1. Because they sin against the manifest light of the Spirit, as I said before; it is a sin against the light of the Spirit--that is, they have been formerly enlightened into 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 and comfort 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 upon the same.

2. It is called the sin against the Holy Ghost because such a person doth, as I may say, lay violent hands on it; one that sets himself in opposition to, and is resolved to 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 G.o.d, after some knowledge of Him, especially at their first resisting and refusing of Him, they have certain motions of the Spirit of G.o.d to dissuade them from so great a soul-d.a.m.ning act. 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 they may answer them, and get from under the convincing nature of them, and therefore it 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 entreatings of the soul to tarry still in the same doctrine.

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

5. It is called the sin against the Holy Ghost, because he that doth reject and disown the doctrine of salvation by the Man Christ Jesus, through believing in Him, doth despise, resist, and reject the wisdom of the Spirit; for the wisdom of G.o.d's Spirit did never more appear than its finding out a way for sinners to be reconciled to G.o.d by the death of this Man; and therefore Christ, as He is a sacrifice, is called the wisdom of G.o.d. 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 of Nazareth, the Son of Mary, cannot be the sin that is unpardonable, as is clear from that Scripture in Matthew 12:32, where He Himself saith, "Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Now by this it is clear that the sin that is unpardonable is one thing, and the sin against the Son of Man another; that sin that is against the Son of Man is pardonable; but if that was the sin against the Holy Ghost, it would not be pardonable; therefore the sin against the Son of Man is not the sin against the 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, as Paul (1 Tim 1:13, 14) also the Jews (Acts 2:36,37). But there was an ignorant rejecting of Him, without the enlightening, and taste, and feeling of the power of the things of G.o.d, made mention in Hebrews 6:3-6. 2. There is and hath been a higher manner of 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 sudden denied Him, and that after the revelation of the Spirit of G.o.d from Heaven to him, that He, Jesus, was the Son of G.o.d (Matt 16:16-18). This also is pardonable, if there be a coming up again to repentance. O, rich grace! O, wonderful grace! that G.o.d should be so full of love to His poor creatures, that though they do sin against the Son of G.o.d, either through ignorance, or some sudden violent charge breaking loose from h.e.l.l upon them, but yet take if for certain that if a man do slight and reject the Son of G.o.d and the Spirit in that manner as I have before hinted--that is, for a man after some great measure of the enlightening by the Spirit of G.o.d, and some profession of Jesus Christ to be the Saviour, and His blood that was shed on the mount without the gates of Jerusalem to be the Atonement; I say, he that shall after this knowingly, willfully, and out of malice and despite reject, speak against, and trample that doctrine under foot, resolving for ever so to do, and if he there continue, I will p.a.w.n my soul upon it, he hath sinned the unpardonable sin, and shall never be forgiven, neither in this world, nor in the world to come; or else these Scriptures that testify the truth of this must be scrabbled out, and must be looked upon for mere fables, which are these following--"For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ," which is the Son of Man (Matt 16:13) "and are again entangled therein, and overcome," which must be by denying this Lord that brought them (2 Peter 2:1) "the latter end is worse with them than the beginning," (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 G.o.d, and the powers of the world to come; if they shall fall away, not only fall, but fall away, that is, finally (Heb 10:29) "it is impossible to renew them again unto repentance"; and the reason is rendered, "seeing they crucify to themselves the Son of G.o.d," which is the Son of Man, "afresh, and put Him to an open shame" (Heb 6:4-6).

Now if you would further know what it is to crucify the Son of G.o.d afresh, it is this--for to undervalue and trample under foot the merits and virtue of His blood for remission of sins, as is clearly manifested in Hebrews 10:26-28, where it is said, "For if we sin willfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised 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 G.o.d," there is the second crucifying of Christ, which the Quakers think to be saved by, "and hath 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?" (verse 29). All that Paul had to keep him from this sin was, his ignorance in persecuting the Man and merits of Jesus Christ (Acts 9). But I obtained mercy, saith he, because I did it ignorantly (1 Tim 1:13). And Peter, though he did deny Him knowingly, yet he did it unwillingly, and in a sudden 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 for being 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, for these reasons but now laid down; for this sin is immediately committed against the motions, and convictions, and light of the Holy Spirit of G.o.d that makes it its business to hand forth and manifest the truth and reality of the merits and virtues of the Lord Jesus, the Son of Man. And therefore beware, Ranters and Quakers, for I am sure you are the nearest that sin by profession, which is, indeed, the right committing of it, of any persons that I do know at this day under the whole heavens, forasmuch as 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 He offered it, or that have, do, or shall believe on it for the time since, together with that time that He offered it, though formerly you did profess that salvation was wrought out that way, by that sacrifice then offered, and also seemed to have some comfort thereby; yea, insomuch that some of you declared the same in the hearing of many, professing yourselves to be believers of the same. O, therefore, it is sad for you that were once enlightened, and have tasted these good things, and yet, notwithstanding all your profession, you are now turned from the 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 would put in this caution, that if there be any souls that be but now willing to venture their salvation upon the merits of a naked Jesus, I do verily for the present believe they have not sinned that sin, because there is still a promise holds forth itself to 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 promise is worth to be written in letters of gold.

