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fully embrace, and refuse not to be sacrificed by



as cruel torments as thou canst invent ?— Fox,
vol. i. p. 11G.

4. What saw Menas, the Egyptian, in Christ,
when he said, under most cruel torments, There
is nothing in my mind that can he compared to the
kingdom of heaven j neither is all the world, if it
was weighed in a balance, to he preferred with the
price of one soul? Who is ahle to separate us
from the love of Jesus Christ our Lord? And I
have learned of my Lord and King not to fear them
that kill the body, <fcc. P. 117.

5. What did Eulalia sec in Christ, when she
said, as they were pulling her one joint from an-
other, Behold, Lord, I will not forget thee.
"What a pleasure it is for them, Christ! that
remember thy triumphant victory? P. 121.

6. What think you did Agnes see in Christ, when
rejoicingly she went to meet the soldier that was
appointed to he her executioner. I will willingly,
said she, receive into my paps the length of this
sword, and into my hreast will draw the force
thereof, even to the hilts; that thus I, being
married to Christ my spouse, may surmount and
escape all the darkness of this world? P. 122.

7. What do you think did Julitta see in Christ,
when, at the Emperor's telling of her, that except
she would worship the gods, she should never have
protection, laws, judgments, nor life, she replied,
Farewell life, welcome death ; farewell riches,
welcome poverty : all that I have, if it were a
thousand times more, would I rather lose, than to
speak one wicked and blasphemous word against
my Creator ? P. 123.

8. What did Marcus Arethusius see in Christ,
when after his enemies had cut his flesh, anointed
it with honey, and hanged him up in a basket for
Hies and bees to feed on, he would not give, to
uphold idolatry, one halfpenny to save his life ?
P. 128.

9. What did Constantine see in Christ, when he
used to kiss the wounds of them vhat suffered for
him ? P. 135.

10. But what need I give thus particular in-
fctances of words and smaller actions, when by their
lives, their blood, their enduring hunger, sword,
fire, pulling asunder, and all torments that the
devil and hell could devise, for the love they bare
to Christ, after they were come to him?

What hast thou found in him, sinner?

What ! come to Christ, and find nothing in him !
—when all tilings that arc worth looking after are
in him! — or if anything, yet not enough to wean
thee from thy sinful delights, and fleshly lusts!
Away, away, thou art not coining to Jesus Christ.

lie that has come to Jesus Christ, hath found
in him, that, as I said, that is nut to be found
anywhere else. As,

1. He that is come to Christ hath found God in
him, reconciling the world unto himself, not im-

puting their trespasses to them. And so God is
not to be found in heaven and earth besides. 2 Co.

v. 19, 20.

2. He that is come to Jesus Christ hath found
in him a fountain of grace, sufficient, not only to
pardon sin, but to sanctify the soul, and to preserve
it from falling, in this evil world.

3. He that is come to Jesus Christ hath found
virtue in him ; that virtue, that if he does but
touch thee with his Word, or thou him by faith,
life is forthwith conveyed into thy soul. It makes
thee wake as one that is waked out of his sleep ;
it awakes all the powers of the soul. Ps. xxx. u, 12.
Ca. vi. 12.

4. Art thou come to Jesus Christ ? Thou hast
found glory in him, glory that surmounts and goes
beyond. ' Thou art more glorious - than the
mountains of prey.' Ps. ixxri, 4.

5. What shall I say ? Thou hast found righ-
teousness in him; thou hast found rest, peace,
delight, heaven, glory, and eternal life.

Sinner, be advised ; ask thy heart again, say-
ing, Am I come to Jesus Christ ? For upon this
one question, Am I come, or, am I not ? hangs
heaven and hell as to thee. If thou canst say, I
am come, and God shall approve that saying,
happy, happy, happy man art thou! But if thou
art not come, what can make thee happy? yea,
what can make that man happy that, for his not
coming to Jesus Christ for life, must be damned
in hell ?

