blind man did, "Lord,that I might receive my sight"; and so continue begging Him, till thou do receivesight, even a sight of Jesus Christ, His death, blood, resurrection, ascension, intercession,and that for thee, even for thee. And the rather, because, 1. He hath invited theeto come and buy such eye-salve of Him that may make thee see (Rev 3:18). 2. Becausethou shalt never have any true comfort till thou dost thus come to see and beholdthe Lamb of God that hath taken away thy sins (John 1:29). 3. Because that therebythou wilt be able through grace, to step over and turn aside from the several stumbling-blocksthat Satan, together with his instruments, hath laid in our way, which otherwisethou wilt not be able to shun, but will certainly fall when others stand, and gropeand stumble when others go upright, to the great prejudice of thy poor soul.

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

Answ. Hast thou no sins? If thou hast, carry them, and exchange them for His righteousness;because He hath said, "Cast thy burden upon the Lord, and He shall sustain thee"(Psa 54:22); and again, because He hath said, though thou be heavy laden, yet ifthou do but come to Him, He will give thee rest (Matt 11:28).

Object. But, you will say, Satan telleth me that I am so cold in prayers, so weakin believing, so great a sinner, that I do go so slothfully on in the way of God,that I am so apt to slip at every temptation, and to be entangled therewith, togetherwith other things, so that I shall never be able to attain those blessed things thatare held forth to sinners by Jesus Christ; and therefore my trouble is much uponthis account also, and many times I fear that will come upon me which Satan suggestethto me–that is, I shall miss of eternal life.

Answ. 1. As to the latter part of the objection, that thou shalt never attain toeverlasting life, that is obtained for thee already, without thy doing, either thypraying, striving, or wrestling against sin. If we speak properly, it is Christ thathath in His own body abolished death on the Cross, and brought light, life, and gloryto us through this His thus doing. But this is the thing that thou aimest at, thatthou shalt never have a share in this life already obtained for so many as do comeby faith to Jesus Christ; and all because thou art so slothful, so cold, so weak,so great a sinner, so subject to slip and commit infirmities. 2. I answer, Didstthou never learn for to outshoot the devil in his own bow, and to cut off his headwith his own sword, as David served Goliath, who was a type of him.

Quest. O how should a poor soul do this? This is rare, indeed.

Answ. Why, truly thus–Doth Satan tell thee thou prayest but faintly, and with verycold devotion? Answer him thus, and say, I am glad you told me, for this will makeme trust the more to Christ's prayers, and the less to my own; also I will endeavourhenceforth to groan, to sigh, and to be so fervent in my crying at the Throne ofGrace, that I will, if I can, make the heavens rattle again with the mighty groansthereof. And whereas thou sayest that I am so weak in believing, I am glad you mindme of it; I hope it will henceforward stir me up to cry the more heartily to Godfor strong faith, and make me the more restless till I have it. And seeing thou tellestme that I run so softly, and that I shall go near to miss of glory, this also shallbe, through grace, to my advantage, and cause me to press the more earnestly towardsthe mark for the prize of the high calling of God in Christ Jesus. And seeing thoudost tell me that my sins are wondrous great, hereby thou bringest the remembranceof the unsupportable vengeance of God into my mind, if I die out of Jesus Christ,and also the necessity of the blood, death, and merits of Christ to help me; I hopeit will make me fly the faster, and press the harder after an interest in Him; andthe rather, because, as thou tellest me, my state will be unspeakably miserable withoutHim. And so all along, if he tell thee of thy deadness, dullness, coldness, or unbelief,or the greatness of thy sins, answer him, and say, I am glad you told me, I hopeit will be a means to make me run faster, seek earnestlier, and to be the more restlessafter Jesus Christ. If thou didst but get this art as to outrun him in his own shoes,as I may say, and to make his own darts to pierce himself, then thou mightst alsosay, how doth Satan's temptations, as well as all other things, work together formy good, for my advantage (Rom 8:28).

Object. But I do find many weaknesses in every duty that I do perform, as when Ipray, when I read, when I hear, or any other duty, that it maketh me out of conceitwith myself, it maketh me think that my duties are nothing worth.

Answ. I answer, it may be it is thy mercy that thou art sensible of infirmities inthy best things thou doest; ay, a greater mercy than thou art aware of.

Quest. Can it me a mercy for me to be troubled with my corruptions? Can it be a privilegefor me to be annoyed with my infirmities, and to have my best duties infected withit? How can it possibly be?

