Works of John Bunyan Volume I Part 97

Second. As it is said, he hath purged our sins by himself, so it was by himself at once--'For by one offering he hath perfected for ever them that are sanctified' (10:14). Now by this word 'at once,'

or by 'one offering,' is cut off all those imaginary sufferings of Christ which foolish men conceive of; as that he in all ages hath suffered or suffereth for sin in us.[30] No; he did this work but once. 'Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world,' in the time of Pilate, 'hath he appeared to put away sin by the sacrifice of himself' (Heb 9:25,26). Mark how to the purpose the Holy Ghost expresseth it: he hath suffered but once; and that once, now; now once; now he is G.o.d and man in one person; now he hath taken the body that was prepared of G.o.d; now once in the end of the world hath he appeared to put away sin by the sacrifice of himself; by the offering up of the body of Jesus Christ once for all.

Third. It further appears, in that by his resurrection from the dead the mercies of G.o.d are made sure to the soul, G.o.d declaring by that, as was said before, how well pleased he is by the undertaking of his Son for the salvation of the world: 'And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David'

(Acts 13:34). For Christ being clothed with man's flesh, and undertaking for man's sins, did then confirm all sure to us by his resurrection from the dead. So that by the rising of that man again, mercy and grace are made sure to him that hath believed on Jesus. Wherefore, from these things, together with what hath been discovered about his addressing himself to the work, I conclude 'that men can be justified from the curse, before G.o.d, while sinners in themselves, by no other righteousness than that long ago performed by the person of Christ.' Now the conclusion is true from all show of contradiction; for the Holy Ghost saith he hath done it; hath done it by himself, and that by the will of G.o.d, at once, even then when he took the prepared body upon him--'By the will of G.o.d we are sanctified, through the offering up of the body of Jesus Christ once for all.'

[SECOND.] This being so, the second position is also manifest--namely, that the righteousness by which we stand just from the curse, before G.o.d, is only inherent in Jesus Christ. For if he hath undertaken to bring in a justifying righteousness, and that by works and merits of his own, then that righteousness must of necessity be inherent in him alone, and ours only by imputation; and hence it is called, in that fifth to the Romans, the gift, the 'gift of righteousness'; because neither wrought nor obtained by works of ours, but bestowed upon us, as a garment already prepared, by the mercy of G.o.d in Christ (Rom 5:17; Isa 61:10). There are four things that confirm this for a truth--

First. This righteousness is said to be the righteousness of one, not of many; I mean of one properly and personally, as his own particular personal righteousness. The gift of grace, which is the gift of righteousness, it is 'by one man, Jesus Christ.' 'Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by ONE, Jesus Christ. Therefore as by the offence of one, judgment came upon all to condemnation; even so by the righteousness of ONE, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of ONE shall many be made righteous' (Rom 5:15-19). Mark, the righteousness of one, the obedience of one; the righteousness of one man, of one man, Jesus.[31] Wherefore, the righteousness that justifieth a sinner, it is personally and inherently the righteousness of that person only who, by works and acts of obedience, did complete it, even the obedience of one, of one man, Jesus Christ; and so ours only by imputation. It is improper to say, Adam's eating of the forbidden fruit was personally and inherently an act of mine. It was personally his, and imputatively mine; personally his, because he did it; imputatively mine, because I was then in him. Indeed, the effects of his personal eating is found in my person; to wit, defilement and pravity. The effects also of the imputation of Christ's personal righteousness are truly found in those that are in him by electing love and unfeigned faith, even holy and heavenly dispositions; but a personal act is one thing, and the effects of that another. The act may be done by, and be only inherent in one; the imputation of the merit of the act, as also the effects of the same, may be in a manner universal, extending itself unto the most, or all. This the case of Adam and Christ doth manifest. The sin of one is imputed to his posterity; the righteousness of the other is reckoned the righteousness of those that are his.

Second. The righteousness by which we stand just before G.o.d from the curse is called, 'The righteousness of the Lord--the righteousness of G.o.d--the righteousness of Jesus Christ,' &c. (Phil 3:6-9); and that by way of opposition to the righteousness of G.o.d's own holy law--'That I might be found in him, not having on my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of G.o.d by faith.' Now, by this opposition, as by what was said before, the truth is made exceeding clear; for by these words, 'not having my own righteousness,'

are not only excluded what qualifications we suppose to be in us, but the righteousness through which we stand just in the sight of G.o.d by them is limited and confined to a person absolutely distinct.

