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more my heart burns in desires after him, the more I feel my heart fear I should not be saved by him.'

See now, did I not tell thee, that thy fears were but the consequence of strong desires? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ's bosom. "Say" (says Christ) "to them that are of a fearful heart, Be strong, fear not; your God will come and save you." Isa. xxxv. 4; lxiii. 1. 3. Thy fear that Christ will not receive thee, may arise from a sense of thy own unworthiness. Thou seest what a poor, sorry, wretched, worthless creature thou art. And seeing this, thou fearest Christ will not receive thee. Alas, sayest thou, I am the vilest of men; a town sinner, a ringleading sinner! I am not only a sinner myself, but have made others twofold worse the children of hell also. Besides, now I am under some awakenings and stirrings of mind after salvation, even now I find my heart rebellious, carnal, hard, treacherous, desperate, prone to unbelief, to despair. It forgetteth the word; it wandereth; it runneth to the ends of the earth. There is not, I am persuaded, one in all the world, that hath such a desperate wicked heart as mine is. My soul is careless to do good, but none more ear nest to do that which is evil.

'Can such a one as I am live in glory? Can a holy, a just, and a righteous God, once think (with honor to his name) of saving such a vile creature as I am? I fear it. Will he show wonders to such a dead dog as I am? doubt it.

‘I am cast out to the loathing of my person; yea, I loathe myself; I stink in mine own nostrils. How can I then be accepted by a holy and sin-abhorring God? Psalm xxxviii. 5, 6, 7; Ezek. x; xx. 42–44. Saved I would be; and who is there that would not be, were they in my condition? Indeed I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of

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hell! Bold sinner, how darest thou tempt God, by laughing at the breach of his holy law? But alas! they are not so bad one way, but I am worse another. I wish myself were any body but myself: and yet here again, I know not what to wish. When I see such as I believe are coming to Jesus Christ, oh, I bless them! But am confounded in

myself, to see how unlike (as I think) I am to a very good many in the world. They can read, hear, pray, remember, repent, be humble, do every thing better than so vile at wretch as I. I, vile wretch, am good for nothing, but to burn in hell-fire, and when I think of that I am confounded too.'

Thus the sense of unworthiness creates and heightens fears in the hearts of them that are coming to Jesus Christ. But indeed it should not. For who needs the physician but the sick? or, who did Christ come into the world to save, but the chief of sinners? Mark ii. 17; 1 Tim. i. 15. Wherefore, the more thou seest thy sins, the faster fly thou to Jesus Christ. And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man that carrieth his broken arm in a sling to the bone-setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man. And if Satan meets thee, and asketh, Whither goest thou? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, That even as the sick seeketh the physician; as he that hath broken bones seeks him that can set them; so thou art going to Jesus Christ for cure and healing, for thy sin-sick soul.

But it ofttimes happeneth to him that flies for his life, he despairs of escaping, and therefore delivers himself up into the hand of the pursuer. But up, up, sinner; be of good cheer! Christ came to save the unworthy ones; be not faithless, but believe. Come away, man, the Lord Jesus

calls thee, saying, "And him that cometh to me I will in no wise cast out."

4. Thy fear that Christ will not receive thee, may arise from a sense of the exceeding mercy of being saved. Sometimes salvation is in the eyes of him that desires, so great, so vast, so wonderful a thing, that the very thoughts of the excellency of it, engenders unbelief about obtaining it, in the heart of those that unfeignedly desire it. "Seemeth it

to you" (saith David) "a light thing to be a king's son-inlaw?" 1 Sam. xviii. 23. So the thought of the greatness and glory of the thing propounded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels; these are great things; things too good,' saith the soul that is little in his own eyes; things too rich,' saith the soul that is truly poor in spirit, 'for me.'

Besides, the Holy Ghost hath a way to greaten heavenly things to the understanding of the coming sinner; yea, and at the very same time to greaten too the sin and unworthiness of that sinner. Now the soul staggeringly wonders, saying, 'What! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity! This is for angels, and

for them that can walk like angels.'

If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, beggarly scrub, to take her for his master to wife, and the servant should come and say, 'My lord and master such a one, hath sent me to thee, to take thee to him to wife; he is rich, beautiful, and of excellent qualities; he is loving, meek, humble, well-spoken, &c.' What now would this poor, beggarly creature think? What would she say? or, how would she frame an answer? When King David sent Abigail upon this account, and though she was a rich woman, yet she said, "Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord." 1 Sam. xxv. 40, 41. She was confounded, she could not well tell what to say, the offer was so great, beyond

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But suppose this great

what could in reason be expected. person should second his suit, and send to this poor creature again, what would she say now? Would she not say, 'You mock me?' But what if he affirms, that he is in good earnest, and that his lord must have her to wife; yea, suppose he should prevail upon her to credit his message, and to address herself for her journey; yet behold, every thought of her pedigree confounds her; also her sense of want of beauty makes her ashamed; and if she doth but think of being embraced, the unbelief that is mixed with that thought, whirls her into tremblings. And now she calls herself fool, for believing the messenger, and thinks not to go; if she thinks of being bold, she blushes; and the least thought that she shall be rejected, when she comes to him, makes her look as if she would give up the ghost.

And is it a wonder then to see a soul that is drowned in the sense of glory, and a sense of its own nothingness, to be confounded in itself, and to fear, that the glory apprehended is too great, too good, and too rich, for such a one? That thing, heaven and eternal glory, is so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confound me.' Thus, I say, doth the greatness of the things desired, quite dash and overthrow the mind of the desirer. 'Oh, it is too big! it is too big! it is too great a mercy!'

But, coming sinner, let me reason with thee: thou sayest, it is too big, too great. Well, will things that are less satisfy thy soul? Will a less thing than heaven, than glory and eternal life, answer thy desires? No, nothing less; and yet I fear they are too big, and too good for me, even to obtain.' Well, as big and as good as they are, God giveth them to such as thou; they are not too great for God to give; no, not too great to give freely. Be content, let God give like himself; he is that eternal God, and giveth like himself When kings give, they do not use to give as poor

men do. Hence it is said, that Nabal made a feast in his house "like the feast of a king;" and again, "All these things did Araunah, as a king, give" unto David. 1 Sam. XXV.; 2 Sam. xxiv. Now, God is a great king, let him give like a king; nay, let him give like himself, and do thou receive like thyself: he hath all, and thou hast nothing. God told his people of old, that he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out; and then adds, under the supposition of their counting the mercy too good, or too great, "If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts." Zech. viii. 6. As if he should say, 'They are now in captivity, and little in their own eyes; therefore they think the mercy of returning to Canaan is a mercy too marvellously great for them to enjoy; but if it be so in their eyes, it is not so in mine. I will do for them like God, if they will but receive my bounty like sinners.'

Coming sinner, God can give his heavenly Canaan, and the glory of it, unto thee; yea, none ever had them but as a gift, a free gift. He hath given us his Son. "How shall he not then with him also freely give us all things?"

It was not the worthiness of Abraham, or Moses, or David, or Peter, or Paul, but the mercy of God, that made them inheritors of heaven. If God thinks thee worthy, judge not thyself unworthy; but take it, and be thankful. And it is a good sign he intends to give thee, if he hath drawn out thy heart to ask. "O Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt cause thine ear to hear." Psalm x. 17.

When God is said to incline his ear, it implies an intention to bestow the mercy desired. Take it therefore. Thy wisdom will be to receive, not sticking at thy own unworthiIt is said, "He raiseth up the poor out of the dust,

ness.

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