Use Third. — The third use — a use of encour-

Coming sinner, I have now a word for thee ;
be of good comfort, ' He will in no wise cast out. '
Of all men, thou art the blessed of the Lord ; the
Father hath prepared his Son to be a sacrifice for
thee, and Jesus Christ, thy Lord, is gone to pre-
pare a place for thee. Ju. i. 29. He. x. What shall
I say to thee ?

[First,] lliou contest to a full Christ; thou canst
not want anything for soul or body, for this world
or that to come, but it is to be had in or by Jesus
Christ. As it is said of the land that the Danites
went to possess, so, and with much more truth, it
may be said of Christ; he is such an one with
whom there is no want of any good thing that is in
heaven or earth. A full Christ is thy Christ.

1. He is full of grace. Grace is sometimes
taken for love ; never any loved like Jesus Christ.
Jonathan's love went beyond the love of women;
but the love of Christ passes knowledge. It is
beyond tke love of all the earth, of all creatures,
even of men and angels. His love prevailed with
him to lay aside his glory, to leave the heavenly
place, to clothe himself with flesh, to be born in a
stable, to be laid in a manger, to live a poor life in
the world, to take upon him our sicknesses, infir-
mities, sins, curse, death, and the wrath that was



due to man. And all this he did for a base, uncle- !
serving, unthankful people ; yea, for a people that
was at enmity with him. ' For when we were yet
without strength, in due time Christ died for the
ungodly. For scarcely for a righteous man will
one die ; yet peradventure for a good man some
would even dare to die. But God commendeth his
love toward us, in that while we were yet sinners,
Christ died for us. Much more, then, being now
justified by his blood, we shall be saved from wrath
through him. For if, when we were enemies, we
were reconciled to God by the death of his Son,
much more, being reconciled, we shall be saved by
his life.' Ho. v. 6— 10.

2. He is full of truth. Full of grace and truth.
Truth, that is, faithfulness in keeping promise, even
this of the text, with all other, ' I will in no wise
cast out.' Jn. xiv. 6. Hence it is said, that his words
be true, and that he is the faithful God, that keepeth
covenant. And hence it is also that his promises
are called truth : ' Thou wilt fulfil thy truth unto
Jacob, and thy mercy unto Abraham, which thou
hast sworn unto our fathers from the days of old.'
Therefore it is said again, that both himself and
words are truth : ' I am the truth, the Scripture of
truth.' Da. x. 21. ' Thy word is truth,' Jn. xvii. n. 2 Sa.
vii. 28 ; ' thy law is truth, ' Ps. cxix. 142 ; and ' my mouth, '
saith he, 'shall speak truth,' Pr. viii. 7; see also Ec.

xii. 10. Is. xxv. 1. Mai. ii. 6. Ac. xxvi. 25. 2 Ti. ii. 12, 13. Now,

I say, his word is truth, and he is full of truth to
fulfil his truth, even to a thousand generations.
Coming sinner, he will not deceive thee ; come
boldly to Jesus Christ.

3. He is full of wisdom. He is made unto us
of God wisdom ; wisdom to manage the affairs of
his church in general, and the affairs of every com-
ing sinner in particular. And upon this account
he is said to be ' head over all things,' l Co. i. Ep. i.,
because he manages all things that are in the world
by his wisdom, for the good of his church ; all
men's actions, all Satan's temptations, all God's
providences, all crosses, and disappointments ; all
things whatever are under the hand of Christ — who
is the wisdom of God — and he ordereth them all for
good to his church. And can Christ help it — and
be sure he can— nothing shall happen or fall out in
the world, but it shall, in despite of all opposition,
have a good tendency to his church and people.

4. He is full of the Spirit, to communicate it to
the coming sinner ; he hath therefore received it
without measure, that he may communicate it to
every member of his body, according as every man's
measure thereof is allotted him by the Father.
Wherefore he saith, that he that comes to him, • Out
of his belly shall flow rivers of living water.' Jn.

iii. 34. Tit. iii. 5, G. Ac. ii. Jn. vii. 33—39.