Distinct, I say, as to his person and performances, who here is called G.o.d and Jesus Christ; as he saith also in the prophet Isaiah, 'In the Lord shall all the seed of Israel be justified, and shall glory' (Isa 45:25). In the Lord, not in the law; in the Lord, not in themselves. 'And their righteousness is of me, saith the Lord.' Of me, not of themselves; of me, not of the law (54:17). And again; 'Surely, shall one say, in the Lord have I righteousness and strength'

(45:24). Now, as I have already said, all this is to be understood of the righteousness that was fulfilled by acts and works of obedience, which the person of the Son of G.o.d accomplished in the days of his flesh in the world; by that man, I say, 'The Lord our righteousness' (Jer 23:5). Christ, indeed, is naturally and essentially righteousness; but as he is simply such, so he justifieth no man; for then he need not to bear our sins in his flesh, and become obedient in all points of the law for us; but the righteousness by which we stand just before G.o.d is righteousness consisting of works and deeds, of the doings and sufferings, of such a person who also is essentially righteousness. And hence, as before I have hinted, we are said to be justified by the obedience and blood of the Lord Jesus Christ, by the doings and sufferings of the Son of G.o.d. And hence, again, it is that he first is called King of righteousness; that is, a King of righteousness as G.o.d-man, which of necessity supposeth his personal performances; and after that, 'King of peace' (Heb 7:1-3).

For what he is naturally and eternally in his G.o.dhead, he is not to us, but himself; but what he is actively and by works, he is not to himself, but to us; so, then, he is neither King of righteousness nor of peace to us, as he is only the eternal Son of the Father, without his being considered as our priest and undertaker. He hath 'obtained,' by works of righteousness, 'eternal redemption for us' (Heb 9:12). So then, the righteousness by which we stand just before G.o.d is a righteousness inherent only in Christ, because a righteousness performed by him alone.

Now, that righteousness by which we stand just before G.o.d must be a righteousness consisting of personal performances; the reason is, because persons had sinned; this the nature of justice requireth, that 'since by man came death, by man' should come 'also the resurrection from the dead' (1 Cor 15:21). The angels, therefore, for this very reason, abide under the chains of everlasting darkness, because he 'took not hold on them' (Heb 2:16,17); that is, by fulfilling righteousness for them in their nature. That is a blessed word, to you. 'To you is born this day in the city of David a Saviour, which is Christ the Lord.' To YOU, not to angels; to you is born a Saviour (Luke 2:11).

Third. It is yet further evident that the righteousness by which we stand just before G.o.d from the curse, is a righteousness inherent, not in us, but Christ; because it is a righteousness besides, and without the law itself. Now take away the law, and you take away the rule of righteousness. Again; take away the rule, and the act as to us must cease. 'But now the righteousness of G.o.d without the law is manifested, being witnessed by the law and the prophets'

(Rom 3:21). So then, by such a righteousness we are justified as is not within the power of the law to command of us.

Quest. But what law is that which hath not power to command our obedience in the point of our justification with G.o.d?

Answ. The moral law, or that called the ten commandments. Therefore we are neither commanded to love G.o.d, or our neighbour, as the means or part of our justifying righteousness; nay, he that shall attempt to do these things to be delivered from the curse thereby, by the scripture is holden accursed of G.o.d. 'As many as are of the works,' or duties, 'of the law, are under the curse,' &c. (Gal 3:10). Because we are justified not by that of the law, but by the righteousness of G.o.d without the law; that is, without its commanding of us, without our obedience to it--'Freely by his grace, through the redemption that is in Christ Jesus; whom G.o.d hath set forth to be a propitiation, through faith in his blood' (Rom 3:24,25). This is the righteousness of G.o.d without the law; that is, without any of our obedience to the law. Wherefore the righteousness by which we stand just, in the sight of G.o.d, cannot be inherent in us, but in Christ the King thereof.

Fourth. This is further made apparent, by the capacity that G.o.d will consider that soul in, to whom he imputeth justifying righteousness; and that is, 'as one that worketh not,' as one that stands unG.o.dly in the judgment of the law (Rom 4:4,5). But this I have handled before, and therefore shall pa.s.s it here.

