The
GOSPEL
MYSTERY
OF
SANCTIFICATION
.
DIRECTION
I.
That
we
may
acceptably
perform
the
Duties
of
Holiness
and
Righteonsness
required
in
the
Law
,
our
first
Work
is
to
learn
the
powerful
and
effectual
Means
whereby
we
may
attain
to
so
Great
an
End
.
EXPLICATION
.
THIS
Direction
may
serve
instead
of
a
Preface
,
to
prepare
the
Understanding
and
Attention
of
the
Reader
for
those
that
follow
:
And
First
,
It
acquainteth
you
with
the
Great
End
for
which
all
those
Means
are
designed
,
that
are
the
principal
Subject
to
be
here
treated
of
:
the
Scope
of
all
is
,
To
teach
you
how
you
may
attain
to
that
Practice
and
Manner
of
Life
,
which
we
call
Holiness
,
Righteousness
,
or
Godliness
,
Obedience
,
True
Religion
;
and
which
God
requireth
of
us
in
the
Law
,
particularly
in
the
Moral
Law
,
Take
Notice
further
,
That
the
Law
,
which
is
your
Mark
,
is
exceeding
broad
,
Psal.
119.96
.
and
yet
not
the
more
easie
to
be
hit
,
because
you
must
aim
to
hit
it
in
every
Duty
of
it
,
with
a
performance
of
equal
breadth
,
or
else
you
cannot
hit
it
all
,
Isai.
2.10
.
The
Lord
is
not
at
all
loved
with
that
Love
that
is
due
to
him
as
Lord
of
all
,
if
he
be
not
loved
with
all
our
Heart
,
Spirit
,
and
Might
.
We
are
to
love
every
thing
in
him
,
his
Justice
,
Holiness
,
Sovereign
Authority
,
All-seeing
Eye
,
and
all
his
Decrees
,
Commands
,
Judgments
,
and
all
his
Doings
.
We
are
to
love
him
not
only
better
than
other
things
,
but
singly
,
as
Only
Good
,
the
Fountain
of
all
Goodness
;
and
to
reject
all
fleshly
and
worldly
Enjoyments
,
even
our
own
Lives
,
as
if
we
hated
them
,
when
they
stand
in
competition
with
our
Enjoyment
of
him
,
or
our
Duty
toward
him
.
We
must
love
him
as
to
yield
ourselves
wholly
up
to
his
constant
Service
in
all
things
,
and
to
his
disposal
of
us
as
our
absolute
Lord
,
whether
it
be
for
Prosperity
or
Adversity
,
Life
or
Death
:
and
for
his
sake
we
are
to
love
our
Neighbour
,
even
all
Men
,
whether
they
be
Friends
or
Foes
to
us
,
and
so
do
to
them
in
all
things
that
concern
their
Honour
,
Life
,
Chastity
,
Worldly
Wealth
,
Credit
,
and
Content
,
whatever
we
would
that
Men
should
do
to
us
in
the
like
Condition
,
Mat.
7.12
.
This
Spiritual
Universal
Obedience
is
the
Great
End
,
to
the
attainment
whereof
I
am
directing
you
.
And
that
you
may
not
reject
mine
Enterprize
as
impossible
,
observe
that
the
most
I
promise
,
is
no
more
than
an
acceptable
performance
of
these
Duties
of
the
Law
,
such
as
our
gracious
merciful
God
will
certainly
delight
in
,
and
be
pleas'd
with
,
during
our
State
of
Imperfection
in
this
World
,
and
such
as
will
end
in
Perfection
of
Holiness
,
and
all
Happiness
in
the
World
to
come
.
Before
I
proceed
further
,
stay
your
thoughts
a
while
,
in
the
contemplation
of
the
great
Dignity
and
Excellency
of
these
Duties
of
the
Law
,
that
you
may
aim
at
the
performance
of
them
as
your
End
,
with
so
high
an
esteem
as
may
cast
an
amiable
luster
upon
the
ensuing
discovery
of
the
Means
.
The
principal
Duties
of
Love
to
God
above
all
,
and
to
each
other
for
his
sake
,
from
whence
all
the
other
Duties
flow
,
are
so
excellent
,
that
I
cannot
imagine
any
more
Noble
Work
for
the
Holy
Angels
in
their
glorious
Sphere
:
They
are
the
chief
Works
for
which
we
were
at
first
framed
by
the
Image
of
God
,
engraven
upon
Man
in
the
first
Creation
,
and
for
which
that
beautiful
Image
is
renewed
upon
us
in
our
New
Creation
and
Sanctification
by
Jesus
Christ
,
and
shall
be
perfected
in
our
Glorification
.
They
are
Works
which
depend
not
meerly
on
the
Sovereignty
of
the
Will
of
God
,
to
be
commanded
or
forbidden
,
or
left
indifferent
,
or
changed
,
or
abolished
at
his
pleasure
,
as
other
Works
that
belong
either
to
the
Judicial
or
Ceremonial
Law
,
or
to
the
means
of
Salvation
prescribed
by
the
Gospel
;
but
they
are
in
their
own
Nature
holy
,
just
,
and
good
,
Rom.
7.12
.
and
meet
for
us
to
perform
,
because
of
our
natural
relation
to
our
Creator
and
Fellow-Creatures
;
so
that
they
have
an
inseparable
dependance
upon
the
Holiness
of
the
Will
of
God
,
and
an
indispensable
Establishment
thereby
.
They
are
Works
sufficient
to
render
the
Performers
holy
in
all
manner
of
Conversation
,
by
the
Fruits
which
they
bring
forth
,
if
no
other
Duties
had
ever
been
commanded
,
and
by
which
the
performance
of
all
other
Duties
is
sufficiently
established
as
soon
as
they
are
commanded
;
and
without
which
there
can
be
no
Holiness
of
Heart
and
Life
imagined
,
and
to
which
it
was
one
great
Honour
of
Mosaical
,
and
is
now
of
Evangelical
Ordinances
,
to
be
subservient
,
for
the
performance
of
them
as
Means
which
shall
cease
,
when
their
End
,
this
never-failing
Charity
is
perfectly
attained
,
1
Cor.
13.
They
are
Duties
which
we
were
naturally
obliged
to
,
by
that
Reason
and
Understanding
which
God
gave
to
Man
at
his
first
Creation
,
to
discern
what
was
just
and
meet
for
him
to
do
,
and
to
which
even
Heathens
are
still
obliged
by
the
Light
of
Nature
,
without
any
written
Law
,
or
supernatural
Revelation
,
Rom.
2.14.15
.
Therefore
they
are
called
Natural
Religion
,
and
the
Law
that
requireth
them
is
called
the
Natural
Law
,
and
also
the
Moral
Law
,
because
the
Manners
of
all
Men
,
Infidels
as
well
as
Christians
,
ought
to
be
conformed
to
it
(
and
if
they
had
been
fully
conformable
,
they
would
not
have
come
short
of
Eternal
Happiness
,
Mat.
5.19
.
Luke
10
,
27
,
28.
)
under
the
penalty
of
the
Wrath
of
God
for
the
violation
of
it
.
This
is
the
true
Morality
which
God
approveth
of
,
consisting
in
conformity
of
all
our
Actions
to
the
Moral
Law
;
and
if
those
that
in
these
days
contend
so
highly
for
Morality
,
do
understand
no
other
than
this
,
I
dare
joyn
with
them
in
asserting
,
The
Second
thing
contained
in
this
Introductory
Direction
,
is
the
necessity
of
learning
the
powerful
and
effectual
Means
,
whereby
this
great
and
excellent
End
may
be
accomplished
,
and
of
making
this
the
first
Work
to
be
done
,
before
we
can
expect
success
in
any
attempt
for
the
attainment
of
it
.
This
is
an
Advertisement
very
needful
,
because
many
are
apt
to
skip
over
the
Lesson
concerning
the
Means
(
that
will
fill
up
this
whole
Treatise
)
as
superfluous
and
useless
.
When
once
they
know
the
Nature
and
Excellency
of
the
Duties
of
the
Law
,
they
account
nothing
wanting
but
diligent
performances
;
and
they
rush
blindly
upon
immediate
Practice
,
making
more
hast
than
good
speed
.
They
are
quick
in
promising
,
Exod.
19.8
.
All
that
the
Lord
hath
spoken
we
will
do
,
without
sitting
down
,
and
counting
the
cost
.
They
look
upon
Holiness
as
only
the
Means
of
an
End
,
Eternal
Salvation
,
not
as
an
End
itself
,
requiring
any
great
means
to
the
attaining
to
the
Practice
of
it
.
The
enquiry
of
most
,
when
they
begin
to
have
a
sence
of
Religion
,
is
,
What
good
thing
shall
I
do
that
I
may
have
Eternal
Life
?
(
Mat.
19.16
.
)
Not
,
How
shall
I
be
enabled
to
do
any
thing
that
is
good
?
Yea
,
many
that
are
accounted
powerful
Preachers
,
spend
all
their
Zeal
in
the
earnest
pressing
the
immediate
Practice
of
the
Law
,
without
any
discovery
of
the
effectual
means
of
performance
;
as
if
the
Work
of
Righteousness
were
like
those
servile
Employments
,
that
need
no
skill
and
artifice
at
all
,
but
industry
and
activity
.
That
you
may
not
stumble
at
the
Threshold
of
a
Religious
Life
by
this
common
oversight
,
I
shall
endeavour
to
make
you
sensible
,
that
it
is
not
enough
for
you
to
know
the
matter
and
reason
of
your
Duty
,
but
that
you
are
also
to
learn
the
powerful
and
effectual
means
of
performance
,
before
you
can
successfully
apply
yourselves
to
immediate
Practice
.
And
for
this
end
I
shall
lay
before
you
the
Considerations
following
.
1.
We
are
all
by
Nature
void
of
all
strength
and
ability
to
perform
acceptably
that
Holiness
and
Righteousness
which
the
Law
requireth
,
and
are
dead
in
Trespasses
and
Sins
,
and
Children
of
Wrath
,
by
the
Sin
of
our
first
Father
Adam
,
as
the
Scripture
witnesseth
,
Rom.
5.12
,
15
,
18
,
19.
Eph.
2.
v.
1
,
2
,
3.
Rom.
8.7
,
8.
This
Doctrine
of
Original
Sin
,
which
Protestants
generally
profess
,
is
a
firm
Basis
and
Ground-work
to
the
assertion
now
to
be
proved
,
and
to
many
other
assertions
in
this
whole
Discourse
.
If
we
believe
it
to
be
true
,
we
cannot
rationally
encourage
ourselves
to
attempt
an
holy
Practice
,
until
we
are
acquainted
with
some
powerful
and
effectual
means
to
enable
us
for
it
.
While
Man
continued
upright
in
the
Image
of
God
,
as
he
was
at
first
created
,
Eccles.
7.29
.
Gen.
1.27
.
he
could
do
the
Will
of
God
sincerely
as
soon
as
he
knew
it
;
but
when
he
was
fallen
,
he
was
quickly
afraid
,
because
of
his
Nakedness
,
but
could
not
help
it
at
all
,
until
God
discovered
to
him
the
means
of
restoration
,
Gen.
3.10
.
Say
to
a
strong
healthy
Servant
,
Go
,
and
he
goeth
;
Come
,
and
he
cometh
;
Do
this
,
and
he
doth
it
;
but
a
bedridden
Servant
must
know
first
how
he
may
be
enabled
.
No
doubt
the
fallen
Angels
know
the
necessity
of
Holiness
,
and
tremble
at
the
guilt
of
their
Sin
;
but
they
know
of
no
means
for
them
to
attain
to
Holiness
effectually
,
and
so
continue
still
in
their
wickedness
.
It
was
in
vain
for
Sampson
to
say
,
I
will
go
out
as
at
other
times
before
,
and
shake
myself
,
when
he
had
sinned
away
his
strength
,
Judges
16.20
.
Men
shew
themselves
strangely
forgetful
,
or
hypocritical
in
professing
Original
Sin
,
in
their
Prayers
,
Catechisms
,
and
Confessions
of
Faith
,
and
not
urging
upon
themselves
and
others
,
the
Practice
of
the
Law
,
without
the
consideration
of
any
strengthning
,
enlivening
Means
,
as
if
there
were
no
want
of
ability
,
but
only
of
activity
.
2ly
,
Those
that
doubt
of
,
or
deny
the
Doctrine
of
Original
Sin
,
may
all
of
them
know
concerning
themselves
,
(
if
their
Consciences
be
not
blind
)
that
the
exact
Justice
of
God
is
against
them
,
and
they
are
under
the
Curse
of
God
,
and
Sentence
of
Death
for
their
actual
sins
,
if
God
should
enter
into
Judgment
with
them
,
Rom.
1.32
.
&
2.2
.
&
3.9
.
Gal.
3.10
.
Is
it
possible
for
a
Man
that
knoweth
this
to
be
his
Case
,
and
hath
not
learned
any
means
of
getting
out
of
it
,
to
practise
the
Law
immediately
?
To
love
God
and
every
thing
in
him
,
his
Justice
,
Holiness
,
Power
,
as
well
as
his
Mercy
,
and
to
yield
himself
willingly
to
the
disposal
of
God
,
though
God
should
inflict
sudden
Death
upon
him
?
Is
there
no
skill
or
artifice
at
all
required
in
this
Case
,
to
encourage
the
fainting
Soul
to
the
Practice
of
Universal
Obedience
?
3ly
,
Tho'
Heathens
might
know
much
of
the
Work
of
the
Law
by
the
common
Light
of
Natural
Reason
and
Understanding
,
Rom.
2.14
.
yet
the
effectual
Means
of
performance
cannot
be
discovered
by
that
Light
,
and
therefore
are
wholly
to
be
learned
by
the
teaching
of
supernatural
Revelalation
.
For
what
is
our
Natural
Light
,
but
some
sparks
and
glimmerings
of
that
which
was
in
Adam
before
the
Fall
?
And
even
then
in
its
brightest
Meridian
,
it
was
not
sufficient
to
direct
Adam
how
to
recover
ability
to
walk
holily
,
if
once
he
should
lose
it
by
sin
;
nor
to
assure
him
before-hand
that
God
would
vouchsafe
to
him
any
means
of
recovery
:
God
had
set
nothing
but
Death
before
his
Eyes
in
case
of
Transgression
,
Gen.
2.17
.
and
therefore
he
hid
himself
from
God
,
when
the
shame
of
his
Nakedness
appeared
,
as
expecting
no
favour
from
him
.
We
are
like
Sheep
gone
astray
,
and
know
not
which
way
to
return
,
until
we
hear
the
Shepherd's
Voice
,
Can
these
dry
Bones
live
to
God
in
holiness
?
O
Lord
thou
knowest
,
and
we
cannot
know
it
,
except
we
learn
it
of
thee
.
4ly
,
Sanctification
,
whereby
our
Hearts
and
Lives
are
conformed
to
the
Law
,
is
a
Grace
of
God
communicated
to
us
by
means
,
as
well
as
Justification
,
and
by
means
of
teaching
and
learning
something
that
we
cannot
see
without
the
Word
,
Acts
26.17
,
18.
There
are
several
things
pertaining
to
Life
and
Godliness
,
that
are
given
through
knowledge
,
2
Pet.
1.3
.
There
is
a
form
of
Doctrine
made
use
of
by
God
to
make
People
free
from
Sin
,
and
Servants
of
Righteousness
,
Rom.
6.
v.
17
,
18.
And
there
are
several
Pieces
of
the
whole
Armour
of
God
necessary
to
be
known
,
and
put
on
,
that
we
may
stand
against
Sin
and
Satan
in
the
evil
day
,
Eph.
6.13
.
Shall
we
slight
and
overlook
the
way
of
Sanctification
,
when
the
learning
the
way
of
Justification
hath
been
counted
worth
so
many
elaborate
Treatises
.
5ly
,
God
hath
given
in
the
Holy
Scriptures
by
his
inspiration
,
plentiful
instruction
in
Righteousness
,
that
we
may
be
throughly
furnished
for
every
good
work
,
2
Tim.
3.16
,
17.
especially
since
the
day
spring
from
an
high
hath
visited
us
,
by
the
appearance
of
the
Lord
Jesus
Christ
,
to
guide
our
feet
in
the
way
of
peace
,
Luke
1.78
,
79.
If
God
condescend
to
us
very
low
,
to
teach
us
this
way
in
the
Scriptures
,
and
by
Christ
himself
,
it
must
needs
be
greatly
necessary
for
us
to
sit
down
at
his
feet
and
learn
it
.
6ly
,
The
way
of
attaining
to
Godliness
is
so
far
from
being
known
without
learning
out
of
the
Holy
Scripture
,
that
when
it
is
here
plainly
revealed
,
we
cannot
learn
it
so
easily
as
the
Duties
of
the
Law
,
which
are
known
in
part
by
the
Light
of
Nature
,
and
therefore
more
easily
assented
unto
.
It
is
the
way
whereby
the
Dead
are
brought
to
live
unto
God
,
and
therefore
doubtless
it
is
far
above
all
the
thoughts
and
conjectures
of
human
Wisdom
.
It
is
the
way
of
Salvation
,
wherein
God
will
destroy
the
wisdom
of
the
wise
,
and
bring
to
nothing
the
understanding
of
the
prudent
,
by
discovering
things
by
his
Spirit
,
that
the
natural
Man
receiveth
not
;
for
they
are
foolishness
to
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
1.19.21
.
&
2.14
.
Without
controversie
,
great
is
the
mystery
of
godliness
,
1
Tim.
3.16
.
The
learning
of
it
requireth
double
work
;
because
we
must
unlearn
many
of
our
former
deeply
rooted
Notions
,
and
become
fools
that
we
may
be
wise
.
We
must
pray
earnestly
to
the
Lord
,
to
teach
us
,
as
well
as
search
the
Scriptures
,
that
we
may
get
this
knowledge
.
O
that
my
ways
were
directed
to
keep
thy
statutes
.
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
shall
keep
it
to
the
end
,
Psal.
119.5.33
.
Teach
me
to
do
thy
will
,
Psal.
14.3
,
10.
The
Lord
direct
your
hearts
unto
the
love
of
God
,
2
Thess.
3.5
.
Surely
these
Saints
did
not
so
much
want
teaching
and
direction
concerning
the
Duties
of
the
Law
to
be
done
,
as
concerning
the
Way
and
Means
whereby
they
might
do
them
.
7ly
,
The
certain
knowledge
of
these
powerful
and
effectual
Means
,
is
of
greatest
importance
and
necessity
for
our
establishment
in
the
true
Faith
,
and
avoiding
Errors
contrary
thereunto
:
For
we
cannot
rationally
doubt
,
that
the
Moral
Duties
of
Love
to
God
and
our
Neighbour
are
absolutely
necessary
to
true
Religion
,
so
that
it
cannot
subsist
without
them
.
And
from
this
Principle
we
may
firmly
conclude
,
that
nothing
repugnant
to
the
practice
of
these
holy
Duties
ought
to
be
received
as
a
Point
of
Faith
delivered
to
us
by
the
most
holy
God
;
and
that
whatsoever
is
truly
necessary
,
powerful
,
and
effectual
to
bring
us
to
the
practice
of
them
,
ought
to
be
believed
as
proceeding
from
God
,
because
it
hath
the
Image
of
his
Holiness
and
Righteousness
engraven
upon
it
.
This
is
a
sure
Test
and
Touch-stone
,
which
those
that
are
seriously
Religious
will
use
to
try
Spirits
and
their
Doctrines
,
whether
they
be
of
God
or
no
:
And
they
cannot
rationally
approve
any
Doctrine
as
Religious
,
that
is
not
according
to
Godliness
,
1
Tim.
6.3
.
By
this
Touchstone
Christ
proveth
his
Doctrine
to
be
of
God
,
because
therein
he
seeketh
the
Glory
of
God
,
John
7.17
,
18.
And
he
teacheth
us
to
know
false
Prophets
by
their
fruits
,
Mat.
7.
v.
15
,
16.
wherein
the
fruits
which
their
Doctrine
tendeth
unto
,
are
especially
to
be
considered
.
Hence
it
appeareth
,
that
until
we
know
what
are
the
effectual
Means
of
Holiness
,
and
what
not
,
we
want
a
necessary
Touch-stone
of
Divine
Truth
,
and
may
be
easily
deceived
by
false
Doctrine
,
or
brought
to
live
in
meer
suspence
concerning
the
truth
of
any
Religion
,
like
the
Seekers
.
And
if
you
mistake
those
Means
to
be
effectual
that
are
not
,
and
those
that
are
effectual
to
be
weak
,
or
of
a
contrary
effect
,
your
Error
in
this
will
be
a
false
Touch-stone
to
try
other
Doctrines
,
whereby
you
will
readily
approve
of
Errors
,
and
refuse
the
Truth
;
which
hath
been
a
pernicious
occasion
of
many
Errors
in
Religion
in
late
days
:
get
but
a
true
Touch-stone
,
by
learning
this
Lesson
,
and
you
will
be
able
to
try
the
various
Doctrines
of
Protestants
,
Papists
,
Arminians
,
Socinians
,
Antinomians
,
Quakers
,
and
to
discover
the
Truth
,
and
cleave
to
it
,
with
much
satisfaction
to
your
Judgment
,
amongst
all
the
Janglings
and
Controversies
of
these
times
.
Hereby
you
may
discover
whether
the
Protestant
Religion
established
amongst
us
have
in
it
any
Sinews
of
Antinomianism
,
whether
it
be
guilty
of
any
insufferable
defect
in
Practical
Principles
,
and
deserves
to
be
altered
and
turned
almost
upside
down
,
with
new
Doctrines
and
Methods
,
as
some
learned
Men
in
late
time
have
judged
by
their
Touchstones
.
8ly
,
It
is
also
of
great
importance
and
necessity
for
our
establishment
in
holy
practice
:
For
we
cannot
apply
ourselves
to
the
Practice
of
Holiness
with
hope
of
success
,
except
we
have
some
Faith
concerning
the
Divine
assistance
,
which
we
have
no
ground
to
expect
,
if
we
use
not
such
means
as
God
hath
appointed
to
work
by
.
God
meeteth
them
that
remember
him
in
his
own
ways
,
Isai.
64.5
.
And
makes
a
breach
upon
them
that
seek
him
not
after
the
due
order
,
1
Chron.
15.13
.
He
hath
chosen
and
ordained
such
means
of
Sanctification
and
Salvation
as
are
for
his
own
Glory
,
and
those
only
he
blesseth
to
us
;
and
he
crowneth
no
Man
that
striveth
,
except
he
strive
lawfully
,
2
Tim.
2.5
.
Experience
sheweth
plentifully
both
of
Heathens
and
Christians
,
how
pernicious
Ignorance
,
or
mistaking
of
these
effectual
Means
are
to
an
holy
practice
.
The
Heathens
generally
fell
short
of
an
acceptable
performance
of
those
Duties
of
the
Law
which
they
knew
,
because
of
their
ignorance
in
this
point
.
Many
Christians
content
themselves
with
external
performances
,
because
they
never
knew
how
they
might
attain
to
Spiritual
Service
.
And
many
reject
the
way
of
Holiness
as
austere
and
unpleasant
,
because
they
know
not
how
to
cut
off
a
Right-hand
,
or
pluck
out
a
Right-eye
,
without
intolerable
pain
;
whereas
they
would
find
the
ways
of
Wisdom
(
if
they
knew
them
)
to
be
ways
of
pleasantness
,
and
all
her
paths
to
be
peace
,
Prov.
3.17
.
This
occasioneth
the
putting
off
Repentance
from
time
to
time
,
as
an
uncouth
thing
.
Many
others
set
upon
the
Practice
of
Holiness
with
a
fervent
Zeal
,
and
run
very
fast
,
but
tread
not
a
step
in
the
right
way
,
and
finding
themselves
frequently
disappointed
and
overcome
by
their
Lusts
,
they
at
last
give
over
the
Work
,
and
turn
to
wallow
again
in
the
Mire
,
which
hath
occasioned
several
Treatises
,
to
shew
how
far
a
Reprobate
may
go
in
the
way
of
Religion
,
whereby
many
weak
Saints
are
discouraged
,
accounting
that
these
Reprobates
have
gone
further
than
themselves
;
whereas
most
of
them
never
knew
the
right
way
,
nor
trod
one
step
aright
in
it
,
for
few
there
be
that
find
it
,
Mat.
7.14
.
Some
of
these
ignorant
Zealots
do
inhumanly
macerate
their
Bodies
with
fasting
,
and
other
austerities
to
kill
their
Lusts
,
and
when
they
see
their
Lusts
are
still
to
hard
for
them
,
they
fall
into
despair
,
and
are
driven
by
horrour
of
Conscience
to
make
away
themselves
wickedly
,
to
the
scandal
of
Religion
.
Peradventure
God
may
bless
my
discovery
of
the
powerful
Means
of
Holiness
,
so
far
as
to
save
some
one
or
other
from
killing
themselves
;
and
such
a
Fruit
as
this
would
countervail
my
Labour
;
tho'
I
hope
God
will
enlarge
the
Hearts
of
many
by
it
,
to
run
with
great
chearfulness
,
joy
,
and
thanksgiving
in
the
ways
of
his
Commandments
.
DIRECT
.
II.
Several
Endowments
and
Qualifications
are
necessary
to
enable
us
for
the
immediate
Practice
of
the
Law
:
particularly
we
must
have
an
inclination
and
propensity
of
our
Hearts
thereunto
:
and
therefore
we
must
be
well
perswaded
of
our
reconciliation
with
God
,
and
of
our
future
enjoyment
of
the
everlasting
heavenly
Happiness
,
and
of
sufficient
strength
both
to
will
and
perform
all
Duties
acceptably
,
until
we
come
to
the
enjoyment
of
that
Happiness
.
EXPLICATION
.
THose
Means
that
are
next
to
the
attainment
of
the
Great
End
aimed
at
,
are
first
to
be
discovered
,
that
we
may
learn
how
to
get
them
by
other
means
expressed
in
the
following
Directions
:
Therefore
I
have
named
here
several
Qualifications
and
Endowments
that
are
necessary
to
make
up
that
Holy
Frame
and
State
of
the
Soul
,
whereby
it
is
furnished
and
enabled
to
practice
the
Law
immediately
,
and
that
not
only
in
the
beginning
,
but
in
the
continuation
of
that
Practice
:
and
therefore
note
diligently
,
that
these
Endowments
must
continue
in
us
during
the
present
Life
,
or
else
our
ability
for
an
holy
Life
will
be
lost
,
and
they
must
be
before
Practice
,
not
in
any
distance
of
time
,
but
only
as
the
Cause
is
before
the
Effect
.
I
do
not
say
,
that
I
have
named
particularly
all
such
necessary
Qualifications
;
but
thus
much
I
dare
say
,
that
he
that
gaineth
these
,
may
by
the
same
means
gain
any
other
that
should
be
ranked
with
them
.
And
this
is
a
matter
worthy
of
our
serious
consideration
;
for
few
understand
that
any
special
Endowments
are
required
to
furnish
us
for
an
holy
Practice
,
more
than
for
other
voluntary
Actions
.
The
first
Adam
had
excellent
Endowments
bestowed
upon
him
for
an
holy
Practice
,
when
he
was
first
created
according
to
the
Image
of
God
;
and
the
second
Adam
had
Endowments
more
excellent
to
enable
him
for
an
harder
Task
of
Obedience
.
And
seeing
Obedience
is
grown
more
difficult
,
by
reason
of
the
opposition
and
temptations
that
it
meeteth
with
since
the
Fall
of
Adam
,
we
that
are
to
be
Imitators
of
Christ
,
had
need
have
very
choice
Endowments
,
as
Christ
had
:
at
least
as
good
,
or
something
better
than
Adam
had
at
first
,
as
our
Work
is
harder
than
his
.
What
King
going
to
make
war
against
another
king
,
sitteth
not
down
first
,
and
consulteth
whether
he
be
able
with
ten
thousand
,
to
meet
him
that
cometh
against
him
with
twenty
thousand
?
And
shall
we
dare
to
rush
into
Battel
against
all
the
Powers
of
Darkness
,
all
Worldly
Terrors
and
Allurements
?
and
our
own
inbred
domineering
Corruptions
,
without
considering
whether
we
have
sufficient
Spiritual
Furniture
to
stand
in
the
Evil
day
?
Yet
many
content
themselves
with
such
an
ability
to
will
and
do
their
Duty
,
as
they
would
have
to
be
given
to
Men
universally
,
whereby
they
are
no
better
enabled
for
the
Spiritual
Battel
,
than
the
generality
of
the
World
,
that
lie
vanquished
under
the
wicked
One
,
and
therefore
their
standing
is
not
at
all
secured
by
it
.
It
is
an
hard
matter
to
find
what
this
universal
ability
is
,
that
so
many
contend
so
earnestly
for
,
of
what
it
consisteth
,
by
what
means
it
is
conveyed
to
us
and
maintained
.
Bodily
Ability
hath
Spirits
,
Nerves
,
Ligaments
,
Bones
to
subsist
by
;
but
this
Spiritual
Universal
Ability
seemeth
to
be
some
occult
Quality
,
that
no
sufficient
Account
can
be
given
how
it
is
conveyed
,
or
of
what
it
is
constituted
:
That
none
may
deceive
themselves
,
and
miscarry
in
their
Enterprizes
for
Holiness
,
by
depending
on
such
a
weak
occult
Quality
,
I
have
here
shewed
four
Endowments
,
of
which
a
true
ability
for
the
Practice
of
Holiness
must
necessarily
be
constituted
,
and
by
which
it
must
subsist
and
be
maintained
;
intending
to
shew
afterward
,
by
what
means
they
are
given
unto
us
,
and
whether
the
inclination
or
perswasion
here
mentioned
be
perfect
or
imperfect
.
And
they
are
of
such
a
mysterious
nature
,
that
such
as
own
the
necessity
of
Endowments
to
frame
them
for
Holiness
,
are
prone
to
think
that
less
than
these
will
serve
,
and
that
some
of
these
frame
us
rather
for
Licentiousness
than
Holiness
,
as
they
are
here
placed
before
any
actual
performance
of
the
Moral
Law
;
and
that
some
things
contrary
to
them
would
put
us
into
a
better
frame
for
Holiness
;
against
all
such
surmises
I
shall
endeavour
such
a
demonstration
of
these
Endowments
particularly
,
as
may
gain
the
assent
of
right
Reason
,
insisting
on
them
in
the
same
order
wherein
I
have
placed
them
in
the
Direction
.
In
the
first
place
,
I
assert
that
an
Inclination
and
Propensity
of
the
Heart
to
the
Duties
of
the
Law
,
is
necessary
to
frame
and
enable
us
for
the
immediate
Practice
of
them
;
and
I
mean
not
such
a
blind
Propensity
as
inanimate
Creatures
and
Brutes
have
to
their
natural
Operations
,
but
such
an
one
as
is
meet
for
intelligent
Creatures
,
whereby
they
are
by
the
Conduct
of
Reason
prone
and
bent
to
approve
and
chuse
their
Duty
,
and
averse
to
the
Practice
of
Sin
:
And
therefore
I
have
intimated
that
the
Three
other
Endowments
mentioned
in
the
Direction
,
are
subservient
to
this
as
the
chief
of
all
,
which
are
sufficient
to
make
it
a
rational
Propensity
.
