CHRIST
THE
Hope
of
GLORY
.
COL.
I.
27.
That
God
would
make
known
what
is
the
Riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
in
you
the
Hope
of
Glory
.
IN
handling
these
Words
,
I
shall
observe
this
Method
,
(
1.
)
Speak
to
the
Coherence
.
(
2.
)
Explain
the
Terms
of
the
Text.
(
3.
)
Draw
both
parts
of
the
Text
together
into
one
Doctrinal
Observation
.
The
Coherence
lies
thus
:
Colosse
was
a
City
in
Phrygia
in
the
lesser
Asia
,
where
by
the
Ministry
of
Epaphras
,
a
Church
was
gathered
,
and
soon
after
troubled
by
certain
Seducers
,
pressing
upon
them
the
Observation
of
Mosaical
Ceremonies
,
and
many
Human
Traditions
.
Epaphras
goes
to
Rome
to
acquaint
Paul
with
the
present
state
of
this
Church
,
verse
8.
whereupon
he
,
as
the
great
Apostle
of
the
Gentiles
,
upon
whom
the
Care
of
all
the
Churches
lay
,
writes
this
Epistle
to
the
Collossians
;
taking
notice
of
their
Conversion
to
the
Faith
,
and
giving
Thanks
to
God
upon
that
account
,
v.
3.
Praying
for
them
,
That
they
might
be
filled
with
the
knowledge
of
his
will
,
in
all
wisdom
and
spiritual
understanding
,
that
they
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
and
be
strengthned
with
all
might
,
unto
all
patience
and
long-suffering
,
with
joyfulness
,
verse
9
,
10
,
11.
Then
he
takes
occasion
to
set
forth
the
Excellency
of
Christ
preached
unto
the
Gentiles
,
laying
open
the
Benefits
of
our
Redeemer
,
vers.
12
,
13
,
14.
And
then
he
gives
an
admirable
Character
of
the
Divine
Person
of
the
Redeemer
,
from
the
15
th
verse
to
the
23
d.
exhorting
them
thereupon
to
persevere
,
v.
23.
by
divers
Arguments
drawn
from
the
Necessity
of
Perseverance
;
from
the
Multitude
of
those
who
had
embraced
the
Gospel
;
from
his
own
Ministry
;
from
the
Afflictions
they
suffered
for
the
Gospel
,
v.
24.
and
from
that
Obligation
that
lay
upon
him
to
preach
the
Gospel
to
the
Gentiles
,
v.
25.
extolling
the
Dignity
of
the
Gospel
as
a
Mystery
hid
from
Ages
,
but
now
made
manifest
to
the
Saints
,
v.
26.
And
in
the
beginning
of
this
27
th
verse
,
he
sets
forth
the
Riches
of
this
Mystery
;
He
shews
in
the
Words
of
the
Text
,
how
all
this
is
contained
in
Christ
,
of
whom
they
were
now
possessed
;
they
had
him
in
their
very
hearts
,
dwelling
there
,
which
is
,
Christ
in
you
the
Hope
of
Glory
.
So
much
for
the
Coherence
.
I
now
come
to
open
the
Terms
of
the
Text
;
To
shew
you
what
is
meant
by
Christ
;
and
what
by
the
Hope
of
Glory
.
And
because
there
is
more
of
Mystery
in
the
first
part
of
the
Text
,
Christ
in
us
;
than
in
the
second
part
,
the
Hope
of
Glory
;
not
but
that
there
is
great
Mystery
in
this
too
,
as
will
appear
by
and
by
:
But
I
say
,
there
is
more
of
Mystery
in
the
first
part
,
because
we
have
some
Natural
Notions
of
Hope
and
Glory
,
that
may
help
to
lead
us
up
into
the
Spiritual
Sense
of
the
Apostle
here
.
But
we
can
have
no
natural
Notion
of
Christ
being
in
us
;
this
is
above
all
the
Apprehensions
of
Reason
,
and
must
be
taken
in
by
pure
Faith
,
from
the
Word
of
God
revealing
it
:
Therefore
I
will
dispatch
the
second
part
of
the
Text
first
;
and
shew
,
What
we
are
to
understand
by
the
Hope
of
Glory
.
First
,
What
by
Hope
,
Secondly
,
What
by
Glory
.
All
Hope
presupposes
Desire
,
tho
every
Desire
doth
not
amount
to
Hope
;
It
must
be
desire
continued
.
Hope
implies
that
;
Desire
maintain'd
and
kept
up
in
the
Soul
.
We
may
have
a
sudden
liking
,
a
pleasing
,
transient
fancy
to
such
or
such
a
thing
from
the
first
glance
of
the
eye
upon
it
;
this
is
not
properly
Hope
.
The
Moralists
tell
us
it
is
durabilis
Affectus
,
a
durable
,
permanent
,
fixed
,
habitual
Desire
,
when
the
Mind
is
set
upon
such
a
thing
,
dwells
upon
it
,
must
have
it
,
is
continually
reaching
out
after
it
from
an
eager
Propensity
towards
it
,
so
as
it
cannot
be
satisfied
without
it
:
This
is
continued
Desire
,
strong
Desire
;
Valdè
vult
;
the
Will
is
bent
upon
it
,
cannot
be
taken
off
from
looking
,
waiting
,
and
longing
after
it
.
And
this
is
the
Nature
of
that
Hope
in
the
Text.
Secondly
,
What
are
we
to
understand
by
Glory
,
which
begets
all
this
waiting
and
longing
Desire
?
Now
,
Brethren
!
I
must
rise
upon
you
a
little
:
We
have
a
great
Subject
before
us
.
I
will
give
you
first
the
plainest
Exposition
of
it
,
and
then
go
as
far
higher
as
I
can
.
By
Glory
we
commonly
understand
the
Happiness
of
Saints
in
Heaven
;
the
Perfection
of
Grace
in
Glory
.
It
is
the
highest
Degree
of
that
Good
,
that
man
is
capable
of
to
Eternity
.
It
is
the
Consummation
of
Divine
Election
:
The
actual
accomplishment
of
all
that
Good
that
God
intended
man
from
Eternity
.
Having
given
you
this
plain
Account
of
Glory
,
let
us
now
look
a
little
further
into
it
,
and
consider
it
as
flowing
from
God
the
Fountain
of
it
.
Let
us
,
as
well
as
our
weak
eyes
will
bear
,
look
upon
this
Excelling
,
Overcoming
Object
,
Heavenly
Glory
.
It
is
called
Rom.
5.
2.
The
Glory
of
God
,
because
God
is
the
Author
of
it
:
He
is
the
Fountain
and
first
Subject
of
it
;
and
therefore
he
is
stiled
,
Acts
7.
2.
The
God
of
Glory
;
and
the
Father
of
Glory
,
Eph.
1.
17.
Compare
Matth.
5.
16.
with
Rom.
8.
30.
and
you
will
find
that
we
are
said
to
glorifie
God
;
and
God
also
is
said
to
glorifie
us
;
but
with
this
difference
;
We
glorifie
God
by
declaring
those
Divine
Excellencies
that
were
in
God
before
;
God
glorifies
us
,
by
putting
an
Excellency
upon
us
which
we
had
not
before
.
We
glorifie
God
here
on
Earth
,
God
glorifies
us
in
Heaven
;
as
our
Saviour
saith
,
John
17.
4
,
5.
I
have
glorified
thee
on
earth
;
now
,
O
Father
,
glorifie
thou
me
with
the
glory
which
I
had
with
thee
before
the
world
was
.
What
was
that
?
I
wish
I
were
able
to
tell
you
:
It
may
be
some
of
you
may
think
I
say
too
much
;
and
others
too
little
.
I
desire
,
as
God
will
help
me
,
to
say
something
of
it
,
that
may
lead
your
Thoughts
into
a
further
Consideration
of
this
matter
:
Therefore
I
shall
endeavour
to
open
that
difficult
Scripture
,
Glorifie
thou
me
with
that
glory
which
I
had
with
thee
before
the
World
was
,
John
17.
5.
I
conceive
thus
;
That
Christ's
Human
Nature
upon
his
Ascension
to
Heaven
,
was
,
according
to
its
finite
capacity
,
lifted
up
by
vertue
of
the
Hypostatical
Union
,
into
the
Essential
Glory
of
the
Godhead
;
which
did
not
so
shine
forth
in
the
Man
Christ
here
on
Earth
,
as
it
doth
now
in
Heaven
:
It
was
under
an
Eclipse
then
in
his
state
of
Humiliation
;
but
now
this
Glory
is
fully
communicated
to
the
Human
Nature
of
Christ
,
and
through
Christ
unto
us
,
John
17.
22.
compared
with
Joh.
14.
20.
I
am
in
my
father
,
and
ye
in
me
,
and
I
in
you
,
saith
he
:
I
say
,
the
Glory
of
the
Godhead
is
communicated
to
the
Human
Nature
of
Christ
,
and
through
Christ
unto
us
who
are
united
to
him
:
And
by
vertue
of
this
Union
,
the
other
Two
Persons
of
the
Trinity
,
the
Father
and
the
Holy
Ghost
,
are
said
to
dwell
in
us
,
and
to
be
in
us
:
The
Father
dwells
in
us
,
and
we
in
him
,
1
John
4.
12
,
13
,
16.
If
we
dwell
in
Love
,
we
dwell
in
God
,
and
God
dwells
in
us
;
that
is
,
we
have
deep
Apprehensions
of
the
Love
of
God
.
And
the
Spirit
dwells
in
us
,
Rom.
8.
11.
comp.
with
1
Cor.
3.
16.
I
speak
this
,
to
shew
how
near
we
are
brought
to
God
in
Glory
,
to
the
Father
,
Son
,
and
Holy
Ghost
.
And
thus
you
see
how
Saints
are
glorified
in
Christ
;
blessed
with
all
Spiritual
Blessings
in
Heavenly
Places
in
Christ
,
Eph.
1.
3.
And
how
Christ
is
glorified
in
them
,
John
17.
10.
Christ
takes
the
Saints
into
his
own
Glory
,
which
is
their
Glorification
,
perfective
of
their
Happiness
.
And
this
Manifestation
of
the
Glory
of
Christ
in
and
upon
the
Saints
,
is
said
to
be
a
glorifying
of
Christ
,
John
17.
10.
The
Original
Glory
of
Christ
shining
out
upon
us
,
is
our
Glorification
;
which
doth
consist
in
the
Beatifical
Vision
,
in
beholding
the
Glory
of
God
,
in
the
face
of
Jesus
Christ
;
we
see
him
face
to
face
,
1
Cor.
13.
12.
Mat.
18.
10.
We
see
him
as
he
is
;
which
transforms
us
into
his
likeness
,
1
Joh.
3.
2.
We
then
appear
with
him
in
glory
,
Col.
3.
4.
Joh.
7.
24.
What
can
we
conceive
of
this
Glory
?
What
is
this
Glory
?
The
Scripture
sets
it
forth
by
Allusions
to
things
that
are
natural
;
and
so
shall
I.
Glory
,
then
,
is
a
Splendor
or
Lustre
arising
up
,
and
resulting
from
the
Beauty
and
Excellency
of
a
thing
above
other
things
.
So
God
outshines
all
Creatures
,
being
transcendingly
Good
.
So
that
Glory
,
in
its
perfection
,
as
it
is
in
God
the
Fountain
of
it
,
it
is
a
continual
Effulgency
and
Brightness
flowing
from
God
the
Perfection
of
Beauty
.
He
dwells
in
inaccessible
Light
.
This
is
called
sometimes
,
The
brightness
of
his
glory
,
Heb.
1.
3.
always
sending
forth
resplendent
Beams
and
Rays
of
Light
,
which
do
reach
us
in
Heaven
,
and
do
reflect
a
Glory
upon
us
.
Thus
the
Glory
of
God
is
set
forth
in
Scripture
by
things
that
are
most
glorious
in
our
sight
:
And
I
must
tell
you
,
That
Faith
sees
something
in
God
,
that
is
beyond
all
these
Metaphors
of
Light
and
Brightness
;
I
say
,
beyond
all
these
Notions
of
Light
and
Brightness
,
a
more
excelling
Glory
;
in
comparison
of
which
,
all
created
Glory
is
no
Glory
.
But
the
Beatifical
Vision
is
abo●e
all
the
Visions
of
this
Glory
,
that
Faith
now
gives
us
,
because
it
fills
and
satisfies
the
whole
Capacity
of
our
Souls
:
We
are
then
possessed
of
all
,
and
desire
no
more
.
The
School-men
tell
us
,
Heaven
is
Appetitus
quietivum
,
doth
satisfie
and
quiet
the
Desires
of
a
man
.
So
saith
the
Scripture
,
Psal.
17.
15.
When
I
awake
,
I
shall
be
satisfied
with
thy
likeness
;
speaking
of
the
Resurrection
.
If
the
Love
of
the
world
is
in
you
,
the
love
of
the
father
is
not
in
you
,
1
John
2.
15.
If
we
are
still
flying
out
in
our
affections
after
worldly
things
,
it
is
a
sign
our
minds
are
not
quieted
and
satisfied
with
God
alone
.
School-Divines
say
further
,
That
in
Hell
there
is
fear
,
but
Heaven
is
above
all
Hope
:
And
they
give
this
reason
for
it
,
Because
in
Hell
there
is
Successio
Poenarum
,
a
Succession
of
Punishment
,
which
causes
Fear
;
but
,
say
they
,
in
Heaven
,
Glory
is
absque
Successione
,
without
Succession
;
i.
e.
'T
is
all
present
before
'em
.
I
suppose
they
mean
this
,
That
the
Saints
above
,
have
a
kind
of
actual
Comprehension
of
their
Eternal
Beatitude
,
in
which
there
is
nothing
past
,
or
to
come
,
but
all
as
present
before
them
.
They
don't
Hope
,
but
certainly
know
that
their
Blessedness
doth
continue
for
ever
:
That
is
,
I
say
,
the
Saints
above
,
after
the
Resurrection
,
cannot
be
more
happy
to
all
Eternity
,
than
they
are
the
first
moment
of
their
Glorification
.
And
this
I
mean
by
an
actual
Comprehension
of
our
Eternal
Beatitude
:
All
is
as
present
to
Glorified
Saints
.
Brethren
!
If
these
things
seem
difficult
to
you
,
and
do
pass
your
knowledge
,
are
above
your
comprehension
,
it
is
your
happiness
it
is
so
,
that
there
is
more
Glory
reserved
for
you
,
than
you
can
conceive
.
Eye
hath
not
seen
,
ear
hath
not
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
the
things
that
God
hath
prepared
for
them
that
love
him
.
Besides
,
pray
consider
;
we
that
are
Ministers
,
do
prophesie
but
in
part
;
we
see
but
through
a
glass
darkly
;
no
wonder
then
if
these
things
seem
abstruse
and
enigmatical
.
The
more
spiritually-minded
you
are
about
these
deep
things
of
God
,
seriously
considering
the
Sufferings
of
Christ
,
and
the
Glory
that
shall
follow
,
as
1
Pet.
1.
11.
the
more
plain
and
evident
will
this
Glory
be
unto
you
.
You
will
know
more
of
it
than
the
Tongue
of
Men
or
Angels
can
express
.
There
are
certain
Elevations
of
an
enlightned
mind
,
that
do
sometimes
raise
our
Apprehensions
of
Divine
Mysteries
above
and
beyond
our
ordinary
thoughts
of
them
.
The
Spirit
takes
us
up
into
the
Mount
of
Glory
,
and
shews
us
the
things
of
Christ
more
demonstatively
than
any
Minister
in
the
World
is
able
to
do
.
When
we
are
heaving
at
some
heavy
body
,
we
lift
here
,
and
we
lift
there
,
and
it
may
be
upon
some
sudden
strain
,
we
move
it
a
little
,
though
ordinarily
we
cannot
stir
it
:
So
there
are
some
certain
strains
of
Faith
,
that
give
us
that
discerning
of
Spiritual
Things
,
that
we
never
had
before
,
lifting
up
our
heads
within
the
Vail
.
Let
us
then
wait
upon
God
for
such
further
manifestations
of
his
Spirit
,
and
pray
,
That
he
would
shine
in
our
hearts
the
Light
of
the
Knowledge
of
his
Glory
.
What
shall
I
say
more
?
Now
we
live
upon
Creatures
,
and
have
but
a
remote
View
of
God
in
them
and
through
them
;
and
this
is
our
Grace
.
But
when
we
come
to
Heaven
,
God
will
be
all
in
all
:
We
shall
stand
in
no
need
of
Creature-Comforts
to
Eternity
,
but
shall
derive
all
our
support
,
satisfaction
,
and
joy
,
immediately
from
God
himself
.
His
Spirit
will
be
instead
of
Meat
,
Drink
,
and
Cloaths
to
our
bodies
,
and
will
to
Eternity
fill
up
the
Capacity
of
our
Souls
with
Ravishing
Joys
and
Delights
:
And
this
is
our
Glory
.
The
sum
of
all
is
,
That
Christ
received
into
the
heart
by
Faith
,
as
our
Jesus
,
our
Redeemer
and
Saviour
,
doth
beget
in
the
Soul
thus
relying
upon
him
,
an
earnest
Expectation
,
and
lively
Hope
of
all
that
Good
that
may
consummate
and
perfect
mans
Happiness
to
Eternity
.
And
this
in
the
Text
is
called
Glory
,
Christ
in
us
the
Hope
of
Glory
.
So
much
for
that
part
of
the
Text.
I
come
now
to
the
First
Part
of
the
Text.
What
are
we
to
understand
by
Christ
in
us
?
And
this
is
Mystery
upon
Mystery
:
It
is
evident
,
that
in
Scripture
Christ
is
said
to
be
in
us
,
and
we
in
him
;
he
to
abide
in
us
,
and
we
to
abide
in
him
.
I
shall
now
only
give
you
a
more
general
Exposition
of
these
Words
;
in
the
general
sense
of
the
Text.
I
say
,
Christ
is
said
to
be
in
us
,
and
we
in
him
;
To
abide
in
us
,
and
we
in
him
,
John
15.
4.
And
all
this
must
be
spiritually
understood
;
all
this
is
by
Believing
;
by
Faith
we
receive
him
,
and
by
continued
Acts
of
Faith
we
do
keep
him
dwelling
in
our
hearts
,
Eph.
3.
17.
We
abide
in
Christ
,
and
Christ
in
us
;
we
are
in
him
,
and
he
in
us
,
when
we
do
persevere
in
the
Faith
;
when
we
have
in
our
hearts
an
inward
belief
and
persuasion
of
all
the
Gospel
saith
,
concerning
Christ
as
our
Redeemer
and
Saviour
:
He
is
in
the
thoughts
and
imaginations
of
our
hearts
continually
;
and
we
do
act
towards
him
according
to
what
we
believe
of
him
;
this
is
believing
indeed
.
And
here
comes
in
hope
,
as
most
suitable
to
the
apprehensions
of
our
Faith
concerning
Christ
as
our
Jesus
:
Christ
in
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
some
render
the
Greek
thus
,
Christ
among
you
,
outwardly
Preached
to
you
,
is
the
hope
of
Glory
.
This
is
Doctrinally
true
;
but
this
is
not
enough
to
beget
Hope
:
Many
hear
,
and
don't
believe
;
they
have
much
of
Christ
without
them
,
but
nothing
of
Christ
within
them
.
Hope
arises
from
something
within
impressed
upon
the
mind
;
the
Soul
doth
not
stir
till
then
,
doth
not
put
forth
any
act
of
Hope
till
Faith
comes
;
That
sets
all
the
wheels
in
motion
,
draws
our
affections
after
him
;
such
is
the
power
of
Faith
,
that
we
cannot
but
love
and
desire
what
we
believe
to
be
so
good
and
desirable
.
Hope
naturally
springs
out
of
Faith
;
and
in
this
Hope
you
have
the
comfort
of
your
Faith
;
you
see
the
benefits
of
Faith
,
rejoycing
in
what
you
believe
.
Gospel
truths
are
very
advantageous
to
a
believer
,
when
he
sees
the
advantage
that
accrues
to
him
by
them
;
and
therefore
is
filled
with
joy
unspeakable
,
and
full
of
Glory
,
by
believing
.
We
should
be
little
concerned
in
our
Faith
,
were
it
not
for
the
Hope
it
begets
.
It
is
life
Eternal
to
know
Christ
;
in
the
light
of
that
knowledge
you
perceive
how
you
live
in
him
,
and
by
him
:
As
Faith
carries
up
our
Souls
to
Heaven
,
so
it
brings
down
all
the
good
things
of
Heaven
to
our
Souls
.
Faith
is
a
very
enriching
Grace
;
rich
in
Faith
,
saith
the
Apostle
;
when
the
Soul
takes
notice
of
this
,
it
cannot
but
Hope
:
What
Faith
hath
obtained
of
God
through
Christ
,
Hope
goes
out
after
,
longs
for
,
and
patiently
waits
for
things
unseen
:
Faith
hath
ensured
them
,
and
therefore
Hope
will
expect
them
.
So
that
Christ
outwardly
Preached
,
is
the
Hope
of
Glory
;
that
is
,
Doctrinally
so
:
It
is
Doctrinally
true
,
but
it
is
not
experimentally
true
to
you
and
me
,
that
Christ
is
our
Hope
of
Glory
,
till
we
do
believe
in
him
:
Christ
must
be
ours
,
before
this
Hope
in
the
Text
can
be
ours
:
Christ
is
not
ours
,
till
we
receive
him
by
Faith
from
an
inward
Revelation
of
him
,
Gal.
1.
16.
Till
then
,
he
is
a
Christ
without
us
,
not
in
us
.
With
the
heart
man
believes
;
It
is
an
inward
act
of
the
mind
to
believe
in
Christ
.
The
Soul
doth
converse
with
Christ
about
its
own
Salvation
;
our
Thoughts
are
much
taken
up
in
considering
him
;
applying
to
our selves
the
benefits
of
his
Death
.
If
Christ
be
thus
in
you
,
you
cannot
but
have
Hope
.
I
am
upon
the
general
Exposition
,
and
shall
shew
you
more
at
large
,
how
Christ
is
in
us
by
believing
.
I
say
Faith
lets
Christ
into
the
Understanding
,
Will
,
and
Affections
.
Naturally
when
the
Vnderstanding
acts
upon
any
Object
,
it
draws
the
species
and
image
of
that
Object
into
its
self
:
Hence
they
say
,
Intellectus
intelligendo
fit
omnia
;
the
Understanding
is
every
thing
it
understands
;
That
is
,
it
takes
in
the
Idea
,
Shape
Image
of
that
thing
which
it
knows
,
under
all
its
distinguishing
Properties
;
else
there
would
be
confusion
in
the
Understanding
;
we
should
not
know
one
thing
from
another
,
which
is
not
to
know
at
all
.
So
Faith
brings
in
Christ
into
the
Soul
under
a
peculiar
Character
,
as
the
fairest
of
Ten
thousand
;
proposes
him
as
the
greatest
truth
to
the
Understanding
;
as
the
greatest
good
to
the
Will
,
and
frames
conceptions
of
him
accordingly
;
thus
is
Christ
formed
in
us
.
Faith
doth
not
take
in
Christ
notionally
only
,
to
lye
by
,
as
other
notions
do
in
which
we
are
little
concerned
;
but
it
takes
him
in
in
reference
to
our selves
,
as
a
new
Mould
into
which
the
Soul
is
to
be
cast
,
as
a
Spirit
and
Principle
of
new
life
:
He
comes
to
rule
and
reign
,
and
to
reduce
man
to
a
conformity
to
himself
.
And
here
lies
the
difference
between
historical
and
saving
Knowledg
;
one
is
purely
Speculative
,
the
other
is
Experimentally
Practical
;
that
is
,
there
is
always
something
done
upon
it
,
in
and
by
the
Soul
,
2
Cor.
3.
18.
We
do
behold
as
in
a
glass
the
glory
of
God
,
and
are
changed
.
Pray
observe
that
Text
:
There
is
a
Beholding
,
and
there
is
a
Transformation
upon
that
beholding
,
a
being
changed
into
the
same
Glory
.
We
do
not
know
Christ
savingly
,
if
every
thing
we
know
of
him
doth
not
help
to
change
us
more
and
more
into
his
Image
;
I
say
,
we
do
not
know
Christ
savingly
till
then
.
You
must
judge
of
your
saving
knowledge
of
Gospel
Truths
,
by
the
lively
impressions
they
make
upon
your
hearts
.
Are
you
brought
to
act
,
do
,
think
,
that
which
you
never
did
before
?
Do
you
find
Christ
hath
had
a
quickning
influence
upon
your
Hearts
?
is
indeed
become
your
life
?
He
savingly
knows
Jesus
Christ
,
who
doth
act
towards
him
according
to
what
he
believes
of
him
.
Let
men
talk
of
this
or
that
concerning
Christ
,
and
pretend
to
understand
all
Mysteries
,
to
have
all
knowledge
;
yet
unless
they
can
shew
the
work
of
the
Gospel
written
in
their
hearts
,
as
the
Apostle
speaks
of
the
work
of
the
Law
,
Rom.
2.
15.
I
say
,
unless
they
can
shew
the
work
of
the
Gospel
written
in
their
hearts
,
I
am
sure
they
are
nothing
.
For
it
is
impossible
to
receive
Christ
by
the
saving
knowledge
of
Faith
,
and
not
to
have
his
Image
impressed
upon
all
the
faculties
of
the
Soul
by
that
Faith
which
first
brought
it
in
.
The
very
conceptions
of
Faith
concerning
Christ
,
are
the
very
thoughts
of
a
mans
own
heart
;
so
he
is
,
so
he
thinks
,
so
he
acts
,
even
as
he
believes
.
Gospel
truths
cannot
enter
into
our
rational
Nature
at
any
other
door
,
than
that
of
Faith
:
When
Faith
comes
,
there
needs
nothing
else
to
turn
that
Soul
unto
God
.
Every
man
is
an
his
Faith
is
.
Faith
contains
the
true
inward
sense
of
the
Soul
about
Jesus
Christ
:
And
God
is
the
Author
and
Finisher
of
this
Faith
,
and
understood
to
be
so
by
all
true
Believers
.
Pray
let
us
close
up
all
with
this
;
for
I
am
only
now
labouring
as
well
as
I
can
to
shew
you
in
general
,
how
Faith
lets
Christ
into
the
Soul
.
The
main
thing
in
Conversion
,
is
Faith
;
and
the
main
thing
in
Faith
,
is
the
Power
of
God
in
working
it
.
These
two
things
are
principally
taken
notice
of
by
all
Believers
.
They
observe
them
in
others
,
much
more
in
themselves
,
Acts
11.
17
,
18.
compared
with
Acts
14.
23.
What
notice
did
they
take
there
of
the
Faith
God
had
wrought
in
those
?
They
perceived
they
had
received
the
same
Faith
with
themselves
;
that
God
had
granted
unto
the
Gentiles
,
Repentance
unto
life
.
Faith
is
the
main
thing
in
Conversion
:
Christ
is
the
same
in
himself
,
both
before
and
after
Conversion
:
So
are
all
Gospel-truths
the
same
in
themselves
;
only
then
we
did
not
believe
them
,
and
now
we
do
.
It
is
Faith
makes
all
the
difference
;
and
the
principal
thing
in
Faith
,
is
the
power
of
God
in
working
it
.
How
doth
Paul
admire
the
goodness
of
God
to
him
,
that
he
should
obtain
Mercy
,
and
believe
in
Jesus
!
Lord
,
saith
he
,
What
wilt
thou
have
me
to
do
?
He
never
called
him
Lord
before
:
The
High
Priest
was
his
Lord
and
Master
before
,
from
whom
he
received
his
orders
what
to
do
against
the
Saints
.
Now
he
is
Sick
of
that
imployment
;
he
lays
down
his
Commission
at
the
feet
of
Christ
,
and
desires
he
would
give
him
instructions
what
to
do
:
None
should
be
his
Lord
;
None
should
now
command
him
but
Christ
;
Lord
,
what
wilt
thou
have
me
to
do
?
The
beginning
of
Faith
and
Conversion
,
lyes
in
looking
unto
Christ
for
Power
to
believe
.
And
our
first
Faith
usually
breaks
out
in
an
Outcry
to
God
to
help
our
unbebelief
.
All
true
Converts
are
sensible
of
this
,
they
in
Acts
7.
47.
How
did
they
Praise
God
for
their
Conversion
?
They
ascribe
it
all
to
him
.
I
say
,
our
first
Faith
in
the
Lord
Jesus
,
comes
in
with
a
sense
of
God's
Power
in
working
it
;
and
Faith
is
known
to
be
the
gift
of
God
,
by
those
who
have
it
.
They
who
begin
their
Faith
in
the
strength
of
their
own
Reason
,
thinking
to
take
in
such
considerations
of
God
and
Christ
,
and
to
draw
such
arguments
from
Scripture
,
as
can
induce
them
to
believe
,
will
find
themselves
mistaken
.
I
am
persuaded
the
doubts
and
fears
of
many
Believers
have
their
rise
from
hence
;
That
they
did
not
begin
their
Faith
in
such
an
humble
dependance
upon
God
for
strength
to
believe
;
they
did
not
,
I
say
,
do
this
as
they
should
.
And
it
appears
that
that
is
the
cause
of
their
fears
,
because
nothing
but
such
a
dependance
upon
Christ
for
Grace
does
cure
them
.
When
once
they
have
learned
the
right
way
of
believing
and
trusting
in
Christ
,
they
enter
into
rest
,
there
is
an
end
of
all
their
fears
.
There
are
Promises
in
Scripture
made
unto
Faith
;
and
there
are
Promises
made
of
Faith
.
These
,
so
far
as
we
may
be
concerned
in
them
,
seem
to
be
made
to
Believers
quite
void
of
Faith
:
Though
to
Unbelievers
remaining
in
unbelief
,
nothing
is
promised
;
yet
all
things
are
promised
to
Unbelievers
,
going
out
by
Faith
unto
Jesus
Christ
:
Or
,
if
you
will
,
I
had
rather
express
it
thus
;
These
promises
of
our
first
faith
,
of
the
first
Grace
,
of
giving
the
Spirit
,
and
the
like
,
they
are
made
to
Christ
in
the
behalf
of
Unbelievers
,
such
who
were
from
Eternity
ordained
unto
Life
;
so
many
of
them
whose
Names
were
written
in
the
Lamb's
Book
of
Life
.
The
Covenant
of
Grace
made
between
God
and
us
,
doth
respect
the
Covenant
of
Redemption
between
the
Father
and
the
Son
.
This
first
Faith
is
wrought
in
us
in
such
a
manner
,
that
we
are
sensible
of
the
Divine
Power
and
Efficacy
of
God's
Grace
in
working
it
.
Though
God
doth
lead
out
our
Souls
into
rational
considerations
of
Himself
and
his
Son
;
yet
we
find
that
these
considerations
do
flow
into
our
Minds
from
an
inward
Revelation
made
of
Christ
.
We
do
know
,
that
such
thoughts
of
God
and
Christ
,
could
never
have
come
into
our
minds
,
if
the
Holy
Ghost
had
not
suggested
them
.
In
his
Light
we
see
Light
;
and
our
coming
to
Christ
,
is
always
by
the
Father's
drawing
.
CHAP.
II.
More
Particularly
,
How
Christ
is
in
us
by
Faith
:
How
Faith
brings
Christ
into
the
Soul
:
Or
,
how
Christ
conveys
himself
into
our
hearts
through
Faith
:
And
also
,
How
we
may
discern
this
in
our selves
.
THis
is
the
Point
,
and
a
Point
of
greatest
concernment
it
is
unto
us
all
:
And
therefore
,
I
beseech
you
follow
me
with
your
strictest
Attention
.
First
,
That
Christ
may
be
in
us
,
it
is
necessary
that
he
should
be
first
outwardly
proposed
unto
us
.
There
is
an
outward
Light
of
the
letter
proposing
Christ
to
us
;
and
there
is
an
inward
Light
of
the
Spirit
revealing
Christ
in
us
.
It
is
one
thing
to
speak
Notionally
,
from
the
outward
Light
of
the
Letter
;
another
thing
to
speak
Experimentally
,
from
an
inward
Light
of
the
thing
it self
in
our
own
Souls
.
Besides
the
outward
Light
of
the
Word
,
there
is
in
every
true
Believer
an
inward
Light
,
flowing
through
the
Word
from
the
Object
,
or
thing
spoken
of
.
The
Spirit
reveals
Christ
the
Object
,
and
so
making
us
Light
in
the
Lord
,
in
his
Light
we
see
Light
.
As
we
cannot
see
the
Sun
but
by
its
own
Light
,
so
neither
can
we
see
Christ
but
in
his
own
Light
.
By
Faith
we
go
unto
Christ
,
by
Faith
we
go
into
Christ
,
and
we
sit
down
in
his
Light
,
entertaining
our selves
with
Spiritual
Contemplations
of
his
Glory
.
I
say
,
that
Christ
presents
himself
to
us
in
a
Gospel
Promise
,
as
our
God
and
Saviour
:
He
offers
himself
to
us
as
such
;
and
by
offering
himself
,
or
under
that
proposal
,
he
doth
act
as
a
Gracious
God
towards
us
.
Here
lyes
the
Converting
point
,
the
effectual
working
of
the
Word
;
when
together
with
the
outward
proposal
,
Christ
lets
forth
some
Virtue
from
himself
,
to
draw
in
the
Heart
unto
him
.
When
God
owns
us
for
his
Children
,
who
were
not
his
Children
before
,
yet
his
Adoption
makes
us
Children
;
that
is
the
time
of
our
effectual
Calling
:
When
under
the
outward
Preaching
of
the
Gospel
,
Christ
doth
so
powerfully
impress
his
own
first
act
of
Love
upon
us
,
in
dying
for
us
,
that
we
cannot
but
be
sensible
of
it
.
His
Love
is
shed
abroad
in
our
hearts
,
we
are
overcome
by
it
;
we
cannot
but
call
him
Father
,
who
by
calling
us
Children
,
hath
made
us
so
;
letting
in
at
the
same
time
the
Spirit
of
the
Son
into
our
hearts
.
God's
owning
us
for
his
Children
,
is
a
sufficient
proof
that
he
is
our
Father
,
we
cannot
but
call
him
so
ever
after
Zec.
13.
9.
Thus
Christ
makes
himself
inwardly
known
to
us
,
by
giving
us
Faith
in
himself
;
for
there
is
no
other
way
of
knowing
Christ
,
but
by
believing
.
Sense
and
Reason
cannot
bring
Christ
into
the
Soul
,
but
Faith
can
,
giving
that
account
of
him
from
the
Word
,
that
is
fully
satisfactory
.
How
Glorious
is
Christ
in
the
Eye
of
Faith
!
How
is
a
believing
Soul
taken
with
him
as
the
Fairest
of
Ten
thousand
!
And
this
is
the
first
step
,
according
to
the
Method
of
the
Holy
Ghost
,
that
God
takes
in
bringing
Christ
into
the
Soul
.
Secondly
,
Christ
is
let
into
the
Soul
by
an
appropriating
act
of
Faith
,
by
which
we
do
take
him
into
our
hearts
as
our
Jesus
:
Every
Believer
saith
for
himself
,
the
Lord
Jesus
,
my
Righteousness
,
and
my
Life
,
and
my
Salvation
,
my
God
,
and
my
Lord
!
The
Soul
knows
this
by
that
sense
that
Faith
gives
of
that
act
by
which
we
do
receive
him
;
I
say
,
by
that
sense
that
Faith
gives
of
that
appropriating
act
by
which
we
do
receive
Christ
as
our
Jesus
.
Those
who
understand
themselves
in
an
act
of
believing
,
know
it
to
be
so
.
Saving
Faith
,
so
far
as
it
reaches
,
is
all
evidence
;
it
carries
conviction
along
with
it
of
those
Truths
which
we
believe
.
Heb.
11.
1.
I
told
you
the
last
time
,
How
Faith
doth
Spiritually
draw
in
the
object
upon
which
it
acts
,
into
every
believing
Soul
.
Faith
is
in
us
,
Christ
is
in
our
Faith
,
as
the
object
of
it
,
always
in
the
view
and
eye
of
Faith
.
Faith
hath
nothing
else
to
act
upon
for
Justification
,
but
Christ
held
forth
in
the
Word
:
Now
Faith
takes
Christ
out
of
the
Word
into
the
Heart
.
And
this
I
would
a
little
open
to
you
;
for
here
lyes
the
Mystery
of
your
Faith
;
this
is
the
critical
Act
of
Faith
.
I
say
thus
;
Faith
takes
in
the
Promise
,
and
in
and
with
the
Promise
,
Christ
himself
,
who
is
wrapt
up
in
it
.
Faith
takes
in
the
Promise
;
and
in
and
with
the
Promise
,
the
Mercy
it self
that
is
Promised
.
Our
Title
to
,
and
Interest
in
the
Lord
Jesus
Christ
,
it
doth
arise
out
of
this
Act
of
Faith
.
By
this
Act
of
Faith
,
all
is
compleated
both
on
God's
part
and
our
part
,
that
may
confirm
our
Title
to
Christ
.
God
hath
past
his
word
in
the
Promise
,
Faith
lays
hold
upon
that
Promise
,
receives
Christ
from
the
hand
of
the
Father
as
his
Gift
,
hath
it
from
God's
own
Mouth
that
Christ
is
ours
;
and
Faith
doth
so
interpret
the
Promise
of
God
to
the
Soul
,
by
a
particular
application
of
it
unto
us
by
Name
;
which
gives
us
that
security
of
mind
about
our
real
Interest
in
Christ
,
that
we
do
no
longer
doubt
of
it
.
We
are
under
a
sense
of
the
greatness
of
the
Gift
,
of
the
free
Grace
of
the
Donor
,
of
our
Propriety
and
Interest
in
so
great
a
Gift
;
and
all
this
by
our
actual
receiving
the
Promise
,
and
in
and
with
the
Promise
,
Christ
himself
promised
.
Faith
draws
both
into
the
heart
together
,
Christ
and
the
Promise
;
and
Faith
keeps
them
together
;
it
is
impossible
to
have
and
to
hold
one
without
the
other
.
A
Promise
of
Christ
,
is
Christ
to
a
Believer
;
Faith
takes
hold
of
Christ
in
and
by
the
Promise
.
Faith
carries
in
the
Promise
,
as
well
as
Christ
,
into
the
Soul
:
To
prevent
all
after
challenges
,
The
Devil
is
ready
to
question
our
Interest
in
Christ
;
How
came
you
by
Christ
?
By
Peace
?
And
Pardon
?
What
have
you
to
shew
that
Christ
is
yours
?
Then
the
Soul
holds
up
a
Promise
.
Here
is
the
offer
that
God
hath
made
of
Christ
to
me
,
saith
a
Believer
;
and
what
should
hinder
my
acceptance
of
it
?
I
have
accepted
it
,
and
I
will
keep
my
hold
on
this
Promise
;
It
is
the
Word
of
God
to
me
,
who
cannot
lye
;
and
what
have
you
,
Satan
,
to
say
against
this
?
Thus
by
resisting
the
Devil
,
we
make
him
fly
from
us
.
And
this
Armour
of
Light
doth
so
dazzle
the
Eyes
of
the
Prince
of
darkness
,
that
he
is
not
able
to
stand
before
it
.
Many
complain
that
Christ
is
not
theirs
,
but
they
do
not
consider
,
that
it
is
long
of
themselves
,
because
they
don't
receive
him
:
To
as
many
as
received
him
,
to
them
he
gives
power
to
become
the
Childreu
of
Cod.
You
will
never
be
able
to
apprehend
your self
to
be
a
Child
of
God
,
till
you
receive
Christ
;
do
that
,
and
you
will
quickly
find
the
Spirit
witnessing
with
your
spirit
,
that
you
are
a
true
Child
of
God
.
Thirdly
,
We
always
have
in
this
appropriating
act
of
Faith
,
by
which
we
take
Christ
into
our
Souls
,
a
respect
and
reference
to
Christ
without
us
,
to
him
as
actually
Incarnate
,
according
to
the
Word
,
and
personally
Glorified
now
in
Heaven
,
yet
Spiritually
present
in
us
.
I
speak
this
against
a
late
Generation
of
Men
,
who
speak
so
much
of
the
Light
within
them
,
and
would
seem
to
understand
the
same
that
we
do
by
Christ
in
us
;
though
it
is
evident
they
put
a
mere
natural
Principle
for
Christ
;
it
is
not
the
Person
of
Christ
as
God-Man
who
dyed
at
Jerusalem
,
and
is
now
Glorified
in
Heaven
,
and
in
our
Nature
in
Heaven
;
it
is
not
this
Christ
whom
they
rely
upon
,
but
a
Principle
of
Light
in
themselves
,
which
they
call
Christ
;
a
mere
imaginary
Christ
.
If
our
Faith
doth
not
terminate
upon
the
Person
of
Christ
without
us
,
and
fix
distinctly
upon
him
,
observing
what
was
done
in
,
by
,
and
upon
his
Person
,
as
Dying
for
us
;
Rising
,
Ascending
up
to
Heaven
,
continually
making
Intercession
there
for
us
:
I
say
,
if
our
Faith
doth
not
begin
with
the
Person
of
Christ
,
and
end
in
the
Person
of
Christ
,
we
may
be
mistaken
in
all
our
seeming
Spiritual
apprehensions
of
Christ
.
The
Spirit
of
Christ
is
the
Spirit
of
a
real
Person
,
of
the
second
Person
in
the
Trinity
,
who
is
very
God
and
very
Man
.
To
talk
of
the
Spirit
of
Christ
,
without
any
relation
and
reference
to
the
Divine
Person
of
Christ
,
is
mere
Enthusiasm
,
and
overthrows
the
foundation
of
Christian
Religion
.
When
the
Scriptures
speak
of
Christ
as
dwelling
in
us
,
it
still
refers
to
the
Person
of
Christ
,
to
what
was
really
done
,
and
acted
by
,
and
upon
that
Person
.
Rom.
8.
11.
His
Spirit
dwells
in
you
,
i.
e.
the
Spirit
of
him
that
Rose
from
the
Dead
,
and
is
now
Alive
in
Heaven
.
When
we
speak
of
Christ
being
in
us
,
we
do
not
mean
his
Corporal
,
Personal
Presence
,
but
his
Spiritual
Presence
.
If
any
man
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
so
saith
the
Apostle
,
Rom.
8.
9
,
10.
Though
his
Person
be
taken
away
from
us
,
Acts
1.
11.
and
is
contained
in
Heaven
till
his
second
Coming
;
Yet
the
Life
,
Power
and
Spirit
of
Christ
doth
dwell
in
us
now
;
and
this
is
the
Spiritual
Presence
of
Christ
in
the
hearts
of
Believers
now
;
this
is
a
good
proof
of
Christ
being
in
us
of
a
truth
,
in
power
and
spirit
,
2
Cor.
13.
3
,
4
,
5.
Fourthly
,
Christ
appears
to
be
in
Believers
by
the
inward
Communion
they
have
with
him
,
by
the
daily
moving
of
their
hearts
towards
him
;
the
Soul
gathering
up
it self
more
and
more
into
Christ
,
often
revolving
what
Christ
hath
done
for
them
.
Truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
We
have
frequent
serious
Thoughts
of
Christ
:
That
which
is
in
you
,
is
in
your
Thoughts
,
must
be
in
your
Thoughts
,
you
are
full
of
him
.
Some
can
think
of
nothing
but
the
world
,
and
the
things
of
the
world
;
and
it
is
a
sign
Christ
is
not
in
them
:
That
's
the
Fourth
.
Fifthly
;
By
the
suitable
actings
of
the
Soul
towards
Christ
in
the
most
proper
and
seasonable
Exercise
of
those
Graces
that
such
or
such
a
Manifestation
of
Christ
unto
us
,
may
call
for
.
A
Soul
in
communion
with
Christ
,
is
very
observant
of
him
,
very
attentive
to
him
,
eyes
him
strictly
;
As
the
eye
of
the
servant
looks
unto
the
hand
of
his
master
,
and
the
eye
of
the
maiden
to
the
hand
of
her
mistress
,
so
do
our
eyes
wait
upon
thee
,
O
God
;
Psal.
123.
9.
You
would
take
it
ill
,
and
count
it
a
great
neglect
in
a
servant
,
if
while
you
are
speaking
to
him
,
he
should
look
another
way
,
not
minding
what
you
say
:
And
so
doth
Christ
:
If
you
will
not
keep
him
company
when
he
comes
to
visit
you
;
if
you
will
not
sit
with
him
,
and
converse
with
him
,
and
perform
your
part
of
Communion
with
him
,
readily
answering
to
his
Call
,
making
suitable
Returns
to
all
the
Motions
of
his
Holy
Spirit
,
you
offend
the
Holy
Ghost
,
and
give
him
just
occasion
to
leave
you
to
your
worldly
,
sullen
frame
of
Spirit
.
See
what
the
Spouse
in
the
Canticles
lost
by
such
a
carriage
,
chap.
5.
2.
She
was
in
a
sleepy
frame
when
Christ
came
to
visit
her
,
not
at
all
disposed
to
entertain
him
:
He
calls
,
and
knocks
at
the
door
,
uses
many
loving
compellations
to
allure
her
to
open
to
him
:
Open
to
me
,
my
love
,
my
dove
,
my
sister
,
my
undefiled
.
What
kind
,
soft
words
are
here
!
Christ
would
fain
have
had
Admittance
;
tells
her
how
long
he
had
waited
,
that
he
was
now
benighted
,
and
suffered
the
injury
of
the
weather
,
was
wringing
wet
:
Nothing
would
do
;
she
is
loth
to
rise
;
I
have
put
off
my
coat
,
how
shall
I
put
it
on
;
I
have
washed
my
feet
,
and
how
shall
I
defile
them
?
What!
set
her
naked
feet
upon
the
bare
ground
!
not
she
;
tho
but
a
step
or
two
to
the
door
.
After
she
had
paused
a
while
,
she
bethought
her self
,
and
arose
;
I
rose
up
to
open
to
my
beloved
,
and
my
beloved
had
withdrawn
himself
,
and
was
gone
:
And
well
he
might
after
such
ill
usage
.
If
Christ
be
in
you
,
be
sure
you
use
him
well
,
lest
he
withdraw
from
you
.
They
who
know
what
it
is
to
have
Christ
within
them
,
unless
it
be
under
some
such
Temptations
as
the
Spouse
was
assaulted
with
,
they
will
do
all
they
can
to
keep
him
dwelling
in
their
hearts
:
They
study
to
please
him
;
their
Carriage
towards
him
is
suitable
to
the
Apprehensions
their
Fath
hath
of
him
.
There
are
many
things
in
Christ
,
that
fall
under
the
consideration
of
a
Believer
,
some
at
one
time
,
and
some
at
another
;
some
upon
one
occasion
,
and
some
upon
another
,
as
the
matter
they
come
to
Christ
about
,
may
require
;
and
as
he
is
pleased
to
let
out
himself
more
or
less
to
us
:
This
must
be
attended
to
:
We
must
answer
the
Call
of
Christ
,
by
stirring
up
that
Grace
by
which
we
may
best
experience
the
sense
of
what
Christ
is
to
us
,
doth
for
us
,
requires
of
us
,
at
such
or
such
a
season
,
under
such
or
such
circumstances
,
in
reference
to
this
or
that
particular
discovery
Christ
makes
of
himself
unto
us
.
Sometimes
our
duty
lies
in
acting
this
Grace
,
sometimes
in
acting
that
Grace
;
whether
it
be
Faith
,
Love
,
Fear
,
Joy
,
&c.
Tho
we
cannot
act
one
Grace
aright
,
but
we
must
in
some
degree
act
every
Grace
;
for
all
Graces
run
into
that
one
,
which
bears
the
name
for
the
time
,
as
most
suited
to
the
present
occasion
we
have
for
the
Exercise
of
our
Grace
.
Hence
the
Saints
sometimes
speak
of
one
Grace
,
and
sometimes
of
another
Grace
.
Sometimes
it
is
Faith
,
sometimes
it
is
Love
,
Zeal
,
Joy
.
I
protest
by
our
rejoicing
in
Christ
Jesus
.
Sometimes
it
is
this
,
sometimes
it
is
that
Grace
,
that
their
Souls
are
most
taken
up
with
.
There
is
that
in
Christ
that
will
draw
out
every
Grace
in
its
season
;
and
we
should
at
all
times
be
in
the
actual
exercise
of
some
Grace
:
If
you
ask
,
Which
?
I
say
,
That
which
best
suits
the
present
occasion
that
is
given
for
the
exercise
of
your
Grace
.
We
should
labour
to
pitch
our
Thoughts
upon
that
in
Christ
,
that
doth
most
directly
relate
to
our
present
case
;
and
many
are
the
cases
of
our
Souls
;
God
hath
ordered
it
so
,
that
we
might
have
recourse
to
all
his
Attributes
,
sometimes
to
one
,
sometimes
to
another
:
God
hath
suited
our
dependance
upon
him
to
his
several
Attributes
,
and
to
the
several
Properties
of
his
Name
,
and
of
his
Son's
Name
.
He
expects
our
Faith
in
him
should
be
always
grounded
upon
that
in
Christ
,
which
we
see
makes
most
for
our
present
Relief
:
Whether
we
want
Wisdom
,
Righteousness
,
Strength
,
Patience
,
Pardon
,
Comfort
,
we
must
eye
that
in
Christ
that
is
the
next
immediate
Encouragement
to
our
Faith
for
that
thing
.
In
the
next
place
I
shall
shew
you
the
necessity
of
Christ
being
in
us
;
and
that
upon
a
double
ground
.
First
;
Because
otherwise
there
can
be
no
Vital
Union
between
Christ
and
us
;
no
real
Communion
with
him
,
no
saving
Application
of
him
to
our
Souls
;
no
Communication
of
Life
and
Grace
to
us
.
A
Branch
can't
bear
fruit
,
unless
it
abide
in
the
Vine
;
no
more
can
ye
,
except
ye
abide
in
me
,
John
15.
4.
He
saith
further
,
Every
branch
that
brings
not
forth
fruit
,
v.
2.
(
A
dreadful
Text
;
it
should
make
Professors
tremble
at
the
reading
of
it
)
;
every
branch
in
me
that
brings
not
fruit
.
No
wonder
to
hear
of
fruitless
Professors
out
of
Christ
;
but
to
hear
how
fruitless
many
are
who
are
in
Christ
,
that
is
outwardly
by
Profession
!
We
may
seem
to
be
in
Christ
,
when
Christ
is
not
really
in
us
.
The
unfruitfulness
of
many
Professors
,
gives
sad
Demonstration
of
this
Truth
.
When
Christ
is
really
in
us
,
we
must
needs
be
in
him
;
there
is
a
mutual
in-being
in
each
other
,
John
17.
21.
That
they
may
be
all
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
one
in
us
.
This
is
meant
,
not
of
a
Personal
,
but
of
a
Mystical
Union
,
a
Spiritual
Union
,
Christ
letting
in
the
Virtue
,
the
Power
of
his
Resurrection
upon
us
,
from
our
vain
conversation
.
Secondly
;
Christ
must
be
in
us
,
because
Christ
hath
much
to
do
within
us
.
He
hath
a
kingdom
to
set
up
,
Luke
17.
21.
Many
strong
holds
of
Satan
to
pull
down
;
the
strong
man
to
cast
out
;
many
lusts
and
corruptions
to
mortifie
;
many
Graces
to
raise
up
and
strengthen
:
He
sanctifies
us
throughout
,
not
only
in
Body
,
but
in
Mind
and
Spirit
;
and
therefore
he
must
deal
inwardly
with
us
:
He
takes
away
an
heart
of
stone
,
and
gives
an
heart
of
flesh
;
and
this
is
inward
work
:
The
Spirit
of
Christ
strives
with
our
Spirits
about
this
;
deals
with
the
hearts
of
men
to
turn
them
unto
himself
.
Many
Checks
,
many
Calls
,
many
Pangs
,
many
Throws
,
before
Christ
be
formed
in
us
,
Gal.
2.
19.
He
is
a
Jew
,
who
is
one
inwardly
;
and
circumcision
is
that
of
the
heart
,
in
the
spirit
,
and
not
in
the
letter
,
Rom.
2.
29.
This
inward
man
is
renewed
and
strengthned
day
by
day
,
by
Christ
living
in
us
,
Gal.
2.
20.
comp.
with
2
Cor.
4.
16.
Tho
Christ
hath
done
much
without
us
,
in
dying
for
us
,
yet
if
he
did
not
come
into
us
by
his
Spirit
,
we
should
be
little
the
better
for
all
he
hath
done
without
us
.
Christ
is
a
Saviour
out
of
us
by
his
Merit
,
and
in
us
by
the
Virtue
and
Efficacy
of
his
Spirit
.
He
makes
a
powerful
entrance
at
our
first
Conversion
;
he
creates
new
Principles
,
by
which
he
works
further
and
further
upon
the
heart
,
till
he
hath
reduced
it
to
perfect
conformity
to
himself
.
Now
here
may
come
in
a
Query
;
Possibly
some
may
say
,
Could
not
Christ
have
done
all
within
us
?
What
need
he
do
any
thing
without
us
?
Might
he
not
come
and
live
in
us
,
without
dying
for
us
?
Might
he
not
enter
in
the
Soul
,
and
sanctifie
us
,
though
he
had
not
first
suffered
outwardly
for
us
?
I
answer
,
No
;
1.
Because
the
Justice
of
God
had
been
then
unsatisfied
:
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
,
were
all
unsatisfied
:
They
could
have
nothing
to
do
with
fallen
Man
in
a
way
of
Mercy
,
till
Satisfaction
was
made
to
Divine
Justice
.
2.
Supposing
such
a
Sanctification
,
man
must
be
damned
notwithstanding
,
for
his
former
sins
.
Now
no
man
will
be
at
the
pains
to
wash
and
cleanse
a
Vessel
that
must
presently
be
broken
in
pieces
,
and
thrown
away
.
What
Christ
did
in
Person
in
our
Nature
without
us
,
that
he
doth
Spiritually
in
our
Hearts
.
As
he
suffered
on
the
Cross
for
us
,
truly
so
he
suffers
much
in
us
,
and
by
us
,
meets
with
much
opposition
from
in-dwelling
Corruption
:
The
Fight
of
Faith
is
great
and
long
,
even
to
our
lives
end
;
our
Warfare
is
not
accomplished
till
then
.
Tho
Christ
hath
satisfied
the
Law
and
Justice
of
God
in
dying
for
us
,
yet
the
same
power
must
be
put
forth
to
make
us
believe
this
,
as
in
raising
up
Christ
from
the
dead
.
Christ
meets
with
a
Legal
Conscience
in
every
man
,
that
will
not
readily
admit
of
the
Grace
of
God
,
till
it
be
over-powered
by
the
Spirit
of
Christ
,
and
sprinkled
with
his
Blood
.
It
is
a
mighty
work
of
Divine
Power
,
to
bring
over
a
trembling
,
convinced
sinner
,
to
trust
in
Christ
for
the
Pardon
of
all
his
Sins
.
There
are
many
carnal
Reasonings
against
this
,
many
thoughts
and
imaginations
that
do
with
a
great
deal
of
confidence
exalt
themselves
against
the
Mystery
of
God's
Grace
in
Christ
.
Now
all
these
Thoughts
must
be
brought
into
Captivity
to
the
Obedience
of
Christ
:
And
this
is
a
mighty
work
of
Divine
Power
,
like
levelling
of
Mountains
,
and
breaking
Rocks
asunder
,
giving
hearts
of
Flesh
,
that
may
take
in
Impressions
of
God's
Love
to
us
in
Christ
,
and
thankfully
accept
of
Eternal
Life
,
as
the
Free
Gift
of
God
.
When
it
pleases
God
to
open
the
wonderful
Mysteries
of
his
Grace
to
us
,
by
shining
into
our
hearts
,
he
doth
at
last
fully
convince
us
of
that
which
we
could
never
believe
before
Were
there
more
of
this
inward
Religion
among
us
;
more
of
the
Power
and
Efficacy
of
the
Gospel
experienced
in
the
hearts
of
Professors
,
the
savour
of
it
would
be
much
stronger
in
our
lives
.
Christ
within
makes
every
thing
in
the
Soul
bow
down
before
him
.
Let
us
not
then
keep
at
a
distance
from
Christ
,
but
gather
up
nearer
and
nearer
to
him
by
Faith
,
till
we
are
united
and
joined
to
the
Lord
in
one
Spirit
,
and
then
the
Power
of
Christ
will
rest
upon
us
,
2
Cor.
12.
11.
We
shall
be
strengthned
with
might
in
our
inward
man
,
Eph.
3.
16
,
17.
It
must
needs
be
so
,
if
Christ
be
in
us
.
How
strong
is
the
Devil
in
the
hearts
of
Wicked
Men
?
How
doth
he
rage
and
rule
in
the
children
of
disobedience
?
Eph.
2.
2.
Let
Satan
enter
into
Iudas
,
what
bold
Attempts
doth
he
make
upon
his
Master
?
How
ready
to
betray
him
?
Thus
when
the
Devil
is
in
men
,
how
mad
are
they
?
How
doth
he
hurry
them
on
to
all
manner
of
Wickedness
;
till
Christ
,
who
is
stronger
than
this
strong
man
,
enters
in
and
binds
him
,
casting
him
forth
,
Matt.
12.
25.
Unconverted
men
act
like
so
many
mad-men
;
the
Devil
is
in
them
;
Satan
reigns
in
them
;
and
it
will
never
be
otherwise
,
till
Christ
comes
into
them
:
The
Power
of
Satan's
Kingdom
is
founded
in
the
Darkness
of
our
Minds
;
and
when
one
beam
of
Saving
Gospel-Light
shines
in
upon
us
,
we
are
turned
from
the
Power
of
Satan
unto
God
,
the
whole
Soul
is
subjected
to
him
;
every
rebellious
Thought
is
captivated
to
the
Obedience
of
Christ
.
Till
we
feel
Christ
thus
living
in
us
,
we
know
not
where
we
are
,
nor
what
our
state
is
.
If
Christ
be
not
in
you
,
I
am
sure
you
are
not
in
Christ
;
and
what
the
sad
consequence
of
that
is
,
you
may
see
Ephes.
2.
12.
At
that
time
ye
were
without
Christ
,
being
aliens
from
the
common-wealth
of
Israel
,
and
strangers
from
the
covenants
of
promise
;
without
God
in
the
world
,
having
no
Hope
:
But
Christ
in
us
is
our
Hope
of
Glory
.
CHAP.
III.
I
Shall
now
draw
both
Parts
of
the
Text
into
one
Doctrinal
Observation
,
which
is
plainly
this
,
That
Christ
in
us
is
our
Hope
of
Glory
;
or
Christ
dwelling
in
our
hearts
by
Faith
now
,
is
the
only
sure
ground
and
foundation
of
our
Hope
of
Glory
hereafter
.
And
therefore
(
1
Tim.
1.
1.
)
Christ
is
called
our
Hope
.
Why
he
is
so
called
;
and
how
our
Hope
is
grounded
upon
him
,
I
am
now
to
shew
;
(
1.
)
From
the
Nature
of
Faith
,
by
which
we
receive
Christ
.
And
(
2.
)
From
the
Object
of
Faith
,
Christ
received
,
or
,
Christ
in
us
.
I
shall
shew
you
,
How
Faith
,
by
receiving
Christ
into
the
Soul
,
begets
Hope
:
And
also
,
How
Christ
received
,
doth
feed
,
nourish
,
and
maintain
this
Hope
,
keep
it
up
.
I
begin
with
the
First
,
To
consider
the
Nature
of
Faith
,
as
it
is
a
Cause
of
Hope
.
When
the
Apostle
saith
,
Christ
in
us
is
the
Hope
of
Glory
;
he
means
Christ
received
by
us
,
or
Christ
believed
on
:
For
nothing
but
Faith
can
raise
up
Hope
;
no
,
not
from
Christ
himself
.
Faith
is
before
all
other
Graces
,
is
the
Mother
of
them
all
.
Hope
,
Love
,
Fear
,
Joy
,
Zeal
,
and
the
like
,
are
but
the
several
Motions
of
the
Heart
towards
Christ
,
as
he
is
represented
to
us
by
Faith
.
Faith
raises
and
sanctifies
our
Affections
;
lets
them
out
upon
Christ
,
so
leading
out
our
Souls
towards
him
,
by
all
those
holy
Passions
that
may
be
any
way
expressive
of
the
high
Veneration
we
have
for
him
.
Our
Affections
do
express
the
sense
of
our
Souls
,
whether
we
like
or
dislike
;
how
we
stand
affected
towards
any
thing
proposed
to
us
.
My
business
is
,
To
shew
how
Faith
begets
Hope
;
how
naturally
Hope
rises
out
of
Faith
,
and
is
founded
upon
it
.
And
I
shall
argue
from
the
Nature
of
Faith
,
as
it
stands
in
relation
to
Hope
;
so
it
is
spoken
of
,
Heb.
11.
1.
Faith
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
It
is
the
Substance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Quasi
fulcrum
rerum
sperendarum
.
It
is
Calvin's
Notation
upon
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Institut.
lib.
3.
c.
2.
Sect.
41.
Faith
is
that
which
under-props
Hope
,
and
therefore
rendred
the
substance
of
things
hoped
for
;
à
substando
,
denoting
not
only
the
subsistance
of
the
things
hoped
for
,
in
the
Understanding
of
a
Believer
,
but
also
the
help
that
Faith
gives
our
Minds
to
conceive
of
things
to
come
,
as
if
they
were
now
before
our
eyes
,
and
in
our
hands
.
Faith
is
Hypostasis
,
that
which
under-props
our
Hope
,
that
which
Hope
stands
upon
.
Faith
bears
up
Hope
;
Hope
stands
upon
the
shoulders
of
Faith
,
and
looks
over
into
Eternity
,
upon
things
to
come
,
which
are
lifted
up
as
it
were
by
Faith
,
out
of
their
Futurity
,
and
rendred
as
present
to
us
in
their
very
substance
;
that
is
,
The
Objects
of
a
lively
Hope
do
affect
the
Mind
of
a
Believer
,
as
much
as
present
Objects
do
our
Senses
.
Hence
Faith
is
also
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Index
,
Ostension
,
Probation
,
or
Conviction
of
things
hoped
for
;
that
is
,
it
is
the
evidence
of
things
not
appearing
;
the
sight
or
intellectual
Vision
of
things
not
seen
;
it
is
the
Perspicuity
or
plain
Appearance
of
things
obscure
;
it
is
the
presence
of
things
absent
;
the
demonstration
of
things
occult
and
hidden
;
and
all
this
,
because
Faith
doth
secure
to
us
what
is
hoped
for
from
the
Promise
of
God
:
Evidence
is
a
rational
,
intellectual
thing
,
the
demonstration
of
something
to
our
Understandings
:
But
the
Substance
of
a
Thing
is
the
Thing
it self
,
it
is
as
if
it
were
so
,
to
a
Lively
Hope
thus
raised
and
influenced
by
Faith
.
Faith
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
Besides
,
Faith
sees
that
in
Christ
that
answers
all
Objections
against
our
Hope
.
His
Power
and
Ability
to
save
,
is
unquestionable
to
every
true
Believer
;
whether
he
will
save
such
vile
sinners
as
we
are
,
many
doubts
may
come
in
at
this
door
;
but
it
is
of
the
Essence
of
Saving
Faith
to
believe
the
Power
and
Ability
of
Christ
to
save
to
the
uttermost
;
there
can
be
no
Faith
till
then
,
neither
weak
nor
strong
.
Where
there
is
nothing
to
relye
upon
,
there
can
be
no
reliance
.
That
which
we
rely
upon
must
be
sure
and
certain
in
it self
.
Hence
Christ
is
compared
to
a
Rock
,
to
a
Foundation
,
to
a
Corner-Stone
that
bears
up
the
Weight
of
the
whole
Building
.
He
is
one
mighty
to
save
,
and
must
be
looked
upon
as
such
,
before
a
poor
trembling
Sinner
will
venture
to
trust
in
him
.
I
grant
,
they
who
don't
question
his
Power
,
may
doubt
of
his
Will
;
as
that
Leper
,
Matth.
18.
2.
If
thou
wilt
,
thou
canst
make
me
whole
.
Yet
when
things
come
to
extremity
between
God
and
a
Sinner
,
Faith
in
the
Power
and
Ability
in
Christ
to
save
us
,
will
carry
it
against
all
surmizes
of
any
unwillingness
in
him
to
save
us
:
When
we
are
put
to
it
indeed
,
Faith
will
make
the
venture
;
the
Consideration
whether
he
will
or
will
not
save
thee
,
is
out
of
doors
then
;
you
'll
cast
your selves
upon
him
at
all
adventure
;
if
I
perish
,
I
perish
;
tho
thou
killest
me
,
I
will
trust
in
thee
:
To
whom
should
we
go
?
with
thee
only
are
the
words
of
eternal
life
.
There
is
no
other
name
under
heaven
,
salvation
is
in
no
other
,
Acts
4.
12.
There
is
many
a
soul
goes
o
Christ
for
Salvation
,
who
at
the
same
time
may
fear
,
and
think
,
and
it
may
be
,
say
,
That
Christ
will
not
save
them
,
will
not
own
them
,
nor
look
upon
them
;
but
having
none
else
to
flye
unto
▪
to
him
they
must
,
and
to
him
they
will
go
at
last
,
if
they
belong
to
God
;
Lord
save
us
,
we
perish
,
say
they
.
They
come
to
Christ
under
fears
of
perishing
,
as
appears
by
their
Outcries
;
and
yet
not
without
some
hope
of
Deliverance
,
as
appears
by
their
Coming
.
I
am
persuaded
many
a
dear
Child
of
God
goes
out
of
the
world
,
under
such
a
trembling
Act
of
Faith
;
and
blessed
are
they
that
do
so
;
for
certainly
that
is
dying
in
the
Lord
.
It
may
not
be
so
comfortable
,
yet
it
is
a
safe
state
.
And
this
may
be
not
only
the
concluding
Act
of
Faith
in
a
dying
hour
,
but
Faith
may
and
doth
so
act
in
weak
Christians
at
other
seasons
;
it
brings
them
to
the
feet
of
Christ
full
of
Fears
and
Doubts
,
and
there
they
lye
,
and
there
they
will
lye
,
till
help
comes
from
the
Lord
.
They
are
long
a
coming
to
Christ
,
but
come
they
will
,
first
or
last
;
It
shews
they
have
some
hope
,
more
it
may
be
than
they
themselves
take
notice
of
:
They
express
it
rather
by
their
Actions
than
by
their
Words
:
They
act
like
those
who
have
hope
,
tho
they
speak
like
those
who
have
none
;
Master
,
save
us
,
we
perish
!
I
must
allow
something
for
these
doubts
and
fears
of
our
Acceptance
with
God
upon
the
account
of
our
own
unworthiness
,
as
consistent
with
the
Nature
of
Saving
Faith
in
the
main
:
Yet
whatever
shew
of
Humility
they
have
,
they
are
but
a
proud
piece
of
Unbelief
:
And
I
will
further
say
,
That
these
distrustful
Thoughts
of
Christ's
Willingness
to
save
us
,
are
most
directly
opposite
to
the
Hope
in
the
Text
,
and
do
arise
,
I
am
persuaded
,
from
a
secret
Distrust
of
his
All-sufficiency
and
Power
;
tho
we
may
not
discern
this
in
our selves
.
That
act
of
Unbelief
that
is
uppermost
,
and
most
palpable
,
goes
for
all
the
Unbelief
that
is
in
our
heart
,
when
it
is
quite
otherwise
,
if
they
were
searched
to
the
bottom
.
Unbelief
hath
many
Strings
and
Fibres
;
it
is
a
complicated
thing
,
all
evil
is
in
it
,
even
Atheism
it self
;
let
us
carry
it
how
we
will
,
it
is
a
denial
of
God
.
See
how
the
Psalmist
,
Psal.
77.
7
,
8
,
9.
under
a
fit
of
Unbelief
,
doth
not
so
much
question
himself
,
as
God's
Faithfulness
and
Truth
;
Is
his
Mercy
clean
gone
?
doth
his
promise
fail
for
evermore
?
hath
God
forgotten
to
be
gracious
?
He
had
forgot
himself
,
and
he
thought
that
God
had
forgot
himself
:
But
as
I
told
you
before
,
Faith
in
the
Power
of
Christ
,
will
carry
it
at
last
against
all
our
fears
:
At
what
time
I
am
afraid
,
I
will
trust
in
thee
.
As
there
is
something
in
Fear
that
makes
us
draw
back
from
God
,
so
there
is
something
in
it
that
puts
us
forward
.
The
greater
the
extremity
is
,
the
more
apt
we
are
to
venture
.
As
a
man
pursued
by
an
Enemy
,
and
running
for
his
life
,
tho
he
may
boggle
at
some
difficult
pass
,
he
tries
,
and
tries
again
;
draws
back
his
foot
,
thinks
he
feels
the
ground
sink
under
him
;
but
the
Enemy
being
now
at
his
heels
,
he
must
through
,
or
Perish
;
and
so
he
ventures
without
any
more
ado
,
and
glad
he
is
to
find
firm
ground
under
his
feet
;
he
did
not
think
so
,
till
he
was
upon
it
.
And
so
it
is
with
a
weak
Believer
;
Faith
doth
not
presently
drop
all
its
fears
when
it
is
coming
to
Christ
.
Act
reliance
upon
Christ
,
and
you
will
find
support
,
which
was
the
thing
you
doubted
of
;
by
taking
hold
of
Christ
,
you
will
stay
your selves
,
and
feel
your selves
upheld
.
A
Soul
when
actually
come
to
Christ
,
is
rid
of
many
fears
it
was
under
all
the
while
it
was
coming
,
and
lives
under
a
more
comfortable
Hope
ever
after
.
Thus
you
see
how
Faith
begets
Hope
,
how
naturally
it
arises
out
of
Faith
.
In
the
Next
place
,
I
shall
shew
you
,
how
Christ
received
;
or
,
Christ
in
us
,
doth
cherish
,
maintain
,
and
keep
up
this
Hope
in
Believers
:
Christ
in
us
,
the
hope
of
Glory
,
saith
the
Text.
Brethren
!
Glory
is
a
great
thing
,
and
the
Hope
of
Glory
is
a
great
Hope
:
And
great
hopes
must
have
a
great
foundation
to
support
them
.
There
must
be
that
in
the
ground
of
my
Hope
,
that
will
,
at
least
,
make
it
probable
to
me
,
that
the
thing
I
Hope
for
,
is
attainable
that
way
,
else
it
is
not
a
rational
ground
of
Hope
.
Now
I
will
make
it
evident
to
you
,
That
a
Believer
is
the
most
rational
man
in
the
world
in
all
the
actings
of
his
Faith
and
Hope
.
He
goes
upon
sure
ground
,
he
hath
the
clearest
Evidence
,
the
fullest
Conviction
,
the
most
demonstrable
Proof
on
his
side
,
that
can
be
,
which
heightens
his
Hope
exceedingly
.
Do
you
make
good
the
foundation
,
that
Christ
is
in
you
of
a
truth
;
and
I
will
make
good
the
Hope
built
upon
it
;
and
prove
it
to
be
sufficiently
grounded
,
provided
you
are
grounded
,
and
setled
,
and
stablished
in
the
Faith
.
Col.
1.
23.
comp.
with
Col.
2.
7.
I
am
sure
you
will
not
be
moved
away
from
the
Hope
of
the
Gospel
.
I
shall
shew
you
,
that
Christ
is
the
only
foundation
of
a
Christians
Hope
of
Glory
:
I
prove
it
many
ways
.
First
,
Christ
removes
all
that
may
obstruct
our
Hope
of
Glory
.
Secondly
,
He
hath
done
all
that
may
raise
and
strengthen
our
Hope
of
Glory
:
All
that
conduces
to
it
,
that
any
ways
tends
to
invest
us
in
it
,
and
make
it
ours
.
Thirdly
,
Christ
hath
given
us
a
famous
instance
of
the
full
actual
accomplishment
of
his
whole
Undertaking
for
us
in
himself
.
Fourthly
,
He
hath
given
us
some
present
earnest
of
all
this
in
our selves
.
Fifthly
and
Lastly
.
Lest
Death
should
dash
all
our
Hopes
,
he
hath
assured
us
of
a
Glorious
Resurrection
.
If
I
make
out
all
this
to
you
,
there
will
be
no
scruple
left
in
the
Case
,
you
must
needs
be
convinced
,
That
Christ
in
you
is
your
hope
of
Glory
.
I
begin
with
the
First
,
Christ
hath
removed
all
that
may
obstruct
our
Hope
of
Glory
.
1.
He
hath
overcome
the
Devil
,
that
grand
Adversary
to
our
Souls
.
The
strong
man
is
bound
,
Matth.
12.
29.
Captivity
is
led
captive
,
Ephes.
2.
4
,
8.
Satan
falls
like
lightning
from
heaven
,
Luke
10.
18.
He
that
had
the
power
of
death
is
destroyed
,
Heb.
2.
14.
The
prince
of
this
world
is
cast
out
.
Joh.
12.
37.
Principalities
and
powers
are
spoyled
,
triumphed
over
,
Col.
2.
15.
And
thus
the
head
of
the
old
serpent
is
bruised
,
Gen.
3.
15.
We
are
turned
from
the
power
of
Satan
unto
God
,
Acts
26.
18.
And
for
this
very
purpose
,
the
Son
of
God
was
manifest
,
that
he
might
destroy
the
works
of
the
Devil
,
1
Joh.
3.
8.
You
see
how
full
,
how
particular
,
the
Scripture
is
in
setting
forth
the
Victory
that
Christ
gained
over
the
Devil
:
And
all
,
that
he
might
secure
unto
us
this
Hope
of
Glory
.
The
devil
was
once
in
Hope
to
bring
us
all
into
the
same
place
of
Torment
with
himself
;
but
Christ
hath
appeared
,
and
hath
destroyed
,
and
overcome
that
great
destroyer
of
Souls
.
2.
Christ
hath
freed
us
from
the
Curse
of
the
Law
,
and
the
Wrath
of
God
.
Gal.
3.
13.
comp.
with
1
Thess.
1.
10.
He
hath
redeemed
us
from
the
curse
,
being
made
a
curse
for
us
;
and
hath
delivered
us
from
the
wrath
to
come
.
He
was
wounded
for
our
transgressions
:
He
was
made
under
the
law
,
Gal.
4.
4.
He
fulfilled
all
righteousness
,
required
in
the
law
.
Matth.
3.
15.
And
3.
Christ
hath
taken
away
all
Sin
,
that
causes
shame
,
and
is
therefore
directly
opposed
to
this
Glory
in
the
Text.
Sin
is
a
reproach
to
a
man
,
it
fills
him
with
shame
and
confusion
of
Face
,
is
a
blot
upon
him
,
leaves
a
note
of
infamy
upon
him
:
Now
Jesus
Christ
he
bore
our
Sins
in
his
own
body
on
the
tree
,
1
Pet.
2.
24.
That
we
being
dead
to
sin
,
might
live
to
righteousness
.
While
we
live
in
Sin
,
and
live
unto
Sin
;
we
live
to
the
dishonour
of
God
,
to
the
reproach
of
our
Profession
,
and
of
all
the
pretended
Hopes
that
we
were
under
of
our
Eternal
Salvation
.
He
was
made
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
,
2
Cor.
5.
21.
He
gave
himself
for
us
,
to
redeem
us
from
all
iniquity
,
Tit.
2.
14.
Thus
you
see
how
Christ
hath
removed
all
that
may
obstruct
our
Hope
of
Glory
.
Secondly
;
He
hath
done
all
that
may
raise
and
strengthen
our
Hope
of
Glory
:
All
that
conduces
to
it
,
that
any
way
tends
to
invest
us
in
it
,
and
make
it
ours
.
1.
He
satisfies
the
Justice
of
God
in
order
to
the
free
Remission
of
our
Sins
.
We
are
justified
freely
by
his
Grace
,
through
the
redemption
that
is
in
Jesus
,
Rom.
3.
24
,
25
,
26.
2.
Christ
doth
not
only
justifie
us
,
procure
Pardon
of
our
Sins
;
but
he
also
reconciles
us
to
the
Holiness
of
God
,
by
his
sanctifying
Spirit
.
Before
,
we
were
Enemies
to
God
in
our
minds
by
wicked
works
;
but
being
justified
,
God
doth
immediately
begin
to
sanctifie
,
to
reconcile
us
to
himself
,
to
the
Power
,
Purity
,
and
Strictness
of
Gospel-Holiness
;
he
transforms
us
more
and
more
into
his
own
Image
from
Glory
to
Glory
;
(
all
this
tends
to
Glory
you
see
)
by
the
Spirit
of
the
Lord
,
2
Cor.
3.
8.
God's
Holiness
inclines
him
to
hate
Sin
,
and
his
Justice
to
punish
it
:
And
till
these
Two
Attributes
of
God
be
for
us
,
there
is
no
Hope
of
Glory
.