5. He is indeed a storehouse full of all the
graces of the Spirit. ' Of his fulness have all mo


received, and grace for grace.' Jn. i. ig. Here is moro
faith, more love, more sincerity, more humility,
more of every grace ; and of this, even more of
this, he giveth to every lowly, humble, penitent
coming sinner. Wherefore, coming soul, thou
comest not to a barren wilderness when thou comest
to Jesus Christ.

6. He is full of bowels and compassion : and
they shall feel and find it so that come to him for
life. He can bear with thy weaknesses, he can pit v
thy ignorance, he can be touched with the feeling
of thy infirmities, he can affectionately forgive thy
transgressions, he can heal thy backslidings, and
love thee freely. His compassions fail not ; ' and
he will not break a bruised reed, nor quench the
smoking flax ; he can pity them that no eye pities,
and be afflicted in all thy afflictions.' Mat. xxvi. 41. lie.

v. 2 ; ii. 18. Mat. ix. 2. Ho. xiv. 4. Eze. svi. •">, 6. I3. lxiii. 'J. Vi.
lxxviii. 38 ; lxxxvi. 15 ; cxi. 4 ; cxii. 4. La. iii. 22. Is. xlii. 3.

7. Coming soul, the Jesu3 that thou art coming
to, is full of might and terribleness for thy advan-
tage ; he can suppress all thine enemies ; he is the
Prince of the kings of the earth ; he can bow all
men's designs for thy help ; he can break all snares
laid for thee in the way ; he can lift thee out of all
difficulties wherewith thou mayest be surrounded ;
he is wise in heart, and mighty in power. Every
life under heaven is in his hand ; yea, the fallen
angels tremble before him. And he will save thy

life, Coming sinner. 1 Co. i. 24. Ro. viii. 28. Mat. xxviii. 1 i.
Re. iv. Ps. xix. 3 ; xxvii 5, 6. Jo!) ix. 4. Jn. xviL 2. Mat. viii. 29.
Lu. viii. 28. Ja. ii. 19.

8. Coming sinner, the Jesus to whom thou art
coming is lowly in heart, he despiseth not any. It
is not thy outward meanness, nor thy inward weak-
ness ; it is not because thou art poor, or base, or
deformed, or a fool, that he will despise thee : he
hath chosen the foolish, the base, and despised
things of this world, to confound the wise and
mighty. He will bow his ear to thy stammering
prayers he will pick out the meaning of thy inex-
pressible groans ; he will respect thy weakest offer-
ing, if there be in it but thy heart. Mat xi. 20. Lu. xiv.

21. Tr. ix. 4—6. Is. xxxviii. 14, 15. Ca. v. 15. Jn. iv. 27. Mar. xii.

33,34. Ja. v. 11. Now, is not this a blessed Christ,
coming sinner ? Art thou not like to fare well,
when thou hast embraced him, coming sinner? J'>ut,
Second. Hum hast yet another advantage by Jesus
Christ, tliou art coming to him, for he w not only full,
but free, lie is not spariug of what he has ; be
is open-hearted and open-handed. Let me in a
few particulars show thee this :

1. This is evident, because he calls thee ; he calls
upon thee to come unto him; the which he would
not do, was he not free to give ; yea, he bids thee,
when come, ask, seek, knock. And for thy encour-
agement, adds to every command a promise, 'Seek,
! a°d ye shall find; ask, and ye shall have; knock,
2 P



and it shall be opened unto you.' If the rich man
should say thus to the poor, would not he be
reckoned a free-hearted man ? I say, should he
say to the poor, Come to my door, ask at my door,
knock at my door, aud you shall find and have ;
would he not be counted liberal ? Why, thus doth
Jesus Christ. Mind it, coming sinner, is. lv. 3. Ps.

