ones of the world. The Lord finding of me in this condition, did open the glass of his law unto me, wherein he showed me so clearly my sins, both the greatness of them, and also how abominable they were in 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 was so wedded to my sins, that, thought I with myself, I will have them though I lose my soul, (O wicked wretch that I was!) but God, the great, the rich, the infinite merciful God, did not take this advantage of my soul to cast me away, and say, Then take him, devil, seeing he cares for me no more; no, but he followed me still, and won upon my heart, by giving of 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 taking away that love to lust, and placing in the room thereof a love to religion; and thus the Lord won over my heart to some desire after the means, to hear the word, and to grow a stranger to my old companions, and to accompany the people of God, together with 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 sins especially that I had committed since the first convictions; temptations also followed me very hard, and especially such temptations as did tend to the making me question the very way of salvation-viz., whether Jesus Christ was the Saviour or no; and whether I had best to venture my soul upon his blood for salvation, or take some other course. But being through grace kept close with God, in some measure, in prayer and the rest of the ordinances, but went about a year and upwards without any sound evidence as from God to my soul touching the salvation that comes by Jesus Christ. But, at the last, as I may say, when the set time was come, the Lord, just before the men called Quakers came into the country, did set me down so blessedly in the truth of the doctrine of Jesus Christ, that it made me marvel to see, first, how Jesus Christ was born of a virgin, walked in the world awhile with his disciples, afterwards hanged on the cross, spilt his blood, was buried, rose again, ascended above the clouds and heavens, there lives to make intercession, and that he also will come again at the last 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 by when he was in the world, and also when he was caught up. I having such a by Bunyan in his Grace Abounding, No. 24:-Sunday sports were then allowed by the State, and, after hearing a sermon on the evil of Sabbath-breaking, he went as usual to his sport. On that day it was a game at cat, and as he was about to strike, 'a voice did suddenly dart 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.

change as this upon my soul, it made me wonder; and musing with myself at the great alteration that was in my spirit-for the Lord did also very gloriously give me in his precious word to back the discovery of the Son of God unto me, so that I can say, through grace, it was according to the Scriptures. 1 Co. xv. 1-4. And as I was musing with myself what these things should mean, methought I heard such a word in my heart as this-I have set 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? Yet still this continued, I have set thee down on purpose, and so forth, with more fresh incomes 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 Mount Calvary that did save and redeem sinners, as clearly and as really with the eyes of my soul as ever, methought, I had seen a penny loaf bought with a penny; which things then discovered had such operation upon my soul, that I do hope they did sweetly season every faculty thereof. Reader, I speak in the presence of God, and he knows I lie not; much of this, and such like dealings of his, could I tell thee of; but my business at this time is not so to do, but only to tell what operation the blood of Christ hath had over and upon my conscience, and that at several times, and also when I have been in several frames of spirit.

As, first, sometimes I have been so loaden with my sins, that I could not tell where to rest, nor what to do; yea, at such times I thought it would have taken away my senses; yet at that time God through grace hath all of a sudden so effectually applied the 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, and withal the same, I may say, and I ought to say, the power of it, hath had such a powerful operation upon my soul, that I have for a time been in a strait and trouble to think that I should love and honour him no more, the virtue of his blood hath so constrained me.

Again; sometimes methinks my sins have appeared so big to me that I thought one of my sins have been as big as all the sins of all the men in the nation; ay, and of other nations too, reader; these things be not fancies, for I have smarted for this experience, but yet the least stream of the heart blood of this man* Jesus hath vanished all away, and hath made it to fly, to the astonishment of such a poor sinner; and as I said before, hath

*The word man was essential in Bunyan's days, as an antidote to the jargon of the Ranters, who aflirmed that Jesus only existed in the heart of the believer.-ED.