Christ
by
taking
our
Nature
,
put
himself
into
a
capacity
of
suffering
for
us
.
He
took
not
on
him
the
Nature
of
Angels
;
this
is
some
ground
of
Hope
to
Man
;
and
having
drawn
his
heart
to
believe
in
him
,
rely
upon
him
,
it
is
a
sure
sign
he
intends
good
unto
him
.
Christ
being
become
Man
,
he
doth
through
our
own
nature
,
convey
himself
to
us
in
the
most
intimate
,
familiar
manner
that
can
be
.
His
Spirit
enters
into
us
,
passes
through
all
the
Faculties
of
our
Souls
,
leaving
a
Spiritual
Inclination
in
them
all
towards
God
,
which
by
degrees
prevails
over
all
the
sinful
inclinations
of
our
corrupt
natures
,
making
us
at
last
perfectly
conformable
to
the
Son
of
God
;
and
this
is
our
Sanctification
.
Christ
in
us
demonstrates
the
Love
of
God
to
us
,
sheds
it
abroad
in
our
hearts
by
his
Spirit
.
We
hope
for
little
from
those
who
have
no
kindness
for
us
,
no
love
to
us
:
But
the
love
of
God
most
eminently
appears
to
us
in
Christ
;
Ephes.
2.
4.
God
having
given
us
his
Son
,
how
shall
he
not
with
him
give
us
all
things
?
There
is
ground
enough
for
Hope
.
Faith
having
Christ
,
raises
our
Hope
for
every
thing
else
:
If
Christ
be
ours
,
all
is
ours
.
Thirdly
;
Christ
hath
given
us
a
famous
Instance
in
himself
,
of
the
full
actual
accomplishment
of
his
whole
Undertaking
for
us
;
which
I
find
insisted
upon
in
Scripture
,
as
an
Encouragement
to
Believers
.
Saith
the
Apostle
,
Heb.
2.
9.
There
are
many
Promises
and
Prophesies
not
yet
come
to
pass
,
many
things
we
do
not
see
fulfilled
:
But
do
we
see
nothing
fulfilled
?
Ay
,
saith
he
,
we
see
Jesus
entred
into
Glory
,
that
is
enough
for
us
,
so
1
Pet.
1.
21.
saith
he
,
God
hath
raised
up
Christ
from
the
dead
,
and
given
him
Glory
;
to
what
end
,
pray
?
That
your
Faith
and
Hope
might
be
in
God
.
Believers
by
virtue
of
their
Union
to
Christ
,
their
Head
and
Representative
,
they
are
in
Heaven
already
,
made
to
sit
together
in
Heavenly
places
in
Christ
,
Ephes.
2.
6.
All
is
already
fulfilled
in
Christ
that
you
hope
for
.
You
hope
for
full
pardon
of
Sin
,
full
sense
of
Comfort
,
full
sense
of
your
Justification
;
you
hope
for
thorough
Mortification
of
your
Sin
,
perfect
Sanctification
;
you
hope
for
full
deliverance
from
all
afflictions
,
for
a
Resurrection
from
the
Grave
;
you
hope
to
ascend
up
to
Heaven
,
to
be
Glorified
there
:
All
this
is
past
upon
Christ
already
;
he
hath
finished
Transgression
,
as
to
what
concerns
the
business
of
our
sins
,
Christ
hath
finished
it
;
he
hath
finished
Transgression
,
and
brought
in
Everlasting
Righteousness
:
It
is
not
a
thing
to
be
done
,
but
already
actually
done
;
he
hath
finished
Transgression
.
Sin
when
finished
brings
forth
death
,
saith
James
,
this
is
the
perfection
of
Sin
,
in
the
utmost
extent
of
its
fatal
Energy
and
Efficacy
;
when
it
is
finished
it
brings
forth
Death
.
But
Christ's
finishing
Sin
,
was
to
prevent
Death
,
the
dispatching
it
out
of
the
World
.
He
by
finishing
Sin
,
utterly
abolished
Death
,
and
Sin
too
,
by
the
infinite
Merit
of
his
precious
Blood
.
Christ's
finishing
Transgression
,
was
the
blotting
it
out
,
the
undoing
and
reversing
of
all
that
Evil
that
Sin
had
brought
upon
us
,
that
it
might
not
be
able
to
bring
down
a
Curse
upon
us
any
more
.
The
consideration
of
this
famous
instance
,
is
a
wonderful
support
to
our
Faith
.
Let
me
tell
you
this
,
that
a
bare
word
of
Promise
concerning
things
to
be
done
for
us
,
by
God
,
without
this
famous
instance
of
their
being
done
and
actually
accomplished
in
the
Man
Christ
Jesus
,
would
not
have
been
such
a
confirmation
of
our
Faith
,
tho
in
it self
it
ought
to
be
;
yet
through
our
weakness
and
infirmity
,
it
would
not
have
been
such
a
convincing
confirmation
,
as
now
it
is
in
conjunction
with
this
undeniable
instance
.
It
strengthens
the
very
Word
of
God
,
and
helps
us
with
more
confidence
to
settle
upon
it
.
There
is
nothing
we
hope
for
,
but
the
Man
Christ
Jesus
is
already
possessed
of
;
he
is
Risen
,
he
is
Ascended
,
he
is
sate
down
at
the
right
Hand
of
God
upon
his
Throne
,
he
is
Glorified
in
our
Nature
;
and
what
is
done
to
man
,
may
be
done
again
.
So
that
Christ
is
the
most
rational
ground
of
a
Christians
Hope
that
can
be
.
Fourthly
,
Christ
hath
not
only
given
us
a
famous
instance
in
himself
,
of
the
coming
to
pass
of
all
that
is
promised
to
us
;
but
in
the
Fourth
place
,
he
gives
us
present
earnest
of
all
this
in
our selves
.
We
have
the
first
fruits
,
the
earnest
of
the
spirit
in
our
hearts
,
2
Cor.
1.
22.
We
are
sealed
by
the
holy
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
Ephes.
1.
13
,
14.
They
who
are
so
sealed
,
do
walk
in
the
comfort
of
the
Holy-Ghost
,
Acts
9.
31.
as
well
they
may
under
so
great
an
Assurance
of
Glory
hereafter
.
Some
Rays
of
this
Glory
do
shine
in
upon
the
hearts
of
Believers
here
:
A
spirit
of
glory
rests
upon
them
now
,
1
Pet.
4.
14.
Now
from
these
Beginnings
we
may
hope
for
all
that
is
to
follow
.
Our
Light
is
come
,
and
the
Glory
of
the
Lord
is
risen
upon
us
in
some
measure
already
,
and
is
continually
rising
higher
and
higher
towards
a
Noon-day
Light
,
which
is
our
perfect
day
.
Thus
we
are
transformed
now
from
Glory
to
Glory
.
Believers
find
it
so
in
themselves
:
And
therefore
experience
should
beget
Hope
,
Rom.
5.
4.
And
then
,
Lastly
:
Lest
Death
should
dash
all
our
Hopes
,
Christ
hath
assured
us
of
a
Glorious
Resurrection
:
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
,
1
Cor.
15.
19.
Christ
hath
taken
off
this
Objection
,
that
we
might
not
be
in
bondage
through
fear
of
death
,
Heb.
2.
16.
It
is
evident
he
hath
power
to
raise
the
dead
,
as
he
hath
raised
himself
from
the
Grave
.
They
deny
matter
of
Fact
,
who
deny
the
Resurrection
.
1
Cor.
15.
13.
If
there
be
no
resurrection
,
then
Christ
is
not
risen
;
but
that
is
matter
of
fact
,
he
is
risen
;
we
know
it
:
Christ
is
the
first
fruits
of
them
that
sleep
in
the
Grave
:
The
first
begotten
of
the
dead
,
Rev.
1.
5.
The
first
who
rose
from
the
dead
,
Acts
26.
23.
He
is
the
first-born
from
the
dead
,
Col.
1.
18.
And
he
will
change
our
vile
body
,
that
it
may
be
fashioned
like
to
his
glorious
body
,
Phil.
3.
21.
See
what
ground
there
is
for
your
Hope
of
Glory
,
from
the
Resurrection
of
Christ
.
That
which
is
sown
in
dishonour
,
shall
be
raised
in
glory
,
1
Cor.
15.
43.
This
still
maintains
your
Hope
of
Glory
.
Therefore
my
beloved
brethren
,
saith
Paul
,
be
stedfast
,
unmoveable
,
always
abounding
in
the
work
of
the
Lord
,
for
as
much
as
you
know
your
labour
is
not
in
vain
in
the
Lord
,
v.
58.
Were
there
no
Resurrection
,
all
the
pains
we
take
in
Religion
,
would
be
labour
in
vain
;
but
we
know
our
labour
is
not
in
vain
.
Thus
you
see
how
Christ
in
us
,
is
our
Hope
of
Glory
;
because
Christ
without
us
,
is
now
personally
in
Heaven
:
And
if
since
his
Ascension
and
Glorification
,
he
is
pleased
to
descend
down
into
us
by
his
Spirit
,
and
dwell
in
us
,
this
is
a
sure
sign
he
intends
to
bring
us
to
the
same
place
of
Glory
with
himself
.
Christ
was
to
bring
many
sons
to
glory
,
Heb.
2.
7.
And
he
sends
his
Spirit
as
an
earnest
to
assure
us
of
this
.
The
Spirit
never
quite
leaves
that
soul
,
into
whom
he
once
comes
.
He
abides
with
us
for
ever
,
John
14.
16.
He
comes
to
take
possession
for
Christ
;
he
enters
in
in
his
name
,
he
sets
his
mark
upon
the
Soul
;
casts
out
the
Devil
,
seals
up
the
Soul
for
Christ
;
Thou
art
mine
,
saith
the
Spirit
of
Christ
:
The
Spirit
it self
bears
witness
with
our
spirits
,
that
we
are
the
children
of
God
,
Rom.
8.
16.
Saints
are
sensible
of
this
,
and
do
give
themselves
unto
the
Lord
:
As
Christ
gives
himself
unto
the
Saints
,
so
they
give
themselves
unto
the
Lord.
My
beloved
is
mine
,
and
I
am
his
;
they
do
mutually
own
each
other
.
And
this
is
the
happy
day
of
our
Espousals
;
we
are
married
unto
the
Lord
,
and
he
is
become
an
husband
to
us
,
and
ever
after
we
dwell
comfortably
together
in
Love
.
Brethren
:
If
we
set
our
minds
to
know
these
things
,
the
Spirit
will
shew
us
out
of
the
Word
,
what
Christ
is
now
doing
for
us
in
Heaven
;
That
he
is
gone
to
prepare
a
place
for
us
,
John
14.
2.
To
make
intercession
for
us
,
Rom.
8.
34.
He
is
entred
in
for
us
as
a
forerunner
,
Heb.
6.
20.
that
we
may
follow
after
.
He
will
come
again
,
and
receive
us
to
himself
,
John
14.
3.
We
shall
partake
of
his
glory
,
Joh.
17.
22.
We
shall
sit
down
with
him
on
his
Throne
,
Rev.
3.
21.
These
are
good
grounds
of
Hope
;
we
should
seriously
weigh
and
consider
these
things
,
we
should
ponder
them
well
in
our
hearts
.
Some
apply
themselves
with
great
earnestness
to
outward
Duties
of
Religion
:
Others
,
they
study
the
Controversial
part
,
and
rest
in
an
Orthodox
Judgment
,
in
the
bare
knowledge
of
the
Truth
:
And
may
be
neither
the
one
nor
the
other
do
attend
to
the
acting
of
their
Faith
upon
Christ
,
which
only
brings
down
Religion
to
our selves
,
engages
our
Hearts
and
Consciences
in
it
:
And
I
am
sure
till
then
,
let
our
Profession
and
Knowledge
be
what
it
will
,
we
are
not
real
Christians
in
the
sight
of
God
;
Christ
is
not
in
us
of
a
truth
.
I
see
many
Professors
wrapt
up
close
in
their
several
Forms
,
crying
,
Lo
here
,
and
Lo
there
;
each
one
contending
for
his
own
Opinion
,
pleasing
themselves
with
their
different
ways
and
methods
of
outward
Devotion
:
Here
they
rest
,
and
are
no
further
concerned
in
Religion
,
than
to
join
to
such
or
such
a
Party
,
going
under
such
or
such
a
Name
.
We
may
see
many
Professorts
of
all
sorts
and
forms
,
walking
softly
to
Hell
,
talking
of
Christ
all
the
way
they
go
.
This
is
Truth
;
This
is
Gospel
;
This
is
the
Protestant
Religion
;
This
and
that
is
a
good
Sermon
:
And
yet
it
is
visible
,
that
the
most
important
Truths
of
the
Gospel
have
not
that
weight
with
them
as
they
should
:
They
do
not
carry
on
the
grand
design
of
their
Profession
:
They
don't
live
and
walk
as
if
they
really
believed
what
they
so
solemnly
profess
.
This
is
the
Charge
I
have
against
the
Professors
of
this
Age
;
I
am
afraid
of
them
;
I
am
afraid
of
you
,
I
am
afraid
of
my self
.
Let
every
one
examine
himself
.
If
you
know
these
things
,
happy
are
ye
if
you
do
them
.
Let
us
either
resolve
to
live
up
to
our
Christian
Principles
,
or
lay
aside
that
Name
to
live
,
by
which
we
deceive
both
our selves
and
others
.
Let
us
lay
aside
all
Hope
of
Salvation
by
Christ
;
or
study
Christ
more
who
is
the
only
sure
Ground
and
Foundation
of
our
Hope
of
Glory
.
CHAP.
IV.
THAT
I
may
take
occasion
to
look
a
little
further
into
the
Text
,
I
shall
put
this
Query
from
the
running
of
the
Words
as
they
lye
before
us
,
Christ
in
us
,
our
Hope
of
Glory
.
The
Query
is
this
:
If
Christ
be
in
us
,
can
we
hope
for
any
thing
more
?
If
Christ
be
ours
,
all
is
ours
;
How
then
can
Christ
in
us
,
beget
Hope
of
any
thing
further
?
Is
there
any
thing
more
than
Christ
?
Can
Christ
be
nearer
to
us
,
than
to
be
within
us
?
Is
any
thing
beyond
Christ
?
Any
thing
more
desirable
than
Christ
?
One
would
think
that
Christ
in
us
,
should
compleat
our
Fruition
,
and
not
lead
out
our
Souls
to
a
Hope
and
Expectation
of
something
else
.
This
is
the
Query
.
I
answer
;
We
must
distinguish
between
the
Spiritual
and
Personal
Presence
of
Christ
:
Christ
is
present
with
us
in
Spirit
here
;
but
he
will
be
personally
present
with
us
in
Glory
hereafter
.
It
is
a
great
deal
more
;
or
,
as
the
Apostle
speaks
,
far
better
for
us
to
be
with
Christ
;
that
is
,
with
his
Glorified
Person
,
than
for
Christ
to
be
in
us
now
by
his
Spirit
.
This
is
in
order
to
that
;
to
fit
us
for
himself
,
and
to
make
us
meet
for
the
inheritance
of
the
saints
in
light
.
All
is
ours
,
if
Christ
be
ours
:
All
ours
;
How
?
Not
in
hand
,
not
in
full
possession
;
but
only
in
Hope
,
in
the
account
and
reckoning
of
Faith
;
all
is
made
over
and
secured
to
us
;
our
Title
is
firm
and
good
to
the
whole
Inheritance
,
and
all
that
God
hath
promised
;
but
still
the
Inheritance
is
reserved
,
1
Pet.
1.
4.
We
are
not
yet
entred
into
it
,
are
not
yet
invested
with
all
that
belongs
to
us
.
God
hath
begun
a
good
work
here
,
which
he
will
not
finish
till
the
Resurrection
.
Our
Grace
lies
in
the
Spiritual
Presence
of
Christ
in
us
here
;
our
Glory
lies
in
the
Personal
Presence
of
Christ
with
us
in
Heaven
hereafter
.
We
must
speak
of
these
things
as
men
,
and
you
must
bear
with
our
infirmity
,
and
with
the
weakness
of
our
expression
.
I
beseech
you
consider
what
I
am
now
saying
:
The
Glorified
Person
of
Christ
will
not
bear
that
which
the
Spirit
of
Christ
bears
now
in
the
Saints
.
The
Spirit
comes
to
sanctifie
us
,
comes
where
Sin
is
,
and
casts
it
out
.
Tho
the
Spirit
never
mingles
with
our
Sins
,
yet
the
Spirit
will
hold
Communion
with
those
in
whom
Sin
dwells
,
which
the
Glorified
Person
of
Christ
will
not
.
No
unclean
thing
shall
enter
Heaven
:
We
must
not
think
to
come
so
near
to
the
Person
of
Christ
,
till
we
are
perfectly
sanctified
.
We
must
be
without
spot
,
or
blemish
,
or
wrinkle
,
or
any
such
thing
,
before
we
can
have
immediate
Fellowship
with
the
Father
and
the
Son
in
Glory
.
The
Presence
of
the
Spirit
now
,
tho
it
be
an
inward
,
intimate
Presence
,
yet
it
is
but
a
mediate
Presence
through
the
Word
,
through
Gospel-Ordinances
:
But
the
mutual
Presence
of
God
and
the
Saints
with
each
other
in
Heaven
,
is
an
immediate
Presence
,
face
to
face
.
We
had
need
have
no
spot
upon
our
face
then
,
but
be
throughly
washed
and
cleansed
,
that
no
filth
may
be
found
in
our
skirts
.
Christ
hath
espoused
us
now
by
his
Spirit
to
himself
here
under
all
our
Infirmities
:
And
he
sends
his
Spirit
to
put
a
Beauty
and
a
Comeliness
upon
us
,
to
adorn
the
Bride
,
to
clothe
her
with
beautiful
garments
against
the
day
of
his
coming
,
that
she
may
be
fit
to
stand
in
the
Presence
of
the
Bridegroom
,
as
the
king's
daughter
,
all
glorious
within
,
and
without
too
;
then
,
being
perfectly
sanctified
both
in
Body
,
Mind
,
and
Spirit
.
The
Spirit
of
Christ
gives
us
access
now
into
the
Grace
of
God
;
but
nothing
but
the
glorified
Person
of
Christ
can
gives
us
access
into
the
Glory
of
God
;
Come
ye
blessed
:
All
are
admitted
into
Heaven
by
the
glorified
Person
of
Jesus
Christ
.
The
Spirit
of
Christ
acting
now
through
the
Word
,
in
the
Absence
of
the
Person
of
Christ
,
prepares
us
for
his
coming
,
keeps
us
waiting
for
that
blessed
day
:
Rev.
22.
17.
The
spirit
and
the
bride
say
,
Come
.
The
spirit
saith
so
in
the
Word
,
saith
so
in
the
hearts
of
the
Saints
,
that
is
,
makes
them
to
say
so
:
The
whole
Church
,
and
every
particular
Member
saith
the
same
thing
for
himself
,
Amen
,
so
come
Lord
Jesus
,
come
quickly
.
If
Believers
were
asked
one
by
one
,
Whether
they
desire
the
Coming
of
their
Lord
,
they
would
all
agree
with
John
,
and
say
,
Amen
,
so
come
Lord
Jesus
;
they
care
not
how
soon
,
Come
quickly
.
They
are
all
of
a
mind
in
that
thing
.
The
earnest
longings
of
every
gracious
Soul
after
Christ
,
are
from
the
Spirit
of
Christ
breathing
in
Believers
,
kindling
and
keeping
up
strong
desires
in
them
after
Christ
:
They
retain
these
desires
in
their
Spirits
after
death
.
The
Souls
under
the
Altar
cry
out
,
How
long
,
Lord
,
holy
and
true
,
&c.
Rev.
6.
9
,
10.
We
are
still
to
conceive
of
the
Spirit
,
as
the
Spirit
of
Christ
.
It
is
Christ
in
us
shedding
abroad
his
Love
in
our
hearts
,
uniting
them
to
himself
:
He
will
see
we
shall
not
forget
him
;
therefore
he
dwells
in
us
by
his
Spirit
,
to
keep
up
love
in
our
hearts
to
his
Person
.
And
is
not
this
a
good
ground
of
hope
,
That
Christ
and
Saints
shall
have
a
joyful
meeting
ere
long
,
who
do
thus
continually
remember
each
other
:
The
heart
of
Christ
is
towards
them
,
and
their
hearts
are
towards
him
.
They
are
joined
together
in
one
spirit
now
.
The
Glory
of
the
Saints
lies
in
beholding
the
Glorified
Person
of
Christ
,
because
in
him
they
see
the
Human
Nature
so
highly
dignified
and
exalted
in
the
Divine
Person
of
Christ
.
They
see
the
express
Image
of
God
in
Christ
shining
out
in
the
brightness
of
Glory
:
They
see
the
Image
of
Christ
in
themselves
,
shining
out
in
the
Perfection
of
Grace
.
When
he
shall
appear
,
they
shall
be
like
him
,
which
is
their
Glory
.
Thus
Christ
dwelling
in
us
now
by
his
Spirit
,
raises
our
Souls
to
the
Hope
of
this
Glory
in
the
Text.
The
Application
contains
a
Threefold
Exhortation
:
(
1.
)
That
you
would
be
persuaded
to
examine
and
prove
your
Hopes
,
Whether
they
be
well
grounded
,
yea
or
no.
(
2.
)
If
you
find
them
otherwise
,
not
sufficiently
grounded
upon
Christ
,
that
you
would
be
persuaded
to
throw
away
those
vain
Hopes
,
to
lay
them
aside
.
And
(
3.
)
That
you
would
earnestly
labour
every
one
of
you
,
to
come
under
the
Power
of
this
true
Christian
Hope
in
the
Text
;
and
then
you
will
know
where
you
are
.
I
begin
with
the
First
:
Let
us
examine
and
prove
our
Hope
to
be
well-grounded
upon
Christ
within
us
.
2
Cor.
13.
5.
Know
ye
not
your
own
selves
,
how
that
Christ
is
in
you
of
a
truth
,
except
ye
be
Reprobates
;
that
is
,
such
(
who
dying
in
that
state
)
God
will
reject
at
the
last
day
.
We
should
do
all
we
can
to
secure
our
Hopes
,
lest
our
Crown
be
taken
from
us
.
Hope
rises
out
of
Faith
;
yet
we
must
not
so
take
it
upon
trust
,
as
not
to
be
able
to
give
a
Reason
of
it
,
1
Pet
3.
15.
Hope
without
Faith
,
is
Presumption
,
Hope
without
Faith
,
is
without
a
Reason
,
a
foolish
Hope
.
Till
we
are
justified
by
Faith
,
we
can
have
no
Hope
,
but
we
lye
under
all
the
damning
Circumstances
of
our
sins
,
exposed
to
the
Wrath
and
Vengeance
of
God
.
To
be
without
Christ
,
implies
all
misery
:
Then
we
have
no
hope
,
Eph.
2.
12.
He
that
hath
the
Son
,
hath
life
;
and
he
that
hath
not
the
Son
of
God
,
hath
not
life
,
nor
shall
ever
see
life
,
1
John
5.
12.
We
should
not
rest
till
we
know
this
,
because
it
may
be
known
.
The
Spirit
is
given
us
to
this
very
end
,
1
John
3
24.
To
shew
us
that
we
are
in
Christ
,
and
Christ
in
us
,
John
14.
20
,
21.
Such
a
manifestation
of
Christ
to
us
,
is
a
great
Argument
of
his
love
to
us
,
ver.
21.
The
Spirit
doth
testifie
of
Christ
,
John
15.
26.
Besides
,
it
is
a
Glory
to
Christ
,
to
make
him
our
Hope
of
Glory
.
We
render
him
great
in
the
eyes
of
men
,
when
we
look
upon
him
as
one
who
makes
us
great
.
The
generality
of
men
know
nothing
of
Christ
,
but
what
the
Faith
and
Hope
of
Christians
speak
him
to
be
.
They
understand
the
Language
of
your
Hope
,
who
have
none
themselves
.
How
mean
thoughts
soever
they
have
of
Christ
,
yet
they
cannot
but
look
upon
him
as
one
greatly
admired
by
others
,
whose
expectations
from
him
are
so
high
.
Ambition
is
natural
to
men
;
all
would
have
Glory
,
tho
few
take
the
right
way
to
obtain
it
.
The
present
satisfaction
men
take
in
sins
,
may
be
great
,
yet
their
Hopes
of
any
future
good
from
them
,
are
very
small
:
When
they
give
themselves
time
to
think
,
they
are
usually
surprized
with
some
fear
of
the
ill
consequence
of
their
sins
;
they
are
under
some
secret
bodings
of
some
evil
that
will
follow
:
Let
them
ask
their
Consciences
if
it
be
not
so
.
Therefore
that
you
may
have
more
solid
grounds
of
Future
Blessedness
,
search
for
Christ
within
you
;
rest
not
till
you
feel
the
quicking
Influences
of
his
Divine
Power
and
Spirit
in
your selves
;
till
you
feel
Christ
living
in
you
.
It
is
one
thing
to
walk
as
men
,
another
thing
to
walk
as
Christians
,
in
the
Spirit
of
Christ
.
Did
we
pray
more
to
the
Father
to
reveal
his
Son
in
us
,
form
Christ
in
us
,
make
us
Partakers
of
the
Divine
Nature
;
waiting
for
the
coming
down
of
the
Spirit
upon
us
;
we
should
be
endued
with
Power
from
on
High
,
we
should
know
what
it
is
to
do
all
things
in
the
strength
of
Christ
,
to
have
all
our
Works
wrought
in
God
:
What
it
is
to
act
supernaturally
,
which
every
Christian
should
aim
at
,
experimentally
to
know
what
it
is
to
act
supernaturally
:
They
who
do
so
,
will
know
that
they
do
so
;
They
cannot
be
well
ignorant
of
that
which
is
so
new
,
so
much
another
thing
from
all
that
is
Natural
.
They
are
lifted
up
above
themselves
,
they
are
carried
away
by
the
Spirit
of
God
,
and
they
may
know
that
they
are
in
that
Spirit
;
every
such
appearance
of
God
in
the
Soul
,
is
a
manifestation
of
the
Spirit
;
not
only
to
others
,
but
more
especially
to
our selves
.
The
Spirit
bears
Witness
,
that
the
Spirit
is
truth
;
The
Spirit
witnesseth
with
,
and
to
our
Spirits
.
When
the
Spirit
comes
as
a
witness
,
he
stands
forth
distinct
from
our
Spirit
,
that
the
joynt
Testimony
of
the
Spirit
of
God
with
ours
,
may
be
discerned
from
the
single
Testimony
of
our
own
Spirit
,
which
could
not
be
,
if
the
Holy
Ghost
when
giving
in
his
Witness
,
laying
down
his
proposition
,
did
not
stand
forth
by
himself
,
in
distinction
from
the
spirit
of
a
man
,
that
the
truth
may
be
confirmed
out
of
the
mouth
of
two
Witnesses
,
at
least
in
the
Conscience
of
a
Believer
.
Some
of
the
Heathen
of
old
had
their
Extasies
and
Raptures
,
were
sensible
they
were
acted
by
a
spirit
higher
than
their
own
,
and
thought
themselves
Divinely
Inspired
,
when
they
were
under
the
greatest
Infatuation
of
Satan
imaginable
.
But
it
doth
not
hence
follow
,
that
those
who
are
truly
inspired
by
God
,
may
not
know
it
:
Were
Christ
in
us
of
a
truth
,
we
should
find
our selves
strong
in
the
power
of
his
Might
.
He
that
is
in
us
,
is
greater
than
he
that
is
in
the
World
;
could
we
take
hold
of
this
great
one
,
and
go
forth
in
his
Name
,
Spirit
,
and
Strength
,
we
should
do
great
things
;
I
can
do
all
things
,
saith
Paul
,
through
Christ
that
strengthneth
me
;
what
do
we
then
in
the
strength
of
Christ
,
which
we
know
we
could
not
do
of
our selves
?
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
.
We
should
labour
after
some
experience
of
this
in
our
own
selves
,
not
to
rest
satisfied
till
we
can
experimentally
say
it
of
our selves
:
Without
this
experience
,
we
live
but
at
a
low
rate
,
do
no
more
than
others
,
and
sometimes
not
so
much
neither
;
whereas
we
should
hold
forth
Christ
,
and
walk
in
his
Spirit
,
having
our
conversation
more
in
Heaven
,
resisting
the
Devil
,
overcoming
the
World
,
denying
our selves
,
as
those
who
are
strengthned
by
Christ
in
our
inward
man
so
to
do
.
While
I
am
putting
you
upon
this
search
to
feel
for
Christ
within
you
,
as
the
Ground
of
your
Hope
;
I
shall
lay
down
Two
Cautions
:
1.
This
Mystical
Union
between
Christ
and
Believers
,
this
Spiritual
In-being
of
Christ
in
our
hearts
,
is
a
great
Mystery
.
We
cannot
fully
comprehend
it
in
this
world
.
Some
experience
we
now
have
of
such
a
thing
in
our selves
;
but
a
perfect
,
distinct
knowledge
of
these
deep
Mysteries
,
is
reserved
for
Heaven
.
Then
we
shall
have
a
clearer
Revelation
of
the
Mystery
of
the
Trinity
:
At
that
day
,
saith
Christ
,
you
shall
know
that
I
am
in
my
Father
,
and
ye
in
me
,
and
I
in
you
,
John
14.
20.
At
that
day
,
but
not
before
:
In
that
day
you
shall
know
it
perfectly
;
now
you
know
something
,
you
see
something
,
tho
but
darkly
;
and
we
must
be
content
.
2.
Never
take
that
to
be
from
the
Spirit
of
Christ
in
you
,
that
leads
you
from
the
Scripture
,
and
would
make
you
wise
above
what
is
written
.
Some
have
run
into
strong
delusions
this
way
,
fancying
every
thing
they
do
or
say
,
to
be
by
Divine
Inspiration
.
What
tho
some
are
deceived
in
thinking
they
have
the
Spirit
of
Christ
,
when
they
have
him
not
?
It
doth
not
therefore
follow
,
that
those
who
have
the
Spirit
indeed
and
in
truth
,
may
not
know
that
they
have
him
.
One
man's
Error
in
this
case
,
cannot
overthrow
another
man's
Experience
.
He
that
hath
not
the
Spirit
,
may
think
he
hath
him
;
but
he
that
hath
the
Spirit
indeed
,
may
know
he
hath
the
Spirit
.
Because
some
men
mistake
the
Truth
,
it
doth
not
follow
therefore
,
it
cannot
be
known
by
any
.
When
you
seek
for
Christ
in
your selves
,
and
for
further
Teachings
of
his
Spirit
,
you
should
always
pray
over
some
Word
;
have
your
eye
upon
some
Scripture
which
you
beg
a
right
understanding
of
;
for
no
inward
Revelation
is
now
to
be
expected
;
but
only
of
things
already
revealed
in
the
Word
,
which
the
Spirit
opens
to
us
;
that
is
,
Christ
in
us
doth
this
.
But
in
Heaven
we
have
an
Intuitive
Knowledge
of
the
things
themselves
in
God
,
who
is
the
First
Spring
,
the
First
Cause
,
the
Fountain
of
all
supernatural
Truths
contained
in
the
Bible
.
In
Heaven
we
shall
know
the
Truth
only
as
it
is
in
Jesus
;
now
we
know
it
as
it
is
in
our
Bibles
;
we
know
it
by
the
Word
,
as
a
Sign
and
Symbol
of
the
Will
of
God
,
from
whence
we
abstract
all
our
knowledge
of
Divine
things
in
a
discoursive
way
.
But
Intuitive
Knowledge
in
Heaven
is
another
thing
;
there
needs
no
written
Word
,
no
other
Bible
in
Heaven
,
but
Christ
the
Essential
Word
of
God
,
who
will
shew
us
all
in
himself
,
all
Gospel-Truths
do
center
in
him
;
which
shews
,
that
for
us
to
be
with
Christ
in
Glory
,
is
more
than
for
Christ
to
be
in
us
by
his
Spirit
here
.
Secondly
;
Let
us
lay
aside
all
vain
Hopes
,
that
confound
and
make
us
ashamed
,
Job
6.
20.
The
Vanity
of
Hope
lies
not
so
much
in
the
Object
of
Hope
,
as
in
our
Hope
it self
:
The
Object
may
be
real
,
to
wit
,
Life
and
Eternal
Glory
:
They
are
gay
things
,
desirable
things
,
and
they
are
real
things
too
:
But
we
must
see
that
our
Hope
be
well-grounded
:
If
the
Grounds
be
weak
,
such
as
by
no
just
Consequence
of
Reason
will
bear
what
we
infer
from
them
,
then
our
Hope
is
vain
;
we
must
give
a
reason
of
the
hope
that
is
in
us
;
and
such
a
reason
as
may
answer
all
Objections
against
our
Hope
.
The
Object
of
Hope
is
Bonum
arduum
futurum
,
sed
possibile
:
If
there
be
not
a
possibility
of
obtaining
what
we
hope
for
,
upon
the
ground
we
go
upon
,
our
Hope
is
vain
,
and
will
certainly
make
us
ashamed
,
the
issue
not
answering
our
expectation
,
Job
11.
20.
comp.
with
Prov.
10.
28.
There
are
Two
Things
which
men
ground
their
vain
Hope
of
Salvation
,
of
Heaven
and
Glory
upon
;
in
both
which
they
overlook
Christ
,
and
pass
him
by
.
1.
Their
own
Righteousness
,
so
far
as
they
can
pretend
to
any
,
they
make
the
most
of
it
,
grow
proud
of
it
,
look
to
be
considered
by
God
for
it
;
as
if
he
was
beholden
to
them
for
their
good
Lives
,
and
inoffensive
Carriage
;
that
they
run
not
into
the
same
excess
of
Riot
with
others
.
But
alas
!
what
a
sandy
foundation
is
this
to
build
our
Hope
of
Heaven
upon
!
Be
not
offended
at
what
I
am
saying
,
but
weigh
it
well
in
the
Balance
of
the
Sanctuary
;
consider
it
strictly
by
Gospel-Light
:
I
say
this
;
We
may
as
soon
be
saved
in
our
Sins
,
as
by
our
own
Righteousness
.
It
is
as
contrary
to
the
Gospel
to
trust
in
our
own
Righteousness
,
as
to
the
Law
,
not
to
do
it
.
Our
Sins
are
not
more
opposite
to
the
Holiness
of
the
Law
,
than
trusting
in
our
own
Righteousness
is
to
the
Free
Grace
of
the
Gospel
.
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saveth
us
,
Tit.
3.
5.
It
is
true
,
a
Holy
Life
becomes
a
Christian
;
we
cannot
be
Christians
without
it
;
but
it
doth
not
make
a
Christian
:
Nothing
but
Faith
in
Christ
doth
make
a
Christian
,
from
whence
all
true
Holiness
found
in
Believers
,
doth
spring
.
I
have
sometimes
told
you
,
That
Preaching
of
Holiness
,
pressing
Holiness
with
little
or
no
mention
of
Christ
,
will
never
bring
men
to
Christ
;
but
Preaching
up
Christ
will
bring
men
to
Holiness
;
that
is
the
right
spring
and
root
of
all
true
Godliness
.
It
doth
as
much
belong
to
Christ
to
Sanctifie
us
,
as
to
Justifie
us
.
We
must
go
out
of
our selves
for
Sanctification
,
as
well
as
Justification
.
Who
shall
bring
a
clean
thing
out
of
an
unclean
?
Not
one
:
None
but
God
.
No
unjustified
person
can
be
sanctified
.
He
whose
sins
are
imputed
to
him
,
must
needs
be
under
the
power
of
them
:
Sin
will
live
under
its
own
Guilt
:
If
that
be
removed
,
sin
dies
presently
.
If
it
cannot
kill
us
,
it
ceases
to
reign
over
us
.
The
strength
of
sin
is
the
law
.
When
the
Law
cannot
by
any
Act
of
Justice
belonging
to
it
,
curse
us
for
our
sin
,
sin
in
us
grows
weaker
as
to
its
own
Acts
hereafter
;
because
we
are
no
longer
under
the
Law
,
but
under
Grace
,
which
teacheth
us
to
deny-ungodliness
.
A
man
will
never
be
brought
off
from
his
own
course
,
by
all
the
teachings
of
the
Terrors
of
the
Law
,
till
the
Grace
of
God
begins
to
tutor
him
,
to
instruct
him
.
The
Law
was
not
intended
to
be
our
Teacher
,
but
our
Judge
:
It
was
given
to
man
in
his
Perfect
State
,
who
knew
the
whole
compass
of
his
Duty
,
had
the
Law
written
in
his
heart
.
The
breach
of
the
Law
left
him
under
the
Curse
,
where
he
doth
,
and
will
lye
,
till
free
Grace
relieve
him
,
and
brings
him
under
the
Blessing
of
the
Gospel
.
The
Law
shews
fallen
man
his
Transgression
,
but
cannot
shew
him
any
Righteousness
in
himself
,
because
there
is
nothing
exactly
answering
the
Law
found
in
man
fallen
.
Malum
est
ex
quolibet
defectu
;
The
whole
Action
is
sinful
,
because
imperfect
.
The
Righteousness
of
the
Law
,
in
a
strict
Legal
sense
,
(
for
I
must
be
forced
to
distinguish
;
I
know
many
in
this
Age
will
not
understand
me
;
but
they
that
have
ears
to
hear
,
let
them
hear
:
I
say
,
The
Righteousness
of
the
Law
in
a
strict
Legal
sense
)
admits
of
no
degrees
;
it
must
be
perfect
or
none
:
It
is
true
,
a
gradual
tendency
towards
the
exact
Righteousness
of
the
Law
,
is
commendable
in
any
;
but
because
it
is
not
a
fulfilling
of
the
Law
,
the
Law
will
not
reward
it
,
but
punish
that
man
as
a
Sinner
;
not
because
he
goes
so
far
in
his
Obedience
,
but
because
he
goes
no
further
.
A
man
may
do
many
things
,
but
if
he
doth
not
always
do
every
thing
that
is
right
in
the
Law
,
the
Law
will
curse
that
man
,
and
his
former
Righteousness
shall
not
be
remembred
.
2.
The
second
false
Ground
of
hope
,
is
the
Gracious
and
Merciful
Nature
of
God
.
How
is
this
cried
up
!
his
Philanthropia
,
God's
Love
to
his
creature
man
!
And
this
they
think
will
make
God
unnatural
to
himself
,
and
cause
him
to
lay
aside
his
Justice
,
that
he
may
shew
kindness
to
them
who
have
acted
so
contrary
to
him
.
And
therefore
they
hope
God
will
have
as
little
regard
to
his
own
Justice
and
Holiness
,
as
they
have
had
.
All
I
shall
say
is
this
;
That
those
who
reject
the
only
way
of
Salvation
by
Christ
,
in
whom
the
Justice
and
Mercy
of
God
are
reconciled
,
will
find
it
a
hard
matter
to
plead
the
Mercy
of
God
for
themselves
in
a
direct
Opposition
to
his
Justice
:
Whether
they
can
dye
in
Peace
under
these
Thoughts
,
let
them
see
to
that
.
Men
may
talk
what
they
will
of
their
Good
Works
,
and
of
their
inherent
Holiness
;
but
sure
I
am
,
Nothing
but
the
Righteousness
of
Christ
imputed
to
us
,
will
remove
that
Guilt
that
cleaves
to
us
in
every
thing
that
we
do
;
and
you
will
never
be
Justified
till
that
be
done
.
What
is
all
your
Duties
,
Performances
,
all
Holy
Works
,
What
is
all
this
to
the
Pardon
of
thy
Sin
,
Man
?
God
never
absolves
the
sinner
,
never
looks
upon
him
as
Righteous
,
till
he
be
found
in
Christ
,
not
having
on
his
own
Righteousness
.
CHAP.
V.
Thirdly
;
Let
us
labour
to
come
under
the
Power
of
this
Christian
Hope
.
WHether
I
shall
Prophesie
good
to
you
,
or
evil
,
from
this
Text
,
I
know
not
,
it
is
according
to
the
frame
the
Word
finds
you
in
,
which
I
am
now
to
deliver
to
you
.
If
in
this
life
only
you
have
hope
in
Christ
,
you
are
of
all
men
and
women
the
most
miserable
.
But
I
hope
better
things
of
you
,
of
every
one
of
you
,
tho
I
thus
speak
;
knowing
that
you
all
have
immortal
Souls
,
that
cannot
always
live
upon
the
Bodies
portion
;
I
am
jealous
over
you
with
a
Godly
Jealousie
,
and
would
provoke
you
to
give
a
reason
of
the
hope
that
is
in
you
;
not
so
much
to
satisfie
me
,
as
to
satisfie
your selves
:
Give
such
a
Reason
as
may
satisfie
your
own
Consciences
:
And
this
is
all
I
aim
at
.
All
of
us
must
be
either
under
Hope
,
or
under
fear
,
or
in
a
dead
,
stupid
,
senseless
frame
:
I
will
suppose
you
are
all
under
some
hope
of
Eternal
Glory
;
for
rruly
I
see
little
else
appear
in
the
Faces
of
Professors
.
They
all
hope
to
be
Saved
and
go
to
Heaven
;
I
am
not
willing
to
weaken
your
Hopes
,
nor
disturb
you
in
them
,
unless
I
see
cause
:
And
truly
I
wish
,
that
this
Hope
do
not
prove
a
presumptuous
Confidence
in
some
,
arising
from
carnal
security
.
But
be
it
what
it
will
,
let
us
look
into
the
matter
,
it
may
be
while
I
am
speaking
of
the
Power
of
Hope
,
some
of
you
may
be
made
sensible
of
the
weakness
of
your
Hope
.
Hope
hath
powerful
influences
upon
the
Mind
of
a
man
,
makes
strong
impressions
,
and
gives
a
sense
of
it self
unto
those
that
have
it
:
we
can't
but
take
notice
of
our
own
Hopes
:
Many
pretend
to
this
Hope
,
say
they
have
it
,
who
have
it
not
:
They
are
willing
to
deceive
themselves
,
to
flatter
their
own
Souls
,
to
think
better
of
their
State
than
it
is
;
but
can
give
no
reason
that
will
hold
,
why
they
think
so
:
And
yet
they
will
not
be
persuaded
otherwise
;
they
take
it
ill
to
be
suspected
by
those
who
see
further
into
their
State
than
they
do
;
till
a
through
conviction
of
Sin
and
Wrath
come
upon
them
,
they
will
never
be
otherwise
minded
.
But
then
all
their
Hopes
vanish
,
their
Light
goes
out
in
utter
Darkness
,
their
Spiders
Web
breaks
and
becomes
vain
when
they
lay
any
stress
upon
it
;
their
Hope
is
as
the
giving
up
of
the
Ghost
,
which
makes
them
ashamed
,
fills
them
with
Confusion
of
Face
.
Whereas
a
true
lively
Christian
Hope
,
will
carry
us
through
Death
it self
,
Prov.
14.
32.
This
Hope
in
the
Text
is
not
an
empty
name
,
but
a
real
thing
,
a
real
Grace
,
and
hath
real
effects
that
may
be
felt
,
and
will
be
felt
by
those
who
are
under
the
Power
of
it
.
You
know
what
it
is
to
be
in
fear
,
how
discompos'd
and
cast
down
,
how
perplexed
and
troubled
,
how
pale
and
wan
.
By
the
contrary
frame
,
you
may
know
what
it
is
to
be
under
the
Power
of
Hope
,
which
is
so
reviving
,
and
begets
such
strong
consolation
,
Heb.
6.
18.
It
is
a
blessed
hope
,
Tit.
2.
13.
It
will
comfort
us
in
a
Dungeon
,
there
we
may
sing
as
prisoners
of
hope
,
Zech.
9.
12.
It
is
an
helmet
to
receive
all
Blows
,
securing
the
head
from
hurt
,
Ephes.
6.
17.
It
is
an
anchor
to
keep
the
Soul
steady
in
a
tempestuous
season
,
Heb.
6.
19.
Great
is
the
patience
of
Hope
,
1
Thes.
1.
3.
It
bespeaks
a
troubled
Soul
,
as
Psal.
42.
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
disquieted
within
me
:
Hope
thou
in
God
.
There
is
little
comfort
for
a
Christian
in
this
world
,
if
the
hope
of
eternal
life
be
cut
off
,
1
Cor.
15.
19.
First
,
The
usual
Effects
of
this
Hope
,
when
it
is
in
any
other
Power
,
are
these
:
1.
Hope
of
Glory
,
and
an
earnest
expectation
of
the
coming
of
Christ
,
are
joyned
together
,
and
indeed
they
are
almost
the
same
:
Waiting
for
his
Coming
;
looking
for
and
hastning
to
the
Coming
of
the
Day
of
the
Lord
:
Christ
was
called
the
hope
of
Israel
,
Acts
28.
20.
Because
our
Fathers
looked
for
his
first
Coming
;
and
so
he
is
now
called
the
Hope
of
Glory
,
because
the
Saints
do
so
earnestly
look
for
his
second
Coming
.
1
Cor.
17.
2
Pet.
3.
12.
2.
This
Hope
and
Prayer
go
together
.
The
Schools
tell
us
,
that
Petitio
is
Interpretativa
spei
;
we
cannot
better
express
our
Hopes
,
than
by
wishing
,
Praying
,
and
earnest
breathing
after
what
we
Hope
for
.
Would
you
know
,
whether
you
shall
enter
into
Glory
,
and
be
Eternally
Saved
?
If
you
have
the
Spirit
of
Prayer
,
you
will
certainly
be
Saved
:
But
mistake
not
the
gift
of
Prayer
(
which
may
be
nothing
but
words
)
for
the
grace
of
Prayer
,
that
lies
in
the
inward
earnestness
of
the
heart
,
sometimes
in
Groans
that
are
unutterable
:
If
you
can
pray
inwardly
in
the
frame
of
your
Hearts
,
with
Fervency
and
Affection
in
the
Name
of
Christ
,
this
is
Praying
in
the
Holy
Ghost
;
let
your
words
be
never
so
few
,
and
your
expressions
never
so
broken
and
imperfect
,
if
the
desire
of
your
Souls
be
after
Christ
,
it
is
laid
down
as
an
infallible
Mark
of
your
title
to
Heaven
.
Gal.
4.
6
,
7.
Because
you
are
sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Abba
,
Father
.
Wherefore
we
are
no
more
servants
but
Sons
;
and
if
sons
,
then
heirs
of
God
through
Christ
.
The
Spirit
of
Prayer
is
a
convincing
Evidence
to
those
that
have
it
,
or
else
the
Spirit
of
God
would
miss
of
his
end
,
if
he
did
not
assure
us
by
that
assuring
act
which
is
put
forth
for
that
very
purpose
:
Therefore
be
much
in
Prayer
.
If
you
are
not
in
that
measure
of
lively
Hope
as
you
would
,
be
much
in
Prayer
for
Hope
.
Saints
can't
but
Pray
much
under
Hope
.
Hope
invites
to
Prayer
,
and
disposes
to
it
,
if
it
be
but
to
tell
God
what
we
Hope
for
,
which
we
cannot
do
but
under
some
present
renewed
Acts
of
Hope
,
which
possibly
we
may
not
perceive
in
our selves
.
Yet
however
,
Pray
under
all
your
despondencies
for
Hope
,
that
God
would
raise
it
,
and
kindle
it
in
you
.
Though
you
pray
but
faintly
,
weakly
,
through
fear
and
diffidence
,
yet
pray
on
:
God
usually
comes
in
with
strengthning
Grace
in
the
time
of
Prayer
:
He
saith
to
the
fearful
Soul
,
Fear
not
;
there
is
a
sudden
reviving
,
a
shedding
abroad
of
the
Love
of
God
in
our
hearts
by
the
Holy
Ghost
.
We
may
be
under
dismal
apprehensions
of
of
the
Wrath
of
God
in
the
beginning
of
Prayer
,
and
yet
conclude
with
rejoying
and
triumphing
in
his
Grace
towards
us
.
There
are
many
instances
of
this
in
the
Psalms
.
Faith
,
if
it
be
right
,
knows
not
how
to
conclude
a
Prayer
,
till
it
hath
taken
some
hold
of
Christ
for
relief
;
we
cannot
say
Amen
,
till
then
,
we
cannot
come
to
the
conclusion
till
then
;
and
then
the
Soul
rises
up
in
a
comfortable
frame
under
some
Hope
of
Mercy
.
Thus
Hope
is
raised
,
nourished
,
and
increased
in
us
by
earnest
fervent
Prayer
.
3.
Hope
of
Glory
and
Mortification
of
Sin
go
together
.
He
that
hath
this
hope
,
saith
the
Apostle
,
purifies
himself
as
God
is
pure
,
1
Joh.
1.
3.
Every
Sin
in
any
measure
Mortified
,
brings
on
a
further
degree
of
Glory
upon
us
,
and
leaves
a
deeper
impression
of
the
Image
of
God
upon
the
Soul
;
you
resemble
him
more
,
which
brings
you
nearer
to
your
Heavenly
State
,
when
you
shall
be
exactly
like
him
.
4.
Hope
of
Glory
,
and
Chearfulness
under
all
outward
Afflictions
,
go
together
.
2
Cor.
4.
16
,
17
,
18.
We
faint
not
,
because
of
that
far
more
exceeding
and
eternal
weight
of
Glory
.
You
should
always
hold
fast
the
rejoycing
of
your
hope
firm
unto
the
end
,
Heb.
3.
6.
Gird
up
the
loyns
of
your
mind
,
be
sober
,
and
hope
unto
the
End
;
for
the
Grace
that
is
to
be
brought
unto
you
at
the
Revelation
of
Jesus
Christ
,
1
Pet.
1.
13.
We
are
often
assaulted
by
Temptations
,
outward
Afflictions
,
and
inward
Desertions
are
ready
to
sink
our
hope
:
We
say
sometimes
as
the
Church
did
,
Lament.
3.
18.
My
strength
and
my
hope
is
perished
from
the
Lord
.
Our
hopes
seems
to
be
plucked
up
even
by
the
roots
,
as
a
tree
that
is
removed
,
Job
.
19.
10.
yet
revives
again
,
and
springs
up
as
God
turns
his
face
towards
us
,
filling
us
with
joy
and
peace
in
believing
;
then
we
abound
in
hope
tbrough
the
power
of
the
Holy
Ghost
.
Rom.
15.
13.
Directions
how
to
get
under
the
Power
of
this
Cristian
Hope
;
for
a
Power
it
hath
,
and
it
is
nothing
to
us
,
till
we
come
under
that
Power
.
1.
Labour
to
understand
your
Hopes
;
What
it
is
you
look
for
from
Christ
,
how
great
the
inheritance
is
.
A
Minor
under
Age
,
who
is
born
to
a
great
Estate
,
is
little
affected
with
it
,
till
he
comes
to
know
what
he
is
Heir
to
;
what
Houses
,
Mannors
and
Lordships
belong
to
him
,
then
he
counts
himself
rich
indeed
:
The
Apostle
prays
for
this
,
Ephes.
1.
17
,
18.
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
may
give
to
you
the
Spirit
of
wisdom
and
revelation
in
the
knowledge
of
him
:
The
eyes
of
your
understanding
being
enlightned
,
that
ye
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
Glory
of
his
inheritance
in
the
Saints
.
Did
you
know
what
a
rich
,
Glorious
Inheritance
is
reserved
for
you
,
this
would
mightily
raise
,
quicken
,
strengthen
your
Hope
:
You
would
count
your
Hope
something
then
,
and
rejoyce
more
in
it
.
That
is
the
First
Direction
;
Labour
to
understand
your
Hopes
:
Read
over
the
Inventory
of
God's
Gifts
bequeathed
to
you
in
the
Covenant
of
Grace
,
till
you
can
say
,
This
is
mine
,
and
that
is
mine
,
and
all
is
mine
through
Christ
.
2.
Call
over
former
experiences
.
What
God
hath
already
done
for
you
.
Experience
begets
Hope
,
as
in
Jacob
,
Gen.
32.
10
,
11
,
12.
With
my
staff
did
I
come
over
this
Jordan
,
and
now
I
am
become
two
Bands
;
Lord
,
I
am
not
worthy
of
the
least
of
thy
mercies
,
deliver
me
from
the
hand
of
my
Brother
Esau
:
Thou
that
hast
done
such
great
things
for
me
,
go
on
and
deliver
me
.
Be
not
afraid
of
present
danger
,
but
remember
what
the
Lord
hath
done
for
you
;
suppress
all
discouraging
thoughts
that
may
arise
in
thee
.
Deut.
7.
17
,
18
,
19.
If
thou
shalt
say
in
thine
heart
,
these
Nations
are
more
than
I
,
how
shall
I
dispossess
them
?
Thou
shalt
not
be
afraid
of
them
,
but
shall
well
remember
what
the
Lord
thy
God
did
to
Pharaoh
,
and
unto
all
Egypt
Thou
shalt
not
be
afrighted
at
them
,
for
the
Lord
thy
God
is
among
you
,
and
he
will
put
out
these
Nations
by
little
and
little
,
v.
21
,
22
We
complain
,
things
go
on
but
slowly
,
there
is
little
done
;
God
chuses
to
do
things
by
little
and
little
;
consider
what
hath
been
done
,
and
don
't
make
it
less
than
it
is
;
it
may
seem
little
in
comparison
of
what
shall
be
,
yet
in
it self
,
as
it
is
,
't
is
very
great
.
And
therefore
let
us
argue
as
David
did
,
1
Sam
17
37.
Psal.
3.
7
,
8.
Psal.
9.
10
,
11.
Psal
143
5
,
6
,
7
,
8.
so
Jehosaphat
,
2
Chron.
20.
7
,
9
,
12.
so
Paul
,
2
Cor.
1.
10.
God
that
hath
delivered
,
and
doth
deliver
,
and
we
trust
will
yet
deliver
.
The
remembrance
of
what
God
hath
done
,
and
doth
do
,
will
strengthen
our
Hope
in
him
for
the
future
.
3.
Converse
much
with
the
Scriptures
,
especially
with
the
Promises
,
that
through
Patience
and
comfort
of
the
Scriptures
you
may
have
hope
,
Rom
15.
4.
How
did
David
raise
his
Hope
from
the
Word
of
God
,
Psal.
119.
in
many
places
,
v
42
,
72.
and
elsewhere
in
that
Psalm
?
When
a
man
gives
his
word
to
us
again
and
again
,
we
believe
him
,
and
reckon
our selves
sure
of
what
we
ask
,
having
so
many
repeated
promises
that
it
shall
be
done
.
The
Word
of
God
is
a
living
Word
in
this
respect
,
because
as
often
as
we
mingle
it
with
Faith
,
it
represents
God
speaking
afresh
to
us
in
particular
:
Faith
hearing
this
again
and
again
,
is
more
confirmed
.
Faith
at
first
came
by
hearing
,
and
the
oftner
it
hears
God
speaking
in
his
Word
,
the
more
it
is
strengthned
in
a
lively
Hope
of
all
that
God
hath
promised
.
4.
Look
upon
it
as
your
Duty
to
Hope
in
God
.
He
hath
commanded
us
,
because
he
knows
we
are
apt
to
doubt
and
question
his
Promises
.
It
is
not
presumption
,
but
Duty
to
Hope
in
God
,
relying
upon
his
free
Grace
,
and
not
upon
our
own
deserts
;
which
never
begets
a
true
humble
Christian
Hope
,
but
a
proud
,
arrogant
Confidence
in
a
mans
self
:
Whereas
the
fiducial
Confidence
of
Hope
is
always
derived
from
Faith
,
Eph.
3.
12.
5
thly
.
and
Lastly
.
Look
unto
the
God
of
Hope
.
Live
in
a
constant
dependance
upon
his
Spirit
to
work
it
in
you
.
It
is
through
the
Power
of
the
Holy
Ghost
we
abound
in
hope
,
Rom.
15.
13.
That
we
are
brought
under
the
Power
of
a
Christian
Hope
,
which
arises
from
such
hidden
causes
,
such
deep
grounds
,
not
known
to
flesh
and
blood
,
that
none
but
God
can
demonstrate
the
reasonableness
and
certainty
of
our
Hope
.
He
knows
how
to
beget
us
again
to
a
lively
Hope
by
the
Resurrection
of
Christ
from
the
Dead
,
which
is
more
than
a
Promise
:
It
is
the
actual
accomplishing
of
that
in
another
,
that
makes
it
credible
to
us
,
that
God
can
raise
the
Dead
,
and
that
as
he
hath
raised
up
Christ
,
so
he
will
also
raise
up
us
at
the
last
Day
.
To
the
former
directions
add
these
Two
things
following
.
If
you
would
ground
your
Hope
aright
upon
Christ
within
you
,
so
as
to
come
under
the
Power
of
it
.
Then
1.
Consider
well
,
whether
Christ
be
indeed
in
you
;
whether
you
have
felt
the
quickning
influences
of
his
Spirit
in
your
own
Souls
.
Christ
is
your
life
,
Col.
3.
4.
comp
with
John
11.
25.
Consider
then
whether
he
be
indeed
your
Life
;
use
all
your
Spiritual
senses
about
this
;
it
is
no
easy
matter
to
understand
this
Mystery
.
There
are
many
who
lead
a
Natural
,
Rational
,
Moral
Life
under
a
Christian
Profession
,
and
may
be
estranged
from
the
Life
of
God
all
their
Days
.
You
see
how
Paul
distinguishes
in
the
case
,
lest
he
should
mistake
himself
,
or
be
mistaken
by
others
.
Gal.
2.
20.
I
live
,
saith
he
,
yet
not
I
,
but
Christ
liveth
in
me
.
And
so
may
a
Saint
now
say
,
I
understand
Gospel
Mysteries
,
yet
not
I
as
a
man
,
by
the
Light
of
my
own
Reason
,
but
as
a
Man
in
Christ
,
in
the
Light
of
Faith
;
by
which
I
know
,
not
only
that
such
things
are
revealed
in
the
Word
,
but
also
,
that
they
shall
be
accomplished
unto
all
those
who
rely
upon
Christ
:
Neither
can
I
give
any
other
reason
for
their
accomplishment
,
but
so
it
is
Written
,
and
thus
saith
the
Lord
.
This
is
to
speak
like
a
Christian
,
when
we
resolve
all
into
Christ
,
becoming
fools
in
our selves
,
that
we
may
be
wise
in
him
.
The
Life
I
now
live
in
the
Flesh
,
saith
he
,
I
live
by
the
Faith
of
the
Son
of
God
;
take
away
that
Faith
,
and
all
my
Hope
as
a
Christian
vanishes
away
.
You
had
need
have
a
true
Spiritual
Light
rightly
discerning
of
Spiritual
things
,
to
know
that
Christ
is
in
you
,
as
your
Life
;
It
cannot
be
known
but
by
Faith
.
Though
Faith
be
very
rational
in
all
its
arguings
from
Gospel
Principles
,
yet
Faith
it self
is
not
properly
an
act
of
Reason
,
but
rather
an
act
above
Reason
;
it
carries
the
Understanding
above
its
Reason
,
to
act
my
Understanding
so
,
as
to
assent
to
that
which
I
have
no
Natural
Reason
for
:
This
is
the
knowledge
of
Faith
;
a
strange
way
of
knowing
,
which
the
world
counts
Foolishness
.
Supernatural
truths
don't
rise
up
into
our
Minds
,
as
the
product
and
consequent
of
our
Reason
;
this
is
humane
knowledge
according
to
our
Logick
.
But
all
supernatural
truths
are
let
down
through
the
Word
by
the
Spirit
of
God
into
our
Understandings
;
they
are
too
deep
,
too
mysterious
and
profound
to
be
conveyed
to
our
Understandings
by
the
ordinary
course
of
Reason
:
And
therefore
God
opens
another
door
,
and
lets
them
into
the
Soul
by
Faith
.
Thus
he
writes
his
Law
in
our
Hearts
,
puts
his
Truth
into
our
inward
parts
;
Where
is
the
Scribe
?
Where
is
the
Wise
?
Where
is
the
Disputer
of
this
World
?
How
doth
God
confound
the
Wisdom
of
the
Wise
,
from
whom
he
hides
these
things
,
which
he
reveals
to
Babes
and
Sucklings
:
Poor
humble
Souls
,
they
have
the
knowledge
of
the
Heavenly
Mysteries
,
and
the
World
knows
not
how
they
came
by
it
.
Whence
hath
this
man
this
wisdom
,
and
this
knowledge
,
having
never
learned
?
say
they
of
Christ
,
Matth.
13.
54.
comp.
with
John
7.
15.
They
wonder'd
that
any
,
not
brought
up
in
their
Schools
,
should
be
more
knowing
than
themselves
.
It
is
an
astonishment
to
the
World
,
to
consider
what
knowledge
poor
humble
Saints
have
of
things
,
which
they
do
in
no
wise
understand
.
2.
Have
a
care
of
too
gross
conceptions
of
Christ
within
you
.
You
must
understand
the
Text
Spiritually
:
As
Reason
brings
Natural
things
into
your
Minds
,
and
gives
you
an
Intellectual
Vision
of
them
;
So
Faith
brings
Heavenly
things
into
your
Minds
,
and
gives
you
a
Spiritual
Vision
of
them
.
Christ
is
first
known
to
us
by
Faith
:
There
is
no
knowing
him
but
by
Believing
in
him
;
no
coming
to
him
,
no
seeing
of
him
,
but
as
the
Soul
moves
towards
him
in
the
Light
of
Faith
.
God
shines
in
our
hearts
,
saith
the
Scripture
,
the
Light
of
the
knowledge
of
his
Glory
in
the
face
of
Jesus
Christ
;
and
this
Light
of
knowledge
is
Faith
.
When
we
Believe
,
we
know
Christ
,
we
See
him
,
we
Come
to
him
,
we
Rely
upon
him
,
Rejoyce
in
him
,
we
Love
and
Obey
him
;
all
the
actings
of
the
Soul
towards
Christ
,
they
are
from
Faith
,
representing
him
to
us
out
of
the
Word
.
And
when
we
believe
the
Report
of
the
Gospel
concerning
him
,
we
are
persuaded
,
and
must
be
persuaded
of
the
Truth
of
that
which
by
a
present
Act
of
Faith
we
do
Believe
:
There
goes
no
more
to
your
knowledge
,
persuasion
,
and
satisfaction
,
than
real
Believing
.
Faith
in
its
own
Nature
,
is
all
Evidence
;
though
Flesh
and
Blood
do
contradict
this
Evidence
,
seek
to
cast
clouds
over
it
,
yet
those
doubts
that
arise
,
they
come
not
from
Faith
,
but
Unbelief
that
accompanies
it
more
or
less
in
every
act
we
perform
.
The
more
Faith
,
the
more
Hope
;
the
more
Unbelief
,
the
less
Hope
.
Hope
will
be
in
a
proportion
to
the
degree
of
our
Faith
:
The
Spirit
works
Faith
in
us
,
and
then
shews
us
Christ
in
the
Light
of
it
.
Christ
is
let
into
the
Soul
by
Faith
,
there
he
is
,
and
there
he
dwells
,
transforming
us
into
his
own
Image
by
our
Faith
in
him
.
As
Faith
works
by
Love
,
so
the
Spirit
works
by
Faith
;
I
mean
by
our
Faith
in
him
.
The
Spirit
knows
how
to
improve
our
Faith
in
Christ
,
to
draw
arguments
from
thence
,
to
bring
us
to
any
thing
which
the
Gospel
calls
for
.
I
am
persuaded
I
speak
to
many
who
have
Christ
within
them
,
who
would
not
quit
their
Interest
in
him
for
Ten
thousand
Worlds
;
if
so
,
you
must
fetch
the
reason
of
this
from
your
Hope
in
Christ
:
What!
Not
part
with
Christ
upon
any
terms
,
and
yet
Hope
for
nothing
from
him
;
not
part
with
Christ
upon
any
terms
,
and
yet
get
nothing
by
him
!
He
doth
not
offer
himself
to
you
upon
these
terms
,
but
that
ye
may
be
enriched
by
him
in
all
things
.
You
dishonour
Christ
,
and
forget
your
Faith
,
when
you
don
't
Hope
for
great
things
from
him
.
I
Beseech
you
,
Sirs
!
Bethink
your selves
a
little
of
your
standing
in
Christ
;
what
hold
you
have
taken
of
Eternal
life
in
him
;
and
don't
after
all
say
,
I
have
no
Hope
.
Neither
would
I
have
you
content
your selves
in
bare
saying
you
have
Hope
:
But
stir
it
up
,
act
it
,
shew
it
,
rejoyce
in
it
daily
.
Hope
to
the
end
,
that
others
may
see
,
how
happy
you
count
your selves
in
Jesus
Christ
;
tell
every
one
you
meet
,
That
Christ
in
you
,
is
your
hope
of
Glory
.
We
often
Preach
and
Hear
of
Faith
and
Hope
,
but
we
practice
those
Graces
at
leasure
.
Sermons
of
Faith
and
Hope
,
don't
beget
these
Graces
in
us
,
nor
draw
them
out
into
act
:
Pray
consider
of
this
;
were
our
hearts
changed
under
the
Preaching
of
the
Word
,
into
a
frame
suitable
to
it
,
this
would
be
a
token
for
good
unto
us
,
that
the
Lord
is
indeed
among
us
.
If
Sermons
of
Hope
did
end
in
lively
actings
of
Hope
,
we
should
all
go
home
Rejoycing
,
Blessing
and
Praising
of
God
for
his
abundant
Mercy
towards
us
.
Great
Hopes
can't
easily
be
forgotten
;
we
naturally
run
into
our
Hopes
;
we
are
fond
of
them
,
they
present
themselves
to
our
Thoughts
continually
,
have
easy
access
to
us
,
they
take
up
our
Minds
daily
,
making
pleasing
representations
to
us
of
the
Good
that
is
coming
towards
us
:
I
would
leave
you
under
the
Contemplation
of
these
things
.
Did
we
converse
more
with
our
Hopes
of
Heaven
and
Glory
,
this
would
keep
sorrow
from
our
hearts
,
and
cause
us
always
to
rejoyce
in
the
Lord
.
Here
is
a
present
Cordial
for
the
Poorest
,
the
most
Afflicted
and
Disconsolate
Soul
.
How
uncomfortable
soever
your
present
circumstances
may
be
,
if
you
would
get
up
into
this
Hope
,
what
happy
Men
and
Women
would
you
be
!
you
would
count
your selves
happy
,
and
be
filled
with
joy
unspeakable
,
and
full
of
Glory
.
None
of
your
wants
would
pinch
you
,
you
would
be
lifted
up
above
the
afflicting
sense
and
smart
of
any
outward
Cross
that
may
now
lye
heavy
upon
you
:
All
your
Afflictions
would
be
light
,
if
compared
to
this
Eternal
weight
of
Glory
,
which
weighs
down
all
troubles
,
and
doth
wonderfully
alleviate
and
moderate
all
your
Griefs
.
You
may
be
AS
sorrowful
in
the
Judgment
of
others
,
and
yet
always
rejoycing
in
your
own
Spirits
from
the
Power
of
Hope
.
It
may
be
some
will
say
,
How
can
this
be
?
Were
we
never
so
high
in
these
Hopes
,
yet
we
should
grow
weary
and
restless
under
them
,
because
all
is
put
off
to
the
Resurrection
,
till
the
Coming
of
Christ
;
and
who
can
tell
when
that
will
be
?
Hope
deferred
makes
the
heart
sick
;
we
may
faint
under
our
desires
before
they
come
to
pass
,
Prov.
13.
10.
I
Answer
;
In
worldly
hope
it
is
so
;
worldly
hope
is
not
so
strengthned
,
is
not
so
established
,
hath
not
that
overcoming
Power
and
Virtue
in
it
,
as
this
Christian
Hope
hath
;
for
these
Two
Reasons
:
1.
Because
of
the
firm
Assurance
we
have
of
the
certain
Accomplishment
of
our
Hopes
;
which
cannot
be
said
of
any
outward
,
humane
,
worldly
hope
.
As
Christians
,
we
know
our
hope
will
not
make
us
ashamed
,
Rom.
5.
5.
comp.
with
Rom.
8.
38
,
39.
A
Christian
knows
his
Hope
is
founded
upon
immutable
Promises
,
and
this
doth
strangely
animate
the
Power
of
a
Christian
Hope
.
2.
We
cannot
flag
in
our
Christian
Hope
,
because
of
the
present
satisfaction
it
gives
us
:
Wordly
Hope
is
but
a
lank
thing
,
promises
fair
,
but
hath
little
present
influence
upon
the
minds
of
men
to
give
them
any
real
satisfaction
;
but
a
Christian
Hope
doth
give
present
satisfaction
:
There
is
always
something
in
hand
,
some
pledges
,
some
earnest
of
all
that
is
to
follow
;
and
this
is
sufficient
for
our
present
occasions
,
to
serve
the
turn
till
we
have
finished
our
Pilgrimage
here
below
.
They
that
wait
upon
the
Lord
,
shall
renew
their
strength
;
they
shall
mount
up
as
with
eagles
wings
;
they
shall
run
and
not
be
weary
;
they
shall
walk
and
not
faint
,
Isa.
40.
31.
There
is
a
strange
Strength
and
Virtue
in
a
Christian
Hope
.
The
Hope
of
a
Christian
is
a
feeding
Hope
,
a
Soul-satisfying
Hope
;
there
is
no
languishing
under
it
,
it
feeds
upon
the
present
overflowings
of
the
Promise
.
Tho
the
thing
it self
is
not
yet
brought
forth
out
of
the
Promises
,
yet
the
Actings
of
Faith
and
Hope
do
cause
a
strange
present
overflowing
from
the
Promise
,
that
drops
into
the
heart
like
Oil
to
refresh
it
:
I
say
,
the
Promises
are
continually
dropping
in
fresh
Comforts
,
giving
us
fresh
Tastes
of
the
Love
and
Goodness
of
God
.
Now
under
this
satisfaction
,
our
expectation
is
raised
;
and
this
again
heightens
our
present
satisfaction
;
we
have
enough
now
,
are
full
,
are
rich
,
have
all
our
hearts
can
now
hold
;
and
yet
we
do
see
more
a
coming
,
with
a
further
Capacity
,
Skill
,
and
Wisdom
to
improve
it
.
I
shall
see
him
,
but
not
now
,
Numb.
24.
17.
The
Soul
cannot
bear
more
of
God
in
this
world
,
than
what
comes
in
by
Faith
and
Hope
;
and
tho
we
are
satisfied
in
our
present
state
,
yet
we
wait
for
a
change
.
The
Husbandman
is
satisfied
to
see
the
Seed
sown
,
coming
up
in
the
green
tender
blade
;
but
the
joy
of
Harvest
is
another
thing
,
Nothing
but
the
full
Fruition
of
all
that
good
you
are
capable
of
to
Eternity
,
can
swallow
up
our
Faith
and
Hope
,
which
will
be
continually
reaching
out
after
those
things
which
are
before
,
till
we
have
attained
them
.
In
Heaven
there
will
be
no
need
of
Hope
;
but
prize
it
while
you
live
upon
the
earth
,
at
a
distance
from
your
Heavenly
Countrey
.
If
you
would
know
,
Whether
indeed
you
are
under
the
Power
of
Christian
Hope
,
then
try
the
Strength
of
it
in
your selves
,
What
it
doth
in
you
;
How
it
supports
and
comforts
you
.
1.
Under
all
delays
of
Providence
in
fulfilling
the
Promises
,
can
you
wait
the
Lord's
leisure
,
and
not
make
haste
,
but
patiently
wait
for
what
you
yet
see
not
?
this
is
a
sign
of
Hope
in
Power
,
Rom.
8.
25.
2.
Doth
your
Hope
support
you
,
not
only
under
delays
,
but
when
God
seems
to
act
contrary
to
his
Promises
,
to
let
out
his
Anger
against
you
?
It
is
no
easie
matter
for
us
to
turn
towards
God
by
Faith
and
Hope
,
when
God
turns
away
in
Anger
from
us
,
hiding
his
face
.
It
was
well
said
of
the
Prophet
,
I
will
wait
for
the
Lord
,
that
hideth
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
.
3.
When
things
seem
desperate
as
to
all
second
causes
in
the
judgment
of
man
,
can
you
then
count
upon
the
Truth
and
Certainty
of
the
Promise
?
And
4.
When
you
are
actually
surprized
with
Fears
,
what
doth
Hope
do
then
?
Doth
it
check
your
fears
?
Doth
it
raise
you
above
them
?
Psal.
56.
3.
What
time
I
am
afraid
,
I
will
trust
in
thee
.
In
the
4
th
.
verse
it
is
read
thus
,
What
time
I
am
afraid
,
I
will
not
fear
:
A
brave
Resolution
:
I
will
not
fear
what
man
,
what
flesh
can
do
unto
me
:
What
is
man
?
What
is
flesh
to
the
great
God
of
Heaven
and
Earth
?
What
time
I
am
afraid
,
I
will
not
fear
.
If
God
be
for
me
,
it
matters
not
who
is
against
me
.
When
you
can
thus
reason
your selves
out
of
all
your
carnal
fears
,
it
is
a
sign
you
are
under
the
Power
of
Christian
Hope
.
When
Grace
doth
master
that
sinful
Passion
that
is
contrary
to
it
,
that
is
Grace
in
Power
,
reigning
Grace
;
it
keeps
Sin
under
,
it
shall
not
have
dominion
over
us
.
CHAP.
VI.
How
Hope
rises
from
Christ
in
us
higher
and
higher
,
till
we
abound
in
Hope
,
and
come
more
fully
under
the
Power
of
it
.
FIrst
,
viz.
By
a
frequent
serious
Consideration
of
Christ
in
his
Divine
Person
and
Offices
;
what
his
end
was
in
coming
into
the
World
,
in
taking
our
Nature
upon
him
,
and
in
dying
for
us
in
that
Nature
.
We
should
ponder
these
things
in
our
minds
,
and
be
intent
upon
them
.
We
are
exhorted
to
this
in
order
to
hope
,
Heb.
3.
1.
and
6.
verses
comp.
Therefore
,
holy
brethren
,
partakers
of
the
heavenly
calling
,
consider
the
Apostle
and
High-Priest
of
our
Profession
,
Jesus
Christ
:
To
what
end
?
That
you
may
hold
fast
your
confidence
,
and
the
rejoicing
of
your
hope
,
firm
unto
the
end
,
v.
6.
There
are
Two
Effects
of
this
serious
and
frequent
Consideration
of
Christ
.
(
1.
)
We
shall
know
him
better
;
what
he
is
in
himself
.
(
2.
)
We
shall
better
understand
our
own
Interest
in
him
,
what
he
is
to
us
;
which
will
mightily
raise
our
Hope
.
1.
We
shall
know
what
he
is
in
himself
;
I
say
we
shall
know
this
better
,
the
more
frequently
and
seriously
we
consider
of
him
.
This
was
that
which
raised
Paul's
Hope
,
2
Tim.
1.
12.
I
know
whom
I
have
believed
,
and
am
persuaded
he
is
able
to
keep
that
which
I
have
committed
to
him
.
They
that
know
thy
name
,
saith
the
Psalmist
,
Psal.
9.
10.
will
trust
in
thee
.
By
reflecting
often
upon
Christ
in
us
,
and
conversing
much
with
him
,
we
see
further
and
further
into
the
Mystery
of
the
Gospel
;
Christ
opens
himself
more
to
us
,
shines
in
more
clearly
upon
us
;
gives
us
a
fuller
discerning
of
the
deep
things
of
God
,
which
lye
at
the
bottom
of
the
Covenant
;
we
must
dig
deep
to
find
them
out
.
When
we
set
our selves
to
it
in
good
earnest
,
praying
the
Father
to
reveal
his
Son
in
us
,
Christ
will
further
manifest
himself
unto
us
,
Joh.
14.
21.
That
is
not
spoken
of
the
first
saving
discovery
of
Christ
in
Conversion
,
but
of
a
further
Revelation
of
Christ
to
a
Soul
after
Conversion
.
He
that
keeps
my
commandments
,
and
loves
me
,
to
him
will
I
further
manifest
my self
.
So
v.
23.
If
a
man
love
me
,
and
keep
my
words
,
we
will
come
unto
him
,
and
make
our
abode
with
him
.
It
is
not
meant
of
his
first
coming
to
a
Soul
in
Conversion
,
but
of
an
after-Visit
that
God
will
give
every
Converted
Soul
who
waits
for
him
.
His
Spirit
shall
teach
us
all
things
,
and
bring
all
things
to
our
remembrance
.
The
Spirit
seldom
makes
any
Repetition
of
a
Sermon
in
our
Consciences
,
but
it
is
with
further
light
,
clearing
up
matters
to
us
,
that
which
we
did
not
so
well
understand
before
.