Objections answered for their comfort who would have their part in the New Covenant.

Object. But, alas, though I should never sin that sin, yet I have other sins enough to d.a.m.n me.

Answ. What though thou hadst the sins of a thousand sinners, yet if thou come to Christ, 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 heart is 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 the weight of them all upon thy heart, till thou art down loaden with the same, and come to 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 undervaluing thyself as ever thou canst, saying, Lord, here is a sinner, the basest in all the country; if I had my deserts, I had been d.a.m.ned in h.e.l.l-fire long ago; Lord, I am not worthy to have the least corner in the Kingdom of Heaven; and yet, O that Thou wouldst have mercy! Come like Benhadad's servants to the king of Israel, with a rope about thy neck (1 Kings 20:31,32) and fling thyself at Christ's feet, and lie there a 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 Scripture words only; for that thou mayest do, and yet do nothing but babble. But if thou from a sense of thy baseness canst groan out thy heart's desire before the Lord, He will hear thee, and grant thy desire; for He can tell what is the meaning of the groanings of the Spirit (Rom 8:26,27).

Object. O, but I am afraid to pray, for fear my prayers should be counted as sin in the sight of the great G.o.d.

Answ. That is a good sign that thy prayers are more than bare words, and have some prevalence at the Throne of Grace through Christ Jesus, or else the devil would never seek to labour to beat thee off from prayer by undervaluing thy prayers, telling thee they are sin; for the best prayers he will call the worst, and the worst he will 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 should I do then?

Answ. Truly, with some men indeed it doth fare thus, that the day of grace is at an end before their lives are at end. Or thus, the day of grace is past before the day of death is come, as Christ saith, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace," that is, the word of grace or reconciliation, "but now they are hid from thine eyes" (Luke 19:41,42). But for the better satisfying of thee as touching this thing, consider these 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 communicate of His things unto them, which he would not do was the day of grace past with his soul (Rev 3:20).

Object. But how should I know whether Christ do so knock at my heart as to be desirous to 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 miserable state without an interest in Jesus Christ, and that naturally thou hast no share in Him, no faith in Him, no communion with Him, no delight in Him, or love in the least 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 communion with Him, together with holy resolutions not to be satisfied without real communion with Him. 3. Doth He sometimes give thee some secret persuasions, though scarcely discernible, that thou mayest attain, and get an interest in Him? 4. Doth He now and then glance in some of the promises into thy heart, causing them to leave some heavenly savour, though but for a very short time, on thy spirit? 5. Dost thou at some time see some little excellency in Christ? And doth all this stir up in thy heart some breathing after Him? If so, then fear not, the day of grace is not past with 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, "cast out." (John 6:37).

Object. But surely, if the day of grace was not past with me, I should not be so long without an answer of G.o.d's love to my soul; that therefore doth make me mistrust my 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? It may be the Lord hath waited on thee these twenty, or thirty, yes, forty years or more, and thou hath not waited on Him seven years. Cast this into thy mind, therefore, when Satan tells thee that G.o.d doth not love thee, because thou hast waited so long without an a.s.surance, for it is his temptation, for G.o.d did wait longer upon thee, and was fain to send to thee by His amba.s.sadors time after time; and, therefore, say thou, I will wait to see what the Lord will say unto me; and the rather, because He will speak peace, for He is the Lord thereof. But, 2. Know that it is not thy being under trouble a long time that will be an argument sufficiently to prove that thou art past hopes; nay, contrariwise, for Jesus Christ did take our nature upon Him, and also did undertake deliverance for those, and bring it in for them who "were all 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 so long, I can wait no longer.