This
is
contrary
to
those
that
out
of
Zeal
for
Obedience
according
to
Knowledge
,
contend
so
earnestly
for
Free-will
as
a
necessary
and
sufficient
Endowment
to
enable
us
to
perform
our
Duty
,
when
once
we
are
convinc'd
of
it
,
and
of
our
Obligation
to
it
,
and
that
extol
this
Endowment
as
the
great
Benefit
that
Universal
Redemption
hath
blessed
all
Mankind
with
,
though
they
Consider
this
Free-will
without
any
actual
Inclination
to
Good
;
yea
,
they
cannot
but
acknowledge
that
in
most
of
Mankind
that
have
it
,
it
is
encumbred
with
an
actual
Bent
and
Propensity
of
the
Heart
altogether
to
evil
.
Such
a
Free-will
as
this
is
,
can
never
free
us
from
Slavery
to
Sin
and
Satan
,
and
fit
us
for
the
Practice
of
the
Law
,
and
therefore
is
not
worthy
the
pains
of
those
that
contend
so
hotly
for
it
.
Neither
is
the
Will
so
free
as
is
necessary
for
the
Practice
of
Holiness
,
until
it
be
endued
with
an
inclination
and
Propensity
thereunto
,
as
may
appear
by
the
follow
Arguments
.
First
,
The
Duties
of
the
Law
are
of
such
a
nature
,
that
they
cannot
possibly
be
performed
while
there
is
wholly
an
aversness
or
mere
indifferency
of
the
Heart
to
the
Performance
of
them
,
and
no
good
Inclination
and
Propensity
toward
the
Practice
of
them
:
Because
the
chief
of
all
the
Commandments
,
is
to
love
the
Lord
with
our
whole
Heart
,
Might
and
Soul
,
to
love
every
thing
that
is
in
him
,
to
love
his
Will
and
all
his
Ways
,
and
to
like
them
as
good
,
and
all
Duties
must
be
influenced
in
their
Performance
by
this
Love
;
we
must
delight
to
do
the
Will
of
God
,
it
must
be
to
us
as
our
Meat
and
Drink
,
we
must
long
and
thirst
for
it
,
it
must
be
sweeter
to
us
than
the
honey
or
honey
comb
,
Psal.
40.8.30.4
,
34.
Psal.
63
1.
and
119.20
.
and
19.10
.
And
this
Love
,
Likeing
,
Delight
,
Longing
,
Thirsting
,
Sweet-relishing
must
be
continued
to
the
end
;
and
the
first
indeliberate
Motions
of
Lust
must
be
regulated
by
Love
to
God
and
our
Neighbour
;
and
Sin
must
be
lusted
against
,
Gal.
5.17
.
and
abhorred
,
Psal.
36.8
.
If
it
were
true
Obedience
(
as
some
would
have
it
)
to
love
our
Duty
only
,
as
a
Market-man
loveth
foul
Ways
to
the
Market
,
or
as
a
Sick
man
loveth
an
unpleasant
medicinal
Potion
,
or
as
a
Captive
Slave
loveth
his
hard
Work
for
fear
of
a
greater
Evil
;
then
it
might
be
performed
with
averseness
of
Inclination
;
but
we
must
love
it
as
the
Market-man
Gain
,
as
the
Sick
man
Health
,
as
pleasant
Meat
and-Drink
,
as
the
Captive
Liberty
.
Doubtless
there
can
be
no
Power
in
the
Will
,
for
this
kind
of
Service
without
an
Agreeablene●●
of
our
Inclination
to
the
Will
of
God
,
a
Heart
according
to
his
own
Heart
,
an
Averseness
of
our
Hearts
from
Sin
,
and
a
kind
of
Antipathy
against
Sin
;
for
we
know
the
Proverb
,
Like
loveth
like
;
there
must
be
an
Agreeableness
of
the
Person
or
thing
beloved
to
the
Disposition
of
the
Lover
.
Love
to
God
must
flow
from
a
clean
heart
,
1
Tim.
1.5
.
Cleansed
from
evil
Propensities
and
Inclinations
,
and
Reason
will
tell
us
,
that
the
first
Motions
of
Lust
which
fall
not
under
our
Choice
and
Deliberation
,
cannot
be
avoided
without
a
fixed
Propensity
of
the
Heart
to
Holiness
.
2ly
.
The
Image
of
God
(
wherein
God
according
to
his
infinite
Wisdom
judged
it
meet
to
frame
the
first
Adam
in
righteousness
,
and
true
holiness
,
and
uprightness
,
Gen.
1.27
.
Ephes.
4.24
.
Eccles.
7.29
.
)
consisted
in
an
actual
Bent
and
Propensity
of
his
Heart
to
the
Practice
of
Holiness
,
not
in
a
mere
Power
of
Will
to
chuse
Good
or
Evil
:
For
this
in
it self
is
neither
holy
nor
unholy
,
but
only
a
Ground-work
,
on
which
either
the
Image
of
God
or
of
Satan
,
may
be
drawn
;
nor
in
an
indifference
of
Propensity
to
the
choice
of
Sin
or
Duty
,
for
this
is
a
wicked
Disposition
in
an
intelligent
Creature
that
knoweth
his
Duty
,
and
fitteth
us
only
to
halt
betwixt
God
and
Baal
.
God
set
Adam's
Soul
at
first
wholly
in
a
right
Bent
and
Inclination
,
though
Adam
might
act
contrary
to
it
if
he
would
;
as
we
may
be
prevailed
upon
to
do
some
things
contrary
to
our
natural
or
rational
Inclinations
,
and
it
is
easie
to
fail
of
our
Duty
though
great
Preparation
and
Furniture
be
required
for
the
Performance
of
it
.
The
second
Adam
also
,
the
Lord
Jesus
Christ
,
was
born
an
holy
thing
,
Luke
1
35.
with
an
holy
Disposition
of
his
Soul
and
Propensity
to
Goodness
;
and
can
we
reasonably
hope
to
arise
to
the
Life
of
Holiness
,
from
which
the
first
Adam
fell
;
or
to
be
Imitators
of
Christ
,
since
Duty
is
made
so
difficult
by
the
Fall
,
if
we
be
not
renewed
in
a
measure
according
to
the
same
Image
of
God
,
and
enabled
with
such
a
Propensity
and
Inclination
.
3ly
,
Original
Corruption
(
whereby
we
are
dead
to
God
and
Godliness
from
the
Birth
,
and
made
willing
Slaves
to
the
performance
of
all
actual
Sins
,
until
the
Son
of
God
make
us
free
)
confisteth
in
a
Propensity
and
Inclination
of
the
Heart
to
Sin
,
and
Averseness
to
Holiness
.
Without
this
Propensity
to
Sin
,
what
can
that
Law
of
sin
in
our
members
be
,
that
warreth
against
the
law
of
our
mind
,
and
leadeth
us
captive
to
the
service
of
sin
?
Rom.
7.23
.
What
is
that
Poison
in
us
,
for
which
Men
may
be
called
serpents
,
vipers
?
What
is
that
Spirit
of
whoredoms
in
men
,
by
reason
of
which
they
will
not
frame
their
doings
to
turn
to
God
?
Hos.
5.4
.
How
is
the
tree
first
corrupt
,
and
then
its
fruit
corrupt
?
Matth.
12.33
.
How
can
Man
be
said
to
be
abominable
and
filthy
,
that
drinketh
iniquity
like
water
?
Job
15.16
.
How
should
the
mind
of
the
flesh
be
continual
enmity
to
the
Law
of
God
?
Rom.
8.7
.
I
know
there
is
also
a
blindness
of
Understanding
,
and
other
things
belonging
to
Original
Corruption
,
which
conduceth
to
this
evil
Propensity
of
the
Will
,
but
yet
this
Propensity
it self
is
the
great
evil
,
the
indwelling
Sin
which
produceth
all
actual
Sins
,
and
must
of
necessity
be
removed
or
restrained
,
by
restoring
that
contrary
Inclination
,
wherein
the
Image
of
God
confisted
,
or
else
we
shall
be
backward
and
reprobate
to
every
good
work
,
and
whatever
Freedom
the
Will
hath
,
shall
be
employed
only
in
the
service
of
Sin
.
4ly
,
God
restoreth
his
People
to
Holiness
,
by
giving
to
them
,
a
new
heart
,
a
new
spirit
,
and
taking
away
the
heart
of
stone
out
of
their
flesh
,
and
giving
them
an
heart
of
flesh
,
Ezek.
36.26
,
27.
And
he
circumciseth
their
heart
to
love
him
with
their
whole
heart
and
Soul
.
And
he
requireth
that
we
should
be
transformed
in
the
renewing
of
our
mind
,
that
we
may
prove
what
is
his
acceptable
will
,
Rom.
12.2
.
And
David
prayeth
for
the
same
end
,
that
God
would
create
in
him
a
clean
heart
,
and
renew
a
right
spirit
within
him
,
Psal.
51.10
.
If
any
one
can
judge
that
this
new
,
clean
,
circumcised
Heart
,
this
Heart
of
Flesh
,
this
new
right
Spirit
is
such
an
one
as
hath
no
actual
Inclination
and
Propensity
to
good
,
but
only
a
Power
to
chuse
good
or
evil
,
undeservedly
call'd
Free-will
,
with
a
present
Inclination
to
evil
,
or
an
indifference
of
Propensity
to
both
contraries
,
it
will
not
be
worth
my
labour
to
convince
such
a
Judgment
,
only
let
him
consider
whether
David
could
account
such
an
Heart
to
be
clean
and
right
,
when
he
prayeth
,
Psal.
119.36
.
Incline
mine
heart
to
thy
testimonies
,
and
not
to
coveteousness
.
The
second
Endowment
necessary
to
enable
us
for
the
immediate
Practice
of
Holiness
,
and
concurring
with
the
other
two
that
follow
,
to
work
in
us
a
rational
Propensity
to
this
Practice
,
is
that
we
be
well
perswaded
of
our
Reconciliation
with
God
.
We
must
reckon
that
the
breach
of
Amity
which
Sin
hath
made
betwixt
God
and
us
,
is
made
up
by
a
firm
Reconciliation
to
his
Love
and
Favour
;
and
herein
I
include
the
great
Benefit
of
Justification
,
as
the
means
whereby
we
are
reconciled
to
God
,
which
is
described
in
Scripture
,
either
by
forgiving
our
Sins
,
or
by
the
imputation
of
Righteousness
to
us
,
Rom.
4.5
,
6
,
7.
because
both
are
contained
in
one
and
the
same
justifying
Act
;
as
one
act
of
Illumination
comprehends
expulsion
of
Darkness
and
introduction
of
Light
,
one
act
of
Repentance
containeth
Mortification
of
Sin
,
and
vivification
to
Righteousness
,
and
every
Motion
from
any
thing
to
its
contrary
,
is
but
one
and
the
same
,
though
it
may
be
expressed
by
divers
Names
,
with
respect
to
either
of
the
two
contrary
terms
,
the
one
of
which
is
abolished
,
the
other
introduced
by
it
.
This
is
a
great
Mystery
(
contrary
to
the
Apprehensions
,
not
only
of
the
Vulgar
,
but
of
some
learned
Divines
,
)
that
we
must
be
reconciled
to
God
,
and
justified
by
the
Remission
of
our
Sins
,
and
imputation
of
Righteousness
before
any
sincere
Obedience
to
the
Law
,
that
we
may
be
enabled
for
the
Practice
of
it
.
They
account
that
this
Doctrine
tendeth
to
the
Subversion
of
an
holy
Practice
,
and
is
a
great
Pillar
of
Antinemianism
;
and
that
the
only
way
to
establish
sincere
Obedience
,
is
to
make
it
rather
a
condition
to
be
performed
before
our
actual
Justification
and
Reconciliation
with
God
.
Therefore
some
late
Divines
have
thought
sit
to
bring
the
Doctrine
of
former
Protestants
concerning
Justification
to
their
Anvil
,
and
to
hammer
it
into
another
form
that
it
might
be
more
free
from
Antinomianism
,
and
effectual
to
secure
an
holy
Practice
;
but
their
Labour
is
vain
and
pernicious
,
tending
to
Antinemian
profaneness
,
or
painted
Hypocrisice
at
best
;
neither
can
the
true
Practice
of
Holiness
be
secure
,
except
the
Perswasion
of
our
Justification
and
Reconciliation
with
God
be
first
obtained
without
works
of
the
law
,
that
we
may
be
enabled
thereby
to
do
them
,
as
I
shall
now
prove
by
several
Arguments
,
intending
also
to
shew
in
the
following
Directions
,
that
such
a
Perswasion
of
the
Love
of
God
,
as
God
giveth
to
his
People
,
tendeth
only
to
Holiness
,
though
a
Misperswasion
of
it
be
in
many
an
Occasion
of
Licenciousness
.
First
,
When
the
first
Adam
was
framed
for
the
Practice
of
Holiness
at
his
Creation
,
he
was
highly
in
the
Favour
of
God
,
and
had
no
Sin
imputed
to
him
,
and
was
accounted
righteous
in
the
sight
of
God
,
according
to
his
present
state
,
because
he
was
made
upright
according
to
God's
Image
,
and
there
is
no
reason
to
doubt
but
that
these
Qualifications
were
his
advantage
for
an
holy
Practice
,
and
the
Wisdom
of
God
judged
them
good
for
that
end
,
and
as
soon
as
he
lost
them
,
he
became
dead
in
sin
.
The
second
Adam
also
in
our
nature
was
the
Beloved
of
the
Father
,
accounted
righteous
in
the
sight
of
God
,
without
the
Imputation
of
any
Sin
to
him
,
except
what
his
Office
was
to
bear
on
the
behalf
of
others
.
And
can
we
reasonably
expect
to
be
Imitators
of
Christ
by
performing
more
difficult
Obedience
than
the
first
Adam's
was
before
the
Fall
,
except
the
like
Advantages
be
given
to
us
,
by
Reconciliation
and
Remission
of
Sins
,
and
imputation
of
a
Righteousness
given
by
God
to
us
when
we
have
none
of
our
own
.
Secondly
,
Those
that
know
that
natural
Deadness
under
the
Power
of
Sin
and
Satan
,
are
fully
convinced
,
that
if
God
leave
them
to
their
own
Hearts
,
they
can
do
nothing
but
Sin
,
and
that
they
can
do
no
good
work
except
it
please
God
of
his
great
Love
and
Mercy
to
work
it
in
them
,
Joh.
8.36
.
Philip.
2.13
.
Rom.
8.7
,
8.
Therefore
that
they
may
be
encouraged
and
rationally
enclined
to
Holiness
,
they
must
hope
that
God
will
work
savingly
in
them
.
Now
I
leave
it
to
considerate
Men
to
judge
,
whether
such
an
Hope
can
be
well
grounded
without
a
good
Perswasion
of
such
a
Reconciliation
and
Saving-love
of
God
to
us
,
as
dependeth
not
upon
any
precedent
goodness
of
our
Works
,
but
is
a
cause
sufficient
to
produce
them
effectually
in
us
:
Yea
,
we
know
further
,
if
we
know
our selves
sufficiently
,
that
our
Death
in
Sin
proceeded
from
the
Guilt
of
the
first
Sin
of
Adam
,
and
the
Sentence
denounced
against
it
,
Gen.
2.17
.
And
that
it
is
still
maintain'd
in
us
by
the
Guilt
of
Sin
,
and
the
Curse
of
the
Law
,
and
that
Spiritual
Life
will
never
be
given
us
to
free
us
from
that
Dominion
,
except
this
Guilt
and
Curse
be
removed
from
us
,
which
is
done
by
actual
Justification
,
Gal.
3.13
,
14.
Rom.
6.14
.
And
this
is
sufficient
to
make
us
despair
of
living
to
God
in
Holiness
,
while
we
apprehend
our selves
to
be
under
the
Curse
and
Wrath
of
God
,
by
reason
of
our
Transgressions
and
Sins
still
lying
upon
us
,
Ezek.
33.10
.
Thirdly
,
The
nature
of
Duties
of
the
Law
is
such
,
as
requireth
an
Apprehention
of
our
Reconciliation
with
God
,
and
his
hearty
Love
and
Favour
towards
us
for
the
doing
of
them
.
The
great
Duty
is
Love
to
God
with
our
whole
Heart
,
and
not
such
a
contemplative
Love
,
as
Philosophers
may
have
to
the
Object
of
Sciences
,
which
they
are
concern'd
in
no
further
than
to
please
their
Fancies
in
the
knowledge
of
them
;
but
a
practical
Love
whereby
we
are
willing
that
God
should
be
absolute
Lord
and
Governour
of
us
and
all
the
World
,
to
dispose
of
us
and
all
others
according
to
his
Will
,
as
to
our
temporal
and
everlasting
Condition
,
and
that
he
should
be
the
only
Portion
and
Happiness
of
all
those
that
are
happy
;
a
Love
whereby
we
like
every
thing
in
him
as
he
is
our
Lord
,
his
Justice
as
well
as
any
other
Attribute
,
without
wishing
or
desiring
that
he
were
better
than
he
is
,
and
whereby
we
desire
that
his
Will
may
be
done
upon
us
and
all
others
,
whether
for
Prosperity
or
Adversity
,
Life
or
Death
,
and
whereby
we
can
heartily
praise
him
for
all
things
,
and
delight
in
our
Obedience
to
him
,
in
doing
his
Will
,
though
we
suffer
that
which
is
never
so
grievous
to
us
,
even
present
Death
.
Consider
these
things
well
and
you
may
easily
perceive
that
our
Spirits
are
not
in
a
fit
frame
for
the
doing
of
them
,
while
we
apprehend
our selves
under
the
Curse
and
Wrath
of
God
,
or
while
we
are
under
prevailing
Suspitions
that
God
will
prove
an
Enemy
to
us
at
last
.
Slavish
Fear
may
extort
some
slavish
hypocritical
Performances
from
us
,
such
as
that
of
Pharaoh
in
letting
the
Israelites
go
sore
against
his
Will
;
but
the
Duty
of
Love
cannot
be
extorted
and
forced
by
Fear
,
but
it
must
be
won
and
sweetly
allured
by
an
Apprehension
of
God's
Love
and
Goodness
towards
us
,
as
that
eminent
,
loving
and
beloved
Disciple
testifieth
;
1
Job
.
4.18
,
19.
There
is
no
fear
in
love
;
but
perfect
love
casteth
out
fear
,
because
fear
hath
torment
:
He
that
feareth
is
not
made
perfect
in
love
,
we
love
him
because
he
first
loved
us
.
Observe
here
that
we
cannot
be
before
hand
with
God
in
loving
him
before
we
apprehend
his
Love
to
us
.
And
consult
your
own
Experience
,
if
you
have
any
true
Love
to
God
,
whether
it
were
not
wrought
in
you
by
a
sense
of
God's
Love
first
toward
you
.
All
the
goodness
and
excellency
of
God
cannot
render
him
an
amiable
Object
to
us
,
except
we
apprehend
him
an
agreeable
good
to
us
.
I
question
not
but
the
Devils
know
the
excellency
of
Gods
Nature
,
as
well
as
our
greatest
Metaphysical
Speculators
,
and
this
doth
but
fill
them
the
more
with
tormenting
horror
and
trembling
that
is
contrary
to
Love
,
Ja.
2.19
.
The
greater
God's
Excellency
and
Perfection
is
,
the
greater
Evil
he
is
to
us
if
he
hate
us
and
curse
us
;
and
therefore
the
Principle
of
Self-preservation
deeply
rooted
in
our
natures
,
hindreth
us
from
loving
that
which
we
apprehend
as
our
own
Destruction
;
if
a
Man
be
an
Enemy
to
us
,
we
can
love
him
for
the
sake
of
our
loving
reconciled
God
,
because
his
Love
will
make
Man's
Hatred
to
work
for
our
good
;
but
if
God
himself
be
our
Enemy
,
for
whose
sake
can
we
love
him
?
Who
is
there
that
can
free
us
from
the
evil
of
his
Enemity
and
turn
it
to
our
Advantage
,
until
he
be
pleased
to
reconcile
himself
to
us
?
Fourthly
,
Our
Conscience
must
of
necessity
be
first
purged
from
dead
works
that
we
may
serve
the
living
God
,
and
this
is
done
by
actual
Remission
of
Sin
,
procured
by
the
Blood
of
Christ
and
manifested
to
our
Consciences
,
as
appeareth
by
Christ's
dying
for
this
end
,
Heb.
9.14
,
15.
and
10.1
,
2.
4.
14
,
17
,
22.
That
Conscience
whereby
we
judge
our selves
to
be
under
the
guilt
of
sin
and
wrath
of
God
is
accounted
an
evil
Conscience
in
Scripture
,
though
it
perform
its
Office
truly
;
because
it
is
caused
by
the
evil
of
sin
,
and
will
it self
be
a
cause
of
our
committing
more
sin
,
until
it
can
judge
us
to
be
justified
from
all
sin
,
and
received
into
the
Favour
of
God
.
Love
,
which
is
the
end
of
the
Law
,
must
proceed
from
a
good
Conscience
,
as
well
as
from
any
other
cleanness
of
Heart
,
1
Tim.
1.5
.
David's
Mouth
could
not
be
opened
to
shew
forth
the
Praise
of
God
,
until
he
was
delivered
from
Blood-guiltiness
,
Psal.
51.14
,
15.
This
evil
guilty
Conscience
,
whereby
we
judge
that
God
is
our
Enemy
,
and
that
his
Justice
is
against
us
to
our
everlasting
Condemnation
,
by
reason
of
our
sins
,
doth
strongly
maintain
and
increase
the
Dominion
of
Sin
and
Satan
in
us
,
and
worketh
most
mischievous
effects
in
the
Soul
against
Godliness
,
even
to
bring
the
Soul
to
hate
God
,
and
to
wish
there
were
no
God
,
no
Heaven
,
no
Hell
,
so
we
might
escape
the
Punishment
due
to
us
.
It
so
disaffecteth
People
toward
God
,
that
they
cannot
endure
to
think
,
or
speak
or
hear
of
him
and
his
Law
,
but
strive
either
to
put
him
out
of
their
minds
by
fleshly
Pleasures
and
worldly
Imployments
,
and
thus
they
are
alienated
from
all
true
Religion
,
only
blinding
it
,
and
stopping
the
mouth
of
it
.
It
produceth
Zeal
in
many
outside
religious
Performances
,
and
also
false
Religion
,
Idolatry
,
and
the
most
inhumane
Superstitions
in
the
World
.
I
have
often
considered
by
what
manner
of
working
any
Sin
could
effectually
destroy
the
whole
Image
of
God
in
the
first
Adam
,
and
I
conclude
it
was
by
working
first
an
evil
guilty
Conscience
in
him
,
whereby
he
judged
that
the
just
God
was
against
him
,
and
cursed
him
for
that
one
Sin
,
and
this
was
enough
to
work
a
shameful
Nakedness
by
disorderly
Lusts
,
a
turning
his
Love
wholly
from
God
to
the
Creature
,
and
a
desire
to
be
hidden
from
the
Presence
of
God
,
Gen.
3.8
,
10.
which
was
a
total
Destruction
of
the
Image
of
God's
Holiness
.
And
we
have
cause
to
judge
that
from
the
same
cause
proceedeth
the
continual
Malice
,
Rancour
,
Rage
,
Blasphemy
of
the
Devil
,
and
many
notorious
wicked
Men
,
against
God
and
Godliness
.
Some
may
think
Job
uncharitable
in
suspecting
not
meerly
,
that
his
Sons
had
sinned
,
but
that
they
had
been
so
abominably
wicked
as
to
curse
God
in
their
Hearts
,
Job
1.5
.
but
Job
well
understood
that
if
the
guilt
of
any
ordinary
Sin
lie
upon
the
Conscience
,
it
will
make
the
Soul
to
wish
secretly
that
God
were
not
,
or
that
he
was
not
so
just
a
Judge
,
which
is
a
secret
Cursing
of
God
,
that
cannot
be
avoided
until
our
Consciences
be
purged
from
the
guilt
of
Sin
,
by
the
offering
of
Christ
for
us
,
which
was
then
figured
out
by
the
Burnt-offerings
of
Job
for
his
Sons
.
Fifthly
,
God
hath
abundantly
discovered
to
us
in
his
Word
,
that
his
method
in
bringing
Men
from
Sin
to
Holiness
of
Life
,
is
first
to
make
them
know
that
he
loveth
them
,
and
that
their
Sins
are
blotted
out
.
When
he
gave
the
Ten
Commandments
on
Mount
Sinai
,
he
first
discovered
himself
to
be
their
God
,
that
had
given
them
a
sure
Pledge
of
his
Salvation
by
their
Delivery
from
Egypt
,
in
the
Preface
,
Exod.
20.2
.
And
during
all
the
time
of
the
Old
Testament
,
God
was
pleased
to
make
the
entrance
into
Religion
to
be
by
Circumcision
,
which
was
not
only
a
Sign
,
but
also
a
Seal
of
the
Righteousness
of
Faith
,
whereby
God
justifieth
People
,
while
they
are
considered
as
ungodly
,
Rom.
4.11.5
.
and
this
Seal
was
administred
to
Children
of
eight
Days
old
,
before
they
could
perform
any
Condition
of
sincere
Obedience
,
for
their
Justification
,
that
their
Furniture
for
an
holy
Practice
might
be
ready
before
hand
.
Furthermore
in
the
time
of
the
Old
Testament
,
God
appointed
divers
Washings
,
and
the
Blood
of
Bulls
and
Goats
,
and
the
Ashes
of
an
Heifer
sprinkling
the
unclean
,
to
prepare
and
sanctifie
them
for
other
Parts
of
his
Worship
in
his
Tabernacle
and
Temple
,
to
figure
out
his
purging
of
their
Consciences
from
dead
works
by
the
Blood
of
Christ
,
that
they
might
serve
the
living
God
,
Heb.
9.9
,
10
,
13
,
14
,
22.
This
I
say
was
then
figurative
Sanctification
,
as
the
word
Sanctification
is
taken
in
a
large
Sense
,
comprehending
all
things
that
prepare
us
for
the
Service
of
God
,
chiefly
the
Remission
of
Sin
,
Heb.
10.10
,
14
,
18.
Though
if
it
be
taken
in
a
strict
sence
,
respecting
only
our
Conformity
to
the
Law
,
it
must
necessarily
be
placed
after
Justification
,
according
to
the
usual
Method
of
Protestant
Divines
.
God
also
minded
them
of
the
necessity
of
purging
away
their
guilt
first
,
that
their
Service
might
be
acceptable
,
by
commanding
them
to
offer
the
Sin-offering
before
the
Burnt-offering
,
Levit.
5.8
.
and
16.3
,
11.
And
least
the
guilt
of
their
Sins
should
pollute
the
Service
of
God
,
notwithstanding
all
their
particular
Expiations
,
God
was
pleased
to
appoint
a
general
Atonement
for
all
their
Sins
one
day
every
Year
,
wherein
the
Scape
goat
was
to
bear
upon
him
all
their
Iniquities
,
unto
a
Land
not
inhabited
,
Levit.
16.22
.
34.
Under
the
New
Testament
God
useth
the
same
Method
in
loving
us
first
,
and
washing
us
from
our
Sins
by
the
Blood
of
Christ
,
that
he
may
make
us
Priests
to
offer
the
Sacrifices
of
Praise
and
all
good
Works
to
God
even
the
Father
.
He
entreth
us
into
his
Service
by
washing
away
our
sins
in
Baptism
,
he
seedeth
and
strengtheneth
us
for
his
Service
by
Remission
of
Sins
given
to
us
in
the
Blood
of
Christ
at
the
Lord's
Supper
,
He
exhorteth
us
to
obey
him
,
because
he
hath
already
loved
us
,
and
our
Sins
are
already
pardoned
.
Forgive
one
another
even
as
God
for
Christs
sake
hath
forgiven
you
.
Be
ye
therefore
followers
of
God
as
dear
children
,
and
walk
in
love
as
Christ
hath
loved
us
,
Ephes.
4.32
.
and
5.1
,
2.
I
write
unto
you
little
children
because
your
sins
are
forgiven
you
for
his
name
sake
.
Love
not
the
world
,
neither
the
things
of
the
world
,
1
Jo.
2.12
,
15.
I
might
quote
abundance
of
Texts
of
the
same
nature
.
We
may
clearly
see
by
all
this
,
that
God
hath
accounted
it
a
matter
of
great
Importance
,
and
hath
condescended
to
take
wonderful
care
in
providing
plentiful
means
both
under
the
Old
and
New
Testament
,
that
his
People
might
be
first
cleansed
from
guilt
,
and
reconciled
to
himself
,
to
fit
them
for
the
acceptable
Practice
of
Holiness
.
Away
then
with
all
the
contrary
Methods
of
the
new
Divinity
.
The
Third
Endowment
necessary
to
enable
us
for
the
Practice
of
Holiness
,
without
which
a
Perswasion
of
our
Reconciliation
with
God
,
would
be
of
little
efficacy
to
work
in
us
a
rational
Propensity
to
it
,
is
that
we
be
perswaded
of
our
future
Enjoyment
of
the
everlasting
heavenly
Happiness
.
This
must
precede
our
holy
Practice
as
a
cause
disposing
and
alluring
us
to
it
.
This
Affertion
hath
several
sorts
of
Adversaries
to
oppose
it
;
some
account
that
a
Perswasion
of
our
own
future
Happiness
before
we
have
persevered
in
sincere
Obedience
,
tendeth
to
Licentiousness
,
and
that
the
way
to
do
good
Works
,
is
rather
to
make
them
a
Condition
necessary
for
the
procuring
of
this
Perswasion
.
Others
condemn
all
Works
,
that
we
are
allured
or
stirred
up
to
by
the
future
Enjoyment
of
the
heavenly
Happiness
,
as
legal
,
mercenary
,
flowing
from
self-love
,
and
not
from
any
pure
Love
to
God
,
and
they
figure
out
sincere
Godliness
by
a
Man
bearing
Fire
in
one
hand
to
burn
up
Heaven
,
and
Water
in
the
other
to
quench
Hell
,
intimating
that
the
true
Service
of
God
must
not
proceed
at
all
from
hope
of
Reward
or
sear
of
Punishment
,
but
only
from
Love
.
To
establish
the
Truth
asserted
against
these
Errors
that
are
so
contrary
to
it
and
to
each
other
,
I
shall
propose
the
ensuing
Considerations
.
First
,
The
nature
of
the
Duties
of
the
Law
is
such
,
that
they
cannot
be
sincerely
and
universally
practiced
without
this
Endowment
.
That
this
Endowment
must
be
present
in
us
is
sufficiciently
proved
already
by
all
that
I
have
said
concerning
the
necessity
of
the
Perswasion
of
our
firm
Reconciliation
with
God
by
our
Justification
,
to
prepare
us
for
this
Practice
,
because
that
includeth
a
Perswasion
of
this
future
Happiness
,
or
else
it
is
of
little
worth
.