When
we
act
our
Faith
afresh
upon
any
Gospel-Truth
which
we
have
formerly
heard
and
believed
,
we
grow
more
expert
in
the
knowledge
of
that
Truth
;
we
discern
that
by
an
after-Act
of
Faith
,
which
we
could
not
discern
by
all
former
Actings
of
our
Faith
:
And
thus
it
pleases
God
to
supply
what
is
wanting
in
our
Faith
,
and
raise
it
up
by
degrees
to
an
higher
pitch
,
making
us
to
grow
and
encrease
in
our
knowledge
of
Christ
,
which
makes
Hope
to
grow
and
encrease
in
us
:
We
abound
more
and
more
in
Hope
,
the
more
we
know
of
Christ
.
2.
Secondly
,
We
shall
better
understand
our
own
Interest
in
him
,
get
a
greater
Assurance
of
that
which
strengthens
our
Hope
exceedingly
.
Whilst
we
are
under
doubts
about
our
Interest
in
Christ
,
questioning
our
state
,
our
Hope
is
small
,
it
runs
very
low
:
Our
fears
being
greater
than
our
Hopes
,
we
are
much
dejected
;
there
is
not
that
holy
boasting
and
glorying
in
God
,
as
heretofore
;
the
Soul
is
now
under
a
Cloud
,
sits
in
darkness
,
sees
little
or
no
light
.
And
it
is
a
great
Work
of
the
Spirit
of
God
,
as
a
Comforter
,
to
revive
our
Hopes
.
Faith
may
hold
out
in
some
Spiritual
Reasonings
and
Arguings
from
a
bare
Promise
,
when
Hope
may
fail
as
to
any
present
comfortable
Influence
upon
the
Soul
.
Faith
may
keep
some
hold
of
the
Promise
,
when
Hope
is
ready
to
let
go
the
things
promised
,
or
at
least
,
to
put
them
afar
off
from
us
.
Tho
it
is
not
impossible
,
yet
,
saith
a
drooping
Soul
,
it
seems
to
me
very
improbable
,
that
such
an
one
as
I
should
be
saved
.
Here
is
Hope
at
a
very
low
ebb
,
labouring
under
those
Difficulties
and
seeming
Improbabilities
that
shake
us
exceedingly
:
But
God
orders
the
matter
so
,
that
a
weak
Hope
puts
us
upon
labouring
after
a
stronger
Faith
.
When
you
find
yonr
Hopes
sinking
,
then
look
to
your
Faith
,
for
the
fault
lies
there
;
raise
that
,
and
Hope
will
quickly
recover
it self
.
By
often
proving
and
examining
our selves
about
our
Interest
in
Christ
,
we
come
to
know
it
more
perfectly
,
to
be
assured
of
it
.
Want
of
Assurance
doth
come
from
the
want
of
Light
in
the
Understanding
;
hence
that
Phrase
,
Col.
2.
2.
The
full
assurance
of
understanding
.
When
we
have
intire
satisfaction
in
our
Judgment
and
Understandings
,
that
things
are
so
and
so
,
we
know
that
Christ
is
in
us
of
a
truth
.
We
had
need
make
good
proof
of
this
,
for
all
depends
upon
it
:
It
is
a
Truth
Saints
are
apt
to
question
,
when
a
good
Work
is
begun
in
them
,
which
they
and
others
take
to
be
Conversion
,
and
which
indeed
is
so
,
yet
the
Devil
labours
to
persuade
them
otherwise
;
puts
in
many
Exceptions
:
Tho
he
knows
he
cannot
overthrow
their
state
,
yet
such
is
his
Malice
,
he
would
rob
them
of
the
comfort
of
it
,
and
hide
it
from
them
if
he
can
.
He
seeks
to
blind
the
minds
of
men
,
to
keep
out
the
Light
of
the
Gospel
from
shining
in
upon
us
;
and
when
it
doth
shine
in
,
he
raises
all
the
Mists
and
Fogs
he
can
to
obscure
it
;
he
would
fain
turn
day
into
night
,
and
draw
a
Cloud
over
that
Day-star
that
is
risen
in
our
hearts
;
and
therefore
we
had
need
have
recourse
to
Christ
within
us
.
We
should
often
have
recourse
to
Christ
within
us
,
look
well
upon
him
,
and
consider
him
;
comparing
Christ
in
our
hearts
,
with
Christ
in
the
Word
;
for
we
may
take
a
false
Christ
into
our
hearts
,
an
Idol
instead
of
the
true
Christ
;
as
the
Galatians
,
chap.
1.
6.
They
had
another
Gospel
quite
different
from
what
Paul
preached
to
them
:
There
was
no
such
Christ
,
no
such
Gospel
as
they
fancied
to
themselves
:
They
had
a
wrong
notion
of
things
;
thought
they
must
join
something
to
Christ
,
did
not
stick
to
say
,
Unless
they
were
circumcised
,
they
could
not
be
saved
;
Christ
himself
could
not
save
them
without
Circumcision
.
We
should
examine
our selves
about
this
,
Whether
our
sole
dependance
be
upon
Christ
,
or
whether
we
join
any
thing
with
him
in
Justification
,
piecing
up
a
Righteousness
partly
from
Christ
,
and
partly
from
our selves
.
I
am
not
against
Works
of
Holiness
and
Gospel-Obedience
;
but
if
we
do
not
warily
and
wisely
distinguish
between
Faith
as
Justifying
,
and
Faith
as
it
orders
and
governs
the
Life
according
to
the
Rule
of
Gospel-Obedience
,
we
shall
run
into
endless
Disputes
,
and
never
understand
one
another
.
Therefore
,
I
say
,
let
us
consider
whether
or
no
we
rely
upon
Christ
and
his
Righteousness
for
our
Justification
in
the
sight
of
God
.
We
should
examine
the
Principle
by
which
we
are
carried
out
to
holiness
of
life
afterward
.
We
may
know
this
by
searching
our
hearts
,
and
putting
close
Questions
to
our selves
,
Whether
our
whole
Trust
and
Confidence
be
reposed
in
him
alone
?
Whether
we
desire
to
be
found
in
him
,
not
having
on
our
own
righteousness
?
If
we
are
clear
in
this
,
and
can
say
from
the
bottom
of
our
hearts
,
None
but
Christ
,
None
but
Christ
,
is
the
stay
and
prop
of
our
Souls
;
we
have
nothing
else
to
trust
in
,
or
rely
upon
;
then
all
our
Hope
of
Eternal
Life
must
needs
flow
from
him
,
and
be
grounded
upon
him
only
.
Here
we
fix
,
and
are
immoveable
from
the
Hope
of
the
Gospel
all
our
days
.
Secondly
,
By
imploring
the
help
of
the
Spirit
to
shew
us
those
things
of
Christ
which
we
read
and
hear
from
the
Word
.
Without
this
,
all
our
Reasonings
and
Considerations
of
Gospel
Mysteries
will
come
to
little
;
we
shall
not
have
one
right
thought
of
him
;
We
are
not
sufficient
of
our selves
,
as
of
our selves
,
to
think
a
good
thought
,
2
Cor.
3.
5.
As
of
our selves
,
i.
e.
not
by
our
own
Wit
,
Parts
,
and
Learning
;
He
speaks
this
chiefly
of
Ministers
.
And
if
They
stand
in
need
of
help
from
God
to
guide
their
Thoughts
and
Meditations
of
Christ
,
certainly
private
Christians
do
.
The
Spirit
shall
teach
you
all
things
,
Joh.
14.
26.
He
will
guide
you
into
all
truth
,
John
16.
13.
He
shall
receive
of
mine
,
and
shew
it
unto
you
,
v.
15.
And
therefore
when
you
set
your selves
to
think
of
any
Gospel-Truth
,
be
sure
you
look
up
to
God
to
enlighten
you
,
and
to
give
you
good
Understanding
of
that
Truth
as
it
is
in
Jesus
;
or
else
all
your
Reading
,
Hearing
,
Studying
,
Discourse
,
and
Thinking
,
will
come
to
nothing
.
The
Help
of
the
Spirit
lies
in
Two
Things
:
(
1.
)
In
Teaching
.
(
2.
)
In
Testifying
.
1.
In
Teaching
.
The
Teaching
of
the
Spirit
,
and
the
Testimony
of
the
Spirit
,
are
Two
Things
:
We
are
Taught
,
that
we
may
Believe
;
but
we
are
sealed
after
we
believe
,
Ephes.
1.
13.
For
the
Spirit
bears
witness
,
not
only
to
the
Truth
of
the
Word
,
but
to
the
Truth
of
a
Work
of
Grace
in
our
hearts
;
and
that
must
be
wrought
,
before
the
Spirit
can
witness
to
it
;
and
therefore
Sealing
comes
after
Anointing
,
and
is
distinguished
from
it
,
2
Cor.
1.
21
,
22.
He
that
anoints
us
is
God
,
who
also
hath
sealed
us
,
and
given
us
the
earnest
of
the
Spirit
in
our
hearts
.
Who
also
hath
sealed
us
;
he
speaks
of
it
as
a
distinct
thing
,
as
a
further
work
of
God
upon
the
Soul
;
first
Anointing
,
then
also
Sealing
,
giving
us
the
Earnest
:
There
seems
to
be
some
difference
between
these
Two
Phrases
,
Sealing
,
and
giving
Earnest
;
who
also
hath
Sealed
us
,
and
given
us
the
Earnest
of
his
Spirit
in
our
hearts
.
Sealing
implies
bare
Assurance
;
but
the
Earnest
so
assures
us
,
as
to
put
part
of
the
Inheritance
into
our
hand
:
An
Earnest
is
something
in
hand
;
but
Sealing
is
a
demonstrative
Evidence
of
the
Truth
and
Certainty
of
a
Thing
to
the
Understanding
only
;
't
is
all
Intellectual
.
I
shall
first
shew
you
,
How
we
are
led
to
the
Knowledge
of
Christ
in
us
,
by
the
Teaching
of
the
Spirit
;
and
then
shew
,
How
we
are
confirmed
in
that
Knowledg
,
by
the
Testimony
of
the
Spirit
;
and
both
in
order
to
the
raising
and
strengthning
our
Hope
.
1.
The
Spirit
shews
us
Christ
within
,
formed
in
our
hearts
;
then
teaches
us
to
argue
from
Christ
within
us
.
Consider
that
Scripture
,
Rom.
8.
from
10.
to
17.
and
see
what
work
Paul
makes
of
it
;
how
he
argues
from
Christ
within
;
If
Christ
be
in
you
,
the
body
is
dead
because
of
sin
;
but
the
Spirit
is
life
,
because
of
righteousness
.
If
the
Spirit
be
in
you
,
then
you
are
assured
of
the
resurrection
of
the
body
.
If
the
Spirit
of
Christ
be
in
you
,
then
you
are
led
by
the
Spirit
,
then
you
know
that
you
are
the
children
of
God
;
and
if
children
,
then
heirs
,
joint-heirs
with
Christ
,
that
we
may
be
glorified
together
.
So
you
see
he
argues
up
to
a
lively
Hope
of
Glory
;
as
if
he
had
said
,
All
this
doth
naturally
follow
from
Christ
being
in
you
:
He
that
hath
the
Son
,
hath
life
,
1
Joh.
5.
12.
Believers
may
have
Christ
,
and
may
have
life
in
him
and
by
him
,
and
yet
not
know
that
they
have
it
.
These
things
have
I
written
to
you
,
(
v.
13.
)
that
believe
in
the
Name
of
the
Son
of
God
,
that
you
may
know
that
ye
have
eternal
life
.
John
wrote
this
Epistle
purposely
to
satisfie
weak
Believers
,
that
whatsoever
they
thought
of
themselves
,
they
had
Eternal
Life
,
and
he
would
have
them
know
as
much
.
Put
then
the
Trial
of
your
state
upon
this
very
point
,
Whether
you
have
Christ
,
and
in
him
Eternal
Life
:
Do
you
make
good
the
former
,
and
we
who
are
Ministers
of
the
Gospel
,
may
,
by
the
Blessing
of
God
undertake
to
prove
the
latter
,
to
your
great
Comfort
and
Satisfaction
.
These
things
have
I
written
to
you
that
believe
,
that
you
may
know
you
have
eternal
life
.
Then
Believers
themselves
stand
in
need
of
such
Writings
,
and
Sermons
as
may
help
to
open
the
Mysteries
of
Christ
to
them
;
and
to
this
end
is
a
Gospel-Ministry
appointed
to
make
manifest
a
savour
of
his
knowledg
in
every
place
,
2
Cor.
2.
14
,
15.
We
are
a
sweet
savour
of
Christ
unto
God
,
in
them
that
perish
under
our
ministry
,
saith
he
.
We
must
seek
to
please
God
in
our
Preaching
,
and
not
men
,
whatever
the
issue
be
.
Men
have
no
savour
,
don't
savour
such
Sermons
and
Gospel-Discourses
that
do
lead
them
into
the
Mysteries
of
the
Gospel
;
they
are
for
a
more
Rational
way
of
Preaching
;
they
love
Moral
Preaching
;
but
this
Mystical
,
Mysterious
Preaching
of
Christ
,
and
Faith
in
him
,
and
Union
to
him
,
this
they
count
foolishness
;
they
don't
savour
it
;
but
,
saith
he
,
we
are
a
sweet
savour
of
Christ
to
God
,
even
in
them
that
perish
.
2.
The
Spirit
doth
not
only
teach
us
to
know
Christ
in
us
,
but
confirms
us
in
that
knowledge
,
by
an
after-Testimony
,
bearing
witness
with
our
spirits
,
that
so
it
is
.
This
fixes
and
settles
our
minds
in
a
firm
persuasion
of
the
Truth
.
Had
we
no
other
witness
but
our
own
Spirits
,
we
should
vary
and
fluctuate
in
our
minds
about
these
great
Points
of
the
Gospel
;
we
should
be
of
one
mind
to
day
,
and
of
another
to
morrow
.
Reason
is
not
always
consistent
with
it self
;
varies
in
its
apprehensions
of
things
,
argues
pro
and
con
,
according
to
the
different
appearance
of
things
,
the
different
Impressions
that
contrary
Reasonings
make
upon
our
unstable
minds
;
I
say
,
all
these
things
make
Reason
very
uncertain
.
Fancy
and
Imagination
are
very
uncertain
and
variable
,
and
do
strongly
influence
mens
understandings
:
It
is
hard
to
know
whether
Sense
or
Reason
do
lead
us
;
but
the
Testimony
of
the
Spirit
of
God
is
a
more
uniform
Testimony
,
doth
never
vary
from
it self
,
always
passes
the
same
Judgment
about
the
same
point
:
It
is
not
yea
and
nay
;
it
doth
not
say
and
unsay
,
but
stands
to
the
first
judgment
;
it
is
purposely
given
to
testifie
of
Christ
,
and
of
the
infallible
consequents
of
our
Faith
in
him
;
which
must
needs
beget
Hope
.
The
oftner
we
appeal
to
this
witness
,
and
hear
the
Testimony
of
the
Spirit
in
our
hearts
concerning
Christ
,
the
more
are
we
confirmed
in
our
Faith
and
Hope
.
They
who
are
full
of
the
Holy
Ghost
,
they
are
full
of
Faith
and
Hope
.
When
we
have
found
out
Christ
within
us
,
we
should
appeal
to
the
Spirit
of
God
,
Whether
it
be
not
so
indeed
?
Whether
Christ
be
not
in
us
of
a
Truth
?
None
knows
the
Son
,
but
the
Father
;
and
it
is
by
his
Spirit
he
reveals
him
in
us
.
Ask
the
Spirit
then
,
Whether
this
be
the
Christ
of
God
,
which
your
Faith
hath
taken
hold
of
,
and
brought
into
your
Soul
,
to
Live
,
Rule
,
and
Reign
there
.
Did
we
live
in
more
Communion
with
the
Holy
Ghost
,
we
could
not
be
so
much
estranged
from
the
Life
of
Christ
,
we
should
not
be
so
unacquainted
with
Christ
.
No
man
can
say
,
That
Jesus
is
the
Lord
,
but
by
the
Spirit
.
Say
what
you
will
of
Christ
,
you
understand
not
what
you
say
,
till
the
Spirit
reveal
him
in
you
.
There
is
no
thinking
,
talking
,
no
meditating
on
Christ
in
our
own
Light
and
Strength
,
if
the
Holy
Ghost
doth
not
help
us
.
Believers
have
a
sense
of
this
,
that
God
hath
taught
them
,
and
shined
into
their
hearts
;
it
is
in
his
Light
they
see
Light
,
and
have
a
true
Spiritual
Discerning
of
the
Mystery
of
God
in
Christ
.
You
know
in
the
first
days
of
the
Gospel
,
the
Spirit
bore
witness
unto
the
Divine
Person
of
Christ
,
That
he
came
from
God
,
and
was
God
;
for
the
world
could
believe
neither
,
John
15.
26
,
27.
comp.
with
Acts
5.
32.
It
was
the
great
business
of
the
Spirit
,
I
say
,
to
testifie
to
the
world
,
That
Christ
was
sent
of
God
,
and
that
he
was
very
God
.
This
the
Holy
Ghost
did
by
many
signs
,
and
wonderful
effects
of
the
Divine
Power
of
Christ
,
wrought
through
Faith
in
his
Name
.
And
so
ever
since
,
the
same
Spirit
breathing
in
the
Consciences
of
Believers
,
doth
testifie
of
Christ
in
them
,
with
that
Evidence
and
Power
,
that
they
cannot
withstand
,
they
are
convinced
and
satisfied
,
That
Salvation
is
only
by
him
;
and
that
relying
upon
him
,
their
Souls
are
secured
to
all
Eternity
.
This
begets
Peace
in
their
(
before
affrightned
)
Consciences
.
If
you
ask
,
how
doth
the
Holy
Ghost
bring
over
the
Mind
of
a
man
,
to
be
so
fully
persuaded
of
the
truth
of
that
which
Flesh
and
Blood
cannot
reveal
unto
him
?
I
Answer
;
The
Holy
Ghost
doth
this
as
a
Spirit
of
Power
,
Luk.
24.
49.
Christ
is
said
to
Teach
us
as
one
having
Authority
:
There
is
Power
and
Authority
,
as
well
as
Teaching
,
Reasoning
and
Objective
light
.
I
say
,
the
Spirit
acts
as
a
Spirit
of
Power
,
impressing
a
sense
of
God's
Love
so
upon
our
Hearts
,
that
we
cannot
but
count
upon
it
,
rejoyce
in
it
,
feeling
it
shed
abroad
into
our
Hearts
.
The
Testimony
of
the
Spirit
,
is
a
convincing
,
undeniable
Evidence
,
able
to
persuade
of
the
truth
of
that
he
bears
witness
to
,
against
all
surmises
of
Flesh
and
Blood
.
Were
not
the
Spirit
of
Christ
,
a
Spirit
of
Power
,
it
would
be
impossible
he
should
ever
establish
such
a
a
Doctrine
,
so
contrary
to
all
the
sentiments
of
Nature
,
and
to
all
rational
Inferences
men
can
make
from
any
principles
of
Reason
.
The
Spirit
comes
as
a
Spirit
of
Power
,
will
have
the
Heart
open
,
will
bring
over
Man
to
assent
,
though
it
be
to
what
his
Understanding
cannot
reach
;
and
this
the
Spirit
of
God
doth
,
by
particular
Application
of
the
Blood
of
Christ
to
us
by
Name
;
so
revealing
Christ
in
us
,
that
we
cannot
but
feel
the
Virtue
of
his
Blood
in
our
Conscience
,
cannot
but
know
him
,
and
own
him
as
our
Jesus
.
In
all
Hope
there
is
a
peculiar
Application
of
Promises
to
our selves
;
He
that
believes
,
hath
eternal
Life
,
John
3.
36.
Is
not
only
persuaded
there
is
such
a
thing
,
but
that
he
hath
it
already
begun
in
him
,
and
shall
be
further
let
into
it
ere
long
;
We
shall
be
like
him
,
1
John
3.
2.
We
shall
be
made
heirs
according
to
the
hope
of
eternal
life
,
Tit.
3.
7.
For
the
hope
which
is
laid
up
for
you
,
Col.
1.
5.
There
is
a
particular
Application
to
our selves
,
of
those
things
we
Hope
for
.
It
is
impossible
for
a
man
to
Hope
,
and
be
no
way
concerned
in
his
Hope
;
it
is
impossible
to
leave
himself
quite
out
of
his
Hope
.
If
Christ
in
you
,
be
your
hope
of
Glory
;
Then
look
upon
him
as
the
only
sure
bottom
and
foundation
of
all
your
Hopes
,
you
will
prize
him
the
more
:
We
naturally
love
and
esteem
that
which
gives
us
hope
of
any
goood
coming
towards
us
.
The
Reason
why
Christ
is
so
little
regarded
,
so
lightly
set
by
,
is
because
men
are
afraid
they
shall
be
losers
by
him
:
Go
and
sell
all
,
and
follow
me
;
this
is
an
hard
saying
to
such
as
understand
not
the
gain
of
Godliness
,
the
excellency
of
Christ
,
that
he
is
able
to
do
more
for
them
,
than
all
the
World
can
.
Paul
was
so
persuaded
,
Rom.
8.
37.
Nothing
could
separate
him
from
the
Love
of
God
in
Christ
Jesus
;
Neither
life
nor
death
,
nor
all
evils
that
it
was
possible
for
men
and
devils
to
bring
upon
him
:
In
all
these
things
,
saith
he
,
we
are
more
than
conquerors
.
As
if
he
had
said
,
we
are
so
far
from
being
losers
,
that
we
are
great
gainers
,
come
off
with
advantage
.
Thanks
be
to
God
,
who
hath
given
us
the
victory
,
1
Cor.
15.
57.
Thanks
be
to
God
who
also
causes
us
to
triumph
in
Christ
,
2
Cor.
2.
14.
Thus
he
overcomes
the
world
,
who
believes
Jesus
is
the
Son
of
God
,
1
John
5.
4
,
5.
Quenches
all
the
fiery
darts
of
the
wicked
one
,
Eph.
6.
16.
Overcomes
by
the
blood
of
the
Lamb
,
Rev.
12.
11.
But
after
all
this
,
If
any
should
Object
and
say
,
We
cannot
rejoyce
in
this
Hope
of
Glory
by
Christ
;
we
cannot
bring
our
hearts
under
the
Power
of
this
Hope
,
as
you
have
been
persuading
us
to
do
.
I
Answer
;
You
cannot
,
but
God
can
;
God
by
his
Spirit
of
Power
,
can
do
this
in
you
,
and
upon
you
.
We
have
a
cloud
of
Witnesses
to
this
,
in
all
those
Saints
in
former
Ages
,
who
have
gone
Triumphing
to
Heaven
in
a
Joyful
Hope
and
Expectation
of
Eternal
Glory
;
and
you
will
find
it
so
in
your selves
,
when
the
Spirit
of
God
comes
upon
you
,
as
a
Spirit
of
Power
.
Let
me
tell
you
,
The
impressions
of
the
Spirit
,
are
strange
things
,
till
you
come
under
them
;
then
you
feel
the
powerful
effects
of
them
in
your
own
Souls
;
will
see
that
done
which
you
thought
could
never
have
been
done
;
find
that
made
easy
to
you
,
which
you
thought
was
impossible
.
And
thus
it
will
be
when
you
are
begotten
again
to
a
lively
Hope
.
Many
Professors
have
a
dead
Hope
of
Eternal
Life
and
Glory
,
which
make
no
impression
upon
them
;
but
a
lively
Hope
,
hath
lively
Effects
that
will
be
felt
.
It
may
be
you
will
further
Object
,
and
say
,
It
is
true
,
there
are
some
who
have
this
Hope
,
and
this
Joy
;
But
may
not
all
this
be
a
Delusion
upon
false
Grounds
?
All
I
shall
say
in
Answer
,
is
this
:
I
wish
you
would
make
the
same
Objections
against
your
Worldly
Hopes
,
as
you
do
against
this
Christian
Hope
;
I
am
sure
you
have
more
cause
.
How
prone
are
men
to
Object
against
the
Hope
of
the
Gospel
?
And
how
willing
are
men
to
be
flattering
themselves
with
all
Worldly
Hopes
!
they
follow
them
,
are
mightily
pleased
with
them
,
they
all
run
well
,
and
are
well
founded
.
But
this
Hope
of
Glory
by
Jesus
Christ
,
that
is
an
ignote
thing
,
they
know
not
what
to
make
of
it
.
Look
to
it
,
Those
who
are
willing
to
nourish
vain
Hopes
now
,
will
have
Hope
little
enough
ere
long
;
they
will
be
Punished
with
Everlasting
Despair
in
Hell
.
But
alas
!
with
what
confidence
and
security
do
Men
Hope
in
the
Creature
!
but
with
what
trepidation
and
doubtfulness
do
some
Trembling
Souls
Hope
in
Christ
!
Methinks
their
Reason
might
instruct
their
Faith
,
to
argue
otherwise
from
Gospel
Principles
,
the
consequence
of
which
,
Sanctifi'd
Reason
may
discern
,
and
ought
to
attend
unto
:
You
find
a
Thousand
Instances
in
every
Age
of
such
whose
Worldly
Hopes
have
disappointed
them
,
and
made
them
ashamed
:
But
never
since
the
World
began
,
could
there
be
one
Instance
produced
of
any
Believer
,
whose
Hope
in
Christ
hath
made
him
ashamed
:
It
is
strange
that
we
should
rejoyce
so
much
under
that
Hope
,
which
seldom
or
never
answers
our
expectation
;
and
be
so
much
cast
down
and
dispirited
under
those
Hopes
of
Glory
that
never
fail
:
I
wish
you
would
but
ask
your selves
the
Reason
of
this
:
It
is
a
sign
we
are
rather
Carnal
than
Spiritual
,
and
savour
more
the
things
of
this
Earth
,
than
the
things
of
Heaven
.
It
is
a
shame
to
think
how
little
Influence
this
Hope
of
Glory
hath
upon
us
.
We
usually
count
our selves
the
better
for
our
Hopes
;
but
it
seems
the
Hope
of
Glory
adds
little
to
us
;
we
lay
it
by
,
as
that
which
speaks
of
something
to
come
,
a
great
while
hence
,
in
another
world
,
we
know
not
when
;
we
cannot
get
our
minds
to
attend
to
it
,
and
look
for
the
accomplishment
of
it
.
And
thus
we
bereave
our selves
of
much
good
,
by
suffering
our
Hope
to
languish
,
as
it
will
do
,
if
we
don't
take
comfort
in
it
,
and
daily
solace
our selves
with
the
thoughts
of
it
.
To
think
of
our
Hopes
,
is
enough
to
revive
us
at
any
time
,
especially
when
we
count
them
sure
and
certain
.
I
know
not
whence
it
is
,
but
you
may
observe
many
Christians
to
be
more
in
the
Exercise
of
Faith
and
Love
,
than
of
Hope
.
We
reverence
the
Word
,
and
dare
not
disbelieve
that
,
when
we
are
under
little
or
no
Hope
of
what
is
promised
to
us
in
the
Word
.
A
little
Fear
drowns
our
Hope
:
We
believe
the
Truth
of
the
Promises
,
but
in
modesty
suspend
the
application
of
them
to
our selves
;
as
if
it
were
a
piece
of
Humility
to
Believe
much
,
and
Hope
but
little
.
God
is
good
,
and
gracious
,
and
faithful
,
saith
the
drooping
Soul
;
here
is
Faith
:
But
I
am
unworthy
,
I
am
less
than
the
least
of
all
his
mercies
,
unfit
to
receive
any
thing
at
his
hand
:
Thus
by
sinking
our
Hope
,
we
do
insensibly
weaken
our
Faith
;
for
a
weak
Faith
doth
always
follow
a
languid
Hope
;
the
Promises
will
grow
out
of
credit
with
us
,
when
in
an
affected
Despondency
we
humour
our selves
too
much
,
in
refusing
our
own
Mercies
.
It
would
make
our
hearts
ake
,
if
God
should
take
us
at
our
word
,
and
say
,
Because
you
will
not
have
this
or
that
Mercy
,
you
shall
not
have
it
;
because
you
will
not
have
life
by
applying
this
and
that
Promise
to
your selves
,
I
reverse
it
,
call
it
in
,
declare
,
you
shall
never
have
that
Mercy
;
I
say
,
it
would
make
our
hearts
ake
,
if
God
should
take
us
at
our
word
,
when
in
a
froward
,
sullen
fit
of
Despondency
.
It
is
a
slight
to
his
rich
Grace
,
to
be
so
shy
of
it
,
to
take
but
little
,
when
much
is
offered
.
Express
then
the
greatness
of
your
Faith
,
by
the
greatness
of
your
Hope
.
As
God
hath
abounded
,
yea
,
superabounded
in
his
Grace
towards
you
,
so
do
you
abound
more
and
more
in
your
Hope
in
him
.
Faith
is
but
a
Notion
,
a
mere
empty
Speculation
,
when
the
good
things
of
the
Promise
are
not
brought
down
to
our selves
,
by
a
lively
Hope
;
that
we
may
taste
and
see
how
gracious
the
Lord
is
:
We
never
suck
the
sweet
of
a
Promise
till
then
.
Therefore
judge
of
your
Faith
by
your
Hope
,
and
judge
of
your
Hope
by
your
Faith
;
Whether
it
be
well
grounded
upon
the
Word
;
if
it
be
,
it
can
never
rise
too
high
;
otherwise
Hope
is
an
aspiring
Passion
,
and
usually
flies
too
high
,
when
it
is
not
fixed
upon
a
right
Object
;
the
Soul
is
overset
by
it
.
How
are
some
men
intoxicated
and
drunk
with
their
vain
hopes
?
There
is
no
fear
of
any
such
excess
in
true
Christian
Hope
.
No
man
was
ever
questioned
by
God
for
having
too
much
Grace
;
we
may
all
complain
of
too
little
:
More
Grace
,
is
the
constant
Desire
of
every
holy
Soul
;
as
there
is
a
Propensity
in
God
to
give
it
;
To
him
that
hath
,
more
shall
be
given
:
God
loves
to
accumulate
his
Favours
,
to
load
us
with
his
Benefits
;
he
gives
liberally
,
that
he
may
draw
out
our
Hope
to
follow
him
for
more
and
more
still
.
Let
us
then
abound
in
Hope
,
holding
fast
our
Confidence
firm
unto
the
End
.
What
it
is
to
KNOW
GOD
in
CHRIST
.
JOHN
VIII
.
54
,
55.
Of
whom
ye
say
,
That
he
is
your
God
;
yet
ye
have
not
known
him
;
but
I
know
him
.
CHAP.
I.
EVery
one
of
you
in
this
Assembly
,
may
be
ready
to
say
,
That
the
God
of
Abraham
is
your
God
;
but
what
if
I
prove
to
the
faces
of
some
Professors
,
that
they
have
not
yet
known
the
Lord
?
I
am
from
these
words
to
shew
,
who
among
you
do
,
and
who
among
you
do
not
yet
savingly
know
the
Lord
.
This
Enquiry
will
be
as
Comfortable
to
some
,
as
it
may
be
Terrible
to
others
;
the
Lord
make
it
an
Awakening
Word
to
us
all
.
There
is
no
dallying
in
this
matter
;
't
is
Life
Eternal
to
know
God
,
and
Eternal
Death
not
to
know
him
.
Ye
say
he
is
your
God
,
yet
ye
have
not
known
him
.
A
likely
matter
indeed
,
That
God
should
be
your
God
,
and
you
not
know
him
!
I
am
sure
you
know
him
not
,
because
you
know
not
me
:
I
know
him
,
but
you
do
not
:
I
know
him
,
and
none
else
do
,
but
such
as
I
reveal
him
to
:
Since
you
refuse
to
learn
of
me
,
I
do
pronounce
you
a
company
of
ignorant
,
formal
Professors
,
quite
beside
the
Truth
and
Power
of
Religion
,
aliens
and
strangers
from
the
commonwealth
of
Israel
,
without
God
in
the
world
;
worshipping
you
know
not
whom
,
doing
your
devotions
to
an
unknown
God
.
The
Knowledge
of
God
,
and
of
Jesus
Christ
,
are
often
put
together
in
Scripture
,
because
we
cannot
know
one
,
if
we
do
not
know
both
,
2
Pet.
●
.
2.
Joh.
14.
6
,
7
,
9.
No
man
cometh
unto
the
Father
,
but
by
me
:
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
:
He
that
hath
seen
me
,
hath
seen
the
Father
.
And
through
the
knowledge
of
both
,
there
is
a
multiplication
of
grace
and
peace
to
us
,
2
Pet.
1.
2.
Some
seek
to
know
every
thing
but
Christ
;
Paul
desires
to
know
nothing
but
Christ
,
1
Cor.
2.
2.
The
Lord
grant
that
may
be
the
unfeigned
desire
of
every
Soul
here
present
.
The
Coherence
.
Because
the
sense
of
the
Text
depends
very
much
upon
what
goes
before
in
this
and
the
7
th
Chapter
;
therefore
I
shall
give
you
a
brief
Analysis
of
both
these
Chapters
,
down
to
the
very
Words
of
the
Text.
In
these
two
Chapters
there
are
hot
Disputes
and
Contests
between
Christ
and
the
Jews
,
about
the
Divinity
of
his
Person
,
and
the
Truth
of
his
Doctrine
;
Christ
maintains
both
.
In
the
beginning
of
the
7
th
Chapter
,
Christ
and
his
Brethren
have
a
consultation
about
his
going
up
to
Jerusalem
to
the
Feast
of
Tabernacles
,
which
was
at
hand
,
verse
2.
The
Point
they
deliberate
upon
was
this
,
viz.
Whether
he
should
go
up
at
the
beginning
of
the
Feast
;
his
Brethren
who
did
not
yet
believe
in
him
,
verse
5.
were
for
it
,
tho
upon
very
slight
grounds
,
vers.
3
,
4.
Christ
is
against
it
,
refuses
to
go
then
,
verse
8.
I
go
not
yet
unto
this
feast
,
but
go
ye
;
I
will
go
when
I
see
my
time
;
my
time
is
not
yet
full
come
,
vers.
8.
Christ
knew
the
proper
seasons
and
moments
for
every
part
of
his
Work
;
so
he
sends
'em
away
,
but
himself
abode
still
in
Galilee
,
vers.
9.
Upon
this
,
there
were
great
Enquiries
after
Christ
,
where
he
was
,
and
why
he
was
not
there
?
This
occasioned
a
murmuring
among
the
people
concerning
him
,
verse
12.
About
the
middle
of
the
Feast
Jesus
appears
among
'em
,
Teaching
in
the
Temple
to
the
admiration
of
all
that
heard
him
,
vers.
14
,
15.
The
Points
of
Doctrine
that
he
there
handles
,
with
his
Answers
to
all
their
Cavils
and
Objections
,
I
shall
for
brevity
sake
omit
;
you
may
read
'em
in
that
Chapter
,
from
the
16
th
.
to
the
37
th
verse
;
so
ends
his
Sermon
at
the
midst
of
the
Feast
.
Verse
37.
He
begins
another
Sermon
at
the
end
of
the
Feast
,
for
the
Feast
lasted
Eight
days
;
and
in
the
last
day
,
that
great
day
of
the
Feast
,
wherein
there
used
to
be
the
greatest
Assemblies
,
Lev.
23.
36
On
the
eighth
day
shall
be
a
holy
Convocation
,
a
solemn
Assembly
:
And
upon
this
day
,
that
the
people
might
have
something
to
meditate
on
by
the
way
,
and
to
carry
home
with
'em
,
Christ
pr●aches
an
excellent
Sermon
about
Spiritual
Water
vers.
37
38
,
&c.
which
had
different
effects
upon
his
●earers
;
some
believed
,
and
some
believed
not
;
as
it
was
then
,
so
it
is
now
.
The
Feast
being
over
,
Christ
continues
Preaching
in
the
same
place
;
you
have
him
early
in
the
morning
,
teaching
the
people
in
the
Temple
,
Chap
▪
8.
2.
But
the
Scribes
and
Pbarisees
purposely
to
interrupt
his
Preaching
,
put
an
ensnaring
question
to
him
,
about
a
woman
taken
in
the
very
Act
of
Adultery
,
what
his
Judgment
was
concerning
her
,
Whether
she
should
be
put
Death
,
according
to
Law
in
that
case
,
Levit.
20.
10.
How
he
managed
himself
in
acquitting
the
Woman
,
to
the
Shame
and
Conviction
of
all
his
Opposers
,
I
refer
to
your
own
reading
,
from
the
1st
.
verse
of
this
8
th
.
Chapter
,
to
the
12
th
.
verse
.
Having
dispatched
that
business
,
he
falls
to
Preaching
again
,
of
many
weighty
and
very
useful
Points
,
suited
to
the
present
condition
of
his
Auditors
.
First
,
He
preaches
himself
to
be
the
true
light
of
the
world
,
vers.
12.
which
occasioned
a
long
Dispute
between
him
and
the
Pharisees
,
about
the
validity
of
that
Testimony
which
he
gave
of
himself
;
Christ
vindicates
both
himself
and
his
Doctrine
,
and
proves
both
to
be
from
Heaven
:
'T
is
observable
,
how
in
the
close
of
one
Point
,
Christ
gives
occasion
for
another
,
which
he
knew
their
Objections
would
lead
him
into
(
vers
32
,
33.
)
about
Spiritual
Freedom
,
declaring
what
that
is
;
and
that
the
Jews
had
not
yet
attained
to
it
,
because
they
were
the
servants
of
sin
,
vers.
34.
in
bondage
to
their
own
Corruptions
and
Lusts
;
this
he
urges
close
upon
'em
,
notwithstanding
their
vain-glorious
boasting
of
their
descent
from
Abraham
.
Now
because
my
Text
comes
in
upon
this
Discourse
,
I
shall
give
you
some
account
of
it
.
The
Jews
to
prove
themselves
to
be
Freemen
,
and
never
in
bondage
,
alledge
that
they
were
Abraham's
seed
,
vers.
33.
They
said
,
Abraham
was
their
father
,
v.
39.
and
God
was
their
father
,
ver.
41.
Christ
denies
both
,
and
says
the
Devil
was
their
Father
,
which
he
proves
by
their
contempt
of
him
and
his
Doctrine
,
as
more
at
large
appears
in
this
Chapter
.
The
Sum
of
all
is
this
;
viz.
They
vainly
pretend
to
an
Interest
in
God
,
who
dishonour
the
Son
of
God
;
it
is
my
Father
that
honoureth
me
;
Of
whom
ye
say
he
is
your
God
,
yet
ye
have
not
known
him
.
First
,
I
shall
make
good
the
Words
of
our
Saviour
against
the
Jews
,
and
prove
,
That
they
knew
not
God
,
because
they
knew
not
Christ
the
Son
of
God
.
God
cannot
be
savingly
known
,
but
as
he
hath
revealed
himself
in
Christ
.
God
hath
revealed
himself
to
the
Jews
in
his
word
,
not
only
as
the
Creator
of
Heaven
and
Earth
,
and
as
that
God
who
brought
them
out
of
Egypt
,
(
so
they
knew
him
)
;
but
that
he
intended
to
send
his
Son
into
the
world
,
the
Seed
of
the
Woman
to
redeem
Man
.
Zech.
9.
11.
Isa.
45.
17.
Had
the
Jews
believed
this
,
they
would
never
have
treated
Christ
so
scornfully
,
saying
,
Where
is
thy
Father
?
v.
19.
Such
a
spiritual
Redeemer
they
looked
not
for
,
they
thought
the
Messiah
should
be
some
Temporal
Prince
,
who
should
come
of
some
Noble
Family
,
with
great
attendance
,
armed
with
Power
and
Strength
to
deliver
them
from
the
Roman
Yoak
;
to
restore
the
people
to
their
Liberties
,
to
enlarge
his
Dominion
over
other
Nations
,
keeping
up
the
Mosaical
Polity
every
where
;
they
never
dreamed
that
the
Son
of
God
was
to
come
in
man's
Nature
to
dye
for
Sinners
,
to
bring
in
a
new
Everlasting
Righteousness
and
Life
;
though
all
this
was
foretold
in
the
Old-Testament
,
yet
they
did
not
so
understand
it
.
All
outward
deliverances
promised
to
the
Jews
,
were
through
Christ
.
So
to
unbelieving
Ahaz
,
Isa.
7.
14.
All
Mercies
promised
to
the
Jews
,
hung
upon
the
Kingdom
of
David
,
which
pointed
to
Christ
.
Isa.
55.
3
,
4.
Jer.
23.
3
,
4
,
5
,
6.
Ezek.
34.
22
,
23.
and
Ezek
37.
25
,
&c.
All
the
hope
of
Israel
in
all
Ages
,
was
reposed
in
Christ
only
:
Zech.
9.
9.
&c.
Amos
9.
11.
&c.
The
Gospel
being
first
to
be
Preached
to
the
Jews
,
Christ
ceased
not
to
Preach
to
them
;
notwithstanding
all
their
scorn
and
contempt
of
Him
and
his
Doctrine
,
expressed
by
their
Contumelious
words
,
and
wicked
attempts
to
take
away
his
Life
.
They
took
up
stones
and
cast
at
him
,
v.
59.
'T
is
evident
that
the
greatest
part
of
the
Jews
did
not
know
God
,
though
the
Psalmist
says
,
Psal.
76.
1
,
2.
In
●udah
is
God
known
,
his
name
is
great
in
Israel
;
in
Salem
also
is
his
Tabernacle
,
and
his
dwelling-place
in
Sion
.
Yet
Christ
here
reproves
them
for
their
ignorance
of
God
,
even
in
●erusalem
.
According
to
that
of
the
Prophet
Isa.
1.
3.
The
●x
knoweth
his
owner
,
and
the
●ss
his
masters
crib
:
but
Israel
doth
not
know
,
my
people
●oth
not
consider
:
o
,
My
people
is
sottish
,
they
have
not
known
me
,
they
are
sottish
ch●ldren
,
they
have
no
understanding
,
Jer.
4.
22.
No
wonder
the
Gentile
world
knew
not
God
;
but
that
his
own
people
the
Jews
should
not
know
him
,
this
is
strange
!
They
knew
there
was
a
God
,
and
did
worship
him
according
to
the
Law
,
but
not
according
to
the
Gospel
;
therefore
though
they
said
they
knew
him
,
yet
not
doing
the
Duty
of
those
who
rightly
know
God
,
they
are
said
not
to
know
him
.
But
,
Secondly
,
to
bring
down
the
point
nearer
to
our selves
.
1.
Obs.
Many
do
pretend
to
an
Interest
in
the
God
of
Abraham
,
as
their
God
and
Father
,
who
yet
know
him
not
.
As
there
were
many
carnal
Israelites
of
old
,
who
had
a
form
of
knowledg
in
the
Law
,
Rom.
2.
20.
So
there
are
many
formal
Christians
now
,
who
have
a
form
of
knowledg
according
to
the
Letter
of
the
Gospel
,
and
yet
do
not
truly
know
God
in
Christ
Jesus
.
Many
call
God
their
God
and
Father
,
whom
he
will
never
own
for
his
true
Children
.
God
owns
none
for
his
Children
,
who
do
not
own
Christ
for
his
Son
,
carrying
it
towards
him
accordingly
:
Our
relation
to
God
as
Children
,
springs
from
our
relation
to
Christ
the
Son
of
God
;
our
union
to
Christ
by
Faith
,
proves
our
adoption
;
but
whilst
we
are
without
Christ
,
we
are
looked
upon
as
aliens
and
strangers
,
as
without
God
in
the
world
,
Eph.
2.
12.
I
shall
include
all
that
I
have
further
to
say
from
this
Text
,
in
this
general
observation
,
viz.
2.
O●s
.
A
right
saving
Knowledge
of
God
,
is
only
in
and
through
Christ
:
We
cannot
know
God
unto
Salvation
any
other
way
.
From
the
Analysis
of
these
two
Chapters
,
and
the
coherence
of
the
Text
with
the
Context
it
plainly
appears
by
these
words
of
our
Saviour
to
the
Jews
,
That
none
do
truly
know
God
the
Father
,
who
do
not
acknowledg
Christ
to
be
the
Son
of
God
.
All
the
saving
Knowledge
we
have
of
God
,
is
from
the
Knowledge
Christ
hath
of
God
,
who
lying
in
the
bosom
of
the
Father
,
hath
declared
him
to
us
,
John
1.
18.
John
14.
9.
We
ought
not
to
speak
any
thing
of
God
,
but
what
he
has
said
of
himself
in
his
word
:
Theology
is
the
Doctrine
of
God
concerning
himself
,
concerning
his
works
and
his
will
.
Christ
,
as
man
,
was
ignorant
of
some
things
,
and
knew
no
more
than
the
Father
revealed
to
him
.
Mark
13.
32.
so
Joh.
7.
16
,
17.
My
doctrine
,
says
he
,
is
not
mine
,
but
his
that
sent
me
;
't
is
of
God
,
I
speak
not
of
my self
,
or
from
my self
,
but
as
I
hear
.
John
5.
30.
So
he
received
the
Revelation
from
the
Father
,
Rev.
1.
1.
As
our
Knowledge
of
God
flows
from
the
Knowledge
Christ
has
of
God
;
So
our
Knowledge
of
Christ
is
from
himself
.
John
.
14.
21.
As
he
does
by
his
Spirit
reveal
himself
to
us
,
so
he
doth
reveal
the
Father
to
us
in
himself
.
Mat.
11.
27.
John
6.
46.
No
man
hath
seen
God
at
any
time
,
no
not
Moses
himself
hath
seen
the
Father
,
but
had
all
from
Christ
,
who
gave
the
Law
upon
the
Mount
,
Acts
7.
38.
Whatever
Notices
there
may
be
in
the
minds
of
men
,
of
a
Deity
,
yet
they
know
not
God
aright
without
faith
in
Christ
.
Saving
Knowledge
,
is
that
by
which
we
understand
the
right
way
of
a
sinners
salvation
by
Christ
;
or
it
's
the
Knowledge
that
shews
us
what
we
must
do
to
be
saved
.
A
convinced
sinner
is
at
a
great
loss
about
his
Salvation
,
till
God
open
to
him
the
Mystery
of
his
free
Grace
in
Christ
,
giving
him
thereby
the
Knowledge
of
Salvation
,
Luk.
17.
7.
God's
love
is
towards
the
Elect
,
before
they
know
him
,
but
it
is
not
in
them
till
they
know
him
;
then
they
understand
how
they
are
beloved
of
God
;
his
love
is
shed
abroad
in
their
Hearts
,
Rom.
5.
5.
'T
is
in
them
:
John
17.
26.
And
I
in
them
;
Not
only
for
them
,
but
in
them
;
before
we
knew
God
or
Christ
,
Christ
had
suffered
for
us
,
interceded
for
us
;
but
before
Faith
,
he
is
not
said
to
be
in
us
:
i.
e.
Not
to
live
in
us
by
his
Spirit
,
that
we
may
live
to
God
,
Gal.
2.
20.
This
Saving
Knowledge
of
God
,
which
I
am
now
speaking
of
,
is
not
the
Knowledge
of
his
Essence
,
but
of
his
Grace
,
Love
,
and
Good-Will
towards
us
in
Christ
,
and
this
the
only
begotten
Son
declares
to
us
,
John
1.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
plenior
&
perfectior
rerum
explitio
.
CHAP.
II.
THat
I
may
more
distinctly
open
to
you
the
nature
of
this
saving
knowledge
of
God
in
Christ
,
I
shall
shew
-
1.
What
may
be
known
of
God
out
of
Christ
.
-
2.
All
that
may
be
known
of
God
out
of
Christ
,
is
better
known
in
and
by
Christ
.
-
3.
What
may
be
known
of
God
in
and
by
Christ
,
that
cannot
be
known
any
other
way
.
-
4.
What
it
is
to
know
God
in
Christ
.
-
5.
What
a
true
saving
knowledge
of
God
implies
.
1.
What
may
be
known
of
God
out
of
Christ
,
viz.
The
invisible
things
of
God
,
even
his
eternal
Power
and
Godhead
,
Rom.
1.
19
,
20.
This
Natural
Philosophical
knowledge
of
God
,
though
it
be
not
sufficient
to
Save
us
,
yet
't
is
sufficient
to
Damn
us
;
to
render
us
inexcusable
,
and
consequently
to
justifie
our
Damnation
.
It
may
convince
us
of
Sin
,
but
does
not
enable
us
to
shun
it
,
or
to
do
Good
;
to
addict
our selves
to
it
in
a
constant
way
,
this
is
a
special
work
of
the
Holy
Spirit
.
Natural
Concience
knows
something
of
God
,
but
nothing
of
Christ
,
till
our
Ears
are
opened
.
Psal.
40.
6.
Aures
perfodit
,
digged
or
bored
our
Ears
;
There
is
an
obstruction
,
a
stoppage
in
all
our
Natural
faculties
,
that
Spiritual
objects
can't
enter
,
till
we
are
Spiritually
enlightned
,
till
God
moves
our
Hearts
to
assent
to
this
Divine
Revelation
of
God
in
Christ
,
so
giving
us
knowledge
,
which
is
an
effect
of
Divine
Power
,
2
Pet.
1.
2
,
3.
Eph
1.
19
▪
2
Thes.
●
.
11.
Which
overthrows
the
Pelagian
Doctrine
,
asserting
it
to
be
in
man's
power
to
believe
,
contrary
to
2
Cor.
4.
7.
and
2
Cor.
2.
5.
in
the
Power
of
God
,
i.
e.
In
the
irresistible
efficacy
of
his
Grace
:
Though
all
Natural
men
do
resist
Grace
at
first
,
yet
Grace
overcomes
them
at
last
;
takes
away
all
final
prevailing
resistance
,
turning
the
heart
of
stone
into
a
heart
of
flesh
,
Ezek.
36.
26.
Besides
to
be
able
to
resist
the
Grace
of
God
,
is
no
Argument
of
man's
Power
,
but
of
his
Weakness
,
Malice
,
and
Pride
.
The
Gentiles
knew
God
by
the
Creation
,
but
not
by
the
Scriptures
,
forbidding
inward
Lust
and
Concupiscence
,
which
natural
light
does
not
,
Rom
7.
7.
They
judged
thoughts
to
be
free
;
for
this
reason
the
Gentiles
are
said
,
not
to
know
God
,
1
Thes.
4.
5.
2.
All
that
may
be
known
of
God
out
of
Christ
,
is
better
known
in
and
by
Christ
:
By
Reason
we
know
that
the
World
was
made
,
but
by
Faith
we
know
it
more
certainly
,
Heb.
11.
3.
The
light
of
Nature
gathers
up
something
from
the
Works
of
God
,
but
Faith
gathers
up
more
from
the
Word
of
God
;
the
Word
speaks
more
distinctly
than
the
Works
of
God
do
;
these
hold
forth
something
of
God
in
the
general
Notion
of
a
Deity
,
but
leave
us
in
the
dark
where
to
find
out
this
God
:
They
speak
out
God
to
our
Reason
,
by
some
remote
consequences
,
leading
us
up
to
a
first
cause
,
and
in
a
discursive
way
convincing
us
of
the
Being
of
a
God
;
but
few
men
have
such
Logical
heads
,
as
to
keep
themselves
under
the
power
of
these
reasonings
;
they
are
apt
ever
and
anon
,
to
sink
at
last
into
practical
Atheism
:
He
is
a
Practical
Atheist
,
who
does
not
order
his
life
according
to
those
inward
speculations
he
has
of
God
.
The
Word
holds
forth
God
more
powerfully
,
and
directly
to
our
Faith
,
shewing
us
that
God
in
Christ
,
which
it
speaks
of
:
Since
in
the
Wisdom
of
God
,
i.
e.
by
the
Fabrick
of
Heaven
and
Earth
,
setting
forth
the
Wisdom
of
God
,
the
World
cannot
by
all
its
Wit
and
Wisdom
,
comfortably
know
God
unto
Salvation
,
therefore
he
calls
us
to
Faith
in
Christ
,
1
Cor.
1.
21.
3.
What
may
be
known
of
God
in
and
by
Christ
,
that
cannot
be
known
any
other
way
,
viz.
His
Pardoning
Grace
,
which
as
Sinners
,
we
are
most
of
all
concerned
to
know
;
all
other
Attributes
of
God
make
against
us
,
without
the
knowledge
of
this
,
which
makes
all
to
be
for
us
.
The
way
of
a
Sinners
Salvation
,
is
no
where
revealed
,
but
in
Christ
;
the
last
word
the
Law
speaks
,
is
Death
,
in
the
day
thou
eatest
,
thou
shalt
dye
,
and
so
leaves
us
under
that
Sentence
,
till
the
day
of
Execution
.
The
Devils
knew
God
,
without
a
Redeemer
,
and
therefore
tremble
,
Jam.
1.
19.
The
Gentiles
knew
God
,
but
not
in
Christ
,
Rom.
1.
20.
The
Jews
knew
God
as
the
Creator
of
the
World
,
as
their
Deliverer
out
of
Egypt
,
as
the
founder
of
their
Commonwealth
,
but
not
as
the
Father
of
Christ
,
the
true
Messiah
:
All
this
knowledge
of
God
out
of
Christ
,
does
represent
him
to
us
only
as
our
Judge
;
which
leads
a
Sinner
to
utter
Despair
,
overwhelms
him
with
a
sense
of
God's
Wrath.
'T
is
only
in
Christ
that
we
look
upon
God
as
a
Saviour
,
freely
pardoning
all
our
Sins
:
This
Pardoning
Grace
flows
down
to
us
only
through
Christ
,
In
whom
we
have
redemption
through
his
blood
,
even
the
forgiveness
of
sins
,
Col.
1.
14.
Being
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Jesus
Christ
:
whom
God
hath
set
forth
to
be
ap●opitiation
through
Faith
in
his
blood
,
to
deelare
his
righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
,
Rom.
3.
24
,
25.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Jesus
came
into
the
world
to
save
sinners
,
1
Tim.
1.
15.
Who
hath
saved
us
,
and
called
ws
with
a
holy
calling
:
Not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
,
before
the
world
began
;
But
is
now
made
manifest
,
by
the
appearing
of
our
Saviour
Jesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
life
and
immortality
to
light
through
the
Gospel
,
2
Tim.
1.
9
,
10.
From
all
these
Texts
it
plainly
appears
,
that
God
never
had
a
thought
from
all
Eternity
of
Pardoning
Sinners
,
but
only
in
and
through
Christ
;
and
what
applications
we
have
made
,
and
do
make
every
day
unto
God
in
the
Name
of
Christ
for
the
Pardon
of
Sin
,
does
highly
concern
every
one
of
us
seriously
to
consider
.
This
hidden
Mystery
of
Gods
Pardoning
Grace
,
unknown
to
the
World
before
,
Mat.
13
35.
is
revealed
to
us
in
and
by
Christ
,
being
intimate
with
the
Father
,
even
in
his
bosom
,
Joh.
1.
18.
And
what
he
hath
seen
and
heard
,
that
he
testifieth
,
John
3.
32.
Let
us
receive
his
Testimony
,
and
set
to
our
seal
that
God
is
true
,
and
will
never
pardon
any
who
believe
not
in
Jesus
The
end
of
his
Coming
into
the
World
in
our
Nature
,
was
to
manifest
the
Name
of
God
to
his
Elect
,
Joh.
17.
6.
to
tell
us
all
things
relating
to
our
salvation
,
Joh.
4.
25.
Therefore
let
us
hear
him
,
Mat.
17.
5.
by
Christ
Angels
have
a
clearer
knowledge
of
God
,
Eph.
3.
1.
He
is
seen
of
Angels
as
the
Redeemer
of
the
World
,
and
he
only
gives
us
understanding
of
those
truths
that
lead
unto
Eternal
Life
,
1
Joh.
5.
20.
He
is
the
way
,
the
truth
,
and
the
life
;
no
man
comes
unto
the
Father
but
by
him
,
Joh.
14.
6.
4.
What
it
is
to
know
God
in
Christ
:
Of
this
only
in
general
,
to
make
way
to
the
last
Head
,
which
I
shall
more
enlarge
upon
.
He
that
knows
Christ
to
be
God
,
knows
God
in
Christ
;
this
needs
no
proof
.
But
what
is
it
know
Christ
to
be
God
?
Answer
.
To
own
him
to
be
the
Eternal
Son
of
God
.
When
do
we
own
him
as
such
?
Ans.
when
we
acknowledge
him
to
be
indeed
the
Christ
,
the
Saviour
of
the
world
,
Joh.
4.
42.
Trusting
in
him
for
the
Pardon
of
Sin
.
Jer.
31.
34.
They
shall
all
know
me
,
from
the
least
to
the
greatest
,
saith
the
Lord
:
for
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
.
Till
we
know
God
,
to
be
a
God
of
Forgiveness
,
casting
our selves
by
Faith
upon
Christ
,
for
the
pardon
of
our
Sins
,
we
do
not
savingly
know
the
Lord
.
To
know
,
in
the
sense
of
the
Text
,
includes
in
it
,
Faith
,
Love
,
and
Approbation
;
Faith
in
the
Truth
,
Love
to
the
Truth
,
and
a
hearty
Approbation
of
the
Truth
which
we
profess
to
know
;
testifying
all
this
,
by
our
ready
subjection
and
obedience
to
it
.
As
to
know
,
is
to
love
and
approve
,
Psal.
1.
6.
So
not
to
know
,
is
to
disallow
,
to
disown
,
to
disapprove
,
to
hate
that
which
I
do
;
I
allow
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
7.
15.
I
know
not
;
and
therefore
know
not
,
because
I
allow
not
,
I
hate
it
:
So
the
Lord
said
to
the
foolish
Virgins
,
Mat.
25.
12.
I
know
you
not
,
i.
e.
I
do
refuse
,
reject
,
and
condemn
you
.
So
Joh.
17
25.
The
World
is
said
not
to
know
the
Father
,
because
they
rejected
that
Revelation
which
he
made
of
himself
in
Christ
The
Galatians
in
their
Pagan
state
,
are
said
not
to
know
God
,
Gal
4.
8.
some
knowledge
of
God
they
had
by
the
creatures
,
but
none
in
Christ
,
and
therefore
are
said
not
to
know
God
.
This
saving-knowledge
of
God
in
Christ
is
altogether
Spiritual
,
and
lies
in
the
sp●cial
light
of
Faith
,
discerning
the
God-head
of
Christ
;
and
therefore
inclining
us
to
trust
in
the
Merits
of
his
Precious
Blood
,
for
the
Pardon
of
all
our
Sins
.
'T
is
a
very
gross
corrupt
Interpretation
of
that
Text
,
2
Cor.
5
16.
that
the
Lutheran
Divines
give
,
Tho
we
have
known
Christ
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
.
i.
e.
say
they
,
in
favour
of
their
Ubiquity
,
Tho
we
have
known
him
as
a
Body
circumscribed
and
limited
to
a
certain
place
while
on
earth
,
yet
since
his
Ascention
,
we
know
him
so
no
more
;
but
suppose
a
Corporeal
Ubiquity
by
virtue
of
his
Divine
Glorified
Person
;
which
is
in
effect
to
deny
the
Truth
of
his
Human
Nature
,
by
ascribing
that
to
it
,
which
is
altogether
inconsistent
with
it
.
The
Apostle's
meaning
is
plainly
this
,
Henceforth
know
we
no
man
after
the
flesh
,
i.
e.
I
and
all
true
Believers
since
our
Conversion
,
bear
no
affection
,
no
carnal
worldly
respect
to
any
man
living
.
Tho
once
we
knew
Christ
after
the
flesh
,
i.
e.
as
the
world
knew
him
by
his
outward
appearance
only
,
slighting
and
condemning
that
in
him
,
in
his
state
of
Humiliation
,
which
the
world
so
much
despised
.
Then
we
looked
upon
him
as
a
mere
Man
,
as
an
Impostor
worthy
of
death
;
therefore
we
blasphemed
him
,
and
persecuted
all
his
Followers
:
This
was
the
sense
of
the
flesh
:
But
now
we
look
upon
him
in
the
Light
of
the
Spirit
,
as
the
Son
of
God
,
who
died
to
save
us
from
our
sins
.
They
counted
Paul's
Ministry
inferior
to
that
of
the
other
Apostles
,
because
he
had
not
conversed
with
Christ
on
earth
.
What
tho
,
says
Paul
,
I
have
not
known
him
after
the
flesh
,
as
you
have
,
who
boast
much
of
this
,
That
you
knew
his
Parents
,
his
Brethren
and
Sisters
,
where
he
was
born
and
bred
,
&
c.
?
Yet
I
spiritually
know
him
by
Faith
,
as
the
Redeemer
of
the
world
,
tho
I
have
not
known
him
after
the
flesh
,
as
you
have
;
neither
do
I
desire
henceforth
so
to
know
him
;
i.
e.
to
account
of
him
according
to
any
mere
human
Endowments
,
or
outward
worldly
Circumstances
;
but
I
judge
of
him
according
to
his
Divine
,
Supernatural
Excellencies
,
and
so
I
admire
and
magnifie
him
.
When
Paul
says
,
We
know
Christ
no
more
after
the
flesh
,
flesh
here
is
not
taken
for
the
substance
of
the
flesh
,
but
for
the
quality
,
or
natural
Passions
of
his
Human
body
,
being
liable
to
all
those
natural
,
yet
sin-less
Infirmities
of
Human
Flesh
:
He
was
hungry
,
athirst
,
weary
,
a
man
of
sorrows
,
and
acquainted
with
griefs
:
'T
is
not
said
,
we
know
no
more
the
flesh
of
Christ
,
but
we
know
no
more
Christ
after
the
flesh
;
i.
e.
according
to
that
mean
,
outward
appearance
he
made
in
the
world
,
in
his
state
of
Humiliation
:
Our
thoughts
run
higher
now
,
to
Christ
glorified
in
Heaven
,
in
our
Nature
.
These
words
,
Not
to
know
Christ
any
more
after
the
flesh
,
must
not
be
taken
in
Servetus's
sense
,
as
if
the
Human
Nature
of
Christ
were
now
quite
swallowed
up
by
the
Divine
;
as
if
Christ
had
now
put
off
his
Human
Body
,
and
was
turned
into
a
Spirit
.
This
overthrows
the
whole
Foundation
of
Christian
Religion
.
Tho
the
Papists
many
of
'em
seem
to
be
against
the
Lutheran
Ubiquity
,
yet
't
is
evident
,
That
neither
the
Doctrine
of
Consubstantiation
,
nor
Transubstantiation
,
can
possibly
stand
without
a
Corporal
Ubiquity
;
and
therefore
both
must
fall
to
the
ground
,
as
having
no
foundation
in
Scripture
.
The
Apostle's
meaning
is
,
That
we
don't
know
Christ
now
,
according
to
the
sense
of
the
flesh
,
but
by
a
Divine
Spiritual
Knowledge
,
as
New
Creatures
.
Vers.
17.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
.
CHAP.
III.
What
a
true
saving
Knowledge
of
God
implies
.
Being
the
Fifth
and
last
Head
.
WHat
that
Saving
Knowledge
of
God
in
Christ
,
that
every
new
Creature
hath
,
does
imply
,
I
shall
more
particularly
shew
;
some
things
first
premised
;
viz.
1.
True
Religion
flows
from
,
and
is
grounded
upon
a
right
Knowledge
of
the
True
God
.
2.
A
Religion
without
a
God
,
is
a
very
strange
unaccountable
thing
,
no
reason
can
be
given
for
it
.
3.
A
man
without
a
God
,
is
a
very
lonely
solitary
Creature
,
he
would
not
know
what
to
do
with
himself
under
extraordinary
difficulties
and
distresses
,
if
he
had
not
a
God
to
go
unto
,
and
to
rely
upon
.
4.
Man
by
Nature
is
a
devout
Creature
,
he
will
have
a
God
,
and
a
Religion
;
he
hath
a
Conscience
,
and
therefore
he
must
have
a
God
,
and
a
Religion
of
some
sort
or
other
.
5.
Man
by
Nature
is
prone
to
Idolatry
,
grossly
mistaken
in
the
choice
of
his
God
.
6.
Many
of
the
more
civilized
sober
Professors
,
even
of
Christianity
,
are
apt
to
rest
in
general
Notions
of
a
Deity
;
when
they
don't
know
God
himself
,
they
don't
know
him
who
is
God
.
My
Text
leads
me
to
speak
of
The
Knowledge
of
God
in
Christ
;
if
what
I
shall
say
be
not
so
plain
and
easie
as
you
would
have
it
:
Pray
remember
that
I
am
speaking
of
that
great
mystery
of
godliness
,
God
manifest
in
the
flesh
;
which
no
tongue
,
neither
of
men
or
angels
,
is
able
fully
to
set
forth
and
to
express
:
Yet
I
hope
(
through
the
guidance
of
the
Spirit
of
God
)
what
I
shall
deliver
upon
this
high
Subject
,
will
fall
in
with
the
Conceptions
of
your
Faith
,
and
with
the
Spiritual
Apprehensions
of
an
Enlightned
Mind
.
Now
I
proceed
:
A
True
Saving
Knowledge
of
God
,
implies
these
Three
Things
:
-
1.
A
Knowledge
of
God
in
the
Person
of
Christ
Incarnate
.
-
That
God
manifest
in
the
Flesh
of
Christ
,
is
the
only
True
God
.
-
3.
That
this
only
True
God
manifest
in
the
Flesh
,
is
our
God
.
CHAP.
IV.
Of
the
Knowledge
of
God
,
in
the
Person
of
Christ
.
WHat
this
Personal
Knowledge
of
God
in
Christ
is
,
I
shall
explain
.
We
conceive
God
to
be
a
distinct
Being
from
all
created
Beings
;
above
all
,
beyond
all
,
and
before
all
;
the
only
Jehovah
,
the
Great
Essentiator
,
who
is
an
Eternal
Being
himself
,
and
gives
Being
to
all
other
things
;
this
God
we
cannot
see
with
our
bodily
eyes
,
but
with
the
eyes
of
a
mind
spiritually
enlightned
we
may
;
i.
e.
we
may
see
him
by
an
eye
of
Faith
,
conceiving
him
to
be
all
that
which
he
hath
revealed
himself
to
be
in
Christ
.
Till
we
see
God
in
the
Person
of
Christ
the
Mediator
,
we
have
no
certain
Object
for
our
Faith
to
fix
upon
;
our
natural
Notions
of
God
will
never
carry
us
to
any
Person
who
is
God
;
the
Scriptures
only
lead
us
to
Christ
,
as
the
Son
of
God
:
The
Person
of
the
Father
and
of
the
Holy-Ghost
,
are
invisible
;
but
the
Second
Person
hath
made
himself
visible
,
by
taking
our
Nature
upon
him
,
and
is
the
only
True
Visible
Image
of
the
Invisible
God
:
He
is
God-Man
;
which
signifies
not
Two
Personalities
,
but
Two
Natures
united
in
One
Divine
Person
:
The
Person
of
Christ
Incarnate
is
Divine
,
tho
many
in
the
days
of
his
flesh
here
,
saw
his
Person
,
who
did
not
own
his
Divinity
;
they
saw
him
who
was
God
,
but
did
not
own
him
to
be
God
;
't
is
Saving
Knowledge
only
,
that
gives
us
a
true
sight
of
God
in
Christ
;
we
never
see
him
till
then
:
God
in
Christ
,
is
God
indeed
;
all
other
representations
of
God
,
do
change
his
Glory
into
a
lye
;
they
are
all
idols
and
vanities
:
The
Heathens
became
vain
in
their
imaginations
,
multiplying
gods
to
themselves
;
but
never
agreed
who
was
the
only
true
God
.
Christ
said
to
the
Jews
,
vers.
19.
Ye
neither
know
me
,
nor
my
Father
;
if
ye
had
known
me
,
ye
should
have
known
my
Father
also
;
because
the
Will
of
the
Father
concerning
the
Salvation
of
Sinners
,
is
revealed
by
Christ
.
To
believe
the
Being
of
a
God
,
That
there
is
a
God
,
and
to
believe
in
God
,
are
two
things
:
The
light
of
Nature
leads
to
the
former
,
but
not
to
the
latter
;
because
we
must
have
a
particular
,
distinct
Knowledge
of
God
,
i.
e.
of
him
in
particular
,
who
is
God
,
the
only
True
,
Living
,
Eternal
God
;
we
must
know
his
Name
,
his
Attributes
,
his
Power
,
Wisdom
,
Infinite
Love
and
Mercy
:
We
must
be
able
to
prove
all
this
from
Divine
Revelation
,
before
we
can
have
sufficient
ground
for
our
Faith
and
Hope
in
him
;
to
believe
we
know
not
why
,
in
we
know
not
whom
,
is
not
Faith
,
but
fond
Credulity
;
this
way
we
render
Faith
a
very
irrational
thing
;
a
mere
fancy
:
We
cannot
prove
the
Attributes
of
God
,
but
by
the
Almighty
Acts
and
Works
of
God
;
we
believe
him
to
be
God
,
for
his
Works
sake
,
which
the
Word
gives
us
so
full
an
account
of
.
'T
is
strange
to
see
what
a
slight
Knowledg
of
God
men
do
rest
in
,
reposing
so
great
a
trust
as
they
pretend
to
do
,
in
one
whom
they
know
not
whether
he
be
able
to
answer
that
trust
;
they
worship
they
know
not
whom
;
they
trust
they
know
not
whom
:
Tho
they
own
God
,
whoever
he
be
,
to
be
Almighty
,
Infinite
in
Wisdom
,
Love
,
&c.
yet
they
chuse
a
God
for
themselves
,
who
is
none
of
all
this
,
and
so
deceive
themselves
.
General
Notions
of
Infinite
Power
,
Wisdom
,
&c.
unless
we
see
where
to
place
them
,
and
to
whom
they
do
belong
,
are
but
empty
speculations
,
no
sufficient
ground
for
our
Faith
.
Christ
has
outdone
all
that
ever
were
called
gods
;
and
therefore
he
only
deserves
that
Name
,
who
has
in
himself
revealed
the
true
God
to
us
;
all
the
Idols
of
the
world
are
vanities
.
The
Son
of
God
hath
made
himself
visible
,
by
taking
our
flesh
upon
him
,
and
through
that
veil
we
look
in
upon
the
whole
Trinity
,
and
know
all
that
is
called
God
in
Christ
Jesus
:
He
that
hath
seen
me
,
hath
seen
the
Father
,
John
14.
9.
hath
seen
the
Infinite
Power
of
that
Holy
Spirit
put
forth
by
me
.
No
mere
Creature
holds
forth
two
Natures
;
but
the
Person
of
Christ
does
,
and
therefore
is
the
only
Image
of
the
Invisible
God
,
holding
forth
all
that
is
contained
in
the
Infinite
Essence
of
the
Divine
Nature
,
truly
representing
God
in
all
his
Essential
Properties
,
as
God
and
his
Father
.
Christ
is
properly
the
Image
of
the
Father
,
not
of
the
God-head
,
for
that
is
really
in
him
,
he
is
very
God
:
The
thing
it self
cannot
be
said
to
be
the
Image
of
it self
;
Christ
and
the
Father
are
one
in
the
Essence
of
the
God-head
.
I
and
my
father
are
one
,
John
10.
30.
But
Christ
is
not
the
same
Person
with
him
whose
Image
he
is
:
When
Christ
is
said
to
be
the
Image
of
God
,
God
is
taken
personally
for
the
Father
,
not
essentially
for
the
Divine
Nature
:
I
am
not
now
speaking
of
the
Characteristical
Differences
of
the
Three
Persons
,
but
of
the
Unity
of
Essence
in
which
they
all
agree
:
These
three
are
one
:
If
you
would
know
what
manner
of
God
,
the
Father
is
,
you
must
look
upon
Christ
his
Image
,
and
conceive
of
him
according
to
that
manifestation
of
himself
in
the
Flesh
of
Christ
,
who
has
in
that
very
flesh
expressed
and
acted
over
all
the
Divine
Attributes
of
God
,
in
the
Miracles
he
wrought
upon
earth
,
letting
out
a
Divine
Power
through
our
humane
Nature
,
acting
as
God
in
our
flesh
:
Something
of
God's
Glory
appears
in
the
Works
of
Creation
,
but
the
Brightness
of
his
Glory
shines
out
only
in
the
Face
of
Christ
;
as
men
are
known
by
their
faces
,
so
God
is
known
by
Christ
:
God
having
in
an
ineffable
manner
communicated
his
Essence
to
Christ
,
he
is
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
express
image
of
his
person
:
As
he
holds
forth
the
Glory
of
God
to
us
,
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brightness
of
his
glory
.
This
is
that
Divine
Person
,
upon
whom
the
eye
of
our
Faith
must
be
fixed
;
I
say
the
eye
of
our
Faith
,
because
many
who
looked
upon
Christ
with
their
bodily
eyes
when
he
was
upon
Earth
,
saw
the
man
Christ
,
but
saw
not
God
in
that
man
;
Nay
,
they
Crucified
him
as
a
Blasphemer
,
for
saying
he
was
God
.
Obj.
How
can
we
now
see
God
in
the
Person
of
Christ
since
his
Ascension
?
Who
shall
Ascend
into
Heaven
after
him
?
Answ.
You
may
as
well
,
(
nay
,
upon
some
accounts
bette●
)
,
discern
God
now
in
the
Person
of
Christ
since
his
Ascension
,
as
they
could
who
were
present
with
him
upon
Earth
;
for
they
could
not
discern
his
Godhead
,
but
by
Faith
,
and
so
may
we
now
.
But
you
will
further
Object
.
We
cannot
see
his
Person
.
Answ.
Not
with
our
bodily
Eyes
,
neither
would
that
help
us
to
discern
his
God-head
,
if
we
could
so
see
him
with
our
bodily
eyes
,
unless
the
Father
did
inwardly
reveal
him
,
and
this
he
does
now
to
his
Saints
,
as
well
as
then
;
then
he
did
convincingly
reveal
the
God-head
of
Christ
,
in
the
Person
of
Christ
livingupon
Earth
,
now
he
does
reveal
the
same
God-head
of
Christ
,
in
the
same
Person
of
Christ
,
though
not
as
living
upon
Earth
,
but
as
represented
to
us
in
the
word
,
and
living
now
in
Heaven
.
We
must
consider
Christ
,
as
held
forth
in
the
word
,
it
's
enough
that
he
was
once
upon
Earth
,
and
that
we
have
such
a
perfect
Character
of
him
;
such
a
full
authentick
description
of
the
Person
of
Christ
Incarnate
,
and
of
his
coming
again
,
left
upon
record
in
the
Scriptures
,
the
word
is
nigh
thee
,
act
your
faith
upon
that
,
and
you
will
quickly
have
a
spiritual
discerning
of
God
in
Christ
.
You
cannot
believe
all
that
the
Scripture
says
of
Christ
,
but
you
must
believe
him
to
be
God
,
the
very
Son
of
God
,
by
eternal
Generation
from
the
Father
;
and
if
you
believe
this
,
you
cannot
but
believe
the
eternal
Procession
of
the
Spirit
from
them
both
.
How
can
you
conceive
a
living
eternal
Father
,
and
a
living
eternal
Son
,
without
a
living
eternal
Spirit
?
The
account
the
Scriptures
give
of
the
Son
of
God
incarnate
,
is
ground
enough
for
our
Faith
to
fix
upon
;
set
but
your
Faith
a-work
upon
Christ
,
and
you
'l
quickly
have
a
spiritual
sight
of
God
in
him
;
Faith
will
observe
that
in
Christ
,
that
speaks
out
his
Godhead
;
't
will
spy
out
such
Rays
and
Beams
of
Divine
Majesty
,
shining
out
in
his
Person
,
that
will
create
in
us
a
holy
Reverence
towards
him
,
and
cause
us
to
fall
down
and
worship
him
.
Though
Christ
be
Personally
Ascended
,
yet
he
is
Spiritually
present
with
us
,
and
in
us
;
faith
knows
how
in
the
light
of
the
word
,
to
follow
him
up
to
Heaven
,
to
sit
down
in
Heavenly
places
by
him
,
and
to
keep
up
a
constant
Communion
with
him
.
As
Christ
was
in
Heaven
as
God
,
when
he
was
upon
Earth
as
Man
,
John
3.
13.
So
,
tho
now
he
is
contained
in
Heaven
as
Man
,
yet
he
fills
both
Earth
and
Heaven
as
God
:
Tho
his
finite
Humane
Nature
cannot
co-extend
it self
to
an
Ubiquity
,
to
reach
as
far
as
the
Divine
,
yet
the
Two
Natures
in
Christ
are
always
hypostatically
united
;
and
tho
the
Divine
Nature
do
act
in
,
with
and
through
the
Humane
,
yet
it
does
in
many
things
act
above
,
and
beyond
it
,
even
under
this
hypostatical
Union
,
by
which
God
intended
to
advance
Humane
Nature
,
but
without
any
Contraction
or
Diminution
of
the
Divine
.
If
you
ask
,
What
is
that
Object
which
we
should
set
before
us
in
every
Act
of
Worship
,
Publick
or
Private
?