Answ. It may be thou hast concluded on this long ago, thinking thou shouldst not be 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 out till night; and at night, till morning again; yet the Lord hath supported thee, and kept thee in waiting upon Him many weeks and years; therefore that is but the temptation of the devil to make thee think so, that he might drive thee to despair of G.o.d's mercy, and so to leave off following the ways of G.o.d, and to close in with thy sins again.

O therefore do not give way unto it, but believe that thou shalt "see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and He shall strengthen thine heart; wait, I say, on the Lord" (Psa 28:13,14). And that thou mayest so do, consider these things--(1.) If thou, after thou hast waited thus long, shouldst now give over, and wait no longer, thou wouldst lose all thy time and pains that thou hast taken in the way of G.o.d hitherto, and wilt 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 almost found it, and all because he was loath to look and seek a little further. (2.) Thou wilt not only lose thy time, but also lose thy own soul, for salvation is nowhere else but in Jesus Christ (Acts 4:12). (3.) Thou wilt sin the highest sin that ever thou didst sin before, in drawing finally back, insomuch that G.o.d may say, My soul shall have no pleasure in him (Heb 10:38). But, 2. Consider, thou sayest, all my strength is gone, and therefore how should I wait? Why, at that time when thou feelest and findest thy strength quite gone, even that is the time when the Lord will renew and give thee fresh strength. "The youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength: 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 good will all my waiting do me? "For it is not of him that willeth, nor of him that runneth, but of G.o.d that showeth mercy." Therefore, I say, if I should not be elected, all is in vain.

Answ. 1. Why in the first place, to be sure thy backsliding from G.o.d will not prove thy election, neither thy growing weary of waiting upon G.o.d. But, 2. Thou art, it may be, troubled to know whether thou art elected; and, sayest thou, If I did but know that, that would encourage me in my waiting on G.o.d. Answ. I believe thee; but mark, thou shalt not know thy election in the first place, but in the second--that is to say, thou must first get acquaintance with G.o.d in Christ, which doth come by thy giving credit to His promises, and records which He hath given of Jesus Christ's blood and righteousness, together with the rest of His merits--that is, before thou canst 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 the condemnings of the Law; life from the guilt of sin; life over the filth of the same; life also to walk with G.o.d in His Son and ways; the life of love to G.o.d 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 acquainted with the other; G.o.d 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 and grieved for sin, the Spirit doth seal up the soul by its comfortable testimony; persuading of the soul that G.o.d, for Christ's sake, hath forgiven all those sins that lie so heavy on the conscience, and that do so much perplex the soul, by showing it that that Law, which doth utter such horrible curses against it, is by Christ's blood satisfied and fulfilled (Eph 1:13,14). (2.) By consequence--that is, the soul finding that G.o.d hath been good unto it, in that He hath showed it its lost state and miserable condition, and also that He hath given it some comfortable hope that He will save it from the same; I say, the soul, from a right sight thereof, doth, or may, draw this conclusion, that if G.o.d had not been minded to have saved it, He would not have done for it such things as these. But for the more sure dealing with thy soul, it is not good to take any of these apart--that is, it is not good to take the testimony of the Spirit, as thou supposest thou hast, apart from the fruits thereof, so as to conclude the testimony thou hast received to be a sufficient ground without the other; not that it is not, if it be the testimony of the Spirit, but because the devil doth also deceive souls by the workings of his spirit in them, pretending that it is the Spirit of G.o.d. And again; thou shouldst not satisfy thyself, though thou do find some seekings in thee 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 a.s.surance to thee, 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 are forgiven thee, and also thereby a constraining of thee to advance Him, both by words and works, in holiness and righteousness all the days of thy life. From hence thou mayst boldly conclude thy election--"Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of G.o.d and our Father. Knowing, brethren," saith the Apostle, "beloved, your election of G.o.d." But how? why by this, "For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much a.s.surance. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia. And to wait for His Son from Heaven, whom He raised from the 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, I find in me all manners of wickedness, hard-heartedness, hypocricy, coldness of affection to Christ, very great unbelief, together with everything that is base and of an ill savour. 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 sad condition as this? Thou hast the more need to come to Christ, that thou mayst be not only cleansed from these evils, but also that thou mayst be delivered from that wrath 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 this sad and troublesome condition?