Answ. Verily, thy sins appearing in thy best duties, do work for thy advantage theseways–1. In that thou findest ground enough thereby to make thee humble; and whenthou hast done all, yet to count thyself but an unprofitable servant. And, 2. Thouby this means art taken off from leaning on anything below a naked Jesus for eternallife. It is like, if thou wast not sensible of many by-thoughts and wickednessesin thy best performances, thou wouldst go near to be some proud, abominable hypocrite,or a silly, proud dissembling wretch at the best, such an one as would send thy soulto the devil in a bundle of thy own righteousness. But now, thou, through grace,seest that in all and everything thou doest there is sin enough in it to condemnthee. This, in the first place, makes thee have a care of trusting in thy own doings;and, secondly, showeth thee that there is nothing in thyself which will do thee anygood by working in thee, as to the meritorious cause of thy salvation. No; but thoumust have a share in the birth of Jesus, in the death of Jesus, in the blood, resurrection,ascension, and intercession of a crucified Jesus. And how sayest thou? Doth not thyfinding of this in thee cause thee to fly from a depending on thy own doings? Anddoth it not also make thee more earnestly to groan after the Lord Jesus?

Yea, and let me tell thee also, it will be a cause to make thee admire the freenessand tender heartedness of Christ to thee, when He shall lift up the light of Hiscountenance upon thee, because He hath regarded such an one as thou, sinful thou;and therefore, in this sense, it will be mercy to the saints that they do find therelics of sin still struggling in their hearts. But this is not simply the natureof sin, but the mercy and wisdom of God, who causeth all things to work togetherfor the good of those that love and fear God (Rom 8). And, therefore, whatever thoufindest in thy soul, though it be sin of never so black a soul-scarring nature, letit move thee to run the faster to the Lord Jesus Christ, and thou shalt not be ashamed–thatis, of thy running to Him.

But when thou dost apprehend that thou art defiled, and also thy best duties annoyedwith many weaknesses, let that Scripture come into thy thoughts which saith, "OfHim are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness,and sanctification, and redemption"; and if thou shalt understand that, whatthou canst not find in thyself thou shalt find in Christ. Art thou a fool in thyself?then Christ is made of God thy wisdom. Art thou unrighteous in thyself? Christ ismade of God thy righteousness. Dost thou find that there is but very little sanctifyinggrace in thy soul? still here is Christ made thy sanctification; and all this inHis own Person without thee, without thy wisdom, without thy righteousness, withoutthy sanctification, without in His own Person in thy Father's presence, appearingthere perfect wisdom, righteousness, and sanctification in His own Person; I say,as a public Person for thee; so that thou mayest believe, and say to thy soul, Mysoul, though dost find innumerable infirmities in thyself, and in thy actions, yetlook upon thy Jesus, the Man Jesus; He is wisdom, and that for thee, to govern thee,to take care for thee, and to order all things for the best for thee. He is alsothy righteousness now at God's right hand, always shining before the eyes of Hisglory; so that there it is unmoveable, though thou art in never such a sad condition,yet thy righteousness, which is the Son of God, God-man, shines as bright as ever,and is as much accepted of God as ever. O this sometimes hath been life to me; andso, whatever thou, O my soul, findest wanting in thyself, through faith thou shaltsee all laid up for thee in Jesus Christ, whether it be wisdom, righteousness, sanctification,or redemption. Nay, not only so, but, as I said before, He is all these in His ownPerson without thee in the presence of His Father for thee.

Object. But now, if any should say in their hearts, O, but I am one of the old-covenantmen, I doubt–that is, I doubt I am not within this glorious Covenant of Grace. Andhow if I should not?

Answ. Well, thou fearest that thou are one of the old covenant, a son of the bond-woman.[1.] In the first place, know that thou wast one of them by nature, for all by natureare under that covenant; but set the case that thou art to this day under that, yetlet me tell thee, in the first place, there are hopes for thee; for there is a gapopen, a way made for souls to come from under the Covenant of Works, by Christ, "forHe hath broken down the middle wall of partition between us" and you (Eph 2:14).And therefore, if thou wouldst be saved, thou mayest come to Christ; if thou wantesta righteousness, as I said before, there is one in Christ; if thou wouldst be washed,thou mayest come to Christ; and if thou wouldst be justified, there is justificationenough in the Lord Jesus Christ. That is the first. [2.] And thou canst not be sowilling to come to Christ as He is willing thou shouldst come to Him. Witness Hiscoming down from Heaven, His humiliation, His spilling of His blood from both Hischeeks, by sweat under the burden of sin (Luke 22:44) and His shedding of it by thespear when He hanged on the Cross. It appears also by His promises, by His invitations,by His sending forth His messengers to preach the same to poor sinners, and threatenethdamnation upon this very account, namely, the neglect of Him; and declares that allthe thousands and ten thousands of sins in the world should not be able to damn thosethat believed in Him; that He would pardon all, forgive and pass by all, if theywould but come unto Him; moreover, promiseth to cast out none, no, not the poorest,vilest, contemptiblest creature in the whole world.