All
that
I
have
to
add
here
is
,
that
sincere
Obedience
cannot
rationally
subsist
,
except
it
be
allured
,
encouraged
,
and
supported
by
this
Perswasion
.
Let
me
therefore
suppose
a
Sadducee
believing
no
Happiness
after
this
Life
,
and
put
the
Question
,
Can
such
an
one
love
God
with
his
whole
Heart
,
Might
and
Soul
?
Will
he
not
think
it
reasonable
rather
to
lessen
and
moderate
his
Love
towards
God
,
lest
he
should
be
overmuch
troubled
to
part
with
him
by
Death
?
We
account
it
most
reasonable
to
sit
loose
in
our
Affections
from
things
that
we
must
part
with
.
Can
such
an
one
be
satisfied
with
the
Enjoyment
of
God
as
his
Happiness
?
Will
he
not
rather
account
that
the
Enjoyment
of
God
and
all
religious
Duties
are
Vanities
as
well
as
other
things
,
because
in
a
little
time
we
shall
have
no
more
Benefit
by
them
than
if
they
had
never
been
?
How
can
such
an
one
be
willing
to
lay
down
his
Life
for
the
sake
of
God
,
when
by
his
Death
he
must
part
with
God
as
well
as
with
other
things
?
How
can
he
willingly
chuse
Afflictions
rather
than
Sin
,
when
he
shall
be
more
miserable
in
this
Life
for
it
,
and
not
at
all
happy
hereafter
.
I
grant
if
Affliction
come
unavoidably
upon
such
a
Person
,
he
may
reasonably
judge
that
Patience
is
better
for
him
than
Impatience
;
but
it
will
displease
him
that
he
is
forced
to
the
use
of
such
a
Virtue
,
and
he
will
be
prone
to
fret
and
murmure
at
his
Creator
,
and
to
wish
he
had
never
been
,
rather
than
to
endure
such
miseries
,
and
to
be
comforted
only
with
vain
transitory
Enjoyments
.
I
think
I
have
said
enough
to
shew
how
unfurnished
such
a
Man
is
for
Holiness
;
and
he
that
will
burn
up
Heaven
and
quench
Hell
that
he
may
serve
God
out
of
Love
,
doth
thereby
leave
himself
●
little
better
furnished
than
the
Sadduce
,
the
one
denieth
them
,
the
other
will
not
have
them
at
all
to
be
considered
in
this
case
.
Secondly
,
The
sure
Hope
of
the
Glory
of
Heaven
,
is
made
use
of
ordinarily
by
God
since
the
Fall
of
Adam
for
the
Practice
of
Holiness
,
as
the
Scripture
doth
abundantly
shew
,
Christ
the
great
pattern
of
holiness
for
the
joy
that
was
set
before
him
,
endured
the
cross
,
despising
the
shame
,
Heb.
12.2
.
And
though
I
cannot
say
that
the
first
Adam
had
such
a
sure
Hope
to
preserve
him
in
Innocency
yet
he
had
instead
of
it
,
the
present
Possession
of
an
earthly
Paradice
and
an
happy
Estate
in
it
,
which
he
knew
would
last
if
he
continued
in
Holiness
,
or
be
changed
into
a
better
Happiness
.
The
Apostles
did
not
faint
under
Affliction
because
they
knew
that
it
worked
for
them
a
more
exceeding
eternal
weight
of
glory
,
2
Cor.
4.16
,
17.
The
believing
Hebrews
took
joyfully
the
spoiling
of
their
Goods
,
knowing
in
themselves
that
they
had
an
Heaven
a
better
and
more
enduring
Substance
,
Heb.
10.34
.
The
Apostle
Paul
accounts
all
his
Sufferings
unprofitable
were
it
not
for
a
glorious
Resurrection
,
and
that
Christians
would
be
of
all
Men
most
miserable
,
and
that
the
Doctrine
of
the
Epicures
were
rather
to
be
chosen
,
Let
us
eat
and
drmk
,
for
to
morrow
we
shall
die
.
And
he
exhorts
the
Corinthians
to
be
abundant
in
the
work
of
the
Lord
,
knowing
that
their
labour
shall
not
be
in
vain
in
the
Lord
,
1
Cor.
15.58
.
As
worldly
Hope
keepeth
the
World
at
work
in
their
various
Employments
;
so
God
giveth
his
People
the
Hope
of
his
Glory
to
keep
them
close
to
his
Service
,
Heb.
6.11
,
12.
1
Joh.
3.3
.
And
it
is
such
a
sure
Hope
as
shall
never
make
them
ashamed
,
Rom.
5.28
.
Those
that
think
it
below
the
excellency
of
their
Love
to
work
out
of
Hope
of
the
Heavenly
Reward
,
do
thereby
advance
their
Love
beyond
the
Love
of
the
Apostles
and
Primitive
Saints
,
and
even
of
Christ
himself
.
3dly
,
This
perswasion
of
our
future
enjoyment
of
everlasting
Happiness
,
cannot
tend
to
Licentiousness
,
if
we
understand
well
that
perfect
Holiness
is
a
necessary
part
of
that
Happiness
,
and
that
tho'
we
have
a
Title
to
that
Happiness
by
free
Justification
and
Adoption
,
yet
we
must
go
to
the
possession
of
it
in
a
way
of
Heliness
,
1
Jo.
3.1
,
2
,
3.
Neither
is
it
legal
or
mercenary
to
be
moved
by
this
Perswasion
,
seeing
the
Perswasion
it self
is
not
gotten
by
the
Works
of
the
Law
,
but
by
free
Grace
through
Faith
,
Gal.
5.5
.
And
if
it
be
a
working
out
of
self-love
;
yet
for
certain
it
is
not
that
carnal
self-love
,
which
the
Scripture
condemneth
as
the
Mother
of
Sinfulness
,
2
Tim.
3.2
.
but
an
holy
self-love
enclining
us
to
prefer
God
above
the
Flesh
and
the
World
,
such
as
God
directeth
us
unto
,
when
he
exhorteth
us
to
save
our selves
,
Acts
2.40
.
And
it
is
so
far
from
being
contrary
to
the
pure
Love
of
God
,
that
it
brings
us
to
love
God
more
purely
and
entirely
.
The
more
good
and
beneficial
we
apprehend
God
to
us
to
all
Eternity
,
doubtless
the
more
lovely
God
will
be
to
us
,
and
our
Affections
will
be
the
more
enflamed
towards
him
.
God
will
not
be
loved
as
a
barren
Wilderness
,
a
Land
of
Darkness
to
us
,
neither
will
he
be
served
for
nought
,
Jer.
2.31
.
Is.
45.19
.
He
would
think
it
a
Dishonour
to
him
to
be
owned
by
us
as
our
God
,
if
he
had
not
prepared
for
us
a
City
,
Heb.
11.16
.
And
he
draweth
us
to
love
him
by
the
Cords
of
a
Man
,
such
Cords
as
the
Love
of
Men
useth
to
be
drawn
by
,
even
by
his
own
Love
to
us
,
in
laying
his
Benefits
before
us
,
Hos.
11.4
.
Therefore
the
way
for
us
to
keep
our selves
in
the
Love
of
God
,
is
to
look
for
his
Mercy
unto
eternal
Life
,
Jude
.
21.
The
last
Endowment
,
for
the
same
end
as
the
former
is
,
that
we
be
well
perswaded
of
sufficient
Strength
both
to
will
and
perform
our
Duty
acceptably
,
until
we
come
to
the
Enjoyment
of
the
heavenly
Happiness
.
This
is
contrary
to
the
Error
of
those
that
account
it
sufficient
,
if
we
have
strength
to
practice
Holiness
,
if
we
will
,
or
to
will
it
if
we
please
,
and
this
is
the
sufficient
strength
which
they
earnestly
contend
for
,
as
a
great
Benefit
bestowed
on
all
Mankind
by
universal
Redemption
.
It
is
also
contrary
to
the
Error
of
those
that
think
the
Practice
of
Godliness
and
Wickedness
to
be
alike
easie
,
excepting
only
some
difficulty
in
the
first
Alterations
of
vicious
Customs
,
and
in
bearing
Persecutions
,
which
they
account
to
be
a
rare
Case
,
since
the
Kingdoms
of
the
World
have
been
brought
to
the
Profession
of
Christianity
,
or
that
think
that
God
requireth
of
Men
only
to
do
their
Endeavour
,
that
is
,
what
they
can
do
,
and
it
is
nonsence
to
say
they
cannot
do
what
they
can
do
.
According
to
their
Judgment
it
is
needless
to
concern
our selves
much
about
sufficient
Strength
for
holy
Practice
.
For
the
confirmation
of
the
Assertion
against
these
Errours
take
these
Arguments
.
First
,
We
are
by
nature
dead
in
Trespasses
and
Sins
unable
to
will
,
or
do
any
thing
that
is
spiritually
good
,
notwithstanding
the
Redemption
that
is
by
Christ
,
until
we
be
actually
quickened
by
Christ
,
Ephes.
2
.
1●
Rom.
8.7
,
8
,
9.
Those
that
are
sufficiently
enlightned
and
humbled
,
know
themselves
to
be
naturally
in
this
Case
;
and
that
they
do
not
want
only
executive
Power
to
do
good
,
but
chiefly
an
Heart
to
will
it
,
and
to
be
pleased
with
it
,
and
that
if
God
work
not
in
them
both
to
will
and
to
do
,
they
shall
neither
will
nor
do
any
thing
pleasing
to
him
,
Phil.
2.13
.
And
that
if
he
leave
them
to
their
own
Corruption
after
he
hath
begun
the
good
Work
,
they
shall
certainly
prove
vile
Apostates
,
and
their
latter
end
will
be
worse
than
their
beginning
.
We
may
conclude
from
hence
,
that
whosoever
can
couragiously
attempt
the
Practice
of
the
Law
without
being
well
perswaded
of
a
sufficient
Power
whereby
he
may
be
enabled
to
be
heartily
willing
as
well
as
to
perform
when
he
is
willing
,
until
he
hath
gone
through
the
whole
Work
of
Obedience
acceptably
,
such
an
one
was
never
yet
truly
humbled
and
brought
to
know
the
Plague
of
his
own
Heart
,
neither
doth
he
truly
believe
the
Doctrine
of
Original
Sin
,
whatever
formal
Profession
he
makes
of
it
.
Secondly
,
Those
that
think
sincere
Conformity
to
the
Law
in
ordinary
Cases
to
be
so
passing
easie
,
shew
that
they
neither
know
it
nor
themselves
.
Is
it
an
easie
thing
to
wrestle
,
not
against
Flesh
only
,
but
against
principalities
,
powers
,
spiritual
wickedness
in
high
Places
?
Ephes.
6.12
.
Is
it
an
easie
thing
not
to
lust
or
covet
according
to
the
Tenth
Commandment
?
The
Apostle
Paul
found
it
so
difficult
to
obey
this
Commandment
,
that
his
Concupiscence
prevailed
the
more
by
occasion
of
the
Commandment
,
Rom.
7.7
,
8.
Our
work
is
not
only
to
alter
vicious
Customs
,
but
to
mortisie
corrupt
natural
Affections
which
bred
those
Customs
,
and
not
only
to
deny
the
fulfilling
of
sinful
Lust
,
but
to
be
full
of
holy
Lust
and
Desires
,
that
even
the
restraining
the
execution
of
corrupt
Lusts
,
and
crossing
them
by
contrary
Actings
,
is
in
many
cases
like
the
cutting
off
of
a
right
hand
,
and
plucking
out
a
right
eye
,
Mat.
5.29
,
30.
If
Obedience
be
so
easie
,
how
came
it
to
pass
that
the
Heathens
generally
did
those
things
for
which
their
own
Consciences
condemned
them
as
worthy
of
Death
?
Rom.
1.32
.
And
many
among
us
seek
to
enter
into
this
strait
gate
,
and
are
not
able
,
Luke
13.24
.
And
break
so
many
vows
and
Purposes
of
Obedience
,
and
fall
back
to
the
Practice
of
their
Lusts
,
though
in
the
mean
time
the
Fears
of
eternal
Damnation
press
hard
upon
their
Consciences
?
As
to
those
that
find
Persecution
for
Religion
to
be
so
rare
a
thing
in
late
days
,
they
have
cause
to
be
suspected
,
that
they
are
of
the
World
,
and
therefore
the
World
loveth
his
own
,
else
they
would
find
that
national
Profession
of
Religion
will
not
secure
those
that
are
truly
godly
from
several
sorts
of
Persecutions
.
And
suppose
Men
do
not
persecute
us
for
Religion
,
yet
there
is
great
Difficulty
in
bearing
great
Injuries
from
Men
on
other
Accounts
,
and
Losses
,
Poverty
,
bodily
Pains
,
long
Diseases
and
untimely
Deaths
,
from
the
ordinary
Providence
of
God
,
with
such
hearty
Love
to
God
and
to
injurious
Men
for
his
sake
,
and
such
a
patient
acquiescence
in
his
Will
as
the
Law
of
God
requireth
.
I
acknowledge
that
the
work
of
God
is
easie
and
pleasant
to
those
whom
God
rightly
furnisheth
with
Endowments
for
it
;
but
those
that
assert
it
to
be
easie
to
Men
in
their
common
Condition
,
shew
their
Imprudence
in
contradicting
the
general
Experience
of
Heathens
and
Christians
.
Though
many
Duties
do
not
require
much
labour
of
Body
or
Mind
,
and
might
be
done
with
ease
,
if
we
were
willing
,
yet
it
is
easier
to
remove
a
Mountain
,
than
to
move
and
encline
the
Heart
to
will
and
affect
the
doing
of
them
.
I
need
not
concern
my self
with
those
that
account
that
all
have
sufficient
Strength
for
an
holy
Practice
,
because
they
can
do
their
endeavour
,
that
is
,
what
they
can
do
;
for
God
requireth
actual
sulfilling
of
his
Commands
.
What
if
by
our
Endeavours
we
can
do
nothing
in
any
measure
according
to
the
Rule
,
shall
the
Law
be
put
off
with
no
Performance
?
and
shall
such
Endeavours
be
accounted
sufficient
Holiness
?
And
what
if
we
cannot
so
much
as
endeavour
in
a
right
way
?
If
Man's
Ability
were
the
measure
of
acceptable
Duty
,
the
Commands
of
the
Law
would
signifie
very
little
.
Thirdly
,
The
Wisdom
of
God
hath
ever
funished
People
with
a
good
Perswasion
of
a
sufficient
Strength
,
that
they
might
be
enabled
both
to
will
and
do
their
Duty
.
The
first
Adam
was
furnished
with
such
a
Strenght
,
and
we
have
no
cause
to
think
that
he
was
ignorant
of
it
,
or
that
he
needed
to
sear
that
he
should
be
left
to
his
own
Corruptions
,
because
he
had
no
Corruptions
in
him
,
until
he
had
produced
them
in
himself
by
sinning
against
Strength
,
and
when
he
had
lost
that
Strength
,
he
could
not
recover
the
Practice
of
Holiness
,
until
he
was
acquainted
with
a
better
Strength
,
whereby
the
Head
of
Satan
should
be
bruised
,
Gen.
3.15
.
Our
Lord
Christ
doubtless
knew
the
insinite
Power
of
his
Diety
to
enable
him
for
all
that
he
was
to
do
and
suffer
in
our
Nature
.
He
knew
the
Lord
God
would
help
him
,
therefore
he
should
not
be
confounded
.
Is.
50.7
.
The
Scripture
sheweth
what
plentiful
Assurance
of
Strength
God
gave
to
Moses
,
Joshua
,
Gideon
,
when
he
called
them
to
great
Imployments
,
and
to
the
Israelites
when
he
called
them
to
subdue
the
Land
of
Canaan
.
Christ
would
have
the
Sons
of
Zebedee
to
consider
whether
they
were
able
to
drink
of
his
cup
,
and
to
be
baptized
with
the
baptism
that
he
was
baptized
with
,
Matth.
20.22
.
Paul
encourageth
Believers
to
the
Life
of
Holiness
,
by
perswading
them
that
sin
shall
not
prevail
to
get
the
Dominion
over
them
,
because
they
are
not
under
the
law
,
but
under
grace
,
Rom.
6.13
,
14.
And
he
exhorteth
them
to
be
strong
in
the
Lord
and
in
the
power
of
his
might
,
that
they
might
be
able
to
stand
against
the
wiles
of
the
divel
,
Ephes.
6.10
,
11.
John
exhorteth
Believers
not
to
love
the
world
,
nor
the
things
of
the
world
,
because
they
were
strong
and
had
overcome
the
wicked
one
,
1
Jo.
2.14
,
15.
They
that
were
called
of
God
heretofore
to
work
Miracles
,
were
first
acquainted
with
the
gift
of
Power
to
work
them
,
and
no
wise
Man
will
attempt
to
do
them
without
knowledge
of
the
Gift
:
Even
so
when
Men
that
are
dead
in
Sin
are
call'd
to
do
the
works
of
holy
Life
,
which
are
in
them
great
Miracles
,
God
maketh
a
Discovery
of
the
gift
of
Power
unto
them
,
that
he
may
encourage
them
in
a
rational
way
to
such
a
wonderful
Enterprise
.
DIRECT
.
III.
The
way
to
get
holy
.
Endowments
and
Qualifications
necessary
to
frame
and
enable
us
for
the
immediate
Practice
of
the
Law
,
is
to
receive
them
out
of
the
fulness
of
Christ
,
by
Fellowship
with
him
;
and
that
we
may
have
this
Fellowship
,
we
must
be
in
Christ
,
and
have
Christ
himself
in
us
,
by
a
Mystical
Vnion
with
him
.
EXPLICATION
.
HEre
,
as
much
as
any
where
,
we
have
great
cause
to
acknowledge
with
the
Apostle
,
that
without
Controversie
great
is
the
Mystery
of
Godliness
,
even
so
great
that
it
could
not
have
entred
into
the
Heart
of
Man
to
conceive
it
,
if
God
had
not
made
it
known
in
the
Gospel
by
supernatural
Revelation
.
Yea
,
tho'
it
be
revealed
clearly
in
the
holy
Scriptures
,
yet
the
Natural
Man
hath
not
Eyes
to
see
it
there
,
for
it
is
foolishness
to
him
;
and
if
God
express
it
never
so
plainly
and
properly
,
he
will
think
that
God
is
speaking
Riddles
and
Parables
.
And
I
doubt
not
but
it
is
still
a
Riddle
and
Parable
even
to
many
truly
Godly
,
that
have
received
an
holy
Nature
in
this
way
:
For
the
Apostles
themselves
had
the
saving
benefit
of
it
before
the
Comforter
discovered
it
clearly
to
them
,
John
14
,
20.
And
they
walked
in
Christ
,
as
the
way
to
the
Father
,
before
they
clearly
knew
him
to
be
the
way
,
John
14.5
.
And
the
best
of
us
know
it
but
in
part
,
and
must
wait
for
the
perfect
knowledge
of
it
in
another
World
.
One
great
Mystery
is
,
that
the
holy
frame
and
disposition
whereby
our
Souls
are
furnished
and
enabled
for
immediate
Practice
of
the
Law
,
must
be
gotten
by
receiving
it
out
of
Christ's
fulness
,
as
a
thing
already
prepared
and
brought
to
an
existance
for
us
in
Christ
,
and
treasured
up
in
him
;
and
that
as
we
are
justified
by
a
righteousness
wrought
out
in
Christ
,
and
imputed
to
us
,
so
we
are
sanctified
by
such
an
holy
frame
and
qualifications
,
as
are
first
wrought
out
,
and
compleated
in
Christ
for
us
,
and
then
imparted
to
us
:
and
as
our
natural
corruption
was
produced
originally
in
the
first
Adam
,
and
propagated
from
him
to
us
;
so
our
new
nature
and
holiness
is
first
produced
in
Christ
,
and
derived
from
him
to
us
,
or
as
it
were
propagated
.
So
that
we
are
not
at
all
to
work
together
with
Christ
,
in
making
or
producing
that
holy
frame
in
us
,
but
only
to
take
it
to
ourselves
,
and
use
it
in
our
holy
Practice
,
as
made
ready
to
our
hands
.
Thus
we
have
fellowship
with
Christ
in
recovering
that
holy
frame
of
Spirit
that
was
originally
in
him
:
for
fellowship
is
when
several
Persons
have
the
same
things
in
common
,
1
Jo.
1.
This
Mystery
is
so
great
,
that
notwithstanding
all
the
Light
of
the
Gospel
,
we
commonly
think
that
we
must
get
an
holy
frame
by
producing
it
a
new
in
ourselves
,
and
by
forming
and
working
it
out
of
our
own
Hearts
.
Therefore
many
that
are
seriously
devout
,
take
a
great
deal
of
pains
to
mortifie
their
corrupted
Nature
,
and
beget
an
holy
frame
of
Heart
in
themselves
,
by
striving
earnestly
to
master
their
sinful
lusts
,
and
by
pressing
vehemently
upon
their
Hearts
many
motives
to
Godliness
,
labouring
importunately
to
squeeze
good
qualifications
out
of
them
,
as
Oyl
out
of
a
Flint
.
They
account
that
tho'
they
be
justified
by
a
righteousness
wrought
out
by
Christ
,
yet
they
must
be
sanctifi'd
by
a
holiness
wrought
out
by
themselves
.
And
thô
out
of
humility
they
are
willing
to
call
it
infused
Grace
,
yet
they
think
they
must
get
the
infusion
of
it
by
the
same
manner
of
working
,
as
if
it
were
wholly
acquired
by
their
endeavours
.
On
this
account
they
acknowledge
the
entrance
into
a
Godly
Life
to
be
harsh
and
unpleasing
,
because
it
costs
so
much
strugling
with
their
own
Hearts
and
Affections
to
new
frame
them
,
if
they
knew
that
this
way
of
entrance
is
not
only
harsh
and
unpleasant
,
but
altogether
impossible
,
and
that
the
true
way
of
mortifying
sin
,
and
quickning
themselves
to
holiness
,
is
by
receiving
a
new
nature
out
of
the
fulness
of
Christ
,
and
that
we
do
no
more
to
the
production
of
a
new
nature
,
than
of
original
sin
,
tho'
we
do
more
to
the
reception
of
it
.
If
they
knew
this
,
they
might
save
themselves
many
a
bitter
agony
,
and
a
great
deal
of
mispent
burdensome
labour
,
and
employ
their
endeavours
to
enter
in
at
the
strait
Gate
,
in
such
a
way
as
would
be
more
pleasant
and
successful
.
Another
greater
mystery
in
the
way
of
Sanctification
,
is
the
glorious
manner
of
our
Fellowship
with
Christ
in
receiving
an
holy
frame
of
heart
from
him
.
It
is
by
our
being
in
Christ
,
and
having
Christ
himself
in
us
,
and
that
not
meerly
by
his
universal
presence
,
as
he
is
God
,
but
by
such
a
close
union
as
that
we
are
one
spirit
,
and
one
flesh
with
him
,
which
is
a
priviledge
peculiar
to
those
that
are
truly
sanctified
.
I
may
well
call
this
a
mystical
union
,
because
the
Apostle
calleth
it
a
great
mystery
,
in
an
Epistle
full
of
Mysteries
,
Eph.
5.20
.
intimating
,
that
it
is
great
,
eminently
above
many
other
Mysteries
;
it
is
one
of
the
three
Mystical
Unions
that
are
the
chief
Mysteries
in
Religion
:
the
other
two
are
the
Union
of
the
Trinity
of
Persons
in
One
Godhead
,
and
the
Union
of
the
Divine
and
Human
Natures
in
One
Person
,
Jesus
Christ
,
God
and
Man
.
Though
we
cannot
frame
an
exact
Idea
of
the
manner
of
any
of
these
Three
Unions
in
our
Imaginations
,
because
the
depth
of
these
Mysteries
is
beyond
our
Comprehension
,
yet
we
have
cause
to
believe
them
all
,
because
they
are
clearly
revealed
in
Scripture
,
and
are
a
necessary
Foundation
for
other
Points
of
Christian
Doctrine
,
particularly
this
Union
betwixt
Christ
and
Believers
,
is
plainly
in
several
places
of
Scripture
,
affirming
that
Christ
is
,
and
dwelleth
in
believers
,
and
they
in
him
,
Joh.
6.56
.
and
14.20
.
And
that
they
are
so
joyned
together
as
to
become
one
Spirit
,
1
Cor.
6.17
.
And
that
Believers
are
Members
of
Christ's
Body
,
of
his
Flesh
,
and
of
his
Bones
;
and
they
two
,
Christ
and
the
Church
,
are
one
flesh
,
Eph.
5.30
,
31.
Furthermore
,
this
Union
is
illustrated
in
Scripture
by
various
resemblances
,
which
would
be
very
much
unlike
the
things
which
they
are
made
use
of
to
resemble
,
and
would
rather
seem
to
beguile
us
by
obscuring
the
Truth
,
than
instruct
us
by
illustrating
of
it
,
if
there
were
no
true
proper
Union
betwixt
Christ
and
Believers
.
It
is
resembled
by
the
Union
betwixt
God
the
Father
and
Christ
,
Jo.
14.20
.
and
17.21
,
22
,
23.
betwixt
the
Vine
and
its
Branches
,
Joh.
15.4
,
5.
betwixt
the
Head
and
Body
,
Ephes.
1.22.23
.
betwixt
Bread
and
the
Eater
,
Joh.
6.51
,
53
,
54.
It
is
not
only
resembled
but
sealed
in
the
Lords
Supper
,
where
neither
the
Popish
Transubstantiation
,
nor
the
Lutherans
Consubstantiation
,
nor
the
Protestants
spiritual
Presence
of
Christ's
Body
and
Blood
to
the
true
Receivers
can
stand
without
it
,
and
if
we
can
imagine
that
Christ's
Body
and
Blood
are
not
truely
eaten
and
drunk
by
Believers
either
spiritually
or
corporally
,
we
shall
make
the
Bread
and
Wine
joyned
with
the
Words
of
Institution
,
not
only
naked
Signs
,
but
such
Signs
as
are
much
more
apt
to
breed
false
Notions
in
us
,
than
to
establish
us
in
the
Truth
.
And
there
is
nothing
in
this
Union
so
impossible
or
repugnant
to
Reason
,
as
may
force
us
to
depart
from
the
plain
and
familiar
sence
of
those
Scriptures
that
express
and
illustrate
it
.
Though
Christ
be
in
Heaven
and
we
on
Earth
,
yet
he
can
joyn
our
Souls
and
Bodies
to
his
at
such
a
distance
,
without
any
substantial
Change
of
either
,
by
the
same
insinite
Spirit
dwelling
in
him
and
us
,
and
so
our
Flesh
will
become
his
,
when
it
is
quickned
by
his
Spirit
,
and
his
Flesh
ours
as
truly
as
if
we
did
eat
his
Flesh
,
and
drink
his
Blood
,
and
he
will
be
in
us
himself
by
his
Spirit
who
is
one
with
him
,
and
who
can
unite
more
closely
to
Christ
than
any
material
Substance
can
do
,
or
who
can
make
a
more
close
and
intimate
Union
betwixt
Christ
and
us
.
And
it
will
not
follow
from
hence
that
a
Believer
is
one
Person
with
Christ
,
any
more
than
that
Christ
is
one
Person
with
the
Father
by
that
greater
mystical
Union
.
Neither
will
a
Believer
be
hereby
made
God's
,
but
only
the
Temple
of
God
,
as
Christ's
Body
and
Soul
is
,
and
the
Spirits
lively
Instrument
,
rather
than
the
principal
Cause
?
Neither
will
a
Believer
be
necessarily
perfectin
Holiness
here
by
,
or
Christ
made
a
Sinner
,
for
Christ
knoweth
how
to
dwell
in
a
Believer
by
certain
measures
and
degrees
,
and
to
make
them
holy
so
far
only
as
he
dwelleth
in
them
.
And
though
this
Union
seem
too
high
a
Preferment
for
such
unworthy
Creatures
as
we
are
,
yet
considering
the
preciousness
of
the
Blood
of
God
whereby
we
are
redeemed
,
we
should
dishonour
God
if
we
should
not
expect
a
miraculous
Advancement
to
the
highest
Dignity
that
Creatures
are
capable
of
through
the
Merits
of
that
Blood
.
Neither
is
there
any
thing
in
this
Union
contrary
to
the
Judgment
of
Sense
,
because
the
Bond
of
the
Union
being
Spiritual
,
falleth
not
at
all
under
the
Judgment
of
Sense
.
Several
learned
Men
of
late
acknowledge
no
other
Union
betwixt
Christ
and
Believers
,
than
such
as
persons
or
things
wholly
separated
,
may
have
by
their
mutual
relations
each
to
other
,
and
accordingly
they
interpret
the
places
of
Scripture
that
speak
of
this
Union
.
When
Christ
is
called
the
Head
of
the
Church
,
they
account
that
a
Political
Head
or
Governour
is
the
thing
meant
when
Christ
is
said
to
be
in
his
People
,
and
they
in
him
,
they
think
that
the
proper
meaning
is
,
that
Christ's
Law
,
Doctrine
,
Grace
,
Salvation
,
or
that
Godliness
is
in
them
,
and
embraced
by
them
;
so
that
Christ
here
must
not
be
taken
for
Christ
himself
,
but
for
some
other
thing
wrought
in
them
by
Christ
.
When
Christ
and
Believers
are
said
to
be
one
Spirit
and
one
Flesh
,
they
understand
it
of
the
Agreement
of
their
Minds
and
Affections
,
as
if
the
greatness
of
the
Mystery
of
this
Union
mentioned
,
Ephes.
5.32
.
consisted
rather
in
a
harsh
Hope
,
or
a
dark
improper
Expression
,
than
in
the
depth
and
abstruceness
of
the
thing
it self
,
and
as
if
Christ
and
his
Apostles
had
affected
obscure
intricate
Expressions
,
when
they
speak
to
this
Church
of
things
very
plain
and
easie
to
be
understood
.
Thus
that
great
Mystery
the
Union
of
Believers
with
Christ
himself
,
which
is
the
Glory
of
the
Church
,
and
hath
been
highly
owned
formerly
both
by
the
ancient
Fathers
,
and
many
eminent
Protestant
Divines
,
particular
Writers
concerning
the
Doctrine
of
the
Lord's
Supper
,
and
by
a
very
general
Consent
of
the
Church
in
many
Ages
,
is
now
exploded
out
of
the
new
Model
of
Divinity
.