Answ. Dost thou see in thee all manner of wickedness? The best way that I can direct a soul in such a case is, to pitch a steadfast eye on Him that is full, and to look so steadfastly upon Him by faith, that thereby thou mayst even draw down of His fullness into thy heart; for that is the right way, and the way that was typed out, before Christ came in the flesh, in the time of Moses, when the Lord said unto him, "Make thee a fiery serpent" of bra.s.s, which was a type of Christ "and set it upon a pole; and it shall come to pa.s.s" that when a serpent hath bitten any man, "when he looketh upon it, shall live" (Num 21:8). Even so now in Gospel times, when any soul is bitten with the fiery serpents--their sins--that then the next way to be healed is, for the soul to look upon the Son of Man, who, as the serpent was, was hanged on a pole, or tree, that whosoever shall indeed look on Him by faith may 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 full of bowels and compa.s.sion is the heart of Christ towards thee, which may be seen in His coming down from Heaven to spill His heart-blood for thee. 2. Is thy heart slothful and idle?

Then see how active the Lord Jesus is for thee in that He did not only die for thee, but also in that He hath been ever since His ascension into Heaven making intercession for thee (Heb 7:25). 3.

Dost thou see and find in thee iniquity and unrighteousness? Then look up to Heaven, and see there a righteous Person, even thy righteous Jesus Christ, now presenting thee in His own perfection before the throne of His Father's glory (1 Cor 1:30). 4. Dost thou see that thou art very much void of sanctification? Then look up, and thou shalt see that thy sanctification is in the presence of G.o.d a complete sanctification, representing all the saints as righteous, as sanctified ones in the presence of the great G.o.d of Heaven. And so whatsoever thou wantest, be sure to strive to pitch thy faith upon the Son of G.o.d, and behold Him steadfastly, and thou shalt, by so doing, find a mighty change in thy soul. For when we behold Him as in a gla.s.s, even the glory of the Lord, we are changed, namely, by beholding, "from glory to glory, even as by the Spirit of 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 workings of much corruption, do not go the nearest way to Heaven if they do not in the first place look upon themselves as cursed sinners by Law; and yet at that time they are blessed, for ever blessed saints by the merits of Jesus Christ. "O wretched man that I am," saith Paul; and yet, O blessed man that I am, through my Lord Jesus 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 receive sight, 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 thee to come and buy such eye-salve of Him that may make thee see (Rev 3:18). 2. Because thou shalt never have any true comfort till thou dost thus come to see and behold the Lamb of G.o.d that hath taken away thy sins (John 1:29). 3. Because that thereby thou wilt be able through grace, to step over and turn aside from the several stumbling-blocks that Satan, together with his instruments, hath laid in our way, which otherwise thou wilt not be able to shun, but will certainly fall when others stand, and grope and 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 if thou 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 weak in believing, so great a sinner, that I do go so slothfully on in the way of G.o.d, that I am so apt to slip at every temptation, and to be entangled therewith, together with other things, so that I shall never be able to attain those blessed things that are held forth to sinners by Jesus Christ; and therefore my trouble is much upon this account also, and many times I fear that will come upon me which Satan suggesteth to me--that is, I shall miss of eternal life.

Answ. 1. As to the latter part of the objection, that thou shalt never attain to everlasting life, that is obtained for thee already, without thy doing, either thy praying, striving, or wrestling against sin. If we speak properly, it is Christ that hath in His own body abolished death on the Cross, and brought light, life, and glory to us through this His thus doing. But this is the thing that thou aimest at, that thou shalt never have a share in this life already obtained for so many as do come by 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, Didst thou never learn for to outshoot the devil in his own bow, and to cut off his head with 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 very cold devotion? Answer him thus, and say, I am glad you told me, for this will make me trust the more to Christ's prayers, and the less to my own; also I will endeavour henceforth to groan, to sigh, and to be so fervent in my crying at the Throne of Grace, that I will, if I can, make the heavens rattle again with the mighty groans thereof. And whereas thou sayest that I am so weak in believing, I am glad you mind me of it; I hope it will henceforward stir me up to cry the more heartily to G.o.d for strong faith, and make me the more restless till I have it. And seeing thou tellest me that I run so softly, and that I shall go near to miss of glory, this also shall be, through grace, to my advantage, and cause me to press the more earnestly towards the mark for the prize of the high calling of G.o.d in Christ Jesus. And seeing thou dost tell me that my sins are wondrous great, hereby thou bringest the remembrance of the unsupportable vengeance of G.o.d 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 hope it will make me fly the faster, and press the harder after an interest in Him; and the rather, because, as thou tellest me, my state will be unspeakably miserable without Him. 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 hope it will be a means to make me run faster, seek earnestlier, and to be the more restless after 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 also say, how doth Satan's temptations, as well as all other things, work together for my good, for my advantage (Rom 8:28).

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