1. 15. Mat. vii. 7—9,

2. He doth not only bid thee come, but tells
thee, he will heartily do thee good ; yea, he will do
it with rejoicing ; ' I will rejoice over them, to do
them good - with my whole heart, and with my

whole SOul.' Je. xxxii. 41.

3. It appeareth that he is free, because he giveth
without twitting.* ' He giveth to all men liber-
ally, and upbraideth not.' Ja. i. v. There are some
that will not deny to do the poor a pleasure, but
they will mix their mercies with so many ticits,
that the persons on whom they bestow their
charity shall find but little sweetness in it. But
Christ doth not do so, coming sinner ; he casteth
all thine iniquities behind his back. is. xxxviii. l?.
Thy sins and iniquities he will remember no more.

lie. viii. 12.

4. That Christ is free, is manifest by the com-
plaints that he makes against them that will not
come to him for mercy. I say, he complains, say-
ing, ' Jerusalem, Jerusalem! how often would
I have gathered thy children together, even as a
hen gathereth her chickens under lier wings, and
ye would not ! ' Mat. xxm. 37. I say, he speaks it by
way of complaint. He saith also in another place,
' But thou hast not called upon me, Jacob.'
is. xliii. 22. Coming sinner, see here the willing-
ness of Christ to save ; see here how free he is to
communicate life, and all good things, to such as
thou art. He complains, if thou comest not ; he is
displeased, if thou callest not upon him. Hark,
coming sinner, once again ; wheu Jerusalem would
not come to him for safeguard, ' he beheld the
city, and wept over it, saying, If thou hadst known,
' vin thou, at least in this thy day, the things which
belong unto thy peace ; but now they are hid from
thine eyes.' Ln. xix. ti, 42.

5. Lastly, lie is open and free-hearted to do
thee good, as is seen by the joy and rejoicing that
he manifesteth at the coming home of poor prodi-
gals. He receives the lost sheep with rejoicing;
the lost goat with rejoicing; yea, when the prodi-
gal came home, what joy and mirth, what music
and dancing, was in his father's house! Lu. xv.

Tii in I. Coming sinner, I will add another encour-
agement fur thy help.

1. God hath prepared a mercy-seat, a throne of
grace to sit on ; that thou mayest come thither to
him, and that he may from thence hear thee, and

LVittiog;' taunting, or rebuking.— Eu.

receive thee. 'I will commune with thee,' saith
he, 'from above the mercy-seat.' Ex. xxv. 22. As
who shall say, sinner, When thou comest to me,
thou shalt find me upon the mercy-seat, where also
I am always found of the undone coming sinner.
Thither I bring my pardons ; there I hear and
receive their petitions, and accept them to my

2. God hath also prepared a golden altar for
thee to offer thy prayers and tears upon. A golden
altar ! It is called a ' golden altar, ' to show what
worth it is of in God's account: for this golden
altar is Jesus Christ ; this altar sanctifies thy gift,
and makes thy sacrifice acceptable. This altar,
then, makes thy groans golden groans ; thy tears
golden tears ; and thy prayers golden prayers, in
the eye of that God thou comest to, coming sinner.

Re. viii. Mat. xxiii. 19. He. x. 10. 1 Pe. ii. 5.

3. God hath strewed all the way, from the gate
of hell, where thou wast, to the gate of heaven,
whither thou art going, with flowers out of his own
garden. Behold how the promises, invitations,
calls, and encouragements, like lilies, lie round
about thee ! take heed that thou dost not tread
them under foot, sinner. With promises, did I say ?
Yea, he hath mixed all those with his own name,
his Son's name ; also, with the name of mercy,
goodness, compassion, love, pity, grace, forgive-
ness, pardon, and what not, that may encourage
the coming sinner.