The
Reason
of
exploding
it
,
as
I
judge
in
Charity
,
is
not
because
our
late
learned
Refiners
of
Divinity
think
themselves
less
able
to
defend
it
than
the
other
two
mysterious
Unions
,
and
to
silence
the
Objections
of
those
proud
Sophisters
that
will
not
believe
what
they
cannot
comprehend
;
but
rather
because
they
account
it
to
be
one
of
the
Sinnews
of
Antinomianism
that
lay
unobserved
in
the
former
usual
Doctrine
;
that
it
tendeth
to
puff
up
Men
with
a
Perswasion
that
they
are
justified
,
and
have
eternal
Life
in
them
already
,
and
that
they
need
not
depend
any
longer
upon
their
uncertain
Performances
of
the
Condition
of
sincere
Obedience
for
Salvation
,
whereby
they
account
the
very
Foundation
of
a
holy
Practice
to
be
subverted
.
But
the
Wisdom
of
God
hath
laid
another
manner
of
Foundation
for
an
holy
Practice
than
they
imagine
,
of
which
this
Union
,
(
which
the
Builders
refuse
)
is
a
principal
stone
next
to
the
head
of
the
corner
.
And
in
opposition
to
their
corrupt
Glosses
upon
the
Scriptures
that
prove
it
,
I
assert
that
our
Union
with
Christ
is
the
cause
of
our
Subjection
to
Christ
as
a
Political
Head
in
all
things
,
and
of
the
abiding
of
his
Law
,
Doctrine
,
Grace
,
Salvation
,
and
all
Godliness
in
us
,
and
of
our
Agreement
with
him
in
our
Minds
and
Affections
,
and
therefore
it
cannot
be
altogether
the
same
thing
with
them
.
And
this
Assertion
is
useful
for
a
better
Understanding
of
the
Excellency
of
this
Union
.
It
is
not
a
Priviledge
procured
by
our
sincere
Obedience
and
Holiness
,
as
some
may
imagine
,
or
a
reward
of
good
works
reserved
for
us
in
another
World
;
but
it
is
a
Priviledge
bestowed
upon
Believers
in
their
very
first
entrance
into
an
holy
state
,
on
which
all
ability
to
do
good
works
doth
depend
,
and
all
sincere
Obedience
to
the
Law
doth
follow
after
it
as
Fruit
produced
by
it
.
Having
thus
far
explained
the
Direction
,
I
shall
now
shew
,
that
though
the
Truth
contained
in
it
be
above
the
Search
of
Natural
Reason
,
yet
it
is
evidently
discovered
to
those
that
have
their
Understandings
opened
to
discern
that
supernatural
Revelation
of
the
mysterious
way
of
Sanctification
which
God
hath
given
to
us
in
the
holy
Scriptures
.
First
,
There
are
several
Places
in
Scripture
that
do
plainly
express
it
;
some
Texts
shew
th●●
all
things
pertaining
to
our
salvation
,
are
treasured
〈◊〉
for
us
in
Christ
,
and
comprehended
in
his
fulness
,
〈◊〉
that
we
must
have
them
thence
,
or
〈◊〉
at
all
Col.
1.19
.
It
pleased
the
Father
that
in
him
should
all
fulness
dwell
.
And
in
the
same
Epistle
,
Col.
2.11
,
12
,
13.
The
Apostle
sheweth
that
the
holy
Nature
whereby
we
live
to
God
,
was
first
produced
in
him
by
his
death
and
resurrection
,
in
whom
also
ye
are
circumcised
in
putting
off
the
body
of
the
sins
of
the
flesh
,
buried
with
him
,
quickened
together
with
him
when
you
were
dead
in
your
sins
,
Ephes.
1.3
.
Who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
in
Christ
.
An
holy
Frame
of
Spirit
with
all
its
necessary
Qualifications
,
must
needs
be
comprehended
here
in
all
spiritual
Blessings
,
and
these
are
given
us
in
Christ's
Person
in
heavenly
places
,
as
prepared
and
treasured
up
in
him
for
us
while
we
are
upon
Earth
,
and
therefore
we
must
have
our
holy
Endowments
out
of
him
,
or
not
at
all
.
In
this
Text
some
chuse
rather
to
read
heavenly
things
,
as
in
the
Margent
,
because
neither
places
nor
things
are
expressed
in
the
Original
;
but
the
former
textual
reading
is
to
be
preferred
before
the
Marginals
as
being
the
proper
Sense
of
the
Original
Greek
Phrase
,
which
is
,
and
must
necessarily
be
so
rendred
in
two
other
Places
of
this
same
Epistle
,
Chap.
3.10
.
&
6.12
.
Another
Text
is
1
Cor.
1.30
.
which
sheweth
that
Christ
is
of
God
made
unto
us
Sanctification
,
by
which
we
are
able
to
walk
holily
as
well
as
wisely
,
by
the
Wisdom
of
which
we
are
savingly
wise
,
and
Righteousness
by
the
Imputation
of
which
we
are
justified
,
and
Redemption
whereby
we
are
redeemed
from
all
Misery
,
to
the
Enjoyment
of
his
Glory
,
as
our
Happiness
in
the
heavenly
Kingdom
.
Other
Texts
of
Scripture
shew
plainly
that
we
receive
our
Holiness
out
of
his
fulness
by
Fellowship
with
him
,
Joh.
1.16
,
17.
Of
his
fulness
have
we
all
received
,
and
grace
for
grace
.
And
it
is
understood
of
Grace
answerable
to
the
Law
given
by
Moses
,
which
must
needs
include
the
Grace
of
Sanctification
,
1
Joh.
1.3
,
5
,
6
,
7.
Truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
God
is
Light
,
if
we
walk
in
the
light
,
as
he
is
in
the
light
we
have
fellowship
one
with
another
.
Hence
we
may
infer
that
our
Fellowship
with
God
and
Christ
doth
include
particularly
our
having
Light
,
and
walking
in
it
holily
and
righteously
.
There
are
other
Texts
that
reach
the
Proof
of
the
whole
Direction
fully
,
shewing
not
only
that
our
holy
Endowments
are
made
ready
first
in
Christ
for
us
,
and
receiv'd
from
,
but
that
we
receive
them
by
Union
with
Christ
,
Col.
3.10
,
11.
Ye
have
put
on
the
new
man
,
which
is
renewed
after
the
image
of
him
that
created
him
,
where
Christ
is
all
and
in
all
,
1
Cor.
6.17
.
He
that
is
joyned
to
the
Lord
is
one
Spirit
,
Gal.
2.20
.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
1
Joh.
5.11
,
12.
This
is
the
recerd
that
God
hath
given
to
us
eternal
life
,
and
this
life
is
in
his
Son
.
He
that
hath
the
Son
hath
life
,
and
he
that
hath
not
the
Son
hath
not
life
.
Can
we
desire
that
God
should
more
clearly
teach
us
,
that
all
the
fulness
of
the
New
Man
is
in
Christ
,
and
all
that
spiritual
nature
and
Life
whereby
we
live
to
God
in
Holiness
,
and
that
they
are
fixed
in
him
so
inseparably
,
that
we
can
not
have
them
except
we
be
joyned
to
him
,
and
have
himself
abiding
in
us
?
Take
heed
lest
through
Prejudice
and
Hardness
of
Heart
,
you
be
guilty
of
making
God
a
Liar
in
not
believing
this
eminent
Record
that
God
hath
given
to
us
of
his
Son
.
Secondly
,
God
is
pleased
to
illustrate
this
mysterious
manner
of
our
Sanctification
by
such
variety
of
Similitudes
and
Resemblances
,
as
may
put
us
out
of
doubt
that
it
is
Truth
,
and
such
a
Truth
as
we
are
highly
concern'd
to
know
and
believe
.
I
shall
endeavour
to
contract
the
chief
of
these
Resemblances
,
and
the
force
of
them
,
briefly
into
one
Sentence
,
leaving
it
to
those
that
are
Spiritual
to
enlarge
their
Meditations
upon
them
.
We
receive
from
Christ
a
new
holy
frame
and
nature
,
whereby
we
are
enabled
for
an
holy
Practice
by
union
and
fellowship
with
him
,
in
like
manner
as
Christ
lived
in
our
nature
by
the
Father
,
Joh.
6.57
.
As
we
receive
original
sin
and
death
propagated
to
us
from
the
first
Adam
,
Rom.
5.12
,
14
,
16
,
17.
as
the
natural
Body
receiveth
Sense
,
Motion
,
Nourishment
from
the
Head
,
Col.
2.19
.
As
the
Branch
receiveth
its
Sap
,
Juiceand
fructifying
Virtue
from
the
Vine
,
Jo.
15.4
,
5
As
the
Wife
bringeth
forth
Fruit
by
Virtue
of
her
Conjugal
Union
with
her
Husband
,
Rom.
7.4
.
As
Stones
become
an
holy
Temple
by
being
built
upon
the
Foundation
and
joyned
with
the
chief
corner-stone
,
1
Pet.
2.
4
,
5
,
6.
As
we
receive
the
nourishing
Virtue
of
Bread
by
eating
it
,
and
of
Wine
by
drinking
it
,
Joh.
6.51
,
55
,
57.
Which
last
Resemblance
is
used
to
seal
to
us
our
Communion
with
Christ
in
the
Lords
Supper
.
Hear
are
seven
Resemblances
instanced
whereof
some
do
illustrate
the
Mystery
spoken
of
more
fully
than
others
,
all
of
them
do
some
way
intimate
that
our
New
Life
and
Holy
Nature
is
first
in
Christ
,
and
then
in
us
,
by
a
true
proper
Union
and
Fellowship
with
him
.
If
any
should
urge
that
the
Similitude
of
Adam
and
his
Seed
,
and
of
married
Couples
,
do
make
rather
for
a
Relative
,
than
a
real
Union
betwixt
Christ
and
us
;
let
them
consider
that
all
Nations
are
really
made
of
one
Blood
which
was
first
in
Adam
,
Acts
17.26
.
and
that
the
first
Woman
was
made
out
of
the
Body
of
Adam
,
and
was
really
bone
of
his
bone
,
and
flesh
of
his
flesh
,
and
by
this
first
married
Couple
the
mystical
Union
of
Christ
and
his
Church
is
eminently
resembled
,
Gen.
2.22
,
23
,
24.
with
Ephes.
5.30
,
31
,
32.
And
yet
it
supposeth
both
these
Resemblances
in
the
nearness
and
fulness
of
it
,
because
those
that
are
joyned
to
the
Lord
are
not
only
one
Flesh
,
but
one
Spirit
with
him
.
Thirdly
,
The
end
of
Christ's
Incarnation
,
Death
and
Resurrection
,
was
to
prepare
and
form
an
holy
Nature
and
Frame
for
us
in
himself
,
to
be
communicated
to
us
by
Union
and
Fellowship
with
him
;
and
not
to
enable
us
to
produce
in
our selves
the
first
Original
of
such
an
holy
Nature
by
our
own
Endeavours
.
By
his
Incarnation
there
was
a
Man
created
in
a
new
holy
Frame
,
after
the
Holiness
of
the
first
Adam's
Frame
had
been
marred
and
abolished
by
the
first
Transgression
,
and
this
new
Frame
was
far
more
excellent
than
ever
the
first
Adam's
was
;
because
Man
was
really
joyned
to
God
by
a
close
inseparable
Union
of
the
divine
and
humane
Nature
in
one
Person
of
Christ
,
so
that
these
Natures
had
Communion
each
with
other
in
their
Actings
,
and
Christ
was
able
to
act
in
his
humane
Nature
,
by
Power
proper
to
the
divine
Nature
,
wherein
he
was
one
God
with
the
Father
.
The
words
that
he
spake
while
he
was
upon
Earth
,
he
spoke
not
of
himself
by
any
meer
humane
Power
,
but
the
Father
that
dwelt
in
him
,
he
did
the
Works
,
Joh.
14.10
.
Why
was
it
that
Christ
set
up
the
fallen
Nature
of
Man
in
such
a
wonderful
Frame
of
Holiness
,
in
bringing
of
it
to
live
and
act
by
Communion
with
God
living
and
acting
in
it
?
One
great
End
was
,
that
he
might
communicate
this
excellent
Frame
to
his
Seed
that
should
be
born
of
him
and
in
him
,
by
his
Spirit
as
the
last
Adam
,
the
quickning
Spirit
,
that
as
we
have
born
the
Image
of
the
earthly
Man
,
so
we
might
also
bear
the
Image
of
the
heavenly
,
1
Cor.
15.45
,
49.
in
Holiness
here
,
and
in
Glory
hereafter
.
Thus
he
was
born
Emanuel
God
with
us
,
because
the
fulness
of
the
Godhead
with
all
Holiness
did
first
dwell
in
him
bodily
,
even
in
his
humane
Nature
,
that
we
might
be
filled
up
with
that
fulness
in
him
,
Mat.
1.23
.
Col.
2.9
,
10.
Thus
he
came
down
from
Heaven
as
living
Bread
,
that
as
he
liveth
by
the
Father
,
so
those
that
eat
him
may
live
by
him
,
Joh.
6.51
,
56.
By
the
same
Life
of
God
in
them
that
was
first
in
him
.
By
his
Death
he
freed
himself
from
the
Guilt
of
our
Sins
imputed
to
him
,
and
from
all
that
innocent
Weakness
of
his
humane
Nature
,
which
he
has
born
for
a
time
for
our
sakes
.
And
by
freeing
himself
he
prepared
a
Freedom
for
us
from
our
whole
natural
Condition
,
which
is
both
weak
as
his
was
,
and
also
polluted
with
our
Guilt
and
sinful
Corruption
.
Thus
the
corrupt
natural
State
,
which
is
called
in
Scripture
the
Old
Man
,
was
crucified
together
with
Christ
,
that
the
Body
of
Sin
might
be
destroyed
.
And
it
is
destroyed
in
us
,
not
by
any
Wounds
that
we
our selves
can
give
to
it
,
but
by
our
partaking
of
that
Freedom
from
it
and
Death
unto
it
,
that
is
already
wrought
out
for
us
by
the
Death
of
Christ
,
as
is
signified
by
our
Baptism
,
wherein
we
are
buried
with
Christ
by
the
Application
of
his
Death
to
us
,
Rom.
6.2
,
3
,
4
,
10
,
11.
God
sending
his
own
Son
in
the
likeness
of
sinful
Flesh
for
Sin
,
(
or
by
a
Sacrifice
for
Sin
,
as
in
the
Margent
)
condemned
Sin
in
the
Flesh
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
that
walk
not
after
the
Flesh
,
but
after
the
Spirit
,
Rom.
8.3
,
4.
Observe
here
that
though
Christ
died
that
we
might
be
justified
by
the
Righteousness
of
God
and
of
Faith
,
not
by
our
own
Righteousness
which
is
of
the
Law
,
Rom.
10.4
,
5
,
6.
Phil.
3.9
.
yet
he
died
also
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
,
and
that
by
walking
after
his
Spirit
,
as
those
that
are
in
Christ
,
Rom.
ibid.
He
is
resembled
in
his
Death
to
a
Corn
of
Wheat
dying
in
the
Earth
,
that
it
may
propagate
its
own
nature
,
by
bringing
forth
much
Fruit
,
Joh.
12.24
.
to
the
Passover
that
was
slain
,
that
a
Feast
might
be
kept
upon
it
,
and
to
Bread
broken
,
that
it
may
be
Nourishment
to
those
that
eat
it
,
1
Cor.
5.7
,
8.
and
11.24
.
To
the
Rock
smitten
that
Water
may
gush
out
of
it
for
us
to
drink
,
1
Cor.
10.4
.
He
died
that
he
might
make
of
Jew
and
Gentile
one
New
Man
in
himself
,
Ephes.
2.15
.
and
that
he
might
see
his
seed
,
i.
e.
such
as
derive
their
holy
Nature
from
him
,
Is.
53.10
.
Let
these
Scriptures
be
well
observed
,
and
they
will
sufficiently
evidence
that
Christ
died
,
not
that
we
might
be
able
to
form
an
holy
Nature
in
our selves
,
but
that
we
might
receive
one
ready
prepared
and
formed
in
Christ
for
us
by
Union
and
Fellowship
with
him
.
By
his
Resurrection
he
took
Possession
of
Spiritual
life
for
us
,
as
now
fully
procured
for
us
,
and
made
to
be
our
Right
and
Property
,
by
the
Merit
of
his
Death
,
and
therefore
we
are
said
to
be
quickned
together
with
Christ
,
even
when
we
were
dead
in
sins
,
and
to
be
raised
up
together
,
yea
,
and
to
be
made
to
sit
together
in
heavenly
Places
in
Christ
Jesus
as
our
Head
,
while
we
continue
upon
Earth
in
our
own
Persons
,
Ephes.
2.5
,
6.
His
Resurrection
was
our
Resurrection
to
the
Life
of
Holiness
,
as
Adam's
Fall
was
our
Fall
into
spiritual
Death
;
and
we
are
not
our selves
the
first
makers
and
formers
of
our
new
holy
Nature
any
more
than
of
our
Original
Corruption
,
but
both
are
formed
ready
for
us
to
partake
of
them
.
And
by
Union
with
Christ
we
partake
of
that
spiritual
Life
that
he
took
Possession
of
for
us
at
his
Resurrection
,
and
thereby
we
are
enabled
to
bring
forth
the
Fruits
of
it
,
as
the
Scripture
sheweth
by
the
Similitude
of
a
Marriage
Union
,
Rom.
7.4
.
We
are
married
to
him
that
is
risen
from
the
Dead
,
that
we
might
bring
forth
Fruit
unto
God
.
Baptism
signifieth
the
Application
of
Christ's
Resurrection
to
us
as
well
as
his
Death
;
we
are
raised
up
with
him
in
it
to
newness
of
Life
,
as
well
as
buried
with
him
,
and
we
are
taught
thereby
that
because
he
died
unto
sin
once
and
liveth
unto
God
,
we
should
likewise
reckon
our selves
to
be
dead
indeed
unto
Sin
,
and
alive
unto
God
through
Jesus
Christ
our
Lord
,
Rom.
6.4
,
5
,
10
,
11.
Fourthly
,
Our
Sanctification
is
by
the
Holy
Ghost
,
by
whom
we
live
and
walk
holily
,
Rom.
15.16
.
Gal.
5.25
.
Now
the
Holy
Ghost
first
rested
on
Christ
in
all
fulness
that
he
might
be
communicated
from
him
to
us
,
as
was
signified
to
John
the
Baptist
by
the
Similitude
of
the
descending
of
a
Dove
from
the
opened
Heavens
resting
on
Christ
at
his
Baptism
,
Joh.
1.32.33
.
And
when
he
sanctifieth
us
he
baptizeth
us
into
Christ
,
and
joyneth
us
to
Christ
by
himself
,
as
the
great
Bond
of
Union
,
1
Cor.
12.13
.
So
that
according
to
the
Scriptural
Phrase
,
it
is
all
one
to
have
Christ
himself
and
to
have
the
Spirit
of
Christ
in
us
,
Rom.
8.9
,
10.
He
glorifieth
Christ
,
for
he
receiveth
those
things
that
are
Christ's
,
and
sheweth
them
to
us
,
Joh.
16.14
,
15.
He
giveth
us
an
experimental
Knowledge
of
those
spiritual
Blessings
which
he
himself
prepared
for
us
by
the
Incarnation
,
Death
and
Resurrection
of
Christ
.
Fifthly
,
The
effectual
Causes
of
those
four
principal
Endowments
,
which
in
the
foregoing
Direction
were
asserted
,
necessary
to
furnish
us
for
the
immediate
Practice
of
Holiness
,
are
comprehended
in
the
fulness
of
Christ
,
and
treasured
up
for
us
in
him
;
and
the
Endowment
themselves
,
together
with
their
Causes
,
are
attained
richly
by
Union
and
Fellowship
with
Christ
.
If
we
be
joyned
to
Christ
,
our
Hearts
will
be
no
longer
left
under
the
Power
of
sinful
Inclinations
,
or
in
a
meer
indifferency
of
Inclination
to
good
or
evil
,
but
they
will
be
powerfully
endued
,
with
a
Power
,
Bent
,
and
Propensity
to
the
Practice
of
Holiness
by
the
Spirit
of
Christ
dwelling
in
us
,
and
inclining
us
to
mind
spiritual
things
,
and
to
lust
against
the
Flesh
,
Rom.
8.1
,
4
,
5.
Gal.
5.17
.
And
we
have
in
Christ
a
full
Reconciliation
with
God
,
and
an
Advancement
into
higher
Favour
with
him
than
the
first
Adam
had
in
the
State
of
Innocency
,
because
the
Righteousness
that
Christ
wrought
out
for
us
by
his
Obedience
unto
Death
,
is
imputed
to
us
for
our
Justification
,
which
is
called
the
Righteousness
of
God
,
because
it
was
wrought
by
one
that
is
God
as
well
as
Man
,
and
therefore
it
is
of
an
infinite
value
to
satisfie
the
Justice
of
God
for
all
our
sins
,
and
to
procure
his
Pardon
and
highest
Favour
for
us
,
2
Cor.
5.21
.
Rom.
1.19
.
And
that
we
may
be
perswaded
of
this
Reconciliation
,
we
receive
the
Spirit
of
Adoption
through
Christ
,
whereby
we
cry
,
Abba
,
Father
,
Rom.
8.15
.
Hereby
also
we
are
perswaded
of
our
future
Enjoyment
,
of
the
everlasting
heavenly
Happiness
,
and
of
sufficient
Strength
both
to
will
and
to
perform
our
Duty
acceptably
,
until
we
come
to
that
Enjoyment
.
For
the
Spirit
of
Adoption
teacheth
us
to
conclude
,
that
if
we
be
the
Children
of
God
,
then
we
are
heirs
of
God
,
joynt-heirs
with
Christ
.
And
that
the
Law
of
the
Spirit
of
Life
that
is
in
Christ
Jesus
,
maketh
us
free
from
the
Law
of
Sin
and
Death
,
and
that
nothing
shall
be
against
us
,
nothing
shall
separate
us
from
the
Love
of
God
in
Christ
,
but
in
all
opposition
and
difficulties
that
we
meet
with
,
we
shall
be
at
last
more
than
conquerours
through
him
that
loved
us
,
Rom.
8.17.23
,
35
,
37
,
39.
Furthermore
this
comfortable
Perswasion
of
our
Justification
and
future
Happiness
,
and
all
saving
Priviledges
cannot
tend
to
licentiousness
,
as
it
is
given
only
in
this
way
of
Union
with
Christ
,
because
it
is
joyned
inseparably
with
the
Gift
of
Sanctification
,
by
the
Spirit
of
Christ
,
so
that
we
cannot
have
Justication
,
or
any
saving
Priviledge
in
Christ
,
except
we
receive
Christ
himself
,
and
his
Holiness
,
as
well
as
any
other
Benefit
,
as
the
Scripture
testifieth
that
there
is
no
condemnation
to
them
which
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
but
after
the
Spirit
,
Rom.
8.1
.
Sixthly
,
Whereas
it
may
be
doubted
,
whether
the
Saints
that
lived
before
the
coming
of
Christ
in
the
Flesh
,
could
possibly
be
one
Flesh
with
him
,
and
receive
a
new
Nature
by
Union
and
Fellowship
with
him
,
as
prepared
for
them
in
his
fulness
,
we
are
to
know
that
the
same
Christ
that
took
our
Flesh
was
before
Abraham
,
Joh.
8.58
.
and
was
fore-ordained
before
the
Foundation
of
the
World
,
to
be
sacrificed
as
a
Lamb
without
blemish
,
that
he
might
redeem
us
from
all
iniquity
by
his
precious
Blood
,
1
Pet.
1.18
,
19
,
20.
and
he
had
the
same
Spirit
,
then
which
filled
his
humane
Nature
with
all
its
fulness
afterwards
,
and
raised
it
from
the
dead
,
and
he
gave
that
Spirit
then
to
the
Church
,
1
Pet.
1.11
.
&
3.18
,
19.
Now
this
Spirit
was
able
and
effectual
to
unite
those
Saints
to
that
Flesh
which
Christ
was
to
take
to
himself
in
the
fulness
of
Time
,
because
he
was
the
same
in
both
,
and
to
give
out
to
them
,
that
Grace
with
which
Christ
would
afterwards
fill
his
Flesh
for
their
Salvation
,
as
well
as
ours
.
Therefore
David
accounted
Christ's
Flesh
to
be
his
,
and
spake
of
Christ's
Death
and
Resurrection
,
as
his
own
before
hand
,
as
fully
as
any
of
us
can
do
since
their
Accomplishment
.
Psal.
16.9
,
10
,
11.
My
flesh
also
shall
rest
in
hope
,
for
thou
wilt
not
leave
my
soul
in
hell
,
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
,
thou
wilt
shew
me
the
path
of
life
.
Yea
,
and
Saints
before
Davids
time
,
did
all
eat
of
the
same
spiritual
meat
,
and
drink
of
the
same
spiritual
drink
,
even
of
the
same
Christ
as
we
do
,
and
therefore
were
Partakers
of
the
same
Priviledge
of
Union
and
Fellowship
with
Christ
,
1
Cor.
10.3
,
4.
And
when
Christ
was
manifested
in
the
Flesh
,
in
the
fulness
of
time
,
all
things
in
Heaven
and
on
Earth
,
all
the
Saints
departed
whose
Spirits
were
then
made
perfect
in
Heaven
,
as
well
as
the
Saints
that
then
were
,
or
should
afterward
be
on
Earth
,
were
gathered
together
in
one
,
and
comprehended
in
Christ
,
as
their
Head
,
Ephes.
1.10
.
And
he
was
the
chief
corner-stone
in
whom
the
building
of
the
whole
Church
upon
the
foundation
of
the
Prophets
before
,
and
the
Apostles
after
his
comming
being
fitly
fromed
together
,
groweth
unto
an
holy
temple
in
the
Lord
,
Ephes.
2.20
,
21.
Jesus
Christ
is
the
same
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.8
.
His
incarnation
,
death
,
and
resurrection
were
the
cause
of
all
the
Holiness
that
ever
was
,
or
shall
be
given
to
Man
,
from
the
Fall
of
Adam
to
the
end
of
the
World
,
and
that
by
the
mighty
Power
of
his
Spirit
whereby
all
Saints
that
ever
were
or
shall
be
,
are
joyned
together
,
to
be
Members
of
that
one
mystical
Body
whereof
he
is
the
Head
.
DIRECT
.
IV.
The
Means
or
Instruments
whereby
the
Spirit
of
God
accomplisheth
our
Vnion
with
Christ
,
and
our
Fellowship
with
him
in
all
Holiness
,
are
,
the
Gospel
whereby
Christ
entereth
into
our
Hearts
to
work
Faith
in
us
,
and
Faith
whereby
we
actually
receive
Christ
himself
,
with
all
his
Fulness
,
into
our
Hearts
.
And
this
Faith
is
a
Grace
of
the
Spirit
,
whereby
we
heartily
believe
the
Gospel
,
and
also
believe
on
Christ
,
as
he
is
revealed
and
freely
promised
to
us
therein
,
for
all
his
Salvation
.
EXPLICATION
.
THAT
which
I
asserted
in
the
foregoing
Direction
,
concerning
the
necessity
of
our
being
in
Christ
,
and
having
Christ
in
us
,
by
a
mystical
Union
,
to
enable
us
for
an
holy
Practice
,
might
put
us
to
a
stand
in
our
Endeavours
for
Holiness
,
because
we
cannot
imagine
how
we
should
be
able
to
raise
our selves
above
our
natural
Sphere
,
to
his
glorious
Union
and
Fellowship
,
until
God
be
pleased
to
make
known
to
us
,
by
supernatural
revelation
,
the
means
whereby
his
Spirit
maketh
us
Partakers
of
so
high
a
Privilege
.
But
God
is
pleased
to
help
us
at
a
stand
to
go
on
forward
,
by
revealing
two
Means
or
Instruments
,
whereby
his
Spirit
accomplisheth
the
mystical
Union
and
Fellowship
betwixt
Christ
and
us
,
and
whereby
rational
Creatures
are
capable
of
attaining
thereunto
,
by
his
Spirit
working
in
them
.
One
of
these
Means
is
the
Gospel
of
the
Grace
of
God
,
wherein
God
doth
make
known
to
us
the
unsearchable
Riches
of
Christ
,
and
Christ
in
us
the
hope
of
Glory
,
Eph.
3.8
.
Col.
1.27
.
and
doth
also
invite
us
,
and
command
us
to
believe
on
Christ
for
his
Salvation
,
and
doth
encourage
us
by
a
free
Promise
of
that
Salvation
,
to
all
that
believe
on
him
,
Acts
16.31
.
Rom.
10.9
,
11.
This
is
God's
own
Instrument
of
Conveyance
,
wherein
he
sendeth
Christ
to
us
,
to
bless
us
with
his
Salvation
,
Acts
3.26
.
It
is
the
ministration
of
the
spirit
,
and
of
righteousness
,
2
Cor.
3.6
,
8
,
9.
Faith
cometh
by
the
hearing
of
it
,
and
therefore
it
is
a
great
instrument
whereby
we
are
begotten
in
Christ
,
and
Christ
is
formed
in
us
,
Rom.
10.16
,
17.
1
Cor.
4.15
.
Gal.
4.19
.
There
is
no
need
for
us
to
say
in
our
Hearts
,
Who
shall
ascend
into
Heaven
,
to
bring
Christ
down
from
above
?
Or
,
who
shall
descend
into
the
deep
,
to
bring
up
Christ
from
the
dead
,
that
we
may
be
united
,
and
have
fellowship
with
him
in
his
death
and
resurrection
?
For
the
word
is
nigh
to
us
,
the
Gospel
,
the
word
of
Faith
,
in
which
Christ
himself
graciously
condescendeth
to
be
nigh
to
us
;
so
that
we
may
come
at
him
there
,
without
going
any
further
,
if
we
desire
to
be
joyned
to
him
,
Rom.
10.6
,
7
,
8.
The
other
of
these
means
is
Faith
,
that
is
wrought
in
us
by
the
Gospel
:
This
is
our
Instrument
of
Reception
,
whereby
the
Union
betwixt
Christ
and
us
is
accomplished
on
our
part
by
our
actual
receiving
of
Christ
himself
,
with
all
his
Fulness
,
into
our
Hearts
;
which
is
the
principal
Subject
of
the
present
Explanation
.
The
Faith
which
Philosophers
commonly
treat
of
,
is
only
an
Habit
of
the
Understanding
,
whereby
we
assent
to
a
Testimony
upon
the
Authority
of
the
Testifier
:
Accordingly
some
would
have
Faith
in
Christ
to
be
no
more
than
a
believing
the
truth
of
things
in
Religion
,
upon
the
authority
of
Christ
testifying
them
;
but
the
Apostle
sheweth
,
that
the
Faith
whereby
we
are
justified
,
is
Faith
in
Christ's
Blood
,
Rom.
3.24
,
25.
not
only
in
his
Authority
as
a
Testifier
.
And
tho'
a
meer
assent
to
a
Testimony
were
sufficient
Faith
for
knowledge
of
things
,
which
the
Philosophers
aimed
at
,
yet
we
are
to
consider
,
that
the
Design
of
Saving
Faith
is
not
only
to
know
the
Truth
of
Christ
and
his
Salvation
,
testified
and
promised
in
the
Gospel
,
but
also
to
apprehend
and
receive
Christ
and
his
Salvation
,
as
given
by
and
with
the
Promise
.