Fifth. To conclude. If any works of ours could justify us before G.o.d, they would be works after faith received; but it is evident that these do not; therefore the righteousness that justifies us from the curse before G.o.d is a righteousness inherent only in Christ.

That works after faith do not justify us from the curse, in the sight of G.o.d, is evident--

1. Because no works of the saints can be justified by the moral law, considering it as the law of works for life (Gal 3:10). For this must stand a truth for ever--Whatsoever justifieth us must be justified by the moral law, for that is it that p.r.o.nounceth the curse; unless, then, that curse be taken away by the work, the work cannot justify us before G.o.d (Rom 3:21). But the curse cannot be taken away but by a righteousness that is first approved of by that law that so curseth; for if that shall yet complain for want of a full satisfaction, the penalty remaineth. This is evident to reason, and confirmed by the authority of G.o.d's Word, as hath been already proved; because the law, once broken, p.r.o.nounceth death, expecteth death, and executeth the same on him that will stand to the judgment of the law; but no work of a believer is capable of answering this demand of the law; therefore none of his works can justify him before G.o.d; for the law, that notwithstanding, complaineth.

2. No works of faith can justify us from the curse before G.o.d, because of the want of perfection that is in the greatest faith in us. Now, if faith be not perfect, the work cannot be perfect; I mean with that perfection as to please Divine justice. Consider the person, one that hath to do with G.o.d immediately by himself.

Now, that faith is not capable of this kind of perfection, it is evident, because when men here know most, they know but in part.

Now he that knows but in part, can do but in part; and he that doth but in part, hath a part wanting in the judgment of the justice of G.o.d. So then, when thou hast done all thou canst, thou hast done but part of thy duty, and so art short of justification from the curse by what thou hast done (1 Cor 8:2, 13:12).

3. Besides, it looks too like a monster that the works of faith should justify us before G.o.d; because then faith is turned, as it were, with its neck behind it.[32] Faith, in its own nature and natural course, respecteth the mercy of G.o.d through the Mediator, Jesus Christ; and as such, its virtue and excellency is to expect justification by grace through him; but by this doctrine faith is turned round about, and now makes a life out of what itself hath done; but, methinks, faith should be as n.o.ble as its fruits, that being the first, and they but the fruits of that.

Besides, seeing the work is only good because it floweth from faith (for faith purifieth the heart), therefore faith is it that justifies all its works (Acts 15:9). If, then, we be justified by either, it is by faith, and not by his works; unless we will say there is more virtue in the less than in the greater. Now, what is faith but a believing, a trusting, or relying act of the soul?

What, then, must it rely upon or trust in? Not in itself; that is, without Scripture; not in its works, they are inferior to itself; besides, this is the way to make even the works of faith the mediator between G.o.d and the soul, and so by them thrust Christ out of doors; therefore it must trust in Christ; and if so, then no man can be justified from the curse, before G.o.d, by the works that flow from faith.

4. To put all out of doubt; the saint, when he hath done what he can to bring forth good works by faith, yet he dares not show these works before G.o.d but as they pa.s.s through the Mediator Christ, but as they are washed in the blood of the Lamb. And therefore Peter saith, those sacrifices of ours that are truly spiritual are only then accepted of G.o.d, when offered up by Jesus Christ (1 Peter 2:5).

And therefore it is said again, that the prayers of the saints, which are the fruits of faith, come up before the throne of G.o.d through the angel's hand; that is, through the hand of Christ, through his golden censer, perfumed with his incense, made acceptable by his intercession (Rev 8:3,4). It is said in the Book of Revelation, that it is granted to the bride, the Lamb's wife, that she should be 'arrayed in fine linen, clean and white; which white linen is the righteousness of saints.' This fine linen, in my judgment, is the works of G.o.dly men, their works that sprang from faith. But how came they clean? How came they white? Not simply because they were the works of faith. But mark, they 'washed their robes, and made them white in the blood of the Lamb.' And 'therefore they stand before the throne of G.o.d' (Rev 7:14,15). Yea, therefore it is that their good works stand there too.

I conclude, then, 'our persons are justified while we are sinners in ourselves.' Our works, even the works of faith, are no otherwise accepted but as they come through Jesus Christ, even through his intercession and blood. So then, Christ doth justify both our person and works, not by way of approbation, as we stand in ourselves or works before G.o.d, but by presenting of us to his Father by himself, washing what we are and have from guilt in his blood, and clothing us with his own performances. This is the cause of our acceptance with G.o.d, and that our works are not cast forth of his presence.

