authorized of the Father to give life to those that come to him for it. John v. 26, 27; xvii. 1, 2.

He honoreth the priesthood of Jesus Christ. 1. In that he believeth that Christ hath more power to save from sin by the sacrifice that he hath offered for it, than hath all law, devils, death, or sin to condemn. He that believes not this, will not come to Jesus Christ for life. Acts xiii. 38; Heb. ii. 14, 15; Rev. i. 17, 18. 2. In that he believeth that Christ, according to his office, will be most faithful and merciful in the discharge of his office. This must be included in the faith of him that comes for life to Jesus Christ. 1 John ii. 1-3; Heb. ii. 17, 18.

Further, He that cometh to Jesus Christ for life, taketh part with him against sin, and against the ragged and imperfect righteousness of the world; yea, and against false Christs, and damnable errors, that set themselves against the worthiness of his merits and sufficiency. This is evident, for that such a soul singleth Christ from them all, as the only one that can save. Therefore, as Noah, at God's command, thou preparest this ark, for the saving of thyself, by which also thou condemnest the world, and art become heir of the righteousness which is by faith. Heb. xi. 7. Wherefore coming sinner be content.

He that cometh to Jesus Christ believeth too that he is willing to show mercy to, and have compassion upon him (though unworthy) that comes to him for life. And therefore thy soul lieth not only under a special invitation to come, but under a promise too of being accepted and forgiven. Matt. xi. 28.

All these particular parts and qualities of faith, are in that soul that comes to Jesus Christ for life, as is evident to any indifferent judgment. For, will he that believeth not the testimony of Christ concerning the baseness of sin, and the insufficiency of the righteousness of the world, come to Christ for life? No. He that believeth not the testimony

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of the word comes not. He that believeth that there is life any where else, comes not. He that questions whether the Father hath given Christ power to forgive, comes not. He that thinketh that there is more in sin, in the law, in death, and the devil, to destroy, than there is in Christ to save, comes not. He also that questions his faithful management of his priesthood for the salvation of sinners, comes not.

Thou then that art indeed the coming sinner, believest thou this? True, perhaps thou dost not believe with full assurance, nor hast thou leisure to take notice of thy faith as to these distinct acts of it; but yet all this faith is in him coming to Christ for life. And the faith that thus worketh, is the faith of the best and purest kind; because this man comes alone as a sinner, and as seeing that life is to be had only in Jesus Christ.

Before I conclude my answer to this objection, take into consideration these two things: 1. That the cities of refuge were erected for those that were dead in the law, and that yet would live by grace, even for those that were to fly thither for life from the avenger of blood that pursued after them. And it is worth your noting, that those that were upon their flight thither, are in a peculiar manner called the people of God. "Cast ye up, cast ye up (saith God), prepare ye the way; take up the stumblingblock out of the way of my people." Isa. lvii. 14. This is meant of preparing the way to the city of refuge, that the slayers might escape thither; which flying slayers are here, by way of speciality, called the people of God; even of them that escaped thither for life. 2. Consider that example of Ahab, when Benhadad sent to him for life, saying, "Thy servant Benhadad saith, I pray thee let me live." Though Benhadad had sought the crown, kingdom, yea, and also the life of Ahab, yet how effectually doth Benhadad prevail with him! "Is Benhadad yet alive?" saith Ahab, "He is my brother; yea, go

ye, bring him to me. So he made him ride in his chariot." 1 Kings xx.

Coming sinner, what thinkest thou? If Jesus Christ had as little goodness in him as Ahab, he might grant an humble Benhadad life. Thou neither beggest of him his crown nor dignity. Life, eternal life, will serve thy turn. How much more then shalt thou have it, since thou hast to deal with him who is goodness and mercy itself! yea, since thou art also called upon, yea, greatly encouraged by a promise of life, to come unto him for life! Read also these scriptures, Num. xxxv. 11, 14, 15; Josh. xx. 1-6; Heb. vi. 16–21.

Object. 2. When I say I only seek myself, I mean I do not find that I do design God's glory in mine own salvation by Christ, and that makes me fear I do not come aright.'