I
Answer
;
The
Father
,
Son
,
and
Holy-Ghost
,
one
God
,
and
Three
Persons
;
Through
Christ
,
by
one
Spirit
,
we
have
access
unto
the
Father
,
Eph.
2.
18.
According
to
that
Oeconomy
we
worship
one
God
all
along
,
applying
our selves
in
a
distinct
manner
to
each
Person
,
according
to
the
Word
,
that
the
whole
of
our
Worship
may
center
in
one
God
.
We
shall
become
vain
in
our
imaginations
,
if
we
worship
God
any
otherwise
.
Our
own
Notions
of
Omnipotency
,
&c.
let
them
rise
never
so
high
,
are
but
mere
empty
Speculations
,
till
we
know
the
subject
to
whom
they
belong
:
If
they
are
true
,
they
are
true
of
something
;
Attributes
ascribed
to
nothing
,
are
nothing
in
themselves
;
but
when
we
see
in
whom
they
are
vested
,
they
command
a
Reverence
in
us
towards
so
great
an
Object
;
they
that
know
thy
name
,
will
trust
in
thee
;
the
name
leads
us
to
the
thing
,
to
God
himself
,
as
an
Infinite
,
Eternal
Being
,
cloathed
with
all
those
Attributes
that
render
him
worthy
of
all
Honour
,
Praise
,
and
Glory
from
us
.
The
Heathens
for
want
of
a
right
Object
to
fix
their
natural
Notions
of
a
Deity
upon
,
set
up
such
Similitudes
and
Images
of
God
,
as
did
no
way
represent
him
,
but
rendred
him
like
unto
corruptible
things
:
God
forbid
us
to
make
any
Image
or
Likeness
of
him
,
and
set
up
his
Son
,
as
his
only
True
,
Living
Image
,
that
we
might
conceive
of
him
according
to
that
Image
,
and
no
otherwise
.
The
Sum
of
all
is
this
:
The
New
Testament
declares
Christ
to
be
the
Son
of
God
,
equal
with
the
Father
,
the
express
image
of
his
person
:
Flesh
and
blood
cannot
reveal
this
to
us
,
i.
e.
can
't
perswade
us
to
believe
it
;
but
when
it
pleases
the
Father
to
reveal
his
Son
in
us
,
then
we
see
the
Eternal
Father
in
his
Son
;
in
knowing
one
,
we
know
both
,
because
both
are
one
and
the
same
God
:
We
see
the
Eternal
Spirit
in
Christ
also
,
who
is
called
the
Spirit
of
Christ
,
residing
in
him
without
measure
:
'T
is
by
the
Son
that
we
know
both
the
Father
and
the
Spirit
,
as
One
God
,
and
Three
Persons
;
One
,
and
yet
Three
;
Three
,
and
yet
One
.
God
has
said
it
,
therefore
let
us
admire
and
believe
:
The
greatest
things
that
are
,
cause
no
admiration
till
we
believe
them
,
and
then
we
sit
down
astonished
.
That
Three
Personalities
belong
to
One
Infinite
Essence
,
must
needs
be
true
,
because
God
in
effect
says
it
,
who
knows
himself
best
:
I
am
that
I
am
,
says
God
,
i.
e.
I
am
all
that
is
revealed
,
and
I
am
that
I
am
besides
.
Secret
things
belong
to
God
,
not
to
know
what
is
not
revealed
,
is
not
culpable
ignorance
,
but
a
holy
Nescience
that
will
become
us
.
'T
is
fit
that
God
should
so
reveal
himself
to
us
,
that
he
may
appear
incomprehensible
by
us
;
had
he
revealed
himself
as
comprehensible
by
us
,
we
should
have
had
no
reason
to
believe
him
to
be
God
;
for
he
must
have
been
a
finite
God
,
and
therefore
none
at
all
:
'T
was
fit
therefore
that
God
should
shew
himself
to
man
in
his
transceedent
Excellencies
,
as
incomprehensible
by
man
;
so
that
his
very
incomprehensibleness
,
which
may
occasion
some
doubt
and
hessitation
in
us
,
yet
if
rightly
considered
,
it
may
be
brought
in
as
a
strong
argument
,
to
prove
the
truth
and
certainty
of
his
Divinity
.
Men
are
now
for
Comprehending
,
not
Believing
;
but
all
men
are
not
Philosophers
.
Besides
;
the
Philosophical
Reasons
you
bring
for
the
Being
of
a
God
,
may
prove
there
is
a
God
,
and
that
you
know
there
is
a
God
;
but
they
do
not
prove
,
that
you
know
who
that
God
is
.
Let
me
tell
you
,
the
wisest
among
you
cannot
comprehend
God
,
you
cannot
know
him
to
Perfection
;
but
the
weakest
among
you
may
be
made
to
Believe
,
what
you
can't
Comprehend
.
If
there
be
any
Atheists
,
or
Scepticks
here
,
who
either
deny
,
or
doubt
of
the
Being
of
a
God
,
let
them
be
persuaded
for
once
to
make
trial
of
Christ
,
to
cast
themselves
upon
the
Infinite
,
Almighty
,
Incomprehensible
God
.
held
forth
by
Christ
in
the
Gospel
.
We
stand
in
need
of
that
which
none
can
do
for
us
,
but
an
Infinite
God
;
let
us
not
then
be
startled
,
when
we
hear
of
such
a
God
,
but
get
under
the
shadow
of
the
Almighty
as
fast
as
we
can
;
then
we
shall
count
our selves
safe
to
Eternity
.
We
may
as
soon
comprehend
the
Trinity
of
Persons
,
as
the
Infinite
Essence
of
God
;
both
are
alike
incomprehensible
.
Three
finite
Persons
have
each
of
them
an
Essence
,
numerically
different
from
each
other
;
but
the
Three
Persons
in
the
Trinity
have
but
one
and
the
same
numerical
Essence
of
the
Godhead
among
them
all
;
else
there
would
not
be
One
only
God
,
but
as
many
Gods
as
Persons
.
From
what
hath
been
said
,
it
appears
,
that
God
in
Christ
is
the
true
God
,
God
indeed
:
Which
is
the
first
thing
implyed
in
a
saving-knowledge
of
God
:
The
second
is
this
,
viz.
CHAP.
V.
God
in
Christ
the
ONLY
True
God
.
2.
WHat
it
is
to
know
him
as
the
only
true
God
.
They
know
not
God
aright
,
who
do
not
know
that
there
is
,
and
can
be
but
One
only
God
,
none
like
him
;
this
takes
us
off
from
all
Idolatry
,
and
directs
our
Worship
to
the
true
object
of
all
Divine
Worship
;
This
is
life
eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
,
Joh.
17.
3.
The
Lord
our
God
,
is
one
Lord
,
Deut.
6.
4.
I
even
I
am
he
,
and
there
is
no
God
with
me
.
i.
e.
none
besides
me
,
none
equal
to
me
,
Deut.
32.
39.
Who
is
God
,
save
the
Lord
?
Who
is
a
rock
save
our
God
,
Psal.
18.
31.
We
are
strictly
commanded
to
have
no
other
gods
before
him
,
Exod.
20.
3.
Because
there
is
none
other
God
but
one
:
To
us
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
we
in
him
;
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
,
1
Cor.
8.
4
,
6.
There
is
one
God
,
and
one
Mediator
,
1
Tim.
2.
5.
To
Worship
many
gods
,
as
the
Heathens
did
,
is
to
Blaspheme
them
all
,
to
ascribe
Impotency
,
and
Insufficiency
to
them
;
one
hand
is
too
weak
,
where
many
are
required
;
there
can
be
but
one
infinite
Supreme
God
:
What
we
ascribe
to
other
gods
,
we
detract
from
the
true
God
;
we
are
commanded
to
Love
God
with
all
our
hearts
,
soul
and
strength
,
Luke
10.
27.
If
all
be
due
unto
one
God
,
What
remains
for
any
other
?
We
never
truly
rely
upon
God
,
when
we
put
confidence
in
any
thing
else
,
He
only
is
my
rock
,
and
my
salvation
;
my
soul
wait
thou
upon
God
,
Psal.
62.
25.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
,
Psal.
77.
25.
God
is
one
,
there
is
none
like
him
,
therefore
to
be
worshiped
with
a
peculiar
singular
Worship
,
appropriated
to
him
only
;
which
for
the
height
and
spirituality
of
it
,
belongs
to
him
,
and
to
none
else
;
he
will
not
give
his
Glory
to
another
:
There
is
a
Glory
belonging
to
God
that
is
truly
Divine
,
that
is
too
much
,
and
too
great
to
be
ascribed
unto
any
Creature
.
When
we
come
before
the
Lord
,
if
our
hearts
are
not
enlarged
,
and
extended
to
a
further
Degree
of
Zeal
and
Fervency
,
deriving
some
elevation
more
than
ordinary
,
from
the
greatness
and
excellency
of
the
object
that
inflames
our
Devotions
,
makes
us
to
be
otherwise
affected
towards
God
,
than
we
find
our selves
to
be
towards
other
things
;
we
are
not
under
a
true
sense
of
the
Greatness
and
Majesty
of
God
,
neither
do
we
know
him
,
as
we
ought
to
know
him
;
they
who
know
God
in
Christ
,
do
love
him
more
,
fear
him
more
,
rejoyce
in
him
more
,
than
we
do
in
other
things
;
they
are
carried
out
in
an
extraordinary
manner
towards
him
,
from
the
high
apprehensions
they
have
of
his
glorious
Majesty
.
What
made
the
Angels
and
Elders
Rev.
5.
12.
ad
finem
.
raise
their
Note
so
high
in
that
Doxology
,
but
because
they
thought
him
worthy
of
the
highest
Honour
,
more
worthy
than
all
Creatures
in
Heaven
or
Earth
.
So
Rev.
4.
8.
ad
finem
.
There
is
that
in
God
,
that
calls
for
the
highest
Adoration
and
Worship
.
Thou
art
worthy
.
i.
e.
It
is
most
decent
,
fit
,
and
convenient
to
pay
this
just
Reveretce
to
the
great
God
:
'T
is
highly
rational
;
the
worth
and
excellency
of
the
Object
calls
for
it
;
't
is
injustice
towards
God
,
to
rob
him
of
his
Glory
,
by
not
rendring
to
him
the
Praises
due
unto
his
Name
.
How
was
Paul
affected
with
the
consideration
of
God
in
Christ
Jesus
,
1.
Tim.
1.
17.
We
shall
be
apt
to
come
in
a
slight
common
Spirit
to
the
worship
of
God
,
till
we
apprehend
it
to
be
a
special
peculiar
Service
of
a
higher
Nature
,
requiring
more
intenseness
of
Spirit
,
more
zeal
and
ardency
of
Affection
,
then
we
exert
and
put
forth
upon
any
other
occasion
;
because
we
have
to
do
with
God
who
is
above
all
.
If
your
Hearts
are
not
now
fixed
upon
God
,
wholly
taken
up
with
serious
thoughts
of
God
,
Trembling
at
his
Word
:
You
do
not
behave
your selves
wisely
in
the
House
of
God
.
This
one
only
true
God
,
is
known
by
this
distinguishing
Character
,
as
the
Father
of
Jesus
Christ
:
to
be
convinced
of
the
truth
of
a
Deity
,
and
of
the
Mystery
of
Christ's
Incarnation
holding
forth
this
God
unto
us
,
are
the
Two
points
upon
which
all
our
Religion
hangs
,
every
Gospel-truth
,
hath
relation
to
both
these
depending
upon
'em
,
and
naturally
flowing
from
them
.
Since
we
all
profess
our selves
to
be
Worshippers
of
God
,
it
highly
concerns
us
to
know
that
true
God
,
and
that
this
God
is
but
one
,
even
he
who
hath
appeared
in
Christ
Jesus
.
To
Worship
God
out
of
Christ
,
is
to
Woiship
as
the
Heathens
do
;
in
plain
English
,
't
is
to
Worship
the
Devil
.
1
Cor.
10.
20.
The
things
which
the
Gentiles
sacrifice
,
they
sacrifice
to
devils
,
and
not
to
God
;
I
would
not
you
should
have
fellowship
with
devils
.
I
am
afraid
there
is
a
great
deal
of
Heathenish
Worship
among
us
;
the
Devil
carries
away
all
that
Worship
,
that
is
not
directed
to
God
in
Christ
.
There
is
no
other
medium
of
Worship
but
Christ
;
't
is
not
the
intention
of
Worshipping
the
True
God
in
or
by
an
Image
,
that
will
justifie
Image-worship
,
from
being
down-right
Idolatry
.
We
may
be
mistaken
in
Worshipping
one
God
,
if
that
prove
a
False
one
:
Nay
,
if
we
intend
the
True
God
,
yet
as
represented
by
that
which
by
nature
is
no
God
,
Gal.
4.
8.
't
is
a
false
object
of
Worship
.
All
Creatures
but
the
Devil
do
pay
a
Worship
to
something
which
they
call
God
;
he
only
is
a
constant
Blasphemer
;
though
he
be
no
Atheist
,
yet
he
is
no
Worshipper
of
God
,
but
a
Malicious
Blasphemer
of
him
;
he
pretends
to
no
manner
of
Worship
;
he
intends
no
such
thing
towards
God
;
though
he
promotes
Idolatry
in
others
,
yet
does
what
in
him
lies
to
eclipse
his
Glory
altogether
,
and
to
set
up
himself
for
the
God
of
this
world
.
The
Devil
would
be
a
God
to
this
end
,
that
Wickedness
may
be
accounted
Godliness
,
receiving
its
denomination
from
Satan
,
usurping
the
name
and
title
of
God
.
But
from
such
a
God
,
and
such
Godliness
,
good
Lord
deliver
us
.
Therefore
that
we
may
have
clear
distinct
apprehensions
of
the
only
True
God
,
let
us
keep
the
eye
of
our
Faith
fixed
upon
Christ
,
in
all
the
acts
of
Worship
we
perform
unto
God
;
believing
him
,
and
him
only
to
be
the
True
Living
God
,
who
hath
Manifested
himself
to
us
in
the
Flesh
of
Christ
.
CHAP.
VI.
To
know
this
only
True
God
,
to
be
OVR
God
.
1.
WHAT
it
is
for
God
to
be
our
God
.
God
as
Creator
and
Sovereign
Lord
of
Heaven
and
Earth
,
might
have
dealt
with
his
creature
Man
,
in
a
way
of
Absolute
Prerogative
,
commanding
duty
without
promising
any
Reward
,
being
Debtor
to
none
;
he
might
without
shewing
any
cause
,
why
,
have
given
to
,
or
taken
from
man
,
what
he
pleased
;
all
was
his
own
,
whether
he
gave
,
or
took
away
,
he
did
with
his
own
as
he
pleased
.
Thus
he
might
have
disposed
of
Man
,
from
time
to
time
,
according
to
the
secret
good
pleasure
of
his
Will
;
not
made
known
to
us
,
but
by
the
unavoidable
events
of
it
upon
us
.
This
had
been
a
Government
,
not
so
suitable
to
our
rational
Natures
,
to
which
God
was
resolved
to
accommodate
himself
,
in
all
his
dealings
with
us
;
therefore
,
having
made
Man
a
knowing
Creature
,
he
reveals
his
Will
to
him
,
tells
him
what
he
expects
from
him
,
and
binds
himself
by
Covenant
to
continue
man
in
Life
,
as
long
as
he
continues
in
his
Obedience
,
which
his
perfect
State
inclined
him
to
.
Thus
God
set
Life
and
Death
before
him
,
left
him
to
his
choice
;
what
he
did
,
he
must
do
knowingly
and
willingly
;
if
he
injure
himself
,
the
whole
blame
must
lye
upon
himself
;
he
could
not
rebel
against
God
,
but
he
must
rebel
against
his
own
Reason
,
and
wilfully
act
against
his
own
Light
;
I
say
,
wilfully
:
For
there
was
nothing
in
his
perfect
Nature
,
that
could
incline
him
to
the
Sin
he
committed
;
his
will
chose
it
without
any
direction
from
the
understanding
;
for
it
was
absoltuely
impossible
,
that
the
perfect
understanding
of
man
in
Innocency
,
should
be
guilty
of
such
a
mistake
,
and
dictate
such
a
wickedness
;
no
,
the
Devil
dictated
it
,
and
the
mutable
will
of
man
was
deceived
by
the
Tempter
,
and
fell
under
a
Curse
,
from
that
time
forward
;
the
law
could
do
nothing
but
Curse
fallen
man
,
who
had
now
lost
his
legal
Interest
in
the
Love
and
Favour
of
God
.
There
is
nothing
due
to
a
Sinner
by
Law
,
but
Death
,
the
wages
of
sin
is
death
;
by
nature
we
are
Children
of
wrath
,
fallen
under
the
heavy
displeasure
of
God
,
and
must
Perish
Eternally
,
unless
some
means
be
found
out
to
reconcile
us
to
God
again
;
some
dayes-man
to
umpire
the
business
between
God
and
us
,
and
to
take
up
the
quarrel
.
Christ
undertook
this
,
to
make
our
peace
with
God
,
to
bring
us
nigh
by
his
blood
,
shed
for
the
remission
of
our
sins
,
that
God
being
pacified
towards
us
,
might
become
our
God
and
loving
Father
;
ceasing
from
his
anger
,
receiving
us
into
a
state
of
Grace
and
Favour
with
himself
.
God
lost
none
of
his
Power
over
us
,
when
we
fell
;
't
is
so
far
from
that
,
that
we
fell
into
the
hands
of
the
living
God
;
sin
fitted
us
for
destruction
,
Rom.
9.
22.
Laid
our
Necks
,
as
it
were
upon
the
block
,
exposed
us
to
the
stroke
of
Divine
Vengeance
.
In
respect
of
power
,
God
is
God
over
all
still
;
but
in
respect
of
Grace
,
he
ceases
to
be
God
;
i.
e.
a
gracious
God
,
to
those
who
are
shut
out
of
his
love
,
having
forfeited
all
their
Interest
in
it
.
When
God
comes
to
a
sinner
,
and
says
(
as
to
Abraham
,
Gen.
17.
7.
)
I
am
thy
God
;
't
is
as
much
as
if
he
should
say
,
what
I
am
in
my self
,
I
'll
be
on
thy
behalf
,
I
'll
be
all
in
all
to
thee
;
I
'll
confer
all
blessings
temporal
and
spiritual
upon
thee
;
I
'll
communicate
all
good
to
thee
,
Grace
and
Protection
;
I
ll
be
with
thee
,
whereever
thou
goest
,
to
bless
thee
.
Alas
!
What
if
God
be
Almighty
and
Alsufficient
in
himself
,
unless
he
will
help
me
,
and
do
good
to
me
,
what
am
I
the
better
;
therefore
says
God
,
whatever
I
am
,
have
,
or
can
do
,
shall
be
for
thy
good
;
my
Power
,
Wisdom
,
Goodness
,
Mercy
,
shall
be
applied
to
thee
and
thine
,
for
Blessing
and
Salvation
,
Psal.
144.
15.
I
will
be
thy
God
:
In
words
,
a
short
promise
;
but
in
sense
,
the
most
ample
promise
in
the
whole
Bible
;
God
here
is
taken
relatively
,
as
he
stands
related
to
his
people
,
and
his
people
to
him
;
he
is
the
God
of
such
a
people
,
and
they
are
the
people
of
such
a
God
.
Hos.
2.
23.
God
dwells
among
them
,
Exod.
29.
45
,
46.
As
a
God
nigh
at
hand
to
help
them
,
ready
upon
all
occasions
to
do
them
good
;
he
does
not
only
dwell
,
but
walk
among
us
,
he
goes
into
every
room
of
the
House
;
takes
care
of
every
thing
,
keeps
all
in
good
order
,
Levit.
26.
12.
2
Cor.
6.
16.
Zech.
2.
10
,
11
,
12.
This
dwelling
denotes
,
not
only
the
general
presence
of
his
Power
,
but
the
special
presence
of
his
Grace
.
So
he
was
with
Joseph
,
Gen.
39.
2.
And
when
he
withdraws
his
favour
and
assistance
,
he
is
said
,
not
to
be
among
us
,
Numb.
14.
42.
Then
they
are
smitten
by
their
Enemies
,
but
when
God
appears
,
then
their
Enemies
fly
before
them
,
Psal
79.
9
,
10.
For
God
to
be
our
God
and
our
Father
,
secures
us
to
eternity
;
whatever
Chastisements
we
pass
through
,
all
will
issue
well
,
2
Sam.
7.
14.
15.
if
God
be
our
God
and
Father
.
For
God
to
be
our
God
,
is
equivalent
to
other
expressions
of
Scripture
of
the
like
import
,
viz.
to
be
for
us
,
Rom.
8.
31.
To
be
on
our
side
,
Psal.
124.
1
,
2.
To
be
round
about
us
,
as
the
Mountains
about
Jerusalem
,
Psal.
125.
2.
To
be
with
us
,
in
us
,
always
nigh
at
hand
to
help
us
.
God
is
ours
,
when
all
that
he
hath
is
ours
,
for
our
use
and
benefit
.
2.
How
comes
God
to
be
our
God
.
This
comes
originally
from
himself
,
because
he
truly
bestows
himself
upon
us
in
the
new
Covenant
;
by
vertue
of
which
he
becomes
ours
,
and
we
become
his
,
Gen.
17.
7.
God
and
the
Saints
have
a
propriety
in
each
other
.
Heb.
8.
10.
I
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
people
.
God
gives
himself
to
us
,
and
then
we
resign
up
our selves
to
him
,
Isa.
44.
5.
We
must
prove
God
to
be
ours
,
by
some
grant
or
deed
of
gift
which
God
has
made
of
himself
to
us
in
his
word
,
before
we
can
lay
claim
to
him
:
As
God
became
the
God
of
Abraham
by
Covenant
and
Promise
,
so
he
becomes
our
God
;
he
makes
a
Covenant
with
us
in
Christ
,
to
be
our
God
;
that
for
his
sake
he
will
freely
pardon
our
sins
,
and
receive
us
into
a
state
of
Grace
and
Favour
again
;
thus
God
offers
himself
in
the
Covenant
to
be
our
God
:
But
an
outward
tender
of
grace
,
if
not
closed
in
with
,
and
accepted
,
is
but
a
bare
offer
,
not
a
gift
,
till
we
receive
it
;
when
God
intends
to
give
grace
,
he
secretly
joyns
with
the
outward
call
,
speaks
himself
to
the
heart
,
and
inclines
us
to
receive
it
;
herein
lyes
the
difference
between
an
outward
and
an
inward
effectual
Call
.
An
effectual
Call
,
is
that
which
hath
its
effect
upon
the
Soul
,
makes
us
answer
to
the
call
,
and
obey
it
;
we
are
called
to
come
to
Christ
,
and
when
we
actually
come
,
then
is
the
Call
effectual
,
and
not
before
;
when
God
offered
himself
to
Abraham
,
it
was
with
a
purpose
not
to
be
refused
,
and
therefore
he
inclined
the
heart
of
Abraham
to
believe
.
You
may
live
long
under
an
outward
Call
,
and
not
be
effectually
called
,
i.
e.
not
called
with
such
a
Call
,
as
God
gives
his
Elect
at
thir
Conversion
,
many
are
called
,
but
few
chosen
,
i.
e.
few
called
with
such
a
Call
as
God
gives
his
Elect.
We
cannot
be
sure
of
our
Election
,
till
we
are
thus
effectually
called
:
To
be
frequent
Hearers
of
the
word
,
calling
us
to
Christ
,
and
yet
find
no
inclinations
in
our
hearts
to
come
to
him
,
is
a
sign
that
God
hath
not
yet
spoken
to
us
himself
;
Ministers
have
,
but
God
hath
not
yet
by
his
Spirit
set
home
his
word
upon
our
hearts
:
The
inclinations
of
the
Soul
towards
Christ
,
that
arise
from
an
effectually
Call
are
very
strong
,
they
put
the
Soul
upon
coming
to
Christ
,
urge
us
to
it
every
day
;
there
is
something
writ
upon
the
heart
,
whch
he
that
runs
may
read
,
Conscience
is
reading
over
that
inward
Writing
every
day
to
the
Soul
,
calls
for
a
speedy
answer
;
why
is
not
this
done
that
God
requires
,
that
God
has
left
upon
record
in
thy
heart
?
Why
so
backward
,
why
so
slow
of
heart
to
believe
?
Arise
,
arise
,
away
to
Christ
as
fast
as
you
can
,
run
for
your
life
to
the
City
of
refuge
that
God
has
appointed
.
They
who
know
what
an
inward
Call
is
,
cannot
resist
it
;
an
awakened
Conscience
is
,
in
hast
,
will
have
the
business
dispatched
out
of
hand
,
nothing
can
stop
that
man
who
is
effectually
called
.
O
that
every
one
here
present
were
under
such
a
Call
this
day
God
is
able
to
give
it
,
and
I
am
sure
none
of
you
are
able
to
resist
it
.
Christ
is
offered
to
us
in
the
New
Covenant
,
as
our
Peace-maker
,
and
Mediator
,
therefore
called
,
the
covenant
of
the
people
,
Isa.
42.
6.
the
sure
foundation
of
it
,
Isa.
26.
16.
The
Covenant
made
with
Abraham
,
is
said
to
be
confirmed
of
God
in
Christ
before
his
Incarnation
,
Gal.
3.
17.
This
Covenant
was
made
between
the
Father
and
the
Son
from
Eternity
,
Isa.
42.
6.
Tit.
1.
2.
2
Tim.
1.
9.
The
first
outward
declaration
or
revelation
of
it
was
in
time
,
Gen.
3.
15.
The
actual
application
of
this
Grace
to
our selves
,
is
,
when
we
first
Believe
:
We
enter
into
Covenant
by
Faith
,
we
set
our
seal
to
the
truth
of
the
Promise
,
and
receive
that
right
,
that
Christ
Believed
on
,
gives
to
Eternal
life
.
Faith
it self
gives
no
right
to
Salvation
unto
us
,
but
what
it
first
receives
from
Christ
;
we
have
nothing
to
do
with
the
promise
,
till
we
are
in
Christ
by
Faith
,
Eph.
2.
12.
Rom.
8.
32.
Faith
discerns
the
Grace
and
Love
of
God
to
us
in
Christ
,
and
accepts
of
the
offer
of
life
upon
Gospel
terms
,
which
the
Soul
could
never
be
brought
to
,
till
Faith
came
.
Who
has
believed
the
report
,
and
to
whom
has
the
arm
of
the
Lord
been
reveal'd
,
i.
e.
to
beget
Faith
which
wins
over
a
Sinner
to
Christ
:
We
should
be
much
in
the
first
direct
acts
of
Faith
,
coming
to
Christ
,
casting
our selves
on
Christ
,
relying
on
Christ
;
these
direct
acts
of
Faith
,
often
repeated
,
will
sooner
clear
up
our
Interest
in
Christ
,
than
our
judging
by
marks
,
signs
,
effects
and
fruits
,
which
can
give
no
clearer
Evidence
of
their
truth
,
than
Faith
does
of
its
truth
in
a
real
closing
with
Christ
,
in
an
absolute
Promise
;
this
is
the
first
act
of
Saving
Grace
,
antecedent
to
all
qualifications
in
us
,
or
conditions
performed
by
us
;
this
alters
our
State
:
They
understand
not
the
Gospel
,
who
keep
off
from
Christ
,
for
want
of
such
and
such
qualifications
;
which
Christ
expects
not
we
should
bring
to
him
,
but
derive
from
him
;
an
humble
sense
of
our
vileness
and
unworthiness
,
is
qualification
enough
for
a
Sinner
to
come
to
Christ
,
and
cast
himself
upon
him
.
When
God
has
once
said
he
will
be
our
God
,
he
is
ever
after
minding
us
of
that
,
speaking
it
over
again
and
again
upon
all
occasions
,
Isa.
43.
1
,
2
,
3.
&c.
Isa.
41.
10.
Heb.
8.
11
,
12.
I
will
,
and
they
shall
;
God
undertakes
both
parts
of
the
Covenant
.
The
Covenant
in
the
first
initial
Grace
of
it
,
must
be
first
executed
on
God's
part
towards
us
,
before
it
can
be
executed
on
our
part
towards
God
;
God
begins
with
us
,
doth
his
part
first
,
and
that
enables
us
to
do
our
part
,
i.
e.
we
cannot
give
up
our selves
to
him
to
be
his
people
,
till
he
has
writ
his
Laws
in
our
Hearts
,
and
put
his
Spirit
within
us
,
thereby
declaring
himself
to
be
our
God
,
and
strongly
inclining
us
to
give
up
our selves
to
him
as
his
People
.
God
first
enters
into
Covenant
with
us
,
brings
us
under
the
bond
of
it
,
and
then
governs
us
ever
after
by
the
Grace
of
that
Covenant
freely
conferred
upon
us
:
There
may
be
conditions
in
the
Covenant
,
that
speak
out
the
order
of
it
,
what
is
first
,
and
what
follows
upon
it
,
according
to
the
method
of
the
All-wise
God
in
bringing
hom-Sinners
to
Christ
:
But
I
do
not
conceive
there
are
any
conditions
previously
required
in
us
,
in
order
to
our
first
entring
into
Covenant
.
God
takes
whom
he
will
into
Covenant
,
and
leaves
out
whom
he
will
;
't
is
not
of
him
that
wills
,
nor
of
him
that
runs
,
but
of
God
that
shews
Mercy
;
't
is
a
Covenant
of
Free
Grace
,
consisting
of
absolute
Promises
,
what
God
will
do
;
our
doing
comes
afterwards
,
as
a
fruit
and
effect
of
God's
work
in
us
:
That
which
is
done
by
us
in
the
virtue
and
power
of
that
which
is
first
done
in
us
by
God
,
must
be
ascribed
to
him
,
and
not
to
our selves
;
Turn
thou
me
,
and
I
shall
be
turned
;
God
gives
the
first
turn
,
before
we
can
perceive
any
such
thing
as
Conversion
in
our selves
;
God
lays
in
the
principle
,
and
then
draws
us
in
the
Power
of
it
after
himself
:
The
Terms
of
the
Covenant
may
be
outwardly
propounded
to
many
,
who
never
enter
into
Covenant
with
God
,
nor
God
with
them
;
the
Covenant
is
never
executed
in
them
,
and
towards
them
,
though
it
be
often
preacht
to
them
.
How
often
would
I
have
gathered
you
,
and
you
would
not
?
Mat.
23.
37.
When
the
word
of
God's
grace
comes
to
us
,
we
either
receive
it
,
or
put
it
from
us
;
and
't
will
be
no
joy
of
heart
to
us
in
a
dying
Hour
,
to
think
how
often
we
have
refused
our
own
Mercies
offered
to
us
,
which
nothing
but
our
final
unbelief
can
hinder
us
of
;
you
who
do
not
now
believe
,
know
assuredly
that
you
will
never
believe
,
'till
God
turn
your
hearts
;
and
he
then
begins
to
turn
them
,
when
he
puts
you
upon
seeking
earnestly
to
him
for
it
,
as
that
which
none
can
do
besides
:
I
wish
this
sign
of
Conversion
were
more
apparent
in
us
all
;
how
diligently
should
we
wait
upon
God
for
converting
Grace
in
the
use
of
means
?
the
reason
why
many
receive
so
little
benefit
from
the
word
,
is
because
they
expect
so
little
from
it
;
they
do
not
come
with
raised
expectations
of
a
powerful
Revelation
of
the
Arm
of
God
upon
their
hearts
;
you
that
do
,
have
,
I
doubt
not
,
seen
,
and
felt
the
mighty
works
of
God
upon
your
Souls
.
Faith
begins
at
the
promises
,
is
raised
from
thence
,
and
ever
after
waits
for
the
performance
of
them
;
it
shall
be
done
according
to
your
Faith
.
Some
think
they
must
bring
Faith
to
the
Covenant
,
as
a
preparatory
Qualification
for
all
the
Grace
that
is
there
promised
;
whereas
we
must
come
to
the
Covenant
for
our
first
Faith
,
and
fetch
it
thence
;
the
Spirit
by
the
outward
proposal
of
the
Covenant
kindles
Faith
in
us
,
by
which
we
cast
our selves
upon
the
free
Grace
of
God
in
Christ
:
We
have
nothing
to
believe
till
then
.
Do
this
,
and
then
look
for
the
Law
written
in
your
hearts
;
for
the
Spirit
of
God
,
and
all
the
fruits
of
the
Spirit
in
your
repentance
;
Love
,
Obedience
,
and
holy
walking
with
God
;
all
Graces
flow
from
the
Covenant
of
Grace
.
Pray
that
God
will
give
you
a
heart
to
assent
to
,
and
close
with
Christ
upon
the
terms
of
the
Covenant
,
and
then
see
if
all
be
not
made
good
to
you
.
God
will
do
much
for
the
Glory
of
his
Grace
,
but
he
will
do
nothing
to
nourish
your
Pride
and
Conceitedness
of
your selves
,
and
your
own
righteousness
;
seek
all
from
Grace
,
and
you
have
all
;
but
if
you
go
about
to
establish
your
own
righteousness
,
you
will
never
attain
unto
righteousness
,
if
you
seek
it
not
by
Faith
,
Rom.
9.
32.
3.
How
come
we
to
discern
God
to
be
our
God
in
Christ
;
or
what
is
there
in
Christ
,
that
makes
out
this
unto
us
?
1.
Christ
,
as
Man
,
does
own
God
to
be
his
God
,
and
the
God
of
all
who
are
in
him
.
My
Father
,
and
your
Father
,
my
God
and
your
God
,
John
20.
17.
God
is
not
only
the
God
of
Christ
Personal
,
but
of
Christ
Mystical
,
his
Head
both
ways
,
1
Cor.
11.
3.
When
we
are
one
in
Christ
,
then
the
God
of
Christ
is
our
God
;
we
cannot
since
the
fall
,
have
an
Interest
in
God
,
but
through
a
Mediator
;
he
is
the
great
Peace
maker
;
't
is
Christ
makes
God
to
be
ours
,
who
otherwise
would
be
against
us
,
not
for
us
;
God
is
in
Christ
,
reconciling
the
World
unto
himself
:
As
Christ
owns
God
to
be
his
God
,
so
God
the
Father
owns
Christ
incarnate
as
his
wellbelovedSon
;
and
the
same
love
he
beareth
to
him
,
he
beareth
to
all
his
Members
,
John
17.
23
,
26.
We
can
have
no
immediate
Knowledg
of
God
in
his
own
Divine
Essence
;
So
he
is
perfectly
known
only
to
himself
;
all
that
concerns
us
to
know
of
him
,
he
has
revealed
in
Christ
:
Without
a
personal
knowledge
of
God
in
Christ
,
we
cannot
act
our
Faith
upon
him
,
nor
have
any
real
Communion
with
him
;
Notions
are
not
Persons
or
Subsistencies
,
but
Mental
Conceptions
;
neither
can
we
apply
our selves
to
those
Speculations
,
if
we
know
not
the
Person
to
whom
they
belong
;
all
Divine
Attributes
relate
to
their
proper
Subject
;
nay
more
,
all
Divine
Attributes
are
of
the
essence
of
God
,
they
are
God
himself
;
neither
do
our
thoughts
of
Omnipotency
,
Allsufficiency
,
&c.
signify
any
thing
to
our
relief
,
unless
we
know
him
who
is
all
this
;
we
cannot
know
Omnipotency
to
be
God
himself
,
unless
we
see
it
acted
,
and
expressed
by
him
who
is
God
;
't
is
a
hard
matter
to
prove
the
reality
of
that
which
was
never
acted
;
and
't
is
impossible
to
know
that
such
Attributes
have
been
exerted
,
unless
we
know
by
whom
.
None
of
the
idol
gods
were
ever
able
to
act
over
any
one
of
the
essential
Attributes
of
God
;
by
the
help
of
the
Devil
they
pretended
something
that
way
,
but
it
was
a
mere
pretence
,
easily
disproved
by
any
considering
man
,
strictly
examining
,
either
their
Predictions
of
future
Events
,
or
their
feigned
Miracles
,
which
were
all
mere
Delusions
,
false
and
groundless
.
Christ
out-did
them
all
,
he
did
the
works
of
God
indeed
,
and
for
his
work-sake
ought
to
be
believed
to
be
God
indeed
.
2.
In
Christ
we
see
God's
Wrath
appeased
,
his
Justice
satisfied
for
all
our
Offences
,
all
causes
of
Enmity
between
God
and
us
are
taken
away
by
Christ
,
Eph.
2.
13
,
14.
The
body
of
sin
destroyed
,
Rom.
6.
6.
We
Crucified
to
the
World
,
Gal.
6.
14.
The
Image
of
God
restored
,
his
Law
writ
in
our
hearts
.
3.
The
Spirit
of
Christ
dwelling
in
us
,
tells
us
so
,
teaches
us
to
cry
Abba
Father
.
As
no
man
can
say
that
Jesus
is
the
Lord
,
but
by
the
Holy
Ghost
,
1
Cor.
12.
3.
So
none
can
say
,
that
God
is
their
God
,
but
by
the
Holy
Ghost
:
By
the
Spirit
of
Christ
,
which
is
the
Spirit
of
God
,
Rom.
8.
9.
When
God
himself
tells
you
by
his
own
Spirit
,
that
he
is
your
God
,
he
makes
you
to
understand
what
he
says
,
and
to
see
how
happy
you
are
,
in
having
God
for
your
God
:
Till
we
come
to
some
sense
of
this
,
we
lose
the
comfort
of
our
Religion
,
it
has
little
Influence
upon
us
;
whence
does
the
power
of
godliness
arise
,
but
from
the
power
of
God
,
who
is
the
Author
of
true
Religion
,
and
puts
that
power
into
it
,
that
belongs
to
true
godliness
;
take
away
the
relation
that
is
between
Godliness
and
God
,
and
you
quite
destroy
the
power
of
godliness
:
Religion
is
a
weak
thing
,
if
it
be
not
maintained
and
supported
by
the
authority
and
power
of
God
himself
.
4.
We
see
that
of
God
in
Jesus
Christ
,
that
makes
us
fall
down
and
Worship
him
as
our
God
,
crying
out
with
Thomas
,
John
20.
28.
My
Lord
,
and
my
God
.
When
we
look
upon
Christ
with
an
eye
of
Faith
,
we
do
with
open
face
behold
,
as
in
a
glass
the
glory
of
the
Lord
,
2
Cor.
3.
18.
God
causes
his
glory
to
pass
before
us
,
le
ts
out
some
beams
of
his
Divine
Majesty
,
that
we
may
know
him
to
be
the
Lord
;
such
Manifestations
of
God
to
the
Soul
through
Christ
have
,
I
hope
,
fallen
under
your
own
experience
many
a
time
,
and
that
you
are
not
now
without
such
a
sight
of
God
in
Christ
,
as
does
create
in
you
a
holy
Reverence
towards
him
,
a
holy
trembling
at
his
word
;
if
you
receive
it
as
the
word
of
God
,
of
your
God
,
it
must
have
this
effect
upon
you
;
any
thing
from
our
God
,
that
bears
his
Name
,
comes
with
authority
,
commands
a
due
respect
from
us
.
Since
we
are
redeemed
with
the
precious
Blood
of
Christ
,
1
Pet.
1.
19.
Justified
by
his
Blood
,
saved
from
Wrath
through
him
,
reconciled
to
God
by
the
death
of
his
Son
,
Rom.
5.
9
,
10.
We
may
conclude
from
all
that
has
passed
between
God
and
Christ
,
concerning
our
Salvation
,
that
God
is
our
God
:
Christ
has
made
him
so
.
When
we
know
who
is
our
God
,
what
he
will
be
unto
us
,
and
do
for
us
,
we
may
enter
into
rest
for
ever
,
rejoycing
in
his
Salvation
.
Two
things
prove
God
to
be
ours
.
1.
His
giving
himself
to
us
in
a
Promise
.
2.
Our
receiving
him
in
that
Promise
by
Faith
,
which
holds
him
fast
,
will
not
let
him
go
;
neither
will
God
wrest
himself
out
of
the
hand
of
our
Faith
,
for
that
would
be
to
recede
from
his
own
Promise
,
to
deny
himself
;
no
he
will
approve
himself
to
be
every
way
ours
;
taking
a
universal
Care
of
us
,
and
providing
eternally
for
us
,
causing
his
fulness
to
flow
in
upon
our
Souls
more
and
more
every
day
.
Jer.
17.
8.
For
he
shall
be
as
a
tree
planted
by
the
waters
,
that
spreadeth
her
roots
by
the
river
,
and
shall
not
see
when
heat
cometh
;
but
her
leaf
shall
be
green
,
nor
shall
cease
from
yeilding
fruit
.
CHAP.
VII
.
Some
further
Evidences
of
God's
being
OVR
God
.
1.
LOOK
into
your
own
hearts
for
this
;
see
what
impressions
of
his
Love
and
Fear
you
can
find
there
,
what
measure
of
the
Spirit
of
his
Son
breathing
in
you
;
examine
,
prove
your
own
selves
,
that
you
may
know
whether
Christ
be
in
you
of
a
truth
;
he
who
has
God
for
his
God
,
his
heart
is
much
set
upon
Christ
,
who
has
brought
this
about
,
and
by
a
Spirit
of
Adoption
made
it
known
to
us
,
that
God
is
our
Father
;
the
Spirit
does
not
tell
us
this
only
by
an
external
Declaration
of
it
in
the
word
;
but
by
an
internal
operation
,
or
breathing
in
our
hearts
as
the
Spirit
of
the
Son
,
inclining
us
to
go
to
God
,
as
Children
of
our
Heavenly
Father
.
We
know
God
to
be
our
Father
by
a
Divine
Instinct
;
the
spirit
of
the
Son
leads
us
naturally
to
our
Heavenly
Father
;
the
Spirit
of
the
Son
knows
no
other
Father
but
God
,
and
God
acts
as
a
Father
towards
all
,
in
whom
he
sees
the
Spirit
of
his
Son
;
when
we
are
joyned
to
the
Lord
in
one
Spirit
,
we
stand
in
the
same
relation
to
God
the
Father
,
as
Christ
our
elder
Brother
does
;
then
it
is
,
I
and
the
children
which
thou
hast
given
me
,
Heb.
2.
13.
All
Children
of
the
same
Father
;
I
the
first
born
,
and
these
my
Brethren
:
Being
partakers
of
the
Divine
Nature
,
that
Nature
tells
us
who
is
our
Heavenly
Father
;
we
need
not
say
with
Philip
,
shew
us
the
Father
;
we
shall
see
the
Father
in
the
Son
,
and
move
towards
him
in
the
Spirit
of
the
Son
,
feeling
in
our selves
such
childlike
affections
towards
God
,
as
will
make
us
call
him
Father
.
We
must
be
clear
in
the
actings
of
our
Faith
upon
Christ
,
before
we
can
apprehend
God
to
be
our
Father
;
still
remembring
,
that
it
's
the
Father
of
Christ
,
who
is
our
Father
.
2.
By
that
inward
satisfaction
and
rest
we
find
in
our selves
under
this
new
Covenant-relation
to
God
,
he
that
believes
,
doth
enter
into
rest
,
Heb.
4.
3.
Soul
,
take
thine
ease
;
a
Child
of
God
may
truly
say
so
;
upon
our
believing
in
Christ
,
there
is
a
secret
shedding
abroad
of
that
love
of
God
in
the
Soul
;
when
we
turn
to
God
,
God
turns
about
to
us
,
looks
pleasingly
upon
us
;
we
tast
and
see
that
God
is
gracious
,
this
is
the
sinners
welcome
into
a
state
of
Grace
,
he
sees
it
much
better
with
him
than
before
.
3.
By
the
confidence
we
put
in
him
for
help
and
comfort
in
all
our
times
of
need
.
The
Lord
is
my
shepherd
,
I
shall
not
want
,
Psalm
23.
1.
We
see
that
in
God
,
that
answers
all
our
fears
;
do
we
want
strength
?
the
Lord
is
our
strength
;
would
a
rock
or
fortress
stand
us
in
any
stead
?
God
is
both
;
would
a
Buckler
,
a
high
Tower
?
the
Lord
is
all
this
to
a
Believer
,
and
Faith
understands
as
much
,
Psal.
18.
1
,
2.
And
therefore
is
confident
in
God
,
knows
that
every
Promise
will
be
established
.
God
will
act
like
a
God
towards
us
,
like
a
God
to
Israel
,
as
1
Chron.
17
24
,
25.
We
may
safely
trust
in
him
,
Dan.
3.
17.
Our
God
is
the
God
of
Salvation
,
Psal.
68.
20.
Isa.
41.
10.
We
should
apply
to
him
for
help
upon
all
occasions
,
Isa.
8.
19.
And
let
others
have
a
care
of
medling
with
the
people
of
God
to
their
hurt
.
Jer.
2.
3.
All
that
devour
him
,
shall
offend
,
evil
shall
come
upon
them
,
saith
the
Lord
.
They
are
sensible
how
God
stands
engaged
to
them
,
and
they
to
God
;
God
promises
to
do
great
things
for
them
,
and
they
promise
to
walk
in
his
ways
,
and
to
keep
his
statutes
,
Deut.
26.
16.
ad
finem
.
Not
to
do
this
,
is
to
deny
God
,
Josh.
24.
27.
You
say
he
is
your
God
,
don't
unsay
it
again
by
your
wilful
Disobedience
.
When
God
owns
any
for
his
people
,
he
makes
them
to
own
him
for
their
God
;
he
works
answerable
Dispositions
in
their
hearts
towards
himself
;
as
he
avouches
them
to
be
his
people
,
so
they
avouch
him
to
be
their
God
,
Hos.
2.
23.
I
will
say
,
i.
e.
I
will
make
them
my
people
,
Dei
dicere
,
est
efficere
;
our
saying
,
is
to
believe
and
obey
;
when
we
disobey
God
,
we
disown
him
;
we
set
up
something
else
for
our
God
,
we
say
unto
God
,
Depart
from
us
,
Job
.
21.
14
,
15.
4.
By
his
appearing
for
us
,
against
all
our
sworn
Enemies
,
as
he
did
for
Israel
of
old
,
bringing
them
out
of
Egypt
with
a
Mighty
hand
;
when
things
come
to
extremities
between
God
and
his
People
,
he
will
then
save
them
,
because
he
is
their
God
,
Psalm
3.
7.
For
his
own
name
sake
,
Isa.
43.
25.
David
knew
the
strength
of
the
Argument
,
Psal.
119.
94.
Though
God
may
severely
Chastise
his
people
,
yet
he
will
not
take
away
his
Loving
kindness
utterly
from
them
;
he
will
not
make
an
utter
end
of
them
,
God
cannot
do
this
,
Hos.
11.
8.
5.
By
our
zealous
appearing
for
God
upon
all
occasions
.
The
way
of
the
Lord
is
strength
to
the
upright
,
Prov.
10.
29.
The
people
that
do
know
their
God
,
shall
be
strong
,
and
do
exploits
,
Dan.
11.
32.
6.
The
Apostle
,
Phil.
3.
3.
when
he
would
prove
himself
,
and
the
Philippians
,
to
be
the
peculiar
people
of
God
,
to
belong
to
him
indeed
;
he
gives
Three
Signs
of
it
,
viz.
Worship
God
in
the
spirit
,
rejoyce
in
Christ
Jesus
,
have
no
confidence
in
the
flesh
.
They
who
say
God
is
their
God
,
from
a
true
saving
Knowledg
of
God
in
Christ
;
they
believe
there
is
no
other
God
,
that
he
is
the
only
true
God
.
Who
is
God
,
save
the
Lord
?
who
is
a
rock
,
save
our
God
?
Psal.
18.
31.
Above
all
gods
,
2
Chron.
2.
5.
And
him
only
will
they
serve
,
Mat.
4.
10.
He
is
their
guide
unto
death
,
Psal.
48.
14.
They
forsake
all
false
gods
,
and
return
unto
him
with
their
whole
heart
,
Jer.
24.
7.
He
is
the
only
object
of
their
Faith
,
Fear
,
and
Worship
;
they
separate
themselves
from
all
Idol
Worship
,
2
Cor.
6.
16.
Lastly
,
That
you
may
the
better
know
whether
God
be
your
God
,
let
me
mind
you
of
Three
things
,
which
God
hath
expresly
promised
to
do
for
us
,
as
he
is
our
God
.
1.
To
deliver
us
from
all
outward
Misery
,
Rev.
21.
3
,
4
,
7.
God
himself
shall
be
with
them
,
and
be
their
God
.
And
God
shall
wipe
away
all
tears
from
their
eyes
;
and
there
shall
be
neither
death
,
nor
crying
,
neither
shall
there
be
any
more
pain
:
for
the
former
things
are
passed
away
.
He
that
overcometh
shall
inherit
all
things
,
and
I
will
be
his
God
,
and
he
shall
be
my
son
.
2.
To
raise
our
Dead
Bodies
to
an
immortal
Condition
,
Mat.
22.
31
,
32.
3.
To
prepare
Heaven
for
us
.
Heb.
11.
16.
God
is
not
ashamed
to
be
called
their
God
,
for
he
hath
prepared
for
them
a
City
.
CHAP.
VIII
.
The
APPLICATION
.
IF
God
manifest
in
the
Flesh
,
be
your
God
,
as
you
say
he
is
,
then
consider
how
you
carry
it
towards
God
;
whether
you
have
glorified
him
as
God
.
Our
carriage
towards
God
,
should
be
answerable
to
the
apprehensions
of
our
Faith
concerning
him
:
If
I
be
a
Father
,
where
is
my
honour
?
if
a
master
,
where
is
my
fear
?
Mal.
1.
6.
We
should
give
unto
God
the
things
that
are
God's
;
to
withhold
from
him
what
is
due
unto
his
Name
,
is
to
rob
him
of
his
Glory
;
some
who
profess
they
know
God
,
in
works
denybim
,
Tit.
1.
16.
declaring
to
all
the
World
,
that
the
fear
of
God
is
not
before
their
eyes
.
I
am
pleading
the
Cause
of
God
this
day
,
and
would
lead
you
all
into
a
due
respect
towards
that
God
,
whom
you
call
your
God
;
What
your
God
,
and
not
Governed
by
him
,
not
Relye
upon
him
;
not
Consult
with
him
,
How
can
this
be
?
Either
you
mistake
the
Notion
of
a
God
,
or
else
you
will
fully
act
against
your
own
light
;
The
wicked
contemn
God
,
Psal.
10.
13.
and
say
,
Who
is
Lord
over
us
.
I
hope
there
are
none
in
this
Assembly
so
Atheistically
inclined
;
if
any
such
be
here
,
their
own
Consciences
will
confute
them
ere
long
.
I
shall
apply
my self
to
you
,
who
own
God
in
Christ
for
your
God
;
and
I
this
day
appeal
to
God
in
every
one
of
your
Consciences
,
Whether
you
have
and
do
carry
it
towards
him
,
according
to
what
you
profess
to
know
of
him
?
Who
among
us
is
not
guilty
in
this
matter
?
O!
that
the
sense
of
our
former
neglects
,
may
quicken
us
up
to
a
more
diligent
observance
of
his
Holy
will
,
and
to
pay
that
just
reverence
that
is
due
unto
his
Name
.
Pray
consider
what
use
do
you
make
of
your
God
,
your
own
God
,
Psal.
67.
6.
We
should
make
use
of
our
own
things
,
we
should
never
boast
of
a
Propriety
in
that
,
which
is
not
useful
and
beneficial
to
us
;
then
tell
me
,
What
dost
thou
expect
from
thy
God
?
And
what
think
you
does
your
God
expect
from
you
?
When
Paul
was
brought
to
the
knowledge
of
God
in
Christ
,
the
first
Word
he
said
after
his
Conversion
,
was
,
Lord
,
what
wilt
thou
have
me
to
do
?
I
am
devoted
to
thy
service
while
I
live
:
so
Thomas
,
My
God
,
and
my
Lord
;
we
never
own
God
for
our
God
,
till
we
are
savingly
enlightned
,
then
we
turn
about
towards
him
,
then
we
fall
down
and
Worship
him
,
and
have
an
awful
sense
of
God
abiding
in
us
ever
after
;
then
we
follow
him
crying
,
Abba
,
Father
;
then
my
God
and
my
Father
in
every
Prayer
we
make
:
You
may
know
a
Child
of
God
by
his
daily
Crying
,
Abba
,
Father
;
the
reason
why
many
restrain
Prayer
,
don't
call
upon
God
from
one
end
of
the
Week
to
the
other
,
is
,
because
they
do'nt
own
him
to
be
their
God
:
'T
is
impossible
to
own
him
,
and
not
to
pray
to
him
continually
upon
all
occasions
;
he
is
a
strange
Christian
who
stands
in
no
need
of
God
every
day
;
and
if
so
,
Why
don't
you
go
to
him
upon
your
knees
every
day
and
beg
his
help
?
Not
to
do
this
,
is
to
live
without
God
in
the
World
.
I
appeal
to
your
Consciences
concerning
your
God
;
you
know
,
he
is
a
jealous
God
,
he
can't
endure
to
behold
iniquity
;
he
is
a
consuming
fire
to
unbelieving
impenitent
Sinners
;
he
will
prove
so
to
them
at
last
,
and
since
your
God
is
such
a
God
,
How
dare
you
put
forth
your
hand
to
the
least
Iniquity
?
What
trembling
should
seize
upon
you
,
when
you
sin
against
such
a
God
?
I
beseech
you
go
home
and
think
seriously
of
your
God
:
Either
you
have
a
God
,
or
you
have
none
;
if
you
acknowledge
none
,
then
profess
your selves
to
be
Atheists
,
and
let
us
never
see
your
faces
more
in
the
Assemblies
of
God's
People
;
if
you
own
a
God
for
your
God
,
subject
your selves
to
him
,
and
be
willing
to
be
ruled
by
him
.
We
can't
look
God
in
the
face
,
and
say
our
Father
,
if
we
know
him
not
to
be
ours
.
God
offers
himself
to
many
who
reject
him
,
Israel
would
none
of
me
,
Psal.
81.
10
,
11
,
12.
Let
us
have
a
care
of
this
,
lest
God
make
us
to
know
to
our
sorrow
,
what
it
is
to
be
forsaken
by
him
.
Christ
for
a
time
was
under
desertion
,
and
he
knew
how
to
cary
himself
under
it
,
better
than
we
do
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Christ
did
,
and
so
may
we
plead
our
Interest
in
God
as
our
God
,
and
yet
be
forsaken
by
him
for
a
time
;
my
God
,
my
God
,
says
a
deserted
Soul
;
hadst
thou
never
been
mine
,
the
hiding
of
thy
face
had
not
been
so
terrible
;
but
to
lose
the
sight
of
my
God
,
with
whom
I
enjoy'd
such
sweet
communion
heretofore
;
this
goes
to
my
heart
,
as
a
Sword
passing
through
it
.
Few
under
desertion
are
able
to
say
as
Christ
did
,
my
God
,
my
God
;
we
are
apt
to
think
he
has
cast
us
off
,
and
that
we
hear
him
say
,
lo
ruhamah
,
I
will
no
more
have
Mercy
;
lo
ammi
,
Ye
are
not
my
people
,
and
I
will
not
be
your
God
,
Hos.
1.
6
,
9.
We
think
every
Hand-writing
of
any
bitter
thing
against
us
,
is
a
Bill
of
Divorce
,
and
that
God
will
be
our
God
no
more
;
when
he
frowns
upon
us
,
we
start
back
farther
than
he
would
have
us
.
If
we
don't
fear
him
,
whom
we
call
our
God
,
we
have
no
God
who
is
properly
ours
,
whom
we
own
as
such
in
our
Consciences
.
No
,
no!
Such
are
without
God
;
their
Belly
is
their
God
,
their
Riches
,
Power
,
Parts
,
Places
,
are
their
God
;
they
think
they
can
do
any
thing
for
themselves
in
this
World
;
never
seriously
thinking
of
the
immortality
of
their
Souls
,
of
a
future
State
;
if
they
may
enjoy
the
pleasures
of
Sin
that
are
but
for
a
season
,
they
don't
consider
how
short
that
season
is
,
nor
what
comes
after
;
they
'd
Eat
,
and
Drink
,
and
be
Merry
,
though
to
morrow
they
may
dye
;
and
what
care
they
?
the
things
of
another
World
are
Mysteries
to
them
,
they
won't
trouble
their
heads
about
them
:
This
is
the
true
real
State
of
Thousands
and
Ten
thousands
in
the
World
.
Could
we
see
into
their
Hearts
,
we
should
find
it
just
so
,
and
no
otherwise
;
let
their
outward
profession
be
what
it
will
,
their
inward
thoughts
are
as
you
have
heard
,
let
them
deny
it
if
they
can
;
I
am
sure
,
if
they
will
tell
themselves
what
they
think
,
they
must
acknowledge
all
this
to
be
so
,
and
no
otherwise
.
If
God
be
not
your
God
,
then
he
is
none
of
yours
,
i.
e.
he
is
against
you
;
you
'll
shortly
feel
the
weight
of
his
Almighty
hand
pressing
you
sore
,
and
giving
you
an
irrecoverable
stroke
;
't
is
a
fearful
thing
to
fall
into
the
hands
of
the
Living
God
.
If
God
be
for
us
,
Who
can
be
against
us
?
But
if
God
be
against
us
,
Who
can
be
for
us
,
to
secure
us
from
his
Vengeance
?
None
can
deliver
out
of
his
hand
;
if
God
be
not
your
God
,
you
are
under
the
power
of
the
Devil
,
he
is
your
God
,
Act.
26.
18.
Col.
1.
13.
I
don't
ask
what
your
Opinions
are
,
some
difference
may
be
among
us
there
;
but
I
ask
,
Who
is
your
God
?
I
hope
we
are
all
agreed
in
this
;
To
us
there
is
but
one
God
,
and
one
Lord
Jesus
Christ
:
If
so
,
if
God
in
Christ
be
indeed
your
God
,
then
his
word
must
be
the
rule
of
all
your
actions
both
Civil
and
Religious
:
how
careful
should
you
be
to
keep
his
Word
,
to
do
according
to
the
revealed
will
of
your
own
God
?
you
can't
answer
the
contrary
to
your
Consciences
.
'T
is
a
reasonable
motion
to
put
you
upon
worshipping
your
own
God
.
Deut.
10.
20
,
21.
Thou
shalt
fear
the
Lord
thy
God
;
him
shalt
thou
serve
,
and
to
him
shalt
thou
cleave
,
and
swear
by
his
name
.
He
is
thy
praise
,
and
he
is
thy
God
,
that
hath
done
for
thee
great
things
.
I
have
not
chosen
your
God
for
you
,
you
your selves
have
chosen
him
,
as
Josh.
24.
22
,
23
,
24.
Ye
are
witnesses
against
your selves
;
that
ye
have
chosen
the
Lord
to
serve
him
,
&c.
vide
.
You
say
,
he
is
your
God
,
then
I
say
you
ought
to
Fear
and
Obey
him
:
For
all
people
will
walk
every
one
in
the
name
of
his
God
;
and
we
will
walk
in
the
name
of
the
Lord
our
God
,
for
ever
and
ever
,
Micah
4.
5.
All
your
Godliness
lies
in
the
respect
you
shew
to
your
God
.
If
you
shall
still
ask
,
How
shall
we
know
that
God
is
our
God
?
Ans.
God
comes
himself
and
tells
us
so
;
not
only
in
his
Word
,
but
by
some
particular
Manifestation
of
himself
to
our
Souls
,
according
to
the
Word
,
John
14.
21.
God
does
act
over
the
grace
of
such
a
promise
,
gives
us
undeniable
experience
of
it
in
our
own
Souls
,
that
he
has
made
good
such
a
promise
to
us
:
Here
is
more
than
a
bare
promise
;
here
is
the
Spirit
of
promise
sealing
the
truth
of
it
to
our
souls
:
The
Holy
Ghost
is
called
the
Spirit
of
Promise
,
not
only
because
he
himself
is
the
great
Promise
of
the
Father
,
but
because
he
is
the
best
Interpreter
of
all
the
promises
;
gives
us
light
into
them
all
,
searches
the
deep
things
of
God
,
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
,
1
Cor.
2.
10
,
11
,
12.
We
take
that
that
lies
uppermost
in
a
promise
;
but
we
don't
dig
deep
enough
to
discover
the
hid
treasures
that
are
there
;
in
the
light
of
the
Spirit
we
may
look
down
to
the
bottom
of
a
promise
,
and
see
all
that
is
contained
in
it
,
gathering
up
the
unsearchable
riches
of
Christ
.
The
Spirit
makes
us
to
understand
our
interest
in
God
,
bearing
witness
to
our
Adoption
,
and
shedding
abroad
the
Love
of
God
in
our
Hearts
;
so
that
we
are
full
of
a
sense
of
God's
love
:
In
the
midst
of
my
thoughts
within
me
,
thy
comforts
delight
my
soul
,
Psal.
94.
19.
q.
d.
When
I
could
think
of
nothing
to
revive
my
drooping
Soul
,
thy
comforts
did
it
presently
.
Let
us
wait
for
this
particular
manifestation
of
God
to
us
,
till
he
know
us
by
name
,
as
Joh.
10.
3.
Exod.
33.
12.
I
know
thee
by
name
,
and
thou
hast
found
grace
in
my
sight
.
What
an
accent
did
Christ
put
upon
the
word
Mary
,
when
he
spoke
to
her
!
She
knew
his
Voice
presently
,
and
turned
her self
,
saying
,
Rabboni
,
Master
,
Joh.
20.
16.
He
first
calls
her
Woman
,
v.
15.
as
if
he
knew
not
whom
she
was
;
and
't
is
plain
she
knew
not
who
he
was
,
though
many
words
passed
between
them
;
but
when
he
called
her
by
her
Name
Mary
,
he
secretly
told
her
his
Name
Jesus
:
She
did
not
own
him
for
her
Lord
and
Master
till
then
.
Though
all
Believers
have
not
always
a
full
sense
and
assurance
that
God
is
their
God
;
yet
they
always
cleave
to
him
as
their
God
;
they
look
towards
him
,
long
for
clearer
evidences
of
his
Love
,
desire
nothing
more
than
that
God
would
be
their
God
:
Sometimes
Grace
spends
all
its
strength
in
desires
after
more
Grace
,
so
that
what
we
have
is
hardly
discernable
by
us
;
we
pray
for
more
grace
,
as
if
we
had
none
at
all
,
though
the
manner
of
our
praying
argues
the
contrary
:
Where
there
is
but
little
Water
in
the
Bucket
,
we
sometimes
pour
it
all
into
the
Pump
to
fetch
up
more
;
as
he
that
hath
,
receives
more
;
so
he
that
hath
,
desires
more
,
and
that
makes
him
forget
what
he
hath
,
Phil.
3.
13.
Our
longing
after
clearer
views
of
God
in
Christ
may
seem
to
obscure
,
at
least
to
take
us
off
from
the
consideration
of
the
present
sight
we
have
of
him
.
The
Majesty
of
God
out
of
Christ
,
is
too
high
for
Mortal
men
to
approach
unto
;
therefore
consider
your
Immanuel
,
God
manifest
in
the
Flesh
:
Pray
for
a
Spirit
of
wisdom
and
revelation
in
the
knowledge
of
him
,
Eph.
1.
17.
'T
is
granted
to
some
,
but
not
to
others
,
Mat.
1●
.
27.
Mat.
13.
11.
't
is
a
signal
effect
of
the
Covenant
of
Grace
,
Heb.
8.
11.
made
to
know
that
God
is
our
God
;
to
know
,
or
rather
to
be
known
of
him
,
Gal.
4.
9.
There
is
a
mutual
understanding
between
God
and
the
Saints
,
of
the
interest
they
have
one
in
another
.
I
am
the
good
shepherd
,
and
know
my
sheep
,
and
am
known
of
mine
,
Joh.
10.
14.
CHRIST
The
ONLY
Saviour
of
his
People
from
Sin
.
LUKE
I.
77.
To
give
knowledge
of
salvation
unto
his
people
,
by
the
remission
of
their
sins
,
through
the
tender
mercy
of
our
God
,
&c.
CHAP.
I.
Some
things
impli'd
in
the
Text
,
viz.
ALL
men
by
nature
are
in
a
lost
undone
Estate
.
No
man
knows
how
to
recover
himself
out
of
this
lost
undone
estate
,
i.
e.
no
man
by
nature
knows
this
great
Mystery
,
without
the
light
of
the
Scriptures
revealing
it
to
us
,
and
laying
before
us
the
only
way
of
Salvation
by
Jesus
Christ
,
declaring
all
the
counsel
of
God
in
this
matter
,
Act.
20.
27.
His
Wise
contrivance
for
the
Salvation
of
man
by
Christ
,
called
the
Mysterious
hidden
Wisdom
of
God
,
1
Cor.
2.
7.
kept
secret
since
the
World
began
,
but
now
is
made
manifest
by
the
Scriptures
,
Rom.
16.
25
,
26.
That
no
man
knows
this
but
by
a
Scripture-light
,
appears
by
these
Texts
,
Act.
2.
37.
Men
and
brethren
,
what
shall
we
do
?
They
knew
not
what
to
do
.
Sirs
,
what
must
I
do
to
be
saved
,
Acts
16.
30.
and
1
Cor.
2.
9
,
10.
Eye
hath
not
seen
,
nor
ear
heard
;
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
:
but
God
hath
revealed
them
unto
us
by
his
Spirit
.
When
we
were
yet
without
strength
,
and
could
do
nothing
to
help
our selves
,
in
due
time
Christ
died
for
the
ungodly
,
Rom.
5.
6.
This
outward
revelation
in
the
letter
of
the
Scripture
,
There
are
Two
Causes
of
this
.
1.
They
are
not
convinced
of
their
lost
Estate
,
Rev.
3.
17.
The
whole
need
not
a
physician
,
Mat.
9.
12.
2.
When
they
are
convinced
,
I
mean
when
they
are
under
the
highest
degree
of
Conviction
that
a
natural
man
is
capable
of
,
yet
they
can't
reach
the
mystery
of
the
Gospel
;
't
is
foolishness
to
them
;
nay
,
the
more
they
are
Convinced
of
the
sinfulness
of
sin
,
the
further
they
see
into
the
horrid
nature
of
it
,
the
more
improbable
,
nay
,
impossible
,
does
it
seem
to
them
,
that
ever
their
sins
should
be
pardoned
:
'T
is
an
easier
matter
to
convince
them
of
sin
,
than
it
is
under
that
Conviction
,
to
perswade
them
to
believe
in
Christ
for
the
pardon
of
sin
;
there
is
something
in
Nature
that
helps
forward
the
Conviction
of
sin
,
natural
Conscience
joyns
with
the
Law
to
accuse
for
sin
;
but
there
is
nothing
in
Nature
that
does
any
way
promote
our
belief
of
the
Gospel
;
the
first
is
a
common
work
of
the
Spirit
;
this
latter
,
a
special
saving
work
.
Therefore
,
4.
Obs.
Besides
the
written
word
,
which
God
has
put
into
every
man's
hand
,
who
lives
under
the
outward
light
of
the
Gospel
,
God
ordained
,
and
appointed
Ministers
to
go
up
and
down
as
his
Embassadors
,
to
beseech
and
intreat
sinners
to
be
reconciled
unto
God
,
and
put
them
in
mind
of
what
is
written
in
the
Word
;
to
exhort
them
to
read
it
,
to
hear
it
,
to
consider
seriously
of
it
;
God
sends
his
Ministers
to
discourse
them
,
to
expostulate
the
case
with
them
;
so
unwilling
is
God
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
and
live
.
If
any
object
,
Why
may
not
the
written
word
suffice
,
without
the
Ministry
,
to
bring
men
to
the
knowledge
of
Salvation
?
I
answer
.
All
cannot
read
,
therefore
they
must
be
spoken
to
,
and
instructed
by
Preaching
.
Besides
,
'T
is
not
for
us
to
prescribe
unto
God
,
what
means
he
should
use
to
fit
us
for
Heaven
;
he
hath
appointed
this
Ordinance
of
Preaching
.
It
preased
God
by
the
foolishness
of
preaching
,
to
save
them
that
believe
,
1
Cor.
1.
21.
Therefore
let
it
not
displease
us
.
Besides
,
should
God
speak
to
us
immediately
in
his
own
voice
,
we
should
not
be
able
to
bear
it
,
as
they
Deut.
5.
25
,
26
,
27.
Therefore
he
speaks
in
our
voice
and
language
to
us
,
that
he
may
more
secretly
and
silently
convey
himself
to
our
hearts
,
by
the
ministry
of
man
,
speaking
in
his
Name
,
and
uttering
his
words
;
which
are
capable
of
more
of
the
Spirit
of
God
,
than
our
hearts
can
well
bear
;
the
Word
of
God
,
and
the
Spirit
of
God
,
do
perfectly
agree
,
but
it
is
not
so
between
the
Spirit
of
God
,
and
our
hearts
;
the
Spirit
enters
not
without
opposition
;
therefore
to
avoid
all
clamour
abroad
,
and
noise
in
the
streets
,
God
chuses
this
more
soft
,
easie
way
,
by
putting
his
power
into
the
word
preached
by
man
,
so
making
it
effectual
to
what
degree
he
pleases
.
Thus
God
gets
within
us
ere
we
are
aware
,
his
word
spoken
by
man
,
comes
home
to
our
hearts
with
power
,
in
the
evidence
and
demonstration
of
the
Spirit
,
shewing
us
the
way
of
Salvation
.
Having
thus
led
you
to
the
Text
,
by
these
things
that
are
impli'd
in
it
,
and
must
be
first
supposed
,
in
order
to
a
right
understanding
of
the
words
read
to
you
,
which
I
shall
now
speak
more
directly
to
.
1.
As
relating
to
John's
Ministry
in
particular
.
The
words
of
the
Text
,
are
part
of
that
Prophecy
which
Zacharias
uttered
,
when
he
was
filled
with
the
Holy-Ghost
,
vers.
67.
Concerning
Christ
,
and
concerning
John
;
he
begins
with
Christ
,
great
things
he
speaks
of
him
,
lays
open
the
whole
mystery
of
the
Gospel
,
and
of
the
Churches
Salvation
by
Christ
.
Then
in
the
same
breath
continuing
his
Discourse
,
he
makes
a
sudden
Transition
,
and
directs
his
Speech
to
the
Infant
John
then
present
,
as
I
suppose
.
And
thou
child
shalt
be
called
;
and
here
is
a
description
of
his
Person
,
and
thou
child
.
And
of
his
Office
,
shalt
be
called
a
Prophet
of
the
highest
.
John
was
to
teach
them
the
way
of
Salvation
,
to
tell
them
the
Kingdom
of
Heaven
was
at
hand
,
and
to
call
them
to
Faith
and
Repentance
,
in
order
to
the
remission
of
sin
.
The
time
of
John's
Ministry
was
a
middle
state
,
between
the
Law
and
Gospel
,
between
Moses
and
Christ
;
he
is
preferred
before
all
the
Prophets
,
Mat.
11.
11.
And
yet
as
to
clearness
of
light
,
inferior
to
the
Apostles
and
Gospel-Ministers
in
the
renewed
state
of
the
Church
;
though
he
knew
more
than
all
that
were
before
him
,
yet
he
saw
less
than
they
who
came
after
him
;
This
John
is
the
voice
of
one
crying
in
the
wilderness
,
exhorting
the
people
to
believe
on
him
that
should
come
after
him
,
Acts
19.
4.
Christ
,
as
Man
was
six
Months
younger
than
John
,
came
a
little
after
into
the
world
,
and
a
little
after
him
into
the
Ministry
;
it
was
meet
it
should
be
so
;
John
being
his
fore-runner
,
a
Messenger
sent
before
to
prepare
the
way
.
Mark
begins
his
Gospel
from
the
Ministry
of
John
,
because
then
the
Judaical
worship
began
to
cease
,
The
Law
and
the
Prophets
were
until
John
,
Luk.
16.
16.
i.
e.
All
the
Prophets
and
the
Law
prophesied
until
John
,
Mat.
11.
13.
They
spoke
of
the
Messiah
to
come
;
John
shews
he
is
already
come
in
the
flesh
,
points
to
him
,
Behold
the
lamb
of
God
,
which
taketh
away
the
sin
of
the
world
,
John
1.
29.
Therefore
John's
Ministry
is
called
the
beginning
in
the
Gospel
of
Jesus
Christ
,
Mark
1.
1.
This
Gospel-Administration
we
are
now
under
,
began
in
John
the
Baptist
,
who
brought
that
New-Testament
Ordinance
of
Baptism
into
the
Church
.
Thus
much
of
that
,
which
peculiarly
relates
to
John
.
I
am
now
come
to
that
which
relates
.
2.
To
a
Gospel
Ministry
in
general
,
and
shall
shew
you
from
this
Text
,
what
it
is
,
what
you
are
to
expect
from
it
,
what
you
should
aim
at
in
your
attendance
upon
it
;
which
is
briefly
this
,
viz.
The
knowledge
of
Salvation
for
the
remission
of
sin
;
this
is
that
which
we
are
sent
to
teach
,
and
which
you
come
hither
to
learn
;
if
you
propose
to
your selves
any
other
end
than
his
,
you
are
not
like
to
thrive
under
Ordinances
.
In
the
Description
of
John
Baptist's
Office
,
we
may
see
the
nature
,
use
,
and
end
of
a
Gospel
Ministry
,
all
must
be
called
to
that
Office
who
are
imployed
in
it
;
they
must
prepare
the
way
,
and
seek
to
lead
their
Hearers
to
Christ
,
Preaching
remission
of
sin
through
faith
in
him
,
shewing
how
all
flows
from
the
tender
Mercy
of
God
,
setting
forth
Christ
as
the
true
light
of
them
who
sit
in
darkness
,
&c.
Before
Christ's
time
,
the
Patriarchs
,
Priests
,
Levites
,
and
Prophets
,
carried
on
this
Ministry
:
After
Christ's
Incarnation
,
John
the
Baptist
was
the
first
Gospel-Minister
;
after
him
,
the
Apostles
and
Evangelists
,
by
an
extraordinary
Call
;
then
Pastors
,
and
Teachers
,
as
the
ordinary
Ministers
of
the
Gospel
,
who
continue
still
in
the
Church
,
and
whose
duty
still
it
is
to
seek
the
Salvation
of
their
Hearers
,
and
Hearers
should
come
to
learn
the
way
of
Salvation
by
Christ
.
To
give
knowledge
of
Salvation
,
&c.
Not
that
Preachers
can
infuse
knowledge
into
their
Hearers
,
none
but
God
can
do
this
,
as
Dan.
1.
17.
There
the
words
have
a
greater
Emphasis
than
here
,
when
applied
to
men
,
who
only
prepare
the
way
by
Instruction
,
afford
some
outward
help
to
bring
us
to
the
knowledge
of
Salvation
;
they
do
aditum
patefacere
,
they
prepare
the
way
,
make
it
plain
,
lay
it
open
,
setting
before
you
the
credenda
what
you
are
to
believe
,
and
do
;
they
tell
you
,
what
way
and
method
,
what
manner
and
means
,
God
has
made
choice
of
,
to
bring
about
Salvation
;
for
they
give
us
notice
of
all
this
,
speaking
in
a
plain
familiar
manner
,
that
men
may
know
what
is
contained
in
the
Bible
,
what
the
main
drift
and
scope
of
the
Gospel
is
,
which
we
cannot
be
ignorant
of
,
when
it
's
told
us
in
such
plain
and
intelligible
terms
,
which
if
we
do
not
stop
our
ears
,
will
inform
us
,
whether
we
will
or
no
,
of
the
History
of
the
Bible
;
we
cannot
but
conceive
something
of
the
matter
;
they
are
willingly
ignorant
,
who
being
so
taught
,
yet
slight
all
they
hear
,
and
won't
regard
it
;
where
there
has
been
such
an
outward
manifestation
of
the
Truth
,
we
may
say
as
2
Cor.
4.
2
,
3.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
.
Ministers
should
do
what
in
them
lies
,
to
help
the
understanding
of
their
Hearers
;
bringing
down
things
to
their
Capacities
,
giving
the
sense
,
and
causing
the
people
to
understand
the
reading
,
Neh.
8.
8.
This
is
the
way
for
a
Minister
to
save
himself
,
and
them
that
hear
him
,
1
Tim.
4.
16.
Many
common
Hearers
can't
understand
what
they
read
and
hear
,
unless
some
man
guide
them
,
as
the
Eunuch
said
of
himself
,
Act.
8.
30
,
31.
When
we
have
in
handling
the
word
,
commended
our selves
to
every
man's
Conscience
in
the
sight
of
God
,
2
Cor.
4.
2.
we
must
leave
the
success
of
our
Ministry
to
him
;
whether
the
word
be
a
savour
of
life
or
death
to
him
.
Paul
may
Plant
,
and
Apollo
may
Water
,
but
it
's
God
who
giveth
all
the
encrease
.
You
see
how
Ministers
give
the
Knowledge
of
Salvation
,
by
Publishing
the
Gospel
,
i.
e.
by
Preaching
Christ
,
Rom.