Again; sometimes when my heart hath been hard, dead, slothful, blind, and senseless, which in

Again; when I have been loaden with sin, and I cannot stand pestered with several temptations, and here to tell thee in a very sad manner, then have I had of particular temptations. the trial of the virtue of Christ's blood with the trial of the virtue of other things; and I have found that when tears would not do, prayers would not do, 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 out with the spear, it hath in a very blessed manner delivered me, that it hath made me to marvel. O methinks it hath come with such life, such power, with such irresistible and marvellous 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 begotten by 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 you cunningly devised fables in telling you of the blood of Christ, and what authority it hath had upon my conscience; O no; but as Peter saith touching the coming of the Lord Jesus into the world, so in some measure I can say of the blood of the Lord Jesus Christ that was shed when he did come into the world. There is not only my single testimony touching this; no, but there are all the prophets do agree in advancing this in writing, and also all the saints do now declare the same, in speaking forth the amiableness and many powerful virtues thereof. As for thee also, by the blood of thy covenant,' saith God to Christ, I have sent forth thy prisoners out of the pit wherein is no water.' Zec. ix. 11. We have redemption through his blood.' Ep. i. 7. Again, We have redemption through his blood.' Col. i. 14. Our robes are washed and made white in the blood of the Lamb.' Re. vii. 14. The devil is overcome through the blood of the Lamb.' Re. xii. 11. Yea, and conscience is purged too, and that through the blood of the Lamb. He. ix. 14. We have free recourse to the throne of grace through the blood of Jesus. He. x. 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 forbear, because I would not be too tedious to the reader in making too large a

In the next place, I shall show you the several privileges and advantages that the man or woman hath that is under this covenant of grace, over what they have that are 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 it stood to be broken or kept by us, and God's love or anger to be lost or enjoyed thereafter as we, as creatures, behaved ourselves; but now, the very ground of the covenant of grace is God's love, his mere love through Jesus Christ-- The Lord did not set his love upon you, nor choose you, because you were more in number than any people; for ye were the fewest of all people; but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers.' De. vii. 7, 8. Again, In his love and in his pity he redeemed them,' and the angel of his presence saved them,' that is, Jesus Christ. Is. lxiii. 9. And again, Who has 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 Jesus before the world began.' 2 Ti. i. 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 us in Christ-According as he hath chosen us in Christ. Who hath blessed us with all spiritual blessings in heavenly places in Christ.' God for Christ's sake hath forgiven you,' that is, through Christ's doings, through Christ's sufferings. 2 Ti. i. 9. Ep. i. 3, 4; iv. 32. Now if this be but rightly understood, it doth discover abundance of comfort to them that are within the bounds of the covenant of grace. For,

1. Here a believer seeth he shall stand, if Christ's doings and sufferings stand; which is a 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 with him the covenant was made, and he was the surety of it; that is, as the covenant was made with him, so he stood bound to fulfil the same. Zec. ix. 11. He. vii. 22. For you must understand that the covenant was made between the Father and the Son long before it was accomplished, or manifestly sealed with Christ's blood; it was made before the world began. Tit. i. 2. Ep. i. 4. 1 Pe. i. 18-20. But the conditions thereof were not fulfilled until less than two thousand years ago;

and all that while did Jesus stand bound as a surety, as I said before, is used to do, till the time in which the payment should be made. And it was by virtue of his suretyship, having bound himself by covenant to do all things agreed on by the Father and him, that all 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 was through the blood of Christ, yet it was also through the forbearance of God. Ro. iii. 25. That is, Christ becoming surety for those that died before his coming, that he would in deed and in truth, at the fulness of time, or at the time appointed, give a complete and full satisfaction for them according to the tenor or condition of the covenant. Ga. iv. 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, &c.

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

(2.) As the covenant of works doth promise an earthly paradise, yet it is a paradise or blessing, though once obtained, yet might be lost again; for no longer than thou doest well, no longer art thou accepted by that. O, but the promises in the new covenant do bring unto us the benefit of an eternal inheritance-That they which are called might receive the promise of eternal inheritance.' O rare! it is an 'eternal inheritance.'

Ile. ix. 15.