4. He hath also for thy encouragement laic! up
the names, and set forth the sins, of those that
have been saved. In this book they are fairly
written, that thou, through patience and comfort
of the Scriptures, mightest have hope. (1.) In
this book is recorded Noah's maim and sin ; and
how God had mercy upon him. (2.) In this record
is fairly written the name of Lot, and the nature
of his sin ; and how the Lord had mercy upon him.
(3.) In this record thou hast also fairly written
the names of Moses, Aaron, Gideon, Samson,
David, Solomon, Peter, Paul, with the nature of
their sins ; and how God had mercy upon them ;
and all to encourage thee, coming sinner.

Fouii)i. I will add yet another encouragement for
lite man tJiat is coming to Jesus Christ. Art thou
coming ? Art thou coming, indeed ? Why,

1. Then this thy coming is by virtue of God's calk
Thou art called. Calling goes before coming.
Coming is not of works, but of him that calleth.
• He goeth up into a mountain, and calleth unto
him whom he would; and they came unto him.'

Mar. iii. 13.

2. Art thou coming ? This is also by virtue of
illumination. God has made thee see; and, there-
fore, thou art coming. So long as thou wast dark-
ness, thou lovedst darkness, and couldst not abide
to come, because thv deeds were evil ; but being



now illuminated and made to see what and where
thou art, and also what and where thy Saviour is,
now thou art coming to Jesus Christ ; ' Blessed
art thou, Simon Barjona: for flesh and blood hath
not revealed it unto thee,' saith Christ, ' but my
Father which is in heaven.' Mat. xvi. 17.

3. Art thou coming ? This is because God
hath inclined thine heart to come. God hath
called thee, illuminated thee, and inclined thy
heart to come ; and, therefore, thou comest to
Jesus Christ. It is God that worketh in thee to
will, and to come to Jesus Christ. Coming sinner,
bless God for that he hath given thee a will to
come to Jesus Christ. It is a sign that thou
belongest to Jesus Christ, because God has made
thee willing to come to him. Ps. ex. 3. Bless God
for slaying the enmity of thy mind ; had he not
done it, thou wouldst as yet have hated thine own

4. Art thou coming to Jesus Christ ? It is
God that giveth thee power: power to pursue thy
tcill in the matters of thy salvation, is the gift of
God. ' It is God which worketh in you both to
will and to do.' Phi. ii. 13. Not that God worketh
will to come, where he gives no power ; but thou
shouldest take notice, that power is an additional
mercy. The church saw that will and power
were two things, when she cried, ' Draw me, we
will run after thee.' Ca. i. i. And so did David too,
when he said, ' I will run the way of thy com-
mandments, when thou shalt enlarge my heart.'
ps. cxix. 82. Will to come, and power to pursue thy
will, is double mercy, coming sinner.

5. All thy strange, passionate, suJden rushings
forward after Jesus Christ, coming sinners know
what I mean, they also are thy helps from God.
Perhaps thou feelest at some times more than at
others, strong stirrings up of heart to fly to Jesus
Christ; now thou hast at this time a sweet and
stiff gale of the Spirit of God, filling thy sails with
the fresh gales of his good Spirit ; and thou ridest
at those times as upon the wings of the wind, being
carried out beyond thyself, beyond the most of tby
prayers, and also above all thy fear and temptations.

G. Coming sinner, hast thou not now and then a
kiss of the sweet lips of Jesus Christ, I mean some
blessed word dropping like a honey-comb upon thy
soul to revive thee, when thou art in the midst ot -
thy dumps ?

7. Does not Jesus Christ sometimes give thee
a glimpse of himself, though perhaps thou scest him
not so long a time as while one may tell twenty.

8. Hast thou not sometimes as it were the very
warmth of his wings overshadowing the face of thy
soul, that gives thee as it were a gload* upon thy
spirit, as the bright beams of the sun do upon thy
body, when it suddenly breaks out of a cloud,
though presently all is gone away ? Well, all
these things are the good hand of thy God upon
thee, and they are upon thee to constrain, to pro-
voke, and to make thee willing and able to come,
coming sinner, that thou mightest in the end be

* ' A gloa<l ;' a warm, eager, passionate gazing : now obso*
lete. — Ed.