16.
25.
They
say
to
the
People
,
what
the
Angel
did
to
the
Shepherds
,
Luk.
2.
10
,
11.
Behold
,
I
bring
you
good
tidings
of
great
joy
,
which
shall
be
to
all
people
,
For
unto
you
is
born
a
Saviour
,
which
is
Christ
the
Lord
.
A
great
multtitude
of
the
Heavenly
Host
,
join
with
the
Angel
in
praising
God
for
his
good
will
towards
men
,
v.
14.
This
is
the
Ministers
work
now
,
to
declare
these
glad
Tidings
,
this
faithful
saying
,
so
worthy
of
all
acceptation
,
that
Christ
Jesus
came
into
the
world
to
save
sinners
,
1
Tim.
1.
15.
Christ
commanded
his
Apostles
to
go
into
all
the
world
,
and
preach
the
gospel
to
every
creature
,
Mark
16.
15.
To
tell
them
plainly
,
there
is
no
other
name
under
Heaven
by
which
we
can
be
saved
,
but
the
name
of
Christ
.
One
would
think
this
were
enough
to
set
all
the
world
upon
enquiring
after
Christ
.
But
who
hath
believed
our
report
,
and
to
whom
has
the
arm
of
the
Lord
been
revealed
:
Men
will
not
receive
this
Testimony
that
God
hath
given
of
his
Son
.
We
who
are
Ministers
,
cannot
finish
our
course
with
joy
,
and
the
ministry
which
we
have
received
of
the
Lord
Jesus
,
if
we
do
not
testifie
of
the
gospel
of
the
grace
of
God
,
Act.
20.
24.
And
as
for
me
,
I
would
say
with
Samuel
,
1
Sam.
12.
23.
God
forbid
that
I
should
sin
against
the
Lord
,
in
ceasing
to
pray
for
you
,
and
to
shew
you
the
good
and
the
right
way
.
He
that
hath
ears
to
hear
,
let
him
hear
.
Having
shewed
,
what
this
knowledge
or
notice
is
,
which
Ministers
give
to
the
People
of
the
way
of
Salvation
by
Christ
;
I
shall
now
speak
something
of
the
notice
the
People
take
of
this
,
how
they
resent
it
,
how
they
receive
it
,
what
impression
it
makes
upon
the
generality
of
Professors
.
They
assent
to
it
,
seem
to
be
convinced
of
it
,
and
do
profess
to
believe
it
;
but
in
such
a
cold
careless
manner
,
that
they
are
not
at
all
concerned
in
the
matter
;
Putting
the
greatest
cheat
upon
themselves
that
can
be
;
't
is
below
the
reason
of
a
man
in
all
it
's
other
actings
,
to
counterfeit
knowledge
in
things
so
nearly
relating
to
himself
,
and
of
so
dreadful
a
consequence
if
neglected
,
and
not
strictly
attended
to
;
to
profess
to
believe
in
Christ
for
Salvation
,
and
yet
never
come
to
him
for
that
Salvation
,
never
deal
with
him
about
it
,
is
such
a
gross
piece
of
Hypocrisy
and
self-deceit
;
that
one
would
wonder
men
should
be
guilty
of
:
Such
a
formal
profession
comes
not
from
any
true
conviction
,
or
real
belief
of
what
they
profess
;
but
from
custom
,
education
,
and
a
desire
to
be
like
other
men
;
they
walk
in
the
shadow
of
other
mens
Religion
,
who
have
none
of
their
own
;
they
take
up
the
name
of
Believers
,
and
say
they
have
Faith
,
when
they
know
,
or
may
know
they
have
none
;
such
a
feigned
Faith
undoes
Thousands
.
Since
they
say
they
have
Faith
,
and
profess
it
,
how
does
it
appear
they
have
it
not
?
Appear
!
Men
and
brethren
,
what
shall
we
do
?
they
knew
something
was
to
be
done
,
they
bestir
themselves
under
their
convictions
.
What
shall
we
say
of
those
who
sit
still
under
a
profession
of
Faith
,
and
do
nothing
?
Let
them
say
what
they
will
,
they
are
not
convinced
,
they
do
not
indeed
believe
,
though
they
read
and
hear
the
Scriptures
,
and
own
their
Divine
Authority
;
what
then
,
if
the
Spirit
come
not
along
with
the
word
,
there
is
that
cursed
Principle
of
unbelief
in
their
hearts
,
that
will
be
too
hard
for
the
Word
and
the
Minister
to
;
they
will
put
the
Word
from
them
,
and
if
the
Minister
come
up
close
to
them
,
and
say
,
Thou
art
the
man
,
they
will
fly
in
his
face
too
,
because
he
does
not
Prophesy
good
to
them
.
CHAP.
II.
The
Preacher's
Power
of
binding
and
loosing
.
I
Have
one
thing
more
about
a
Gospel
Ministry
,
which
I
would
mind
you
of
,
and
bring
into
practice
;
I
see
a
necessity
of
it
,
to
awaken
Professors
in
this
declining
Age
,
where
Religion
seems
to
have
lost
its
Primitive
Glory
,
and
that
powerful
Influence
that
formerly
it
had
upon
the
minds
of
men
,
who
stood
more
in
awe
of
their
Religion
,
than
we
do
now
;
gave
another-gates
account
of
it
to
their
own
Conscience
,
than
I
fear
many
now-a-days
can
do
.
I
conceive
it
belongs
to
the
Office
of
a
Gospel
Minister
,
not
only
to
declare
the
way
of
Salvation
by
Christ
,
and
shew
how
remission
of
sin
is
to
be
had
;
but
also
to
bind
or
loose
their
Hearers
,
as
they
do
either
come
up
to
the
Word
,
or
reject
it
;
and
this
done
Authoritatively
in
the
Name
of
Christ
,
according
to
Scripture-rule
,
is
a
real
discharge
,
or
a
real
Condemnation
of
that
person
who
falls
under
such
a
Sentence
.
I
don't
speak
of
binding
and
loosing
,
as
't
is
an
Act
of
Church-Discipline
,
in
casting
Offenders
out
of
the
Church
,
and
receiving
them
into
it
again
upon
their
Repentance
;
for
so
it
is
in
use
among
us
,
and
in
that
sense
only
we
generally
take
it
.
But
I
conceive
there
is
a
binding
and
loosing
mentioned
in
Scripture
,
distinct
from
all
Church-Censures
in
a
way
of
Discipline
,
and
is
always
to
follow
the
Preaching
of
the
Doctrine
of
the
Gospel
,
loosing
those
from
their
sins
,
who
do
believe
it
,
and
binding
their
sins
upon
them
who
believe
it
not
;
and
this
I
take
to
be
an
essential
part
of
a
Gospel
Ministry
.
Where
Ministers
do
perceive
in
any
of
their
Hearers
,
a
visible
contempt
of
the
grace
that
is
offered
in
the
Gospel
,
they
ought
to
be
is
readiness
to
avenge
all
such
Disobedience
,
2
Cor.
10.
6.
by
binding
their
sins
upon
them
,
pronouncing
such
persons
to
abide
under
the
wrath
of
God
,
'till
they
do
by
Faith
embrace
a
Promise
of
Pardon
.
Those
two
places
,
viz.
Mat.
16.
19.
Joh.
20.
23.
relate
to
the
Doctrine
of
the
Gospel
,
shewing
what
follows
upon
it
,
and
also
do
confirm
the
Authority
of
it
,
for
the
comfort
of
those
who
believe
it
,
and
for
the
terror
of
those
who
reject
it
.
That
place
,
Mat.
18.
18.
relates
to
the
Discipline
of
the
Church
,
in
all
publick
Censures
pass'd
upon
impenitent
Offenders
:
So
that
he
who
acknowledges
his
Fault
,
and
repents
of
it
,
being
admonish'd
by
the
Church
,
is
absolved
,
not
only
by
man
,
but
by
God
,
and
taken
into
the
Communion
of
the
Church
again
.
The
Church
of
Rome
admits
of
binding
and
loosing
in
the
latter
sense
,
but
they
engross
it
all
to
themselves
,
and
apply
it
wholly
to
their
Sacrament
of
Penance
.
The
Council
of
Trent
Anathematizes
those
who
allow
the
power
of
binding
and
loosing
in
any
sense
to
the
ordinary
Preachers
of
the
Gospel
;
but
Calvin
is
expresly
against
them
;
Non
separanda
est
,
says
he
,
haec
potestas
remittendi
Peccata
,
à
docendi
officio
,
i.
e.
The
power
of
binding
and
loosing
must
not
be
separated
from
the
office
of
an
ordinary
Gospel
Minister
.
There
be
other
Scriptures
to
confirm
this
,
as
2
Cor.
5.
19.
Luk.
4.
18.
The
sum
of
the
Gospel
is
,
to
preach
deliverance
to
captives
.
So
Luk.
24.
47.
and
Luk.
10.
5
,
6
,
9
,
10
,
11
,
12.
vide
.
I
am
not
for
Popish
Absolutions
,
but
I
think
it
the
Duty
of
Ministers
to
tell
their
People
whom
God
will
save
,
and
whom
he
will
not
;
whose
sins
are
,
and
whose
are
not
remitted
to
them
;
and
to
do
this
Authoritatively
,
by
a
particular
Application
,
that
may
reach
the
persons
themselves
whom
they
most
suspect
,
ay
,
and
privately
to
tell
them
by
name
,
that
they
are
the
persons
they
meant
,
warning
them
to
consider
their
danger
,
lest
sudden
Destruction
from
the
Lord
do
come
upon
them
.
'T
is
evident
that
general
Preaching
does
little
good
without
this
;
men
shift
it
off
,
and
distinguish
themselves
out
of
the
power
of
Religion
,
think
their
Profession
secures
them
from
all
that
is
threatned
in
the
word
,
and
denounced
against
the
Prophane
and
Ungodly
;
Doctrines
and
Exhortations
won't
do
,
without
this
particular
Application
of
the
blessing
to
whom
it
belongs
,
and
of
the
curse
of
God
to
them
over
whose
Heads
it
certainly
hangs
;
we
must
do
our
Duty
herein
;
there
be
some
weak
ones
,
who
can't
speak
peace
to
themselves
,
we
must
speak
it
to
them
in
the
Name
of
the
Lord
;
there
be
others
who
won't
speak
Terror
to
themselves
,
but
go
on
in
their
wickedness
,
and
bless
themselves
;
I
say
it
is
out
Duty
to
curse
them
in
the
Name
of
the
Lord
,
and
plainly
tell
them
,
that
they
who
do
such
things
,
shall
not
inherit
the
kingdom
of
God
,
Gal.
5.
21.
1
Cor.
6.
9.
Eph.
5.
5.
There
are
too
too
many
now-a
days
who
count
hearing
the
word
a
very
indifferent
thing
.
They
can
come
to
it
,
and
they
can
forbear
;
't
is
all
one
to
them
which
they
do
,
they
are
not
much
concerned
either
way
;
when
they
come
,
they
think
hearing
the
word
,
if
it
does
them
no
good
,
't
will
do
them
no
harm
.
But
there
is
a
great
mistake
here
,
let
me
tell
you
;
there
is
a
blessing
or
a
curse
at
the
end
of
every
Sermon
you
hear
,
and
one
or
'tother
will
certainly
light
upon
you
;
Scoffers
may
puff
at
the
Judgments
of
God
,
and
say
,
that
Ministers
take
too
much
upon
them
,
in
passing
such
a
peremptory
Sentence
on
them
;
what
care
they
what
men
say
;
ay
,
but
know
who
ever
thou
art
,
so
Sermon-proof
in
your
own
opinion
,
that
the
Minister
shall
never
take
hold
of
thee
;
I
say
,
thou
art
by
those
very
words
,
those
binding
words
pronounced
against
thee
in
the
Name
of
the
Lord
by
a
Minister
of
the
Gospel
,
as
surely
Condemned
already
,
as
if
thou
were
already
in
Hell
;
the
wrath
of
God
will
certainly
come
upon
you
,
unless
you
repent
,
and
so
I
leave
you
,
think
of
it
at
leisure
.
If
we
do
not
our
Duty
,
who
have
these
Keys
committed
to
us
,
we
shall
be
questioned
at
the
last
day
for
not
shutting
this
man
or
that
woman
out
of
the
Kingdom
of
Heaven
,
whom
we
saw
walking
so
disorderly
under
so
visible
a
neglect
of
their
own
Salvation
.
Obj.
This
way
of
Preaching
may
grieve
the
Saints
.
Ans.
What!
to
hear
that
impenitent
unbelieving
Sinners
remaining
so
,
shall
never
enter
into
Heaven
;
if
this
grieve
them
,
they
must
be
grieved
,
we
can't
help
it
;
better
they
grieved
,
than
others
eternally
Damn'd
for
want
of
such
an
awakening
word
.
Am
I
your
enemy
because
I
tell
you
the
truth
;
if
so
,
I
desire
never
to
be
friends
with
you
upon
other
terms
.
Brethren
!
What
we
do
of
this
kind
,
errante
clave
,
affects
no
man's
Conscience
:
But
if
you
find
that
you
are
the
persons
to
whom
God
intends
Comfort
,
you
ought
to
receive
it
;
if
the
persons
to
whom
the
Curse
belongs
,
you
ought
to
apply
it
to
your selves
,
and
to
tremble
under
it
;
for
what
is
bound
on
Earth
,
is
bound
in
Heaven
:
The
Curse
will
certainly
come
upon
you
,
if
you
repent
not
;
you
may
reverse
the
Sentence
we
pass
,
by
a
speedy
turning
to
God
before
you
dye
;
else
't
will
be
confirmed
against
you
at
the
last
Day
,
to
your
eternal
Destruction
,
by
an
irreversible
Sentence
.
You
will
frequently
find
,
it
may
be
not
presently
,
that
as
you
are
bound
or
loosed
by
the
Preachers
of
the
Gospel
,
so
suitable
impressions
of
God's
Love
,
or
Anger
,
are
made
upon
your
Souls
,
even
in
this
World
.
God
does
this
to
keep
up
the
Authority
of
his
Ministers
,
that
they
may
effectually
comfort
Believers
,
and
as
effectually
terrifie
Unbelievers
;
therefore
if
we
are
bold
against
some
,
2
Cor.
10.
2.
and
do
use
sharpness
according
to
the
power
which
the
Lord
Jesus
has
given
us
for
your
edification
,
2
Cor.
13.
10.
For
that
we
aim
at
in
all
these
denunciations
of
God's
wrath
against
the
impenitent
,
1
Cor.
5.
5.
I
say
,
if
we
come
with
a
Rod
,
and
seem
not
so
kind
and
gentle
to
you
,
as
you
would
have
us
,
1
Cor.
4.
21.
If
at
any
time
we
are
found
unto
you
such
as
ye
would
not
,
't
is
because
we
do
not
find
you
such
as
we
would
,
2
Cor.
12.
20.
The
Sum
of
All.
This
Phrase
of
giving
the
Keys
of
the
Kingdom
of
Heaven
,
is
Metaphorical
,
from
one
who
has
the
Supreme
Power
in
a
House
,
or
City
;
so
Eliakim
as
Chief
Governour
of
the
King's
Houshold
,
had
the
keys
of
the
house
laid
upon
his
shoulder
,
Isa.
22.
22.
Prefiguring
the
Kingdom
of
Christ
,
who
gives
the
Keys
,
i.
e.
the
Power
of
binding
and
loosing
here
on
Earth
,
to
his
Ministers
.
Q.
How
can
the
power
of
Remitting
Sin
,
which
belongs
to
God
only
,
Mark
.
2.
7.
be
ascribed
to
men
?
A.
Christ
in
Commanding
the
Apostles
,
and
in
them
all
Ministers
,
to
remit
Sin
;
does
not
transfer
upon
them
that
which
is
his
own
peculiar
Prerogative
,
i.
e.
he
does
not
resign
to
them
his
Power
of
forgiving
Sin
,
but
only
Commands
them
in
his
Name
to
testifie
to
their
hearers
,
that
the
Sins
of
all
those
who
Believe
in
Jesus
,
are
Pardoned
,
and
to
pronounce
them
Pardoned
by
God
:
So
that
Ministers
are
not
the
Authors
of
Forgiveness
,
but
only
God's
witnesses
,
testifying
his
Grace
towards
Repenting
Believing
Sinners
.
Nothing
makes
more
for
our
comfort
,
than
to
know
that
our
Sins
are
Pardoned
;
and
to
this
end
God
hath
appointed
his
Ministers
in
his
Name
to
tell
Believers
so
;
and
to
declare
unto
all
,
that
they
who
Believe
shall
be
Saved
,
and
have
all
their
Sins
remitted
to
them
for
Christ's
sake
.
Thus
I
have
shewed
you
what
is
implied
in
this
Text
:
And
till
men
are
wrought
up
by
the
Preaching
of
the
Gospel
,
to
a
real
conviction
of
these
Truths
,
viz.
-
1.
That
all
men
are
Sinners
by
Nature
,
and
under
Condemnation
by
Law
.
-
2.
That
there
is
no
Salvation
to
be
expected
or
hoped
for
,
without
a
full
and
free
Remission
of
all
their
Sins
.
-
3.
That
this
Remission
of
Sin
can
never
be
obtained
,
till
full
satisfaction
be
first
given
to
the
Law
and
Justice
of
God
,
for
all
our
Offences
and
Trespasses
against
him
.
-
4.
That
none
but
Christ
is
able
to
make
this
satisfaction
for
Sin
.
-
5.
That
in
order
hereunto
,
i.
e.
for
the
effecting
and
compleating
this
satisfaction
,
the
Son
of
God
took
our
flesh
upon
him
,
and
Dyed
in
that
Flesh
for
us
;
shed
his
Blood
for
the
Remission
of
our
Sins
.
-
6.
That
all
who
come
unto
this
Jesus
,
casting
themselves
by
Faith
upon
him
,
shall
certainly
find
Mercy
,
shall
have
all
their
sins
Pardoned
,
and
shall
be
Eternally
Saved
.
Till
we
can
prevail
with
our
hearers
to
own
and
acknowledge
these
Generals
,
't
is
impossible
they
should
Believe
in
the
Lord
Jesus
,
to
the
saving
of
their
Souls
.
That
Faith
that
is
saving
,
does
necessarily
presuppose
and
include
in
it
a
real
assent
unto
,
and
full
conviction
of
all
the
forementionned
Truths
.
Possibly
some
will
say
,
We
know
all
this
already
;
have
heard
these
things
over
and
over
;
it
may
be
so
,
but
pray
hear
them
over
once
more
,
and
consider
them
well
in
the
light
of
this
Text
,
that
tells
you
plainly
there
is
no
other
way
of
Salvation
.
Sometimes
it
pleases
God
by
one
Text
set
home
by
the
Spirit
upon
our
hearts
,
to
lead
us
into
a
more
serious
consideration
of
many
other
Truths
relating
to
it
,
which
we
formerly
gathered
out
of
the
letter
of
the
Word
,
without
any
application
of
the
matter
contained
in
them
to
our selves
.
We
who
are
Ministers
,
must
insist
upon
these
things
;
we
have
nothing
else
to
say
to
Sinners
,
till
they
are
convinced
of
these
truths
;
this
is
the
first
opening
of
the
Gospel
;
we
cannot
proceed
one
step
farther
,
till
some
credit
be
given
to
these
first
Principles
of
the
Christian
Religion
.
I
hope
you
who
are
here
present
,
and
do
frequent
this
Assembly
,
do
attend
upon
the
Ministry
of
the
Word
,
under
a
real
conviction
of
these
truths
:
Therefore
give
me
leave
to
put
One
question
to
you
,
to
every
one
of
you
,
to
your
Consciences
I
put
it
,
viz.
Whether
you
have
answered
this
Conviction
,
by
your
personal
Coming
to
Christ
,
and
actual
casting
your selves
upon
him
for
the
Pardon
of
all
your
Sins
?
If
this
be
not
yet
done
,
I
am
sure
you
cannot
Answer
it
to
God
,
nor
your
own
Consciences
.
Pray
consult
your
convictions
,
and
shew
your selves
men
:
To
say
no
more
.
Two
things
I
shall
speak
to
from
this
Text
,
viz.
-
1.
What
Remission
of
Sin
is
.
-
2.
How
Salvation
consists
in
the
Remission
of
Sin
.
CHAP.
III.
I.
What
Remission
of
Sin
is
.
I
Intend
to
speak
distinctly
to
these
Two
Heads
;
yet
not
so
distinctly
neither
,
but
I
may
now
and
then
run
them
both
together
in
my
Discourse
,
which
cannot
well
be
avoided
in
truths
of
so
near
an
affinity
to
each
other
,
as
these
are
.
I
begin
with
the
first
,
viz.
Remission
of
Sin
:
What
are
we
to
understand
by
that
?
Remission
of
Sin
,
implies
our
justification
:
It
can
signifie
nothing
less
in
Mark
1.
4.
and
Mat.
26.
28.
They
who
labour
most
to
find
a
difference
,
are
very
much
put
to
it
,
to
make
it
out
:
They
say
,
that
imputation
of
Righteousness
,
is
distinct
from
Remission
of
Sin
;
but
the
Scripture
seems
to
make
them
the
same
,
Rom.
4.
5
,
6
,
7.
I
think
they
are
so
inseparably
joined
together
,
that
no
man
,
who
has
obtained
the
Pardon
of
all
his
Sins
,
ever
was
,
or
can
be
at
a
loss
for
a
Righteousness
to
compleat
his
Justification
,
and
entitle
him
to
the
reward
of
Eternal
Life
promised
in
the
Law
.
I
conceive
the
Pardon
of
all
our
Sins
,
is
a
Righteousness
we
may
boldly
appear
before
God
in
;
because
it
lays
before
God
that
full
satisfaction
that
Christ
made
for
Sin
,
by
his
active
and
passive
Obedience
,
which
is
not
only
satisfactory
for
Sin
,
but
also
meritorious
of
Eternal
Life
;
so
that
all
the
ends
of
Justification
are
accomplished
in
the
Remission
of
Sin
:
What
precise
conceptions
we
may
have
of
Remission
of
Sin
,
and
imputation
of
Righteousness
,
as
differing
in
the
notion
,
will
not
argue
any
real
difference
in
the
things
themselves
.
We
must
have
a
care
we
do
not
separate
what
God
has
so
intimately
joined
together
.
This
hath
occasioned
all
those
unhappy
Controversies
about
Justification
,
as
I
shall
shew
anon
.
They
who
want
a
sufficient
Justifying
Righteousness
,
after
the
full
Remission
of
all
their
Sins
,
do
not
rightly
resolve
Remission
of
Sin
into
the
proper
procuring
causes
of
it
,
viz.
the
satisfaction
that
Christ
made
for
Sin
by
what
he
did
and
suffered
for
us
,
from
his
Birth
to
his
Death
;
so
it
became
him
to
fulfil
all
Righteousness
,
that
he
might
be
the
end
of
the
Law
for
Righteousness
to
them
who
Believe
:
So
that
Christ
himself
is
our
Righteousness
,
the
Lord
Jehovah
our
Righteousness
;
the
Law
is
as
well
satisfied
with
what
Christ
hath
Done
and
Suffered
for
us
,
as
if
we
our selves
and
perfectly
kept
the
Law
,
or
Died
by
it
for
our
Sins
.
'T
is
dangerous
separating
Christ
and
his
Righteousness
;
as
if
we
were
to
derive
a
justifying-Righteousness
from
Christ
distinct
from
the
Person
of
Christ
:
This
notion
has
insensibly
led
men
to
seek
a
Righteousness
in
themselves
,
not
wrought
out
for
them
,
but
wrought
in
them
by
Christ
;
this
indeed
is
the
right
way
of
Sanctification
,
but
not
of
our
Justification
.
The
Scripture
directs
us
to
seek
our
Justification
in
the
Person
of
Christ
only
,
by
Receiving
him
,
Believing
in
him
;
to
them
is
Remission
of
Sin
Promised
,
and
everlasting
life
,
John
1.
12.
John
3.
15
,
16.
John
6.
40
,
47.
Rom.
4.
5.
Rom.
3.
26.
Acts
10.
43.
Acts
26.
18.
Some
do
too
nicely
distinguish
between
freedom
from
Punishment
,
and
a
right
to
eternal
Life
;
as
if
one
could
be
obtained
without
the
other
,
which
is
impossible
:
Certainly
not
to
Die
,
is
to
Live
;
not
to
Die
eternally
,
is
to
Live
eternally
;
the
expulsion
of
Darkness
,
is
the
bringing
in
of
Light
:
He
who
is
counted
worthy
to
escape
the
Punishment
threatned
by
Law
,
is
worthy
to
receive
the
Reward
promised
by
Law
;
I
see
not
what
should
hinder
it
,
since
no
fault
of
Omission
or
Commission
can
be
charged
upon
him
whose
Sins
are
Pardoned
.
If
after
the
full
Remission
of
all
our
Sins
,
we
were
to
receive
eternal
Life
from
the
Law
,
then
some
Righteousness
distinct
from
Pardon
,
a
Righteousness
wrought
by
our selves
after
Pardon
,
would
be
antecedently
necessary
to
our
justification
unto
life
:
But
that
is
not
so
,
for
every
Pardoned
Sinner
receives
eternal
Life
from
the
hand
of
Free-Grace
,
as
the
Gift
of
God
,
freely
given
,
without
any
consideration
of
any
works
of
Righteousness
done
by
us
.
Gal.
2.
6.
Knowing
that
a
man
is
not
justified
by
the
works
of
the
law
,
but
by
the
faith
of
Jesus
Christ
;
even
we
have
believed
in
Jesus
Christ
,
that
we
might
be
justified
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
law
,
for
by
the
works
of
the
law
shall
no
flesh
be
justified
.
If
there
had
been
law
which
could
have
given
life
,
verily
righteousness
should
have
been
by
the
law
,
Gal.
3.
21.
But
since
the
Law
does
not
give
Life
,
therefore
that
Righteousness
that
lets
us
into
eternal
Life
,
is
not
of
the
Law
,
but
that
of
Faith
,
Phil.
3.
9.
The
Law
admits
of
no
Pardon
,
allows
of
none
,
is
not
at
all
concerned
about
that
matter
,
but
seeks
its
own
satisfaction
in
a
way
of
strict
justice
;
the
Law
is
all
for
Justice
;
Mercy
comes
in
by
another
Covenant
:
'T
was
never
in
the
nature
and
constitution
of
the
Law
,
to
give
life
to
a
Sinner
;
the
Law
can't
do
that
,
Rom.
8.
3.
It
can
give
life
to
a
Righteous
man
,
but
not
to
a
Sinner
;
The
Law
will
prosecute
him
to
death
;
't
would
act
contrary
to
it self
,
to
its
own
eternal
Sanction
,
and
declared
judgment
,
if
it
should
do
otherwise
;
and
therefore
the
Law
as
a
Covenant
of
Life
and
Death
,
is
fully
determined
in
the
Death
of
Christ
towards
all
Believers
,
who
are
no
longer
under
the
Law
,
but
under
Grace
.
Yet
I
say
,
the
rigour
of
the
Law
in
it self
,
is
not
relaxed
by
the
Pardon
of
Sin
,
only
it
does
not
exert
its
condemning
power
upon
the
persons
of
Believers
,
because
Christ
has
already
Suffered
for
their
Sins
;
but
still
the
Law
remains
,
and
ever
will
remain
a
Sin-condemning
,
and
Sin-avenging
Law
,
it
has
as
much
power
as
ever
to
stay
the
Sinner
,
but
it
can
slay
him
but
once
;
and
the
stroke
of
the
Law
is
so
heavy
in
that
case
,
that
it
need
not
smite
him
a
second
time
.
Christ
indeed
being
God
,
as
well
as
Man
,
recovered
from
that
deadly
blow
the
Law
gave
him
for
our
Sins
,
and
so
saved
himself
and
us
.
Here
is
no
relaxation
of
the
Law
,
but
a
full
execution
of
it
,
full
satisfaction
given
to
it
;
the
whole
debt
is
paid
to
the
utmost
farthing
by
Christ
our
surety
.
Now
all
the
Life
,
Glory
and
Happiness
that
follows
upon
this
,
comes
in
by
Grace
:
Christ
having
Redeemed
us
from
the
Curse
of
the
Law
and
the
Law
being
fully
satisfied
,
cannot
be
against
any
thing
that
Christ
shall
do
for
his
Redeemed
ones
;
he
may
freely
bestow
what
he
will
upon
them
,
having
brought
them
under
a
Covenant
of
Grace
;
he
may
,
and
he
will
pursue
that
Covenant
to
the
utmost
,
towards
them
for
their
good
,
till
he
has
made
them
as
happy
,
as
infinite
Love
and
Grace
can
make
them
:
Sin
being
taken
away
,
and
expiated
by
the
Death
of
Christ
,
Believers
do
pass
over
of
course
into
his
Life
;
they
Rise
with
him
;
he
who
has
called
us
into
a
Communion
with
him
in
his
Death
,
will
not
deny
us
Communion
with
him
in
his
Life
and
Resurrection
;
otherwise
the
benefits
accruing
to
us
by
his
Death
in
a
freedom
from
Punishment
,
would
never
have
made
us
happy
,
had
we
been
quite
shut
out
from
his
Life
;
't
was
for
that
end
he
Died
for
us
,
that
we
might
Live
for
ever
in
him
,
by
him
,
and
with
him
:
The
Law
,
and
the
works
of
the
Law
,
contribute
nothing
to
this
Life
;
and
for
our
Evangelical
Holiness
,
that
is
but
the
fruit
and
effect
of
this
eternal
Life
derived
from
Christ
,
already
begun
in
us
,
and
exerting
it self
gradually
according
to
the
measure
of
our
imperfect
Sanctification
here
:
All
our
Evangelical
works
,
are
but
so
many
expressions
of
that
new
Life
which
we
are
raised
up
unto
in
this
World
,
by
the
Power
of
Christ's
Resurrection
,
which
hath
a
quickning
influence
upon
our
Souls
,
raising
us
up
to
newness
of
Life
:
There
was
some
distance
,
though
but
a
little
at
first
,
between
the
Death
and
Resurrection
of
Christ
,
only
Three
Days
;
during
that
time
they
could
not
draw
comfort
from
his
Death
,
till
he
Rose
again
:
But
since
the
time
of
his
actual
Resurrection
,
the
Death
and
Resurrection
of
Christ
stand
closer
together
in
our
thoughts
,
and
have
a
joint
Spiritual
influence
upon
our
Hearts
;
we
presently
pass
in
the
actings
of
our
Faith
from
one
to
the
other
;
from
the
effects
of
his
Death
,
in
the
Pardon
and
Mortification
,
of
Sin
,
to
the
effects
of
his
Resurrection
,
in
our
Spiritual
Vivification
and
quickning
up
to
new
Obedience
;
thus
the
Death
of
Christ
lets
us
into
his
Life
;
being
planted
together
in
the
likeness
of
his
Death
,
we
shall
be
also
in
the
likeness
of
his
Resurrection
,
Rom.
6.
5.
We
deal
with
the
Blood
of
Christ
for
our
justification
from
Sin
;
and
with
the
Spirit
of
Christ
risen
from
the
Dead
for
our
Sanctification
:
Did
we
clearly
discern
how
our
Sanctification
flows
from
the
Resurrection
of
Christ
,
as
a
consequent
of
that
forgiveness
of
Sin
purchased
by
his
Blood
,
Eph.
1.
7.
we
should
not
so
confound
Justification
and
Sanctification
,
as
some
do
.
So
much
as
we
ascribe
to
our
works
in
justification
,
so
much
we
take
off
from
the
Blood
of
Christ
,
to
which
the
whole
of
our
Justification
is
ascribed
:
'T
is
a
Righteousness
without
works
,
by
which
we
are
Justified
;
therefore
it
can
never
pass
thorough
our
hands
;
no
part
of
it
is
wrought
by
us
;
't
is
all
imputed
to
us
for
Pardon
of
Sin
,
that
we
may
live
and
not
die
;
and
this
is
Justification
unto
life
.
Justification
has
different
names
in
Scripture
,
from
the
different
respects
it
bears
to
us
:
as
we
are
obnoxious
to
Punishment
,
't
is
called
Remission
;
as
it
relates
to
a
state
of
Sin
,
which
is
a
state
of
servitude
and
bondage
,
't
is
called
Redemption
;
as
we
are
Enemies
to
God
,
't
is
called
Reconciliation
.
Remission
of
Sin
is
absolutely
necessary
in
order
to
Salvation
;
I
will
shew
you
the
necessity
of
pardon
,
and
of
Preaching
this
Comfortable
Doctrine
to
all
.
Having
given
you
a
general
account
of
that
comfortable
Gospel
Doctrine
,
concerning
the
full
and
free
remission
of
all
our
sins
,
through
Faith
in
the
Lord
Jesus
Christ
;
and
shewed
you
from
Scripture
,
how
the
remission
of
sin
implies
our
Justification
;
I
opened
to
you
that
common
distinction
by
which
Divines
do
well
express
the
whole
nature
of
Justification
,
as
consisting
in
the
Remission
of
Sin
,
and
imputation
of
Righteousness
;
and
shewed
you
how
these
Two
are
inseparably
linked
together
whereever
the
former
is
,
viz.
Remission
of
all
Sin
,
there
is
also
the
latter
,
viz.
Imputation
of
Righteousness
.
I
shall
now
proceed
to
the
further
opening
of
the
nature
of
Remission
of
Sin
,
in
these
following
Particulars
:
1.
Remission
of
Sin
does
not
change
the
nature
of
Sin
;
that
that
which
is
Sin
should
be
counted
no
Sin
,
that
Evil
should
be
called
Good
,
Isa.
5.
20.
Sin
is
as
really
Sin
after
Pardon
,
as
before
;
only
Pardon
frees
us
from
the
guilt
of
Sin
,
takes
away
meritum
poenae
,
the
deserved
Punishment
:
This
it
takes
away
,
not
from
the
Sin
,
but
from
the
Sinner
only
;
still
the
wages
of
sin
is
death
,
i.
e.
Sin
deserves
Death
even
after
't
is
Pardoned
,
but
this
Death
is
not
inflicted
upon
him
to
whom
Sin
is
Pardoned
;
and
this
absolving
from
Guilt
,
is
properly
the
Justification
of
a
Sinner
as
such
in
himself
,
but
now
looked
upon
by
God
,
as
Righteous
in
Christ
,
by
virtue
of
his
Pardon
.
To
make
this
yet
more
clear
,
take
it
thus
:
Any
act
contrary
to
Law
,
is
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Transgression
,
or
Sin
;
and
Sin
in
respect
of
its
guilt
binding
us
over
to
Punishment
,
is
called
a
Debt
.
The
fact
or
action
it self
,
cannot
be
Remitted
,
because
that
which
is
done
,
is
done
,
and
cannot
be
said
not
to
be
done
;
yet
the
guilt
of
that
evil
act
may
be
Remitted
,
and
is
Remitted
,
when
the
Punishment
which
we
have
deserved
is
Remitted
;
and
this
is
properly
pardon
of
Sin
;
Sin
is
not
imputed
:
To
impute
is
an
act
of
Reason
and
Judgment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rationem
ineo
,
ratiocinando
deduco
,
't
is
a
mental
act
,
a
rational
inference
,
or
conclusion
from
such
premises
.
So
when
applied
to
God
,
't
is
an
act
of
Divine
Reason
and
Wisdom
;
to
impute
Sin
is
to
deal
with
men
according
to
the
just
demerit
of
sin
,
to
give
it
its
due
reward
,
its
wages
according
to
reason
and
justice
;
't
is
an
act
of
the
Divine
understanding
:
God
does
think
with
himself
,
what
Sin
deserves
,
and
doth
resolve
upon
the
Punishment
of
it
,
as
a
thing
most
just
and
reasonable
.
So
not
to
impute
Sin
,
or
to
forgive
Sin
,
is
not
to
enter
into
Judgment
with
the
Sinner
,
Psal.
143.
2.
according
to
the
strict
terms
of
the
Law
of
Works
:
For
when
God
so
enters
into
Judgment
with
us
,
the
reason
of
the
Law
,
and
Justice
of
God
,
must
needs
carry
it
against
the
Sinner
;
and
yet
not
to
impute
Sin
,
is
an
act
of
Judgement
too
,
an
act
of
Divine
Reason
and
Understanding
in
God
:
But
in
this
act
of
Judgement
,
whereby
God
does
not
impute
Sin
,
God
judges
of
sin
according
to
the
terms
of
the
New
Covenant
,
having
in
his
Eye
,
and
under
his
Consideration
,
the
full
satisfaction
that
Christ
has
made
for
Sin
;
upon
this
account
he
judges
it
most
reasonable
not
to
impute
Sin
to
those
for
whom
Christ
has
died
.
Civilians
do
admit
of
a
supposed
imaginary
solution
,
when
really
nothing
is
paid
;
this
among
men
is
to
forgive
the
Debt
,
acceptum
ferre
:
Whence
comes
the
term
,
Acceptilatio
,
the
Creditor
counting
the
Money
as
Received
,
which
he
forgives
the
Debtor
.
But
in
God's
forgiveness
,
there
is
a
great
deal
more
than
this
,
here
is
real
payment
made
,
full
satisfaction
given
by
Christ
our
Surety
;
and
the
Grace
of
Pardon
lies
in
the
free
application
of
all
this
unto
us
;
this
is
God's
Grace
towards
us
;
yet
the
Pardon
of
the
Sins
of
Believers
,
is
but
justice
towards
Christ
;
't
is
Grace
towards
us
,
that
God
should
accept
of
satisfaction
from
the
hand
of
another
;
but
upon
full
satisfaction
given
,
't
is
an
act
of
Justice
to
remit
the
Debt
.
2.
Pardoning
Grace
takes
away
that
that
makes
a
man
unrighteous
in
the
sight
of
God
,
it
takes
away
sin
;
how
that
is
,
I
have
in
part
shewed
already
,
and
shall
more
fully
demonstrate
.
'T
is
evident
,
that
Gods
counts
them
righteous
whose
sins
are
pardoned
,
and
that
he
has
nothing
in
his
eye
then
,
but
the
full
satisfaction
Christ
made
for
sin
;
which
is
the
Foundation
of
Pardon
,
and
also
meritorious
of
eternal
Life
;
it
was
not
only
bare
satisfaction
that
Christ
made
,
for
that
is
but
Justice
,
paying
what
is
due
,
not
a
Penny
over
or
under
;
but
in
Christ's
satisfaction
,
there
is
a
redundancy
of
Merit
,
procuring
Grace
and
Glory
for
us
;
the
Merit
of
Christ
procures
the
favour
of
God
for
us
,
and
a
right
to
all
the
blessings
promised
in
the
Gospel
,
and
his
Spirit
effectually
applies
all
this
to
us
,
and
works
all
this
in
us
.
3.
Remission
of
sin
,
as
it
is
held
forth
and
offered
in
the
Gospel
,
presupposes
nothing
in
man
,
as
the
cause
and
condition
of
it
,
moving
God
to
pardon
him
,
but
only
denotes
God's
gracious
Indulgence
towards
him
,
not
reckoning
his
sin
to
him
,
upon
his
believing
in
Christ
;
see
how
pardoning
Grace
finds
us
,
Col.
2.
13.
And
you
being
dead
in
your
sins
,
and
the
uncircumcision
of
your
flesh
,
hath
he
quickned
together
with
him
,
having
forgiven
you
all
trespasses
.
So
Heb.
8.
10
,
11
,
12.
God
does
not
eye
any
Qualifications
in
us
,
but
promises
to
do
all
himself
;
I
will
,
and
they
shall
,
&c.
'T
is
objected
,
That
Faith
is
the
beginning
of
Sanctification
,
and
if
Faith
be
required
unto
Justification
,
then
some
part
at
least
of
our
Sanctification
is
required
unto
justification
.
Answ.
No
part
at
all
;
for
though
Faith
be
a
supernatural
Principle
infused
by
God
in
order
to
our
Sanctification
,
as
well
as
our
Justification
;
yet
it
first
Justifies
before
it
Sanctifies
;
I
speak
of
Faith
now
,
not
in
its
first
Principle
,
but
in
its
first
actings
;
I
say
,
it
first
acts
upon
Christ
by
receiving
him
,
before
it
begins
actually
to
sanctify
us
;
there
is
a
great
difference
between
the
Instrumentality
of
Faith
in
receiving
Christ
for
our
Justification
,
and
the
efficacy
of
Faith
applying
Christ
received
for
our
Sanctification
;
to
speak
properly
,
't
is
not
God's
working
Faith
,
but
Faith
working
in
us
,
and
upon
us
,
that
Sanctifies
;
God
always
gives
Christ
in
and
with
our
first
Faith
for
Justification
and
Pardon
,
this
must
be
first
finished
and
compleated
,
before
Faith
will
or
can
begin
to
sanctifie
us
,
because
Faith
fetches
all
its
sanctifying
Virtue
from
Christ
received
;
but
our
first
act
of
receiving
Christ
,
is
that
that
justifies
:
Sanctification
always
follows
upon
it
,
and
is
gradually
carried
on
by
a
justifying
Faith
to
our
lives
end
:
in
is
not
pardoned
because
it
is
mortified
;
but
because
it
is
pardoned
,
therefore
it
's
mortified
.
Remission
of
sin
presupposes
no
real
change
in
the
man
himself
,
as
moving
God
thereunto
:
Neither
does
remission
of
sin
alter
the
nature
of
sin
,
but
only
the
state
of
the
Sinner
;
his
sin
is
not
imputed
to
him
:
To
forgive
sin
is
,
not
to
remember
it
,
Jer.
31.
34.
There
't
is
;
but
God
won't
look
towards
it
,
his
thoughts
are
so
taken
up
with
the
blood
of
Christ
,
and
the
Interest
that
Believers
have
in
that
blood
,
that
he
willingly
forgets
their
sins
,
he
will
not
deal
with
them
after
their
sins
,
nor
reward
them
according
to
their
iniquities
,
Psal
103.
10.
And
that
they
may
be
sure
of
this
,
he
casts
their
sins
into
the
depths
of
the
sea
,
Mich.
7.
19.
As
far
as
the
east
is
from
the
west
,
so
far
hath
he
removed
our
transgression
from
us
,
Psal.
103.
12.
Not
only
from
himself
,
but
from
us
,
he
sees
no
iniquity
in
Jacob.
If
pardoning
Grace
does
not
presuppose
,
but
make
a
real
change
in
a
man
for
the
better
,
yet
forasmuch
as
we
are
imperfectly
Sanctified
,
the
Pardon
of
sin
,
and
the
being
and
presence
of
sin
may
and
do
consist
together
in
every
true
Believer
here
below
,
provided
they
do
not
allow
themselves
in
the
practise
of
it
.
4.
Remission
of
sin
is
an
act
of
Mercy
,
not
Justice
,
yet
not
contrary
to
Justice
;
because
the
sins
that
are
pardoned
to
us
,
are
punished
in
Christ
;
't
is
from
God's
Justice
that
he
will
not
pardon
sin
without
satisfaction
;
't
is
from
his
Mercy
that
he
will
accept
of
satisfaction
from
the
hand
of
another
.
This
answers
that
plausible
Objection
that
is
commonly
made
against
our
Salvation
by
Grace
,
viz.
Wicked
men
are
condemned
for
their
evil
works
,
therefore
Saints
are
justified
for
their
good
works
.
Answ.
This
does
not
follow
,
because
one
is
an
act
of
Justice
,
and
the
other
of
Mercy
.
Rom.
6.
23.
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
,
through
Jesus
Christ
our
Lord
.
Death
is
wages
due
by
Law
;
eternal
Life
is
a
free
gift
through
Jesus
Christ
.
5.
Remission
of
sin
,
as
't
is
an
act
of
Mercy
,
so
't
is
act
of
Power
too
;
God
has
Power
to
forgive
sin
;
none
but
the
Creditor
can
forgive
the
Debtor
;
God
is
the
greater
Creditor
,
and
we
are
all
his
Debtors
;
against
thee
only
have
I
sinned
;
therefore
God
only
has
Power
to
forgive
sin
;
but
yet
it
is
not
an
act
of
mere
absolute
Power
neither
,
but
an
act
of
Divine
Jurisdiction
,
that
carries
in
it
a
due
respect
unto
the
Law
,
which
God
as
the
righteous
Judge
,
and
most
wise
Governour
of
the
world
will
not
violate
.
Therefore
Remission
of
Sin
,
under
this
provision
that
God
has
made
in
Christ
for
the
satisfaction
of
his
Law
and
Justice
,
is
called
Justification
,
Rom.
4.
5
,
6.
God
is
Just
as
well
as
Merciful
in
Pardoning
Sin
,
Rom
3.
25
,
26.
So
that
Pardon
flows
from
the
Love
of
God
,
acting
towards
us
for
Christ's
sake
,
i.
e.
upon
the
account
of
his
Merit
and
Satisfaction
,
which
respect
the
Justice
of
God
:
The
truth
is
,
the
satisfaction
of
Christ
is
the
foundation
of
Pardon
;
this
satisfaction
lyes
in
the
expiatory
Sacrifice
offered
by
Christ
upon
the
Cross
;
hence
expiation
or
atonement
,
is
joyned
with
pardon
in
Scripture
.
Numb.
15.
25.
Levit.
4.
20.
The
priest
was
to
make
an
atonement
,
that
the
sin
should
be
forgiven
;
An
expiatory
Sacrifice
led
the
way
to
forgiveness
under
the
Law
,
and
so
it
does
now
under
the
Gospel
;
without
shedding
of
Blood
,
there
is
no
remission
of
sin
:
If
you
have
not
the
Blood
of
Christ
is
your
eye
,
when
you
go
to
God
for
Pardon
,
never
think
to
speed
.
CHAP.
IV.
The
APPLICATION
.
I
Shall
shut
up
all
with
a
word
of
Exhortation
,
urging
every
one
of
you
to
a
frequent
,
deep
,
serious
consideration
of
this
grand
fundamental
truth
,
concerning
the
only
way
of
Salvation
by
the
remission
of
sin
through
Faith
in
Christ
Jesus
.
I
know
the
time
will
shortly
come
,
when
all
our
Notions
,
and
Disputes
must
be
resolved
into
our
believing
or
not
believing
in
Christ
for
Pardon
of
sin
;
therefore
be
perswaded
to
begin
your
Religion
in
pure
Faith
trusting
in
Christ
only
for
the
remission
of
all
your
sins
,
through
the
merit
of
his
Blood
;
begin
here
,
lay
this
as
the
Foundation
of
all
your
Religion
,
make
this
sure
,
and
then
you
will
more
clearly
see
upon
what
account
you
stand
righteous
before
God
;
if
you
joyn
any
thing
with
Christ
here
,
and
miss
your
way
in
the
first
setting
out
,
you
'll
go
wider
and
wider
from
the
Gospel
every
stop
you
take
,
and
be
forced
to
wrest
the
Scriptures
all
along
,
to
make
good
your
first
grand
mistake
;
therefore
I
say
,
beg
of
God
to
bring
your
hearts
to
a
true
reliance
upon
the
free-Grace
and
Mercy
of
God
in
Christ
Jesus
for
the
pardon
of
all
your
sins
.
Take
this
as
a
clue
in
your
hands
to
guide
you
into
such
an
understanding
of
all
other
truths
,
as
is
consonant
to
this
;
put
no
other
sense
upon
any
Scripture
that
is
not
consistent
with
,
and
agreeable
to
this
great
fundamental
Principle
,
keeping
close
to
the
just
analogy
of
Faith
,
in
all
your
tenents
and
opinions
:
I
know
there
are
other
things
to
be
considered
besides
Remission
of
Sin
;
but
be
sure
you
begin
here
,
don't
suppose
that
some
previous
qualifications
in
your selves
are
required
to
incline
God
to
pardon
your
sins
,
for
this
will
carry
you
unavoidably
into
a
self-righteousness
,
and
then
Christ
will
profit
you
nothing
.
We
are
not
pardon'd
because
we
repent
and
lead
holy
lives
,
but
we
repent
and
lead
holy
lives
,
because
we
are
fully
Pardoned
for
Christ's
sake
:
Shut
all
self-righteousness
out
of
your
justification
,
and
take
all
that
is
Christ's
into
it
,
both
his
active
and
passive
Obedience
;
though
I
had
rather
joyn
them
together
as
the
Scriptures
do
,
and
say
,
That
by
the
obedience
of
one
man
,
many
are
made
righteous
,
i.
e.
by
the
Obedience
of
Christ
in
Suffering
and
doing
all
that
the
Law
required
:
And
in
the
Application
of
this
Grace
to
us
,
't
is
clear
to
me
,
that
upon
the
Remission
of
all
our
Sins
,
Righteousness
is
imputed
to
us
;
and
this
is
that
which
the
Apostle
calls
Righteousness
without
works
,
Rom.
4.
6
,
7
,
8.
The
Righteousness
of
works
,
so
far
as
it
can
be
attained
in
this
life
,
is
but
an
effect
of
the
Righteousness
of
Faith
.
You
know
not
the
right
way
of
Salvation
,
till
you
know
how
to
obtain
the
Pardon
of
all
your
Sins
;
then
you
will
see
how
Christ
is
become
your
Righteousness
.
Let
us
not
be
too
curious
in
placing
one
part
of
our
Justification
upon
his
Passive
,
and
another
part
upon
his
Active
Obedience
.
Let
us
be
sure
to
place
all
upon
Christ
,
and
then
we
are
right
;
the
Spirit
does
not
reveal
the
whole
Mystery
of
Christ
at
once
to
Believers
;
there
is
a
great
deal
of
Christ
to
be
learned
by
those
who
are
Justified
and
Pardoned
,
even
after
they
are
in
a
state
of
Grace
.
Let
us
believe
Christ
to
be
our
Righteousness
,
and
leave
it
to
him
to
make
out
the
way
and
manner
of
his
being
so
:
Our
terms
and
distinctions
applied
to
the
fundamental
Points
of
Religion
,
have
occasioned
many
mistakes
about
them
.
Let
us
therefore
attend
more
strictly
to
the
simplicity
of
our
own
Faith
,
and
not
call
in
our
Reason
to
prompt
our
Faith
,
but
rather
submit
our
Reason
to
the
instructions
of
Faith
.
I
would
have
all
Christians
study
their
own
Faith
more
,
and
dwell
more
in
the
light
of
it
;
then
they
will
be
more
familiarly
acquainted
with
it
,
and
better
understand
themselves
in
every
act
of
Faith
they
put
forth
.
Let
us
give
our
Faith
time
to
act
,
to
open
it self
further
to
us
,
and
our selves
time
to
take
in
the
full
sense
of
our
Faith
:
Generally
our
acts
of
Faith
are
too
short
,
sudden
,
and
transient
.
We
make
a
formal
profession
of
Faith
,
and
say
,
We
believe
in
Christ
for
the
Pardon
of
Sin
,
but
don't
so
well
weigh
and
consider
what
we
say
,
or
what
we
bel●eve
;
we
turn
off
presently
to
something
else
,
as
if
we
had
done
with
our
Faith
,
when
the
Mystery
of
it
is
not
half
apprehended
by
us
:
We
should
attend
to
it
,
ponder
it
well
in
our
minds
,
look
round
it
;
this
is
the
way
to
keep
up
a
presence
of
mind
in
us
about
what
we
Believe
.
One
act
of
Faith
attended
to
,
will
fill
us
with
such
thoughts
and
apprehensions
of
the
Love
of
Christ
,
that
will
furnish
us
with
matter
of
discourse
for
many
days
:
But
I
don't
find
Professors
so
much
concerned
in
their
own
Faith
;
so
much
affected
with
it
as
they
should
;
they
pass
it
over
as
a
plain
ordinary
piece
of
Religion
,
and
having
once
declared
they
believe
in
Christ
for
the
Pardon
of
Sin
,
they
have
no
more
to
do
with
him
:
Whereas
the
Mystery
of
Faith
should
be
studied
all
our
lives
long
,
we
should
pray
as
Paul
did
,
Eph
●
.
●7
,
&c.
vide
.
That
we
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
.
Faith
has
more
in
it
than
most
People
are
aware
of
:
't
is
not
so
easy
a
matter
to
know
,
comprehend
,
and
remember
what
is
contained
in
an
act
of
Saving-Faith
;
we
should
discourse
more
with
our
own
Faith
,
look
into
all
particulars
,
search
to
the
bottom
,
by
gathering
up
more
and
more
of
the
unsearcheable
riches
of
Christ
.
He
that
would
judge
of
a
curious
piece
of
Workmanship
,
brings
it
to
the
light
,
views
it
round
in
every
part
,
till
he
has
gathered
up
all
the
excellencies
of
it
into
his
mind
,
then
he
can
speak
knowingly
,
in
the
praise
and
commendation
of
such
a
thing
,
having
made
observations
before
of
all
that
was
admirable
in
it
.
So
you
should
sit
down
and
consider
the
consequence
of
an
act
of
Faith
upon
Christ
for
Justification
and
Pardon
;
what
depends
upon
it
,
what
you
gain
by
it
,
what
you
expect
from
it
,
all
is
yours
if
Christ
be
yours
;
therefore
be
persuaded
to
enter
into
your
Chambers
and
Closets
;
sit
down
with
a
Bible
in
your
hands
,
stir
up
your
Faith
,
consider
the
state
of
a
Believer
,
and
then
gather
up
what
makes
for
your
comfort
out
of
the
Word
of
God
.
O
how
would
your
Faces
shine
!
you
would
be
filled
with
joy
unspeakable
,
and
full
of
Glory
,
by
Believing
;
there
is
not
that
Joy
among
Believers
,
because
they
don't
think
enough
of
what
they
Believe
.
Do
▪
you
Believe
in
Christ
for
the
Remission
of
Sin
?
Then
there
is
a
great
deal
in
Christ
,
a
great
deal
in
Sin
,
a
great
deal
in
the
actings
of
thy
own
Soul
under
this
Faith
,
to
be
considered
of
:
The
knowledge
,
experience
,
and
evidence
of
Faith
,
are
things
that
should
be
particularly
examined
and
seriously
thought
of
:
There
is
a
full
business
in
Faith
,
enough
to
imploy
a
gracious
Soul
all
his
days
;
Faith
fills
the
mind
with
deep
apprehensions
of
our
own
great
concernments
in
Christ
Jesus
.
Were
we
wise
indeed
unto
Salvation
,
we
should
think
of
nothing
oftner
,
than
of
what
we
believe
;
there
may
be
Faith
,
and
there
may
be
Truth
in
the
heart
,
and
yet
these
Two
may
not
be
sufficiently
mingled
together
;
therefore
we
should
often
apply
our
Faith
to
the
Word
,
that
what
it
does
not
see
at
one
time
,
it
may
see
at
another
;
what
it
does
not
reach
by
one
act
,
it
may
take
in
by
the
next
.
The
oftner
Faith
looks
into
the
Word
,
the
more
distinctly
does
it
gather
up
the
full
sense
of
the
Word
;
it
dwells
in
us
in
more
Wisdom
and
Spiritual
Understanding
:
Did
we
take
this
course
we
should
quickly
find
the
benefit
of
it
,
out
of
our
Bellies
would
flow
Rivers
of
living
water
;
we
should
be
more
skilful
in
the
word
of
Righteousness
,
more
expert
Believers
,
ready
to
give
a
reason
of
the
hope
that
is
in
us
;
Believers
have
much
to
say
in
defence
of
Christ
,
the
Gospel
,
and
their
own
Profession
;
and
the
more
they
study
the
point
,
the
more
ready
are
they
to
give
an
answer
to
them
,
who
ask
them
any
questions
about
their
Religion
;
they
keep
the
word
fresh
in
their
Memories
,
by
reflecting
often
upon
it
,
conversing
much
with
it
.
Whilst
I
am
exhorting
you
to
a
more
frequent
Consideration
of
the
fundamentals
of
Christianity
,
don't
mistake
me
,
as
if
I
were
putting
you
upon
reading
many
Books
,
upon
studying
Controversies
,
and
knotty
Disputes
;
no
,
no
,
study
your
own
hearts
and
the
Bible
more
;
keep
under
the
power
of
those
truths
that
are
plainly
revealed
:
We
lose
much
of
the
joy
of
Faith
,
by
diverting
our
Minds
to
things
of
an
inferior
Nature
;
I
observe
among
all
sorts
of
Professors
,
there
is
more
stir
about
uninstituted
things
,
more
zeal
for
their
own
unscriptural
Traditions
and
Customs
,
than
for
the
grand
fundamentals
of
Faith
and
Holiness
;
there
is
utterly
a
fault
among
us
in
this
matter
.
If
you
would
keep
up
the
joy
of
your
Salvation
,
you
must
consult
often
with
your
Faith
about
the
prime
fundamentals
of
Religion
,
and
muse
often
upon
them
;
examine
your
Faith
about
them
;
consider
what
a
priviledg
it
is
to
have
all
your
sins
blotted
out
,
and
laid
upon
Christ
,
who
shed
his
Blood
for
the
remission
of
them
;
you
must
think
,
and
think
again
upon
this
,
till
you
find
your
hearts
overcome
with
the
sense
of
God's
Free-Grace
towards
you
in
Christ
.
You
cannot
conceive
before-hand
,
what
further
Light
will
break
forth
,
what
further
Discoveries
God
will
make
of
the
Mystery
of
his
Grace
;
one
thought
rises
strangely
out
of
another
in
holy
Mediation
;
things
come
into
our
minds
,
that
all
our
hearing
and
reading
could
not
furnish
us
with
;
when
we
are
in
our
thoughts
pursuing
spiritual
truths
through
all
the
consequences
of
them
,
there
is
that
let
into
our
minds
,
which
before
we
were
not
in
a
fit
posture
to
receive
or
understand
,
but
when
Faith
hath
set
all
before
us
which
we
have
attained
unto
,
and
drawn
,
as
it
were
,
a
Scheme
of
the
whole
Gospel
in
our
minds
,
the
Spirit
knows
how
to
carry
on
his
work
further
in
such
a
Soul
.
Having
already
given
you
a
general
,
and
also
a
more
particular
account
of
the
nature
of
remission
of
sin
;
I
shall
now
proceed
to
the
2
d.
Head
propounded
,
whic●
is
this
,
viz.
To
shew
you
2
How
Salvation
consists
in
the
remission
of
all
our
sins
.
And
to
make
way
to
this
,
I
shall
speak
something
of
the
necessity
of
remission
of
sin
,
in
order
to
Salvation
;
which
can
never
be
attained
without
it
.
The
necessity
of
Forgiveness
,
and
of
Preaching
this
comfortable
Doctrine
to
all
.
1.
Because
all
have
sinned
,
and
come
short
of
the
glory
of
God
,
Rom.
3.
23.
and
are
therefore
liable
to
Condemnation
.
2.
No
man
is
able
to
make
satisfaction
for
his
sins
;
if
we
could
,
we
should
not
need
a
Pardon
.
3.
There
is
no
escaping
Divine
Vengeance
,
no
flying
from
Justice
;
and
it
's
a
fearful
thing
to
fall
into
the
hands
of
a
living
God
;
if
this
be
so
,
then
either
sin
must
be
Pardoned
,
or
we
must
perish
under
it
;
therefore
,
blessed
is
that
man
whose
Iniquities
are
forgiven
.
Further
to
evidence
the
necessity
of
Pardon
,
consider
this
,
viz.
That
all
our
Sanctification
,
all
our
inherent
holiness
,
all
our
good
works
,
will
stand
us
in
no
stead
without
a
Pardon
,
because
of
the
imperfection
and
sin
that
cleaves
to
them
;
this
makes
Pardon
so
necessary
;
to
remit
sin
,
is
not
to
condemn
us
for
sin
;
he
that
bel●eveth
on
him
,
is
not
condemned
,
John
3.
18.
Not
to
condemn
,
is
to
justifie
;
to
justifie
,
is
not
to
impute
sin
,
but
to
impute
righteousness
without
works
;
either
the
sin
that
cleaves
to
all
our
good
works
must
be
imputed
to
us
,
or
else
a
righteousness
must
be
found
out
for
us
without
works
,
that
does
not
touch
upon
any
of
our
works
,
but
is
imputed
to
us
,
not
done
by
us
;
man
fell
by
his
own
sin
,
but
he
rises
by
anothers
righteousness
,
which
covers
all
his
sins
.
CHAP.
V.
How
Salvation
consists
in
the
Remission
of
Sin
.
THE
knowledge
of
Salvation
that
the
Law
gave
,
was
by
a
legal
Righteousness
in
keeping
the
whole
Law
;
That
which
the
Gospel
gives
,
is
by
the
remission
of
sin
.
How
Salvation
consists
in
this
,
viz.
remission
of
sin
.
Because
it
takes
away
that
which
hinders
our
Salvation
,
viz.
The
guilt
of
sin
,
and
the
wrath
of
God
.
The
expiatory
Sacrifices
under
the
Law
,
were
called
Sin-Offerings
,
because
the
sin
of
the
people
;
i.
e.
their
guilt
was
transferred
to
the
Sacrifice
,
and
laid
upon
that
;
it
was
to
bear
the
iniquity
of
the
Congregation
,
to
make
atonement
for
them
before
the
Lord
,
Levit
10.
17.
i.
e.
The
sin
was
imputed
to
the
Sacrifice
;
the
wrath
of
God
,
and
the
Punishment
due
by
Law
for
sin
,
was
inflicted
upon
the
Sacrifice
;
in
this
sense
Christ
is
said
to
be
made
sin
for
us
,
2
Cor.
5.
21.
Because
he
suffered
in
our
stead
,
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
1
Pet.
2.
24.
He
bare
our
sins
,
alluding
to
the
Sacrifices
that
were
lifted
upon
the
Alter
;
this
is
to
offer
up
sacrifice
,
Heb.
7.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sursum
tollo
.
So
Christ
lifted
up
,
or
took
up
the
heavy
burden
of
all
our
sins
upon
his
own
back
.
God
looked
upon
Christ
,
lying
under
the
imputation
of
our
sins
,
as
the
object
of
his
wrath
,
and
vengeance
,
that
he
might
ever
after
look
upon
us
,
under
the
imputation
of
his
righteousness
,
as
the
objects
of
his
love
and
delight
;
to
bear
iniquity
,
is
to
suffer
the
punishment
due
for
it
,
Levit.
5.
1.
To
bear
iniquity
,
and
to
be
cut
off
for
it
,
is
all
one
,
Levit.
20.
17.
He
shall
bear
his
judgment
,
Gal.
5.
10.
The
blood
of
the
sacrifice
was
to
make
atonement
for
the
soul
of
man
,
Levit.
17.
11.
I
am
shewing
you
how
remission
of
sin
,
takes
away
guilt
by
a
non-imputation
of
it
to
us
;
God
forgives
,
as
men
forgive
.
Mat.
6.
12
,
14.
Forgive
us
our
debts
,
as
we
forgive
our
Debtors
.
So
Mat.
18.
21.
35.
Among
men
,
Debts
are
remitted
,
when
nothing
is
required
of
the
Debtor
;
the
Creditor
counts
the
Money
as
received
,
which
he
remits
to
the
Debtor
;
so
it
's
in
our
Justification
,
God
deals
with
Believers
,
as
with
those
for
whose
sins
he
hath
received
satisfaction
,
though
not
from
their
hands
,
yet
from
Christs
;
so
their
sins
are
Pardoned
and
taken
away
.
The
same
word
,
1
Sam.
15.
25.
That
we
render
Pardon
,
signifies
to
take
away
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
nunc
tolle
peccatum
meum
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abstulit
,
condonavit
,
pardon
;
so
takes
away
sin
,
that
God
will
not
visit
it
upon
us
,
he
will
not
require
it
;
which
Joseph's
brethren
feared
their
brother
would
;
Joseph
will
peradventure
hate
us
,
and
will
certainly
requite
us
all
the
evil
which
we
did
unto
him
.
Reddendo
reddet
,
in
requiting
,
he
will
requite
;
i.
e.
he
will
fully
requite
this
evil
,
he
will
make
it
revert
upon
our
own
heads
;
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redire
fecit
:
Both
these
significations
are
to
be
carried
into
the
Construction
of
these
Texts
,
viz.
That
remission
takes
away
sin
;
and
the
taking
away
of
sin
is
the
remission
of
sin
,
by
which
a
sinner
is
freed
from
the
guilt
of
sin
,
from
the
curse
of
the
Law
,
and
from
the
wrath
of
God
;
hence
it
appears
,
that
Salvation
lies
chiefly
in
remission
of
sin
.
Psal.
32.
1
,
2.
Blessed
is
he
whose
transgressions
is
forgiven
,
blessed
is
he
whose
sin
is
covered
,
blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
.
Neither
does
the
consideration
of
any
good
works
done
by
man
,
come
in
as
a
motive
for
God
to
pardon
our
sins
,
because
to
pardon
sin
,
is
to
impute
Righteousness
without
works
:
i.
e.
God
looks
upon
pardoned
sinners
as
righteous
,
through
Faith
in
Christ
,
though
their
works
be
not
answerable
to
the
Law
of
Righteousness
laid
down
in
the
Covenant
of
works
.
Christ
comes
in
,
in
the
room
and
place
of
our
Good
Works
,
and
Free
Grace
confers
that
upon
us
for
Christ's
sake
,
which
our
own
Good
Works
were
to
procure
for
us
under
the
Law
:
For
by
grace
are
ye
saved
,
through
faith
,
and
that
not
of
your selves
;
it
is
the
gift
of
God
;
not
of
works
,
lest
any
man
should
boast
,
Eph.
2.
8
,
9.
Thus
Christ
is
the
end
of
the
law
,
for
righteousness
,
to
every
one
that
believeth
,
Rom.
10.
4.
The
end
of
the
Law
,
under
the
Mosaical
Dispensation
,
whether
Moral
or
Ceremonial
,
was
to
lead
a
sinner
to
Christ
for
Righteousness
;
this
Righteousness
lies
in
the
full
satisfaction
that
Christ
made
to
the
Law
,
for
the
sin
of
man
;
we
must
bring
to
the
Law
,
either
a
perfect
Righteousness
of
our
own
,
or
a
full
satisfaction
for
all
our
sins
,
which
is
equivalent
to
man's
perfect
Righteousness
,
and
not
only
equivalent
,
but
much
beyond
it
;
for
our
own
perfect
Righteousness
,
had
we
continued
in
it
,
would
have
kept
us
in
a
happy
Paradisical
state
here
on
earth
.
I
know
Divines
speak
of
our
Translation
afterwards
into
Heaven
;
but
of
that
the
Scripture
is
silent
;
't
is
evident
,
that
had
we
kept
the
Law
,
we
had
not
died
;
but
upon
the
satisfaction
Christ
has
made
to
the
Law
,
we
obtain
Eternal
Life
,
have
a
more
abundant
entrance
into
the
Kingdom
of
Heaven
;
and
this
satisfaction
accepted
for
us
,
is
in
the
infinite
merit
of
it
,
our
Righteousness
:
Thus
the
Law
obtains
its
end
,
in
that
full
satisfaction
that
Christ
gave
it
for
the
sin
of
man
,
and
can
demand
no
more
of
any
believing
sinner
for
his
Justification
;
it
becomes
the
Law
to
bring
things
to
a
righteous
Conclusion
between
the
Justice
of
God
and
a
sinner
.
The
Law
cannot
do
unjustly
,
but
is
righteous
in
condemning
the
Unbeliever
,
and
righteous
in
passing
by
the
Believing
sinner
.
If
any
ask
,
How
comes
a
Believing
sinner
to
escape
the
Vengeance
of
the
Law
,
to
get
out
of
the
hands
of
a
sin-revenging
Law
?
Answ.
Because
the
Law
hath
obtained
its
end
in
Christ
,
and
done
full
execution
upon
him
for
the
sin
of
man
,
to
its
own
satisfaction
;
and
this
secures
a
man
from
the
curse
of
the
Law
,
as
much
as
his
own
perfect
righteousness
would
have
done
.
The
Papists
deny
the
imputation
of
Christ's
Righteousness
,
and
derive
Remission
of
Sin
from
inherent
Righteousness
;
whereas
inherent
Righteousness
never
frees
us
from
all
Sin
in
this
World
;
he
is
a
liar
who
says
he
hath
no
Sin
:
But
imputed
Righteousness
is
opposed
to
all
Sin
in
us
,
and
covers
it
all
.
We
are
holy
,
and
unblameable
,
and
unreproveable
in
the
sight
of
God
,
Col.
1.
22.
New
Obedience
,
and
the
practice
of
Holiness
,
is
the
consequent
of
Pardon
;
which
must
not
be
taken
for
a
permission
,
or
licence
to
Sin
.
Pardoning-Grace
lays
a
strict
injunction
upon
us
to
Sin
no
more
,
as
Christ
did
upon
the
man
whom
he
healed
at
the
Pool
of
Bethesda
,
Behold
,
thou
art
made
whole
;
sin
no
more
lest
a
worse
thing
come
upon
thee
,
John
5.
14.
Christ
Died
primarily
for
our
Justification
from
all
Sins
committed
by
us
;
and
also
for
our
Sanctification
to
prevent
the
Commission
of
further
sin
,
To
that
end
he
purchased
for
us
his
holy
spirit
,
that
we
might
live
to
God
,
2
Cor.
5.
15.
That
being
dead
to
sin
we
should
live
to
righteousness
,
1
Pet.
2.
24.
The
blood
of
Christ
purges
the
conscience
from
dead
works
to
serve
the
living
God
,
Heb.
9.
14.
There
are
two
special
parts
of
the
covenant
of
grace
,
Heb.
8.
10
,
11
,
12.
viz.
Remission
of
sin
,
and
a
change
of
Heart
and
Nature
,
they
always
go
together
;
to
fancy
a
change
of
State
,
without
a
change
of
Nature
,
is
but
a
fancy
.
Though
Justification
be
a
continued
act
,
yet
that
it
may
be
continued
to
us
in
a
comfortable
sense
of
it
,
Believers
must
sue
out
their
Pardon
for
every
new
sin
,
and
by
renewed
acts
of
Faith
,
apply
the
Blood
of
Christ
in
particular
for
the
Pardon
of
this
or
that
sin
.
In
Justification
,
all
sin
is
Pardoned
,
past
,
present
,
and
future
,
that
no
place
may
be
left
for
Condemnation
,
John
5.
24.
Sins
to
come
are
virtually
Remitted
to
a
Believer
,
i.
e.
we
are
by
Faith
put
into
a
state
of
Pardon
,
Faith
knows
whither
to
go
for
Pardon
upon
all
occasions
:
Tho
the
Commission
of
new
sins
does
not
cast
a
Believer
out
of
a
state
of
Grace
,
does
not
null
and
make
void
his
former
Justification
in
the
sight
of
God
,
yet
he
may
lose
the
comfortable
sense
of
it
in
his
own
Conscience
,
and
lye
under
(
though
not
judiciary
Punishments
)
yet
under
such
castigatory
Chastisements
from
an
Angry
Father
,
that
may
be
a
great
bitterness
of
Soul
unto
him
,
till
by
a
renewed
act
of
Faith
he
does
apply
himself
to
Christ
for
Pardon
,
and
make
his
peace
with
God
.
Faith
it self
can't
speak
peace
to
an
impenitent
Believer
,
who
as
to
this
or
that
sin
may
be
called
impenitent
,
though
as
to
his
state
he
be
a
Believer
.
Till
Faith
do
bring
down
the
Blood
of
Christ
by
a
particular
application
of
it
to
the
Conscience
of
a
man
for
the
Pardon
of
this
or
that
particular
sin
,
he
may
and
will
be
very
uneasy
under
it
;
and
the
longer
Repentance
is
deferred
,
the
more
angry
reflections
will
Conscience
make
against
that
man
;
he
may
be
brought
to
question
his
own
state
by
deferring
his
Repentance
so
long
:
Care
must
be
taken
to
set
upon
this
work
of
Repentance
out
of
hand
,
and
when
we
go
about
it
,
we
must
still
keep
Christ
in
our
eye
,
and
not
sorrow
as
without
hope
;
that
sorrow
for
sin
,
that
in
the
beginning
may
be
Godly
sorrow
,
may
by
the
cunning
of
the
Devil
rise
so
high
,
as
to
become
ungodly
sorrow
,
sinking
the
Soul
into
despair
:
Many
do
begin
in
the
Spirit
,
and
end
in
the
Flesh
;
therefore
care
must
be
taken
to
keep
our selves
in
a
due
temper
of
mind
,
that
we
be
not
overwhelmed
with
sorrow
;
that
sorrow
for
sin
that
hinders
us
from
coming
to
Christ
is
sinful
,
and
not
to
be
allowed
in
a
Christian.
So
that
Repentance
is
required
not
as
a
previous
condition
of
our
Justification
,
but
as
that
without
which
no
man
can
,
or
will
ever
come
to
Christ
for
Justification
;
Faith
first
works
Repentance
under
a
secret
hope
of
Pardon
,
and
then
applies
Christ
not
for
the
sake
of
Repentance
,
but
because
by
Repentance
a
man
becomes
willing
to
receive
Christ
;
't
is
a
vain
thing
to
pretend
to
Faith
in
Christ
for
Pardon
,
unless
we
see
the
Fruits
of
Faith
in
our selves
,
in
the
exercise
of
all
other
Graces
,
and
in
those
good
works
of
Holiness
that
always
accompany
Saving-Faith
.
Faith
never
speaks
but
in
some
act
,
it
never
gives
a
comfortable
sense
of
it self
,
but
in
some
present
act
,
now
't
is
impossible
truly
to
act
Faith
without
an
universal
consent
of
the
Soul
to
this
act
;
it
diffuses
its
influence
all
over
the
Soul
,
touches
the
Soul
in
every
part
,
strikes
upon
every
string
,
puts
the
whole
Soul
in
tune
;
every
thing
in
a
man
does
answer
and
correspond
to
such
an
act
of
Faith
;
you
may
see
your
Faith
in
your
Hope
,
Love
,
fear
,
Zeal
,
Repentance
,
&c.
All
Graces
rise
or
fall
as
Faith
does
,
't
is
like
the
spring
of
a
Watch
,
it
sets
all
the
Wheels
in
motion
.
We
may
have
a
clearer
discerning
of
Faith
by
a
reflex
act
,
whence
all
assurance
springs
,
then
we
can
by
a
direct
act
,
though
you
cannot
see
your selves
closing
in
with
Christ
for
Pardon
;
whilst
you
only
intend
that
thing
,
and
would
fain
prove
Faith
by
it self
and
by
its
own
justfying
act
;
yet
if
you
look
through
your
Love
,
your
Repentance
,
through
all
the
fruits
of
Faith
in
your
Lives
,
you
will
more
clearly
discern
it
in
its
Saving
,
Justifying
Act
,
that
you
do
really
and
sincerely
take
Christ
as
your
only
Righteousness
,
and
to
shew
that
you
do
so
,
you
produce
those
things
as
proofs
of
your
sincerity
,
which
this
Faith
hath
put
you
upon
,
and
which
you
could
never
bring
your selves
to
,
till
Faith
came
drawing
the
whole
Soul
after
Christ
,
and
strongly
inclining
you
to
a
holy
life
;
this
is
God's
way
of
teaching
his
Children
,
by
putting
Principles
of
Faith
and
Holiness
into
their
Hearts
,
powerfully
inclining
them
to
live
to
God
;
this
is
set
forth
by
God's
teaching
the
Ants
to
provide
their
Meat
in
the
Summer
,
Prov.
6.
8.
i.
e.
God
inclines
them
naturally
to
do
this
;
so
does
God
Spiritually
incline
his
Children
by
his
Spirit
dwelling
in
them
,
to
act
as
Christians
ought
to
do
.
The
sum
of
all
is
this
:
The
Justifying-Righteousness
of
a
Believing
sinner
before
God
,
lies
in
the
Remission
of
sin
,
and
God's
Gracious
acceptation
of
sinful
man
,
upon
the
sole
account
of
the
Obedience
of
Christ
our
Mediator
,
apprehended
by
Faith
and
imputed
to
him
for
Righteousness
;
thus
the
Righteousness
of
God
without
the
Law
is
manifest
.
In
humane
Judicatories
,
Forgiveness
implies
a
meer
non-imputation
of
the
fault
only
,
but
no
imputation
of
Righteousness
;
because
in
our
Courts
,
a
man
is
Tried
for
some
particular
Offence
,
and
if
he
be
found
Guilty
,
and
through
the
Favour
of
the
Prince
obtain
his
Pardon
,
that
Pardon
looks
no
further
than
that
time
;
for
the
after-course
of
his
life
he
is
accountable
to
the
Law
,
and
must
be
Judged
by
it
;
he
stands
upon
his
good
Behaviour
,
and
must
be
a
doer
of
Righteousness
to
avoid
the
Condemnation
of
the
Law
;
if
not
,
he
must
answer
for
his
misdoing
,
and
be
judged
according
to
Law
.