Answ. Where doth Christ Jesus require such a qualification of those that are coming to him for life? Come thou for life, and trouble not thy head with such objections against thyself, and let God and Christ alone to glorify themselves in the salvation of such a worm as thou art. The Father saith to the Son, "Thou art my servant, O Israel, in whom I will be glorified." God propoundeth life to sinners, as the argument to prevail with them to come to him for life. And Christ says plainly, "I am come that they might have life." John x. 10. He hath no need of thy designs, though thou hast need of his eternal life. Pardon of sin, and deliverance from wrath to come, Christ propounds to thee, and these be the things that thou hast need of. Besides God will be gracious and merciful to worthless, undeserving wretches. Come then as such a one, and lay no stumblingblock in the way to him, but come to him for life, and live. John v. 34; x. 10; iii. 36; Matt. i. 21; Prov. viii. 36, 37; 1 Thes. ii. 16; John xi. 25, 26.

When the jailer said, "Sirs, What must I do to be saved?" Paul did not so much as once ask him, what is your end to this question; do you design the glory of God,

NO QUALIFICATIONS REQUIRED.

143 in the salvation of your soul? He had more wit. He knew that such questions as these would have been but fool's baubles, instead of a sufficient solve to so weighty a question as this. Wherefore, since this poor wretch lacked salvation by Jesus Christ, (I mean to be saved from hell and death, which he knew now was due to him for the sins that he had committed); Paul bids him, like a poor condemned sinner as he was, to proceed still in this his way of self-seeking, saying, "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts xvi. 30-32. I know that afterwards thou wilt desire to glorify Christ by walking in the way of his precepts; but at the present thou wantest life; the avenger of blood is behind thee, and the devil like a roaring lion is behind thee; well, come now, and obtain salvation from these; and when thou hast obtained some comfortable persuasion that thou art made partaker of life by Christ, then, and not till then, thou wilt say, "Bless the Lord O my soul, and all that is within me bless his holy name. Bless the Lord O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies." Psalm ciii. 1–3.

Object. 3. 'But I cannot believe that I am come to Christ aright, because sometimes I am apt to question his very being and office to save.'

Thus to do is horrible; but mayest thou not judge amiss in this matter?

'How can I judge amiss, when I judge as I feel?'

Poor soul! Thou mayest judge amiss for all that.

'Why (saith the sinner) I think that these questionings come from my heart.'

Let me answer. That which comes from thy heart, comes from thy will and affections, from thy understanding, judgment, and conscience, for these must acquiesce in thy ques

tioning, if thy questioning be with thy heart. And how sayest thou (to name no more), dost thou with the affections and conscience thus question?

'No; my conscience trembles when such thoughts come into my mind, and my affections are otherwise inclined.'

Then I conclude, that these things are either suddenly injected by the devil, or else are the fruits of that body of sin and death that yet dwells within thee, or perhaps from both together. If they come wholly from the devil, as they seem, because thy conscience and affections are against them, or if they come from that body of death that is in thee (and be not thou curious in inquiring from whither of them they come, the safest way is to lay enough at thy own door), nothing of this should hinder thy coming, nor make thee conclude thou comest not aright.

And before I leave thee, let me a little query with thee about this matter.

1. Dost thou like these wicked blasphemies?

Answ. No, no; their presence and working kill me.'

2. Dost thou mourn for them, pray against them, and hate thyself because of them?

Answ. Yes, yes; but that which afflicts me is, I do not prevail against them.'

3. Dost thou sincerely choose (mightest thou have thy choice) that thy heart might be affected and taken with the things that are best, most heavenly, and holy?

Answ. With all my heart; and death the next hour (if it were God's will), rather than thus to sin against him.'

Well then, thy not liking them, thy mourning for them, thy praying against them, and thy loathing thyself because of them, with thy sincere choosing of those thoughts for thy delectation that are heavenly and holy, clearly declare, that these things are not countenanced either with thy will, affections, understanding, judgment, or conscience: and so, that thy heart is not in them; but rather that they come