THE USE.

USE FIRST.--Is justifying righteousness to be found in the person of Christ only? Then this should admonish us to take heed of seeking it in ourselves; that is, of working righteousness, thereby to appease the justice of G.o.d, lest by so doing we affront and blaspheme the righteousness of Christ. He that shall go about to establish his own righteousness, he, as yet, doth defiance to that which is of G.o.d, of G.o.d's appointing, of G.o.d's providing; and that only wherewith the justice of the law must be well pleased. Wherefore take heed, I say, of doing such a thing, lest it provoke the eyes of the Lord's glory--'When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it' (Eze 33:13). Mark, though he be righteous, yea, though he have a promise of life, yet he shall die. But why? Because he sinned against the Lord by trusting to his own righteousness, therefore he must die for it.

There are some things that will preserve a man from splitting upon this rock. As,

First. Get good acquaintance with the covenant of grace, and of the persons concerned in the conditions of that covenant. The conditions of that covenant are, that a righteousness shall be brought into the world that shall please the justice of G.o.d, and answer and so remove the curse of the law. Now he that doth perform this condition is Christ; therefore the covenant is not immediately with man, but with him that will be the Mediator betwixt G.o.d and man: 'As for thee also, by the blood of thy covenant, I have sent forth thy prisoners,' speaking of Christ (Zech 9:11). So then, Christ, the Man Christ, is he who was to bring in these conditions; to wit, everlasting righteousness. And hence it is that G.o.d hath said, Christ shall be the covenant of the people--that is, he shall be our conditions to G.o.dward (Dan 9:23,24). He, therefore, is all our righteousness as to the point of our justification before G.o.d; he is the covenant of the people, as well as the light of the Gentiles; for as no man can see but in the light of his Spirit, so no man can stand but in and by him; he is the covenant of the people, the conditions and qualifications of the people (Isa 52:6). So that to G.o.dward Christ is all in all, and no man anything at all. He hath made with me an everlasting covenant; with me, as I stand in my head, Christ, who, because he hath brought in everlasting righteousness, therefore hath removed the curse of the law; wherefore he adds, this covenant 'is ordered in all things, and sure,' because all points that concern me, as to redemption from the curse, are taken away by Christ, as before is discoursed (2 Sam 23:5). Look, then, upon Christ as the man, the mediator, undertaker, and accomplisher of that righteousness in himself, wherein thou must stand just before G.o.d; and that he is the covenant or conditions of the people to G.o.dward, always having in himself the righteousness that the law is well pleased with, and always presenting himself before G.o.d as our only righteousness.

Second. That this truth may be the more heartily inquired into by thee, consider thine own perfections;[33] I say, study how polluted thou art, even from the heart throughout. No man hath a high esteem of the Lord Jesus that is a stranger to his own sore. Christ's church is an hospital of sick, wounded, and afflicted people; even as when he was in the world, the afflicted and distressed set the highest price upon Jesus Christ. Why? They were sick, and he was the Physician; but the whole had no need of him. And just thus it is now: Christ is offered to the world to be the righteousness and life of sinners, but no man will regard him save he that seeth his own pollution; he that seeth he cannot answer the demands of the law, he that sees himself from top to toe polluted, and that therefore his service cannot be clean as to justify him from the curse before G.o.d--he is the man that must needs die in despair and be d.a.m.ned, or must trust in Jesus Christ for life.

Further, This rule I would have all receive that come to Jesus Christ for life and salvation--

1. Not to stick at the acknowledgment of sin, but to make that of it which the law makes of it: 'Acknowledge thine iniquity,' saith the Lord (Jer 3:13). This is a hard pinch, I know what I say, for a man to fall down under the sense of sins by acknowledging them to be what the Lord saith they are; to acknowledge them, I say, in their own defiling and polluting nature; to acknowledge them in their unreasonable and aggravating circ.u.mstances; to acknowledge them in their G.o.d-offending and soul-destroying nature, especially when the conscience is burdened with the guilt of them. Yet this is duty: 'If we confess our sins, he is faithful and just to forgive' (1 John 1:9). Yea, to this is annexed the promise, 'He that confesseth and forsaketh them shall find mercy.' This made David, as it were, lay claim to the mercy of G.o.d--'Wash me thoroughly,'

said he, 'from mine iniquity, and cleanse me from my sin; for I acknowledge my transgression, and my sin is ever before me.' Though, then, thou art to blush and be ashamed when thou rememberest thy sins and iniquities, yet do not hide them--'He that covereth his sins shall not prosper.' Do not lessen them; do not speak of them before G.o.d after a mincing way--'Acknowledge thine iniquities, that thou hast transgressed against the Lord thy G.o.d, and hast scattered thy ways to the strangers under every green tree; and ye have not obeyed my voice, saith the Lord' (Jer 3:13).