But
't
is
not
so
in
Divinity
,
for
when
we
obtain
the
Pardon
of
sin
by
Faith
,
that
Pardon
is
general
and
universal
to
a
man's
life's
end
;
't
is
not
only
a
Pardon
of
this
or
that
sin
to
such
a
time
,
but
a
Pardon
of
all
sins
for
ever
;
such
a
Pardon
does
necessarily
imply
in
it
an
imputation
of
Righteousness
,
because
no
sin
can
ever
be
imputed
to
him
;
his
Pardon
is
valid
in
all
times
to
come
;
though
the
Law
be
still
a
rule
of
Obedience
,
yet
he
is
no
longer
under
the
Law
as
a
Covenant
of
life
,
but
under
Grace
;
and
for
all
his
miscarriages
under
the
New
Covenant
,
he
must
apply
himself
to
the
Grace
of
that
Covenant
for
Mercy
and
Pardon
,
but
he
shall
never
be
judged
by
the
Law
more
;
the
satisfaction
of
Christ
is
instead
of
all
legal
Righteousness
to
him
,
and
to
that
he
stands
,
the
Law
having
accepted
of
it
,
delivers
him
up
to
Christ
untouched
by
the
hand
of
Vengeance
,
to
be
governed
ever
after
by
the
Law
of
Grace
,
which
establishes
the
holiness
of
the
Law
;
though
it
shuts
it
out
of
our
Justification
,
yet
not
out
of
our
lives
,
but
strictly
enjoins
it
.
CHAP.
VI.
The
APPLICATION
.
SINCE
God
hath
given
us
the
knowledge
of
Salvation
by
the
Remission
of
sin
,
let
us
act
according
to
that
knowledge
,
and
begin
our
Religion
with
Remission
of
sin
;
I
mean
,
let
us
first
study
that
point
well
;
when
we
are
over
that
,
are
got
into
the
Mystery
of
that
great
Gospel-Truth
,
we
shall
more
clearly
see
upon
what
account
it
is
we
are
dealt
with
,
looked
upon
,
and
accepted
as
Righteous
in
Christ
unto
Eternal
Life
.
Faith
ought
to
have
both
the
active
and
passive
Obedience
of
Christ
in
its
eye
;
but
I
would
not
too
nicely
distinguish
between
them
,
abstracting
the
active
from
the
Passive
;
ascribing
the
Remission
of
sin
to
one
,
and
our
title
to
life
to
the
other
;
because
I
find
some
who
do
so
,
apt
to
drop
the
Righteousness
of
Christ
;
that
will
not
serve
the
turn
;
they
must
have
a
Righteousness
of
their
own
,
an
Evangelical
righteousness
,
to
strengthen
their
title
to
Life
;
thus
while
they
set
up
a
Law
of
Grace
requiring
such
and
such
things
to
be
done
by
us
in
order
to
our
Justification
,
they
turn
Grace
into
Works
,
set
up
a
New
Covenant
of
Works
,
differing
from
the
first
only
in
this
,
that
whereas
the
first
Covenant
in
Innocency
justified
upon
the
account
of
perfect
Obedience
,
this
upon
the
account
of
our
imperfect
Obedience
.
We
know
but
in
part
,
there
will
be
some
difference
among
us
in
our
Notions
and
Conceptions
of
these
things
,
and
more
in
our
Words
and
Expressions
;
the
same
thoughts
in
one
and
another
seldom
come
forth
in
the
same
words
.
I
have
offered
you
what
I
take
to
be
most
agreeable
to
the
Mind
of
God
;
Do
you
search
the
Scriptures
,
and
judge
:
I
do
conceive
that
the
New
Covenant
of
Grace
requires
as
compleat
and
perfect
a
Righteousness
,
nay
,
a
higher
Righteousness
for
the
Justification
of
a
Sinner
,
than
the
Law
of
Innocency
did
for
the
Justification
of
a
sinless
man
:
That
was
but
the
Righteousness
of
man
;
this
must
be
the
Righteousness
of
God
reckoned
or
imputed
to
us
,
not
his
essential
Righteousness
,
but
that
which
is
wrought
out
for
us
by
him
who
is
God
,
and
which
God
approves
of
;
and
being
thus
justified
,
God
does
graciously
accept
of
our
sincere
imperfect
Obedience
,
together
with
our
persons
.
Let
us
not
puzzle
our selves
about
a
second
Justification
;
get
the
Pardon
of
all
your
sins
sealed
to
you
in
the
Blood
of
Christ
,
and
fear
no
after-charge
at
the
last
day
;
that
will
answer
all
:
I
see
no
room
for
a
Second
Justification
.
Can
it
be
imagined
that
defects
of
our
Grace
here
in
this
imperfect
state
,
should
be
brought
in
as
proofs
against
the
truth
of
Grace
in
our
perfect
state
hereafter
:
If
Grace
in
its
perfection
cannot
sufficiently
evidence
its
Truth
,
I
see
not
but
there
may
be
matter
of
doubt
among
the
Saints
in
heaven
it self
,
whether
they
be
real
Saints
or
no.
'T
is
the
weakness
and
imperfection
of
things
,
that
casts
them
under
a
suspicion
;
but
when
they
shine
out
in
their
full
beauty
and
glory
,
there
is
no
room
for
any
objection
;
Does
any
man
question
whether
the
Sun
be
risen
at
Noon-day
?
If
perfect
Day
,
will
not
pass
for
Day
,
then
there
is
no
difference
between
Day
and
Night
;
Light
and
Darkness
must
be
all
one
.
'T
is
not
a
right
way
to
a
setled
peace
of
Conscience
that
some
take
,
who
instead
of
an
humble
application
to
free
Grace
for
the
Pardon
of
sin
,
do
apply
themselves
to
their
own
goods
works
;
considering
how
holy
they
have
been
,
how
holy
they
are
,
how
holy
they
intend
to
be
;
and
all
this
in
order
to
their
Justification
at
last
;
't
is
a
hard
matter
to
keep
men
humble
under
such
thoughts
,
they
will
be
glorying
in
the
flesh
,
and
think
themselves
something
when
they
are
nothing
:
To
look
for
Justification
by
our
own
Holiness
,
will
prove
an
ineffectual
motive
unto
Holiness
;
either
they
are
discouraged
from
the
visible
imperfection
of
their
Holiness
,
or
else
they
grow
remiss
in
it
,
thinking
that
any
thing
will
serve
to
justifie
them
;
since
perfect
Righteousness
is
not
required
;
such
as
they
have
must
serve
the
turn
,
rather
then
fail
of
eternal
life
;
any
thing
will
do
under
the
umbrage
of
(
it
may
be
)
but
a
pretended
sincerity
;
a
good
meaning
must
answer
for
a
bad
life
;
and
on
they
go
in
their
wonted
evil
course
;
all
is
but
imperfection
and
weakness
;
and
the
Covenant
of
Grace
not
requiring
perfection
,
will
bear
with
that
,
and
pass
it
by
.
I
confess
there
is
Grace
enough
in
the
Gospel
to
Pardon
all
,
your
sins
;
but
whether
the
best
of
you
have
good
works
enough
to
justifie
your
Persons
,
you
had
best
see
to
that
.
I
dare
appeal
to
all
your
Consciences
in
point
of
experience
,
whether
you
do
not
find
your selves
growing
more
holy
,
and
conscientiously
strict
in
your
walking
with
God
,
under
an
humble
dependance
upon
the
Free
Grace
of
God
in
Christ
Jesus
for
the
Pardon
of
all
your
sins
,
than
ever
you
did
under
your
greatest
endeavours
to
save
your selves
by
your
own
works
:
The
Grace
of
God
teaches
to
deny
all
ungodliness
,
and
nothing
will
effectually
do
it
but
that
.
The
great
question
among
us
this
day
about
Justification
,
is
,
Whether
our
Good
Works
,
and
Evangelical
Righteousness
,
have
not
some
place
in
our
Justification
,
as
con-causes
,
or
social
causes
,
having
some
partial
influence
at
least
that
way
?
I
would
propound
two
Expedients
for
Peace
.
1.
Since
the
main
point
of
difference
is
about
the
use
of
our
Good
Works
at
the
day
of
Judgment
,
when
we
shall
be
sententially
justified
,
or
pronounced
just
by
God
,
I
would
have
the
decision
of
this
left
to
that
day
;
for
I
fear
we
are
not
likely
to
agree
sooner
:
Then
't
will
appear
,
that
evidences
of
Faith
are
no
cause
of
the
Justification
of
our
persons
in
the
sight
of
God
.
That
will
be
resolved
into
pure
Faith
,
resting
upon
Christ
for
Righteousness
and
life
.
2.
Since
we
cannot
agree
in
the
nature
,
use
,
and
proper
ends
of
Evangelical
Righteousness
,
let
us
more
strictly
intend
the
thing
it self
,
and
labour
every
one
of
us
to
be
more
Evangelically
holy
and
righteous
in
our
lives
and
conversations
.
Did
we
live
more
by
Faith
in
Christ
Jesus
,
we
should
quickly
see
how
all
good
works
rise
out
of
that
Faith
by
which
all
true
Believers
are
already
justified
.
All
that
An
inomianism
that
the
Orthodox
Preachers
of
Free
Grace
are
falsly
charged
with
,
lies
here
;
Because
they
maintain
,
(
and
I
hope
ever
will
maintain
)
that
the
first
thing
a
convinced
sinner
is
to
eye
,
in
his
turning
to
God
,
is
the
Free
Grace
and
Mercy
of
God
in
Christ
for
the
Pardon
of
Sin
.
Evangelical
Conviction
leads
him
to
a
reliance
upon
Christ
,
in
some
degree
of
Saving
Faith
,
for
the
pardon
of
all
his
Sins
;
and
this
Faith
begets
in
him
a
secret
hope
of
Pardon
,
and
is
the
spring
of
all
after
Sanctification
;
viz.
of
Mortification
of
Sin
,
of
Repentance
,
of
all
new
Obedience
.
Let
this
be
remembred
as
the
main
thing
we
contend
about
,
that
we
begin
our
Religion
at
the
Grace
of
God
,
and
not
think
to
ground
our
Faith
in
Christ
,
upon
any
legal
preparations
,
or
works
of
our
own
.
We
ought
not
to
hold
a
convinced
sinner
one
moment
under
Legal
Terrors
,
without
making
an
offer
of
Grace
in
Christ
to
him
.
I
see
not
what
should
hinder
a
sinner
under
the
height
of
Legal
Conviction
,
from
hanging
himself
,
as
Judas
did
:
I
am
sure
a
thorough
Legal
Conviction
of
Sin
,
will
sink
any
man
into
utter
despair
,
if
Faith
in
Christ
come
not
in
immediately
to
his
relief
:
Indeed
those
who
are
but
half
convinced
by
the
Law
,
and
know
not
the
strict
Spiritual
sense
of
it
,
may
betake
themselves
to
their
works
and
duties
,
and
think
to
save
themselves
that
way
;
but
this
is
so
vain
a
thought
,
I
will
not
spend
time
to
confute
it
;
you
who
have
lived
so
long
under
the
Light
of
the
Gospel
,
can
answer
that
your selves
.
Besides
:
Pure
Legal
Convictions
,
have
a
greater
tendency
to
Despair
,
than
to
Faith
;
they
naturally
work
despair
;
but
't
is
the
work
of
God
,
a
supernatural
work
of
his
Spirit
,
that
any
under
such
Convictions
are
made
to
believe
in
Christ
.
The
Conviction
becomes
Evangelical
in
all
who
believe
,
and
it
is
Faith
makes
it
so
:
Evangelical
Conviction
includes
Legal
:
Faith
indeed
pointing
to
Christ
,
abates
something
of
the
Terror
of
the
Law
,
and
by
a
clearer
Gospel-light
expounds
the
law
into
its
true
sense
and
meaning
,
which
no
natural
man
can
gather
from
the
bare
Letter
of
the
Law
;
and
thus
Faith
by
the
Law
,
lets
us
further
into
the
knowledge
of
sin
,
than
the
Law
alone
,
without
the
Gospel
,
could
ever
do
.
And
this
is
that
Faith
we
preach
,
as
the
beginning
of
all
true
Conversion
,
and
the
only
spring
of
all
true
Holiness
:
We
cannot
begin
to
lead
a
holy
life
,
till
we
first
look
unto
Christ
by
Faith
for
the
pardon
of
sin
.
CHRIST
THE
Great
Redeemer
of
Body
and
Soul
.
1
COR.
VI.
20.
For
ye
are
bought
with
a
price
;
therefore
glorifie
God
in
your
body
,
and
in
your
spirit
,
which
are
God's
.
CHAP.
I.
FOR
ye
are
bought
with
a
price
,
&c.
i.
e.
with
the
Price
of
the
Blood
of
Christ
,
who
has
redeemed
us
to
himself
,
and
purchased
an
everlasting
Right
in
,
and
Dominion
over
our
bodies
and
souls
;
therefore
glorifie
God
in
your
body
,
and
in
your
spirit
,
which
are
God's
.
Or
thus
:
Obs.
The
absolute
Dominion
that
God
has
over
us
,
and
the
special
right
that
he
hath
in
us
,
and
to
us
,
not
only
as
our
Creator
,
but
as
our
Redeemer
,
lays
a
strong
Obligation
upon
us
to
glorifie
God
in
our
body
,
and
in
our
Spirit
,
which
are
his
.
'T
is
fit
that
man
should
have
the
use
of
his
own
things
,
what
he
has
bought
and
paid
for
;
we
stand
much
upon
our
Property
,
would
not
have
that
invaded
,
meum
&
tuum
must
be
preserved
inviolable
to
every
one
:
Pray
see
you
don't
invade
God's
property
,
which
you
cannot
do
without
manifest
injustice
to
God
,
and
wrong
to
your selves
;
we
are
depending
Creatures
,
because
we
are
Creatures
;
our
being
,
well-being
,
our
safety
,
comfort
,
and
sufficiency
lyes
in
another
,
and
not
in
our selves
.
A
Creature
separated
and
cut
off
from
all
Divine
influences
,
must
needs
wither
away
and
sink
into
nothing
;
God
hath
bought
you
,
have
a
care
of
selling
your selves
away
from
him
,
into
other
hands
,
of
alienating
your selves
from
God
,
as
if
you
could
shift
well
enough
without
him
;
have
a
care
of
living
to
your selves
,
of
bringing
forth
fruit
to
your selves
,
Hos.
10.
1.
All
that
you
are
and
have
,
is
God's
,
and
all
that
you
do
,
should
be
for
God
.
'T
is
a
rule
in
Civil
Law
,
quodcunque
per
servum
adquiritur
,
id
Domino
adquiri
:
Whatever
a
Servant
gets
,
he
gets
to
,
and
for
his
Master
;
and
that
a
Servant
running
away
from
his
Master
,
does
furtum
sui
facere
,
he
steals
away
himself
,
he
takes
away
that
which
is
none
of
his
own
;
a
Servant
was
reckoned
among
the
Goods
,
Utensils
,
and
Possessions
of
his
Master
;
he
had
nothing
at
his
own
disposal
,
all
was
his
Masters
,
and
for
his
use
:
So
are
all
Believers
,
vessels
of
honour
,
sanctified
,
and
meet
for
the
master's
use
,
prepared
unto
every
good
work
,
2
Tim.
2.
21.
Whose
they
are
,
and
whom
they
serve
,
Acts
27.
23.
Did
we
better
consider
whose
we
are
,
we
should
quickly
see
whom
we
ought
to
serve
:
They
live
without
God
indeed
,
who
cast
him
off
,
will
not
be
governed
by
him
,
but
resolve
to
live
as
they
list
,
to
speak
and
act
as
they
please
;
our
lips
are
our
own
,
Psal.
12.
4.
Our
hands
,
our
strength
,
our
estates
are
our
own
,
who
is
Lord
over
us
?
I
shall
from
this
Text
shew
you
whose
you
are
,
to
whom
you
belong
,
who
is
your
Lord
and
Master
,
to
whom
you
are
accountable
for
every
thing
done
in
the
Body
;
even
to
him
who
hath
bought
you
,
and
hath
the
first
right
to
every
thing
that
is
your
;
his
servants
must
serve
him
,
Rev.
22.
3.
That
I
may
the
better
clear
up
the
interest
and
right
that
God
hath
in
you
,
and
the
Service
and
Duty
you
owe
to
him
as
your
Lord
and
Master
,
I
shall
cast
all
I
have
to
say
from
this
Text
,
under
these
following
heads
,
viz.
1.
Who
are
they
,
who
are
said
to
be
bought
.
2.
Who
was
the
Buyer
.
3.
What
was
the
price
paid
by
Christ
for
our
Redemption
.
4.
Who
set
the
price
of
our
Redemption
so
high
.
5.
To
whom
was
the
price
paid
.
6.
For
whom
,
and
to
what
end
was
it
paid
.
7.
How
by
the
Law
of
Redemption
,
the
Redeemed
pass
over
Body
and
Soul
into
the
possession
of
the
Redeemer
.
First
,
Who
are
they
who
are
said
to
be
bought
.
Ye
are
bought
,
i.
e.
The
believing
Corinthians
,
and
all
other
Believers
,
whose
hearts
God
has
drawn
to
close
in
with
Christ
,
by
a
true
saving
Faith
,
as
their
only
Redeemer
and
Saviour
.
Till
Faith
be
wrought
in
us
,
we
can
have
no
sure
evidence
that
we
are
among
God's
Redeemed
ones
;
't
is
Faith
only
that
tells
us
this
from
the
word
of
God
,
ye
are
bought
;
this
implies
that
we
were
sold
under
sin
,
reduced
to
a
miserable
state
of
Bondage
by
our
Apostacy
from
God
,
which
none
could
deliver
us
from
,
but
Jesus
Christ
our
mighty
Redeemer
and
Saviour
.
Secondly
,
Who
was
the
Buyer
.
Christ
our
Redeemer
,
who
was
God
and
Man
.
The
right
of
Redemption
among
the
Jews
lay
in
the
next
Kinsman
,
who
was
to
purchase
the
Widow's
land
,
and
to
marry
her
person
,
Deut.
25.
5.
comp.
with
Ruth
4.
3
,
4.
That
Christ
might
claim
kindred
with
us
,
in
order
to
a
Marriage
afterwards
to
be
compleated
,
he
took
part
of
our
flesh
,
Heb.
2.
14.
A
body
hast
thou
prepared
me
,
Heb.
10.
5.
I
am
willing
to
take
it
up
,
lo
,
I
come
to
dye
in
that
Body
for
all
the
Elect
;
that
having
overcome
death
,
I
may
be
Married
to
them
,
and
become
their
Head
and
Husband
;
had
an
Angel
offered
himself
,
supposing
him
otherwise
qualified
,
he
could
not
have
been
our
Redeemer
,
because
he
must
be
akin
to
us
,
bone
of
our
bone
,
and
flesh
of
our
flesh
,
who
undertakes
that
Office
;
therefore
I
say
,
Christ
took
up
that
Body
prepared
of
the
Father
,
died
in
it
,
rose
in
it
,
ascended
into
Heaven
in
it
,
is
now
glorified
in
it
,
to
shew
what
he
intended
to
bring
fallen
Man
unto
,
as
many
as
should
believe
in
him
.
Thirdly
,
What
was
the
price
paid
by
Christ
for
our
Redemption
.
Viz.
His
own
Blood
,
1
Pet.
1.
18
,
19.
Pretium
pretiorum
,
the
greatest
price
that
ever
was
paid
for
any
thing
that
ever
was
bought
;
all
the
Gold
and
Silver
in
the
World
heaped
together
,
is
not
to
be
compared
to
the
value
of
the
Blood
of
Christ
;
by
this
you
see
the
great
love
of
Christ
to
the
Souls
of
Men
,
who
in
themselves
were
hopeless
and
helpless
;
could
do
nothing
towards
the
Redemption
of
their
own
Souls
,
but
Christ
being
God
and
Man
,
pours
out
his
Soul
as
man
,
and
takes
it
up
again
as
God
,
when
he
had
done
his
work
,
that
we
might
have
a
sure
ground
for
our
Faith
and
Hope
to
rest
upon
;
not
doubting
but
as
Christ
raised
himself
from
the
dead
,
so
he
will
also
raise
us
at
the
last
day
,
who
dye
in
him
;
that
we
may
live
by
him
,
with
him
,
and
upon
him
for
ever
;
who
is
the
Resurrection
and
the
life
,
as
his
death
is
imputed
to
us
,
and
spiritually
acted
over
upon
us
,
in
the
mortification
of
sin
;
so
is
his
life
actually
communicated
in
some
degree
to
all
Believers
here
,
by
the
same
spirit
that
dwells
in
him
,
and
in
them
;
and
this
eternal
spirit
of
life
in
Christ
will
never
cease
,
working
higher
and
higher
in
the
mystical
Body
of
Christ
,
diffusing
it self
more
abundantly
through
all
the
Members
,
till
Mortallity
be
quite
swallowed
up
of
life
;
this
will
be
more
manifest
,
when
Christ
,
who
is
our
life
shall
appear
.
You
see
that
God
went
not
out
of
himself
for
a
Mediator
,
but
appointed
the
Second
person
of
the
Trinity
to
that
Office
,
that
the
whole
transaction
between
God
and
Man
,
might
go
through
his
hands
,
who
is
both
God
and
Man
.
Fourthly
,
Who
set
he
price
of
our
Redemption
so
high
?
1.
God
the
Father
,
who
also
found
out
this
Ransom
;
he
knew
the
whole
world
could
not
raise
it
;
it
must
come
out
of
the
Treasury
of
Heaven
;
God
himself
was
at
the
charge
of
our
Redemption
,
and
whatever
it
cost
him
,
was
resolved
to
effect
it
;
and
therefore
he
spared
not
his
own
Son
,
but
parts
with
the
greatest
Jewel
in
the
Crown
of
Heaven
,
to
buy
off
sinful
man
from
that
Thraldom
and
Bondage
he
was
involved
in
,
and
could
never
have
extricated
himself
out
of
.
2.
The
Law
sets
the
price
by
consequence
,
not
that
the
Law
provides
a
Mediator
;
the
Law
seeks
its
own
satisfaction
,
in
saving
,
and
damning
men
;
it
promises
Salvation
upon
our
perfect
Obedience
,
and
all
who
come
short
of
that
,
it
threatens
with
eternal
Damnation
;
Cursed
is
every
one
,
&c.
In
the
day
thou
eatest
,
thou
shalt
die
.
Nothing
does
establish
this
Law
,
and
give
it
its
full
course
towards
Believers
,
but
faith
in
Christ
Jesus
,
who
was
made
a
curse
,
and
died
according
to
Law
for
our
sins
;
and
being
risen
again
,
he
brings
those
whom
he
freed
from
the
curse
of
the
Law
,
under
the
blessing
of
the
Gospel
,
giving
eternal
Life
as
a
free-gift
to
all
who
thankfully
receive
it
from
his
hand
by
faith
,
owning
him
as
the
Author
and
Donor
of
it
.
3.
The
nature
of
the
Offence
,
as
committed
against
an
infinite
God
,
requires
a
price
equivalent
to
it
,
of
infinite
value
;
none
but
God
could
satisfie
God
;
the
wrath
of
God
is
asswaged
by
the
blood
of
God
;
and
that
he
might
bleed
,
he
became
Man
;
the
Second
Person
of
the
Trinity
,
as
incarnate
,
died
for
man
,
tasted
death
for
us
in
our
nature
,
which
he
still
kept
hypostatically
untied
to
his
own
Divine
Person
;
for
Christ
by
dying
,
did
not
lay
down
humane
Nature
,
but
humane
Life
only
,
which
he
took
up
again
,
and
now
lives
for
ever
as
a
quickning
Spirit
;
communicating
eternal
Life
to
Believers
,
through
his
humane
nature
,
now
glorified
in
Heaven
:
Therefore
Christ
is
said
to
be
our
life
,
Col.
3.
4.
And
this
life
is
in
his
son
,
1
John
5.11
.
Hid
with
Christ
in
God
,
Col.
3.
3.
The
life
which
we
derive
from
mere
humane
nature
,
will
quickly
fail
;
but
the
life
which
we
derive
by
faith
form
the
Divine
Person
of
the
Son
of
God
,
is
everlasting
,
John
3.
16.
As
the
father
hath
life
in
himself
,
so
hath
he
given
to
the
son
to
have
life
in
himself
,
John
5.
26.
i.
e.
He
is
life
essentially
,
the
essence
of
the
Deity
is
communicated
by
the
Father
to
Christ
incarnate
,
and
so
he
becomes
the
Fountain
of
life
to
us
;
therefore
let
all
those
who
hope
to
inherit
eternal
life
,
join
themselves
by
faith
to
Christ
the
only
Fountain
of
life
:
How
little
of
this
hidden
life
does
appear
in
the
effects
of
it
among
Professors
!
We
live
more
by
sense
than
faith
;
very
solicitous
about
natural
life
,
but
how
few
do
carry
it
as
those
who
have
eternal
life
abiding
in
them
?
1
John
3.
15.
Living
in
the
flesh
by
the
faith
of
the
Son
of
God
,
Gal.
2.
20.
Who
fell
a
Sacrifice
for
our
sins
,
but
rose
again
,
and
now
lives
for
ever
;
And
gives
eternal
life
to
as
many
as
the
father
hath
given
him
,
John
17.
2.
He
has
undertaken
to
the
Father
to
draw
all
the
Elect
into
a
participation
of
that
eternal
life
,
which
he
as
man
possess
now
in
Heaven
;
and
because
he
lives
,
we
shall
live
for
ever
in
him
.
The
Second
person
in
the
Trinity
died
as
a
man
in
our
human
nature
,
to
satisfie
the
Law
;
and
to
evidence
the
reality
of
his
death
,
he
lay
buried
three
days
in
the
Grave
,
he
was
alive
as
God
,
when
dead
as
Man
;
what
a
profound
Mystery
is
this
,
that
the
Deity
of
Christ
should
suffer
his
human
Body
to
fall
under
the
power
of
death
for
three
days
;
this
shews
the
strength
of
sin
,
the
strength
of
the
law
,
and
the
strength
of
the
wrath
of
God
:
that
so
great
a
man
as
Christ
was
,
could
not
stand
under
,
and
live
;
die
he
must
by
the
sanction
of
the
law
,
being
found
in
the
likeness
of
sinful
flesh
,
Rom.
8.
3.
bearing
our
sins
in
his
own
Body
on
the
Tree
;
but
the
dignity
of
his
person
was
such
,
and
the
extremity
of
his
sufferings
so
great
,
that
his
three
days
death
,
was
equivalent
to
eternal
death
,
he
did
that
in
three
days
,
which
a
damned
sinner
in
Hell
cannot
effect
to
eternity
;
for
that
which
is
doing
to
eternity
,
can
never
be
actually
done
and
compleated
,
i.
e.
Christ
gave
full
satisfaction
to
the
Law
in
three
days
,
and
therefore
could
not
longer
be
detained
in
the
Grave
;
there
was
no
Law
nor
Reason
for
it
,
having
paid
the
utmost
farthing
of
our
whole
Debt
,
the
Prison-doors
were
opened
,
and
Christ
let
out
:
That
which
keeps
the
Damned
in
Hell
for
ever
,
is
,
because
they
can
never
fully
satisfie
the
law
of
God
by
all
their
sufferings
,
therefore
they
must
suffer
on
still
to
eternity
;
but
Christ
by
one
offering
,
hath
perfected
for
ever
them
that
are
sanctified
,
Heb.
10.
14.
Christ
could
have
chose
whether
he
would
have
died
or
no
,
but
for
this
end
he
came
into
the
World
,
and
did
voluntarily
yield
up
himself
to
the
Death
of
the
Cross
;
but
rising
the
Third
Day
he
lives
for
ever
,
and
has
brought
eternal
life
into
human
Nature
,
to
be
communicated
to
all
his
Members
;
who
cannot
forfeit
that
life
which
they
derive
from
the
second
Adam
,
as
we
all
did
that
which
we
derived
from
the
first
Adam
.
In
Adam
all
die
,
and
in
Christ
all
are
made
alive
,
1
Cor.
15.
22.
CHAP.
II.
To
whom
was
this
PRICE
paid
?
FIfthly
.
To
whom
was
this
Price
paid
?
viz.
Into
the
hands
of
God
the
Father
,
to
appease
his
wrath
under
which
we
were
,
Joh.
3.
36.
God's
justice
requires
this
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
judgment
of
God
,
that
sinners
are
worthy
of
death
,
Rom.
1.
32.
To
this
end
Christ
is
our
propitiation
,
Rom.
3.
25.
Reconciling
God
to
us
,
that
we
may
be
received
into
his
favour
again
;
hence
God
declares
in
the
new
Covenant
,
I
will
be
merciful
to
their
unrighteousness
;
and
their
sins
,
and
their
iniquities
will
I
remember
no
more
,
Heb.
8.
12.
Sing
,
O
ye
heavens
,
&c.
Isa.
44.
23.
vide
.
That
satisfaction
that
Christ
gave
to
the
Justice
of
God
,
lay
in
his
bearing
the
Punishment
of
our
sins
,
which
is
the
wrath
of
God
in
all
the
dreadful
effects
of
it
.
2
Cor.
5.
21.
1
Pet.
2.
24.
He
was
made
a
curse
for
us
,
Gal.
3.
13.
Died
for
us
,
Mat.
20.
28.
Isa.
53.
5.
Was
cut
off
for
our
sins
,
Dan.
9.
26.
Death
was
required
to
make
satisfaction
for
sin
;
In
the
day
thou
eatest
,
&c.
The
Wages
of
sin
is
death
,
Rom.
6.
23.
There
is
no
escaping
this
death
for
us
,
but
by
dealing
with
the
Justice
of
God
in
some
way
,
that
may
satisfie
Justice
and
save
the
sinner
;
this
Christ
undertook
,
and
by
his
own
Death
effected
for
us
.
He
gave
himself
for
our
sins
,
Gal.
1.
4.
His
Blood
was
the
Price
of
our
Redemption
.
Price
here
is
not
taken
(
as
vulgarly
)
for
Money
,
but
whatever
may
satisfie
him
in
whose
hands
the
captive
is
;
that
is
the
Price
of
Redemption
:
God
does
not
seek
to
make
a
gain
of
us
;
that
which
he
stand
upon
,
is
the
vindication
of
the
honour
of
his
Law
and
Justice
,
the
maintaining
his
Truth
and
Faithfulness
.
To
declare
his
righteousness
,
that
he
might
be
just
,
and
the
justifier
of
him
which
believeth
ion
Jesus
,
Rom.
3.
26.
Christ
did
not
pay
the
Price
of
our
Redemption
to
the
Devil
,
but
to
God
the
Father
,
who
had
power
to
condemn
us
,
and
as
a
Judge
to
detain
us
in
prison
,
till
his
Justice
was
satisfied
;
therefore
Christ
deals
with
the
Law-giver
,
takes
the
penalty
upon
himself
.
Whilst
the
condemning
power
of
the
Law
is
in
force
against
us
,
the
Devil
has
a
right
in
us
,
and
to
us
,
as
God's
Executioner
by
virtue
of
that
Law
which
casts
us
into
his
hands
;
but
when
the
Law
is
satisfied
,
and
the
Curse
taken
off
,
the
Devil's
claim
ceases
;
where
there
is
no
condemnation
,
there
can
be
no
punishment
inflicted
:
Just
punishment
is
according
to
Law
;
but
where
no
sentence
of
judgment
can
be
passed
,
there
can
be
no
execution
of
the
minatory
part
of
the
Law
upon
that
man
;
Currat
lex
,
&
fiat
justitia
;
but
where
the
due
course
of
Law
is
stopped
,
and
by
some
means
prevented
,
there
can
be
no
trial
,
and
consequently
no
judgment
pass
upon
that
man
unto
condemnation
:
The
Devil
detains
us
Captives
,
not
in
his
own
right
,
but
in
God's
,
whose
Prisoners
we
are
.
Our
Redemption
by
Christ
,
is
a
spiritual
Redemption
,
both
of
our
Bodies
and
Souls
;
as
we
are
said
to
be
sold
under
sin
by
our
own
default
,
so
we
are
said
to
be
Redeemed
or
freed
from
sin
,
by
Christ's
giving
satisfaction
for
our
offences
;
the
Price
was
paid
to
God
,
Christ
offered
up
himself
to
God
,
Heb.
9.
14.
Who
as
a
Righteous
Judge
has
power
to
cast
Body
and
Soul
into
Hell
:
'T
was
his
Divine
Majesty
that
we
offended
,
't
was
his
wrath
we
lay
under
,
Rom.
1.
18.
John
3.
36.
We
don't
ask
pardon
of
the
Devil
,
but
of
God
;
't
is
to
his
judgment
that
we
are
bound
over
,
Gal.
3.
22.
Rom.
3.
9.
Rom.
11.
32.
'T
was
God
that
cast
the
Devils
into
Hell
,
2
Pet.
2.
4.
So
he
delivers
Impenitent
sinners
up
to
the
Devil
as
his
Executioner
,
as
that
Lord
delivered
the
unjust
servant
to
the
tormentors
,
Mat.
18.
34.
And
the
Judge
to
the
officer
,
Mat.
5.
25.
The
power
of
the
Devil
over
us
,
mentioned
Col.
1.
13.
2
Tim.
2.
26.
is
but
a
secondary
power
derived
from
God
the
Judge
,
as
Christ
said
of
his
Murtherers
,
You
could
have
no
power
over
me
,
if
it
were
not
given
from
above
,
John
19.
11.
'T
is
God
who
has
power
over
all
plagues
,
Rev.
16.
9.
Even
over
death
it self
,
Heb.
5.
7.
He
hath
the
keys
of
hell
and
death
,
Rev.
1.
18.
When
we
are
redeemed
from
the
curse
of
the
law
,
and
from
the
wrath
of
God
,
1
Thes.
1.
10.
we
are
Redeemed
from
all
the
adjuncts
and
effects
of
these
,
as
a
vain
conversation
,
from
the
power
of
Sin
,
Satan
,
and
Death
:
Our
Captivity
lies
in
our
alienation
and
distance
from
God
;
and
when
we
are
brought
nigh
by
the
Blood
of
Christ
,
and
reconciled
to
God
,
the
ransom
being
paid
by
Christ
,
we
are
delivered
from
the
wrath
of
God
,
and
all
the
consequents
of
it
.
As
in
Civil
Corporal
Redemptions
,
the
Price
is
paid
,
not
to
the
Jaylor
,
to
the
Hangman
,
to
the
Tormentors
,
but
to
the
Supreme
Judge
,
in
whose
power
the
Prisoner
is
;
if
he
be
discharged
by
the
Judge
,
he
is
freed
of
course
from
his
Chains
,
from
the
Dungeon
,
and
the
noysome
stench
of
it
.
Thus
you
see
how
we
are
bought
with
a
Price
;
not
one
Penny
or
Farthing
of
this
comes
out
of
our
own
Purses
,
Isa
45.
13.
Isa.
53.
3.
No
good
thought
,
no
good
word
,
no
good
work
of
our
own
,
no
not
any
act
of
our
own
Faith
does
belong
to
this
sum
,
as
part
of
the
Price
.
We
buy
,
but
without
money
,
Isa.
55.
1.
what
is
so
bought
,
is
freely
given
:
The
hope
of
eternal
Glory
,
is
proposed
in
the
Gospel
as
a
motive
to
,
and
reward
of
our
good
works
;
but
still
't
is
Faith
in
Christ
alone
,
that
lets
us
into
this
hope
,
begets
it
in
us
,
and
being
justified
by
Faith
,
perfectly
justified
in
this
life
,
our
good
works
,
though
imperfect
in
themselves
,
are
rewarded
of
mere
grace
;
yet
the
imperfection
of
them
makes
them
uncapable
of
a
reward
from
Justice
;
and
if
that
imperfection
were
not
covered
and
pardoned
,
Grace
it self
would
turn
away
from
them
,
and
disregard
them
;
but
being
justified
from
the
guilt
of
all
our
sins
,
God
remembers
them
no
more
,
he
will
not
see
iniquity
in
Jacob
;
there
it
is
,
but
God
having
pardoned
it
,
he
passes
it
by
,
and
overlooks
it
,
so
as
not
to
charge
it
upon
us
to
our
condemnation
.
God
considers
the
Holiness
of
his
children
,
as
if
it
were
by
it self
,
shining
out
under
the
covering
of
all
their
infirmities
,
through
their
Faith
and
Sincerity
:
'T
is
not
the
degree
,
but
the
truth
of
their
Holiness
,
that
God
takes
most
notice
of
;
he
is
pleased
to
see
the
fruits
of
his
own
Spirit
in
Believers
;
he
looks
through
their
good
works
,
upon
their
Faith
from
whence
they
spring
,
and
so
accepts
both
of
their
persons
and
their
works
for
his
Son's
sake
.
Though
Faith
be
an
appointed
means
instrumentally
necessary
to
apply
and
put
on
Christ
,
by
whom
alone
we
are
justified
in
the
sight
of
God
;
we
shall
never
be
the
less
justified
for
deriving
all
from
Christ
alone
;
converting
our
own
inherent
holiness
to
those
proper
uses
the
Gospel
hath
assigned
it
unto
,
viz.
the
glory
of
God
in
this
World
,
a
testimony
of
our
obedience
and
thankfulness
to
him
,
an
example
to
others
,
provoking
them
to
good
works
,
and
a
meet
fruit
of
true
,
saving
,
justifying
Faith
;
these
are
motives
strong
enough
to
good
works
,
without
advancing
them
into
the
room
and
place
of
Christ
,
robbing
him
of
the
Glory
of
our
full
and
free
Redemption
.
What
the
Socinians
object
against
this
,
purposely
to
overthrow
the
satisfaction
of
Christ
,
denying
any
Price
to
be
really
paid
to
the
Father
for
our
Redemption
,
I
shall
speak
to
next
time
,
and
clear
the
Text
from
their
Cavils
.
The
Socinians
,
that
they
may
overthrow
the
necessity
of
Satisfaction
for
Sin
,
deny
the
Divinity
of
Christ
,
and
that
he
paid
any
Price
to
the
Father
,
for
our
Redemption
:
They
say
the
word
Redemption
is
but
a
Metaphor
,
signifying
only
simple
deliverance
or
freedom
from
Bondage
,
without
any
Satisfaction
given
to
any
;
they
make
Mercy
and
Justice
no
essential
Properties
in
God
,
but
only
mere
voluntary
effects
of
his
Free-will
,
because
God
,
say
they
,
may
pardon
sin
without
satisfaction
,
by
an
Arbitrary
Act
of
his
Absolute
Power
:
For
this
they
quote
many
Scriptures
,
speaking
of
God's
redeeming
his
people
out
of
the
house
of
bondage
,
from
the
hand
of
Pharaoh
,
Deut.
7.
8.
Deut.
15.
15.
Neh.
1.
10.
Jer.
15.
21.
Answ.
'T
is
granted
,
that
the
Hebrew
word
used
in
all
those
formentioned
places
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
redimere
absque
pretio
,
and
't
is
applied
to
civil
,
bodily
,
temporal
Redemptions
;
but
when
the
Holy-Ghost
speaks
of
our
Spiritual
Redemption
by
Christ
,
either
in
the
thing
it self
,
or
in
the
Type
:
He
uses
another
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redimere
pretio
:
So
Exod.
15.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redimisti
,
That
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
redeem
by
price
,
appears
plainly
,
Lev.
25.
49
,
50
,
51.
in
buying
the
Field
of
Naomi
,
Ruth
4.
6.
and
the
field
of
Hanameel
,
for
money
,
seventeen
shekels
of
silver
,
I
weighed
him
the
money
,
Jer.
32.
7
,
8
,
9
,
10.
The
same
word
is
applied
to
Christ
,
Gen.
48.
16.
The
angel
which
redeemed
me
from
all
evil
,
bless
the
lads
.
The
Angel
in
the
precedent
verse
is
called
God
.
And
he
blessed
Joseph
and
said
,
God
,
before
whom
my
fathers
,
Abraham
and
Isaac
did
walk
,
the
God
which
fed
me
all
my
life
long
unto
this
day
;
the
angel
which
redeemed
me
from
all
evil
,
bless
the
lads
.
Hence
Christ
is
called
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Isa.
43.
14.
Thus
saith
the
Lord
your
redeemer
,
the
holy
One
of
Israel
.
Thus
saith
the
Lord
,
the
King
of
Israel
,
and
his
redeemer
,
the
Lord
of
hosts
,
Isa.
44.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Redemptor
ejus
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
a
near
kinsman
,
as
well
as
a
Redeemer
,
Ruth
4.
4.
Blessed
be
the
Lord
,
which
hath
not
left
thee
this
day
without
a
kinsman
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Redeemer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Redemptor
propinquus
,
Ruth
3.
12.
a
near
kinsman
:
Christ
was
both
,
Heb.
2.
14.
ad
finem
,
vide
.
So
in
the
New
Testamen
,
the
word
used
for
Redemption
,
or
to
redeem
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
forum
,
to
buy
,
as
in
a
market
,
with
ready
money
,
as
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ye
are
bought
with
a
price
.
So
Rev.
5.
9.
Thou
wast
slain
,
and
hast
redeemed
us
to
God
by
thy
blood
.
And
Rev.
14.
3
,
4.
The
Hundred
forty
four
thousand
,
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
redeemed
,
or
bought
from
the
earth
,
and
from
among
men
.
Hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gal.
3.
13.
Christ
hath
Redeemed
us
from
the
Curse
of
the
Law
,
emercatus
,
as
Merchants
who
give
a
valuable
consideration
for
the
Commodities
they
buy
;
so
Christ
,
emendo
,
exemit
,
has
redeemed
us
by
buying
us
off
:
The
same
word
you
have
,
Gal.
4.
5.
God
sent
forth
his
Son
to
redeem
them
that
were
under
the
Law
,
by
laying
down
a
sufficient
price
.
Hence
Christ
is
said
to
give
his
life
a
ransom
for
many
,
Mat.
20.
28.
He
gave
himself
a
ransom
for
all
,
1
Tim.
2.
6.
The
words
used
in
those
places
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
solvo
,
to
loose
one
from
his
bands
,
as
Paul
was
,
Acts
22.
30.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
loosed
him
from
his
bands
.
It
signifies
also
to
loose
from
sin
,
by
the
Free
Pardon
of
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
Heaven
,
Mat.
16.
19.
The
same
word
is
applied
to
Christ
,
1
Pet.
1.
18
,
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Ye
are
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
but
with
the
precious
blood
of
Christ
;
or
with
the
honourable
,
invaluable
Blood
of
Christ
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
Servants
under
the
Law
were
redeemed
by
Price
or
Compensation
,
Lev.
25.
52.
so
are
we
under
the
Gospel
;
we
are
Servi
emptitii
,
bought
Servants
.
By
all
this
it
appears
,
That
our
Redemption
by
Christ
is
not
a
bare
simple
deliverance
and
freedom
from
Misery
,
by
a
meer
act
of
Power
only
,
but
a
real
Price
was
paid
.
It
pleased
God
to
redeem
man
in
a
way
of
Justice
,
as
most
agreeable
to
his
holy
Nature
,
who
as
a
Righteous
God
punishes
sinners
,
Psal.
11.
5
,
6
,
7.
Rev.
16.
15
,
16.
Rom.
3.
26.
Natural
Conscience
is
convinced
of
the
equity
of
this
,
that
a
sinner
is
worthy
of
death
,
Rom.
1.
32.
Justice
cannot
be
taken
off
from
inflicting
this
Punishment
,
but
by
Satisfaction
given
by
Christ
:
If
sin
could
have
been
forgiven
without
it
,
Christ
would
never
have
undergone
such
Sufferings
as
he
did
.
A
Believer
may
plead
both
Mercy
and
Justice
for
the
Pardon
of
Sin
:
Art
thou
afraid
Grace
will
not
reach
thee
?
then
know
,
that
Justice
it self
will
discharge
thee
:
Who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
who
is
he
that
condemneth
?
it
is
Christ
that
died
,
Rom.
8.
33
,
34.
CHAP.
III.
SIxthly
,
For
whom
,
and
to
what
end
was
this
Price
paid
?
For
all
the
Elect
,
that
not
one
of
them
might
be
lost
,
John
6.
39.
'T
was
the
love
of
God
that
procured
this
Ransom
;
God
so
loved
the
world
,
&c.
John
3.
16.
Rom.
3.
24
,
25.
We
are
brought
nigh
to
God
by
the
blood
of
Christ
,
Eph.
2.
13.
Justice
being
satisfied
,
nothing
can
now
obstruct
the
free
course
of
his
mercy
towards
us
;
Christ
knew
he
was
able
to
rescue
us
out
of
the
power
of
Sin
and
Satan
,
undertook
this
when
he
laid
down
the
ransom
;
but
the
actual
accomplishment
of
this
in
us
,
is
a
work
of
time
;
many
for
whom
Christ
shed
his
Blood
,
are
not
presently
freed
from
Sin
and
Satan
;
they
both
have
power
over
them
,
till
Christ
by
his
Word
and
Spirit
hath
subdued
them
,
and
set
his
Elect
at
perfect
liberty
;
some
degrees
of
this
liberty
they
attain
in
this
World
,
but
not
their
full
and
perfect
liberty
till
the
Resurrection
;
then
the
strong
man
shall
be
quite
cast
out
,
by
one
stronger
than
himself
;
then
will
those
Scriptures
,
(
Heb.
2.
14.
Col.
2.
14
,
15.
)
be
fulfilled
in
us
.
Our
Redemption
by
Christ
,
is
the
greatest
expression
of
God's
love
to
us
,
that
ever
was
,
Rom.
5.
8.
Rom.
8.
32.
Joh.
15.
13.
Seventhly
,
By
the
law
of
Redemption
,
the
Redeemed
pass
over
Body
and
Soul
into
the
possession
of
the
Redeemer
,
they
become
his
,
Isa.
43.
1.
vide
.
His
peculiar
people
,
the
lot
of
his
Inheritance
,
Deut
4.
20.
Deut.
32.
9.
God
calls
them
so
,
from
their
Redemption
out
of
Egypt
,
which
was
a
Type
of
our
Redemption
by
Christ
:
therefore
Believers
are
called
in
the
New
Testament
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
peculiar
people
,
or
a
purchased
people
,
1
Pet.
2.
9.
To
buy
,
is
to
acquire
,
or
procure
unto
ones
self
a
special
right
in
any
thing
so
bought
;
thus
the
Church
is
purchased
by
the
Blood
of
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
20.
28.
Possession
follows
Purchase
,
the
Purchased
Possession
,
Eph.
1.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
do
something
about
us
;
God
does
clasp
us
round
as
it
were
,
and
incircle
us
;
he
draws
us
to
himself
;
separating
us
from
the
rest
of
Mankind
;
These
are
mine
,
says
Christ
;
I
am
the
sole
Proprietor
;
I
have
purchased
an
everlasting
right
in
them
,
and
dominion
over
them
;
they
are
my
own
,
I
am
their
Lord
and
King
,
they
are
at
my
disposal
,
1
Cor.
7
23.
I
am
their
father
and
redeemer
,
Isa.
63.
16.
A
dwelling-house
in
a
walled
city
,
if
it
were
not
redeemed
within
a
whole
year
after
't
was
sold
,
it
was
established
for
ever
to
him
that
bought
it
,
Levit.
25.
30.
But
the
Saints
are
Christ's
own
for
ever
;
as
soon
as
he
has
bought
them
,
he
will
never
sell
them
,
never
part
with
them
.
What
right
did
God
recover
in
and
to
us
,
by
Redeeming
us
?
1.
God
has
an
original
right
to
,
and
dominion
over
all
Creatures
,
by
the
Law
of
Creation
:
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
,
to
make
what
vessels
he
pleases
unto
honour
or
dishonour
?
Rom.
9.
21.
2.
God
as
a
Creator
and
Judge
,
hath
a
right
to
man
fallen
,
to
dispose
of
him
according
to
justice
,
to
execute
his
vengeance
upon
him
,
To
make
his
power
known
upon
vessels
of
wrath
fitted
to
destruction
,
Rom.
9.
22.
But
3.
God's
Justice
would
not
permit
,
that
man
should
be
received
into
favour
,
and
freed
from
that
misery
he
had
brought
upon
himself
,
'till
a
sufficient
Price
was
paid
for
his
ransom
;
nothing
but
the
Blood
of
Christ
could
quench
that
flaming
Sword
of
God's
just
Anger
,
that
kept
man
,
when
cast
out
of
Paradise
,
from
the
Tree
of
Life
.
So
that
the
right
that
God
recovered
,
was
for
the
good
of
man
,
a
right
to
shew
Mercy
to
the
worst
of
Penitent
sinners
,
without
any
reflection
upon
his
Justice
,
That
he
might
be
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
,
Rom.
3.
26.
That
a
Holy
God
should
justifie
a
sinful
man
,
is
the
greatest
Mystery
that
ever
the
World
heard
of
;
but
God
,
who
works
wonders
,
hath
in
his
infinite
Wisdom
,
Job
28.
23.
glorified
his
Justice
and
Mercy
both
in
our
Salvation
by
Christ
.
God
had
a
special
right
by
Election
in
all
his
chosen
Ones
;
but
foreseeing
the
fall
of
his
Elect
,
he
provides
for
their
Redemption
in
case
of
Transgression
;
Election
was
unto
Eternal
Life
;
but
sin
intervening
between
Election
and
Salvation
,
threatens
Eternal
Death
,
puts
such
a
rub
in
the
way
,
which
must
be
removed
,
or
else
the
Elect
themselves
could
not
be
Saved
;
therefore
that
Election
might
stand
and
obtain
its
end
,
Rom.
11.
7.
God
provides
for
our
Redemption
,
laies
help
upon
one
that
is
Mighty
;
we
were
chosen
in
him
,
in
whom
we
have
redemption
,
Eph.
1.
4
,
7.
God
had
an
Eye
to
Christ
in
our
Election
,
't
is
that
makes
it
sure
:
What
wonderful
difficulties
does
Election
meet
with
!
enough
,
if
it
were
possible
,
to
hinder
the
Salvation
even
of
the
Elect
,
Mat.
24.
24.
But
Christ
has
secured
them
,
John
10.
●8
.
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
The
end
of
our
Redemption
,
was
,
not
to
rescue
us
quite
out
of
the
hand
of
God
,
to
take
us
out
of
his
power
,
for
that
cannot
be
;
but
to
let
us
into
his
Love
,
to
reconcile
us
to
him
,
to
bring
us
to
a
nearer
conjunction
with
him
than
ever
,
John
17.
21.
That
which
moved
God
to
Redeem
us
,
was
his
Love
and
Pity
,
Isa.
63.
9.
CHAP.
IV.
Seventhly
.
How
by
tbe
Law
of
Redemption
,
the
Redeemed
pass
over
Body
and
Soul
into
the
possession
of
the
Redeemer
.
LAstly
.
The
relation
that
Christ
hath
to
,
and
the
interest
and
propriety
that
he
hath
in
all
Believers
as
their
Redeemer
,
obliges
them
in
Reason
,
Justice
,
Equity
and
Conscience
,
to
Dedicate
and
Devote
themselves
,
all
that
they
are
,
and
have
,
to
his
Service
,
to
Glorifie
God
in
their
Body
and
Spirit
,
which
are
God's
.
All
the
Persons
of
the
Trinity
have
a
special
Interest
in
the
Persons
of
all
true
Believers
.
-
1.
God
the
Father
.
Their
Body
and
Spirit
are
God's
,
says
the
Text
,
they
are
Redeemed
unto
God
,
Rev.
5
9.
-
2.
God
the
Son
,
as
they
are
Members
of
Christ
,
1
Cor.
6.
15.
-
3.
God
the
Holy
Ghost
,
as
they
are
the
Temples
of
the
Holy
Ghost
,
1
Cor.
6.
19.
1
Cor.
3.
6.
Eph.
2.
21.
2
Cor.
6.
16.
The
Spiritual
House
of
God
,
1
Pet.
2.
5.
If
any
man
defile
the
temple
of
God
,
him
shall
God
destroy
,
1
Cor.
3.
17.
for
the
temple
of
God
is
holy
,
which
temple
ye
are
.
Redemption
,
fixing
such
a
right
and
propriety
in
the
Redeemer
,
over
the
Redeemed
,
must
necessarily
imply
obedience
and
subjection
on
our
part
;
Ye
are
not
your
own
.
How
shall
we
live
any
longer
in
sin
?
Rom.
6.
2.
Being
made
free
from
sin
,
we
should
become
servants
of
righteousness
,
v.
18.
Believers
are
not
sui
juris
,
to
live
as
they
list
.
Rom.
14.
7
,
8
,
9.
1
Pet.
4.
2.
For
me
to
live
is
Christ
,
Phil.
1.
21.
My
business
is
to
serve
him
,
not
to
comply
with
the
lusts
of
men
.
1
Cor.
7.
23.
What
to
Glorifie
God
in
our
body
?
viz.
When
in
all
our
outward
actions
we
govern
our selves
by
the
law
of
Christ
,
following
the
rule
of
his
word
,
and
the
guidance
of
his
Spirit
:
The
Body
is
for
the
Lord
,
who
is
our
Head
to
govern
our
bodies
in
all
their
motions
;
Christ
is
the
Saviviour
of
the
body
,
and
will
raise
it
up
to
eternal
life
,
Rom.
6.
5.
and
make
it
conformable
to
his
glorious
body
:
Our
Bodies
are
the
Members
of
Christ
;
and
as
such
,
they
ought
to
subject
themselves
to
the
command
of
the
Soul
under
Christ
,
mortifying
the
deeds
of
the
Body
through
the
Spirit
,
Rom.
8.
13.
The
whole
man
is
the
temple
of
the
Lord
,
1
Cor.
3.
16.
Our
Bodies
are
,
as
it
were
,
the
Porch
of
this
temple
,
therefore
we
should
not
touch
any
unclean
thing
,
2
Cor.
6.
16
,
17.
lest
we
grieve
the
Spirit
of
God
who
dwells
in
us
.
The
Sanctification
and
Holiness
of
the
Body
,
is
opposed
to
any
outward
pollution
of
it
,
by
which
we
do
defile
and
dishonour
the
Body
,
1
Thes.
4.
3
,
4
,
5.
If
Christ
has
such
an
undoubted
right
to
your
Bodies
as
they
are
his
members
,
and
temples
of
the
Holy-Ghost
;
then
be
sure
you
keep
them
holy
and
undefiled
.
I
need
not
exhort
you
to
flee
Fornication
,
you
are
all
convinced
of
the
evil
of
that
;
but
the
outward
Attire
,
I
will
not
say
of
whom
,
(
Prov.
7.
10.
)
lest
I
put
some
to
the
blush
,
does
not
become
serious
Worshippers
of
the
true
God
;
a
more
grave
,
sober
,
modest
Apparel
,
would
convincingly
testify
to
others
,
the
due
respect
and
reverence
you
have
for
the
holy
Spirit
dwelling
in
you
;
your
Bodies
are
the
temples
of
the
Holy-Ghost
;
do
not
then
prophane
these
temples
by
antick
exotick
dresses
,
the
sure
emblems
of
a
vain
mind
;
such
plumes
and
wethercocks
as
some
wear
upon
their
heads
,
become
not
the
Pinacle
of
these
Temples
of
the
Holy-Ghost
:
Therefore
if
there
be
any
fellowship
of
the
Spirit
,
cloathe
your selves
as
women
professing
Godliness
;
and
that
I
may
apply
this
to
both
Sexes
,
1
Cor.
11.
14.
I
must
tell
you
,
it
argues
a
very
Effeminate
age
,
to
see
so
many
men's
head
thatch'd
with
Womens
hair
;
what
may
be
brought
by
some
,
as
an
argument
in
point
of
health
for
the
cutting
of
their
own
Hair
,
will
never
justifie
what
is
put
on
by
most
in
the
room
of
it
.
When
you
have
trickt
up
your selves
,
according
to
the
Mode
and
Fashion
of
the
world
,
before
you
go
forth
to
be
seen
of
others
,
put
this
question
to
your selves
,
Is
this
to
Glorifie
God
in
my
body
?
or
will
it
not
rather
open
the
mouths
of
many
to
blaspheme
that
profession
of
Godliness
that
I
have
taken
up
?
Answer
it
to
your
Consciences
if
you
can
:
He
that
does
not
keep
his
body
in
a
due
subjection
to
the
Spirit
of
Grace
,
will
never
keep
his
heart
long
in
a
right
frame
.
What
to
Glorifie
God
in
our
Spirit
?
To
serve
God
only
with
our
bodies
,
is
Hypocrisy
,
it
must
be
with
Body
and
Spirit
,
else
our
service
is
not
reasonable
service
,
Rom.
12.
1.
If
our
minds
are
not
pure
in
the
sight
of
God
,
and
our
outward
profession
answerable
thereunto
in
the
sight
of
men
;
Paul
sets
forth
this
inward
service
Rom.
1.
9.
God
is
my
witness
,
whom
I
serve
with
my
spirit
in
the
gospel
of
his
Son
,
and
with
a
pure
conscience
.
2
Tim.
1.
3.
void
of
offence
towards
God
.
Acts
24.
16.
In
simplicity
and
godly
sincerity
,
2
Cor.
1.
12.
When
with
our
minds
we
serve
the
law
of
God
,
Rom.
7.
25.
God
is
a
Spirit
,
and
will
be
Worshipped
in
spirit
and
truth
:
You
have
reason
to
enure
your selves
to
this
Spiritual
worship
,
because
ere
long
you
will
be
all
Spirit
,
when
you
have
laid
down
these
earthly
tabernacles
.
I
mean
,
it
is
the
will
of
God
,
that
the
Souls
of
men
should
after
death
,
live
a
while
out
of
the
body
in
a
separate
state
,
till
the
Resurrection
,
conversing
with
an
innumerable
company
of
Angels
and
Spirits
of
just
men
made
perfect
.
Though
Believers
now
are
Spiritually
joined
to
the
general
Assembly
of
the
First-born
,
and
in
the
apprehensions
of
their
Faith
do
rejoyce
in
that
relation
they
stand
in
to
the
Church-triumphant
;
yet
after
death
they
will
have
actual
communion
with
those
blessed
Spirits
above
;
though
we
cannot
so
clearly
apprehend
what
this
happy
Paradisical
state
is
after
death
;
yet
those
who
are
spiritually
minded
,
conceive
so
much
of
it
by
Faith
,
as
makes
them
long
to
be
dissolved
and
to
be
with
Christ
;
they
grow
weary
of
all
earthly
converses
,
waiting
till
their
change
comes
,
that
they
may
enter
into
rest
from
all
their
Labours
,
and
from
that
hard
travel
of
Soul
,
which
they
cannot
be
freed
from
till
their
warfare
be
fully
accomplish'd
;
then
they
put
off
their
Armour
as
more
than
Conquerors
,
and
sit
down
in
an
everlasting
Peace
,
with
palms
in
their
hands
,
and
crowns
upon
their
heads
,
triumphing
in
the
Grace
of
Christ
to
all
Eternity
.
Could
we
look
through
the
dark
Entry
of
the
Grace
into
Eternity
,
lifting
up
our
heads
within
the
Vail
,
we
should
see
a
Glorious
Light
that
would
dazzle
our
eyes
;
we
should
have
a
stronger
taste
of
the
powers
of
the
world
to
come
.
The
wiser
sort
of
Heathens
were
not
without
some
thoughts
of
a
future
happy
estate
;
they
did
praesentire
in
posterum
:
They
had
some
bodings
in
their
minds
,
of
some
great
good
or
evil
that
should
befal
them
after
death
.
What
a
shame
is
it
for
Christians
to
be
so
little
affected
with
the
future
eternal
state
of
their
Immortal
Souls
?
Believers
,
while
they
are
in
this
world
,
are
joyned
to
the
Lord
in
one
Spirit
;
i.
e.
in
one
spiritual
body
,
or
in
the
same
spiritual
nature
with
Christ
,
Heb.
2.
11.
We
live
the
life
of
Christ
;
the
Head
and
the
Members
being
acted
by
the
same
Spirit
.
Christians
have
not
every
one
a
diverse
spirit
,
as
every
man
hath
a
divers
Soul
,
numerically
distinct
from
the
Soul
of
another
man
;
but
as
all
Members
of
the
Body
have
the
same
Soul
,
though
each
of
them
divers
operations
,
Rom.
12.
4.
so
we
have
all
of
us
one
and
the
same
Spirit
,
though
the
operations
of
it
be
divers
,
1
Cor.
12.
4
,
13.
Therefore
if
there
be
any
fellowship
of
the
Spirit
,
let
us
glorifie
God
in
our
bodies
,
and
in
our
spirits
,
which
are
God's
.
CHRIST
The
ONLY
MEDIATOR
OF
THE
NEW
COVENANT
.
HEB.
XII
.
24.
And
to
Jesus
the
Mediator
of
the
New
Covenant
.
BEfore
I
speak
to
the
Words
of
the
Text
,
I
shall
premise
Two
Things
.
1.
Compare
the
Covenant
of
Grace
with
the
Covenant
of
Works
,
shewing
in
what
they
agree
,
and
in
what
they
differ
.
2.
Compare
the
New
Covenant
with
the
Mount
-
Sinai-Covenant
.
CHAP.
I.
Christ
the
ONLY
Mediator
,
&c.
FIRST
,
I
shall
Compare
the
Covenant
of
Works
,
with
the
Covenant
of
Grace
,
in
sundry
particulars
.
1.
The
Covenant
of
Grace
frees
a
Sinner
from
two
things
,
which
by
the
Covenant
of
Works
are
in
force
against
him
.
1.
From
the
Curse
.
2.
From
perfect
Obedience
as
a
Condition
of
life
to
be
performed
by
man
himself
.
My
meaning
is
,
That
the
Covenant
of
Grace
does
not
take
away
the
Condition
of
perfect
obedience
,
but
only
the
Performance
of
it
by
us
:
It
is
enough
that
Christ
hath
performed
it
for
us
,
by
whose
Obedience
we
are
made
Righteous
.
2.
The
Covenant
of
Grace
is
so
far
a
friend
to
the
Covenant
of
Works
,
or
rather
to
the
Good
Works
commanded
by
that
Covenant
,
that
it
takes
in
all
the
moral
Duties
of
that
Covenant
;
they
are
as
much
our
Duty
now
under
the
Gospel
,
as
they
were
under
the
Law
;
and
our
coming
short
in
any
of
them
,
is
as
much
our
sin
now
as
then
;
we
ought
as
much
to
strive
against
it
;
nay
,
which
is
more
than
could
be
expected
under
the
Law
,
we
are
called
to
repent
of
it
:
The
Law
neither
gave
Grace
to
repent
,
neither
did
it
admit
of
any
Repentance
:
You
see
how
little
countenance
the
Covenant
of
Grace
,
rightly
understood
,
gives
to
Licentiousness
,
how
much
it
promotes
Holiness
,
even
the
perfection
of
Holiness
:
For
when
all
the
Grace
of
that
Covenant
is
given
forth
,
it
will
issue
in
Perfection
;
then
the
Saints
will
be
perfect
.
The
reason
why
under
the
Gospel
,
imperfect
Obedience
is
accepted
,
is
not
because
the
Imperfections
of
it
are
approved
,
but
because
they
are
pardoned
and
covered
.
3.
The
Covenant
of
Works
shews
what
man
must
do
to
be
justified
;
The
Covenant
of
Grace
,
what
a
justified
man
ought
to
do
,
how
he
should
carry
himself
ever
after
towards
God
.
Holiness
of
life
,
by
the
Covenant
of
Works
,
went
before
Justification
,
as
the
procuring
meritorious
cause
of
it
;
but
according
to
the
Covenant
of
Grace
,
it
is
the
consequent
or
effect
of
Justification
.
4.
The
Covenant
of
Grace
,
in
the
application
of
it
to
us
,
begins
in
the
pardon
of
sin
:
No
Grace
reaches
us
,
till
pardoning
Grace
begins
with
us
;
we
are
under
a
curse
till
then
,
concluded
or
shut
up
under
wrath
;
but
pardoning
Mercy
opens
the
door
for
all
manner
of
Mercies
to
enter
in
,
turns
the
whole
stream
and
course
of
God's
Grace
towards
us
.
Blessed
is
the
man
whose
transgression
is
forgiven
,
&c.
Psalm
32.
1.
This
leads
the
way
to
all
other
blessings
.
5.
In
the
Covenant
of
Grace
,
God
declares
what
he
will
be
to
us
,
and
do
for
us
,
and
also
what
he
will
enable
us
to
be
to
him
,
and
to
do
for
his
Glory
;
his
free
Grace
undertakes
both
Parts
of
the
Covenant
.
6.
The
Covenant
of
Grace
,
presupposes
full
satisfaction
made
by
Christ
for
all
our
sins
against
the
Covenant
of
Works
,
else
God
would
not
be
just
in
justifying
a
Believer
,
Rom.
3.
25
,
26.
7.
The
Covenant
of
Grace
finds
nothing
in
man
to
commed
him
to
God
,
but
what
it
brings
along
with
it
:
To
suppose
any
preparatory
qualifications
,
conditions
,
causes
or
motives
,
to
make
way
for
us
into
the
favour
of
God
,
does
quite
overthrow
the
nature
of
free
Grace
,
and
take
off
greatly
from
the
glory
of
it
.
1.
None
can
have
an
interest
in
the
Covenant
of
Grace
,
or
be
said
in
a
Gospel
sence
,
to
be
in
Covenant
,
in
whom
the
essential
parts
of
the
Covenant
are
not
already
in
some
measure
fulfilled
,
viz.
To
have
the
Law
written
in
their
heart
,
to
have
a
right
Spirit
put
into
us
,
to
own
God
for
our
God
,
to
delight
in
his
Law
in
the
inward
man
;
these
are
so
far
from
being
conditions
of
the
Covenant
,
giving
us
an
interest
in
it
,
that
they
are
rather
the
Covenant
it self
fulfilled
in
us
,
which
is
an
undeniable
proof
of
our
being
in
Covenant
.
9.
The
New
Covenant
does
not
so
much
imply
an
outward
Law
or
Rule
of
government
set
before
us
,
as
an
inward
Law
,
or
rather
,
a
spirit
and
principle
of
Love
and
Obedience
,
inclining
us
to
a
willing
performance
of
all
those
Duties
that
either
Law
or
Gospel
call
for
.
The
Covenant
of
Grace
brings
forth
a
new
creature
created
in
Christ
Jesus
unto
good
works
,
that
he
should
walk
in
them
;
you
put
a
force
upon
the
new
creature
,
if
you
turn
him
out
of
his
walk
.
By
the
Covenant
of
Grace
,
our
Justification
hangs
not
upon
doing
,
but
upon
believing
.
That
which
much
perplexes
the
point
of
Justification
,
is
,
the
separating
of
Faith
and
Justification
too
far
asunder
,
which
hath
many
ill
consequences
in
it
.
1.
If
you
suppose
Faith
as
a
quality
pre-existing
in
the
Soul
before
Justification
,
and
standing
a
while
alone
by
it self
,
in
order
to
our
Justification
,
this
lets
in
previous
qualifications
in
us
as
necessary
to
Justification
:
And
if
Faith
,
as
a
quality
in
us
,
have
any
causal
influence
into
our
justification
;
so
must
Repentance
and
all
good
Works
,
which
are
linked
to
it
.
This
lets
us
into
a
justification
by
Works
of
our
own
doing
,
and
by
qualities
inherent
in
our selves
,
which
is
downright
Popery
.
2.
If
we
place
our
personal
Justification
before
Faith
;
this
runs
us
up
to
an
actual
Justification
of
our
persons
from
eternity
,
which
is
of
as
ill
consequence
as
the
former
.
Therefore
the
safest
way
is
to
put
them
both
togethet
.
What
God
hath
joined
,
let
no
man
put
asunder
.
He
that
believes
,
is
justified
;
and
he
that
is
justified
,
Believes
;
there
can
be
no
justification
without
Faith
,
nor
no
true
Faith
without
justification
.
God's
act
in
justifying
,
doth
symphonize
and
correspond
to
our
act
in
Believing
:
There
cannot
be
actual
giving
,
without
actual
receiving
;
one
is
naturally
necessary
to
the
other
.
I
know
Faith
and
Justification
are
different
notions
,
and
may
in
our
way
of
speaking
and
expression
,
be
put
one
before
the
other
;
but
the
things
themselves
are
always
together
;
God
justifies
us
,
by
working
Faith
in
us
.
The
Covenant
of
Grace
requires
nothing
to
be
done
by
us
,
as
an
antecedent
moral
condition
,
or
procuring
cause
of
our
Justification
;
it
supposes
Faith
in
all
who
actually
partake
of
the
Grace
of
this
Covenant
.
Nay
,
the
Covenant
of
Grace
,
I
mean
,
the
outward
proposal
of
the
terms
of
the
New
Covenant
,
is
an
outward
means
appointed
by
God
for
the
working
or
begetting
of
Faith
in
us
.
Faith
comes
by
hearing
,
i.
e.
by
hearing
the
Doctrine
of
our
Redemption
by
Christ
;
and
this
Faith
so
wrought
by
hearing
the
Word
,
disposes
the
Soul
ever
after
to
Repentance
,
and
new
obedience
,
which
are
the
inseparable
effects
of
Faith
in
all
who
are
justified
:
He
who
doth
not
shew
his
Faith
by
his
Works
,
is
no
sound
Believer
.
Though
it
be
commonly
said
by
many
,
That
Repentance
is
in
order
to
justification
;
the
sense
cannot
be
,
that
Repentance
is
instrumentally
necessary
to
justification
,
as
Faith
is
:
Do
but
keep
up
the
different
relation
that
Faith
hath
to
justification
,
from
all
other
Graces
and
good
Works
,
and
we
shall
quickly
understand
one
another
;
and
not
confound
Faith
and
Works
together
in
our
justification
.
We
may
differ
in
our
expressions
;
but
that
should
make
no
real
difference
,
if
the
same
thing
be
meant
and
intended
.
This
account
of
Faith
(
or
to
this
effect
,
for
I
will
tie
none
to
my
words
)
does
answer
all
the
ends
of
true
Religion
,
it
exalts
Christ
,
ascribes
our
free
Justification
and
Pardon
to
him
,
and
his
Righteousness
only
;
it
secures
our
own
Souls
,
it
suppresses
and
discountenances
all
Vice
,
all
licentious
loose
living
;
it
establishes
the
Law
as
a
Rule
of
life
;
it
promotes
all
practical
Holiness
by
the
most
forcible
motives
that
can
be
.
We
can
never
keep
up
Religion
in
the
power
of
it
,
if
we
do
not
keep
up
the
plain
notion
of
it
,
in
the
sense
that
is
commonly
received
by
all
sober
sincere
Christians
.
Arguings
pro
and
con
may
have
their
use
among
the
Learned
;
but
still
let
us
be
sure
to
sail
by
the
Pole-Star
,
to
keep
that
in
our
Eye
,
as
a
fixed
point
that
governs
all
our
motions
.
My
meaning
is
this
,
let
us
ultimately
resolve
Religion
in
the
main
fundamentals
of
it
,
into
such
naked
simple
truths
,
as
may
fall
under
the
capacity
of
all
plain
meaning
Christians
;
that
they
may
know
what
we
Believe
,
and
what
we
Profess
:
That
we
all
aim
at
the
same
thing
in
our
Preaching
;
and
that
the
same
Spirit
may
still
appear
in
all
the
diversity
of
gifts
that
is
among
us
.
The
reason
why
the
Apostle
,
Gal.
3.
17.
calls
the
Mount
-
Sinai-Covenant
a
Law
,
is
because
the
Mount
-
Sinai-Covenant
is
a
mixt
Covenant
,
made
up
partly
of
the
Law
,
and
partly
of
the
Gospel
;
and
the
Apostle
in
that
place
,
opposes
the
Legalities
of
the
Sinai-Covenant
,
to
the
promise
made
to
Abraham
:
There
was
no
reason
why
he
should
oppose
the
Gospel
part
of
the
Sinai-Covennat
,
to
the
Covenant
with
Abraham
,
for
they
were
both
the
same
,
they
were
coincident
,
there
was
no
opposition
between
them
;
therefore
he
calls
the
Mount
-
Sinai-Covenant
a
Law
,
in
opposition
to
the
Covenant
of
pure
Grace
made
with
Abraham
.
The
Covenant
of
Works
made
with
Adam
,
as
to
any
benefit
from
it
,
ceased
at
the
entrance
of
sin
,
which
laid
all
mankind
under
a
curse
:
This
curse
cannot
be
taken
away
but
by
a
New
Covenant
;
you
see
how
sin
disordered
the
whole
world
,
put
all
things
out
of
frame
.
God's
Government
of
the
world
,
as
to
the
outward
administration
of
it
,
must
be
altered
,
or
else
the
whole
world
must
be
destroyed
;
there
must
be
a
new
Constitution
,
a
new
Covenant
:
What
havock
did
sin
make
in
one
day
!
that
put
God
upon
a
second
Creation
,
making
all
things
new
,
casting
all
into
a
new
mould
,
to
prevent
the
utter
destruction
of
all
mankind
,
that
otherwise
must
have
ensued
.
This
Covenant
of
Grace
may
be
considered
Four
ways
.
-
1.
In
the
promise
of
the
seed
of
the
Woman
made
to
Adam
,
at
least
in
his
hearing
;
couched
in
the
threatning
denounced
against
the
Serpent
,
Gen.
3.
15.
-
2.
In
the
Promise
made
to
Abraham
,
Gen.
17.
7.
-
3.
In
the
Mount
-
Sinai-Covenant
with
all
Israel
,
Exod.
19.
8.
this
Covenant
had
the
nature
of
a
Testament
,
therefore
confirmed
by
Death
;
hence
beasts
slain
in
Sacrifice
,
Heb.
9.
16
,
18.
-
4.
In
the
New
Covenant
with
Jews
and
Gentiles
now
under
the
Gospel
.
CHAP.
II.
SEcondly
.
When
Abraham's
Posterity
grew
numerous
,
even
into
a
Nation
,
then
commenced
the
Mount
-
Sinai-Covenant
,
containing
the
moral
,
judicial
,
and
ceremonial
Laws
,
given
not
with
an
intent
to
disannul
the
Promise
made
Four
hundred
and
thirty
Years
before
,
Gal.
3.
17.
which
it
must
have
done
,
had
the
Law
been
then
given
to
bring
Israel
under
a
Covenant
of
Works
.
The
Church
of
Israel
continued
under
this
Sinai-Covenant
,
till
this
better
,
this
second
,
this
New
Covenant
was
introduced
,
Heb.
8.
6
,
7
,
8.
This
Mount
-
Sinai-Covenant
,
is
in
Scripture
called
,
the
First
,
or
the
Old
Covenant
,
in
comparison
of
the
New
,
established
by
Christ
in
the
Gospel
.
In
this
Sinai-Covenant
,
there
was
a
revival
,
or
a
repitition
of
the
Law
of
Works
,
and
a
Typical
pointing
to
the
time
of
the
promise
,
when
Christ
himself
should
appear
;
hence
the
Law
is
said
to
be
our
Schoolmaster
to
bring
us
to
Christ
.
The
Sinai-Covenant
had
all
the
institutions
of
Worship
annexed
to
it
,
Heb.
9.
1
,
2
,
3.
but
this
whole
System
of
Levitical
Worship
in
all
its
Rites
and
Ceremonies
,
was
to
be
disanull'd
,
that
a
more
Spiritual
and
Evangelical
Church-state
might
be
established
by
a
standing
irrevocable
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sancitum
est
,
Heb.
8.
6.
The
Sinai-Covenant
was
suited
to
the
times
of
the
Old-Testament
;
't
was
that
dispensation
which
God
thought
fit
to
place
the
Church
under
at
that
season
,
till
the
fulness
of
times
should
come
,
for
a
clearer
discovery
of
God's
free
Grace
in
Christ
,
who
was
born
under
the
Sinai
Covenant
,
made
under
the
Law
,
to
redeem
us
from
the
curse
of
it
,
Gal
3.
13.
Gal
4.
4
,
5.
The
Covenant
of
Works
put
a
double
bar
to
man's
Salvation
since
the
Fall
.
1st
.
The
Curse
lay
upon
man
for
sin
,
which
must
be
removed
,
or
death
was
unavoidable
.
2
d.
Perfect
Righteousness
was
to
be
performed
,
without
which
life
was
not
attainable
by
that
Covenant
;
neither
of
these
done
then
under
the
Sinai-Covenant
.
Therefore
Christ
by
virtue
of
the
New
Covenant-sanction
,
authorising
him
as
Mediator
to
undertake
both
,
he
dies
to
free
us
from
the
Curse
of
the
Law
,
and
by
his
active
Righteousness
,
or
Obedience
,
made
us
Righteous
,
as
Rom.
5.
18
,
19.
It
is
as
plain
as
words
can
express
it
,
that
it
is
not
by
our
own
Evangelical
obedience
,
by
works
of
Righteousness
that
we
do
,
but
by
the
Obedience
of
that
one
Man
Christ
,
that
we
are
made
Righteous
unto
Justification
of
life
.