"Come unto Me all," every one, though you be never so many, so vile, thoughyour load be never so heavy and intolerable, though you deserve no help, not theleast help, no mercy, not the least compassion, yet "cast your burden upon Me,and you shall find rest for your souls." Come unto Me and I will heal you, loveyou, teach you, and tell you the way to the Kingdom of Heaven. Come unto Me, andI will succour you, help you, and keep you from all devils and their temptations,from the Law and its curses, and from being for ever overcome with any evil whatever.Come unto Me for what you need, and tell Me what you would have, or what you wouldhave Me do for you, and all My strength, love, wisdom, and interest that I have withMy Father shall be laid out for you. Come unto Me, your sweet Jesus, your lovingand tender-hearted Jesus, your everlasting and sin-pardoning Jesus. Come unto Me,and I will wash you, and put My righteousness upon you, pray to the Father for you,and send My Spirit into you, that you might be saved. Therefore,

Consider, besides this, what a privilege thou shalt have at the Day of Judgment abovethousands, if thou do in deed and in truth close in with this Jesus and accept ofHim; for thou shalt not only have a privilege in this life, but in the life everlasting,even at the time of Christ's second coming from Heaven; for then, when there shallbe the whole world gathered together, and all the good angels, bad angels, saints,and reprobates, when all thy friends and kindred, with thy neighbours on the righthand and on the left shall be with thee, beholding of the wonderful glory and majestyof the Son of God; then shall the Son of Glory, even Jesus, in the very view andsight of them all, smile and look kindly upon thee; when a smile or a kind look fromChrist shall be worth more than ten thousand worlds, then thou shalt have it. Youknow it is counted an honour for a poor man to be favourably looked upon by a judge,or a king, in the sight of lords, earls, dukes, and princes; why, thus it will bewith thee in the sight of all the princely saints, angels, and devils, in the sightof all the great nobles in the world; then, even thou that closest in with Christ,be thou rich or poor, be thou bond or free, wise or foolish, if thou close in withHim, He will say unto thee, "Well done, good and faithful servant," evenin the midst of the whole world; they that love thee shall see it, and they thathate thee shall all to their shame behold it; for if thou fear Him here in secret,He will make it manifest even at that day upon the house-tops.

Secondly, Not only thus, but thou shalt also be lovingly received and tenderly embracedof Him at that day, when Christ hath thousands of gallant saints, as old Abraham,Isaac, Jacob, David, Isaiah, Jeremiah, together with all the Prophets, and Apostles,and martyrs, attending on Him; together with many thousands of glittering angelsministering before Him; besides, when the ungodly shall appear there with their palefaces, with their guilty consciences, and trembling souls, that would then give thousandsand ten thousands of worlds, if they had so many, if they could enjoy but one lovinglook from Christ. I say, then, then shalt thou have the hand of Christ, reached tothee kindly to receive thee, saying, Come, thou blessed, step up hither; thou waswilling to leave all for Me, and now will I give all to thee; here is a throne, acrown, a kingdom, take them; thou wast not ashamed of Me when thou wast in the worldamong my enemies, and now will not I be ashamed of thee before thine enemies, butwill, in the view of all these devils and damned reprobates promote thee to honourand dignity. "Come, ye blessed of My Father, inherit the kingdom prepared foryou from the foundation of the world." Thou shalt see that those who have servedMe in truth shall lose nothing by the means.

No; but ye shall be as pillars in My temple, and inheritors of My glory, and shallhave place to walk in among My saints and angels (Zech 3:7). O! who would not bein this condition? who would not be in this glory? It will be such a soul-ravishingglory, that I am ready to think the whole reprobate world will be ready to run mad,to think that they should miss of it (Deu 28:34). Then will the vilest drunkard,swearer, liar, and unclean person willingly cry, "Lord, Lord, open to us,"yet be denied of entrance; and thou in the meantime embraced, entertained, made welcome,have a fair mitre set upon thy head, and clothed with immortal glory (Zech 3:5).O, therefore, let all this move thee, and be of weight upon thy soul to close inwith Jesus, this tender-hearted Jesus. And if yet, for all what I have said, thysins do still stick with thee, and thou findest thy hellish heart loath to let themgo, think with thyself in this manner–Shall I have my sins and lose my soul? Willthey do me any good when Christ comes? Would not Heaven be better to me than my sins?and the company of God, Christ, saints, and angels, be better than the company ofCain, Judas, Balaam, with the devils in the furnace of fire? Canst thou now thatreadest or hearest these lines turn thy back, and go on in your sins? Canst thouset so light of Heaven, of God, of Christ, and the salvation of thy poor, yet precioussoul? Canst thou hear of Christ, His bloody sweat and death, and not be taken withit, and not be grieved for it, and also converted by it? If so, I might lay theedown several considerations to stir thee up to mend thy pace towards Heaven; butI shall not; there is enough written already to leave thy soul without excuse andto bring thee down with a vengeance into Hell-fire, devouring fire, the Lake of Fire,eternal everlasting fire; O to make thee swim and roll up and down in the flamesof the furnace of fire!