Therefore
Saving
Faith
must
necessarily
contain
two
Acts
,
believing
the
Truth
of
the
Gospel
,
and
believing
on
Christ
,
as
promised
freely
to
us
in
the
Gospel
for
all
Salvation
.
By
the
one
it
receiveth
the
Means
wherein
Christ
is
conveyed
to
us
;
by
the
other
it
receiveth
Christ
himself
and
his
Salvation
in
the
Means
.
As
it
's
one
act
to
receive
the
Breast
or
Cup
wherein
Milk
or
Wine
are
conveyed
,
and
another
act
to
suck
the
Milk
in
the
Breast
,
and
to
drink
the
Wine
in
the
Cup
,
and
both
these
acts
must
be
perform'd
heartily
with
an
unfeigned
love
to
the
Truth
,
and
a
desire
of
Christ
and
his
Salvation
above
all
things
;
this
is
our
spiritual
Appetite
,
which
is
necessary
for
our
eating
and
drinking
Christ
,
the
Food
of
Life
,
as
a
natural
Appetite
is
for
Bodily
Nourishment
.
Our
assenting
unto
,
or
believing
the
Gospel
,
must
not
be
forced
by
meer
conviction
of
the
Truth
,
such
as
wicked
Men
and
Devils
may
be
brought
to
,
when
they
had
rather
it
were
false
:
Neither
must
our
believing
on
Christ
be
only
constrained
for
fear
of
Damnation
without
any
hearty
Love
and
Desire
towards
the
enjoyment
of
him
,
but
we
must
receive
the
Love
of
the
Truth
,
by
relishing
the
Goodness
and
Excellency
of
it
;
and
we
must
account
all
things
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
our
Lord
,
and
count
them
but
dung
,
that
we
may
win
Christ
,
and
be
found
in
him
,
2
Thess.
2.10
.
Phil.
3.8
,
9.
esteeming
Christ
to
be
all
our
Salvation
and
Happiness
,
Col.
3.11
.
in
whom
all
fulness
doth
dwell
,
Col.
1.19
.
And
this
Love
must
be
to
every
part
of
Christ's
Salvation
,
to
Holiness
as
well
as
Forgiveness
of
Sins
.
We
must
desire
earnestly
,
that
God
would
create
in
us
a
clean
Heart
,
and
right
Spirit
,
as
well
as
hide
his
face
from
our
sins
,
Psal.
51.9
,
10.
not
like
many
,
that
care
for
nothing
in
Christ
but
only
Deliverance
from
Hell
.
Blessed
are
they
that
hunger
and
thirst
after
righteousness
,
for
they
shall
be
filled
,
Mat.
5.6
.
The
former
of
these
Acts
doth
not
immediately
unite
us
to
Christ
,
because
it
is
terminated
only
on
the
means
of
Conveyance
,
the
Gospel
,
yet
it
is
a
saving
Act
,
if
it
be
rightly
performed
,
because
it
enclineth
and
disposeth
the
Soul
to
the
latter
Act
,
whereby
Christ
himself
is
immediately
received
into
the
Heart
.
He
that
believeth
the
Gospel
with
hearty
love
and
liking
,
as
the
most
Excellent
Truth
,
will
certainly
with
the
like
heartiness
believe
on
Christ
for
his
Salvation
.
They
that
know
the
name
of
the
Lord
,
will
certainly
put
their
trust
in
him
,
Psal.
9.10
.
Therefore
in
Scripture
,
Saving-Faith
is
sometimes
described
by
the
former
of
these
Acts
,
as
if
it
were
a
meer
believing
the
Gospel
;
sometimes
by
the
latter
,
as
a
believing
on
Christ
or
in
Christ
.
Rom.
10.9
.
If
thou
believe
in
thine
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
.
11
,
the
Scripture
saith
,
Whosoever
believeth
on
him
shall
not
be
ashamed
.
1
John
5.1
.
Whosoever
believeth
that
Jesus
is
the
Christ
is
born
of
God
.
13
,
These
things
have
I
written
unto
you
that
believe
on
the
name
of
the
Son
of
God
,
that
you
may
know
ye
have
eternal
life
,
and
that
ye
may
believe
on
the
name
of
the
Son
of
God
.
For
the
better
understanding
of
the
nature
of
Faith
,
let
it
be
further
observed
,
that
the
Second
and
Principal
of
it
,
believing
on
Christ
,
includeth
believing
on
God
the
Father
,
Son
,
and
Holy
Ghost
,
because
they
are
one
and
the
same
infinite
God
,
and
they
all
concurr
in
our
Salvation
by
Christ
,
as
the
only
Mediator
betwixt
God
and
us
,
in
whom
all
the
promises
of
God
are
yea
and
amen
,
2
Cor.
1.20
.
By
him
,
as
mediator
,
we
believe
on
God
that
raised
him
from
the
dead
,
and
gave
him
glory
,
that
our
faith
and
hope
might
be
in
God
,
1
Pet.
1.21
.
And
it
is
the
same
thing
with
trusting
on
God
or
on
the
Lord
,
which
is
so
highly
commended
in
the
whole
Scripture
,
especially
in
the
Old
Testament
,
as
may
easily
appear
by
considering
that
it
hath
the
same
Causes
,
Effects
,
Objects
,
Adjuncts
,
Opposites
,
and
all
the
same
Circumstances
,
excepting
only
that
it
had
a
respect
to
Christ
,
as
promised
before
his
Coming
,
and
now
it
respecteth
him
,
as
already
come
in
the
Flesh
.
Believing
in
the
Lord
,
and
trusting
on
his
Salvation
,
are
equivalent
terms
,
that
explain
one
another
,
Psal.
78.22
.
I
confess
,
that
trusting
on
things
seen
or
known
by
the
meer
Light
of
Reason
,
as
on
our
own
Wisdom
,
Power
,
Riches
,
on
Princes
,
or
any
Arm
of
Flesh
,
may
not
so
properly
be
called
believing
on
them
,
but
trusting
on
a
Saviour
,
as
discovered
by
a
Testimony
is
properly
believing
on
him
.
It
is
also
the
same
thing
that
is
expressed
by
the
terms
of
resting
,
relying
,
leaning
,
staying
our selves
on
the
Lord
,
because
it
is
the
Ground
of
that
Expectation
that
is
the
proper
Act
of
Hope
,
though
our
Believing
and
Trusting
be
for
the
present
as
well
as
future
benefit
of
this
Salvation
.
The
reason
why
it
is
so
commonly
expressed
in
the
Scriptures
of
the
New
Testament
,
by
the
terms
of
believing
on
Christ
,
might
be
probably
because
when
that
part
of
Scripture
was
written
,
there
was
cause
in
a
special
manner
to
urge
believing
the
Testimony
that
was
then
newly
revealed
by
the
Gospel
.
Having
thus
explained
the
nature
of
Faith
,
I
come
now
to
assert
its
proper
Use
and
Office
in
our
Salvation
,
That
it
is
the
Means
and
Instrument
whereby
we
receive
Christ
,
and
all
his
Fulness
,
actually
into
our
Hearts
.
This
excellent
Use
and
Office
of
Faith
is
encountered
by
a
multitude
of
Errors
;
men
naturally
esteem
,
that
it
is
too
small
and
slight
a
thing
to
produce
so
great
effects
;
as
Naaman
thought
washing
in
Jordan
too
small
a
matter
for
the
cure
of
his
Leprosie
.
They
contemn
the
true
means
of
entring
in
at
the
streight
Gate
,
because
they
seem
too
easie
for
such
purpose
,
and
thereby
they
make
the
Entrance
not
only
difficult
,
but
impossible
to
themselves
.
Some
will
allow
,
that
Faith
is
the
sole
Condition
of
our
Justification
,
and
the
Instrument
to
receive
it
,
according
to
the
Doctrine
maintained
formerly
by
the
Protestants
against
the
Papists
,
but
they
account
,
that
it
is
not
sufficient
or
effectual
to
Sanctification
,
but
that
it
rather
tendeth
to
Licentiousness
,
if
it
be
not
joyned
with
some
other
means
,
that
may
be
powerful
and
effectual
to
procure
an
holy
Practice
.
They
commend
this
great
Doctrine
of
Protestants
as
a
comfortable
Cordial
for
Persons
upon
their
Death-beds
,
or
in
Agonies
under
Terrors
of
Conscience
,
but
they
account
,
that
it
is
not
good
for
ordinary
Food
,
and
that
it
is
Wisdom
in
Ministers
to
preach
it
seldom
and
sparingly
,
and
not
without
some
Antidote
or
Corrective
to
prevent
the
licentiousness
to
which
it
tendeth
.
Their
common
Antidote
or
Corrective
is
,
That
Sanctification
is
necessary
to
Salvation
as
well
as
Justification
,
and
that
though
we
be
justified
by
Faith
,
yet
we
are
sanctified
by
our
own
performance
of
the
Law
;
and
so
they
set
up
Salvation
by
works
,
and
make
the
Grace
of
Justification
to
be
of
none
effect
,
and
not
at
all
comfortable
.
If
it
had
indeed
such
a
malignant
influence
upon
Practice
,
it
could
not
be
owned
as
a
Doctrine
proceeding
from
the
most
holy
God
,
and
all
the
Comfort
that
it
affords
must
needs
be
ungrounded
and
deceitful
.
This
Consequence
is
well
understood
by
some
late
Refiners
of
the
Protestant
Religion
,
and
therefore
they
have
thought
fit
to
new-model
this
Doctrine
,
and
to
make
Saving-Faith
to
be
only
a
Condition
to
procure
a
Right
and
Title
to
our
Justification
by
the
Righteousness
of
Christ
,
which
must
be
performed
before
we
can
lay
any
good
claim
to
the
enjoyment
of
it
,
and
before
we
have
any
right
to
the
actual
receiving
of
it
;
and
this
they
call
an
accepting
of
,
or
receiving
Christ
.
And
that
they
may
the
better
secure
the
practice
of
Holiness
by
their
Conditional
Faith
,
they
will
not
have
trusting
on
God
or
Christ
for
Salvation
to
be
accounted
the
principal
Saving-act
of
it
,
because
as
it
seemeth
to
them
,
many
loose
wicked
People
trust
on
God
and
Christ
for
their
Salvation
,
as
much
as
others
,
and
are
by
their
Confidence
hardened
the
more
in
their
Wickedness
:
But
they
had
rather
it
should
be
Obedience
to
all
Christ's
Laws
,
at
least
,
in
their
Resolution
,
or
a
Consent
that
Christ
should
be
their
Lord
,
accepting
of
his
terms
of
Salvation
,
and
a
resignation
of
themselves
to
his
Government
in
all
things
.
It
is
a
sign
that
the
Scripture-form
of
Teaching
is
grown
into
disesteem
with
our
great
Masters
of
Reason
,
when
trusting
in
the
Lord
,
so
much
commended
in
Scripture
,
is
accounted
a
mean
and
ordinary
thing
.
They
endeavour
to
affright
us
from
owning
Faith
to
be
an
Instrument
of
Justification
,
by
telling
us
,
that
thereby
we
that
use
the
Instrument
are
made
our
own
principal
Justifiers
to
the
dishonour
of
God
;
though
it
might
be
easily
answered
,
that
we
are
made
thereby
only
the
principal
receivers
of
our
own
Justification
from
God
,
the
Giver
of
it
,
to
whom
all
the
Glory
doth
belong
.
All
these
Errors
will
fall
,
if
it
can
be
proved
,
that
such
a
Faith
as
I
have
described
is
an
Instrument
whereby
we
actually
receive
Christ
himself
into
our
Hearts
,
and
Holiness
of
Heart
and
Life
,
as
well
as
Justification
by
Union
and
Fellowship
with
him
.
For
the
proof
of
it
,
I
shall
offer
the
following
Arguments
.
First
,
By
Faith
we
have
the
actual
enjoyment
and
possession
of
Christ
himself
,
and
not
only
of
Remission
of
Sins
,
but
of
Life
,
and
so
of
Holiness
:
Christ
dwelleth
in
our
hearts
by
faith
,
Ephes.
3.17
.
We
live
to
God
,
and
yet
not
we
,
but
Christ
liveth
in
us
by
the
Faith
of
the
Son
of
God
,
Gal.
2.19
.
20.
He
that
believeth
on
the
Son
of
God
,
hath
the
Son
and
everlasting
life
that
is
in
him
,
1
John
5.12
,
13.
John
3.36
.
He
that
heareth
Christ's
word
,
and
believeth
on
him
that
sent
Christ
,
hath
everlasting
life
,
and
is
passed
from
death
unto
life
.
These
Texts
express
clearly
such
a
Faith
as
I
have
described
;
therefore
the
efficiency
or
operation
of
Faith
,
in
order
to
the
enjoyment
of
Christ
and
his
Fulness
,
cannot
be
the
procurement
of
a
bare
Right
or
Title
to
this
Enjoyment
,
but
rather
it
must
be
an
entrance
into
it
,
and
taking
possession
of
it
.
We
have
our
acc●ss
and
entrance
by
faith
into
that
Grace
of
Christ
wherein
we
stand
,
Rom.
5.2
.
Secondly
,
The
Scripture
plainly
ascribeth
this
effect
to
Faith
,
that
by
it
we
receive
Christ
,
put
him
on
,
are
rooted
and
grounded
in
him
,
and
also
that
we
receive
the
Spirit
,
remission
of
sins
,
and
an
inheritance
among
them
which
are
sanctified
,
John
1.2
.
Gal.
3.26
,
27.
Col.
2.6
,
7.
Gal.
3.14
.
Acts
26.18
.
And
the
Scripture
illustrateth
this
Receiving
by
the
Similitude
of
Eating
and
Drinking
;
He
that
believeth
on
Christ
,
drinketh
the
living
water
of
his
spirit
,
John
7.37
,
38
,
39.
Christ
is
the
bread
of
life
,
his
flesh
is
meat
indeed
,
and
his
blood
drink
indeed
;
and
the
way
to
eat
and
drink
it
,
is
to
believe
in
Christ
,
and
by
so
doing
we
dwell
in
Christ
,
and
Christ
in
us
,
and
have
everlasting
Life
,
John
6.35
,
47
,
48
,
54
,
55
,
56.
How
can
it
be
taught
more
clearly
,
that
we
receive
Christ
himself
properly
into
our
Souls
by
Faith
,
as
we
do
receive
Food
into
our
Bodies
by
eating
and
drinking
,
and
that
Christ
is
as
truly
united
to
us
thereby
as
our
Food
when
we
eat
or
drink
it
?
So
that
Faith
cannot
be
a
Condition
to
procure
a
meer
Right
or
Title
to
Christ
,
no
more
than
Eating
or
Drinking
procureth
a
meer
Right
or
Title
to
our
Food
,
but
it
is
rather
an
Instrument
to
receive
it
,
as
the
Mouth
that
eateth
and
drinketh
the
Food
.
Thirdly
,
Christ
with
all
his
Salvation
is
freely
given
by
the
Grace
of
God
,
to
all
that
believe
on
him
;
for
we
are
saved
by
Grace
through
Faith
,
and
that
not
of
our selves
,
it
is
the
Gist
of
God
,
Eph.
2.8
,
9.
We
are
justified
freely
by
his
Grace
,
through
Faith
in
his
blood
,
Rom.
8.24
.
The
Holy
Ghost
,
who
is
the
Bond
of
Union
betwixt
Christ
and
us
,
is
a
Gift
,
Acts
2.38
.
Now
that
which
is
a
Gift
of
Grace
must
not
be
at
all
earned
,
purchased
,
or
procured
by
any
Work
or
Works
performed
as
a
Condition
to
get
a
right
Title
to
it
;
and
therefore
Faith
it self
must
not
be
accounted
such
a
Condition
.
If
it
be
by
Grace
,
it
is
no
more
of
Works
,
otherwise
Grace
is
no
more
Grace
,
Rom.
11.1
.
The
Condition
of
a
free
Gift
is
only
take
and
have
;
and
in
this
sence
we
will
readily
acknowledge
Faith
to
be
a
Condition
,
allowing
a
Liberty
in
Terms
where
we
agree
in
the
thing
;
but
if
you
give
a
Pepper-corn
to
purchase
a
Title
to
it
,
then
you
spoil
the
freeness
of
the
Gift
.
The
free
Offer
of
Christ
to
you
is
sufficient
to
conferr
upon
you
a
Right
,
yea
,
to
make
it
your
Duty
to
receive
Christ
and
his
Salvation
as
yours
;
and
because
we
receive
Christ
by
Faith
as
a
free
Gift
,
therefore
we
may
account
Faith
to
be
the
Instrument
,
and
as
it
were
the
Hand
whereby
we
receive
him
.
Fourthly
,
It
hath
been
already
proved
,
that
all
spiritual
Life
and
Holiness
is
treasured
up
in
the
Fulness
of
Christ
,
and
communicated
to
us
by
Union
with
him
;
therefore
the
accomplishing
of
Union
with
Christ
is
the
first
work
of
Saving
Grace
in
our
Hearts
,
and
Faith
itself
,
being
an
holy
Grace
,
and
part
of
spiritual
Life
,
cannot
be
in
us
before
the
beginning
of
it
,
but
rather
it
is
given
to
us
,
and
wrought
in
the
very
working
of
the
Union
.
And
the
way
wherein
it
conduceth
to
the
Union
,
cannot
be
by
procuring
a
meer
Title
to
Christ
as
a
Condition
,
because
then
it
should
be
performed
before
the
uniting
Work
beginneth
;
but
rather
by
being
an
Instrument
,
whereby
we
may
actively
receive
and
embrace
Christ
,
who
is
already
come
into
the
Soul
to
take
possession
of
it
his
own
Habitation
.
True
Saving-Faith
,
such
as
I
have
described
,
hath
in
its
nature
and
manner
of
Operation
a
peculiar
aptitude
or
fitness
to
receive
Christ
and
his
Salvation
,
and
to
unite
our
Souls
unto
him
,
and
to
furnish
the
Soul
with
a
new
holy
Nature
,
and
to
bring
forth
an
holy
Practice
by
Union
and
Fellowship
with
him
.
God
hath
fitted
natural
Instruments
for
their
Office
,
as
the
Hands
,
Feet
,
&c.
so
that
we
may
know
by
their
nature
and
natural
manner
of
operation
,
for
what
use
they
are
designed
.
In
like
manner
we
may
know
,
that
Faith
is
an
Instrument
formed
on
purpose
for
our
Union
with
Christ
,
and
Sanctification
,
if
we
consider
what
a
peculiar
fitness
it
hath
for
the
Work
.
The
discovery
of
this
is
of
great
use
for
the
understanding
of
the
mysterious
manner
of
our
receiving
and
practising
all
Holiness
by
Union
and
Fellowship
with
Christ
.
By
this
precions
Grace
of
Faith
,
and
to
make
you
as
it
were
to
see
with
your
Eyes
,
that
it
is
such
an
Instrument
as
I
have
asserted
it
to
be
,
I
shall
present
it
to
your
view
in
three
particulars
.
1st
.
The
Grace
of
Faith
is
as
well
fitted
for
the
Souls
receiving
of
Christ
and
Union
with
him
,
as
any
Instrument
of
the
Body
is
for
receiving
and
closing
with
things
needful
for
it
.
By
the
very
act
of
hearty
trusting
or
believing
on
Christ
for
all
Salvation
and
Happiness
,
the
Soul
heaveth
and
putteth
away
from
itself
every
thing
that
keepeth
it
at
a
distance
from
Christ
,
as
all
confidence
in
our
own
Strength
,
Endeavours
,
Works
,
Privileges
,
or
in
any
Worldly
Pleasures
,
Profits
,
Honours
,
or
in
any
humane
Helps
and
Succours
for
our
Happiness
and
Salvation
.
Because
such
Confidences
are
inconsistent
with
our
Confidence
in
Christ
for
all
Salvation
,
Paul
by
his
Confidence
in
Christ
was
taken
off
from
all
Considence
in
the
Flesh
;
he
suffer'd
the
loss
of
glorying
in
his
Privileges
,
legal
Righteousness
,
and
counted
all
other
Enjoyments
in
matters
of
the
World
or
of
Religion
,
to
be
but
Dung
,
that
he
might
win
Christ
,
and
be
found
in
him
,
Phil.
3.3
,
6
,
7
,
8
,
9.
the
voice
of
Faith
is
,
Ashur
shall
not
save
us
,
neither
will
we
ride
upon
Horses
,
neither
will
we
say
any
more
to
the
work
of
our
hands
,
ye
are
our
God
;
for
in
thee
the
Fatherless
find
mercy
,
Hos.
14.3
.
We
have
no
might
against
this
great
company
of
our
spiritual
Enemies
;
neither
know
we
what
to
do
,
but
our
eyes
are
upon
thee
,
2
Chron.
20.12
.
I
might
multiply
places
of
Scripture
,
to
shew
what
a
self
emptying
Grace
Faith
is
,
and
how
it
casteth
other
Considences
out
of
the
Soul
,
by
getting
above
them
to
Christ
,
as
the
only
Happiness
and
Salvation
.
The
same
act
of
trusting
or
believing
on
Christ
,
or
on
God
,
is
the
very
manner
of
our
Souls
coming
to
Christ
,
Joh.
6.35
.
drawing
near
to
the
Lord
,
Psal.
73.28
.
fleeing
unto
the
Lord
to
hide
us
,
Psal.
143.9
.
making
our
resuge
in
the
shadow
of
his
wings
,
Psal.
57.1
.
staying
our selves
and
our
minds
upon
the
Lord
,
Isa.
50.10
.
&
26.3
.
laying
hold
of
eternal
life
,
1
Tim.
6.12
.
lifting
up
our selves
to
the
Lord
,
Psal.
51.1
,
2.
rolling
our
way
,
and
casting
our
burden
upon
the
Lord
,
Psal.
37.5
.
&
55.22
.
and
of
our
eating
and
drinking
Christ
,
as
hath
already
appeared
.
Let
us
consider
,
that
Christ
and
his
Salvation
cannot
be
seen
,
or
handled
,
or
attained
to
by
any
bodily
motion
,
but
are
revealed
and
promised
to
us
in
the
Word
.
Now
let
any
invent
if
they
can
,
any
way
for
the
Soul
to
exercise
any
motion
or
activeness
,
in
receiving
of
this
unseen
promised
Salvation
,
besides
believing
the
Word
,
and
trusting
on
Christ
for
the
Benefit
promised
.
If
Christ
were
to
be
earned
by
Works
,
or
any
other
kind
of
Conditional
Faith
than
this
,
yet
a
Faith
must
be
instrumental
to
receive
him
.
Some
think
Love
as
sit
to
be
the
uniting
Grace
,
but
I
have
shewed
,
that
Love
to
Christ's
Salvation
is
an
Ingredient
into
Faith
:
And
though
Love
be
an
Appetite
unto
Union
,
yet
we
have
no
other
likely
way
to
fill
this
Appetite
,
while
we
are
in
this
World
,
besides
trust
on
Christ
for
all
his
Benefits
as
he
is
promised
in
the
Gospel
.
2dly
,
There
is
in
this
Saving-Faith
a
natural
Tendency
,
to
furnish
the
Soul
with
an
holy
Frame
and
Nature
,
and
all
Endowments
necessary
thereunto
,
out
of
the
Fulness
of
Christ
.
An
hearty
affectionate
trussing
on
Christ
for
all
his
Salvation
,
as
freely
promised
to
us
,
hath
naturally
enough
to
work
in
our
Souls
a
rational
bent
,
and
inclination
to
,
and
ability
for
the
Practise
of
all
Holiness
,
because
it
comprehendeth
in
it
a
trusting
that
through
Christ
we
are
dead
to
sin
and
alive
to
God
,
and
that
our
old
man
is
crucified
,
Rom.
6.2
,
6
,
4.
and
that
we
live
by
the
spirit
,
Gal.
5.25
.
and
that
we
have
forgiveness
of
sin
;
and
that
God
is
our
God
,
Psal.
31.14
.
and
that
we
have
in
the
Lord
righteousness
and
strength
,
whereby
we
are
able
to
do
all
things
,
Isa.
45.24
.
Phil.
4.13
.
and
that
we
shall
be
glortensly
happy
in
the
anjoyment
of
Christ
to
all
eternity
,
Phil.
3.20
,
21.
When
the
Saints
in
Scripture
speak
so
highly
of
such
glorious
spiritual
Privileges
as
I
have
here
named
,
they
acquaint
us
with
the
familiar
fence
and
language
of
their
Faith
,
trusting
on
God
and
Christ
,
and
they
give
us
but
an
Explication
of
the
nature
and
contents
of
it
;
and
they
speak
of
nothing
more
than
what
they
receive
out
of
the
Fulness
of
Christ
.
And
how
can
we
otherwise
judge
,
but
that
those
that
have
an
hearty
Love
to
Christ
,
and
can
upon
a
good
ground
think
and
speak
such
high
things
concerning
themselves
,
must
needs
be
heartily
disposed
and
mightily
strengthened
for
the
practice
of
Holiness
?
3dly
,
Because
Faith
hath
such
a
natural
tendency
to
dispose
and
strengthen
the
Soul
for
the
practise
of
Holiness
,
we
have
cause
to
judge
it
a
meet
Instrument
to
accomplish
every
part
of
that
Practice
in
an
acceptable
manner
.
Those
that
with
a
due
affection
believe
stedfastly
on
Christ
,
for
the
free
Gift
of
all
his
Salvation
,
may
find
by
experience
,
that
they
are
carried
forth
by
that
Faith
,
according
to
the
measure
of
its
Strength
or
Weakness
,
to
love
God
heartily
,
because
God
hath
loved
them
;
first
,
1
Joh.
4.19
.
to
praise
him
,
to
pray
unto
him
in
the
name
of
Christ
,
Ephes.
5.26
.
John
16.26
,
27.
to
be
patient
with
cheerfulness
under
all
afflictions
,
giving
thanks
to
the
Father
,
that
hath
called
them
to
his
heavenly
inheritance
,
Col.
1.11
,
12.
to
love
all
the
children
of
God
,
out
of
love
to
their
heavenly
Father
,
1
John
5.1
.
to
walk
as
Christ
walked
,
1
John
2.6
.
and
to
give
themselves
up
to
live
to
Christ
in
all
things
,
as
constrained
by
his
love
in
dying
for
them
,
2
Cor.
5.14
.
We
have
a
Cloud
of
Witnesses
concerning
the
excellent
works
that
were
produced
by
Faith
,
Heb.
11.
And
though
trusting
on
Christ
be
accounted
such
a
slight
and
contemptible
thing
,
yet
I
know
no
Work
of
Obedience
which
it
is
not
able
to
produce
.
And
note
the
excellent
manner
of
working
by
Faith
;
by
it
we
live
and
act
in
all
good
Works
,
as
People
in
Christ
,
as
raised
above
our selves
and
our
natural
state
,
by
partaking
of
him
and
his
Salvation
;
and
we
do
all
in
his
name
,
and
on
his
account
.
This
is
the
Practice
of
that
mysterious
manner
of
living
to
God
in
Holiness
,
which
is
peculiar
to
the
Christian
Religion
,
wherein
we
live
,
and
yet
not
we
,
but
Christ
liveth
in
us
,
Gal.
2.20
.
And
who
can
imagine
any
other
way
but
this
for
such
a
Practice
,
while
Christ
and
his
Salvation
is
known
to
us
only
by
the
Gospel
?
The
explanation
that
I
have
made
of
the
Nature
and
Office
of
true
Faith
,
and
of
its
Aptitude
for
its
Office
,
is
sufficient
to
evidence
,
that
it
is
a
most
holy
Faith
,
as
it
is
called
Jude
20.
and
that
such
a
trusting
on
Christ
,
as
I
have
described
,
in
its
own
nature
,
cannot
have
any
tendency
to
Licentiousness
,
but
only
to
Holiness
;
and
that
it
rooteth
and
groundeth
us
in
Holiness
more
than
the
meer
accepting
of
any
terms
of
Salvation
,
and
consenting
to
have
Christ
for
our
Lord
can
do
,
and
is
more
powerful
to
secure
an
holy
Practice
,
than
any
of
those
Resolutions
of
Obedience
or
resignating
Acts
,
that
some
would
have
to
be
the
great
conditions
of
our
salvation
,
which
are
indeed
no
better
than
hypocritical
Acts
,
if
they
be
not
produc'd
by
this
Faith
.
There
is
indeed
a
counterfeit
dead
Faith
,
such
as
wicked
men
may
have
,
and
if
that
tend
to
Licentiousness
,
let
not
true
Faith
be
blamed
,
but
rather
mark
the
Description
of
it
which
I
have
given
,
that
you
may
not
be
deceived
with
a
counterfeit
Faith
instead
of
it
.
I
shall
add
something
concerning
the
efficient
cause
of
this
excellent
Grace
,
and
of
our
Union
with
Christ
by
it
,
whereby
it
may
appear
,
that
it
is
not
so
slight
and
easie
a
way
of
Salvation
as
some
may
imagine
.
The
Author
and
Finisher
of
our
Faith
and
of
our
Union
and
Fellowship
with
Christ
by
Faith
,
is
no
less
than
the
infinite
Spirit
of
God
,
and
God
and
Christ
himself
by
the
Spirit
;
for
,
by
one
Spirit
we
are
all
baptized
into
one
body
of
Christ
,
and
are
all
made
to
drink
into
one
Spirit
,
1
Cor
,
12.12
,
13.
God
granteth
us
,
according
to
the
Riches
of
his
glory
,
to
be
strengthened
with
all
might
by
his
spirit
,
in
the
inner
man
,
that
Christ
may
dwell
in
our
hearts
by
Faith
,
Ephes.
3.16
,
17.
If
we
do
but
consider
the
great
effect
of
Faith
,
that
by
it
we
are
raised
to
live
above
our
natural
condition
,
by
Christ
and
his
Spirit
living
in
us
,
we
cannot
rationally
conceive
that
it
should
be
within
the
power
of
Nature
to
do
any
thing
that
advanceth
us
so
high
.
If
God
had
done
no
more
for
us
in
our
Sanctification
,
than
to
restore
us
to
our
first
natural
Holiness
,
yet
this
could
not
have
been
done
without
putting
forth
his
own
Almighty
Power
to
quicken
those
that
are
dead
in
Sin
.
How
much
more
is
this
Almighty
Power
needful
to
advance
us
to
this
wonderful
new
kind
of
Frame
,
wherein
we
live
and
act
above
all
the
power
of
Nature
,
by
an
higher
Principle
of
Life
than
was
given
to
Adam
in
Innocency
,
even
by
Christ
and
his
Spirit
,
living
and
acting
in
us
?
The
natural
man
bringeth
forth
his
Off-spring
according
to
his
Image
,
by
that
natural
Power
of
multiplying
,
with
which
God
blessed
him
at
his
first
Creation
;
but
the
second
Adam
bringeth
forth
his
Off-spring
new
born
,
according
to
his
Image
only
by
the
Spirit
,
Joh.
3.5
.