So
that
Gospel
Grace
,
in
the
right
notion
of
it
,
doth
not
consist
in
abating
the
rigour
of
the
Law
;
or
that
for
Christ's
sake
,
our
sincere
imperfect
obedience
shall
be
accepted
unto
Justification
,
instead
of
that
which
is
perfect
:
But
it
lies
here
,
viz.
in
exempting
us
from
a
personal
performance
of
perfect
Righteousness
required
by
Law
unto
our
Justification
,
and
admitting
Christ
to
answer
the
Law
for
us
in
our
stead
,
who
accordingly
fulfilled
all
Righteousness
for
us
,
is
become
the
end
of
the
Law
for
Righteousness
,
to
every
one
that
believes
,
Rom.
10.
4.
This
is
that
Righteousness
without
works
imputed
to
us
,
Rom.
4.
6.
or
the
righteousness
of
God
by
Faith
,
Phil.
3.
9.
Rom.
1.
17.
the
Obedience
or
righteousness
of
that
one
man
Christ
(
as
before
)
opposed
to
our
own
Righteousness
,
Phil.
3.
9.
Rom.
10.
3.
Let
us
not
carry
it
,
as
if
there
were
no
way
to
Preach
up
Holiness
and
Sanctification
,
but
by
Preaching
down
Justification
by
Faith
alone
in
Christ
Jesus
:
Were
some
persons
as
zealous
for
the
Doctrine
of
Free-grace
,
as
they
who
assert
it
,
are
for
good
Works
and
strict
Holiness
of
life
,
there
would
not
be
that
offence
given
by
setting
up
a
new
way
of
Justification
by
our
own
Evangelical
Obedience
:
All
who
oppose
this
new
scheme
,
are
presently
branded
with
Antinomian●sm
;
a
beadroll
of
abominable
errors
are
reckoned
up
,
and
obliquely
charged
upon
them
.
But
the
strength
of
this
way
of
Arguing
I
understand
not
.
Thus
Christ
as
Mediator
of
the
New
Testament
,
satisfied
for
the
Transgressions
of
the
Old
Covenant
,
That
they
which
are
called
,
might
receive
the
promise
of
eternal
inheritance
,
Heb.
9.
15
,
16.
Dan.
9.
24.
He
brought
in
everlasting
Righteousness
,
and
by
one
offering
hath
perfected
for
ever
them
that
are
Sanctified
,
Heb.
10.
14.
So
Redeeming
us
from
the
Law
,
the
Sinai
Law
,
for
of
that
the
Apostle
there
speaks
,
Gal.
3.
10
,
17.
Let
us
have
a
care
of
living
in
the
Spirit
of
the
Old
Covenant
,
going
about
to
establish
our
own
Righteousness
;
Since
by
virtue
of
the
New
Covenant
,
God
hath
accepted
Christ
in
our
stead
to
be
o●●●econd
Adam
,
every
way
to
answer
the
demands
of
the
Law
,
or
Covenant
of
Works
,
which
was
revived
at
Mount
-
Sinai
,
and
added
because
of
Transgression
,
that
Christ
by
coming
under
the
Law
might
make
satisfaction
for
that
Transgression
.
There
was
a
necessity
of
a
New
Covenant
,
that
the
fulfilling
of
the
Old
by
Jesus
Christ
might
be
imputed
to
us
;
there
must
be
a
Law
for
that
,
before
it
could
be
,
that
the
benefit
of
Christ's
Sufferings
and
active
Obedience
might
redound
unto
us
.
The
New
Covenant
(
as
comprehending
that
of
Redemption
)
obliged
Christ
to
satisfie
for
our
breach
of
the
Old
:
But
though
Believers
are
Redeemed
from
the
curse
of
the
Law
,
yet
they
are
still
under
the
Law
to
Christ
their
Mediator
,
who
satisfied
for
their
breaking
of
it
,
1
Cor.
9.
21.
they
are
indeed
dead
to
the
law
by
the
body
of
Christ
,
Rom.
7.
4.
i.
e.
Not
under
the
condemning
power
of
the
Law
,
because
Christ
bore
the
curse
of
it
on
his
own
Body
;
yet
still
obedience
to
the
Law
is
strictly
required
of
all
Believers
,
though
not
in
order
to
their
Justification
,
but
for
other
ends
;
all
doing
for
life
is
now
over
,
that
is
no
Antinomian
Doctrine
.
Gospel
motives
to
Holiness
from
the
Love
of
God
in
Christ
Jesus
,
are
far
more
forcible
than
those
drawn
from
the
terror
of
the
Law
.
The
New
Covenant
is
a
mild
gentle
Covenant
,
full
of
Grace
;
therefore
called
the
Covenant
of
Grace
,
consisting
not
of
precepts
and
threatnings
,
but
of
absolute
Promises
.
I
will
,
and
they
shall
,
Heb.
8.
10
,
11
,
12.
The
Covenant
of
Grace
,
is
one
and
the
same
for
substance
all
along
ever
since
the
fall
;
there
have
been
several
discoveries
of
it
.
-
1.
In
the
promise
to
Adam
in
more
general
terms
.
-
2.
In
that
to
Abraham
,
limiting
the
seed
to
his
family
.
And
when
the
Posterity
of
Abraham
multiplied
into
a
Nation
,
the
Covenant
was
put
into
a
National
form
,
and
was
made
with
Israel
,
as
with
a
people
,
and
only
with
the
people
of
Israel
.
But
when
Christ
came
,
the
last
edition
of
the
Covenant
was
more
comprehensive
both
of
Jew
and
Gentile
,
reckoning
all
Believers
to
be
the
spiritual
Seed
of
Abraham
;
and
was
more
expressive
of
spiritual
Blessiugs
than
before
.
This
is
called
a
New
Covenant
,
another
Covenant
,
because
it
was
so
different
from
the
outward
form
,
and
Systeme
of
the
Sinai
Covenant
;
and
of
this
New
and
better
Covenant
,
Christ
is
the
Mediator
;
We
are
come
unto
Mount-Sion
,
to
Jesus
the
Mediator
of
the
new
Covenant
.
The
Apostle
persuades
to
more
exact
holiness
of
life
.
1.
From
the
greatness
of
Gospel
Grace
.
2.
From
the
sweet
alluring
nature
of
it
;
it
must
needs
draw
our
hearts
towards
it
,
make
us
fall
in
love
with
it
,
thankfully
receiving
it
with
Reverence
and
Fear
,
lest
we
should
not
walk
worthy
of
it
unto
all
well-pleasing
:
Grace
pleases
a
Believer
so
well
,
that
he
cannot
but
study
to
please
God
in
all
things
ever
after
;
the
Law
of
Grace
constrains
him
.
Obs.
The
clearer
Gospel-Light
we
live
under
,
the
more
holy
we
should
be
in
our
lives
and
conversations
;
not
continuing
in
sin
,
because
Grace
abounds
.
Since
we
are
delivered
from
the
terror
and
bondage
of
the
Law
,
let
us
not
desire
to
be
under
it
;
Gal.
4.
21.
We
are
not
under
the
Law
,
but
under
Grace
;
or
which
is
all
one
,
are
not
come
unto
Mount
Sinai
,
but
unto
Mount
Sion
;
God
was
very
terrible
upon
Mount
Sinai
,
but
very
amiable
and
gentle
upon
Mount
Sion
;
sitting
upon
a
Throne
of
Grace
,
ready
to
shew
Mercy
to
all
who
come
unto
him
,
Heb.
7.
25.
he
will
in
no
wise
cast
off
any
.
So
that
Believers
now
are
in
a
far
better
case
than
they
were
under
the
Old
Testament
;
they
enjoy
now
far
greater
Priviledges
,
and
among
the
rest
,
we
have
a
more
powerful
Mediator
than
Moses
was
,
even
Jesus
the
Mediator
of
the
New
Covenant
.
CHAP.
III.
Jesus
the
Mediator
of
the
New
Covenant
.
IN
opening
these
Words
,
I
shall
speak
to
these
following
Heads
;
viz.
-
1.
What
a
Mediator
is
.
-
2.
The
difference
between
Moses
and
Christ
.
-
3.
The
necessity
of
a
Mediator
between
God
and
fallen
man
.
-
4.
How
Christ
was
fitted
and
qualified
for
the
Office
of
a
Mediator
.
-
5.
What
are
those
special
Mediatory
Acts
that
Christ
puts
forth
.
-
6.
Answer
some
Popish
Objections
,
and
open
some
Scriptures
very
much
perverted
by
them
.
-
7.
Shew
what
use
we
should
make
of
Christ
our
Mediator
.
First
,
What
a
Mediator
is
:
viz.
One
who
interposes
himself
as
a
middle
person
between
two
or
more
who
are
at
variance
,
that
he
may
reconcile
them
,
and
joyn
them
together
in
a
New
Covenant
.
A
Mediator
is
one
coming
between
two
parties
at
variance
,
to
take
up
the
quarrel
,
and
reconcile
them
.
Medium
refertur
ad
duo
extrema
,
the
middle
refers
to
two
extremes
;
so
a
Mediator
is
not
of
one
,
Gal.
3.
20.
There
must
be
two
at
variance
;
God
is
one
,
there
must
be
some
other
at
variance
with
God
,
else
no
need
of
a
Mediator
,
whilst
God
and
man
were
one
,
i.
e.
united
in
love
and
affection
;
for
then
they
are
said
to
be
one
,
Joh.
17
21.
1
Cor.
6.
17.
of
the
same
nature
,
2
Pet.
1.
4.
But
there
being
a
difference
between
God
and
man
Christ
is
not
the
Mediator
of
one
,
i.
e.
of
God
only
,
but
of
God
and
man
,
God
and
sinful
man
;
for
God
and
a
just
man
are
not
at
variance
.
The
first
Covenant
in
Innocency
was
made
between
persons
perfectly
united
and
agreed
;
the
second
Covenant
between
persons
mortally
offended
;
therefore
this
needed
a
Mediator
;
extrema
unjuntur
in
medio
.
So
here
,
2
Cor.
5
18
,
19.
A
Mediator
stands
in
the
middle
to
unite
both
extremes
.
So
Christ
is
the
Prince
of
Peace
,
Isa.
9
6.
The
Parties
disagreeing
are
God
and
Man
;
the
cause
of
the
difference
is
sin
,
Isa.
59.
2.
which
cannot
be
expiated
but
by
the
blood
of
Christ
;
and
because
God
would
not
contend
for
ever
,
Isa.
57.
●6
.
he
sent
his
Son
to
dye
for
our
sins
,
and
so
to
make
Peace
,
Rom.
5.
10.
A
Mediator
is
one
who
takes
hold
of
both
disagreeing
Parties
,
one
with
his
right
,
the
other
with
his
left
hand
,
so
bringing
them
together
in
Love
,
as
Job
9.
33.
Isa.
41.
10.
God
and
Man
agreeing
in
one
Mediator
,
do
walk
together
,
Amos
3.
3.
The
Person
of
the
Mediator
,
as
Mediator
,
is
inferior
to
the
Father
,
by
a
voluntary
exinanition
of
himself
in
the
form
of
a
servant
;
but
he
is
above
us
,
1.
As
God
,
by
his
Divine
Nature
.
2.
As
Man
,
by
the
Purity
of
his
Humane
Nature
.
3.
By
vertue
of
his
Office
,
and
high
Prerogatives
belonging
to
it
.
Mediator
and
Saviour
are
all
one
;
for
Mediation
is
in
order
to
Salvation
,
one
the
means
,
the
other
the
end
;
He
is
our
Saviour
,
because
he
is
our
Mediator
,
Heb.
7.
25.
The
knowledg
of
a
Mediator
is
not
from
the
Creatures
,
but
from
the
Scriptures
;
't
is
a
point
of
revealed
Religion
,
to
know
who
is
our
Mediator
,
even
the
Son
of
God
.
Secondly
,
The
difference
between
Moses
and
Christ
,
as
to
their
Mediation
.
1.
Christ
as
Mediator
of
the
new
Covenant
,
effectually
wins
and
draws
to
it
,
all
those
to
whom
the
benefit
of
this
Covenant
belongs
;
he
undertakes
for
the
full
accomplishment
of
the
Covenant
on
both
sides
.
So
did
not
Moses
,
He
was
mediator
of
the
old
covenant
,
Gal.
3.
19.
Exod.
20.
19.
Deut.
5.
4
,
5.
2.
The
Mediator
of
the
New
Testament
must
die
,
because
he
is
the
Testator
,
as
well
as
Mediator
.
Heb.
9.
15
,
16
,
17.
vide
.
The
Priests
under
the
Law
did
offer
Sacrifice
,
but
did
not
offer
up
themselves
as
Christ
did
.
Moses
was
only
a
Ministerial
Mediator
;
he
was
not
the
Author
of
the
Covenant
,
but
only
a
Witness
to
the
delivery
and
publication
of
it
in
God's
Name
by
his
Hand
.
But
Christ
himself
is
the
Author
of
the
New
Covenant
,
and
he
stands
engaged
to
make
good
the
terms
of
it
,
to
take
up
the
difference
between
God
and
us
,
Eph.
2.
14.
He
is
our
peace
.
Man's
reconciliation
with
God
was
drawn
into
a
Covenant
,
therefore
Christ
is
called
the
Mediator
of
the
New
Covenant
;
he
is
both
our
Mediator
and
our
Ransom
;
he
that
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
also
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
John
2.
1
,
2.
3.
The
Priest
and
Sacrifices
of
old
were
tipes
of
Christ
,
the
great
Mediator
of
the
New
Testament
;
the
only
high
Priest
,
who
is
both
Priest
and
Sacrifice
.
4.
Under
the
Law
,
many
Sacrifices
,
and
they
often
repeated
.
Heb.
10.
11.
But
in
the
Gospel
but
one
Sacrifice
,
and
but
once
offered
.
Heb.
9.
28.
Heb.
10.
12
,
14
,
18.
5.
Christ
does
not
only
intercede
with
the
Father
for
us
,
Joh.
16.
23.
but
promises
to
do
it
himself
,
John
14.
14.
He
does
not
only
intercede
for
us
as
an
Advocate
,
but
himself
hears
our
Prayers
,
and
grants
our
Petitions
,
so
could
not
Moses
;
he
is
an
extraordinary
Mediator
,
not
only
procuring
remission
from
the
Party
offended
,
but
actually
remitting
the
offence
himself
.
6.
The
new
Covenant
comprehends
both
Jew
and
Gentile
,
Eph.
2.
14
,
15.
Eph.
1.
10.
So
did
not
the
old
.
7.
There
was
only
Typical
forgiveness
in
the
old
Covenant
,
as
pertaining
to
the
conscience
,
Heb.
9.
9
,
10
,
13
,
14.
Heb.
10.
1
,
2
,
3.
But
real
forgiveness
in
the
new
,
Heb.
10.
16
,
17.
A
real
purging
the
Conscience
,
Heb.
9
14.
8.
Moses
was
not
Surety
of
the
new
Covenant
unto
God
on
the
part
of
the
people
,
but
only
an
Internuncius
,
or
middle
agent
between
them
,
declaring
the
mind
of
God
unto
the
people
.
9.
The
Sinai
Covenant
had
relation
to
the
Covenant
of
Grace
,
and
therefore
the
Ceremonial
Law
was
annexed
to
it
.
Circumcision
was
a
Seal
,
not
of
the
Covenant
of
works
,
as
the
Jews
misconceived
,
but
of
the
second
Covenant
of
Righteousness
by
Faith
,
Rom.
4.
11.
Confirmed
before
of
God
in
Christ
,
Gal.
3.
17.
The
Law
was
given
430
Years
after
the
promise
made
to
Abraham
,
threatning
the
sinner
,
not
with
an
intent
that
the
Curse
should
be
executed
,
or
the
hand-writing
against
us
fulfilled
,
but
rather
blotted
out
,
Col.
2.
14.
Is
the
law
then
against
the
promises
?
Gal.
3.
21.
'T
is
certain
the
Law
as
threatning
,
is
against
the
Promises
,
against
us
,
and
contrary
to
us
,
as
Col.
2.
14.
But
not
so
against
the
Promises
,
as
to
vacate
and
abolish
them
,
but
is
rather
subservient
to
them
,
stirring
up
the
sinner
to
fly
to
the
Promise
for
a
Pardon
.
When
the
people
,
just
after
the
giving
of
the
Law
,
had
grievously
sinned
in
making
the
Calf
,
and
God
threatned
to
consume
them
,
Exod.
32.
9
,
10.
Moses
does
not
plead
the
Mount
Sinai
Covenant
,
but
the
Covenant
made
with
Abraham
,
vers
.
13.
So
Deut.
9.
27.
2
Kings
13.
23.
The
condition
of
the
Sinai-Covenant
being
performed
by
Christ
,
the
New
Covenant
becomes
absolute
to
us
;
nothing
more
can
be
demanded
of
us
in
a
way
of
satisfaction
for
sin
,
Heb.
10.
14.
Christ
as
our
Advocate
pleads
this
,
and
that
we
ought
to
be
discharged
from
the
Curse
of
the
Law
.
All
doing
for
life
is
over
in
the
New
Covenant
,
our
Surety
has
done
that
,
and
therefore
is
become
the
Mediator
of
a
better
Covenant
,
Heb.
8.
6.
Having
made
way
for
our
receiving
the
Promise
,
Heb.
9.
15.
This
full
satisfaction
is
the
main
thing
we
are
to
believe
in
order
to
our
Salvation
;
this
is
the
sense
of
every
act
of
Justifying-Faith
,
to
which
Salvation
is
annexed
;
we
must
mean
this
in
believing
,
or
we
mean
nothing
,
neither
do
we
understand
those
Scriptures
,
Mark
.
6.
16.
Joh.
3.
16
,
36.
The
Obedience
of
Christ
comes
instead
of
our
doing
for
life
,
he
is
the
Lord
our
righteousness
,
Jer.
23.
6.
Christ
being
made
of
God
our
Righteousness
for
Justification
,
it
is
the
will
of
God
that
he
should
by
his
Spirit
sanctifie
us
,
and
make
us
inherently
holy
:
Our
Mediator
does
not
only
take
away
the
guilt
of
sin
,
which
legal
Sacrifices
could
not
do
,
they
only
purified
the
Flesh
,
Heb.
9.
13.
but
not
the
Conscience
;
the
Blood
of
Christ
only
does
this
,
v.
14.
So
the
Spirit
of
Christ
by
Faith
purifies
the
Heart
,
sanctifies
the
whole
person
,
1
Thes.
5.
23.
since
we
are
come
to
the
Mediator
of
the
New
Covenant
,
let
us
see
we
don't
abuse
the
free
Grace
of
God
,
Heb.
12.
25.
In
the
New
Covenant
great
Grace
is
revealed
to
Believers
,
and
great
wrath
against
all
Unbelievers
,
Mat.
3.
7
,
10
,
12.
Isa.
61.
2.
vide
.
3.
The
necessity
of
a
Mediator
between
God
and
Fallen
man
;
If
one
man
sin
against
another
,
the
judge
shall
judge
him
:
but
if
a
man
sin
against
the
Lord
,
who
shall
intreat
for
him
?
1
Sam.
2.
25.
This
necessity
appears
1.
From
God's
just
anger
against
us
.
2.
From
our
inability
to
appease
his
wrath
;
I
put
them
both
together
.
Adam
was
the
Son
of
God
by
Creation
,
Luk.
1.
ult
.
but
soon
alienated
himself
and
all
his
Posterity
from
God
his
Father
and
Creator
;
neither
could
we
ever
become
the
Children
of
God
again
,
but
by
Christ
,
John
1.
12.
Heb.
2.
10
,
&c.
Angels
,
though
they
need
no
Redeemer
,
yet
they
need
a
Mediator
;
a
Head
,
in
and
through
whom
they
have
access
to
God
,
and
communion
with
him
;
much
more
does
fallen
man
need
a
Mediator
,
by
whom
he
may
come
unto
the
Father
,
Joh.
14.
6.
'T
is
impossible
to
see
God
any
otherwise
than
through
Christ
,
John
1.
18.
if
any
man
sin
,
as
every
man
does
,
let
him
not
despair
,
for
we
have
an
Advocate
with
the
Father
,
1
Joh.
2.
1
,
2.
in
whom
God
is
well
pleased
,
Mat.
3.
17.
We
cannot
have
immediate
access
to
God
himself
,
but
through
a
Mediator
we
may
.
3.
By
those
terrors
of
Conscience
which
we
are
under
,
when
our
hearts
smite
us
for
any
sin
,
accusing
us
,
Rom.
2.
15.
telling
us
that
God
knows
all
this
evil
and
much
more
by
us
,
1
John
3.
20.
Then
whither
shall
I
go
from
thy
spirit
?
whither
shall
I
flee
from
thy
presence
,
Psalm
139.
7.
How
terrible
is
God
out
of
Christ
to
a
convinced
sinner
.
4.
The
dreadful
Punishments
that
are
inflicted
upon
sinners
,
upon
the
fallen
Angels
,
upon
the
old
word
;
many
particular
instances
in
former
and
latter
times
,
do
render
it
a
very
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
Heb.
10.
31.
When
a
guilty
sinner
has
none
to
speak
for
him
,
what
trembling
must
needs
seize
upon
him
,
lest
God
tear
him
in
peices
,
and
there
be
none
to
deliver
him
?
Psal.
50.
22.
5.
By
the
Sacrifices
of
the
Old
Testament
,
and
also
of
the
Heathens
,
which
were
designed
to
pacifie
God
,
some
means
was
to
be
used
;
all
the
Sacrifices
of
old
appointed
by
God
himself
,
could
never
expiate
sin
,
nor
pacifie
God
,
but
as
they
pointed
to
the
great
Sacrifice
in
the
New
Testament
.
Christ
is
the
great
Reconciler
,
Col.
1.
20.
We
come
to
Jesus
the
Mediator
of
the
New
Covenant
,
to
be
freed
from
the
curse
of
the
Old
,
and
invested
in
the
priviledges
of
the
New
.
The
Covenant
of
Works
made
at
the
Creation
with
Adam
in
Innocency
,
being
broken
,
and
the
legal
Administration
of
the
Mount
-
Sinai-Covenant
being
faulty
and
unprofitable
,
Heb.
8.
7
,
13.
Our
Fathers
not
continuing
in
it
,
God
regarded
them
not
,
Heb.
8.
9.
And
being
thus
alienated
and
enemies
in
their
minds
,
by
wicked
Works
;
God
thus
provoked
,
gave
up
man
a
child
of
wrath
,
to
be
a
slave
to
sin
,
Satan
,
and
Death
,
Rom.
1.
28.
Heb.
2.
14
,
15.
Yet
God
so
loved
the
world
,
John
.
3.
16.
Whilst
we
were
yet
without
strength
,
Rom.
5.
6.
when
we
were
sinners
,
v.
8.
and
enemies
,
v.
10.
Then
did
God
reconcile
us
to
himself
,
by
the
death
of
his
Son
;
entring
into
a
New
Covenant
with
us
,
by
appointing
Christ
to
be
the
Mediator
,
1
Tim.
2.
5.
and
Surety
of
a
better
Covenant
,
Heb.
7.
22.
Heb.
8.
6.
so
reconciling
us
to
himself
,
2
Cor.
5.
18.
God
the
Father
provided
this
Mediator
,
John
3.
16.
Rom.
3.
25.
Isa.
49.
1.
1
Cor.
1.
30.
You
may
see
the
greatness
of
the
sin
,
and
of
the
Punishment
too
,
in
the
greatness
of
the
Mediator
;
God
himself
in
the
person
of
his
Son
,
became
our
Mediator
and
Redeemer
.
6.
The
Law
was
ordained
in
the
hand
of
a
Mediator
,
to
shew
,
that
't
is
not
in
the
power
of
any
man
since
the
Fall
to
satisfie
the
Law
,
Gal.
3.
19.
By
the
hand
of
a
Mediator
we
must
understand
,
not
only
Moses
,
but
the
virtue
and
power
of
the
great
Mediator
Christ
,
of
whom
Moses
was
a
Type
.
Thus
you
see
the
necessity
of
a
Mediator
.
Fallen
man
himself
could
not
deal
with
God
because
of
sin
;
Angels
could
not
,
being
not
of
Humane
nature
;
and
since
there
is
but
one
God
,
then
either
the
Majesty
of
Heaven
must
descend
down
to
us
immediately
,
which
could
not
be
;
or
else
this
one
God
must
become
our
Mediator
,
our
Immanuel
;
his
Godhead
,
and
our
humane
Nature
being
joyned
together
in
the
Divine
Person
of
the
Son
.
The
low
estate
of
man
,
made
of
the
dust
of
the
Earth
,
laying
aside
all
consideration
of
sin
,
made
it
impossible
for
man
to
be
brought
so
near
to
God
as
Christ
has
brought
him
:
'T
is
something
difficult
to
apprehend
how
Adam
in
Innocency
held
Communion
with
God
,
how
he
could
pray
without
a
Mediator
.
But
after
he
fell
,
for
those
few
hours
,
before
the
Promise
of
Christ
came
to
him
;
no
doubt
he
was
full
of
horror
:
The
Text
says
,
he
was
afraid
,
and
hid
himself
from
the
presence
of
the
Lord
,
Gen.
3.
8
,
9
,
10.
But
Christ
interposes
,
took
our
nature
upon
him
,
to
convey
his
to
us
,
to
make
that
ours
by
Grace
,
which
was
his
by
Nature
,
so
uniting
us
to
God
again
.
CHAP.
IV.
4.
How
Christ
was
fitted
and
qualified
for
the
Office
of
a
Mediator
.
HE
had
the
Nature
of
both
parties
in
him
as
our
Immanuel
,
Isa.
7.
14.
He
had
a
right
in
both
,
as
God
manifest
in
the
Flesh
;
he
stood
in
the
middle
between
both
parties
,
and
may
be
called
the
Third
,
Isa.
19.
24.
because
Israel
was
joined
in
league
and
amity
with
Egypt
and
Assyria
,
they
all
had
an
interest
in
one
another
,
all
were
Blessed
of
God
,
v.
25.
So
God
and
man
considered
as
united
in
a
Third
Person
,
who
is
God-man
,
they
both
have
an
interest
in
him
,
and
he
is
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mediator
is
one
who
stands
in
the
middle
between
Two
,
partaking
of
both
the
extreams
:
In
this
sense
Christ
is
a
middle
Person
,
medius
,
not
only
by
Office
,
but
by
Nature
,
as
God-man
,
Divinity
and
Humanity
being
substantially
united
in
his
Person
;
he
must
be
God
,
that
he
may
be
able
to
satisfie
;
he
must
be
man
that
he
may
be
in
a
capacity
to
die
:
So
that
medius
may
refer
to
the
Person
,
Mediator
to
the
Office
;
the
Office
depends
upon
the
Person
;
such
an
Office
requires
such
a
Person
,
who
was
God-man
.
Christ
is
a
Mediator
,
according
to
both
his
Natures
as
God-man
,
as
his
Divine
Person
is
Incarnate
;
in
Christ's
Mediation
both
natures
are
imployed
,
and
do
act
distinctly
:
His
Deity
did
what
was
Divine
,
his
Humanity
what
was
Humane
;
and
what
was
done
according
to
either
Nature
,
is
ascribed
to
his
Person
:
The
Person
of
the
Mediator
hath
something
common
to
both
the
dissenting
parties
,
viz.
The
same
essence
of
the
Godhead
,
though
not
the
same
Personality
with
the
Father
and
the
Holy
Ghost
;
and
the
same
humane
Nature
with
us
,
not
numerical
,
but
specifical
.
In
the
Incarnation
of
Christ
,
humane
Nature
is
not
individuated
to
a
formal
subsistency
in
this
particular
Man
by
the
Divine
Essence
,
but
by
the
Personality
of
the
Son
;
and
therefore
the
Son
is
said
to
be
Incarnate
;
because
the
Person
of
the
Son
gives
humane
Nature
a
subsistency
in
himself
.
The
Person
of
Christ
joins
Two
Natures
not
disagreeing
;
for
the
sinless
Humanity
of
Christ
,
was
never
contrary
to
his
Divinity
,
though
inferior
to
it
.
Christ
thus
Incarnate
,
lays
out
himself
to
reconcile
God
and
man
,
which
his
Two
Natures
do
fit
him
for
,
disposing
and
giving
an
aptitude
to
the
Office
of
a
Mediator
;
for
Christ
is
Mediator
oeconomically
and
by
Office
;
Christ's
assuming
humane
Nature
,
was
part
of
his
Humiliation
,
and
did
fit
him
for
his
Mediatory
Office
,
Phil.
2.
7
,
8.
Though
as
has
been
said
,
there
was
no
enmity
between
God
and
Christ's
sinless
humane
Nature
,
yet
as
't
is
in
us
,
't
is
defiled
and
contrary
to
God
,
therefore
Christ
mediates
for
us
with
the
Father
.
Though
Christ
Offered
up
himself
a
Sacrifice
for
us
in
humane
Nature
,
yet
the
whole
Divine
Person
may
be
said
to
be
offered
up
in
that
Nature
,
John
10.
17
,
18.
Christ
speaks
there
as
Mediator
;
the
power
that
he
had
of
laying
down
,
and
taking
up
his
life
,
was
the
power
of
the
Divine
Person
,
not
of
his
humane
Nature
.
Some
of
the
Schoolmen
have
this
apt
similitude
,
viz.
As
a
man
draws
a
Sword
out
of
a
Scabbard
,
holding
the
Sword
in
one
hand
,
and
the
Scabbard
in
the
other
;
so
the
Divine
Person
of
Christ
separated
his
Soul
from
the
Body
,
as
a
Sword
from
the
Scabard
,
and
yet
kept
both
parts
united
to
himself
,
Toletus
.
Christ
took
our
Flesh
,
in
which
he
was
mortal
,
and
freed
even
our
flesh
from
that
mortality
,
when
he
raised
it
from
the
dead
.
Aug.
de
Civ
.
D.
l.
9.
c.
15.
mortalitatem
habuit
transeuntem
;
and
so
raising
us
,
ex
mortuis
facit
immortales
:
Who
could
swallow
up
death
,
but
he
who
was
life
it self
?
It
makes
much
for
the
relief
of
fearful
Consciences
,
that
our
Mediator
is
God-man
;
we
should
tremble
at
the
mention
of
God
only
,
but
when
we
hear
he
is
Man
as
well
as
God
;
then
we
come
willingly
to
a
man
like
our selves
;
God
hath
hid
and
veiled
his
Majesty
under
our
flesh
,
that
the
brightness
of
his
Glory
might
not
overcome
us
.
When
God
appeared
of
old
to
the
Patriarchs
,
it
was
in
some
visible
shape
,
which
he
took
up
for
that
time
,
and
laid
down
again
;
but
now
he
has
really
taken
the
substance
and
truth
of
humane
Nature
into
a
fixed
union
to
the
Person
of
his
Son
;
never
to
be
dissolved
.
Heb.
1.
1.
Christus
Incarnandus
,
was
Mediator
under
the
Old
Testament
,
as
Exod.
23.
20
,
21.
This
could
not
be
a
created
Angel
,
because
he
had
power
to
forgive
sin
,
therefore
it
was
Christ
to
come
;
apud
Deum
facta
&
facienda
,
things
actually
done
,
and
to
be
done
hereafter
;
things
present
,
and
to
come
,
are
all
one
,
Jesus
Christ
the
same
yesterday
,
to
day
,
and
for
ever
,
Heb.
13.
8.
Who
was
verily
fore-ordained
,
1
Pet.
1.
20.
Faith
in
Christ
to
come
,
saved
our
fore-fathers
,
Christ
was
an
effectual
Mediator
then
,
in
esse
cognito
,
not
in
esse
reali
;
this
gives
present
efficacy
to
a
moral
Cause
;
hence
Abraham
had
the
benefit
of
Christ's
Mediation
,
therefore
he
rejoyced
,
John
8.
56
,
58.
The
Israelites
are
said
to
tempt
Christ
,
1
Cor.
10.
9.
Therefore
he
was
with
the
Church
then
,
so
verse
4.
called
a
rock
;
David
calls
Christ
,
Lord
,
Psal.
110.
1.
Which
shews
that
Christ
had
power
over
him
,
to
save
him
,
to
redeem
him
;
so
that
you
see
Christ
,
tho
not
actually
Incarnate
,
procured
Remission
of
sin
for
the
Saints
then
,
who
acted
Faith
on
Christ
to
come
;
they
saw
him
a
far
off
,
Numb.
24.
17.
Promises
do
signifie
something
before
they
are
fulfilled
;
the
Merits
of
Christ's
Blood
being
known
to
God
,
before
it
was
actually
shed
,
had
its
vertue
and
influence
from
the
beginning
.
According
to
the
Divine
Oeconomy
,
Christ
mediates
with
the
Father
only
;
he
is
never
in
Scripture
brought
in
,
praying
to
the
Son
or
the
Spirit
;
Christ
as
God-man
is
Mediator
to
himself
,
as
he
is
essentially
God
;
and
Christ
as
Mediator
,
is
inferior
to
himself
.
As
he
is
essentially
God
,
so
he
is
the
Party
offended
;
but
as
Mediator
God-man
,
so
he
is
the
party
that
makes
reconciliation
:
A
Mediator
is
not
of
one
,
i.
e.
He
consists
of
two
distinct
Natures
;
Angels
,
and
Saints
are
mere
Creatures
,
and
never
will
be
more
,
and
therefore
will
make
but
sorry
Mediators
;
the
Man
Christ
is
the
highest
Creature
Image
of
God
,
because
he
is
God
as
well
as
Man
.
The
Hypostatical
union
of
the
two
natures
in
Christ
,
is
the
Foundation
of
our
spiritual
and
mystical
union
to
God
;
God
and
his
Creature
Man
,
meet
in
Christ
the
Mediator
.
We
must
not
understand
our
union
to
Christ
so
grosly
,
as
if
we
were
Deified
;
I
abhor
that
blasphemous
Famelistical
Notion
of
our
being
Christed
and
Godded
;
no
,
the
new
Creature
in
its
nearest
union
,
and
highest
communion
with
God
,
is
but
a
Creature
,
and
never
will
be
more
;
nothing
that
is
infinite
,
eternal
,
and
uncreated
,
can
in
its
immensity
enter
into
us
,
but
we
may
enter
into
it
;
hence
the
Saints
are
said
to
enter
into
life
,
Mat.
18.
8.
Mat.
19.
17.
As
a
Barrel
cast
into
the
Sea
,
is
in
the
fulness
of
the
Sea
,
tho
the
fulness
of
the
Sea
be
not
in
the
Barrel
,
't
is
filled
according
to
its
Capacity
,
and
can
hold
no
more
:
So
is
the
life
of
Christ
derived
to
us
by
gradual
Communications
in
a
way
of
influence
from
Christ
the
Fountain
of
life
;
we
live
,
because
he
lives
who
hath
life
in
himself
,
and
is
a
quickning
Spirit
in
us
;
certainly
great
things
are
intended
by
,
and
implied
in
our
union
to
Christ
;
I
remember
a
late
eminent
Divine
,
now
in
Glory
,
expresses
it
thus
:
That
provided
we
keep
below
the
Hypostatical
union
of
the
two
natures
in
Christ
;
we
cannot
ascend
too
high
in
our
thoughts
and
conceptions
of
the
mystical
union
between
Christ
and
his
Members
;
all
that
is
below
the
hypostatical
union
,
may
be
allowed
to
this
:
So
that
I
would
not
have
any
interpret
our
union
to
Christ
,
and
communion
with
him
,
into
so
low
a
sense
,
as
not
to
apprehend
how
Believers
by
vertue
of
their
union
to
Christ
,
stand
in
a
nearer
relation
to
God
than
the
Angels
do
,
whose
Nature
Christ
took
not
;
I
say
,
Believers
are
under
a
more
special
,
immediate
influence
of
the
eternal
Spirit
;
their
life
is
hid
with
Christ
in
God
,
and
will
be
better
understood
by
us
in
Heaven
,
than
it
is
here
on
Earth
;
though
we
should
be
studying
it
more
and
more
:
I
am
sorry
to
see
the
most
spiritual
expressions
of
the
Gospel
,
sealed
up
as
it
were
by
a
common
short
exposition
of
them
,
that
goes
with
most
for
the
full
sense
of
the
Text
;
it
contains
,
it
may
be
,
truth
,
but
not
all
the
truth
;
or
at
least
does
not
fully
express
all
the
truth
;
't
is
looked
upon
as
very
unsafe
to
put
a
further
and
higher
construction
upon
the
words
,
than
others
has
done
before
;
though
they
will
bear
it
:
I
think
while
we
keep
within
the
Analogy
of
Faith
,
not
wounding
any
vital
part
,
or
fundamental
Principle
of
Religion
,
nor
wresting
the
Scriptures
to
a
forced
sense
,
we
may
admit
any
farther
light
that
shines
through
the
word
unto
us
,
waiting
upon
God
to
lead
us
by
his
Spirit
further
and
further
into
the
knowledge
of
the
truth
,
as
't
is
in
Jesus
,
that
our
light
may
shine
out
into
the
perfect
day
.
Christ
being
thus
qualified
for
his
Office
,
is
1.
Called
the
Messenger
or
Angel
of
the
Covenant
,
Mal.
3.
1.
Because
he
does
declare
and
interpret
the
terms
of
the
Covenant
between
God
and
Man
,
as
Moses
did
,
Exod.
20.
19.
Deut.
5.
5
,
27.
In
this
he
was
a
type
of
Christ
,
Deut.
18.
15
,
18
,
19.
Therefore
Christ
as
Mediator
is
referred
to
in
the
Old
Testament
,
Isa.
7.
14.
Isa.
8.
8.
2.
The
Angel
absolutely
,
Exod.
23.
20.
3.
The
Angel
of
his
Face
or
Presence
Isa.
63.
9.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
John
2.
1.
An
advocate
,
The
Holy
Ghost
,
has
the
same
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
John
.
14.
16.
26.
Because
as
Christ
makes
intercession
for
us
above
,
his
Spirit
makes
intercession
in
us
here
,
Rom.
8.
26.
God
is
in
Christ
reconciling
the
World
unto
himself
;
if
ever
we
meet
with
God
in
peace
,
it
must
be
in
and
through
this
great
Mediator
Jesus
Christ
.
5.
What
are
those
special
Mediotory
acts
that
Christ
puts
forth
?
CHAP.
V.
Of
Christ's
Mediatory
Acts.
WHAT
are
those
special
Mediatory
Acts
that
Christ
puts
forth
?
Some
proper
to
his
Prophetical
,
some
to
his
Priestly
,
and
some
to
his
Kingly
Office
.
To
his
Prophetical
Office
.
-
1.
To
know
,
and
rightly
to
state
the
case
between
God
and
Man
.
-
2.
To
propose
and
declare
the
terms
of
the
Agreement
between
God
and
Man
,
contained
in
the
New
Covenant
.
To
his
Priestly
Office
.
-
1.
To
make
satisfaction
,
in
order
to
our
Redemption
.
-
2.
To
make
intercession
for
us
by
Arguments
drawn
from
that
satisfaction
.
To
his
Kingly
Office
.
-
1.
To
Protect
and
Govern
his
Church
,
defending
it
against
all
the
sworn
Enemies
of
it
.
-
2.
To
give
Rules
,
Laws
,
and
Ordinances
to
his
Church
,
for
the
avoiding
of
all
Will-Worship
.
But
I
shall
not
tye
my self
to
this
Method
.
But
speak
of
Christ's
Mediatory
Acts.
First
,
As
Mediating
with
God
for
us
.
Secondly
,
As
Mediating
with
us
on
God's
behalf
.
1.
As
Mediating
with
God
for
us
,
1.
By
giving
satisfaction
to
his
Father's
Justice
.
He
undertook
this
as
our
Surety
,
Heb.
7.
22.
Heb.
10.
7.
And
actually
performed
this
Undertaking
,
1
Tim.
2.
6.
Mat.
20.
28.
John
10.
15.
To
give
satisfaction
,
is
tantum
facere
,
quantum
satis
est
.
Christ
as
a
Priest
offering
himself
up
to
death
for
us
,
was
one
of
the
chiefest
acts
of
his
Mediation
,
that
he
might
take
away
the
guilt
of
sin
;
bur
this
was
not
all
,
for
as
our
Mediator
,
he
puts
forth
a
further
act
,
viz.
2.
By
promising
to
sanctify
us
,
to
free
us
from
the
filth
of
sin
,
Eph.
5.
25
,
26
,
27.
He
shews
there
that
Christ
upon
giving
himself
for
the
Church
,
laid
himself
under
Engagements
to
sanctifie
and
cleanse
it
;
here
the
law
of
the
spirit
of
life
in
Christ
,
makes
us
free
from
the
law
of
sin
and
death
,
Rom.
8.
2.
Thus
Christ
by
himself
purges
our
sins
,
Heb.
1.
3.
3.
By
making
Intercession
for
us
.
1.
On
Earth
.
John
17.
9.
20.
I
pray
for
them
,
and
for
all
that
shall
believe
on
me
through
their
word
.
2.
In
Heaven
.
Heb.
9.
24.
Rom.
8.
34.
1
John
2.
1.
Heb.
7.
25.
He
ever
lives
to
make
Intercession
for
us
;
't
is
continual
Intercession
;
should
it
cease
but
for
a
Moment
,
we
should
be
in
great
danger
;
therefore
Christ
is
continually
representing
in
Heaven
,
what
he
has
done
,
and
suffered
for
us
in
the
flesh
.
2.
As
Mediating
with
us
on
God's
behalf
.
Christ
as
Mediator
,
came
about
the
Father's
business
,
Luk.
2.
49.
And
deals
with
us
Prodigals
,
about
our
returning
to
our
Heavenly
Father
.
1.
By
declaring
the
Father's
Will
to
us
,
John
1.
18.
John
6.
38
,
39
,
40.
John
17.
8
,
14.
2.
By
applying
his
Merits
in
the
efficacy
of
them
unto
us
.
The
son
quickneth
whom
he
will
,
John
5.
21.
If
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
deatb
of
his
Son
;
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
,
Rom.
5.
10.
There
is
a
mighty
Power
in
the
Death
and
Resurrection
of
Christ
,
Phil.
3.
10.
Rom.
6.
3
,
4
,
5.
When
we
are
planted
in
the
likeness
of
both
,
we
shall
then
as
Branches
abiding
in
the
true
Vine
,
bring
forth
much
fruit
,
John
15.
5.
The
efficacy
of
Christ's
Mediation
,
and
the
effectual
Application
of
the
Merits
of
his
Blood
to
us
,
in
our
Justification
,
appears
,
1.
In
our
Regeneration
,
Tit.
3.
5
,
6.
2.
By
preserving
us
from
final
Apostacy
,
John
10.
28.
John
17.
12.
3.
By
raising
us
up
unto
glory
at
the
last
day
,
John
6.
39
,
40.
John
17.
22.
In
order
to
all
this
,
God
chose
us
in
Christ
our
Mediator
from
Eternity
,
Eph.
1.
4.
The
office
of
a
Mediator
lies
in
Trans
,
acting
all
things
with
God
,
that
concerns
the
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
2.
17.
That
he
may
save
his
people
from
their
sins
,
Mat.
1.
21.
Christ
is
Mediator
of
Redemption
to
man
,
1
Tim.
2.
5.
Heb.
2.
16.
Of
Conservation
,
and
Confirmation
unto
Angels
,
who
need
such
a
Mediator
,
Job
4.
10.
Angels
were
mutable
Creatures
,
till
Confirmed
by
Christ
,
for
which
they
are
,
no
doubt
,
very
thankful
unto
God
.
We
ought
to
be
thankful
,
not
only
for
deliverance
out
of
evils
already
come
upon
us
,
but
also
for
being
kept
from
many
evils
that
might
have
befallen
us
,
as
Psal
86.
12
,
13
Psal.
144.
9
,
10
,
11.
Upon
this
account
Christ
is
to
be
worshipped
not
only
by
men
,
but
by
Angels
,
Heb.
1
6.
And
Angels
being
sensible
of
so
great
a
benefit
by
Christ
their
Head
,
they
do
willingly
Minister
to
his
Members
,
Mat.
18.
10.
Heb.
1.
14.
They
rejoyce
at
the
Conversion
of
sinners
,
Luke
15.
10.
They
gain
more
knowledge
in
Gospel
Mysteries
by
the
Church
,
Eph.
3.
10.
1
Pet.
1.
12.
They
have
all
Prophetick
Revelations
from
Christ
,
Rev.
19.
10.
The
testimony
of
Jesus
,
is
the
spirit
of
prophesy
.
All
such
Gospel
discoveries
,
are
called
the
Revelation
of
Jesus
Christ
,
Rev.
1.
1.
The
word
of
God
,
and
the
testimony
of
Jesus
,
v.
2.
Who
is
the
faithful
witness
,
v.
5.
Men
and
Angels
bare
record
to
the
truth
of
this
;
John
did
,
Rev.
1.
2.
That
Heavenly
Host
of
Angels
did
it
,
Luk.
2.
13.
14.
Angels
are
a
part
of
the
Church
,
which
is
preserved
by
Christ
,
Heb.
12.
22.
They
are
called
the
Sons
of
God
,
Job
1.
6
Job
2.
1.
Elect
,
and
therefore
in
Christ
,
1
Tim.
5.
21.
Therefore
that
the
Angels
stand
,
and
that
fallen
man
is
raised
up
again
,
both
are
from
Christ
,
our
great
Mediator
and
Intercessor
,
whose
Prayers
are
always
heard
for
the
Church
,
Zech.
1.
12
,
13
,
&c.
Because
Christ
hath
the
same
will
with
the
Father
,
John
10.
30.
Because
Christ
is
well
beloved
,
his
Person
is
Accepted
,
and
we
in
him
,
Ephes.
1.
6.
and
his
Prayers
are
offered
on
the
Altar
of
his
Godhead
,
Heb.
9.
14.
6.
Answer
Some
Popish
Objections
,
and
open
some
Scriptures
very
much
perverted
by
them
.
1.
Obj.
Christ
is
Mediator
in
respect
of
his
Humane
Nature
,
only
as
man
,
from
1
Tim.
2.
5.
There
is
one
God
,
and
one
Mediator
between
God
and
men
,
tbe
Man
Christ
Jesus
.
Answ.
Man
here
is
taken
in
the
concrete
,
for
the
whole
Person
of
the
Mediator
,
not
in
the
abstract
,
for
his
Humane
Nature
only
;
in
saying
the
man
Christ
,
we
don't
exclude
his
Divinity
;
quia
in
homine
Deus
est
,
Ambros.
The
Man
Christ
,
and
Christ
as
a
man
,
differ
very
much
;
the
First
signifies
God-man
,
the
Second
only
Man
:
Therefore
we
say
against
the
Lutherans
,
That
though
Christ
,
who
is
man
,
be
every
where
,
yet
Christ
as
man
is
not
every
where
;
these
Two
Propositions
are
not
equipollent
;
The
First
is
true
,
the
Second
is
false
;
't
is
the
Error
of
the
Vbiquitarians
.
If
Christ
were
only
God
,
or
only
Man
,
then
not
medius
inter
Deum
&
hominem
,
and
consequently
no
Mediator
.
Therefore
how
can
Saints
,
who
are
only
men
,
become
fit
Mediators
?
When
we
say
the
Man
Christ
,
the
Species
is
explained
and
limited
by
the
individuum
to
such
a
man
,
who
is
the
Christ
of
God
,
God
and
Man
.
2.
Obj.
Since
Christ
our
Mediator
is
Ascended
and
Glorified
,
and
is
to
resign
up
his
Mediatory
Kingdom
,
't
is
necessary
that
others
be
preferred
to
that
Office
,
v.
9.
the
Virgin
Mary
,
the
Apostles
,
Martyrs
,
and
Confessors
,
&c.
Answ.
1.
Christ
has
not
yet
resigned
up
his
Mediatory
Kingdom
.
2.
The
Apostle
1
John
2.
1
,
2.
confutes
this
,
and
says
,
We
now
have
an
advocate
with
the
Father
,
Iesus
Christ
the
righteous
.
So
Psal.
110.
4.
Thou
art
a
priest
for
ever
,
always
making
intercession
for
us
,
Rom.
8.
34.
Heb.
9.
24.
I
grant
indeed
,
according
to
1
Cor.
15.
24.
that
Christ
will
resign
up
his
Mediatory
Kingdom
to
the
Father
;
when
Sin
,
Death
,
and
all
the
Enemies
of
the
Church
are
overcome
,
there
will
be
no
need
of
such
a
Mediator
then
,
as
Christ
now
is
,
riding
on
conquering
and
to
conquer
,
Rev.
6.
2.
So
long
as
there
are
any
to
be
conquered
,
Christ
is
in
a
Warlike
posture
on
Horseback
;
but
when
all
are
subdued
,
then
he
possesses
the
Kingdom
in
peace
with
his
Father
,
Reigns
with
him
as
God
to
Eternity
,
Triumphing
in
the
final
overthrow
of
all
his
Enemies
:
Though
he
then
cease
from
those
Mediatory
acts
,
which
the
present
necessities
of
his
suffering
Church
and
People
call
for
;
yet
he
continues
a
Mediator
still
;
he
did
not
finish
that
Office
in
the
Garden
,
or
upon
the
Cross
,
that
he
should
be
no
more
a
Mediator
.
When
't
is
said
Christ
shall
deliver
up
the
Kingdom
to
the
Father
,
this
is
not
to
be
so
taken
,
as
if
the
Father
did
not
now
Reign
,
or
that
the
Son
should
not
Reign
afterwards
:
But
because
while
the
Prince
of
Darkness
reigns
,
and
the
far
greater
part
of
the
World
goes
after
him
,
God
seems
not
to
reign
while
they
won't
own
him
for
their
King
:
But
when
Christ
shall
have
conquered
all
his
Enemies
,
and
brought
all
the
Elect
into
a
due
subjection
to
God
,
then
he
shall
deliver
up
the
Kingdom
in
a
quiet
setled
state
to
the
Father
,
so
as
the
Son
shall
Reign
with
him
for
ever
;
for
of
his
kingdom
there
is
no
end
,
Luke
1.
33.
The
subjection
spoken
of
here
,
is
not
any
thing
unworthy
of
Christ
,
but
makes
rather
for
his
glory
,
to
have
his
humanity
more
visibly
subject
to
the
Divine
Nature
.
For
as
long
as
Christ
holds
his
Mediatory
Kingdom
,
having
all
Judgment
committed
to
himself
;
doing
all
himself
,
though
by
Commission
from
his
Father
;
yet
while
he
is
exerting
this
Regal
Authority
by
virtue
of
his
Mediatory
Office
,
it
does
not
so
well
appear
,
how
as
Man
he
is
subject
to
the
Father
,
as
it
will
do
when
God
shall
be
all
in
all
:
Yet
still
the
Efficacy
of
Christ's
Offices
is
eternal
,
though
the
present
Execution
of
them
may
in
divers
respects
then
cease
.
Obj.
3.
The
Papists
hold
,
That
though
there
be
but
one
Mediator
of
Redemption
,
yet
there
may
be
many
Mediators
of
Intercession
.
Answ.
If
many
Mediators
,
in
any
sense
,
had
been
necessary
to
save
man
,
this
had
reflected
upon
the
Grace
of
God
;
since
the
sin
of
one
man
was
enough
to
damn
all
mankind
.
By
one
man's
disobedience
many
were
made
sinners
,
Rom
5.
19.
Wy
should
not
the
Obedience
of
one
,
especially
such
a
Man
as
Christ
,
make
many
Righteous
?
Therefore
't
is
said
,
1
Tim.
2.
5
,
6.
One
Mediator
gave
himself
a
ransom
for
all
.
There
is
one
Lord
,
Ephes.
4.
5.
Obj.
4.
From
Psal.
132.
10.
The
Papists
infer
from
thence
,
That
God
does
not
hear
us
for
Christ's
sake
only
,
but
for
David's
sake
too
.
Answ.
When
't
is
said
for
David's
sake
,
't
is
not
meant
for
the
Merit
,
Intercession
or
Mediation
of
David
,
as
we
understand
when
we
say
for
Christ's
sake
:
But
here
't
is
for
the
sake
of
the
Covenant
made
with
David
and
his
seed
,
from
whom
should
spring
the
Messiah
;
this
Covenant
is
mentioned
,
Psal.
89.
3
,
4
,
24.
Hence
the
Saints
expostulate
with
God
in
the
same
Psalm
,
v.
49
,
50.
So
these
words
in
Psalm
132.
10.
are
explained
in
the
next
,
v.
11.
CHAP.
VI.
The
APPLICATION
.
7.
WHAT
use
we
should
make
of
Christ
our
Mediator
.
Are
we
come
to
Jesus
the
Mediator
of
the
New
Covenant
?
Then
let
us
never
think
to
obtain
any
New
Covenant-mercy
without
the
Mediation
of
Christ
;
't
is
great
presumption
to
come
alone
,
and
in
our
own
names
to
the
Throne
of
Grace
;
all
the
force
and
efficacy
of
our
Prayers
,
depends
upon
the
Intercession
of
Christ
,
who
is
our
Advocate
with
the
Father
,
our
great
High-Priest
,
always
appearing
in
Heaven
for
us
;
he
undertakes
that
our
Prayers
shall
be
heard
,
Mat.
21.
22.
Whatsoever
ye
ask
in
prayer
believing
,
ye
shall
receive
.
Mark
11.
24.
Joh.
14.
6.
No
coming
unto
the
Father
but
by
me
;
and
whatsoever
ye
shall
ask
in
my
name
,
that
will
I
do
.
If
ye
shall
ask
any
thing
in
my
name
I
will
do
it
,
V.
13
,
14.
Whatsoever
ye
shall
ask
the
Father
in
my
name
,
he
will
give
it
you
,
John
16.
23.
What
encouragement
does
Christ
give
us
to
pray
in
his
Name
,
to
make
use
of
him
for
our
Mediator
in
all
things
,
wherein
we
have
to
do
with
God!
He
presents
his
People
,
and
their
services
,
to
God
for
acceptance
:
What
can
a
man
do
for
himself
?
How
can
he
deal
with
God
,
without
a
Mediator
?
I
have
sinned
(
says
Job
7.
20.
)
What
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
A
Sinner
knows
not
what
to
do
without
a
Mediator
.
We
can
have
no
Communion
with
God
,
but
by
a
Mediator
;
no
Mediator
but
Christ
;
our
fellowship
is
with
the
Father
and
with
the
Son
,
i.
e.
with
the
Father
by
the
Son
,
and
no
otherwise
:
'T
is
not
enough
to
own
one
God
,
unless
we
own
one
Mediator
,
the
man
Christ
,
1
Tim.
2.
5.
I
am
the
door
,
no
entring
but
by
me
,
John
10.
9.
No
other
name
under
heaven
,
whereby
we
must
be
saved
,
Acts
4.
12.
Christ
is
the
Ladder
reaching
from
Earth
to
Heaven
,
Gen.
28.
12.
No
climbing
up
to
Heaven
any
other
way
;
they
are
Thieves
and
Robbers
who
attempt
it
;
we
can
have
no
access
to
God
,
but
through
Christ
,
John
10.
1
,
7
,
8
,
9.
All
our
Spiritual
Sacrifices
are
acceptable
to
God
through
Christ
,
1
Pet.
2.
5.
All
Blessings
come
upon
us
through
Christ
,
Tit.
3.
6.
and
in
Christ
,
Eph.
1.
3.
Let
us
come
in
that
Name
for
the
Remission
of
Sins
,
Acts
10.
43.
By
him
let
us
offer
the
Sacrifice
of
Praise
to
God
continually
,
Heb.
13.
15.
Let
us
be
sure
to
eye
Christ
in
all
the
actings
of
our
Faith
upon
God
,
1
Pet.
1.
21.
By
him
believing
in
God
:
And
in
all
our
accesses
unto
God
,
that
we
may
come
boldly
by
the
Faith
of
him
,
Eph.
3.
12.
Since
our
High
Priest
hath
such
fellow-feeling
of
all
our
infirmities
,
sympathysing
with
us
;
therefore
let
us
come
boldly
unto
the
throne
of
grace
,
Heb.
4.
15
,
16.
To
Jesus
the
Mediator
of
the
New
Covenant
.
The
New
Covenant
implies
,
That
God
will
deal
with
men
upon
new
terms
,
upon
other
Terms
than
he
did
before
under
the
first
Covenant
;
this
is
a
better
Covenant
,
established
upon
better
Promises
,
more
encouraging
,
more
relieving
to
a
poor
Sinner
.
The
Mediator
of
the
New
Covenant
,
lives
for
ever
to
make
intercession
for
us
,
Heb.
7.
25.
From
this
the
Apostle
argues
,
That
they
shall
be
Saved
to
the
uttermost
,
or
evermore
,
as
in
the
Margin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
eternum
,
or
perfectè
servare
,
or
vivificare
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
quicken
or
make
alive
:
Christ
as
Mediator
will
do
every
thing
that
tends
to
the
perfecting
of
eternal
life
;
Christ
is
a
very
powerful
Advocate
,
heard
in
all
the
requests
he
makes
to
the
Father
,
John
11.
41
,
42.
If
so
,
then
the
perseverance
of
the
Saints
is
built
upon
a
sure
bottom
,
because
Christ
has
prayed
for
them
,
John
17.
24.
That
they
may
be
kept
,
v.
15.
That
their
Faith
fail
not
,
Luke
22.
32.
Christ's
Mediation
,
as
useful
and
necessary
as
it
is
,
extends
not
it self
beyond
his
Church
and
Chosen
,
Rom
8.
33
,
34.
Acts
20.
28.
Eph.
5.
25.
John
10.
14.
He
plainly
declares
this
,
John
.
17.
9
,
20.
His
Mediation
reaches
no
further
than
the
Covenant
;
every
Mediator
is
the
Mediator
of
a
Covenant
;
all
men
are
not
taken
into
the
Covenant
of
Grace
,
though
Christ
prayed
for
his
Enemies
here
on
Earth
,
Luke
23.
34.
That
was
because
he
knew
some
of
his
Elect
were
to
be
found
among
his
Murtherers
;
this
Prayer
of
Christ
took
effect
,
for
some
of
them
were
afterwards
converted
,
Acts
2.
23
,
37.
You
see
how
effectual
the
Mediation
of
Christ
is
;
therefore
if
we
intend
to
speed
at
the
Throne
of
Grace
,
let
us
be
sure
to
direct
all
our
Prayers
to
God
by
Faith
in
the
Name
of
Christ
Jesus
,
the
Mediator
of
the
New
Covenant
.
As
we
are
directed
to
come
to
God
by
Christ
,
and
through
Christ
;
so
we
must
be
sure
to
come
to
God
in
Christ
,
to
God
in
a
Mediator
,
as
well
as
by
him
.
Christ
,
though
he
be
another
Person
,
yet
he
is
not
another
God
from
the
Father
;
and
the
Holy
Ghost
,
he
is
alius
,
but
not
aliud
,
not
differing
in
the
essence
of
the
Deity
from
the
Father
;
we
shall
become
vain
in
our
imaginations
,
if
we
set
our selves
to
conceive
of
God
out
of
Christ
;
we
are
apt
to
pass
through
the
Mediator
to
the
Father
,
as
to
a
God
distinct
from
the
Mediator
:
Some
Christians
have
been
very
much
at
a
loss
in
the
actings
of
their
Faith
upon
God
through
Christ
,
because
they
have
not
looked
unto
God
in
Christ
so
much
as
they
should
:
Christ
calls
us
to
the
knowledge
of
himself
,
that
we
might
know
the
Father
in
him
,
John
14.
7.
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
.
He
that
hath
seen
me
,
hath
seen
the
father
,
v.
9.
I
am
in
the
father
,
and
the
father
in
me
,
,
v.
10.
God
in
Christ
is
the
only
true
object
of
all
Divine
Worship
.
In
him
the
Godhead
dwells
bodily
,
Col.
2.
9.
We
can
have
no
Communion
with
the
Godhead
,
but
through
the
Flesh
of
Christ
;
as
he
is
God
Incarnate
,
our
Emanuel
,
and
Mediator
;
Faith
first
takes
hold
of
the
Flesh
of
Christ
,
and
through
that
veil
draws
nigh
to
God
who
is
a
Spirit
,
Heb
,
10.
19
,
20.
John
6.
56.
The
main
end
of
Christ
in
dying
for
us
,
was
to
bring
us
to
God
,
1
Pet.
3.
18.
And
that
he
may
effect
this
,
he
shews
us
God
in
himself
.
They
who
have
not
seen
God
in
Christ
,
they
know
not
what
God
is
,
they
have
never
yet
seen
him
who
is
invisible
:
This
is
the
Excellency
of
the
Christian
Religion
,
That
it
brings
us
to
the
knowledge
of
that
very
Person
who
is
God
,
which
cannot
be
said
of
any
other
Religion
whatever
.
CHRIST
THE
Foundation
of
our
Adoption
.
GAL.
IV.
5.
That
we
might
receive
the
Adoption
of
sons
.
CHAP.
I.
Of
Adoption
in
general
.
THE
Apostle
here
shews
the
difference
between
the
Jewish
and
the
Gentile
Church
;
That
was
as
an
Heir
in
his
Minority
,
This
as
an
Heir
come
to
full
age
.
All
Old
Testament
Saints
were
God's
Heirs
;
But
living
under
a
darker
Dispensation
of
Gospel
Grace
,
before
the
coming
of
Christ
in
the
flesh
,
in
that
respect
they
were
under
age
,
and
in
bondage
under
the
Elements
of
the
World
;
but
when
the
fulness
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
woman
,
made
under
the
law
,
to
redeem
them
that
were
under
the
law
,
v.
4
,
5.
i.
e.
To
free
them
from
the
servile
Discipline
of
the
Law
;
pouring
our
a
more
ample
measure
of
his
Spirit
upon
Believers
now
;
That
we
might
receive
the
Adoption
of
Sons
.
Old
Testament
Sains
were
Children
as
well
as
we
;
they
are
so
called
,
Deut.
14.
1.
Jer.
31.
20.
Isa.
63.
16.
Doubtless
thou
art
our
Father
;
they
had
God
for
their
Portion
,
Lam.
3.
24.
were
Heirs
,
as
well
as
we
,
Gal.
4.
1.
But
their
time
and
ours
was
not
the
same
;
they
lived
in
the
beginning
of
Gospel
time
,
when
Grace
first
broke
out
;
the
Glass
was
then
first
set
a
running
,
and
is
now
run
to
a
fulness
,
v.
4.
i.
e.
to
the
time
appointed
of
the
father
,
v.
2.
For
the
fuller
manifestation
of
Gospel-Grace
;
Adoption
is
not
to
be
restrained
altogether
to
the
times
of
the
New
Testament
;
the
Saints
of
Old
had
their
share
of
it
,
sucked
some
comfort
from
those
more
obscure
Promises
of
Gospel-Grace
;
they
were
acted
by
some
love
,
as
well
as
fear
;
truly
,
Saints
now
are
not
altogether
without
their
fears
under
this
abundance
of
Grace
that
is
revealed
to
them
;
so
that
their
Adoption
and
ours
,
differ
not
in
substance
,
but
in
the
manner
of
Revelation
;
't
is
clearer
to
us
,
than
it
was
to
them
.
Adoption
in
Scripture
is
taken
more
largely
,
as
including
those
who
are
Sons
of
God
by
Name
only
,
as
all
common
Professors
,
who
are
but
externally
in
Covenant
,
such
are
called
the
Sons
of
God
,
and
of
the
Kingdom
,
Gen.
6.
2.
Mat.
8.
12.
But
such
Children
may
prove
Bastards
,
not
true
sons
of
God
.
So
God
chuseth
the
Nation
of
the
Jews
to
be
his
peculiar
People
,
this
is
called
Adoption
,
Rom.
9.
4.
Exod.
4.
22.
Jer.
31.
1.
This
was
a
type
,
or
resemblance
of
our
spiritual
Adoption
in
Christ
;
and
in
this
strict
sense
I
now
take
it
,
as
it
is
applicable
only
to
those
who
are
the
Children
of
God
from
special
Saving
Grace
,
who
have
the
Nature
,
Affection
,
and
Disposition
of
Children
.
Christ
is
the
Son
of
God
by
eternal
Generation
,
Angels
by
Creation
,
Believers
by
a
voluntary
Adoption
;
and
of
this
I
am
now
to
speak
.
First
,
What
this
Adoption
is
.
1.
As
to
the
thing
it self
.
Adoption
is
a
high
expression
of
God●s
love
to
us
;
a
clear
evidence
of
that
great
intimacy
and
nearness
that
is
between
God
and
Believers
,
who
are
admitted
into
fellowship
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
How
our
Adoption
rises
from
the
Son-ship
of
Christ
,
by
vertue
of
our
Union
to
,
and
Communion
with
him
,
I
shall
shew
in
its
proper
place
.
For
the
present
,
take
this
general
description
of
it
,
viz.
'T
is
a
gracious
act
of
God
,
giving
all
Believers
power
to
become
the
Children
of
God
,
John
1.
12.
looking
upon
them
ever
after
as
such
;
taking
them
into
his
Family
,
and
under
his
eternal
Care
,
Eph.
2.
19.
Eph
3.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
filii
constituti
,
constituted
,
ordained
,
and
appointed
by
God
to
be
his
Children
,
to
be
in
the
state
and
condition
of
Children
unto
him
.
Power
to
become
,
i.
e.
jus
,
or
right
to
Adoption
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
a
lawful
Liberty
,
or
License
given
by
God
,
1
Cor.
8.
9.
So
here
,
Believers
do
not
usurp
a
Name
or
Title
that
does
not
belong
to
them
;
God
has
called
them
his
Children
,
and
made
them
his
Children
;
therefore
they
may
lawfully
and
rightfully
be
called
by
that
Name
:
The
word
also
implies
a
special
Prerogative
,
Dignity
,
and
Honour
conferred
upon
them
,
which
is
primarily
intended
in
this
place
.
As
Justification
,
so
Adoption
makes
only
a
relative
change
of
state
in
the
Judgment
of
God
;
reckoning
,
or
reputing
us
to
be
his
Children
,
whom
he
will
love
and
own
as
such
.
2.
As
to
its
order
and
place
in
Divinity
,
how
comes
it
in
,
and
where
,
after
what
?
'T
is
an
Article
of
Faith
;
I
am
now
enquiring
,
What
joint
in
the
whole
body
of
Divinity
is
the
proper
Seat
of
this
Article
;
that
we
may
know
what
immediately
goes
before
it
,
and
what
immediately
follows
after
it
:
We
have
not
a
right
Method
or
Scheme
of
Divinity
in
our
Heads
,
till
we
see
the
coherence
,
dependance
,
and
reference
that
one
Gospel-truth
hath
with
,
upon
,
and
to
another
,
that
stands
next
it
.
There
is
some
variation
here
among
Divines
,
tho
no
material
difference
;
some
referring
it
to
Predestination
,
some
to
Vocation
,
some
to
Justification
,
some
to
Sanctification
,
and
some
to
Glorification
;
indeed
it
has
some
reference
to
all
those
,
as
will
appear
by
and
by
.
I
conceive
Adoption
comes
orderly
to
be
considered
after
Justification
,
as
an
Appendix
,
or
consequent
of
it
;
it
presupposes
Faith
,
John
1.
12.
And
therefore
is
no
part
of
Justification
,
but
a
Spiritual
priviledge
flowing
from
it
.
Believers
have
a
double
right
to
Heaven
,
one
from
Redemption
,
the
other
from
Filiation
;
this
is
an
accumulative
right
,
ex
abundanti
,
given
purposely
to
confirm
them
in
their
hope
of
Glory
,
Rom.
8.
17.
Adoption
tends
to
Glorification
,
and
gives
a
right
to
it
;
I
mean
,
it
is
not
the
Meritorious
cause
,
but
only
causa
dispositiva
,
it
doth
naturally
tend
,
both
to
Sanctification
,
and
Glorification
.
God
draws
Arguments
from
one
act
of
his
Grace
towards
us
,
to
proceed
further
and
further
in
a
way
of
Grace
with
us
;
having
made
us
his
Children
,
it
pleases
him
to
give
us
a
Kingdom
.
Secondly
,
How
it
is
brought
about
,
as
to
the
cause
,
manner
,
and
time
of
it
.
1.
The
cause
of
it
.
1.
The
free
Grace
of
God
the
Father
,
not
any
Merit
of
ours
,
John
3.
1.
Eph.
1.
5.
Therefore
we
should
be
thankful
to
him
for
it
,
Col.
1.
12.
To
the
father
who
hath
made
us
meet
,
&c.
He
hath
wrought
us
for
the
self-same
thing
,
2
Cor.
5.
5.
Who
hath
not
only
conferred
a
right
of
inheriting
Glory
,
but
also
hath
suited
and
qualified
our
hearts
and
nature
by
his
Grace
,
to
enjoy
this
glory
,
and
delight
in
it
.
2.
As
God
the
Father
is
the
prime
Author
of
Adoption
,
so
Christ
is
the
exemplar
;
the
Spirit
impressing
upon
us
the
similitude
of
that
exemplar
,
we
become
the
Children
of
God
.
I
shall
open
this
a
little
,
and
shew
you
what
influence
Christ
has
into
our
Adoption
:
God
gives
the
Elect
to
Christ
as
his
Children
,
as
the
Heirs
of
God
,
and
joint-Heirs
with
Christ
;
they
lostt-heir
Inheritance
in
the
first
Adam
,
and
recovered
it
in
the
second
Adam
;
they
now
stand
in
the
same
relation
to
God
,
(
in
their
measure
)
as
Christ
does
;
I
,
and
the
children
thou
hast
given
me
,
Heb.
2.
13.
The
Son
of
God
must
become
the
Son
of
Man
,
that
we
might
be
made
the
Sons
of
God
in
him
,
Gal.
4
4
,
5.
Here
comes
in
our
Adoption
by
vertue
of
our
relation
to
Christ
our
elder
Brother
,
as
one
with
him
,
Gal.
3.
28.
All
God's
Adopted
Children
are
found
in
his
natural
Son
,
mystically
united
to
him
,
deriving
from
him
that
filial
relation
which
they
have
to
God
:
Al
God's
Chidren
are
of
one
mould
,
of
one
shape
and
fashion
,
all
conformable
to
the
image
of
his
Son
;
this
is
the
Mark
by
which
they
are
known
and
distinguished
from
others
.
The
great
enquiry
that
God
makes
,
is
,
What
of
Christ
there
is
in
us
?
what
of
Christ
there
is
held
forth
by
us
?
God
owns
none
for
his
Children
,
but
such
as
resemble
Christ
;
Christ
is
the
express
Image
of
the
Father
,
and
Christians
are
the
express
Image
of
Christ
.
The
reason
why
God
the
Father
is
so
well
pleased
with
the
man
Christ
,
is
,
because
he
sees
his
own
Image
in
him
;
he
sees
himself
,
his
own
essence
in
Christ
,
not
so
in
the
Saints
;
the
Image
of
the
Father
in
Christ
,
and
the
Image
of
Christ
in
the
Saints
,
do
agree
in
many
things
,
yet
they
differ
in
some
;
the
Image
of
Christ
in
the
Saints
,
is
not
the
essence
of
God
,
for
that
is
incommunicable
to
any
mere
Creature
;
but
it
is
a
lively
resemblance
of
all
the
communicable
attributes
of
God
in
some
degree
and
measure
drawn
from
the
very
face
of
Christ
,
upon
the
faces
,
hearts
,
and
lives
of
all
Christians
;
yet
still
,
Christ
is
the
original
,
by
eternal
Generation
;
the
Saints
are
but
so
many
Copies
drawn
in
time
from
that
Original
,
and
they
are
drawn
to
the
life
,
not
only
in
a
way
of
outward
resemblance
,
but
by
a
real
inward
participation
of
the
Life
and
Spirit
of
Christ
,
according
to
their
finite
capacity
.
As
the
humane
Nature
does
subsist
in
the
Divine
Person
of
Christ
;
so
our
humane
Persons
,
so
far
as
we
are
new
Creatures
,
do
Subsist
in
Christ
,
in
whom
we
spiritually
live
,
move
,
and
have
our
Being
,
as
New
Creatures
;
the
Divine
Graces
of
Christ
do
subsist
in
the
Saints
,
by
the
Spirit
of
Christ
dwelling
in
them
;
i.
e.
They
act
the
same
Graces
finitely
,
which
Christ
acts
infinitely
;
they
receive
of
his
fulness
,
but
cannot
contain
all
his
fulness
,
they
have
not
a
capacity
for
that
;
they
enter
into
his
fulness
,
but
all
his
fulness
cannot
enter
into
them
.
3.
Our
Adoption
is
brought
about
,
not
only
by
the
Father
and
the
Son
,
but
also
by
the
Spirit
;
bearing
Witness
with
our
spirit
to
the
truth
of
the
Image
of
Christ
drawn
upon
the
Soul
,
inferring
from
thence
our
Adoption
.
The
same
Image
bears
the
same
name
,
implies
(
in
a
measure
)
the
same
nature
and
Spirit
to
be
in
us
,
that
is
in
Christ
,
puts
us
into
the
same
relation
to
God
,
that
the
Man
Christ
stands
in
;
the
names
of
things
would
never
occur
to
our
memories
,
if
the
likeness
of
the
object
we
look
upon
,
did
not
teach
us
what
to
call
it
;
conveniunt
rebus
Nomina
&c.
The
Spirit
witnesses
by
inward
impressins
,
tho
no
voice
be
heard
;
and
these
impressions
are
always
according
to
the
word
;
the
Spirit
does
not
speak
from
himself
,
suggesting
any
thing
to
us
not
contained
in
the
word
;
but
of
this
more
hereafter
.
I
am
now
shewing
how
Adoption
is
carried
on
by
the
Spirit
,
therefore
called
the
Spirit
of
Adoption
,
because
given
only
to
the
Adopted
;
and
because
he
bears
witness
to
them
of
the
good
Will
of
God
,
wherewith
the
Father
hath
accepted
them
in
the
beloved
,
that
he
might
be
a
Father
to
them
:
Tho
the
Spirit
works
all
other
saving
Graces
in
us
,
yet
because
Adoption
is
the
prime
,
and
chief
work
of
the
Spirit
,
therefore
he
is
called
the
Spirit
of
Adoption
.
2.
The
manner
of
it
.
This
is
clearly
set
down
,
Gal.
3.
25.
ad
finem
.
'T
is
Faith
makes
us
the
Children
of
God
,
by
joyning
us
to
Christ
;
our
union
to
,
and
communion
with
Christ
,
the
natural
Son
of
God
,
is
the
Foundation
of
our
Adoption
,
Gal.
3.
29.
Christ
by
coming
into
the
World
in
our
Nature
,
made
way
for
our
Adoption
,
of
which
Baptism
is
the
symbol
or
sign
;
we
are
Baptized
into
Christ
,
we
put
on
Christ
,
are
incorporated
into
him
by
Faith
;
are
all
one
in
him
,
Gal.
3.
27
,
28.
If
ye
be
Christ's
,
then
are
ye
Abraham's
seed
,
and
heirs
according
to
the
promise
,
Gal.
3.
29.
All
Abraham's
believing
Posterity
are
blessed
in
Isaac
,
i.
e.
in
Christ
,
Gal.
3.
16.
They
are
Children
,
and
remain
in
the
House
of
God
,
i.
e.
in
the
Church
for
ever
,
John
8.
35.
3.
The
time
of
it
.
1.
From
Eternity
,
in
the
purpose
of
God
.
This
is
virtual
Adoption
,
Eph.
1.
5.
Hence
the
Elect
,
not
yet
called
,
are
said
to
be
the
Children
of
God
,
John
11.
52.
compare
with
John
10.
16.
God
intended
Adoption
in
Predestination
,
and
in
the
fulness
of
time
,
sent
Christ
to
effect
it
,
Gal.
4.
4
,
5.
And
his
Spirit
to
evidence
it
,
Gal.
4.
6.
We
were
Adopted
in
the
purpose
of
God
,
before
we
were
born
;
this
is
virtual
Adoption
.
2.
At
our
effectual
vocation
,
then
actual
Adoption
begins
;
we
receive
the
first
fruits
of
it
here
;
it
follows
Faith
,
at
least
,
as
to
our
sense
of
it
,
Ephesians
1.
13.
3.
At
our
Glorification
,
then
will
our
Adoption
be
compleated
and
perfected
in
our
Bodies
and
Souls
;
we
shall
actually
enjoy
all
the
Priviledges
of
it
;
then
there
will
be
a
clearer
manifestation
of
the
Sons
of
God
;
the
glorious
Liberty
of
the
Children
of
God
,
will
more
fully
appear
,
then
now
it
does
,
Rom.
8.
19
,
21.
Hence
the
Consummation
of
our
Redemption
,
at
the
last
day
,
is
called
Adoption
,
Rom.
8.
23.
24.