2. If we would come to Christ aright, we must only acknowledge our sins; we must ONLY acknowledge them, and there stop; stop, I say, from attempting to do aught to present us good before G.o.d, but only to receive the mercy offered. 'Only acknowledge thine iniquities.'

Men are subject to two extremes, either to confess sins notionally and by the halves; or else, together with the confession of them, to labour to do some holy work, thereby to ease their burdened consciences, and beget faith in the mercy of G.o.d (Hosea 5:15).

Now both these are dangerous, and very unG.o.dly--dangerous, because the wound is healed falsely; and unG.o.dly, because the command is transgressed: 'Only acknowledge thy sin,' and there stand, as David, 'till thy guilt is taken away.' Joshua stood before the angel, from top to toe in filthy garments, till the Lord put other clothes upon him (Zech 3:3-5). In the matter of thy justification thou must know nothing, see nothing, hear nothing, but thine own sins and Christ's righteousness--'Only acknowledge thine iniquities.' Now the Saviour and the soul comes rightly together; the Saviour to do his work, which is to spread his skirt over the sinner; and the sinner to receive, by believing this blessed imputed righteousness. And hence the church, when she came to G.o.d, lieth down in her shame, and her confusion covereth her; and so lieth till pardon comes (Jer 3:25).

USE SECOND.--I come now to the second use--Have faith in Christ.

But what are we to understand by faith?

Answ. Faith importeth as much as to say, Receive, embrace, accept of, or trust in, the benefit offered. All which are, by holy men of G.o.d, words used on purpose to show that the mercy of G.o.d, the forgiveness of sins, and eternal life, are not to be had by doing, or by the law; but by receiving, embracing, accepting, or trusting to the mercy of G.o.d through Christ: 'We believe that through the grace of our Lord Jesus Christ we shall be saved, even as they'

(Acts 15:11; John 1:12; 2 Cor 4:1, 11:4; Col 2:6; Heb 11:13; 1 Tim 1:15; Eph 1:12-13). Thus you see what the gospel is, and what faith doth do in the salvation of the soul. Now, that faith might be helped in this work, for great are they that oppose it, therefore the Scriptures, the Word of truth, hath presented us with the invitation in most plain and suitable sentences: as, 'That Christ came into the world to save sinners--Christ died for our sins--Christ gave himself for our sins--Christ bare our sins in his body on the tree--and that G.o.d, for Christ's sake, hath forgiven you.' Further, as the invitations are plain and easy, so the threatenings to the opposers are sore and astonishing: 'He that believeth not shall be d.a.m.ned--Because they received not the love of the truth, that they might be saved, G.o.d gave them up to strong delusions, that they all might be d.a.m.ned' (Mark 16:16; 2 Thess 2:10-12).

Object. But faith is said to be an act of obedience.

Answ. And well it may, for it is the most submitting act that a man can do; it throweth out all our righteousness; it makes the soul poor in itself; it liveth upon G.o.d and Christ, as the almsman doth upon his lord; it consenteth to the gospel that it is true; it giveth G.o.d and Christ the glory of their mercy and merit; it loveth G.o.d for his mercy, and Jesus Christ for his service; whatever good it doth, it still crieth, Hereby am I not justified, but he that justifieth me is the Lord. Well, but is there in truth such a thing as the obedience of faith? Then let Christians labour to understand it, and distinguish it aright, and to separate it from the law and all man's righteousness; and remember that it is a receiving of mercy, an embracing of forgiveness, an accepting of the righteousness of Christ, and a trusting to these for life. Remember, again, that it putteth the soul upon coming to Christ as a sinner, and to receive forgiveness as a sinner, as such. We now treat of justification.