As
many
as
receive
him
,
even
those
that
believe
on
his
name
,
are
born
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Joh.
1.12
,
13.
Christ
took
his
own
Humane
Nature
into
personal
Union
with
himself
,
in
the
Womb
of
the
Virgin
Mary
by
the
Holy
Ghost
coming
upon
her
,
and
the
power
of
the
Highest
overshadowing
her
,
the
same
Power
whereby
the
World
was
created
,
Luke
1.35
.
So
He
taketh
us
into
mystical
Union
and
Fellowship
with
himself
,
by
no
less
than
an
Infinite
Creating
Power
,
For
we
are
the
workmanship
of
God
,
created
in
Christ
Jesus
unto
good
works
,
Ephes.
2.10
.
And
if
any
man
be
in
Christ
he
is
a
new
creature
,
2
Cor.
5.17
.
For
the
accomplishing
of
this
great
Work
of
our
new
Creation
in
Christ
,
the
Spirit
of
God
doth
first
work
upon
our
Hearts
by
and
with
the
Gospel
,
to
produce
in
us
the
Grace
of
Faith
;
for
,
if
the
Gospel
should
come
to
us
in
Word
only
,
and
not
in
Power
and
in
the
Holy
Ghost
,
Paul
might
labour
to
plant
,
and
Apollos
to
water
without
any
success
,
because
we
cannot
receive
the
things
of
the
Spirit
of
God
;
yea
,
we
shall
account
them
foolishness
,
until
the
Spirit
of
God
enable
us
to
discern
them
;
1
Thess.
1.5
.
1
Cor.
3.6
.
&
2.14
.
We
shall
never
come
to
Christ
by
any
teaching
of
Man
,
except
we
also
hear
and
learn
of
the
Father
,
and
be
drawn
to
Christ
by
his
spirit
,
John
6.44
,
45.
And
when
Saving
Faith
is
wrought
in
us
,
the
same
Spirit
giveth
us
fast
hold
of
Christ
by
it
:
As
he
openeth
the
Mouth
of
Faith
to
receive
Christ
,
so
he
filleth
it
with
Christ
,
or
else
the
acting
of
Faith
would
be
like
a
Dream
of
one
that
thinketh
that
he
eateth
and
drinketh
,
and
when
he
awaketh
he
findeth
himself
empty
.
The
same
Spirit
of
God
did
both
give
that
Faith
whereby
Miracles
were
wrought
,
and
did
work
also
the
Miracles
by
it
:
So
also
the
same
Spirit
of
Christ
doth
work
Saving
Faith
in
us
,
and
doth
answer
the
aim
and
end
of
that
Faith
,
by
giving
us
Union
and
Fellowship
with
Christ
by
it
:
So
that
none
of
the
Glory
of
this
Work
belongeth
to
Faith
,
but
only
to
Christ
and
his
Spirit
.
And
indeed
,
Faith
is
of
such
an
humble
self-denying
nature
,
that
it
ascribeth
nothing
that
it
receiveth
to
itself
,
but
all
to
the
Grace
of
God
;
and
therefore
God
saveth
us
by
Faith
,
that
all
the
Glory
may
be
ascribed
to
his
Free-Grace
,
Rom.
4.16
.
If
Adam
had
Strength
enough
in
Innocency
to
perform
the
Duty
of
Faith
as
well
as
we
,
yet
it
will
not
follow
,
that
he
had
Strength
enough
to
raise
himself
above
his
natural
state
,
into
Union
with
Christ
,
because
Faith
doth
not
unite
us
to
Christ
by
its
own
Vertue
,
but
by
the
Power
of
the
Spirit
working
by
it
and
with
it
.
Thus
we
are
first
passive
and
then
active
in
this
great
work
of
mystical
Union
;
we
are
first
apprehended
of
Christ
,
and
then
we
apprehend
Christ
;
Christ
entereth
first
into
the
Soul
,
to
joyn
himself
to
it
,
by
giving
it
the
Spirit
of
Faith
,
and
so
the
Soul
receiveth
Christ
and
his
Spirit
by
their
own
Power
.
As
the
Sun
first
enlighteneth
our
Eyes
,
and
then
we
can
see
it
by
its
own
light
.
We
may
note
further
,
to
the
Glory
of
the
Grace
of
God
,
that
this
Union
is
fully
accomplished
by
Christ
,
giving
the
Spirit
of
Faith
to
us
,
even
before
we
act
that
Faith
in
the
reception
of
him
,
because
by
this
Grace
or
Spirit
of
Faith
the
Soul
is
enclined
and
disposed
to
an
active
receiving
of
Christ
.
And
,
no
doubt
,
Christ
is
thus
united
to
many
Infants
,
who
have
the
Spirit
of
Faith
,
and
yet
cannot
act
Faith
,
because
they
are
not
come
to
the
use
of
their
Understandings
;
but
those
of
riper
years
,
that
are
joyned
passively
to
Christ
by
the
Spirit
of
Faith
,
will
also
joyn
themselves
with
him
actively
,
by
the
Act
of
Faith
,
and
until
they
act
this
Faith
,
they
cannot
know
or
enjoy
their
Union
with
Christ
,
and
the
Comfort
of
it
,
or
make
use
of
it
in
acting
any
other
Duties
of
Holiness
acceptably
in
this
Life
.
DIRECT
.
V.
We
cannot
attain
to
the
Practice
of
true
Holiness
by
any
of
our
Endeavours
while
we
continue
in
our
natural
State
,
and
are
not
Partakers
of
a
new
State
by
Vnion
and
Fellowship
with
Christ
through
Faith
.
EXPLICATION
.
IT
it
evident
all
have
not
that
precious
Faith
,
whereby
Christ
dwelleth
in
our
Hearts
,
yea
,
the
number
of
those
that
have
it
is
small
,
comparatively
to
the
whole
World
that
lieth
in
Wickedness
,
1
Joh.
5.19
,
20.
and
many
of
those
that
at
length
attain
unto
it
,
do
continue
without
it
for
some
considerable
time
.
Ephes.
2.12
.
And
though
some
may
have
the
Spirit
of
Faith
given
to
them
from
their
Mothers
Womb
,
(
as
John
the
Baptist
,
Luke
,
1.15.44
.
)
yet
even
in
them
there
is
a
natural
Being
by
Generation
before
there
can
be
a
Spiritual
Being
by
Regeneration
,
1
Cor.
15.46
.
Hence
ariseth
the
Consideration
of
two
States
or
Conditions
of
the
Children
of
Men
,
in
Matters
that
appertain
to
God
and
Godliness
,
the
one
of
which
is
vastly
different
from
the
other
.
Those
that
have
the
Happiness
of
a
New-birth
and
Creation
in
Christ
by
Faith
are
thereby
placed
in
a
very
excellent
State
,
consisting
in
the
Enjoyment
of
the
Righteousness
of
Christ
,
for
their
Justification
,
and
of
the
Spirit
of
Christ
to
live
by
,
in
Holiness
here
,
and
Glory
for
ever
,
as
hath
already
appeared
.
Those
that
are
not
in
Christ
by
Faith
,
cannot
be
in
a
better
State
than
that
which
they
received
together
with
their
Nature
from
the
first
Adam
,
by
being
once
born
and
created
in
him
,
or
than
they
can
attain
to
by
the
Power
of
that
Nature
,
with
any
such
help
as
God
is
pleased
to
afford
to
it
.
This
latter
I
call
a
Natural
State
,
because
it
consisteth
in
such
things
as
we
have
either
received
by
natural
Generation
,
or
can
attain
to
by
natural
Power
through
Divine
Assistance
;
as
the
Scripture
calleth
Man
in
this
State
the
natural
Man
.
1.
Cor.
2.14
.
The
former
I
call
a
new
State
,
because
we
enter
into
it
by
a
new
Birth
in
Christ
,
and
I
may
call
it
a
Spiritual
State
,
according
to
the
Scripture
,
because
it
received
from
Christ
the
quickening
Spirit
,
and
the
Natural
and
Spiritual
Man
are
opposed
,
1
Cor.
2.14
,
15.
though
some
call
both
these
States
Spiritual
,
because
the
everlasting
Weal
or
Woe
of
the
Soul
or
Spirit
of
Man
,
is
chiefly
concerned
in
them
.
It
is
a
common
Error
of
those
that
are
in
a
corrupt
natural
State
that
they
seek
to
reform
their
Lives
according
to
the
Law
,
without
any
thoughts
that
their
State
must
be
changed
before
their
Lives
can
be
changed
from
Sin
to
Righteousness
.
The
Heathen
that
knew
nothing
of
a
new
State
in
Christ
,
were
urged
by
their
own
Consciences
to
practice
several
Duties
of
the
Law
according
to
the
Knowledge
they
had
by
the
Light
of
Nature
,
Rom.
2.14
,
15.
Israel
according
to
the
Flesh
,
had
a
Zeal
of
God
and
Godliness
,
and
endeavoured
to
practice
the
written
Law
,
at
least
in
external
Performances
,
while
they
were
Enemies
to
the
Faith
of
Christ
,
and
Paul
attainted
so
far
,
that
he
was
blameless
in
these
external
Performances
of
the
Righteousness
of
the
Law
,
while
he
persecuted
the
Church
of
Christ
,
Phil.
3.6
.
Some
are
so
near
the
Kingdom
of
God
,
while
they
continue
in
a
Natural
State
,
that
they
are
convinced
of
the
Spirituality
of
the
Law
,
that
it
bindeth
us
principally
to
love
God
with
all
our
Heart
,
Soul
,
Mind
and
Strength
,
and
to
love
our
Neighbour
as
our selves
,
and
to
perform
universal
Obedience
to
God
,
in
all
our
inward
Thoughts
and
Affections
,
as
well
as
in
all
our
outward
Actions
,
and
to
do
all
the
Duties
that
we
owe
to
our
Neighbour
,
out
of
this
hearty
Love
,
Mark
12
,
33
,
34
And
they
struggle
and
labour
with
great
earnestness
to
subdue
their
inward
Thoughts
and
Affections
,
to
the
Law
of
God
,
and
to
abstain
not
only
from
some
Sins
,
but
from
all
known
Sins
,
and
to
perform
every
known
Duty
of
the
Law
,
with
their
whole
Heart
and
Soul
as
they
think
,
and
are
so
active
and
intent
in
their
devout
Practice
,
that
they
overwork
their
natural
Strength
,
and
so
servent
in
their
Zeal
,
that
they
are
ready
even
to
kill
their
Bodies
with
Fastings
and
other
Macerations
,
that
they
may
kill
their
sinful
Lusts
.
They
are
strongly
convinced
,
that
Holiness
is
absolutely
necessary
to
Salvation
,
and
deeply
affected
with
the
Terrours
of
Damnation
,
and
yet
they
were
never
so
much
enlightened
in
the
Mystery
of
the
Gospel
,
as
to
know
that
a
new
State
in
Christ
is
necessary
to
a
new
Life
,
therefore
they
labour
in
vain
to
reform
their
natural
State
instead
of
getting
above
it
in
Christ
.
And
some
of
these
,
when
they
have
mispent
many
Years
in
striving
against
the
Stream
of
their
Lusts
without
any
Success
,
do
at
last
fall
miserably
into
Despair
of
ever
attaining
to
Holiness
,
and
turn
to
wallowing
in
the
mire
of
their
Lusts
,
or
are
fearfully
swallowed
up
with
horrour
of
Conscience
.
There
are
several
false
Opinions
whereby
such
ignorant
Zealots
encourage
themselves
in
their
fruitless
Endeavours
.
Some
of
them
judge
that
they
are
able
to
practice
Holiness
,
because
they
are
not
compelled
to
sin
,
and
may
abstain
from
it
if
they
will
.
To
this
they
add
,
That
Christ
by
the
Merit
of
his
Death
,
hath
restored
that
Freedom
of
Will
to
good
,
which
was
lost
by
the
Fall
,
and
hath
set
Nature
upon
its
Legs
again
,
and
that
if
they
endeavour
to
do
what
lieth
in
them
,
Christ
will
do
the
rest
,
by
assisting
them
with
the
Supplies
of
his
saving
Grace
;
so
they
trust
upon
the
Grace
of
Christ
to
help
them
in
their
Endeavours
.
They
plead
further
,
That
it
would
not
consist
with
the
Justice
of
God
to
punish
them
for
Sin
,
if
they
could
not
avoid
it
,
and
that
it
would
be
in
vain
for
the
Ministers
of
the
Gospel
to
preach
to
them
,
and
exhort
them
to
any
saving
Duty
,
if
they
cannot
perform
it
.
They
produce
Examples
of
I
leathens
,
and
of
such
as
had
the
name
of
Christians
without
any
acquaintance
with
the
Faith
that
I
have
described
,
who
have
attained
to
a
great
Excellency
in
religious
Words
and
Works
.
My
Work
at
present
is
,
to
deliver
those
ignorant
Zealots
from
their
fruitless
tormenting
Labours
,
by
bringing
them
to
despair
of
the
Attainment
of
Holiness
in
a
natural
State
,
that
they
may
seek
it
only
in
a
new
State
by
Faith
in
Christ
,
where
they
may
certainly
find
it
without
such
tormenting
Labour
and
Anxiety
of
Spirit
.
For
this
end
I
shall
confirm
the
Truth
asserted
in
the
Direction
,
and
fortifie
it
against
the
forementioned
false
Opinions
by
the
ensuing
Considerations
.
First
,
The
Foundation
of
this
Assertion
is
firmly
laid
in
the
Directions
already
explained
,
and
confirmed
by
many
Places
of
Scripture
:
For
if
all
Endowments
necessary
to
enable
us
for
an
holy
Practice
,
be
to
be
had
only
in
a
State
of
Union
and
Fellowship
with
Christ
by
Faith
,
and
Faith
it self
not
by
the
natural
Power
of
Free-will
,
but
by
the
Power
of
Christ
,
coming
into
the
Soul
by
his
Spirit
,
to
unite
us
with
himself
,
who
seeeth
not
that
the
Attainment
of
true
Holiness
by
any
of
our
most
vigorous
Endeavours
,
while
we
continue
in
our
natural
Condition
,
is
altogether
hopeless
?
I
need
add
no
more
were
it
not
to
shew
more
sully
what
abundance
of
Light
the
Scripture
affordeth
to
guide
us
aright
in
this
part
of
our
way
,
that
those
that
wander
out
of
it
,
by
following
any
false
light
of
their
own
,
or
others
corrupted
Judgments
,
may
find
themselves
the
more
inexcusable
.
Secondly
,
It
is
evident
that
we
cannot
practice
true
Holiness
,
while
we
continue
in
a
natural
State
,
because
we
must
be
born
again
of
water
and
of
the
Spirit
,
or
else
we
cannot
enter
into
the
kingdom
of
God
,
Joh.
3.3
,
5.
And
we
are
created
in
Christ
Jesus
unto
good
Works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
.
If
we
could
love
God
and
our
Neighbour
as
the
Law
requireth
,
without
a
New-birth
and
Creation
,
we
might
live
without
them
;
for
Christ
hath
said
,
This
do
and
thou
shalt
live
,
Luke
10.28
.
Now
a
New-birth
and
Creation
,
is
more
than
a
meer
reforming
and
repairing
our
Natural
State
.
If
we
were
put
into
a
certain
State
and
Condition
by
the
first
Birth
and
Greation
,
much
more
by
the
second
:
For
the
first
produceth
the
Substance
of
a
Man
as
well
as
a
State
,
the
second
hath
nothing
to
produce
,
but
a
new
State
of
the
same
Person
.
And
note
that
we
were
first
created
and
born
in
Adam
the
Natural
Man
,
but
our
New-birth
and
Creation
is
in
Christ
the
Spiritual
Man
;
and
if
any
man
be
in
Christ
,
he
is
in
a
new-state
,
far
different
from
the
State
of
Adam
before
the
Fall
,
he
is
wholly
a
new
creature
,
as
it
is
written
,
old
things
are
past
away
,
behold
all
things
are
become
new
,
2.
Cor.
5.17
.
Thirdly
,
It
is
positively
asserted
by
the
Apostle
Paul
,
that
those
that
are
in
the
flesh
cannot
please
God
,
Rom.
8.8
.
Many
are
too
overly
and
negligent
in
considering
the
Sense
of
this
Gospel-phrase
what
it
is
to
be
in
the
flesh
.
They
understand
no
more
by
it
than
to
be
sinful
,
or
to
be
addicted
inordinately
to
please
the
sensitive
Appetite
.
They
should
consider
that
the
Apostle
speaketh
here
of
being
in
the
flesh
,
as
the
cause
of
Sinfulness
,
as
in
the
next
verse
,
he
speaketh
of
being
in
the
Spirit
,
as
the
cause
of
Holiness
,
and
whatever
cause
it
be
,
it
must
needs
be
distinct
from
its
Effect
.
Sin
is
a
Property
of
the
Flesh
,
or
something
that
dwelleth
in
the
Flesh
,
Rom.
7.18
.
and
therefore
it
is
not
the
Flesh
it self
.
The
Flesh
is
that
which
lusteth
against
the
Spirit
,
Gal.
5.17
.
and
therefore
it
is
not
meerly
sinful
Lust
.
The
true
Interpretation
,
is
,
That
by
flesh
is
meant
the
Nature
of
Man
,
as
it
is
corrupted
by
the
Fall
of
Adam
,
and
propagated
from
him
to
us
,
in
that
corrupt
State
by
natural
Generation
,
and
to
be
in
the
flesh
,
is
to
be
in
a
Natural
State
,
as
to
be
in
the
Spirit
,
is
to
be
in
a
new
State
,
by
the
Spirit
of
Christ
dwelling
in
us
,
Rom.
8.9
.
The
corrupt
Nature
is
called
Flesh
,
because
it
is
received
by
carnal
Generation
,
and
the
new
Nature
is
called
Spirit
,
because
it
is
received
by
Spiritual
Regeneration
.
That
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
spirit
is
spirit
,
John
3.6
.
So
the
Apostle
,
if
he
be
rightly
understood
,
hath
said
enough
to
make
us
despair
utterly
of
attaining
to
true
Holiness
,
while
we
continue
in
a
Natural
Sate
.
Fourthly
,
The
Apostle
testifieth
that
those
that
have
been
taught
as
the
truth
is
in
Jesus
,
have
learned
to
avoid
the
former
sinful
Conversation
,
by
putting
off
the
old-man
,
which
is
corrupt
according
to
the
deceitful
lusts
,
and
by
putting
on
the
new-man
,
which
after
God
is
created
in
righteousness
and
true
holiness
,
Ephes.
4.21.22
,
24.
Putting
on
the
Old-man
,
and
putting
on
the
New-man
is
the
same
thing
with
not
being
in
the
Flesh
,
but
in
the
Spirit
,
in
the
foregoing
Testimony
,
that
is
putting
off
our
natural
State
,
and
putting
on
a
new
State
,
by
Union
and
Fellowship
with
Christ
.
The
Apostle
himself
sheweth
that
by
the
new
Man
,
is
meant
that
excellent
State
where
Christ
is
all
and
in
all
,
Col.
3.11
.
Therefore
by
the
old
Man
,
must
needs
be
meant
the
natural
State
of
Man
,
wherein
he
is
without
the
saving
Enjoyment
of
Christ
,
which
is
called
Old
,
because
of
the
new
State
to
which
Believers
are
brought
by
their
Regeneration
in
Christ
.
This
is
a
manner
of
Expression
peculiar
to
the
Gospel
as
well
as
the
former
,
and
as
slightly
considered
by
those
that
think
that
the
Apostles
Meaning
is
only
that
they
should
put
off
Sinfulness
,
and
put
on
Holiness
in
their
Conversation
,
and
so
they
think
to
become
new
Men
,
by
turning
a
new
Leaf
in
their
Practice
,
and
leading
a
new
Life
.
Let
them
learn
here
,
that
the
old
and
new
Man
,
are
two
contrary
States
containing
in
them
,
not
only
Sin
and
Holiness
,
but
all
other
things
that
dispose
and
incline
us
to
the
Practice
of
them
;
and
that
the
old
Man
must
be
put
off
,
as
orucified
with
Christ
,
before
we
can
be
freed
from
the
Practice
of
Sin
,
Rom.
6.6
,
7.
And
therefore
we
cannot
lead
a
new
Life
,
until
we
have
first
gotten
a
new
State
by
Faith
in
Christ
.
Let
me
add
here
,
that
the
meaning
of
the
Apostle
is
the
same
,
Rom.
13.12
,
13
,
14.
where
he
directeth
us
to
put
on
the
Lord
Jesus
Christ
,
as
the
means
whereby
we
may
cast
off
the
deeds
of
darkness
,
and
walk
honestly
as
in
the
day
time
,
not
fulfilling
the
lusts
of
the
flesh
.
Fifthly
,
Our
natural
State
hath
several
Properties
that
wholly
disable
us
for
the
Practice
of
Holiness
,
and
inslaves
us
to
the
Practice
of
Sin
,
while
we
continue
in
it
.
Here
I
shall
shew
,
that
the
old
Man
,
the
Flesh
,
or
natural
State
,
is
not
only
Sin
as
some
would
have
it
,
but
it
containeth
in
it
several
things
which
I
shall
name
,
that
make
it
to
be
sinful
,
besides
several
other
things
that
make
it
miserable
.
I
have
shewed
that
in
Christ
we
have
all
Endowments
necessary
to
frame
us
for
Godliness
;
so
in
our
fleshly
State
we
have
all
things
contrary
to
that
holy
Frame
.
One
thing
belonging
to
our
natural
State
,
is
the
Guilt
of
Sin
,
even
of
Adam's
first
Sin
,
and
of
the
sinful
Depravation
of
our
Nature
,
and
of
all
our
own
actual
Transgressions
,
and
therefore
we
are
by
nature
the
children
of
wrath
,
Ephes.
2.3
.
Under
the
Curse
of
God
,
the
Benefit
of
Remission
of
our
Sins
and
Freedom
from
Condemnation
,
is
not
given
to
us
in
the
Flesh
,
or
in
a
natural
State
,
but
only
in
Christ
,
Rom.
8.1
.
Ephes.
1.7
.
And
can
we
imagine
that
a
Man
should
be
able
to
prevail
against
Sin
,
while
God
is
against
him
and
curseth
him
?
Another
Property
inseparable
from
the
former
,
is
an
evil
Conscience
,
which
denounceth
the
Wrath
of
God
against
us
for
Sin
,
and
inclineth
us
to
abhor
him
as
our
Enemy
,
rather
than
to
love
him
,
as
hath
been
shewed
;
or
if
it
be
a
blind
Conscience
,
it
hardeneth
us
the
more
in
our
Sins
.
A
third
Property
is
an
evil
Inclination
tending
only
to
Sin
,
which
therefore
is
called
Sin
that
dwelleth
in
us
,
and
the
law
of
sin
in
our
members
that
powerfully
subdueth
and
captivateth
us
to
the
service
of
sin
,
Rom
,
7.20
,
23.
It
hath
a
fixed
Propensity
to
lust
against
the
Law
without
any
Deliberation
,
and
therefore
its
Lustings
are
not
to
be
prevented
by
any
Diligence
or
Watchfulness
.
The
Mind
of
the
Flesh
is
enmity
against
the
Law
of
God
,
or
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
it
be
.
How
vain
then
is
it
to
plead
that
they
can
do
good
if
they
will
,
when
their
Minds
and
Will
it self
is
enslaved
to
Sin
.
A
fourth
Property
is
Subjection
to
the
power
of
the
Devil
,
who
is
the
God
of
this
world
,
that
hath
blinded
the
minds
of
all
that
believe
not
,
2.
Cor.
4.4
.
And
will
certainly
conquer
all
that
he
sighteth
with
upon
his
own
Dunghill
,
that
is
in
a
natural
State
.
And
from
all
these
Properties
we
may
well
conclude
that
it
hath
the
Property
never
to
be
good
,
to
be
stark
dead
in
Sin
,
Ephes.
2.1
.
according
to
the
Sentence
denounced
against
the
first
Sin
of
Mankind
in
Adam
,
in
the
day
that
thou
eatest
thereof
thou
shalt
surely
die
,
Gen.
2.17
.
For
you
can
no
more
bring
it
to
Holiness
by
any
the
most
vehement
Motives
and
Endeavours
,
then
you
can
bring
a
dead
Carcase
to
Life
,
by
chafing
and
rubbing
it
.
You
can
stir
up
no
strength
or
fortifying
Grace
in
the
natural
Man
by
such
Motives
and
Endeavours
,
because
there
is
no
Strength
in
him
to
be
stirred
up
,
Rom.
5.6
.
Tho'
you
do
all
that
lieth
in
you
to
the
utmost
,
while
you
are
in
this
Flesh
you
can
do
nothing
but
sin
;
for
there
is
no
good
lying
in
you
,
as
the
Apostle
Paul
sheweth
by
his
own
Experience
,
I
know
that
in
me
,
(
that
is
in
my
flesh
)
dwelleth
no
good
thing
,
Rom.
7.18
.
Sixthly
,
We
have
no
good
ground
to
trust
on
Christ
,
to
help
us
to
will
or
to
do
that
which
is
acceptable
to
him
,
while
we
continue
in
our
natural
State
,
or
to
imagine
that
Freedom
of
Will
to
Holiness
,
is
restored
to
us
by
the
Merit
of
his
Death
.
For
as
it
hath
been
already
shewed
,
Christ
aimed
at
an
higher
end
in
his
Incarnation
,
Death
and
Resurrection
,
than
the
restoring
the
Decay
and
Ruins
of
our
natural
State
:
He
aimed
to
advance
us
to
a
new
State
more
excellent
than
the
State
of
Nature
ever
was
,
by
Union
and
Fellowship
with
himself
,
that
we
might
live
to
God
,
not
by
the
Power
of
a
natural
Free-will
,
but
by
the
Power
of
his
Spirit
living
and
acting
in
us
.
So
we
may
conclude
,
that
our
natural
State
is
irrecoverable
and
desperate
,
because
Christ
the
only
Saviour
did
not
aim
at
the
Recovery
of
it
.
It
is
neither
holy
nor
happy
,
but
subject
to
Sin
,
and
to
all
Miseries
as
long
as
it
remaineth
.
Even
those
that
are
in
a
new
State
in
Christ
,
and
do
serve
the
Law
of
God
with
their
Mind
,
do
yet
with
their
Flesh
serve
the
Law
of
Sin
,
Rom.
7.25
.
As
far
as
it
remaineth
in
them
it
lusteth
against
the
spirit
,
Gal.
5.17
.
And
it
remaineth
dead
because
of
sin
,
even
when
the
spirit
is
life
to
them
because
of
righteousness
,
Rom.
8.10
.
And
must
be
wholly
abolished
by
Death
,
before
we
can
be
perfected
in
that
Holiness
and
Happiness
that
is
by
Faith
in
Christ
.
After
God
had
promised
Salvation
by
Christ
,
the
Seed
of
the
Woman
,
he
placed
Cherubims
and
a
flaming
Sword
to
keep
Man
out
of
Paradice
,
thereby
teaching
.
him
that
his
first
State
was
lost
without
Hope
,
and
that
the
Happiness
intended
for
him
was
wholly
new
.
Our
old
natural
Man
was
not
revived
and
reformed
by
the
Death
of
Christ
,
but
crucified
together
with
him
,
and
therefore
to
be
abolished
and
destroyed
out
of
us
by
virtue
of
his
Death
,
Rom.
6.6
.
It
is
like
the
part
of
a
Garment
infected
with
the
Plague
of
Leprosie
,
which
was
to
be
rent
off
as
incurable
,
that
the
Garment
might
be
clean
,
Levit.
13.56
.
If
Christ
be
not
in
us
we
are
reprobates
,
2
Cor.
13.5
.
i.
e.
we
are
in
a
State
which
God
hath
rejected
from
partaking
of
his
Salvation
,
so
that
we
are
not
to
expect
any
Assistance
from
God
to
make
us
holy
in
it
,
but
rather
to
deliver
us
from
it
.
Seventhly
,
This
doth
not
at
all
discharge
those
that
are
in
a
natural
State
from
Obligation
to
Holiness
of
Life
,
nor
render
them
excusable
for
their
Sins
,
at
the
Tribunal
of
God's
Justice
.
For
God
hath
made
man
upright
,
but
they
sought
many
inventions
,
Eccles.
7.29
.
Observe
well
the
Words
of
this
Text
,
and
you
will
find
that
all
they
who
have
sought
out
many
Inventions
rather
than
upright
walking
,
are
comprehended
in
Man
that
was
at
first
made
upright
.
And
Man
in
the
Text
signifieth
all
Mankind
,
the
first
Adam
was
all
Mankind
,
as
Jacob
and
Esau
were
two
nations
in
the
womb
of
Rebecca
,
Gen.
25.23
.
God
made
us
all
in
our
first
Parents
according
to
his
own
Image
,
able
and
inclined
to
do
his
Law
,
and
in
that
pure
Nature
our
Obligation
to
Obedience
was
first
laid
upon
us
,
and
the
first
wilful
Transgression
,
whereby
our
first
Parents
bereaved
themselves
of
the
Image
of
God
,
and
brought
upon
themselves
the
Sentence
of
Death
,
was
our
Sin
as
well
as
theirs
,
For
in
one
man
Adam
,
all
have
sinned
,
and
so
death
is
passed
upon
all
,
Rom.
5.12
.
Because
all
Mankind
were
in
Adam's
Loins
,
when
the
first
Sin
was
committed
,
even
as
Levi
may
be
said
to
have
paid
Tithes
in
Abraham
before
he
was
born
,
because
when
his
Father
Abraham
paid
Tithes
to
Melchizedeck
,
he
was
yet
in
his
Loins
,
Heb.
7.9
,
10.
That
Promise
of
God
that
he
will
not
charge
the
Iniquities
of
Parents
upon
their
Children
,
is
a
Promise
belonging
to
the
New
Covenant
confirmed
in
the
Blood
of
Christ
,
and
it
is
Yea
and
Amen
to
us
only
in
Christ
,
in
whom
we
have
another
Nature
than
that
which
our
Parents
conveyed
to
us
,
so
that
we
cannot
justly
claim
the
Benefit
of
it
in
our
old
natural
State
,
Jer.
31.29
,
30
,
31.
&
2
Cor.
1.20
.
Those
that
account
their
Impotency
a
sufficient
Plea
to
excuse
them
or
others
,
shew
that
they
were
never
truly
humbled
for
that
great
wilful
Transgression
of
all
Mankind
in
the
Loins
of
Adam
.
Inability
to
pay
Debts
excuseth
not
a
Debtor
that
hath
lavished
away
his
Estate
;
neither
doth
Drunkenness
excuse
the
mad
Actings
of
a
Drunkard
,
but
rather
aggravates
his
Sin
.
And
our
Impotency
consisteth
not
in
a
meer
want
of
an
executive
Power
,
but
in
the
want
of
a
willing
Mind
to
practice
true
Holiness
and
Righteousness
.
Naturally
we
love
it
not
,
we
like
it
not
,
but
lust
against
it
,
Gal.