But
I
now
speak
only
of
the
present
fruits
of
Adoption
,
which
the
Saints
enjoy
in
this
life
.
CHAP.
II.
Thirdly
,
How
it
differs
from
humane
Adoption
.
1.
DIVINE
Adoption
presupposes
a
Title
to
the
Heavenly
Inneritance
by
Justification
,
John
1.
12.
Humane
Adoption
gives
all
the
Title
that
a
Man
,
otherwise
a
Stranger
to
the
Blood
,
hath
to
the
Inheritance
of
him
who
adopts
him
.
2.
Humane
Adoption
conveys
only
outward
goods
to
a
person
,
does
not
change
his
nature
,
but
the
Father
communicates
to
us
the
Spirit
,
and
likeness
of
his
natural
Son
,
Rom.
8.
29.
3.
Humane
Adoption
is
for
want
of
a
natural
Son
,
't
is
an
act
of
law
,
imitating
nature
,
for
the
comfort
of
those
who
have
no
Children
:
But
Divine
Adoption
is
from
the
abounding
love
of
God
to
us
,
making
us
joint
heirs
with
his
well-beloved
Son
.
Though
God
had
a
Son
from
eternity
,
yet
he
had
none
of
humane
race
,
none
of
our
kind
,
all
being
fallen
in
Adam
.
4.
Our
spiritual
Sonship
runs
thus
;
If
children
,
then
heirs
;
't
is
not
so
among
men
,
all
Sons
are
not
Heirs
,
but
only
the
eldest
;
but
we
shall
every
one
possess
the
whole
Inheritance
:
Come
ye
blessed
of
my
father
,
inherit
the
kingdom
,
&c.
Mat.
25.
34.
5.
Adoption
among
men
,
implies
a
succession
into
the
inheritance
after
the
death
of
the
Adopter
:
Haereditas
est
successio
in
universum
jus
defuncti
,
Civil
.
A
Testament
is
of
force
after
men
are
dead
,
Heb.
9.
17.
The
Heir
,
whether
Natural
or
Adopted
,
has
nothing
to
do
with
the
Estate
till
then
.
But
our
Heavenly
Father
never
dies
,
our
Elder
brother
never
dies
;
and
yet
we
enter
into
possession
,
have
a
present
Copartnership
with
the
Father
and
the
Son
;
Truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
,
1
John
1.
3.
Nay
,
we
actually
enjoy
the
whole
inheritance
with
the
Father
and
the
Son
;
indeed
they
are
our
inheritance
,
the
only
portion
of
our
Souls
:
Had
God
left
us
never
so
much
to
be
enjoyed
by
it self
,
apart
from
God
,
't
would
be
as
nothing
to
us
;
Heaven
would
not
be
Heaven
,
if
God
were
not
there
;
therefore
we
are
said
to
be
glorified
together
,
Rom.
8.
17.
Christ
will
be
always
among
his
Brethren
,
John
17.
24.
Their
Glory
lies
in
beholding
his
;
the
Father
and
the
Son
will
have
all
things
to
be
in
common
between
them
and
the
Saints
,
and
that
to
all
Eternity
:
Here
is
a
Glorious
Adoption
indeed
;
the
world
never
knew
the
like
.
What
manner
of
love
is
this
,
that
we
we
should
be
called
the
children
of
God
.
Tho
our
Heavenly
Father
never
die
,
nor
our
Elder
Brother
never
die
,
yet
we
must
die
before
we
can
have
full
possession
of
the
whole
inheritance
;
so
did
the
Man
Christ
,
and
so
must
we
,
If
we
suffer
with
him
,
we
shall
reign
with
him
,
2
Tim.
2.
12.
CHAP.
III.
Fourthly
,
The
signs
of
Adoption
.
1.
A
Loving
peaceable
disposition
.
Blessed
are
the
peace-makers
,
for
they
shall
be
called
the
children
of
God
,
Mat.
5.
9.
Who
is
the
God
of
peace
,
and
hath
commanded
us
with
great
earnestness
,
if
it
be
possible
,
and
as
much
as
lies
in
us
,
to
live
peaceably
with
all
men
,
Rom.
12.
18.
So
far
as
may
be
without
wrong
to
the
truth
and
our
own
Consciences
,
we
must
so
follow
Peace
as
not
to
quit
Holiness
,
Heb.
12.
14.
A
zealous
contending
for
the
Truth
,
is
very
consistent
with
the
peaceable
Temper
of
a
true
Christian
,
We
may
have
salt
in
our selves
,
and
yet
have
peace
one
with
another
,
Mark
9.
50.
Adoption
is
an
uniting
principle
;
the
Saints
should
live
together
in
Love
,
as
the
Children
of
one
Father
,
as
joined
in
the
same
interest
:
Behold
,
how
good
and
how
pleasant
is
it
for
brethren
to
dwell
together
in
unity
,
Psal.
133.
1.
What
Abraham
said
unto
Lot
,
Gen.
13.
8.
we
should
say
to
each
other
,
Let
there
be
no
strife
,
I
pray
thee
,
between
me
and
thee
,
for
we
be
brethren
.
I
wish
there
were
more
of
this
sign
of
Adoption
among
the
Children
of
God
this
day
:
We
have
reason
all
of
us
to
pray
for
more
of
that
Wisdom
that
is
from
above
,
Which
is
first
pure
,
then
peaceable
,
gentle
,
and
easy
to
be
intreated
,
James
3.
17.
2.
A
spiritual
and
holy
Conversation
,
Abraham's
children
do
the
works
of
Abraham
:
Joh.
8.
39.
Walk
in
the
steps
of
his
faith
,
Rom.
4.
12.
Who
is
the
father
of
us
all
,
V.
16.
The
Children
of
God
should
not
debase
themselves
to
the
sordid
practices
of
the
men
of
the
World
;
they
should
shine
out
as
lights
in
the
midst
of
a
crooked
Generation
,
making
streight
paths
for
their
feet
,
walking
evenly
and
uprightly
,
as
those
who
are
led
by
the
Spirit
of
God
,
and
thereby
do
approve
themselves
to
be
the
Children
of
God
,
Rom.
8.
14
3.
A
reverential
Fear
of
God
in
all
our
ways
,
1
Pet.
1.
17.
Mal.
1.
6.
joined
with
filial
Obedience
,
1
Pet.
1.
14.
which
they
are
led
to
,
not
from
a
mercenary
hope
of
reward
,
but
from
an
innate
Principle
of
Love
to
God
as
their
Heavenly
Father
;
they
cannot
but
take
after
that
will
of
God
,
of
which
they
were
begotten
.
4.
A
restless
breathing
and
panting
after
God
when
he
hides
his
face
from
us
in
any
displeasure
:
A
child
of
God
can't
bear
the
least
distance
between
God
and
his
soul
,
Psa.
42.
1
,
2.
There
is
nothing
that
a
gracious
Soul
more
desires
,
than
the
presence
of
God
,
Psal.
84
10.
Psal.
65.
4.
He
is
carried
out
by
a
Divine
instinct
after
God
,
his
joy
is
full
when
he
is
in
communion
with
God
,
and
he
is
presently
troubled
when
his
face
is
hid
.
The
more
God
sheds
abroad
his
Love
in
our
hearts
,
the
more
are
our
hearts
captivated
to
him
,
made
more
willing
in
the
day
of
his
power
to
serve
him
;
The
Love
of
God
is
a
conquering
Love
,
a
heart-subduing
Love
,
it
has
a
mighty
constraining
power
over
us
,
drawing
the
will
after
it
.
The
Law
presses
duty
,
but
gives
us
no
strength
to
perform
it
,
it
pricks
us
forward
,
as
with
the
point
of
a
Sword
,
but
does
not
bear
us
up
in
doing
it
:
The
Law
commands
Holiness
,
but
under
the
Gospel
,
Holiness
commands
us
;
the
Principles
of
it
being
inlaid
in
our
renewed
Natures
,
We
consent
unto
the
law
,
that
it
is
good
;
we
delight
in
it
after
the
inward
man
,
Rom.
7.
16.
22.
'T
is
written
in
our
hearts
,
we
are
a
Law
to
our selves
,
and
therefore
not
without
Law
to
God
,
but
under
the
Law
to
Christ
,
1
Cor.
9.
21.
The
Grace
of
the
Gospel
suits
our
wills
to
the
will
of
God
,
the
free
Spirit
of
Christ
inclines
us
to
new
Obedience
;
God
knows
how
to
commend
his
Love
to
us
,
how
to
ingratiate
himself
with
us
,
till
he
has
so
taken
our
hearts
,
that
we
begin
to
be
sick
of
love
towards
him
,
Cant.
5.
9.
Full
of
vehement
desires
and
longings
after
him
.
David's
heart
was
ready
to
break
under
this
most
holy
frame
,
Psalm
119.
20.
Till
we
are
Adopted
children
,
we
are
(
as
to
our
state
)
under
the
Law
.
To
be
under
the
Law
,
is
to
be
without
a
Spirit
of
Grace
;
to
be
a
debtor
to
the
Law
,
when
we
have
nothing
to
pay
;
to
be
under
the
curse
and
servitude
of
the
Law
,
acting
out
of
Fear
,
not
Love
:
We
can't
Love
God
or
Godliness
,
till
we
Believe
God
loves
us
in
Christ
;
this
molifies
and
changes
the
heart
;
we
are
holy
by
choice
now
,
are
a
Law
to
our selves
;
ergo
,
the
Doctrine
of
Free-Grace
is
no
licentious
Doctrine
,
as
some
would
make
us
believe
.
'T
is
not
wrangling
about
Faith
and
Works
,
but
living
by
Faith
,
that
gives
us
an
experimental
knowledge
of
the
truth
and
power
of
the
Doctrine
of
Free-grace
;
which
makes
us
own
God
as
our
God
.
We
must
break
the
First
Commandment
,
before
we
can
break
any
of
the
other
Nine
.
In
a
dying
hour
,
Bellarmine's
Tutissimum
est
,
will
be
good
Doctrine
.
When
we
bring
things
to
an
issue
between
God
and
our
own
Souls
about
Justification
,
we
shall
conclude
as
Paul
does
,
Rom.
3.
28.
Then
Blessed
is
the
man
to
whom
the
Lord
imputes
righteousness
without
works
,
Romans
4.
6.
CHAP.
IV.
Fifthly
,
the
Privileges
of
Adoption
.
ADoption
carries
all
the
outward
privileges
of
the
Covenant
along
with
it
,
Rom.
2.
4.
But
because
this
relates
to
Adoption
at
large
,
I
shall
confine
my self
to
those
special
privileges
of
Adoption
,
that
belong
to
the
true
Children
of
God
only
,
viz.
1.
A
filial
confidence
and
boldness
at
the
Throne
of
Grace
;
In
whom
we
have
boldness
and
access
with
confidence
,
by
the
faith
of
him
,
Ephes.
3.
12.
Heb.
4.
16.
Adoption
heightens
our
trust
and
confidence
in
God
;
Christ
as
a
Son
,
trusted
in
God
,
and
so
do
all
Christians
,
Heb.
2.
13.
2.
Conformity
to
Christ
;
Christ
is
formed
in
them
all
,
Gal.
4.
19.
As
Christ
is
,
so
are
they
,
each
one
resembles
the
children
of
a
King
,
Judg.
8.
18.
They
will
be
exactly
like
Christ
at
the
Resurrection
,
Psal.
17.
15.
They
were
from
Eternity
predestinated
unto
〈◊〉
Rom.
8
,
29.
3.
If
〈◊〉
,
then
Heirs
,
Rom.
8.
17.
Gal.
4.
7.
We
have
not
only
a
right
,
but
a
present
participation
of
the
inheritance
in
some
degree
here
;
we
have
something
in
hand
,
and
more
in
hope
;
the
earnest
Penny
,
the
first
fruits
we
now
have
,
the
rest
is
reserved
for
us
in
Heaven
,
Eph.
1.
13
,
14.
1
Pet.
3.
4.
God
makes
us
joint
heirs
with
Christ
,
to
share
with
him
,
because
the
Heavenly
inheritance
is
not
diminished
by
being
communicated
to
many
:
Every
one
has
all
.
The
Sons
of
God
are
Heirs
,
1.
Of
Glory
,
1
Pet.
1.
4.
5.
2.
Of
this
World
,
1
Cor.
3.
22.
3.
Of
the
Promise
,
Heb.
6.
17.
Heb.
11.
9.
4.
Adoption
translates
us
out
of
a
Miserable
estate
,
into
a
Happy
estate
;
from
being
Children
of
the
Devil
,
of
Wrath
,
of
Perdition
,
of
Darkness
,
to
become
the
Children
of
God
,
partakers
of
the
Divine
Nature
,
Brethren
of
Christ
,
Children
of
Light
,
Children
of
Abraham
;
being
Aliens
and
strangers
before
,
standing
at
a
great
distance
from
God
,
We
are
now
brought
nigh
by
the
blood
of
Christ
,
Eph.
2.
12
,
13.
Are
become
children
of
the
house
,
to
abide
there
for
ever
;
God
is
in
Covenant
with
us
,
and
we
in
him
.
I
will
receive
you
,
and
be
a
father
to
you
,
2
Cor.
6.
17
,
18.
A
great
promise
indeed
,
it
secures
us
for
ever
;
like
that
which
God
made
to
David
concerning
his
Son
Solomon
,
2
Sam.
7.
14
,
15.
I
will
be
his
father
,
and
he
shall
be
my
Son
,
my
mercy
shall
not
depart
away
from
him
.
Adoption
casts
us
upon
God
,
puts
us
under
his
Fatherly
care
for
ever
,
Mat.
6.
25
,
26
,
32
,
33.
So
Mordecai
brought
up
Hester
;
when
he
took
her
for
his
own
Daughter
,
Esther
2.
7.
This
title
of
being
the
Children
of
God
is
very
honourable
;
how
do
the
Saints
glory
in
it
!
1
John
3.
1.
it
makes
us
great
indeed
,
as
was
said
of
Christ
,
Luke
1.
32.
He
shall
be
great
,
and
shall
be
called
the
son
of
the
most
High
.
How
do
men
value
themselves
upon
the
account
of
their
Birth
,
as
descending
from
an
Ancient
Honourable
Family
?
He
that
is
born
of
God
,
is
better
born
,
more
Nobly
descended
than
they
,
and
may
vie
Genealogies
with
the
best
of
them
:
By
Faith
Moses
refused
to
be
called
the
Son
of
Pharaoh's
Daughter
,
chusing
rather
to
suffer
Affliction
with
the
people
of
God
;
esteeming
the
reproach
of
Christ
greater
riches
than
the
Treasures
in
Egypt
,
Heb.
11.
23
,
24
,
25.
I
shall
chuse
rather
to
insist
upon
those
privileges
of
Adoption
that
flow
from
that
Christian
Liberty
,
which
always
accompany
it
;
If
the
son
shall
make
you
free
,
ye
shall
be
free
indeed
,
John
8.
36.
We
are
freed
from
the
curse
of
the
Law
,
by
the
merit
of
the
death
of
Christ
;
Believers
look
above
the
Law
and
the
Righteousness
of
it
for
their
Justification
;
they
have
no
respect
to
their
own
Works
in
Justification
;
because
they
know
they
are
justified
without
them
;
they
eye
only
the
Mercy
of
God
in
Christ
for
their
Justification
.
When
the
question
is
about
Justification
(
and
't
is
a
question
much
agitated
among
us
now-a-days
)
't
is
not
how
we
are
made
Righteous
in
our selves
,
but
how
we
being
Sinners
in
our selves
,
may
be
accounted
Righteous
and
Just
before
God
;
we
must
consult
with
the
Gospel
about
this
,
not
the
Law
;
how
God
becomes
propitious
to
Sinners
;
't
is
Christ
,
not
the
Law
,
gives
us
the
reason
of
this
:
And
when
Conscience
is
satisfied
in
this
point
,
That
we
shall
not
be
Judged
by
the
Law
,
the
Saints
do
willingly
yield
Obedience
to
the
Law
,
according
to
the
measure
of
Grace
they
have
received
;
they
know
now
,
that
for
Christ's
sake
,
their
sincere
,
though
imperfect
Obedience
will
be
accepted
.
We
can
never
serve
God
chearfully
till
then
;
we
cannot
believe
that
God
counts
himself
truly
Worshipped
by
our
imperfect
Obedience
,
till
we
believe
he
will
accept
of
it
through
Christ
:
For
the
Law
rejects
all
imperfect
Works
,
't
is
Faith
in
Christ
only
procures
their
acceptance
;
For
we
are
not
under
the
Law
,
but
under
grace
,
i.
e.
We
are
not
only
freed
from
the
Curse
of
the
Law
:
But
Are
put
into
such
a
state
of
Grace
,
that
we
seek
not
the
Blessing
from
the
Law
(
indeed
it
has
none
for
us
)
but
from
the
Gospel
,
which
blesses
us
in
the
Name
of
Christ
,
and
for
his
sake
,
Gal.
3.
23
,
24.
Before
faith
came
,
we
were
kept
under
the
law
,
shut
up
unto
the
faith
,
which
should
afterwards
be
revealed
.
Wherefore
the
law
was
our
schoolmaster
to
bring
us
unto
Christ
,
that
we
might
be
justified
by
faith
.
So
Romans
8.
15.
And
as
we
are
freed
from
the
curse
of
the
Law
,
and
also
from
the
intollerable
yoak
,
and
servile
paedagogy
of
the
Law
.
So
We
are
no
longer
tied
up
from
the
use
of
those
indifferent
things
prohibited
by
the
Law
;
and
this
is
another
part
of
the
glorious
Liberty
of
the
Children
of
God
,
which
we
should
always
use
to
God's
Glory
and
the
good
of
our
Neighbour
.
Indifferent
things
are
of
that
middle
nature
,
that
in
the
simple
use
of
them
,
or
abstaining
from
them
,
there
lies
no
Religion
either
way
,
i.
e.
Conscience
is
not
bound
to
one
,
or
to
the
other
,
but
free
to
either
:
'T
is
necessary
to
know
this
,
to
satisfy
scrupulous
Consciences
,
that
may
be
under
the
power
of
a
superstitious
Opinion
,
as
if
the
use
of
this
or
that
were
unlawful
.
'T
is
a
dangerous
thing
to
speak
too
freely
of
Christian
Liberty
,
because
many
under
that
pretence
,
allow
themselves
in
very
unwarrantable
courses
,
running
into
excess
,
laying
aside
all
Moderation
,
Order
and
Government
of
themselves
in
the
use
of
outward
things
:
Therefore
you
must
note
,
That
Christian
Liberty
is
altogether
Spiritual
,
2
Cor.
3.
17.
Not
to
be
used
for
an
occasion
to
the
Flesh
,
Gal.
5.
13.
So
that
Luxury
in
Diet
,
Pride
in
Apparel
,
&c.
can
never
be
justified
by
the
doctrine
of
Christian
Liberty
,
which
is
principally
intended
to
pacifie
fearful
Consciences
in
these
Three
Things
.
-
1.
Whether
our
sins
be
all
pardoned
.
-
2.
Whether
our
imperfect
Obedience
pleases
God
.
-
3.
Whether
God
allows
the
free
use
of
all
indifferent
things
.
These
are
the
puzzling
points
that
are
apt
to
disturb
our
Consciences
,
till
we
rightly
understand
the
nature
of
Christian
Liberty
;
which
does
not
countenance
that
excess
,
that
too
many
of
the
Richer
sort
run
into
,
vying
who
shall
be
finest
in
their
Apparel
,
most
sumptuous
in
their
Entertainments
;
these
things
are
not
forbidden
,
say
they
:
'T
is
true
,
the
things
themselves
are
not
forbidden
,
but
the
immoderate
use
of
them
is
forbidden
.
Therefore
let
your
moderation
be
seen
in
all
things
;
and
know
that
your
Christian
Liberty
lies
as
well
in
abstaining
from
indifferent
things
,
when
inexpedient
,
as
in
using
them
.
Christian
Liberty
relates
to
Conscience
,
both
thy
own
and
thy
Brothers
:
So
use
your
Estates
,
that
you
may
glorifie
God
and
edifie
your
Brother
,
and
we
shall
not
question
your
Liberty
;
't
is
not
for
nothing
that
so
many
woes
are
pronounced
against
the
Rich
,
Luke
6.
24
,
25
,
26.
Read
that
place
,
and
also
Amos
6.
to
v.
7.
I
don't
quote
these
places
,
that
you
should
throw
away
your
Riches
,
and
lay
aside
all
Mirth
;
no
,
do
but
throw
out
the
sin
that
is
in
all
these
,
and
I
have
nothing
to
say
against
the
lawful
use
of
the
things
themselves
,
but
see
you
don't
abuse
them
.
CHAP.
V.
The
APPLICATION
.
LET
us
labour
to
live
in
the
comfortable
sense
of
our
Adoption
,
as
the
only
way
to
walk
worthy
of
it
,
Mal.
1.
6.
'T
is
a
shame
to
do
otherwise
,
Deut.
32.
6.
The
best
way
to
keep
up
a
sense
of
our
Adoption
,
and
of
all
the
high
priviledges
belonging
to
it
:
Is
1.
To
attend
to
the
witness
of
the
Spirit
within
us
:
Our
Adoption
is
a
great
mystery
,
the
grounds
and
reasons
of
it
lie
very
deep
,
quite
out
of
the
reach
of
a
mere
Humane
understanding
,
that
cannot
discern
the
deep
things
of
God
;
we
shall
certainly
be
at
a
loss
in
our
own
thoughts
,
how
to
clear
up
our
Adoption
,
if
the
Spirit
do
not
help
us
,
and
make
it
out
plainly
to
our
Spirit
from
the
word
;
and
when
that
is
done
,
we
sit
down
astonished
at
the
greatness
of
God's
Love
;
when
the
Spirit
has
satisfied
us
,
that
it
is
so
,
we
can
give
no
reason
why
it
should
be
so
;
but
must
resolve
all
into
the
Love
of
God
in
Christ
,
that
passes
our
knowledg
;
Behold
what
manner
of
love
is
this
,
1
John
3.
1.
That
we
should
not
only
be
called
,
but
really
be
the
Children
of
God
:
We
must
observe
what
inward
evidence
and
demonstration
the
Spirit
gives
of
our
particular
Adoption
by
name
,
that
is
properly
the
work
of
the
Spirit
in
witnessing
to
us
,
the
Spirit
applies
in
particular
the
promises
of
Life
and
Pardon
;
they
are
generally
propounded
by
Ministers
,
but
there
comes
a
word
behind
;
from
the
Spirit
,
Isa.
30.
21.
privily
assuring
a
man
of
his
Adoption
.
You
may
know
't
is
not
a
delusion
of
your
own
Spirit
,
nor
of
Satan
.
Not
of
your
own
Spirit
,
because
this
testimony
to
the
truth
of
our
interest
in
Christ
,
is
usually
given
in
when
we
have
no
sensible
apprehension
or
feeling
of
the
Love
of
God
to
us
,
as
Mat.
27.
46.
The
Spirit
comes
in
to
comfort
us
when
we
are
most
cast
down
,
and
overwhelmed
in
our
own
spirits
,
and
so
not
in
a
condition
to
speak
comfort
to
our selves
.
Not
from
Satan
,
who
at
such
a
season
seeks
to
drive
you
to
utter
despair
,
but
the
Spirit
strengthens
our
Faith
at
such
a
time
,
sets
it
against
all
discouragement
;
't
is
not
said
,
he
that
feels
,
but
He
that
believes
has
everlasting
life
,
John
3.
36.
And
there
is
a
feeling
that
belongs
to
Faith
,
that
none
but
the
Spirit
of
God
can
give
us
the
sense
of
;
hence
it
is
that
the
Saints
know
more
certainly
that
they
are
the
children
of
God
,
than
the
men
of
the
World
do
,
that
they
are
the
Children
of
those
whom
they
call
their
Fathers
in
the
Flesh.
The
witness
of
the
Spirit
is
a
secret
information
of
the
Love
of
God
,
and
his
Fatherly
affection
to
us
;
a
still
voice
from
Heaven
that
God
is
thy
God
,
which
the
heart
rests
in
,
and
is
fully
satisfied
;
't
is
more
than
if
an
Angel
should
come
from
Heaven
and
tell
thee
,
Thou
art
greatly
beloved
,
as
Dan.
9.
23.
The
earnest
of
the
Spirit
in
our
hearts
is
more
than
all
this
,
2
Cor.
1.
22.
We
may
without
this
testimony
of
the
Spirit
,
know
that
there
is
such
a
thing
as
Adoption
spoken
of
in
Scripture
;
but
that
we
in
particular
are
Adopted
,
none
can
assure
us
of
this
but
the
Spirit
by
a
particular
application
of
this
Grace
to
our selves
:
The
Spirit
of
God
in
us
,
speaks
particularly
to
us
,
to
our
case
,
to
our
state
,
to
our
Souls
.
I
hope
he
is
so
speaking
to
you
now
,
so
speaking
in
you
at
this
time
,
shewing
you
what
interest
you
have
in
Christ
,
and
what
follows
upon
it
,
reasoning
you
into
a
belief
of
the
thing
in
reference
to
your selves
.
When
the
Spirit
comes
in
as
a
witness
,
't
will
be
believed
the
Spirit
comes
on
purpose
to
answer
all
our
doubts
and
objections
,
to
make
the
matter
plain
and
evident
to
us
;
else
the
Spirit
could
not
be
so
effectual
a
Comforter
,
if
he
did
not
bring
convincing
light
along
with
him
into
our
dark
Souls
:
You
may
put
by
all
that
we
can
say
to
you
,
and
remain
unsatisfied
,
after
all
the
arguments
that
Ministers
may
use
to
convince
you
of
your
Adoption
;
you
may
hang
down
your
heads
every
one
of
you
,
and
say
,
notwithstanding
all
this
,
I
fear
I
am
not
a
Child
of
God
:
But
when
the
Spirit
himself
comes
into
that
Soul
,
there
is
no
resisting
the
wisdom
of
the
Holy
Ghost
;
Ministers
have
not
wisdom
enough
to
quiet
a
troubled
Conscience
.
We
may
set
outward
light
before
a
dark
Soul
,
and
yet
that
Soul
be
as
dark
as
ever
for
want
of
inward
light
;
we
may
speak
the
truth
as
it
is
in
Jesus
,
but
we
cannot
give
you
a
discerning
of
that
truth
;
we
may
hold
the
object
before
you
,
but
cannot
give
you
eyes
to
see
it
;
but
the
Spirit
does
both
,
gives
us
a
capacity
to
learn
and
take
in
what
he
teaches
us
.
I
grant
an
enlightned
mind
may
reason
it self
into
some
present
sense
of
his
Adoption
,
but
seeing
so
many
things
contrary
to
the
Divine
Nature
in
himself
,
he
doubts
again
,
and
questions
his
Adoption
,
and
will
be
ever
and
anon
at
a
loss
,
wavering
in
this
matter
,
'till
the
testimony
of
the
Spirit
confirm
him
,
which
is
distinct
from
all
his
own
spiritual
reasonings
,
from
all
the
right
inferences
that
his
Faith
draws
from
the
word
:
I
mean
,
the
testimony
of
the
Spirit
hath
a
greater
cogency
and
force
with
him
,
than
all
the
apprehensions
of
his
Faith
can
have
;
though
Faith
and
the
Spirit
both
go
upon
the
same
grounds
,
and
quote
the
same
Scriptures
,
yet
the
testimony
of
the
Spirit
is
stronger
,
than
the
bare
apprehensions
of
our
Faith
,
and
makes
deeper
impression
upon
the
mind
of
Believers
,
than
their
Faith
can
;
which
impressions
are
more
easily
retained
and
remembred
,
than
all
the
just
consequences
of
our
Faith
;
we
have
not
always
that
presence
of
mind
,
cannot
so
soon
recollect
our selves
,
as
to
be
always
under
the
light
of
that
demonstration
,
that
Faith
well
studied
and
acted
,
can
,
and
does
sometimes
make
of
our
Adoption
,
and
then
the
Spirit
comes
in
,
and
helps
us
under
our
present
Temptations
,
gives
such
an
unquestionable
Testimony
of
the
truth
of
that
which
we
were
in
some
suspence
about
,
that
we
can
doubt
no
more
,
but
are
setled
and
established
in
our
belief
of
it
;
so
that
when
the
Soul
is
clouded
,
when
Faith
is
not
so
ready
and
prompt
as
formerly
to
make
clear
aud
evident
proof
of
our
Adoption
,
cannot
set
before
us
so
plainly
the
reasons
and
grounds
of
it
;
the
Spirit
's
Testimony
puts
the
matter
out
of
doubt
,
and
makes
us
not
only
to
know
,
but
to
feel
that
we
are
the
true
Children
of
God
;
by
that
Childlike
disposition
towards
God
and
our
Heavenly
Father
,
which
we
find
in
our selves
.
If
you
observe
how
the
Children
of
God
come
out
of
their
doubts
about
their
Adoption
,
you
'll
find
it
to
be
this
way
;
the
same
Scriptures
and
spiritual
reasons
,
that
Faith
alone
cannot
set
home
at
one
time
,
do
suddainly
enter
and
prevail
at
another
time
;
we
see
that
in
them
now
that
convinces
us
,
which
we
could
not
see
before
;
and
this
is
from
the
testimony
of
the
Spirit
,
witnessing
with
our
Spirit
;
our
Spirit
was
alone
before
,
labouring
to
perswade
and
convince
,
but
could
not
;
then
in
comes
the
Spirit
,
and
gives
such
a
corroborating
Testimony
with
our
Spirit
;
that
in
the
mouth
of
these
two
Witnesses
the
truth
is
confirmed
,
and
cleared
up
to
our
full
satisfaction
:
Worldly
men
boast
of
their
being
the
Children
of
God
,
tho
they
do
the
works
of
the
Devil
;
this
is
from
their
own
Spirit
,
not
from
God's
.
As
we
are
to
attend
to
the
witness
of
the
Spirit
,
so
we
should
2.
Apply
our selves
often
to
God
as
our
Father
;
say
,
Our
father
,
which
art
in
heaven
;
from
the
instinct
of
the
Divine
Nature
in
us
,
we
cannot
be
beaten
out
of
it
,
but
that
God
is
our
Father
;
Doubtless
thou
art
our
father
,
tho
Abraham
be
ignorant
of
us
,
Isa.
63.
16.
We
don't
doubt
of
that
,
we
will
lie
at
thy
feet
,
and
commit
our selves
to
thy
care
,
not
questioning
thy
love
to
us
.
A
woman
may
forget
her
sucking
child
,
and
not
have
compassion
on
the
son
of
her
womb
,
yet
thou
wilt
not
forget
us
,
Isa.
49.
15
,
16.
Therefore
cry
Abba
,
Father
;
he
is
not
the
God
of
the
Jews
only
,
but
of
the
Gentiles
also
;
the
believing
Gentiles
,
may
in
their
several
Languages
,
cry
Father
with
as
much
confidence
,
as
the
Jews
cryed
Abba
;
if
you
,
from
your
hearts
own
God
as
your
Father
,
he
will
answer
to
that
name
,
and
call
you
his
Children
,
make
the
Tryal
when
you
will
in
uprightness
of
heart
,
you
will
find
his
Fatherly
Bowels
will
earn
towards
you
;
he
has
stiled
himself
your
Heavenly
Father
,
and
your
naming
that
word
in
Faith
,
will
have
a
secret
influence
upon
your
Souls
,
and
let
in
a
sense
of
his
Fatherly
love
to
you
,
and
make
you
pray
like
his
Children
;
the
more
you
do
express
a
willingness
to
have
God
for
your
Father
,
counting
your selves
happy
in
that
relation
,
the
more
willing
is
God
to
own
you
for
his
Children
;
here
is
a
poor
Soul
,
says
God
,
who
counts
himself
utterly
undone
,
if
I
do
not
become
a
Father
to
him
;
he
has
cast
himself
down
at
my
Feet
,
I
cannot
contain
my self
any
longer
,
from
owning
him
as
my
dear
Child
;
I
must
tell
him
so
,
Son
,
Daughter
,
be
of
good
cheer
,
I
am
thy
Father
,
and
will
be
a
Father
to
thee
for
ever
;
all
that
I
have
is
thine
.
This
is
the
highest
degree
of
comfort
we
are
capable
of
in
this
World
,
to
live
under
a
clear
manifestation
of
the
love
of
God
to
us
in
Christ
Jesus
.
Obj.
I
can
sometimes
call
God
Father
,
and
do
think
my self
to
be
his
Child
;
yet
I
am
afraid
he
won't
own
me
,
because
I
have
been
a
rebellious
Child
;
I
have
sinned
greatly
against
him
,
and
am
afraid
to
come
into
his
presence
.
Ans.
So
it
was
with
the
Prodigal
,
Luk.
15.
21.
But
his
Father
,
instead
of
taking
notice
of
his
former
Miscarriages
,
sets
himself
to
give
him
all
the
demonstrations
of
his
love
immaginable
,
in
the
highest
expressions
of
his
kindness
to
him
,
v.
22
,
23
,
24.
And
so
does
God
carry
it
towards
a
returning
Sinner
.
But
if
after
all
,
doubts
still
remain
,
you
are
still
under
a
secret
Trepidation
in
your
own
mind
,
that
you
shall
not
be
accepted
of
the
Father
,
that
he
will
not
own
you
for
his
Child
.
Then
,
3.
Consider
your
alliance
to
Christ
;
apply
to
him
as
your
elder
Brother
;
A
brother
is
born
for
the
day
of
adversity
,
Prov.
17.
17.
Never
was
there
such
a
Brother
as
Christ
,
he
is
not
ashamed
to
call
us
Brethren
,
Heb.
2.
11.
Tho
he
be
so
infinitely
above
us
,
being
the
only
Natural
Son
of
God
,
his
first-born
yet
Believers
,
by
the
Grace
of
Adoption
,
are
called
his
first-born
too
,
Heb.
12.
23.
Being
mystically
joyned
to
Christ
,
the
natural
Son
of
God
;
Adam
in
his
innocency
,
was
never
so
joyned
in
that
nearness
to
God
;
the
priviledge
of
the
first-born
under
the
Law
belongs
to
Believers
now
,
who
are
therefore
made
Priests
unto
God
.
The
Foundation
of
our
Adoption
lies
in
our
Alliance
to
Christ
our
elder
Brother
,
who
is
able
to
bring
us
into
,
and
to
fix
us
in
that
relation
to
God
.
Because
1.
He
hath
a
great
interest
with
the
Father
as
his
well-beloved
Son
;
you
may
think
your selves
not
beloved
,
but
you
cannot
think
so
of
Christ
,
who
is
the
express
Image
of
the
Father
;
if
Christ
be
so
like
the
Father
,
and
the
Saints
so
like
Christ
,
then
stand
before
God
in
the
Image
of
Christ
,
and
you
will
find
every
cast
of
God's
Eye
upon
his
Son
Christ
,
will
reach
your
hearts
;
Christ
in
you
,
draws
the
eye
and
the
heart
of
God
towards
you
;
for
all
the
acts
of
love
and
complacency
that
God
puts
forth
towards
the
Person
of
the
Son
,
do
extend
themselves
to
all
the
operations
of
the
Spirit
of
the
Son
in
the
hearts
of
Believers
;
let
me
tell
you
,
God
cannot
disown
you
,
but
he
must
disown
Christ
,
in
whom
you
are
,
and
who
is
in
you
;
let
God
look
either
upon
Christ
,
or
upon
Believers
,
he
still
sees
them
both
together
,
one
in
another
,
John
17.
21
,
22
,
23.
Then
keep
close
to
Christ
,
go
to
the
Father
in
his
name
;
to
his
Father
,
and
your
Father
;
if
not
to
your
Father
,
yet
go
as
to
his
Father
;
when
Faith
cannot
act
one
way
,
yet
it
may
do
the
same
thing
another
way
;
when
it
cannot
enter
in
at
one
door
,
it
may
enter
in
at
the
other
door
of
the
same
House
;
what
can't
be
proved
by
one
medium
,
may
be
proved
by
another
;
the
Devil
can
never
so
block
up
all
ways
of
access
to
God
,
but
Faith
will
break
through
somewhere
;
't
will
either
find
a
way
,
or
make
a
way
.
2.
Because
he
is
a
merciful
and
faithful
High
Priest
,
Heb.
2.
5.
Every
way
fitted
for
the
Office
of
a
Mediator
,
touched
with
the
feeling
of
our
Infirmities
;
in
all
points
tempted
as
we
are
,
Heb.
4.
15.
A
body
hast
thou
prepared
me
,
Heb.
10.
5.
i.
e.
Framed
to
such
a
temper
,
that
Christ
through
our
nature
,
might
best
express
God's
love
to
man
;
Christ
acted
over
the
life
of
God
in
man's
nature
,
therefore
it
was
necessary
,
that
the
humane
Nature
of
Christ
should
be
adapted
and
suited
to
the
Divine
Nature
;
which
was
done
three
ways
,
viz.
First
,
By
the
perfection
of
it
,
being
free
from
all
contagion
of
sin
,
by
a
miraculous
conception
;
the
Holy
Ghost
over-shadowing
the
Virgin
Mary
,
and
separating
humane
Nature
in
the
first
conception
of
Christ
,
from
original
sin
that
descends
down
upon
it
,
in
all
who
come
into
the
World
by
natural
Generation
.
Secondly
,
By
the
Hypostatical
union
of
the
humane
Nature
to
the
Divine
,
in
the
second
Person
of
the
Trinity
,
which
eternally
secures
our
humane
Nature
in
Christ
,
from
all
possibility
of
the
least
defection
,
puts
it
quite
out
of
the
power
of
the
Devil
any
way
to
corrupt
or
vitiate
it
,
by
all
his
subtil
contrivances
and
temptations
by
which
he
did
vainly
attempt
such
a
thing
;
perfect
Nature
in
the
first
Adam
(
I
don't
say
could
not
,
but
)
did
not
preserve
it self
.
Adam
did
not
fall
for
want
of
light
and
knowledge
;
no
,
he
could
never
have
fallen
unless
he
would
;
't
was
from
the
mutability
of
his
Will
that
he
fell
,
but
the
humane
Nature
of
Christ
,
the
second
Adam
,
being
under
the
Government
of
a
Divine
immutable
Will
,
can
never
fall
;
hence
it
is
,
that
our
standing
in
Christ
,
is
secured
to
eternity
.
Thirdly
,
By
the
pouring
out
of
the
Spirit
without
measure
upon
him
;
that
so
strengthned
all
his
humane
Faculties
,
that
't
was
impossible
the
Devil
should
ever
impose
upon
him
;
such
an
overflowing
fulness
of
the
Spirit
,
leaves
no
room
for
any
carnal
impression
to
be
made
upon
him
;
his
humane
Nature
received
such
a
Divine
tincture
from
the
essence
of
the
Godhead
,
so
powerfully
influencing
his
Manhood
,
that
the
Devil
found
nothing
in
him
to
work
upon
;
he
met
with
God
in
every
thought
,
in
every
word
,
in
every
Action
of
Christ
,
in
every
motion
and
affection
of
his
heart
;
and
finding
one
so
much
greater
than
himself
,
continually
aiding
and
strengthning
the
Man
Christ
,
he
despairs
of
Victory
,
and
leaves
him
.
The
Devil
was
not
mistaken
in
the
Nature
of
the
Man
Christ
,
which
was
really
humane
;
but
he
was
mistaken
in
the
Person
of
Christ
,
which
was
solely
Divine
;
such
a
Person
,
in
such
a
Nature
,
he
never
thought
to
meet
with
;
that
which
posed
the
Devil
,
was
the
Person
of
Christ
;
he
might
know
him
to
be
God
,
and
yet
apply
himself
to
him
as
Man
,
that
he
is
sure
he
was
;
he
could
not
conceive
how
humane
Nature
could
subsist
,
but
in
a
humane
Person
,
and
as
such
a
Person
,
he
set
upon
him
;
but
found
it
hard
to
kick
against
the
pricks
;
such
a
mighty
Man
he
never
grapled
with
before
;
he
was
so
shamefully
foyled
in
this
encounter
,
that
he
never
durst
look
Christ
in
the
face
afterwards
;
he
came
behind
him
often
like
a
Coward
in
disguise
,
and
by
his
wicked
Instruments
annoyed
him
all
he
could
,
but
durst
not
send
him
a
second
Challenge
,
to
fight
it
out
with
him
once
more
hand
to
hand
;
no
,
he
had
enough
of
that
already
;
now
he
foams
and
rages
at
a
distance
,
throws
his
fiery
darts
here
and
there
,
strikes
at
the
Image
of
Christ
in
the
Saints
,
where
ever
he
sees
it
,
but
dares
not
come
up
to
his
Person
face
to
face
;
the
great
thing
that
the
Devil
dreads
,
in
the
second
coming
of
Christ
;
he
knows
that
is
the
time
of
his
torment
.
Therefore
having
such
a
high
priest
,
who
is
set
on
the
right
hand
of
the
throne
of
the
majesty
in
the
heavens
,
Heb.
8.
1.
who
is
not
ashamed
to
call
us
Brethren
,
let
us
not
be
ashamed
to
call
God
Father
.
Christ
will
bear
us
out
in
it
;
the
Children
of
God
as
such
are
not
known
to
the
World
,
1
John
3.
1.
Have
hard
usage
from
the
World
,
2
Cor.
48.
9
,
10.
Yet
God
knows
them
,
is
kind
to
them
,
and
tender
of
them
,
Isa.
54.
11.
Behold
now
we
are
the
sons
of
God
,
1
John
3.
2.
Now
under
all
our
infirmities
and
afflictions
,
God
is
with
us
in
the
fire
,
and
in
the
water
;
he
has
a
great
love
to
,
and
very
high
esteem
of
all
his
Children
;
since
thou
wast
precious
in
my
sight
,
thou
hast
been
honourable
,
and
I
have
loved
thee
,
Isa.
43.
2
,
3
,
4.
He
will
by
no
means
take
away
his
loving
kindness
utterly
from
them
,
Psal.
89
32
,
33.
Deut.
8.
5.
We
are
apt
to
think
otherwise
.
Isa.
49.
14.
Zion
said
,
the
Lord
hath
forsaken
me
,
my
Lord
hath
forgotten
me
.
We
shall
be
apt
to
entertain
hard
thoughts
of
God
upon
all
occasions
,
if
we
live
not
under
the
daily
sense
of
our
Adoption
;
in
which
we
see
the
Fatherly
love
of
God
flowing
down
so
strongly
towards
us
,
through
Christ
;
that
we
cannot
but
greatly
rejoyce
in
it
.
THE
NECESSITY
OF
Preaching
CHRIST
.
I
COR.
I.
23
,
24.
But
we
preach
Christ
crucified
,
&c.
THE
design
of
the
Apostle
here
,
is
to
vindicate
the
Doctrine
of
our
Salvation
by
Christ
,
from
all
those
Aspersions
that
were
cast
upon
it
both
by
the
Jews
and
Gentiles
;
the
Gospel
then
was
as
much
cry'd
down
by
some
,
as
it
was
cry'd
up
by
others
.
The
Apostle
tells
you
who
were
for
it
,
and
who
were
against
it
;
he
divides
all
men
into
two
ranks
,
viz.
The
Called
,
and
Uncalled
;
the
Converted
,
and
Unconverted
;
he
tells
you
,
that
they
who
were
effectually
Called
and
Converted
,
were
for
the
Gospel
,
but
the
Uncalled
and
Unconverted
,
were
against
it
;
and
as
it
was
then
,
so
it
is
now
.
Hence
note
,
Obs.
That
all
unregenerate
Persons
,
whether
Jews
or
Gentiles
,
will
have
a
fling
at
the
Gospel
;
't
is
contrary
to
them
,
and
they
are
as
contrary
to
it
;
they
can't
reach
the
Mystery
of
it
,
and
therefore
do
slight
and
contemn
it
;
but
all
who
are
effectually
called
,
and
savingly
enlightned
,
do
highly
prize
it
;
they
see
much
of
the
Power
and
Wisdom
of
God
,
in
that
excellent
contrivance
of
Man's
Salvation
by
Christ
;
they
desire
to
know
nothing
but
Christ
,
and
him
Crucified
.
Let
us
have
a
care
we
do
not
darken
the
evidence
of
our
Conversion
,
by
a
Spirit
of
opposition
to
the
Gospel
,
in
the
main
fundamental
points
of
it
.
I
shall
do
little
else
in
this
Exercise
,
but
open
the
terms
of
the
text
,
observing
some
things
by
the
way
.
But
we
preach
Christ
crucified
,
&c.
He
shews
the
matter
and
manner
of
his
Preaching
in
this
Chapter
,
what
he
Preached
,
and
how
.
1.
The
matter
of
his
Preaching
,
or
what
he
Preached
,
viz.
The
Gospel
,
v.
17.
The
Cross
,
v.
18.
Or
Christ
Crucified
,
v.
23.
2.
The
manner
of
his
Preaching
,
v.
17.
Not
with
Wisdom
of
words
.
So
1
Cor.
2.
4.
vide
.
Vnto
the
Jews
a
stumbling-block
;
they
were
offended
at
Christ's
low
,
mean
,
humble
state
in
the
flesh
;
they
did
not
look
for
any
great
matter
from
such
a
one
;
Can
any
good
thing
come
out
of
Nazareth
▪
When
the
Apostles
Preached
the
Mystery
of
Christ's
Incarnation
,
how
he
was
Born
of
a
Virgin
,
what
Miracles
he
did
,
how
he
was
Crucified
,
how
he
rose
from
the
Dead
,
ascended
up
to
Heaven
,
and
should
come
again
to
judg
the
World
,
the
Jews
were
offended
,
did
not
believe
these
things
to
be
true
,
Rom.
9.
33.
Luke
2.
34.
They
saw
nothing
but
weakness
in
the
Doctrine
of
the
Gospel
,
therefore
the
Jews
require
a
Sign
,
v.
32.
Signs
and
Wonders
were
to
evidence
the
power
of
those
who
wrought
them
.
Moses
confirmed
his
Doctrine
by
many
Signs
and
Wonders
;
so
must
you
,
say
the
Jews
to
Christ
and
his
Apostles
,
if
you
would
have
us
to
follow
you
.
The
Jews
were
used
to
Signs
and
Wonders
from
the
beginning
,
as
appears
in
the
Old
Testament
;
so
they
were
instructed
in
the
Wilderness
,
Deut.
32.
10.
and
convinced
of
the
power
of
God
,
Psal.
77.
14.
ad
finem
.
This
made
them
so
desirous
of
Signs
under
the
New
Testament
:
Hence
that
Complaint
,
Psal.
74.
9.
We
see
not
our
Signs
,
we
would
fain
see
Signs
,
as
Mat.
12.
38.
Master
,
we
would
see
a
Sign
from
thee
.
So
Mat.
16.
1.
Luke
11.
16.
Joh.
2.
18.
Zacharias
erred
in
this
,
Luke
1.
18.
The
Jews
are
sharply
reproved
by
Christ
for
this
,
Mat.
16.
4.
The
Signs
and
Miracles
by
which
the
Gospel
was
already
confirmed
,
should
have
satisfied
them
;
the
Jews
did
not
require
a
Sign
,
as
Abraham
,
Gideon
,
and
Hezekiah
did
,
for
the
strengthning
of
their
Faith
;
but
out
of
Curiosity
,
and
contempt
of
Christ
and
the
Gospel
,
resolving
never
to
be
satisfied
,
they
must
have
Sign
after
Sign
,
they
thought
it
absurd
to
trust
in
a
Crucified
Christ
,
to
expect
life
from
death
;
that
he
who
did
not
save
himself
,
should
be
able
to
save
them
:
Unbelief
,
you
see
wants
not
its
seeming
reasons
to
fortify
it self
against
the
Gospel
.
Besides
,
they
saw
that
such
a
Profession
of
Faith
in
Christ
,
exposed
them
to
Sufferings
,
which
made
them
the
more
against
it
,
Gal.
5.
11.
And
unto
the
Greeks
foolishness
.
By
Greeks
here
we
understand
all
Gentiles
,
who
received
all
their
Wisdom
and
Learning
from
the
Greeks
;
or
Jews
and
Gentiles
are
contradistinguished
thus
:
One
had
the
Written
Law
,
the
other
had
not
,
Rom.
2.
12
,
13
,
14.
The
Greeks
would
have
the
Mysteries
of
the
Gospel
made
out
by
Reason
,
else
they
reject
them
as
foolishness
;
they
count
that
foolishness
,
which
transcends
their
Wisdom
;
they
thought
the
Gospel
an
idle
Fancy
,
a
very
simple
absurd
Doctrine
;
they
required
Philosophical
reasons
,
which
as
men
,
they
might
comprehend
;
proving
Christ
in
a
Logical
way
to
be
,
what
the
Scripture
says
he
is
.
Moses
magna
dicit
,
sed
nihil
probat
,
say
Galen
,
Pliny
,
and
Julian
.
They
wanted
Logical
Demonstrations
of
Scripture
Mysteries
,
from
the
true
natural
Causes
of
them
,
which
cannot
be
;
for
then
they
would
not
be
Mysteries
,
if
Flesh
and
Blood
could
understand
them
,
Mat.
16.
17.
Thus
you
see
both
Jew
and
Gentile
,
all
sorts
of
men
unregenerate
,
have
something
to
say
against
the
Gospel
,
they
set
themselves
studiously
to
object
against
it
:
All
Unbelievers
stand
it
out
with
God
;
hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
both
Disobedient
,
and
Unbelieving
,
as
Acts
26.
19.
Acts
14.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
Eph.
2.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
unto
them
that
are
called
,
&c.
v.
24.
i.
e.
Effectually
called
to
believe
;
't
is
by
our
actual
believing
,
that
we
answer
to
an
effectual
Call
,
by
which
we
are
called
to
the
Obedience
of
Faith
;
and
when
we
believe
,
we
obey
God's
Call
,
Rom.
1.
5
,
6.
Such
are
called
according
to
his
purpose
,
Rom.
8.
28.
You
see
the
different
opinion
the
Converted
and
Unconverted
have
of
Christ
;
highly
to
prize
Christ
is
a
sign
of
true
Conversion
;
and
to
under-value
him
,
to
speak
slightly
of
him
,
or
his
Doctrine
,
is
a
sign
of
the
contrary
;
Paul
here
opposes
the
Judgment
of
those
who
are
Called
,
whether
Jews
or
Greeks
,
to
the
Judgment
of
the
Uncalled
concerning
Christ
:
Would
you
know
what
Christ
is
,
consult
with
Believers
;
they
know
him
;
he
is
precious
to
them
;
never
regard
what
the
blind
World
says
of
him
,
but
hear
what
the
Saints
say
,
what
Believers
say
who
know
him
best
.
I
confess
't
is
a
shame
,
and
a
reproach
not
to
be
excused
,
that
Christians
do
not
magnifie
Christ
more
.
I
remember
I
have
read
of
one
,
who
professed
he
knew
not
which
was
the
greater
wonder
,
that
Believers
love
Christ
no
more
,
or
that
Unbelievers
do
hate
him
so
much
;
no
doubt
the
former
is
far
the
greater
wonder
,
that
they
who
know
him
so
well
,
should
love
him
no
better
,
than
that
they
who
know
him
not
at
all
,
should
hate
him
so
much
;
their
blindness
and
ignorance
runs
them
into
that
gross
mistake
;
but
what
can
cold
lukewarm
Believers
plead
,
who
have
so
much
light
,
and
yet
so
little
love
!
Both
Jews
and
Greeks
,
i.
e.
All
sorts
of
Believers
,
of
what
Countrey
,
Condition
,
or
outward
state
soever
,
they
all
agree
in
this
,
viz.
That
Christ
is
the
Power
of
God
,
and
the
Wisdom
of
God
;
't
is
common
to
all
Saints
,
and
proper
to
them
only
as
Saints
and
Believers
,
to
have
a
high
opinion
of
Christ
.
Christ
the
power
of
God
.
God
shewed
his
power
in
Creating
the
World
by
Christ
as
God
,
John
1.
3.
and
by
Redeeming
it
by
Christ
as
God-man
.
Christ
in
his
Divine
Nature
is
the
God
of
Power
,
a
mighty
one
,
Isa.
9.
6.
A
rock
,
Isa.
32.
2.
A
Lyon
,
for
his
strength
,
Rev.
5.
5.
So
Angels
are
called
Principalities
and
Powers
,
for
their
strength
,
Col.
1.
16.
As
they
are
called
Intelligences
for
their
Wisdom
,
which
is
very
great
,
a
Sam.
14.
17.
To
discern
good
and
bad
.
They
are
continually
prying
into
the
Doctrine
of
the
Gospel
1
Pet.
1.
12.
Exod.
37.
9.
They
look
to
the
Mercy-seat
,
a
Type
of
Christ
.
We
are
now
shewing
how
Christ
the
Mediator
is
the
power
of
God
,
by
whom
great
things
have
been
done
.
1.
God
by
Christ
satisfies
his
Justice
,
and
yet
saves
the
Sinner
,
he
reconciles
Justice
and
Mercy
together
,
Psal.
85.
10
,
11.
They
both
act
to
the
height
towards
a
Sinner
:
The
Salvation
of
a
Sinner
is
the
greatest
instance
of
Justice
and
Mercy
as
ever
was
;
what
is
purchased
,
is
also
freely
given
;
he
is
our
righteousness
,
giving
us
right
to
eternal
Life
,
as
well
as
our
ransom
,
saving
us
from
eternal
Death
,
Jer.
23.
6.
1
Cor.
1.
30.
He
is
made
unto
us
Righteousness
as
well
as
Redemption
,
2
Cor.
5.
21.
2.
Christ
bore
the
wrath
of
God
,
without
sinking
or
fainting
under
it
,
Isa.
53.
4.
3.
Christ
hath
overcome
the
devil
,
death
,
and
the
world
,
Heb
2.
14.
Hos.
13.
14.
John
16.
33.
He
is
stronger
than
the
strong
man
,
Luke
11.
21.
22.
4.
Christ
preserves
his
Church
against
all
the
most
potent
Enemies
thereof
,
Mat.
16.
18.
5.
Christ
maintains
a
little
Grace
in
his
Children
,
amidst
many
strong
corruptions
and
lusts
;
Grace
is
but
a
little
grain
,
and
yet
it
lives
and
thrives
,
't
is
an
abiding
seed
,
1
John
3.
5.
under
continual
influences
from
Christ
.
In
the
next
place
,
I
shall
speak
of
power
and
wisdom
;
not
as
they
relate
to
the
Person
of
Christ
,
but
to
his
Doctrine
,
or
to
Christ
Preached
;
we
Preach
Christ
Crucified
:
The
Doctrine
of
Christ
Crucifi'd
is
a
powerful
Doctrine
,
able
to
save
those
who
believe
it
,
Rom.
1.
16.
1
Cor.
1.
18.
Heb.
4.
12.
This
Doctrine
is
called
the
Wisdom
of
God
in
a
Mystery
,
1
Cor.
2.
7.
't
is
the
revelation
of
a
Mystery
,
Rom.
16.
25.
There
are
many
Mysteries
in
this
Doctrine
,
The
manifold
wisdom
of
God
,
Ephes.
3.
10.
This
way
of
saving
sinners
by
Christ
Crucified
,
is
called
The
wisdom
of
God
;
because
he
doth
thereby
manifest
his
deep
and
unsearchable
wisdom
;
they
who
are
spiritually
enlightened
,
do
count
it
so
,
they
desire
to
know
nothing
else
,
1
Cor.
2.
2.
The
Gospel
contains
the
Glorious
method
of
a
Sinner's
Salvation
by
Christ
,
who
is
therefore
called
the
Wisdom
of
God
,
Prov.
8.
12.
In
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
2.
3.
The
Doctrine
of
the
Gospel
appears
to
be
a
powerful
Doctrine
,
because
it
is
so
effectually
a
means
for
the
Conversion
of
sinners
,
who
are
so
much
against
Conversion
;
certainly
there
is
Wisdom
and
Power
in
it
,
else
it
could
never
bring
such
a
strange
thing
as
that
to
pass
.
Obj.
The
learned
men
of
the
world
▪
see
not
any
Wisdom
in
the
Gospel
;
the
Greeks
seek
after
Wisdom
,
but
cannot
find
it
there
,
and
therefore
they
count
it
foolishness
.
They
seek
after
Wisdom
;
And
why
not
?
Must
we
not
speak
reason
in
the
Pulpit
?
Answ.
We
speak
wisdom
among
them
that
are
perfect
,
1
Cor.
2.
6.
i.
e.
That
have
a
true
solid
judgment
of
Spiritual
things
.
But
if
you
mean
by
reason
,
that
which
falls
under
our
understanding
,
and
is
comprehensible
by
us
as
men
;
I
say
,
we
speak
Mysteries
above
reason
,
which
we
propound
only
to
your
Faith
;
the
Doctrine
of
the
Gospel
is
worthy
of
all
acceptation
,
1
Tim.
1.
15.
Let
not
man
oppose
his
wit
to
the
Wisdom
of
God
.
We
speak
Wisdom
,
but
not
the
Wisdom
of
this
world
,
but
the
Wisdom
of
God
,
in
a
Mystery
,
hidden
Wisdom
:
When
our
frail
reason
can
do
nothing
in
discerning
this
wisdom
,
the
Spirit
comes
and
demonstrates
the
Truth
to
us
with
power
,
by
an
invincible
internal
perswasion
,
1
Cor.
2.
5.
Men
may
think
by
their
Wit
,
Learning
and
prompt
Parts
,
to
run
down
the
Doctrine
of
the
Gospel
:
But
let
them
remember
,
that
Christ
is
the
Power
and
Wisdom
of
God
.
They
who
do
not
rely
only
upon
Christ
Crucisied
for
Justification
unto
life
,
do
despise
the
Gospel
,
and
count
it
foolishness
;
they
are
ashamed
of
the
Gospel
,
Rom.
1.
16.
Paul
was
not
;
let
us
follow
his
Example
,
and
labour
to
promote
it
,
praying
daily
for
the
propagation
of
the
Doctrine
of
the
Gospel
,
That
the
way
of
God
may
be
known
upon
earth
,
and
his
saving
health
among
all
nations
,
Psalm
67.
2.
Because
the
foolishness
of
God
is
wiser
then
men
,
&c.
V.
25.
The
Power
and
Wisdom
of
God
,
by
anironical
concession
,
are
here
called
,
weakness
and
foolishness
,
i.
e.
admit
this
according
to
the
opinion
of
the
unconverted
Jews
and
Gentiles
;
Let
them
say
what
they
will
;
what
they
call
foolishness
is
wiser
then
men
,
i.
e.
then
the
wisdom
of
men
;
and
what
they
call
weakness
,
is
stronger
than
men
,
i.
e.
then
the
strength
of
men
.
Any
thing
that
belongs
to
God
,
is
to
be
preferred
before
that
which
is
but
Humane
;
the
least
things
of
God
,
do
infinitely
exceed
the
greatest
of
mens
:
When
we
consider
that
the
Name
of
God
is
upon
such
a
thing
,
it
should
create
a
reverence
in
us
towards
it
;
whatever
is
in
God
,
is
God
.
The
way
that
God
has
made
choice
of
,
and
the
means
he
hath
pitched
upon
,
must
needs
be
the
best
;
for
all
things
are
great
or
little
,
weak
or
strong
,
as
God
makes
them
to
be
,
by
putting
more
or
less
of
his
fulness
into
them
.
Obj.
They
who
count
the
Gospel
foolishness
,
are
the
wise
men
of
the
world
,
therefore
sure
they
are
in
the
right
.
Answ.
Not
many
wife
are
called
,
and
when
they
are
called
,
they
see
the
folly
of
their
carnal
wisdom
,
by
which
they
judged
amiss
of
Christ
before
.
The
APPLICATION
.
LET
us
now
consider
seriously
,
how
we
stand
affected
towards
Christ
and
the
Gospel
;
whether
we
do
receive
the
truth
in
the
love
of
it
,
viz.
Whether
we
do
indeed
believe
in
the
Lord
Jesus
,
and
are
persuaded
that
nothing
is
required
as
a
Meritorious
procuring
cause
of
our
Justification
in
the
sight
of
God
;
but
Christ
and
his
Righteousness
received
and
applied
by
Faith
:
And
that
all
our
Evangelical
righteousness
,
so
much
contended
for
,
is
only
to
prove
the
truth
and
sincerity
of
our
Faith
,
from
whence
it
springs
;
(
though
I
think
there
will
not
be
any
formal
proving
of
such
matters
then
)
:
Yet
if
this
be
all
,
I
would
not
contend
about
it
,
but
leave
others
to
their
own
methods
,
schemes
and
expressions
,
heartily
wishing
all
may
understand
them
,
as
clearly
and
Orthodoxly
as
they
profess
to
understand
themselves
.
Though
I
must
tell
you
,
those
words
will
prove
the
most
wholesome
,
and
grow
most
in
use
among
serious
Professors
,
which
they
best
understand
,
and
which
do
most
easily
and
plainly
convey
the
Spiritual
sense
of
the
Gospel
into
their
minds
.
If
any
should
say
our
own
Evangelical
Righteousness
,
hath
some
causal
influence
into
our
Justification
(
though
I
count
it
a
very
Unorthodox
expression
)
yet
I
would
in
Charity
think
,
that
the
reason
why
they
say
so
,
is
out
of
a
zeal
to
promote
practical
Holiness
,
by
the
strongest
motive
imaginable
:
And
if
they
who
say
Holiness
of
life
is
only
an
effect
of
Justification
;
making
it
as
indispensably
necessary
,
in
all
who
are
justified
,
as
the
former
.
Is
not
Holiness
secured
and
promoted
this
way
,
as
well
as
the
other
way
,
and
without
any
suspicion
of
derogating
from
Christ
?
Pray
then
,
Why
should
we
contend
so
much
for
the
former
way
,
laying
stumbling-blocks
before
others
,
who
cannot
get
over
them
,
when
all
our
ends
are
better
answered
the
other
way
?
Let
none
say
we
are
Solifidians
who
hold
this
:
We
know
very
well
,
that
good
works
are
required
in
the
New
Covenant
,
as
well
as
Faith
:
but
all
that
is
required
in
the
New
Covenant
,
is
not
required
unto
Justification
.
Besides
,
Justifying-Faith
doth
many
things
by
its
influence
,
which
must
not
be
put
into
the
justifying
act
of
Faith
,
for
then
we
shall
confound
Justification
and
Sanctification
,
and
make
them
as
the
Papists
do
,
all
one
.
As
the
Apostle
hath
stated
the
point
of
Justification
,
we
are
not
only
to
consider
how
we
are
justified
in
God's
sight
,
but
in
the
first
place
to
consider
how
God
himself
is
Just
in
his
Justifying-act
,
Rom.
3.
26.
If
God
be
just
in
that
act
,
and
can
Pardon
sin
without
any
impeachment
of
his
Justice
,
then
sure
there
is
sufficient
ground
and
reason
for
it
;
God
can
do
no
unjust
thing
;
and
if
God
in
justifying
Believers
be
just
,
i.
e.
if
there
be
merit
enough
in
the
Blood
of
Christ
to
bear
him
out
in
this
act
,
then
certainly
we
may
safely
rely
upon
this
precious
Blood
for
our
Justification
:
That
which
Justifies
God
in
his
act
of
Justifying
a
Believing
sinner
,
must
needs
be
a
sufficient
cause
of
our
Justification
;
else
it
could
not
justifie
God
in
his
Justifying
act
,
there
would
be
no
equitable
reason
for
it
,
besides
,
to
say
that
the
Blood
of
Christ
is
the
only
procuring
Meritorious
cause
of
our
Justification
,
i.
e.
of
the
acceptance
of
out
Persons
and
Performances
:
This
is
truth
,
but
not
all
the
truth
belonging
to
Justification
.
For
my
next
Query
is
,
What
is
it
that
gives
us
an
interest
in
the
Blood
of
Christ
,
in
the
satisfaction
he
hath
made
for
sin
?
Here
nothing
must
come
in
as
instrumentally
necessary
to
our
receiving
and
applying
Christ
▪
but
Faith
only
;
Repentance
and
new
Obedience
are
the
effects
of
the
Faith
;
either
they
are
the
effects
of
Faith
,
or
of
Unbelief
▪
None
will
say
the
latter
,
then
they
must
necessarily
flow
from
the
real
interest
that
Faith
gives
us
in
Christ
;
if
not
,
I
don't
see
how
we
can
attain
to
them
.
At
this
rate
,
they
must
be
done
in
our
own
strength
,
not
in
Christ's
,
for
being
conditions
,
as
some
say
,
of
our
interest
in
Christ
,
they
must
be
performed
,
before
we
can
have
an
interest
in
him
.
It
is
an
excellent
Note
of
Calvin
,
in
his
Commentaries
upon
Rom.
8.
30.
Whom
he
did
predestinate
,
them
he
called
:
and
whom
he
called
,
them
he
justified
,
&c.
Scimus
enim
,
ubi
de
salute
agitur
,
libenter
homines
à
seipsis
incipere
,
fingeréque
sibi
praeparationes
quibus
Dei
gratiam
antevertant
,
i.
e.
'T
is
natural
for
men
in
the
business
of
Salvation
,
to
begin
at
themselves
,
fancying
some
preparatory
Works
,
by
which
they
may
prevent
the
Grace
of
God
,
and
do
something
for
themselves
in
their
own
strength
,
that
may
fit
and
qualifie
them
for
an
interest
in
Christ
.
In
this
rotten
Principle
,
do
many
begin
their
Religion
,
which
corrupts
their
minds
ever
after
,
from
the
simplicity
that
is
in
Christ
,
and
puts
them
upon
seeking
Justification
;
Not
by
Faith
,
but
as
it
were
by
the
works
of
the
law
,
Rom.
9.
32.
Supposing
something
in
themselves
to
be
the
first
cause
of
their
acceptance
with
God
.
I
wish
all
who
call
themselves
Calvinists
,
would
read
that
place
,
and
seriously
consider
the
sense
of
that
Holy
man
in
this
main
point
of
our
Religion
.
Some
through
mistake
,
have
counted
Luther
an
Antinomian
,
but
none
call
Calvin
so
.
'T
is
good
to
be
zealous
in
promoting
practical
Holiness
and
Gospel-Obedience
;
but
let
us
be
sure
it
be
Gospel-Obedience
,
flowing
from
a
principle
of
Faith
in
Christ
Jesus
:
For
to
Preach
up
Holiness
,
from
any
other
Principle
then
that
of
Faith
in
our
Lord
Jesus
Christ
,
is
not
to
Preach
like
Ministers
of
the
New
Testament
.
Faith
only
is
required
in
Justification
,
rather
than
to
it
,
I
so
phrase
it
,
because
they
are
simultaneus
;
Repentance
and
New
Obedience
do
follow
Faith
;
let
them
be
kept
in
their
due
place
,
and
be
allowed
no
causal
concurrence
unto
our
Justification
,
and
we
shall
avoid
all
confusion
;
else
there
will
be
a
fundamental
difference
between
us
;
while
some
hold
that
Faith
only
gives
us
an
interest
in
Christ
,
others
,
that
Repentance
and
New
Obedience
do
equally
with
Faith
,
give
us
an
interest
in
Christ
.
Some
carry
it
,
as
if
the
end
of
Christ's
coming
into
the
world
,
was
only
to
set
up
a
New
Covenant
of
Works
upon
milder
and
easier
terms
of
sincere
imperfect
Obedience
,
which
all
men
are
to
be
exhorted
to
,
and
urged
to
the
performance
of
,
upon
a
supposed
general
sufficient
Grace
,
purchased
by
Christ
,
enabling
all
men
(
who
do
not
wilfully
refuse
)
to
come
up
to
the
terms
of
this
New
Covenant
.
This
Opinion
hath
many
ill
consequences
in
it
,
viz.
Of
a
General
Redemption
taking
away
Original
sin
,
restoring
man
to
a
freedom
of
will
in
doing
good
;
setting
him
upon
his
own
legs
again
to
stand
or
fall
,
as
he
comes
up
to
,
or
falls
short
of
the
terms
of
this
New
conditional
Covenant
:
So
that
all
is
resolved
into
mans
own
power
and
will
,
all
being
now
put
into
an
equal
capacity
of
Salvation
by
Christ
;
and
having
said
this
,
they
have
done
with
Christ
,
have
all
in
their
own
hands
,
may
set
up
for
themselves
,
and
love
to
be
put
upon
duty
as
persons
sufficiently
furnished
for
it
already
:
But
notwithstanding
this
specious
new
scheme
of
rational
Divinity
(
as
some
call
it
)
,
I
must
in
faithfulness
to
God
,
to
my
own
Conscience
,
and
the
Souls
of
them
that
hear
me
,
tell
you
plainly
,
That
they
who
trust
in
a
general
Redemption
,
will
fall
short
of
their
particular
Salvation
,
upon
the
Principles
that
those
Universalists
go
upon
.
We
are
all
by
nature
dead
in
trespasses
and
sins
,
reprobate
to
every
good
Word
and
Work
,
and
shall
so
remain
,
till
we
do
by
a
particular
personal
act
of
our
own
Faith
,
come
to
Christ
for
life
,
that
we
may
be
quickned
by
his
Spirit
,
and
made
alive
unto
Righteousness
.
We
must
have
life
before
we
can
live
,
or
put
forth
any
vital
operations
;
we
must
be
first
quickned
by
Christ
,
the
great
quickning
Spirit
,
before
we
can
live
to
God
,
or
do
any
thing
that
is
Spiritually
good
.
'T
is
Faith
that
unites
us
to
Christ
,
which
is
the
gift
of
God
to
some
;
for
all
men
have
not
Faith
;
and
till
this
Faith
comes
by
hearing
the
Gospel
,
we
are
dead
in
sin
.
Christ
came
not
only
as
a
Lawgiver
,
to
prescribe
rules
of
living
to
dead
sinners
,
but
to
create
in
us
a
principle
of
life
,
to
give
us
strength
to
perform
what
he
requires
of
us
,
as
new
Creatures
created
in
Christ
Jesus
unto
good
Works
:
All
our
own
endeavours
after
Holiness
,
while
we
are
out
of
Christ
,
will
prove
ineffectual
;
we
must
be
first
engrafted
into
the
true
Olive-Tree
,
deriving
all
our
fruitfulness
from
the
root
that
bears
us
,
else
we
shall
quickly
wither
away
and
come
to
nothing
.
No
acceptable
service
ever
was
,
or
can
be
done
by
man
,
till
Faith
brings
us
to
Christ
,
without
whom
we
can
do
nothing
;
when
Faith
comes
,
life
comes
,
strength
comes
,
a
Spiritual
ability
to
do
the
will
of
God
in
some
measure
.
And
as
this
Faith
increases
by
the
daily
exercise
of
it
,
so
we
increase
in
Spiritual
strength
,
perfecting
Holiness
more
and
more
in
the
fear
of
God
.
Let
no
man
think
to
be
made
perfect
in
the
flesh
,
Christ
came
not
to
reform
corrupt
Nature
,
but
to
destroy
it
,
and
utterly
to
extirpate
it
;
the
old
man
will
never
learn
to
lead
a
new
life
;
die
he
must
,
and
be
Crucified
;
he
must
be
put
off
,
that
we
may
put
on
the
New
man
,
which
after
God
,
is
created
in
Righteousness
and
true
Holiness
,
Eph.
4.
24.
This
is
the
only
way
to
true
Holiness
here
,
and
to
Eternal
Happiness
hereafter
:
To
as
many
as
the
Lord
our
God
shall
effectually
call
to
this
Faith
,
to
them
,
and
to
them
only
,
doth
the
promise
of
Salvation
by
Christ
belong
;
'T
is
the
command
of
Christ
,
that
all
should
Believe
on
him
;
they
that
do
,
and
they
only
shall
be
saved
by
him
,
with
all
manner
of
Salvation
,
not
only
from
Hell
,
but
from
the
power
of
sin
,
that
they
may
live
no
longer
therein
;
Paul
knew
no
other
way
of
Salvation
according
to
his
Gospel
;
they
that
do
,
must
invent
another
Gospel
to
support
their
New
Divinity
.
I
see
no
ground
in
Scripture
for
those
preparatory
Works
that
some
urge
,
as
antecedently
necessary
to
our
first
Faith
in
Christ
,
because
Faith
brings
all
along
with
it
,
viz.
Conviction
of
Sin
,
Humiliation
,
Repentance
,
&c.
Faith
never
comes
to
Christ
,
but
it
shews
us
a
reason
why
,
and
that
reason
is
drawn
from
our
lost
undone
Condition
by
Nature
,
which
true
Faith
is
never
without
some
knowledge
and
sense
of
,
and
therefore
sends
us
to
Christ
for
help
:
By
Nature
,
all
men
are
equally
indisposed
to
Faith
,
counting
the
Gospel
,
foolishness
;
when
their
time
of
their
Coversion
comes
,
whether
prepared
,
or
unprepared
,
whatever
their
present
practice
or
frame
is
,
whether
legally
Convinced
,
or
Unconvinced
,
sitting
in
gross
darkness
and
unbelief
;
the
Power
of
God
by
the
Preaching
of
the
Gospel
,
works
a
convincing
,
saving
Faith
in
all
those
,
who
are
ordained
unto
life
:
God
calls
one
,
and
not
another
,
of
his
meer
good
Pleasure
,
being
not
moved
thereunto
,
by
any
thing
in
us
,
that
may
render
one
man
more
capable
of
Conversion
,
than
another
;
sometimes
they
who
(
in
an
eye
of
reason
)
seem
furthest
off
from
the
Kingdom
of
God
,
and
are
most
unlikely
to
be
Converted
;
them
doth
God
call
by
his
Grace
,
even
Publicans
and
Harlots
.
Before
the
stricter
sort
of
formal
Professors
,
who
notwithstanding
their
Preparations
,
and
seeming
fitness
for
Conversion
,
are
left
behind
in
their
Natural
State
;
when
others
who
sought
not
after
God
,
are
found
of
him
,
and
brought
into
a
state
of
Grace
;
God
doth
this
,
to
shew
that
the
Battel
is
not
to
the
strong
,
nor
the
Race
to
the
swift
,
not
of
him
that
runeth
,
but
of
God
that
sheweth
mercy
to
whom
he
will
,
Rom.
9.
15
,
16.
Many
may
outrun
others
in
their
acquired
Qualifications
,
and
yet
not
so
run
,
as
to
obtain
the
prize
,
1
Cor.
9.
24.
We
are
like
to
make
but
a
sorry
Market
of
it
,
unless
we
come
without
Money
;
many
have
been
too
rich
,
too
well
qualified
in
their
own
opinion
for
Christ
;
but
none
were
ever
too
poor
and
wretched
for
Christ
,
whose
hearts
were
stirred
up
by
the
Preaching
of
the
Word
,
to
come
unto
him
,
and
cast
themselves
upon
him
:
There
is
nothing
required
by
way
of
Preparation
,
as
antecedently
necessary
to
our
first
Faith
in
Christ
,
but
hearing
the
Word
;
let
the
Hearer
be
who
he
will
,
never
so
unprepared
,
if
he
belong
to
God
,
the
Word
will
one
time
or
other
,
make
it
's
own
way
to
the
heart
of
that
man
,
and
work
Faith
in
him
;
there
is
no
resisting
the
Wisdom
of
the
Holy-Ghost
.
The
Doctrine
of
Faith
,
and
the
Doctrine
of
Good
Works
,
are
both
very
sound
Christian
Doctrines
;
agreeing
very
well
in
their
proper
place
and
order
:
As
no
man
can
enter
into
a
state
of
Grace
by
good
Works
,
so
no
man
can
conclude
himself
to
be
in
a
state
of
Grace
,
without
Good
works
;
't
is
one
thing
to
prove
that
I
am
already
in
a
state
of
Grace
,
another
thing
to
shew
how
a
Sinner
may
now
enter
into
a
state
of
Grace
,
and
what
is
first
to
be
done
,
in
order
thereunto
.
'T
is
not
said
,
he
that
worketh
,
but
he
that
believeth
,
shall
be
saved
;
and
't
is
the
work
of
God
,
that
we
believe
;
and
none
but
God
can
bring
over
the
heart
of
a
Sinner
to
trust
in
Christ
;
and
under
such
a
Faith
,
't
is
impossible
not
to
lead
a
holy
life
.
We
had
need
be
clear
and
distinct
in
our
Conceptions
of
these
things
,
since
our
Salvation
depends
upon
our
right
understanding
this
Point
.
I
say
,
we
had
need
consider
,
what
we
mean
,
and
how
we
express
our selves
,
lest
instead
of
trusting
in
Christ
,
we
trust
in
our selves
,
and
drop
the
Gospel
,
whilst
we
seem
to
maintain
it
.
If
any
scoff
at
this
Doctrine
,
and
count
it
foolishness
;
I
will
only
say
,
that
the
foolishness
of
God
is
wiser
than
men
;
and
the
weakness
of
God
,
is
stronger
than
men
.
FINIS
.