This is one of those ten excellent manuscripts
which were found among- Bunyan's papers after
his decease in 1GSS. It had been prepared by
him for publication, but still wanted a few touches
of his masterly hand, and a preface in his charac-
teristic style. He had, while a prisoner for non-
conformity, in 1672, published a treatise upon
this subject, in reply to Mr. Fowler, who was soon
after created Bishop of Gloucester ; but that was
more peculiarly intended to prove that those who
are justified by faith in Christ are placed in a
safer, more honourable, and more glorious state
than that possessed by Adam before his fall.
Mr. Fowler took the popular view, that the suffer-
ings of the Saviour were intended to replace man
in a similar position to that of Adam when in a
state of innocence ; and to give him powers, which,
if properly used, would enable him to save himself.

It is of importance that we should understand
the meaning of the term 'justification ' as here
used. It is an acquittal, on being tried by the
law ; or a proof that, upon the most penetrating
scrutiny, we have, through life, fulfilled and per-
formed all its requirements in word, thought, and
deed, without the slightest deviation or taint of
error. This is essential to salvation, and must be
done, either personally, or by the imputation of
the Saviour's ohedience to us. Multitudes vainly
imagine that this can be attained by our partial
obedience, aided, where we fail, by the imputation
of so much of the Saviour's obedience as, being
placed to our account, will make up the deficiency.
' pon justification must depend the salvation of
the soul. Bunyan was convinced that the sinner's
only hope was by the imputation of Christ's right-
eousness, which alone could justify him from all
things, and without which he must perish.

As 'by the deeds of the law there shall no
llcsh he justified,' it becomes an important inquiry
whether the law, by which all must be tried, and
justified or condemned, is opposed to the gospel
or glad tidings of salvation? Cod forbid that we
should for a moment entertain such a thought!
thev both proceed from the same Divine source,
and the gospel confirms and establishes the law.
This is clearly shown in the following treatise.
Ewry Christian forms a port of that one mystical

body, of which Christ is the head, and in which
alone can be fulfilled every jot and tittle of the law.
Bunyan's controversy is with an opinion, held by
many, that a man may, in his own person, by an
imperfect obedience to some of the requirements of
the law, procure, or aid in obtaining, justification;

There can be no subject more intensely inter-
esting than the means of a sinner's justification
before that God whose law is perfect, and who is
of purer eyes than to behold iniquity except with
abhorrence ; nor is there one upon which more
fatal mistakes have been made.

The great delusion which, like a deadly leprosy,
has involved man in uncertainty and darkness in
all his conceptions of purity and holiness, is the
fallacious hope of producing some good works to
blot out transgressions ; or that man is not so pol-
luted, but that he may justify himself by works
performed through some kind of ability communi-
cated by the Saviour — an ability which he might
or might not use, but upon the proper use of which
he considers that his salvation depends ; leaving
him in the most distressing uncertainty and doubt
upon this all-important subject. All these Bunyan
considered to be specious and most dangerous de-
vices of Satan, unscriptural, and contrary to the
simplicity and design of the gospel.

In this treatise very powerful arguments are
used to counteract these errors, and to place the
doctrine of justification in all its glorious purity.
It is essentially the source of the glad tidings of
great joy made known by the Christian dispen-
sation ; showing that the redemption of believers
is perfect and finished, neither needing nor suffer-
ing any human additions. The righteousness of
Christ fully justifies all that believe, while the
fountain that he opened washes away all their
defilements, and presents them at the judgment-
seat, without spot or blemish, their rohes being
washed and made white in the blood of the Lamb.

To prevent this doctrine from being impeached
with a tendency to weaken man in the discharge
of his moral duties, the same Divine power which

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