5.17
.
and
hate
the
light
,
John
3.20
.
If
Men
in
a
natural
State
had
an
hearty
Love
and
Likeing
to
true
Holiness
,
and
a
desire
and
serious
endeavour
to
practice
it
out
of
hearty
Love
,
and
yet
failed
in
the
event
,
then
they
might
under
some
pretence
plead
for
their
Excuse
(
as
some
do
for
them
)
that
they
were
compelled
to
sin
by
an
inevitable
Fate
.
But
none
have
just
cause
to
plead
any
such
thing
for
their
excuse
,
because
none
endeavour
to
practice
true
Holiness
out
of
hearty
Love
to
it
,
until
the
good
Work
be
begun
in
their
Souls
,
and
when
God
hath
begun
he
will
perfect
it
,
Phil.
1.6
.
And
will
in
the
mean
time
accept
their
ready
Mind
,
though
they
fall
short
in
Performance
,
2
Cor.
8.12
.
How
abominable
then
and
filthy
is
man
that
drinketh
up
iniquity
us
water
,
Job
.
15.16
.
That
cannot
practise
Holiness
,
because
he
will
not
.
This
is
their
just
Condemnation
,
that
they
love
darkness
rather
light
.
They
deserve
to
be
Partakers
with
the
Divels
in
Torments
,
as
they
partake
with
them
in
evil
Lusts
,
and
their
Inability
to
do
Good
will
no
more
excuse
them
,
than
it
excuseth
the
Divils
.
Eighthly
,
Neither
will
this
Assertion
make
it
a
vain
thing
to
preach
the
Gospel
to
natural
People
,
and
to
exhort
them
to
true
Repentance
and
Faith
in
Christ
,
for
their
Conversion
and
Salvation
.
For
the
Design
of
our
Preaching
is
not
to
bring
them
to
Holiness
in
their
natural
State
,
but
to
raise
them
above
it
,
and
to
present
them
perfect
in
Christ
,
in
the
Performance
of
those
Duties
,
Col.
1.28
.
And
though
they
cannot
perform
those
Duties
by
their
natural
Strength
,
yet
the
Gospel
is
made
effectual
for
their
Conversion
and
Salvation
,
by
the
Power
of
the
Holy
Ghost
,
which
accompanieth
the
Preaching
of
it
,
to
quicken
those
that
are
dead
in
Sin
,
and
to
create
them
a
new
in
Christ
,
by
giving
to
them
Repentance
unto
Life
,
and
a
lively
Faith
in
Christ
.
The
Gospel
cometh
to
the
Elect
of
God
,
not
only
in
word
,
but
also
in
power
and
in
the
Holy
Ghost
,
and
in
such
Assurance
,
that
they
receive
it
with
joy
of
the
Holy
Ghost
,
1
Thess.
5.6
.
The
Gospel
is
the
ministration
of
the
Spirit
that
giveth
life
,
2.
Cor.
3.6
,
8.
It
is
mighty
through
God
,
2
Cor.
10.4
.
It
dependeth
not
at
all
upon
the
Power
of
our
Free-will
to
make
it
successful
for
our
Conversion
;
but
it
conveyeth
into
the
Soul
that
Life
and
Power
,
whereby
they
receive
and
obey
it
,
Christ
can
make
those
that
are
dead
in
Sin
to
hear
his
voice
and
live
,
John
5.25
.
Therefore
he
can
speak
to
them
by
his
Gospel
,
and
Command
them
to
repent
and
believe
with
good
Success
,
as
well
as
he
could
say
to
dead
Carcases
,
Tabitha
cumi
,
Mark
5.41
.
Lazarus
come
forth
,
John
11
,
43
,
44.
And
to
the
Sick
of
the
Palsie
,
Arise
,
take
up
thy
bed
and
go
unto
thine
house
,
Matth.
9.6
.
Ninthly
,
There
is
no
reason
that
the
Examples
of
Heathen
Philosophers
or
any
Jews
or
Christians
by
outward
Profession
,
that
have
lived
without
the
saving
Knowledge
of
God
in
Christ
,
should
move
us
by
their
wise
Sayings
and
renouned
Attainments
in
the
Practice
of
Devotion
and
Morality
,
to
recede
from
this
Truth
that
hath
been
so
fully
confirmed
out
of
the
holy
Scriptures
.
Have
we
not
cause
to
judge
that
the
Apostle
Paul
,
while
he
was
a
zealous
Pharisee
,
and
at
least
some
few
of
the
great
.
Multitude
of
the
Jews
in
his
time
,
that
were
zealous
of
the
Law
,
and
had
the
Instruction
of
the
holy
Scriptures
,
attained
as
near
to
that
true
Holiness
,
as
the
Heathen
Philosophers
,
or
any
others
in
their
natural
State
.
Yet
Paul
,
after
he
was
enlightned
with
the
saving
Knowledge
of
Christ
,
judged
himself
the
chief
of
sinners
,
in
his
highest
former
Attainments
,
though
in
the
Judgment
of
others
he
was
blameless
touching
the
Righteousness
which
is
in
the
Law
,
and
he
found
it
necessary
to
begin
to
live
to
God
in
a
new
way
by
Faith
in
Christ
,
and
to
suffer
the
loss
of
all
his
former
Attainments
,
and
to
count
them
but
dung
that
he
might
win
Christ
,
1
Tim.
1.15
.
Phil.
3.6
,
7
,
8.
And
none
of
the
great
Multitude
of
Jews
that
followed
after
the
Law
of
Righteousness
did
ever
attain
unto
it
,
while
they
sought
it
not
by
faith
in
Christ
,
Rom.
9.31
,
32.
What
Performances
are
greater
in
outward
Appearance
than
for
a
Man
to
give
all
his
goods
to
the
poor
,
and
to
give
his
body
to
be
burnt
,
and
yet
the
Scripture
alloweth
us
to
suppose
that
this
may
be
done
without
true
Charity
,
and
therefore
without
any
true
holiness
of
the
heart
and
life
,
1
Cor.
13.3
.
Men
in
a
natural
State
may
have
strong
Convictions
of
the
infinite
Power
,
Wisdom
,
Justice
and
Goodness
of
God
,
and
of
the
Judgment
to
come
,
and
the
everlasting
Happiness
of
the
Godly
,
and
Torments
of
the
Wicked
;
and
these
Convictions
may
stir
them
up
,
not
only
to
make
an
high
Profession
,
and
to
utter
rare
Sayings
concerning
God
and
Godliness
,
but
also
to
labour
with
great
earnestness
to
avoid
all
known
Sin
,
to
subdue
their
Lusts
,
to
perform
universal
Obedience
to
God
in
all
known
Duties
,
and
to
serve
him
with
their
Lives
and
Estates
to
the
utmost
,
and
to
extort
out
of
their
Hearts
some
kind
of
Love
to
God
and
Godliness
,
that
if
possible
they
may
escape
the
terrible
Torments
of
Hell
,
and
procure
everlasting
Happiness
by
their
Endeavours
.
Yet
all
their
Love
to
God
is
but
forced
and
feigned
,
they
have
no
hearty
liking
to
God
or
his
Service
,
they
account
him
an
hard
Master
,
and
his
Commandments
grievous
,
and
they
repine
and
fret
inwardly
at
the
burden
of
them
,
and
were
it
not
for
fear
of
everlasting
Fire
,
they
would
little
regard
the
Enjoyment
of
God
in
Heaven
,
and
they
would
be
glad
if
they
might
have
the
Liberty
to
enjoy
their
Lusts
without
danger
of
Damnation
.
The
highest
Preferment
of
those
that
are
born
only
after
the
Flesh
in
Abraham's
Family
,
is
but
to
be
children
of
the
bond-woman
,
Gal.
4.23
.
And
though
they
do
more
in
God's
Service
than
many
of
his
dear
Children
,
yet
God
accepteth
not
their
Service
,
because
their
best
Performances
are
slavish
without
any
Child-like
Affections
towards
God
,
and
no
better
than
glistering
Sins
,
and
yet
these
natural
Men
are
not
at
all
beholden
to
the
goodness
of
their
Natures
for
these
counterfeit
Shews
of
Holiness
,
or
for
the
least
abstaining
from
the
grossest
Sin
.
If
God
should
leave
Men
fully
to
their
own
natural
Corruptions
and
to
the
Power
of
Satan
(
as
they
deserve
)
all
Shew
of
Religion
and
Morality
would
be
quickly
banished
out
of
the
World
,
and
we
should
grow
past
feeling
in
Wickedness
,
and
like
to
the
Canibals
,
who
are
as
good
by
Nature
as
our selves
.
But
God
that
can
restrain
the
Burning
of
the
siery
Furnace
without
quenching
it
,
and
the
flowing
of
Water
without
changing
its
nature
,
doth
also
restrain
the
working
of
natural
Corruption
without
mortifying
it
,
and
through
the
greatness
of
his
Wisdom
and
Power
,
he
maketh
his
enemies
to
yield
feigned
obedience
to
him
,
Psal.
66.3
.
And
to
do
many
things
good
for
the
matter
of
them
,
though
they
can
do
nothing
in
a
right
holy
manner
.
He
hath
appointed
several
means
to
restrain
our
Corruptions
as
the
Law
,
Terrors
of
Conscience
,
terrible
Judgments
,
and
Rewards
in
this
Life
,
Magistrates
,
humane
Laws
,
Labour
for
Necessaries
,
Food
and
Raiment
,
and
those
Gospel
means
,
that
are
effectual
for
Sanctification
,
serve
also
for
Restraint
of
Sin
.
God
hath
gracious
ends
in
this
Restraint
of
Sin
,
that
his
Church
may
be
preserved
,
and
his
Gospel
preached
in
the
World
,
and
that
these
Natural
Men
may
be
in
a
better
Capacity
to
receive
the
Instruction
of
the
Gospel
,
and
that
such
of
them
that
are
chosen
,
may
in
due
time
be
converted
,
and
that
those
of
them
that
are
not
truly
converted
may
enjoy
more
of
the
Goodness
of
God
here
,
and
suffer
the
less
Torments
hereafter
.
As
vile
and
wicked
as
the
World
is
,
we
have
cause
to
praise
and
to
magnifie
the
Free
Goodness
of
God
that
it
is
no
worse
.
DIRECT
.
VI.
Those
that
endeavour
to
perform
sincere
Obedience
to
all
the
Commands
of
Christ
,
as
the
Condition
whereby
they
are
to
procure
for
themselves
a
Right
and
Title
to
Salvation
,
and
a
good
ground
to
trust
on
him
for
the
same
,
do
seek
their
Salvation
by
the
Works
of
the
Law
,
and
not
by
the
Faith
of
Christ
,
as
he
is
revealed
in
the
Gospel
:
And
they
shall
never
be
able
to
perform
sincerely
any
true
holy
Obedience
by
all
such
Endeavours
.
EXPLICATION
.
FOR
the
understanding
the
terms
of
this
Direction
,
note
here
,
that
I
take
Salvation
as
comprehending
Justification
,
as
well
as
other
Saving
Benefits
,
and
sincere
Obedience
,
as
comprehending
holy
Resolutions
,
as
well
as
the
fulfilling
of
them
.
The
worst
of
Men
that
have
any
Sense
of
Religion
are
prone
to
imagine
,
that
the
sure
way
to
establish
the
Practice
of
Holiness
and
Righteousness
,
is
to
make
it
the
Procuring
Condition
of
the
Favour
of
God
,
and
all
Happiness
.
This
may
appear
by
the
various
false
Religions
that
have
prevailed
most
in
the
World
.
In
this
way
the
Heathens
were
brought
to
their
best
Devotion
and
Morality
,
by
the
knowledge
of
the
Judgment
of
God
,
that
those
that
violate
several
of
the
great
Duties
to
God
and
their
Neighbour
are
worthy
of
Death
;
and
by
their
Consciences
accusing
or
excusing
them
,
according
to
the
Practise
of
them
,
Rom.
1.32
.
&
2.14
,
15.
Our
Consciences
are
informed
by
the
common
Light
of
Natural
Reason
,
that
it
is
just
with
God
to
require
us
to
perform
these
Duties
,
that
we
may
avoid
his
Wrath
,
and
enjoy
his
Favour
;
and
we
cannot
find
any
better
way
than
this
,
to
obtain
Happiness
,
or
to
stir
up
our selves
to
Duty
without
divine
Revelation
.
Yet
because
our
own
Consciences
testifie
,
that
we
often
fail
in
the
performance
of
these
Duties
,
we
are
enclined
by
Self-Love
to
perswade
our selves
,
that
our
sincere
Endeavours
to
do
the
best
we
can
,
shall
be
sufficient
to
procure
the
Favour
of
God
,
and
Pardon
for
all
our
Failings
.
Thus
we
see
,
that
the
Perswasion
of
Salvation
,
by
the
Condition
of
sincere
Obedience
,
hath
its
original
from
our
corrupt
Natural
Reason
,
and
is
part
of
the
Wisdom
of
this
World
;
it
is
none
of
the
Wisdom
of
God
in
a
Mystery
,
that
hidden
Wisdom
,
God
ordained
before
the
World
to
our
Glory
;
it
is
none
of
those
things
of
the
Spirit
of
God
,
which
have
not
entred
into
the
Heart
of
Man
,
and
which
the
Natural
man
cannot
receive
,
for
they
are
foolishness
to
him
,
neither
can
he
know
them
,
for
they
are
spiritually
discerned
,
1
Cor.
2.6
,
7
,
9
,
14.
It
is
none
of
the
foolishness
of
Preaching
,
whereby
it
pleased
God
to
save
them
that
believe
,
1
Cor.
10.21
.
And
though
we
have
a
better
way
revealed
to
us
in
the
Gospel
,
for
the
enjoyment
of
the
Favour
of
God
,
and
Holiness
it self
,
and
all
Salvation
,
without
any
procuring
Condition
of
Works
,
by
the
free
Gift
of
God's
Grace
through
Faith
in
Christ
;
yet
it
is
very
difficult
to
perswade
men
out
of
a
way
that
they
are
naturally
addicted
to
,
and
that
hath
forestalled
and
captivated
their
Judgments
,
and
is
bred
in
their
Bone
,
and
therefore
cannot
easily
be
gotten
out
of
the
Flesh
.
Most
of
those
that
live
under
the
hearing
and
profession
of
the
Gospel
,
are
not
brought
to
hate
Sin
as
Sin
,
and
to
love
Godliness
for
itself
,
though
they
be
convinced
of
the
necessity
of
it
to
Salvation
,
and
therefore
they
cannot
love
it
heartily
.
The
only
means
that
they
can
take
to
bring
themselves
to
it
,
is
to
stir
up
themselves
to
an
Hypocritical
Practice
in
their
old
natural
way
,
that
they
may
avoid
Hell
and
get
Heaven
by
their
Works
.
And
their
own
Consciences
witness
,
that
the
Zeal
and
Love
that
they
have
for
God
and
Godliness
,
their
Self-denial
,
Sorrow
for
Sin
,
strictness
of
Life
,
are
in
a
manner
forced
and
extorted
from
them
by
slavish
Fear
and
mercenary
Hope
;
so
that
they
are
afraid
,
that
if
they
should
trust
on
Christ
,
for
Salvation
by
Free-Grace
without
Works
,
the
fire
of
their
Zeal
and
Devotion
would
be
quickly
extinguished
,
and
they
should
grow
careless
in
Religion
,
and
let
loose
the
Reins
to
their
Lusts
,
and
bring
certain
Damnation
upon
themselves
.
This
moveth
them
to
account
them
the
only
Boanerges
and
powerful
Preachers
that
preach
little
or
none
of
the
Doctrine
of
Free-Grace
,
but
rather
spend
their
Pains
in
rebuking
Sin
and
urging
People
to
get
Christ
and
his
Salvation
by
their
Works
,
and
thundering
Hell
and
Damnation
against
Sinners
.
It
hath
been
farther
observed
,
that
some
that
have
contended
much
for
Salvation
by
Free-Grace
,
without
any
Condition
of
Works
,
have
fallen
into
Antinomian
Opinions
and
licentious
Practices
.
The
Experience
of
these
things
hath
much
prevailed
with
some
learned
and
zealous
men
of
late
amongst
our selves
,
to
recede
from
the
Doctrine
of
Justification
by
Faith
,
without
Works
,
formerly
professed
unanimously
,
and
strongly
defended
by
the
Protestants
,
against
the
Papists
,
as
a
principal
Article
of
true
Religion
.
They
have
perswaded
themselves
,
that
such
a
way
of
Justification
is
ineffectual
,
yea
,
destructive
to
Sanctification
,
and
that
the
practice
of
sincere
Obedience
cannot
be
established
against
Antinomian
Dotages
and
prevailing
Lusts
,
except
it
be
made
the
necessary
Condition
of
our
Justification
,
and
so
of
our
eternal
Salvation
.
Therefore
they
conclude
,
that
God
hath
certainly
made
sincere
Obedience
to
be
the
Condition
of
our
Salvation
.
And
they
have
endeavoured
to
new-model
the
Protestant
Doctrine
,
and
to
interpret
the
holy
Scriptures
in
a
way
agreeable
and
subservient
to
this
their
only
sure
Foundation
of
Holiness
.
But
I
hope
to
shew
,
that
this
their
imagined
sure
Foundation
of
Holiness
was
never
laid
by
the
Holy
God
,
but
that
it
is
rather
an
Errour
in
the
Foundation
,
pernicious
to
the
true
Faith
,
and
to
Holiness
of
Life
.
I
account
it
an
Error
especially
to
be
abhorred
and
detested
,
because
we
are
so
prone
to
be
seduced
by
it
,
and
because
it
is
an
Error
whereby
Satan
transforming
himself
into
an
Angel
of
Light
,
and
a
Patron
of
Holiness
,
hath
greatly
withstood
the
Gospel
in
the
Apostles
times
,
and
stirred
up
men
to
persecute
it
,
out
of
zeal
for
the
Law
,
and
hath
since
prevailed
to
set
up
and
maintain
Popery
,
whereby
the
Mystery
of
Iniquity
worketh
apace
in
these
days
,
to
corrupt
the
Purity
of
the
Gospel
amongst
the
Protestants
,
and
to
heal
the
deadly
wound
that
was
given
to
Popery
by
preaching
the
Doctrine
of
Justification
by
Faith
without
Works
.
One
thing
asserted
in
the
Direction
against
this
fundamental
Error
,
is
,
that
it
is
a
way
of
Salvation
by
the
Works
of
the
Law
,
and
not
by
the
Faith
of
Christ
,
as
revealed
in
the
Gospel
.
Though
the
maintainers
of
it
would
have
us
believe
,
that
it
is
the
only
way
of
the
Gospel
,
that
so
we
may
not
doubt
of
its
Power
and
Efficacy
for
our
Justification
,
Sanctification
,
and
our
whole
Salvation
.
Their
Reasons
are
,
because
the
Law
,
as
a
Covenant
of
Works
,
requireth
us
to
do
all
its
Commandments
perfectly
,
that
we
may
live
;
whereas
they
plead
only
for
a
milder
Condition
of
sincere
doing
,
that
we
may
live
.
And
they
plead
not
for
doing
of
Duties
,
as
obliged
thereunto
by
the
Authority
of
the
Law
given
of
God
by
Moses
,
but
only
in
obedience
to
the
Commands
of
Christ
in
the
Gospel
.
Neither
do
they
plead
for
Salvation
by
sincere
Obedience
without
Christ
,
but
only
by
Christ
,
and
through
his
Merit
and
Righteousness
;
and
they
acknowledge
,
that
both
Salvation
itself
and
sincere
Obedience
,
are
given
to
them
freely
,
by
the
Grace
of
Christ
,
so
that
all
is
of
Grace
.
They
acknowledge
also
,
that
their
Salvation
is
by
Faith
,
because
sincere
Obedience
is
wrought
in
them
by
believing
the
Gospel
,
and
is
included
in
he
nature
of
that
Faith
,
which
is
the
entire
Condition
of
our
Salvation
:
And
some
call
it
the
resignating
Act
of
Faith
;
but
all
these
Reasons
are
but
a
fallacious
Vizard
upon
a
legal
way
of
Salvation
,
to
make
it
look
like
pure
Gospel
;
as
I
shall
evince
by
the
following
particulars
.
First
,
All
that
seek
Salvation
by
the
sincere
performance
of
good
Works
,
as
the
procuring
Condition
,
are
condemned
by
the
Apostle
Paul
,
for
seeking
Righteousness
by
the
Works
of
the
Law
,
and
not
by
Faith
,
Rom.
9.32
.
and
for
seeking
to
be
justified
by
the
Law
,
and
falling
from
the
Grace
of
Christ
,
Gal.
5.4
.
This
one
Assertion
,
if
it
can
be
proved
,
is
enough
to
pluck
off
the
fallacious
Vizard
from
the
Condition
of
sincere
Obedience
,
and
to
make
men
abhor
it
as
a
damning
legal
Doctrine
,
that
bereaveth
its
Followers
of
all
Salvation
by
Christ
.
And
the
proof
of
it
is
not
difficult
to
persons
that
warily
consider
a
point
of
so
great
moment
for
their
Salvation
.
The
Jews
and
Judaizing
Christians
,
against
whom
the
Apostle
chiefly
disputeth
in
this
whole
Controversie
,
did
not
profess
any
hope
of
being
justified
by
perfect
Obedience
,
according
to
the
rigour
of
the
Law
,
but
only
by
such
Obedience
as
they
accounted
to
be
sincere
,
and
not
hypocritical
.
And
we
have
no
cause
to
doubt
,
but
that
the
Judaizing
Galatians
had
learned
by
the
Gospel
to
distinguish
sincere
Obedience
from
Hypocrisie
.
The
Jewish
Religion
bound
all
that
professed
it
,
to
acknowledge
themselves
to
be
Sinners
,
as
appeareth
by
their
anniversary
Humiliation
at
the
day
of
atonement
,
and
several
other
Rights
of
the
Law
,
and
many
clear
Testimonies
in
the
Oracles
of
God
,
that
were
committed
to
them
,
Psal.
143.2
.
Prov.
10.9
.
Eccles.
7.20
.
Yet
they
knew
they
were
bound
to
turn
to
the
Lord
with
all
their
Hearts
,
in
Sincerity
and
Uprightness
,
and
that
God
would
accept
of
sincere
Obedience
,
for
which
Cause
they
might
better
put
it
for
the
Condition
of
the
Law
,
than
we
can
of
the
Gospel
,
Psal.
51.6
,
10.
Deut.
6.5
.
Deut.
30.10
.
So
that
if
the
Apostle
had
disputed
against
those
that
held
only
perfect
Obedience
to
be
the
Condition
of
Justification
,
he
had
contended
with
his
own
shadow
.
And
they
might
as
readily
judge
sincere
obedience
to
be
the
condition
of
Justification
under
the
Law
,
as
we
can
judge
it
to
be
the
condition
under
the
Gospel
.
Neither
doth
the
Apostle
condemn
them
meerly
for
accounting
sincere
Obedience
to
the
Law
as
given
by
Moses
,
to
be
the
Condition
of
their
Justification
,
but
more
generally
for
seeking
Salvation
by
their
own
Works
.
And
he
alledgeth
against
them
,
That
Abrabam
,
who
lived
before
the
Law
of
Moses
,
was
not
justified
by
any
of
his
Works
,
though
he
did
perform
sincere
Obedience
;
and
that
David
,
who
lived
under
the
Law
of
Moses
,
was
not
justified
by
his
Works
,
though
he
performed
sincere
Obedience
,
and
was
as
much
bound
to
obey
the
Law
given
by
Moses
,
as
we
are
to
obey
any
Commands
of
Christ
in
the
Gospel
,
Rom.
4.2
,
3
,
5
,
6.
Neither
doth
he
condemn
them
for
seeking
their
Salvation
only
by
Works
,
without
respecting
at
all
the
Grace
and
Salvation
that
is
by
Christ
;
for
the
Judaizing
Galatians
were
yet
Professors
of
the
Grace
and
Salvation
of
Christ
,
though
they
thought
Obedience
to
the
Law
a
necessary
Condition
for
the
partaking
of
it
,
as
also
many
other
Judaising
Believers
did
:
And
doubtless
they
accounted
themselves
obliged
thereunto
,
not
only
by
the
Authority
of
Moses
,
but
of
Christ
also
,
whom
they
owned
as
their
Lord
and
Saviour
.
And
we
may
be
sure
it
was
no
damning
Error
,
to
account
Moses's
Law
obliging
at
that
time
,
for
many
thousands
of
the
Jews
,
that
were
sound
Believers
,
held
the
Ceremonies
of
Moses
to
be
in
force
at
that
time
,
and
Paul
was
tender
towards
them
in
it
,
Acts
20.20
,
21.
Acts
15.5
.
And
other
Jews
sought
Justification
not
only
by
their
sincere
Works
,
but
also
by
trusting
on
the
Promise
made
to
Abraham
,
and
on
their
Priesthood
and
Sacrifices
,
which
were
Types
of
Christ
.
And
the
most
legal
Pharisees
would
thank
God
for
their
good
Works
,
as
proceeding
from
his
Grace
,
Luke
18.11
.
And
they
could
as
well
acknowledge
their
Salvation
to
be
by
Faith
,
as
the
Assertors
of
Salvation
by
sincere
Obedience
can
in
these
days
;
for
they
accounted
,
that
their
sincere
Obedience
was
wrought
in
them
by
believing
the
Word
of
God
,
which
contained
Gospel
as
well
as
legal
Doctrin
in
it
;
and
therefore
that
it
must
be
included
in
the
nature
of
Faith
,
if
Faith
were
taken
for
the
Condition
of
their
whole
Salvation
.
Let
the
Assertors
of
the
Condition
of
sincere
Obedience
learn
from
hence
,
that
they
are
building
again
that
Judaism
which
the
Apostle
Paul
destroyed
,
whereby
the
Jews
stumbled
at
Christ
,
Rom.
9.32
.
And
the
Galatians
were
in
danger
of
falling
from
Christ
and
Grace
,
Gal.
5.2
,
4.
And
let
them
beware
of
falling
under
that
Curse
which
he
hath
denounced
on
this
very
occasion
,
against
any
Man
or
Angel
,
that
shall
preach
any
other
Gospel
than
that
which
he
hath
preached
,
Gal.
1.8
,
9.
Secondly
,
The
difference
betwixt
the
Law
and
Gospel
doth
not
at
all
consist
in
this
,
that
the
one
requireth
perfect
doing
,
the
other
only
sincere
doing
;
but
in
this
,
that
the
one
requireth
doing
,
the
other
no
doing
,
but
believing
for
Life
and
Salvation
.
Their
terms
are
different
not
only
in
degree
,
but
in
their
whole
nature
.
The
Apostle
Paul
opposeth
the
Believing
required
in
the
Gospel
to
all
doing
for
Life
,
as
the
Condition
proper
to
the
Law
,
Gal.
3.12
.
The
Law
is
not
of
Faith
,
but
the
man
that
doth
them
shall
live
in
them
.
Rom.
4.5
.
To
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousness
.
If
we
seek
Salvation
by
never
so
easie
and
mild
a
Condition
of
Works
,
we
do
thereby
bring
our selves
under
the
Terms
of
the
Law
,
and
do
become
Debtors
to
fulfill
the
whole
Law
in
perfection
,
though
we
intended
to
engage
our selves
only
to
fulsill
it
in
part
,
Gal.
5.3
.
for
the
Law
is
a
compleat
Declaration
of
the
only
Terms
whereby
God
will
judge
all
that
are
not
brought
to
despair
of
procuring
Salvation
by
any
of
their
own
Works
,
and
to
receive
it
as
a
Gift
freely
given
to
them
by
the
Grace
of
God
in
Christ
.
So
that
all
that
seek
Salvation
right
or
wrong
,
knowingly
or
ignorantly
,
by
any
works
,
less
or
more
,
whether
invented
by
their
own
Superstition
,
or
commanded
of
God
in
the
Old
or
New
Testament
,
shall
at
last
stand
or
fall
,
according
to
those
Terms
.
Thirdly
,
Sincere
Obedience
cannot
be
performed
to
all
the
Commands
of
Christ
in
the
Gospel
,
except
it
be
also
performed
to
the
Moral
Law
,
as
given
by
Moses
,
and
as
obliging
us
by
that
authority
.
Some
Assertors
of
the
Condition
of
Salvation
by
sincere
Obedience
to
the
Commands
of
Christ
,
would
fain
be
free
from
the
authority
of
the
Law
of
Moses
,
because
that
justifieth
none
,
but
thundereth
out
a
Curse
against
all
those
that
seek
Salvation
by
the
Works
of
it
,
Gal.
3.10
,
11.
But
if
they
were
at
all
justified
by
sincere
Works
,
their
respect
to
Moses's
Authority
would
not
hinder
their
Success
,
for
many
that
were
good
Christians
accounted
themselves
bound
to
obey
not
only
the
moral
but
the
ceremonial
Law
;
and
if
they
had
sought
Justification
by
any
Works
,
they
would
have
sought
it
by
those
Acts
20
:
20
,
21.
They
knew
not
of
any
Justification
by
sincere
Works
,
as
commanded
only
in
the
Gospel
;
yet
if
they
had
erred
in
any
thing
absolutely
necessary
to
Salvation
,
the
Apostles
would
not
have
tolerated
their
weakness
.
And
whether
they
will
or
no
,
they
must
seek
their
Salvation
by
the
Works
of
the
moral
Law
,
as
given
by
Moses
,
or
else
they
can
never
get
it
by
sincere
Obedience
to
the
Commands
of
Christ
,
Christ
never
loved
their
new
Condition
so
well
,
as
to
abolish
the
Mosaical
Authority
of
the
moral
Law
,
for
the
establishment
of
it
;
he
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfill
them
in
the
Practice
required
by
them
,
and
hath
declared
,
that
those
that
break
one
of
the
least
of
these
Commandments
,
and
teach
men
so
,
shall
be
called
the
least
in
the
Kingdom
of
Heaven
:
but
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
Kingdom
of
Heaven
,
Mat.
5.17
,
19.
He
commandeth
us
,
to
do
to
men
whatsoever
we
would
they
should
do
to
us
,
because
this
is
the
Law
and
the
Prophets
;
which
is
sufficient
to
prove
,
that
He
would
have
us
to
account
the
Law
authoritative
to
oblige
us
in
this
matter
.
He
requireth
his
Disciples
to
observe
and
do
whatsoever
the
Scribes
and
Pharisees
bid
them
,
because
they
sate
in
Moses's
Seat
,
Mat.
23.23
.
And
to
come
to
the
point
in
hand
,
when
Christ
had
occasion
to
answer
the
Questions
of
those
that
were
guilty
of
the
same
Error
that
I
am
now
dealing
with
,
in
seeking
their
Salvation
by
their
own
Works
,
He
shewed
them
,
that
they
must
obey
the
Commands
as
they
were
already
established
by
the
Mosaical
Authority
in
the
Scripture
of
the
Old
Testament
.
What
is
written
in
the
Law
?
how
readest
thou
?