[1] These words are quoted from the Genevan or Breeches Bible (Mark 2:17).– Ed.

[2] This quotation is from the Genevan translation (Eph 2:3).– Ed.

[3] It is observable that the reason given for the punishment of the murderer withdeath (Gen 9:6) is taken from the affront he offers to God, not from the injury hedoes to man.–Scott.

[4] The reader need scarcely be reminded, that by "public person" is meantthe Saviour, in whom all His people have an equal right. "For He made Him, whoknew no sin, to be sin for us" (2 Cor 5:21).–ED.

[5] Bunyan's first sight of the spiritual, inward, and extensive requirements ofthe law filled his heart with despair; see "Grace Abounding," No. 28. Itwas like the alarming sound of the drum Diabolus mentioned in the "Holy War,"which caused Mansoul to shake with terror and dismay. Thus the soul is stripped ofself-righteousness, and flies to Christ, whose blood alone cleanseth from all sin.–ED.

[6] "Crank," brisk, jolly, lusty, spiritful, buxom.–ED.

[7] From the Puritan or Genevan version.–ED.

[8] These nine particulars are very methodically arranged, and are all deeply interesting.Very few of those who read the scriptural law of sacrifices see how clearly theypointed as types to Christ the great Antitype.–ED.

[9] It is a mark of prying and dangerous, if not wicked curiosity to inquire whetherGod could have found any other way of salvation than by the atoning death of ourblessed Lord. Instead of such vain researches, how much more consistent would itbe to call upon our souls, and all that is within us, to bless His name, who haththus provided abundant pardon, full remission, even to the chief of sinners.–ED.

[10] The duty of the priests, under the law, led them to be familiar with the mostloathsome and catching diseases; and doubtless they took every precaution to avoidcontagion. Poor sin-sick soul, do you consider your state more loathsome and dangerousthan the leprosy? Fly to Christ, our High Priest and Physician; He will visit youin the lowest abyss of misery, without fear of contagion, and with full powers toheal and save.–ED.

[11] The word "hell" in the two verses means the unseen place of the dead,the invisible world, or the grave.–ED.

[12] How awful and vast must have been the sufferings of the Saviour, when He paidthe redemption price for the countless myriads of His saints; redeemed "outof every kindred, and tongue, and people, and nation." How magnificent His glorywhen "ten thousand times ten thousands, and thousands of thousands, shall singwith a loud voice, Worthy is the Lamb that was slain to receive power, and riches,and wisdom, and strength, and honour, and glory, and blessing, for ever and ever."Such were the ecstatic vision which Bunyan enjoyed, drawn from the unerring pagesof eternal truth.–ED.

[13] This singular use of the law term "premunire," meaning that the soulhas trusted in a foreign jurisdiction, incurred God's anger, and forfeited its libertyand all its goods.–ED.

[14] These are solemn truths, in homely, forcible language. Let the soul be convincedthat by the obedience of Christ it is released from the law, it has no fear of Satanor of future punishment; Christ is all and in all.–ED.

[15] "Indenture"; a written agreement, binding one party to reward theother for specified services. As man is by nature bound to love God with all hissoul, he cannot be entitled to any reward for anything beyond his duty. When he feelsthat he has failed in his obedience, he must fly to Christ for that mercy which hecan never obtain by indenture of service or merit and reward.– ED.

[16] Same as 15 —Ed.

[17] Same as 15 —Ed.

[18] For a deeply affecting account of the author's experience about this periodread Grace Abounding, No. 259-261.–ED.

[19] "Scrabble"; to go on the hands and feet or knees. See a remarkableillustration of the word "scrabble" in Grace Abounding, No. 335.–ED.

[20] As Bunyan was a Baptist, this is full proof that his friends did not ascriberegeneration to water baptism. It is an awful delusion to suppose that immersionin or sprinkling with water can effect or promote the new birth or spiritual regenerationof the soul.–ED.

[21] This is one of the very thrilling circumstances described by Bunyan in his GraceAbounding, No. 24:–Sunday sports were then allowed by the State, and after hearinga sermon on the evil of Sabbath-breaking, he went as usual to his sport. On thatday it was a game at cat, and as he was about to strike, "a voice did suddenlydart from Heaven into my soul, which said, Wilt thou leave thy sins and go to Heaven,or have thy sins and go to Hell?"–ED.

[22] The word Man was essential in Bunyan's days, as an antidote to the jargon ofthe Ranters, who affirmed that Jesus only existed in the heart of the believer.–ED.

[23] Same As 20 —Ed.

[24] Same as 22 —Ed.