(3.) The other, as it is not so good as this, so neither is it so sure as this; and therefore he calls the one such an one as might be, and was, shaken, but this is said to be such an one that cannot be shaken. And this word,' saith he, treating of the two covenants from verse the 18th to the 24th

but the promises under the gospel say, 'If heaven above can be measured, and the foundations of the earth searched out,' then, and not till then, I will also cast off all the seed of Israel for all that they have done.' Je. xxxi. 37. Again, I, even I am he that blotteth out thy transgressions for mine own name's sake, and will not remember thy sins.' Is. xliii. 25. I will make thee a partaker of my promise; and that I may so do, I will take away that which would hinder; I will cast all their sins 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 newcovenant promises were more sure than the old, he tells us plainly that the law and works are set aside, and they are merely made ours through the righteousness of faith, which is the righteousness of Christ- For the promise, that he [Abraham] should be heir of the world,' saith he, was not to him, 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 promise made of none effect. Therefore it is of faith to the end the promise might be sure to all the seed.'

Ro. iv. 13-16.

(5.) Surer, because that as that is taken away that should hinder, so they are committed to 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 the hand of our head, our friend, our brother, our husband, our flesh and bones, even in 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 condition in it, our undertaker hath accomplished that for us, and also giveth us such grace as to receive the sweetness as doth spring from them through his obedience to every thing required in them.

(7.) Surer, because that as they are grounded upon the love of God, everything is taken out of the way, in the hand of a sure friend. And as Christ hath fulfilled every condition as to justification that is contained therein, so the Lord hath solemnly sworn with an oath for our better confidence in this particular-' For when God made promise to Abraham,' and so to all saints, be

Thus in general, but more particularly. (4.) They are surer, in that they are founded upon God's love also, and they come to us without calling for those things at our hands that may be a means of putting of a stop to our certain enjoying of them. The promises under, or of the law, they might easily be stopped by our disobedience;

himself, saying, Surely, blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife,' that there might be no more doubt or scruple concerning the certain fulfilling of the promise. 'Wherein God, willing more abundantly to

(8.) That they are better it appears also in that they are freer and fuller. That they are freer, it is evident, in that the one saith, No works, no life -Do this, and then thou shalt live; if not, thou shalt be damned. But the other saith, We are saved by believing in what another hath done, without the works of the law-Now to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.' Ro. iv. 4, 5. The one saith, Pay me that thou owest; the other saith, I do frankly and freely forgive thee all. The one saith, Because thou hast sinned, thou shalt die; the other saith, Because Christ lives, thou shalt live also. Jn. xv.

5. Again, as he works all our works in us and for us, so also by virtue of this covenant we have another nature given unto us, whereby, or by which we are made willing to be glorifying of God both in our bodies and in our spirits, which are his— Thy people shall be willing in the day of thy power.' 1 Co. vi. 20. Ps. cx. 3.

6. In the next place, all those that are under this second covenant are in a wonderful safe condition; for in case they should slip or fall after their conversion into some sin or sins (for who lives and sins not? Pr. xxiv. 16), yet through the merits and intercession of Christ Jesus, who is their undertaker in this covenant, they shall have their sins pardoned, their wounds healed, and they raised up again; which privilege the children of the first covenant have not; for if they sin, they are never afterwards regarded by that covenant-They brake my covenant, and I regarded them not, saith the Lord. He. viii. 9. But when he comes to speak of the covenant of grace, speaking first of the public person under the name of David, he saith thus,

in me.

3. They that are of the second are better than they that are of the first; and it also 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 are all thesc-'Whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine nature.' 2 Pe. i. 4. O therefore let us hold fast the profession of our faith without wavering; for he is faithful that promised.' He. x. 23. In hope of eternal life,' how so? because God, that cannot lie, promised it before the world began.' Tit. 1. 2.

4. They that are in this covenant are in a very happy state; for though there be several conditions in the gospel to be done, yet Christ Jesus doth not look that they 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, they must believe? Why, then, he will be both the author and finisher of their faith.' He. xii. 2, 3. Is there also hope to be in his children? he also doth and hath given them good hope through his grace.' 2 Th. ii. 16. Again, are the people of God to behave themselves to the glory of God the Father? then he will work in them

God, and the rock of my salvation. Also I will make him my first-born, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also 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 loving-kindness will I not utterly take 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 holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven.' Ps. lxxxix. 26-37. 'My covenant shall stand fast with him'-mark that. 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 therefore broken, secing he with whom it was made standeth firm, according to the desire of my 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.