But a little to insert at large a few more of the excellencies of it, and so draw towards a conclusion. The more thou believest for remission of sins, the more of the light of the glorious gospel of Christ thou receivest into thy soul--'For therein is the righteousness of G.o.d revealed from faith to faith' (Rom 1:17). That is, according to the degree of faith. Little faith seeth but little but great faith seeth much; and therefore he saith again, that by faith we have 'access into the grace of G.o.d' (Rom 5:2). The reason is,

1. Because faith, having laid hold upon Christ, hath found him 'in whom are hid all the treasures of wisdom and knowledge' (Col 2:3).

In him therefore it finds and sees those heights and depths of gospel mysteries that are nowhere else to be found; nay, let a man be dest.i.tute of faith, and it is not possible he should once think of some of them.

2. By this means the Holy Spirit is plentifully received (Gal 3:1-3).

Now the Spirit of G.o.d is a spirit of wisdom and revelation; but yet so as in the knowledge of Christ; otherwise the Spirit will show to man not any mighty thing, its great delight being to open Christ and to reveal him unto faith (Eph 1:17). Faith indeed can see him, for that is the eye of the soul; and the Spirit alone can reveal him, that being the searcher of the deep things of G.o.d; by these therefore the mysteries of heaven are revealed and received. And hence it is that the mystery of the gospel is called the 'mystery of faith,' or the mystery with which faith only hath to do (1 Tim 3:9).

Wouldst thou, then, know the greatest things of G.o.d? Accustom thyself to the obedience of faith,[34] live upon thy justifying righteousness, and never think that to live always on Christ for justification is a low and beggarly thing, and as it were a staying at the foundation; for let me tell you, depart from a sense of the meritorious means of your justification with G.o.d, and you will quickly grow light, and frothy, and vain. Besides, you will always be subject to errors and delusions; for this is not to hold the head from or through which nourishment is administered (Col 2:19).

Further, no man that buildeth forsakes the good foundation; that is the ground of his encouragement to work, for upon that is laid the stress of all; and without it nothing that is framed can be supported, but must inevitably fall to the ground.

Again; why not live upon Christ alway? and especially as he standeth the mediator between G.o.d, and the soul, defending thee with the merit of his blood, and covering thee with his infinite righteousness from the wrath of G.o.d and curse of the law. Can there be any greater comfort ministered to thee than to know thy person stands just before G.o.d? Just and justified from all things that would otherwise swallow thee up? Is peace with G.o.d and a.s.surance of heaven of so little respect with thee that thou slightest the very foundation thereof, even faith in the blood and righteousness of Christ? and are notions and whimsies of such credit with thee that thou must leave the foundation to follow them? But again; what mystery is desirable to be known that is not to be found in Jesus Christ, as Priest, Prophet, or King of saints? In him are hid all the treasures of them, and he alone hath the key of David to open them (Col 2:1,2; Rev 3:7). Paul was so taken with Jesus Christ, and the knowledge of this, that he was crucified for us, that he desired, nay, determined not to know any thing else among the Corinthians, that itched after other wisdom (1 Cor 2:2).

Object. But I see not that in Christ now, that I have seen in him in former days. Besides, I find the Spirit lead me forth to study other things.

Answ. To the first part of this objection I would answer several things.--The cause why thou seest not that in Christ now, which thou hast seen in him in former days, is not in Christ, but in thy faith; he is the same, as fresh, and as good, and as full of blessedness, as when thou didst most rejoice in him (Heb 1:11,12).

And why not now, as well as formerly? G.o.d is never weary of being delighted with Jesus Christ; his blood is always precious with G.o.d; his merits being those in which justice hath everlasting rest, why shouldst thou wander or go about to change thy way? (Prov 8:30; Jer 2:36). Sin is the same as ever, and so is the curse of the law.

The devil is as busy as ever; and beware of the law in thy members.

Return, therefore, to thy rest, O soul! for he is thy life, and the length of thy days. Guilt is to be taken off now, as it was years ago; and whether thou seest it or no, thou sinnest in all thy works. How, then, canst thou stand clear from guilt in thy soul who neglectest to act faith in the blood of the Lamb? There thou must wash thy robes, and there thou must make them white (Rev 7:14,15).

I conclude, then, thou art a polluted, surfeited, corrupted, hardened creature, whosoever thou art, that thus objectest.

But I find, sayest thou, as if the Spirit led me forth to study other matters.