Mark

If you love your souls, and would have them live in the peace of God, to the which you 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 broken by our transgressions, and that because it was not made with us. The reason why the very 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 that if they fail of this or that particular performance, if their hearts be dead and cold, and their lusts mighty and strong, therefore now God is angry, and now he will shut them out of his favour, now the new covenant is broken, and now Christ Jesus will stand their friend no longer; now also the devil hath power again, and now they must have their part in the resurrection of damnation; when, alas! the covenant is not for all this never the more broken, and so the grace of God no more straitened than 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; then be sure thou keep a steadfast eye on the Mediator of this new covenant, and be persuaded that it is not only made with him, and his part also fulfilled, but that he doth look upon his fulfilling of it, so as not to lay thy sins to thy charge, though he may 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 utterly take 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.' Ps. lxxxix. 30-36.

7. Another privilege that the saints have by virtue of the new covenant is, that they have part of the possession or hold of heaven and glory already, and that two manner 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, and hath got possession of heaven. We have the first-fruits of the Spirit, saith the man of God; we have the earnest of the Spirit, which is instead of the whole, for it is the earnest of the whole- Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.' Ep. i. 13, 14. Ro. viii. 8-11. (2.) The nature of man, our nature is got into glory as the first-fruits of mankind, as a forerunner to take possession till we all come thither. 1 Cor. xv. 20. For the man born at Bethlehem is ascended, which is part of the lump of mankind, into glory as a public person, as the first-fruits, representing the whole of the children of God; so that in some sense it may be said that the saints have already taken possession

VOL. I.

of the kingdom of heaven by their Jesus, their public person, he being in their room entered to prepare a place for them. Jn. xiv. 1-4. I beseech you consider, when Jesus Christ came down from glory, it was that he might bring us to glory; and that he might be sure not to fail, he clotheth himself with our 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 came down from heaven. He. ii. 14, 15. And thus is that saying to be understood, speaking of Christ and his saints, which saith, And' he hath raised us up together, and made us sit together in heavenly places in Christ Jesus.' Ep. ii. 6.

8. Again, not only thus, but all the power of God, together with the rest of his glorious attributes, are on our side, in that they dwell in our nature, which is the man Jesus, and doth engage for us poor, simple, empty, nothing creatures as to our eternal happiness. 1 Pe. i. 5. For in him,' that is, in the man Christ, who is our nature, our head, our root, our flesh, our bone, dwelleth all the fulness of the Godhead bodily.' Col. ii. 9, 10. Mark how they are joined together, In whom dwelleth the fulness of the Godhead. And ye are complete in him.' God dwelleth completely in him, and you also are completely implanted in him, which is the head of all principality and power; and all this by the consent of the Father— For it hath pleased the Father that in him should all fulness dwell.' Col. i. 19. Now mark, the Godhead doth not dwell in Christ Jesus for himself only, but that it may be in a way of righteousness conveyed to us, for our comfort and help in all our wants— All power is given unto me in heaven and in earth,' saith he. Mat. xxviii. 18. And then followeth, And lo, I am with you alway, even unto the end of the world.' ver. 20. 'He hath received gifts for men, yea for the rebellious.' Ps. Lxviii. 18. 'Of his fulness have all we received, and grace for grace.' Jn. i. 16. And this the saints cannot be deprived of, because the covenant made with Christ, in every tittle of it, was so completely fulfilled as 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 shake anything that hath been done for us by the Mediator of the new covenant; so that now 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 those that are the children of the second covenant; no sin to be charged, because there is no law to be pleaded, but all is made up by our middle man, Jesus Christ. O blessed covenant! O blessed privilege! Be wise, therefore, O ye poor drooping souls that are the sons of this second covenant, and stand fast in the liberty wherewith

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