This
do
,
and
thou
shalt
live
,
Luke
10.26
.
If
thou
wilt
enter
into
life
,
keep
the
Commandments
,
which
are
,
Thou
shalt
do
no
Murder
,
Thou
shalt
not
commit
Adultery
,
&c.
In
like
manner
the
Apostles
of
Christ
urged
the
performance
of
moral
Duties
upon
Believers
,
by
the
authority
of
the
Law
given
by
Moses
.
The
Apostle
Paul
exhorteth
to
love
one
another
,
because
He
that
loveth
another
hath
fulfilled
the
Law
,
Rom.
13.8
.
and
to
honour
our
Father
and
Mother
,
which
is
the
first
Commandment
with
Promise
,
Ephes.
6.2
.
The
Apostle
John
exhorteth
to
love
others
as
no
new
,
but
an
old
Commandment
.
The
Apostle
James
exhorteth
to
fulfill
the
royal
law
according
to
the
Scripture
,
Thou
shalt
love
thy
Neighbour
as
thy self
,
and
to
keep
all
the
Commands
of
the
Law
,
one
as
well
as
another
,
because
He
that
said
,
Do
not
commit
Adultery
,
said
also
Do
not
kill
,
Jam.
2.8
,
10
,
11.
Sound
Protestants
have
accounted
the
denial
of
the
Authority
of
the
moral
Law
of
Moses
to
be
an
Antinomian
Error
;
tho'
our
late
Prevaricators
against
Antinomianism
maintain
this
Error
,
yet
they
establish
a
worse
Error
of
Justification
by
their
sincere
Gospel-works
.
I
think
the
denomination
of
the
Antinomians
arose
from
this
Error
.
The
Law
of
Moses
had
its
Authority
at
first
from
Christ
,
for
Christ
was
the
Lord
God
of
Israel
,
that
ordained
the
Law
by
Angels
on
Mount
Sinai
,
in
the
hand
of
Moses
a
Mediator
for
the
Israelites
,
who
were
then
his
only
Church
,
and
with
whom
we
believing
Gentiles
are
now
joyned
,
as
fellow-Members
of
one
and
the
same
Body
,
Eph.
3.6
.
And
though
Christ
hath
since
abrogated
some
of
the
Commandments
then
given
by
Moses
,
concerning
figurative
Ceremonies
and
judicial
Proceedings
,
yet
he
hath
not
anulled
the
obligative
Authority
of
the
moral
Law
,
but
hath
left
it
in
its
full
force
,
to
oblige
us
in
moral
Duties
,
that
are
still
to
be
practised
;
as
,
when
some
Acts
of
any
Parliament
are
repealed
,
the
Authority
of
the
same
Parliament
remaineth
inviolable
in
other
Acts
that
are
not
repealed
.
I
know
they
object
,
that
the
Ten
Commandments
of
the
Moral
Law
,
the
Ministration
of
Death
,
written
and
engraven
on
Stones
,
are
also
done
away
by
Christ
,
2
Cor.
3.7
.
but
this
maketh
altogether
against
their
Conditional
Covenant
,
for
they
are
the
ministration
of
Death
,
and
done
not
as
they
commanded
perfect
Obedience
,
for
even
Christ
himself
commandeth
us
to
be
perfect
,
Mat.
5.48
.
but
as
they
were
Conditions
for
procuring
Life
and
avoiding
Death
,
established
by
promise
of
Life
to
the
Doers
,
and
a
Curse
to
the
Breakers
of
them
,
Gal.
3.10
,
12.
The
Covenant
made
with
Israel
on
Mount
Sinai
,
is
abolished
by
Christ
the
Mediator
of
the
new
Covenant
,
Heb.
8.8
,
9
,
13.
And
the
Ten
Commandments
bind
us
not
as
they
were
words
of
that
Covenant
,
Exod.
34.28
.
I
mean
,
they
bind
us
not
as
Conditions
of
that
Covenant
,
except
we
seek
to
be
justified
by
Works
;
for
the
Law
,
as
a
Covenant
,
doth
still
stand
in
force
enough
to
curse
those
that
seek
Salvation
by
their
own
Works
,
Gal.
3.10
.
and
if
abolished
,
it
is
only
to
those
that
are
in
Christ
by
Faith
,
Gal.
2.19
,
20.
&
15.15
.
But
the
Ten
Commandments
bind
us
still
,
as
they
were
then
given
to
a
People
that
were
at
that
time
under
the
Covenant
of
Grace
made
with
Abraham
,
to
shew
them
what
Duties
are
holy
,
just
,
and
good
,
well
pleasing
to
God
,
and
to
be
a
Rule
for
their
Conversation
.
The
result
of
all
is
,
that
we
must
still
practise
moral
Duties
,
as
commanded
by
Moses
,
but
we
must
not
seek
to
be
justified
by
our
Practice
.
If
we
use
them
as
a
Rule
of
Life
,
not
as
Conditions
of
Justification
,
they
can
be
no
ministration
of
Death
,
or
killing
Letter
unto
us
;
their
Perfection
indeed
maketh
them
to
be
harder
Terms
to
procure
Life
by
,
but
a
better
Rule
to
discover
all
Imperfections
,
and
to
guide
us
to
that
Perfection
which
we
should
aim
at
.
And
it
will
be
our
Wisdom
not
to
part
with
the
Authority
of
the
Decalogue
of
Moses
,
until
our
new
Divines
can
furnish
us
with
another
System
of
Morality
as
compleat
as
that
,
and
as
excellently
composed
and
ordered
by
the
Wisdom
of
God
,
and
more
authentick
than
that
is
.
4ly
,
Those
that
endeavour
to
procure
Christ's
Salvation
by
their
sincere
Obedience
to
all
the
Commands
of
Christ
,
do
act
contrary
to
that
way
of
Salvation
by
Christ's
Free-grace
,
and
Faith
discovered
in
the
Gospel
,
though
they
own
it
in
Profession
never
so
highly
.
They
act
contrary
to
the
way
of
Salvation
by
Christ
,
for
they
would
heal
themselves
,
and
save
themselves
from
the
Power
and
Pollution
of
Sin
,
and
prooure
God's
Favour
by
performing
sincere
Obedience
before
they
are
come
to
Christ
the
only
Physician
and
Saviour
.
They
lay
their
own
Obedience
lowest
in
the
Foundation
of
their
Salvation
,
and
build
the
Enjoyment
of
Christ
upon
it
,
who
ought
to
be
the
only
Foundation
.
They
would
sanctifie
themselves
before
they
have
a
sure
Interest
in
Christ
,
and
going
about
to
establish
their
own
Righteousness
,
they
do
not
submit
themselves
to
the
Righteousness
of
God
in
Christ
,
Rom.
10.3,4
.
Sometimes
they
will
call
the
Righteousness
of
Christ
,
their
Legal
Righteousness
,
that
they
may
make
room
for
an
Evangelical
Righteousness
of
their
own
Works
,
to
be
the
immediate
procuring
cause
of
their
Justification
by
Christ
,
whereas
the
Apostle
Paul
knew
no
Evangelical
Righteousness
,
but
that
of
Christ
,
which
he
calleth
the
righteousness
of
faith
without
the
law
,
Rom.
3.21
,
22.
and
not
of
the
law
,
Phil.
3.9
.
Thus
they
make
void
Christ's
Salvation
,
while
they
pretend
to
own
it
,
and
Christ
profiteth
them
nothing
,
Christ
is
become
of
none
effect
to
them
,
while
they
would
be
justified
by
the
Law
,
Gal.
5.2
,
4.
If
we
would
be
saved
by
Christ
,
we
must
own
our selves
dead
,
lost
Sinners
,
that
can
have
no
Righteousness
for
Justification
but
his
,
no
life
or
ability
to
do
Good
until
God
bring
us
to
Union
and
Fellowship
with
him
.
They
do
also
act
contrary
to
Salvation
by
Grace
,
according
to
the
true
meaning
of
the
Gospel
.
For
we
are
not
saved
by
Grace
,
as
the
supreme
Cause
of
Salvation
by
the
Intervention
of
Works
given
and
accepted
by
Grace
as
the
procuring
Cause
,
in
which
sence
we
might
be
saved
by
Grace
,
though
by
a
Covenant
of
Works
.
As
a
Servant
that
hath
Monies
given
him
by
his
Master
to
purchase
an
Annuity
of
his
Master
at
a
low
rate
,
may
profess
that
he
had
an
Annuity
,
given
him
freely
,
and
yet
that
he
hath
purchased
it
and
may
claim
it
as
a
due
Debt
.
But
we
are
saved
by
Grace
,
as
the
immediate
and
complete
cause
of
our
whole
Salvation
,
excluding
procurement
of
our
Salvation
by
the
condition
of
Works
and
claiming
it
by
any
Law
as
a
due
Debt
.
The
Scripture
teacheth
us
,
that
there
is
a
perfect
Opposition
and
utter
Irreconcileableness
betwixt
Salvation
by
Grace
and
Works
:
If
by
grace
,
then
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
;
but
if
it
be
of
works
,
then
it
is
no
more
of
grace
,
otherwise
work
is
no
more
work
,
Rom.
11.6
.
So
also
there
is
an
Opposition
betwixt
a
Reward
reckoned
of
grace
,
and
of
debt
,
Rom.
4.4
.
Betwixt
a
Promise
of
Happiness
by
the
law
and
by
grace
,
Rom.
4.13.16
.
God
is
so
jealous
of
the
Glory
of
his
Free-grace
,
that
he
will
not
save
us
by
any
Works
though
of
his
own
working
in
us
,
lest
any
man
should
boast
,
Ephes.
2.9
.
He
knoweth
that
when
he
healeth
Men
by
Physick
or
maintaineth
them
by
the
Labour
of
their
hands
,
they
are
prone
to
attribute
the
Glory
,
rather
to
the
means
they
use
,
than
to
his
sole
Bounty
and
Goodness
.
3dly
,
They
do
also
act
contrary
to
the
way
of
Salvation
by
Faith
:
For
,
as
I
have
shewed
already
,
the
Faith
which
is
required
for
our
Salvation
in
the
Gospel
is
to
be
understood
in
a
sense
contrary
to
doing
good
Works
,
as
a
Condition
to
procure
our
Salvation
,
that
so
the
true
difference
between
the
Terms
of
the
Law
and
of
the
Gospel
may
be
maintain'd
.
Believing
is
opposed
to
all
working
for
Salvation
,
and
the
Law
of
Works
to
the
Law
of
Faith
,
Rom.
4.5
,
&
3.27
.
against
Antinomian
Errours
,
by
making
it
the
procuring
Condition
of
their
Salvation
,
when
after
all
this
ado
,
the
Remedy
is
found
to
be
as
bad
as
the
Disease
,
equally
unserviceable
and
destructive
to
that
great
end
for
which
they
designed
it
,
and
that
it
hath
an
Antimonian
Effect
and
Operation
contrary
to
the
Power
of
Godliness
.
Much
more
might
be
said
for
the
Confutation
of
this
novel
Doctrine
,
but
if
this
one
thing
be
well
proved
it
may
be
sufficient
to
make
the
zealous
Contrivers
of
it
to
be
ashamed
of
their
Crast
,
and
angry
with
themselves
,
and
sorry
that
they
have
taken
so
much
Pains
and
stretched
their
Wits
to
maintain
such
an
unprofitable
unsanctifying
Opinion
.
It
will
be
sufficient
for
the
Proof
of
it
,
if
I
shew
,
that
the
practice
of
true
holiness
cannot
possibly
be
attain'd
unto
by
seeking
to
be
saved
by
the
Works
of
the
Law
,
because
I
have
already
proved
that
this
Doctrine
of
Salvation
by
sincere
Obedience
,
is
according
to
the
Terms
of
the
Law
,
and
not
of
the
Gospel
.
And
hereby
those
also
may
see
their
Errour
that
ascribe
Justification
only
to
the
Gospel
,
and
Sanctification
to
the
Law
.
Yet
because
those
Assertors
of
the
Condition
of
sincere
Obedience
,
will
hardly
be
perswaded
by
what
hath
been
said
,
that
it
is
the
way
of
the
Law
of
Works
.
I
shall
for
their
more
full
Conviction
sufficiently
manifest
,
that
it
is
of
no
other
nature
and
operation
than
any
other
Doctrine
that
is
proper
to
the
Law
,
and
hath
no
better
Fruit
,
as
I
proceed
to
prove
by
the
following
Arguments
,
that
holiness
cannot
be
attained
by
seeking
it
by
the
Law
of
Works
,
that
so
it
may
appear
not
worthy
to
be
called
Gospel
Doctrine
.
First
,
The
way
of
Salvation
by
the
Works
of
the
Law
is
contrary
and
destructive
to
those
necessary
means
of
an
holy
Practice
,
that
have
been
laid
down
in
the
foregoing
Directions
,
and
manifestly
proved
out
of
the
holy
Scripture
.
I
have
made
it
appear
,
that
a
hearty
Propensity
to
an
holy
Practice
cannot
be
attained
without
some
good
Perswasion
of
our
Reconciliation
with
God
by
Justification
,
and
of
our
everlasting
Happiness
,
and
of
sufficient
strength
both
to
will
and
to
perform
our
Duty
;
and
that
these
,
and
all
other
Endowments
necessary
to
the
same
end
,
are
to
be
had
only
in
Christ
,
by
Union
and
Fellowship
with
him
,
and
that
Christ
himself
with
all
his
Fulness
is
united
to
us
by
Faith
,
which
is
not
a
Condition
to
procure
a
Right
or
Title
to
Christ
,
but
an
Instrument
whereby
we
receive
him
actually
into
our
Hearts
by
trusting
on
him
for
all
Salvation
freely
promised
to
us
in
the
Gospel
.
All
these
means
of
an
holy
Practice
are
things
wherein
our
spiritual
Life
and
Happiness
doth
consist
,
so
that
if
we
have
them
,
everlasting
Life
is
begun
in
us
already
,
and
because
they
are
the
necessary
means
of
an
holy
Practice
,
therefore
the
beginning
of
everlasting
Life
in
us
,
must
not
be
placed
after
such
a
Practice
,
as
the
fruit
and
consequent
of
it
,
but
must
go
before
it
,
as
the
Cause
before
the
Effect
.
Now
the
Terms
of
the
Law
are
directly
contrary
to
this
Method
;
they
place
the
Practice
of
Holiness
before
Life
,
and
make
it
to
be
the
means
and
procuring
cause
of
Life
,
as
Moses
describeth
them
,
Rom.
10.5
.
The
man
that
doeth
these
things
shall
live
by
them
.
By
these
Terms
you
are
first
to
do
the
holy
Duties
commanded
before
you
have
any
Interest
in
the
Life
promised
,
or
any
Right
to
lay
hold
of
it
as
yours
by
Faith
,
and
you
must
practice
Holiness
without
the
forementioned
means
,
or
else
you
can
never
attain
to
them
.
Thus
the
true
means
are
turned
out
of
their
Office
,
and
instead
of
being
Causes
,
they
are
made
to
be
Effects
and
Fruits
of
an
holy
Practice
.
And
it
will
be
in
vain
ever
to
expect
such
Effects
and
Fruits
;
for
Holiness
it self
with
all
its
Effects
must
needs
be
destroyed
when
its
necessary
Causes
are
taken
away
.
Therefore
the
Apostle
Paul
testifieth
,
that
the
way
of
salvation
by
the
works
of
the
law
maketh
faith
void
,
and
promises
of
none
effect
.
And
frustrateth
the
grace
of
God
,
as
if
Christ
died
in
vain
,
and
maketh
Christ
to
be
of
no
profit
and
of
none
effect
to
us
,
as
those
that
are
fallen
from
grace
,
Rom.
4.14
.
Gal.
2.21
.
&
5.2
,
4.
Let
us
now
examine
the
modern
Doctrine
of
Salvation
by
the
Condition
of
sincere
Obedience
to
all
the
Commands
of
Christ
,
and
we
shall
quickly
find
it
to
be
a
chip
of
the
same
block
,
with
the
former
legal
way
of
Salvation
in
the
same
manner
destructive
to
the
means
of
Holiness
,
and
to
Holiness
it self
.
It
requireth
of
us
the
Performance
of
sincere
Obedience
before
we
have
the
means
necessary
to
produce
it
,
by
making
it
antecedent
to
our
Justification
and
Perswasion
of
eternal
Happiness
,
and
our
actual
Enjoyment
of
Union
and
Fellowship
with
Christ
and
of
that
new
Nature
,
which
is
to
be
had
only
in
him
by
Faith
.
It
destroyeth
the
nature
of
that
saving
Faith
whereby
we
actually
receive
and
enjoy
Christ
and
all
his
Benefits
,
and
knocketh
off
our
Hands
from
laying
hold
of
Christ
and
his
Salvation
,
by
telling
us
still
,
as
Christ
told
the
Legalworker
after
all
his
Labour
,
that
yet
we
lack
something
,
Mat.
10.21
.
That
it
is
Presumption
to
take
him
as
our
own
until
we
have
performed
the
Condition
for
our
Right
and
Title
to
him
,
which
is
another
kind
of
saving
Faith
,
otherwise
called
sincere
Obedience
.
By
this
devised
conditional
Faith
Satan
keepeth
many
poor
Souls
at
a
bay
poreing
upon
their
own
Hearts
for
many
years
together
,
to
find
whether
they
have
performed
the
Condition
,
and
whether
they
have
as
yet
any
Right
to
Christ
for
their
Salvation
,
not
daring
to
venture
to
take
him
as
their
own
.
It
is
a
strong
Partition-wall
that
will
certainly
hinder
the
Soul
from
coming
to
Christ
,
until
it
be
thrown
down
by
the
Knowledge
of
Salvation
by
grace
,
without
any
procuring
Condition
of
Works
.
And
though
it
be
accounted
but
as
the
Payment
of
a
Pepper-corn
for
a
great
Estate
,
yet
it
is
enough
to
break
the
ablest
Man
in
the
World
,
because
it
debarreth
him
from
laying
hold
of
the
only
effectual
means
of
Holiness
,
whereby
that
Pepper-corn
may
be
obtained
.
2dly
,
Those
that
seek
Salvation
by
the
Works
of
the
Law
,
do
therein
act
according
to
their
natural
State
,
they
live
and
walk
according
to
the
Flesh
,
or
Old-man
,
not
according
to
the
New-state
by
Christ
living
in
them
.
I
doubt
not
but
several
of
them
that
live
under
the
light
of
the
Gospel
are
Partakers
of
a
new
State
in
Christ
,
and
do
walk
holily
in
it
;
but
the
best
in
this
World
have
in
them
Flesh
as
well
as
Spirit
,
and
may
act
according
to
either
State
in
some
measure
,
and
in
this
matter
they
do
act
only
according
to
their
carnal
natural
State
.
When
the
believing
Galatians
were
seduced
to
a
Legal
way
of
Salvation
,
the
Apostle
Paul
chargeth
it
upon
them
as
their
Folly
,
that
having
begun
in
the
spirit
,
they
would
now
be
made
perfect
in
the
flesh
,
Gal.
3.3
.
And
he
resembleth
those
that
desire
to
be
under
the
Law
,
to
Abraham's
Son
born
of
Hagar
the
Bondwoman
,
to
shew
that
such
do
walk
as
those
that
are
born
after
the
flesh
not
after
the
spirit
,
Gal.
4.19
,
23
,
29.
The
Law
was
first
given
to
Adam
in
his
pure
natural
State
to
prescribe
Terms
for
his
continuance
in
Happiness
which
he
then
enjoyed
,
and
ever
since
that
time
,
the
Flesh
or
Natural-man
is
married
to
the
Law
,
and
the
Law
hath
Dominion
over
a
Man
as
long
as
he
liveth
,
i.
e.
until
he
be
dead
to
his
fleshly
State
by
the
Body
of
Christ
,
and
married
to
him
that
is
risen
from
the
dead
,
Rom.
7.1
,
4.
We
are
not
at
all
under
the
Law
as
a
Covenant
of
Works
according
to
our
new
State
in
Christ
,
as
the
Apostle
testifieth
,
Rom.
6.14
.
Ye
are
not
under
the
law
,
but
under
grace
.
And
Gal.
3.18
.
If
ye
be
led
by
the
spirit
ye
are
not
under
the
law
.
From
hence
we
may
firmly
conclude
that
none
can
possibly
attain
to
true
Godliness
by
acting
according
to
Legal-terms
,
because
I
have
fully
proved
already
,
that
it
is
impossible
to
be
godly
while
we
are
in
the
flesh
or
in
a
natural
State
,
and
that
as
far
as
we
act
according
to
it
,
we
can
do
nothing
but
sin
.
The
Law
is
weak
through
the
Flesh
,
that
it
cannot
bring
us
to
fulfil
its
own
Righteousness
,
Rom.
8.3
,
4.
It
is
married
to
a
cross
piece
of
flesh
that
is
Enmity
to
it
,
and
can
never
be
subject
to
it
,
Rom.
8.8
.
It
sueth
the
Natural-man
for
an
old
Debt
of
Obedience
that
he
is
utterly
unable
to
pay
,
since
the
Fall
and
the
Success
is
according
to
the
Proverb
,
Sue
a
beggar
and
catch
a
louse
.
Neither
do
those
take
a
better
Course
that
would
bring
themselves
to
Holiness
by
making
sincere
Obedience
to
Christ's
Commands
,
the
Condition
of
their
Salvation
.
Their
way
is
the
same
for
Substance
with
that
of
the
Calatians
before
mentioned
,
who
would
be
made
perfect
in
the
Flesh
,
not
by
perfect
Obedience
,
but
sincere
,
as
hath
been
shewed
before
.
Their
Eudeavours
to
procure
an
Interest
in
Christ
by
their
sincere
Obedience
,
do
testifie
against
themselves
,
that
they
do
not
act
as
People
that
are
in
Christ
,
but
rather
as
People
that
judge
themselves
to
be
without
an
Interest
in
Christ
,
and
to
be
yet
to
seek
for
it
.
And
sincere
Obedience
is
as
impossible
to
be
attained
unto
as
perfect
Obedience
,
if
we
act
according
to
our
dead
natural
State
.
3dly
,
As
the
Law
bereaveth
of
all
strengthning
means
,
that
are
to
be
had
by
Faith
in
Christ
,
and
findeth
us
without
strength
in
our
natural
State
;
so
of
it self
it
affordeth
us
no
Strength
to
fulfil
its
own
Commandments
.
If
there
had
been
a
law
given
that
could
have
given
life
,
verily
righteousness
should
have
been
by
the
law
,
Gal.
3.21
.
It
doth
not
so
much
as
promise
us
life
until
we
have
performed
the
Obedience
required
by
it
,
The
man
that
doth
these
things
shall
live
by
them
,
Rom.
6.5
.
It
is
well
called
a
voice
of
words
,
Heb.
12.19
.
because
its
high
and
big
words
are
not
acompanied
with
any
enlivening
Power
;
and
the
Doctrine
of
Life
and
Salvation
by
sincere
Obedience
is
not
better
natur'd
or
more
bountiful
to
us
:
For
it
exacteth
of
us
the
Performance
of
the
Condition
,
before
it
alloweth
us
any
Life
or
Salvation
by
Christ
.
Can
any
Man
rationally
expect
strength
to
obey
sincerely
,
by
following
a
Doctrine
that
doth
not
so
much
as
promise
it
.
The
true
Gospel
is
of
a
more
benign
Nature
,
For
it
promiseth
that
God
would
pour
out
of
his
spirit
upon
all
flesh
,
Acts
2.17
.
And
will
put
his
law
in
our
mind
,
and
write
them
in
our
bearts
,
Heb.
8.10
.
And
will
cause
us
to
walk
in
his
statutes
that
we
shall
keep
his
judgments
,
and
do
them
,
Ezeck.
36.27
.
This
word
of
God's
Grace
,
that
requireth
not
Holiness
of
us
as
a
Condition
,
but
promiseth
it
to
us
as
a
Free-gift
,
must
needs
be
the
only
Doctrine
that
is
able
to
build
us
up
,
and
to
give
us
an
inheritance
amongst
them
that
are
sanctified
,
Acts
20.32
.
Seeing
it
pleaseth
God
to
bring
us
to
Holiness
by
believing
a
Doctrine
we
may
reasonably
expect
that
God
should
work
upon
us
suitably
to
the
nature
of
the
Doctrine
which
we
believe
,
that
he
should
give
by
a
giving
Doctrine
,
and
exact
by
an
exacting
Doctrine
.
4thly
,
The
way
of
procuring
Life
and
Happiness
by
the
condition
of
perfect
or
sincere
Works
,
is
not
a
rational
method
for
the
Recovery
of
fallen
Man
,
though
it
were
good
for
the
preserving
of
Life
before
the
Fall
,
it
prescribeth
the
immediate
Practice
of
Holiness
to
recover
a
Man
dead
in
Sin
.
As
if
one
should
say
to
the
sick
of
the
Palsie
,
Arise
up
and
walk
,
and
then
you
shall
be
whole
and
able
to
walk
.
We
sometimes
say
jestingly
to
a
Child
that
is
fallen
on
the
ground
,
Come
hither
,
and
I
will
help
thee
up
;
but
if
we
should
say
to
one
that
is
cast
on
his
Bed
by
a
dead
Palsie
,
we
should
be
guilty
of
mocking
and
cruel
insulting
over
the
Afflicted
.
Those
that
are
humbled
and
made
sensible
of
their
original
Sin
and
natural
Deadness
,
know
that
they
must
first
live
by
the
Spirit
,
before
they
can
act
holily
,
Gal
,
5.25
.
They
will
enquire
,
How
shall
we
have
strength
to
perform
the
Duty
required
?
If
you
answer
that
they
must
trust
in
God
and
Christ
to
help
them
,
they
may
readily
reply
,
They
have
no
sure
Ground
to
trust
on
God
or
Christ
for
any
saving
Grace
,
according
to
this
Doctrine
,
before
they
have
performed
this
Condition
,
at
least
in
a
sincere
Resolution
of
Obedience
,
and
that
they
are
as
unable
to
bring
their
Hearts
to
such
a
Resolution
,
as
a
dead
Man
is
to
raise
himself
out
of
the
Grave
.
Take
another
Instance
,
the
method
of
the
Doctrine
of
Works
is
,
you
must
love
God
first
,
and
then
on
that
Condition
he
will
love
you
again
;
whereas
on
the
contrary
,
we
love
God
because
he
loved
us
first
,
1
Joh.
4.19
.
and
if
God
suspend
his
Love
to
us
upon
any
condition
,
our
Love
to
him
will
not
be
absolute
,
but
suspended
upon
the
same
condition
,
and
no
way
contrary
to
an
actual
hating
of
him
.
5thly
,
The
Law
is
so
far
from
healing
our
sinful
Corruption
,
that
it
proveth
rather
an
Occasion
of
sinful
motions
and
actings
in
those
that
seek
Salvation
by
the
Works
of
it
.
This
cometh
to
pass
by
reason
of
the
Power
of
our
natural
Corruption
,
which
is
stirred
up
and
rageth
the
more
,
when
the
holy
and
just
Law
of
God
is
set
in
opposition
against
it
,
so
that
the
fault
is
not
in
the
Law
,
but
in
our
own
hearts
.
Those
that
find
not
this
by
their
own
Experience
should
believe
the
Apostle
Paul
,
who
teacheth
it
plainly
,
and
that
from
his
own
Experience
,
Rom.
7.5
.
to
the
14.
He
affirmeth
that
there
are
motions
of
Sin
by
the
Law
in
a
fleshly
State
,
and
that
Sin
taketh
occasion
by
the
Commandment
,
Thou
shalt
not
covet
,
wrought
in
him
all
manner
of
Concupiscence
,
deceived
him
,
flew
him
,
became
exceeding
sinful
,
and
that
without
the
Law
he
was
alive
and
sin
dead
,
but
when
the
Commandment
came
,
Sin
revived
and
he
died
.
He
sheweth
that
the
cause
of
this
irreconcileable
enmity
and
contrariety
betwixt
his
sinful
Nature
and
the
Law
;
the
law
is
spiritual
,
but
I
am
carnal
sold
under
sin
.
Take
notice
here
that
the
Reason
given
by
the
Apostle
that
the
Doctrine
of
Salvation
by
sincere
Obedience
will
have
the
same
event
.
Corrupt
Nature
is
contrary
to
sincere
Obedience
as
well
as
perfect
,
and
if
we
make
it
the
condition
of
our
Salvation
,
Sin
will
take
the
same
occasion
by
it
to
become
exceeding
sinful
in
its
motions
and
actings
.
The
Success
of
legal
Doctrine
upon
the
natural
Man
is
according
to
the
Proverb
,
Reprove
not
a
scorner
lest
he
hate
thee
,
Prov.
9.8
.
Rebuking
a
mad
Man
is
the
way
to
enrage
him
,
and
such
is
the
natural
Man
in
spiritual
things
since
he
fell
out
of
his
right
Mind
by
the
Sin
of
Adam
.
We
find
by
manifold
Experience
,
that
though
Men
be
generally
addicted
to
the
Principle
of
Salvation
by
Works
,
yet
multitudes
of
of
them
hate
all
strict
Preachers
and
Professors
of
true
Holiness
,
because
they
are
a
Torment
to
their
Consciences
.
They
endeavour
to
shelter
themselves
in
Ignorance
of
the
Law
,
accounting
that
the
less
they
know
,
the
less
they
shall
answer
for
,
and
therefore
they
would
not
have
right
things
prophesied
unto
them
,
Is.
30.10
.
And
they
have
prevailed
generally
in
the
World
to
darken
the
natural
knowledge
of
moral
Duties
in
such
a
Degree
that
there
is
a
necessity
of
learning
them
by
divine
Revelation
out
of
the
Scriptures
.
We
may
find
how
prone
Legal-writers
are
to
corrupt
the
Sense
of
the
Law
,
that
they
may
leave
starting
holes
for
their
Corruptions
,
by
the
corrupt
Glosses
of
the
Scribes
and
Pharisees
from
which
Christ
did
vindicate
it
,
Matth.
5.
And
as
far
as
I
have
observed
,
none
more
endeavour
to
discover
the
Purity
and
Perfection
of
the
Law
,
than
those
that
seek
Holiness
and
Salvation
,
without
any
Legal
Condition
by
the
meer
Free
grace
of
God
in
Christ
.
The
Doctrine
of
Salvation
by
sincere
Obedience
,
is
but
a
mincing
of
the
Perfection
required
in
the
Law
,
and
yet
how
is
this
Doctrine
minced
again
and
again
until
it
be
come
so
small
,
that
the
Substance
of
all
true
Obedience
is
lost
,
without
any
farther
Practice
of
Holiness
.
A
willingness
to
be
saved
according
to
Christ's
terms
,
or
a
Consent
that
Christ
should
be
our
Lord
,
or
a
Resolution
to
obey
his
Commandments
(
which
is
little
more
than
ignorant
men
trust
on
,
when
they
say
that
they
hope
God
will
save
them
,
because
they
have
a
good
meaning
,
tho'
they
live
in
the
neglect
of
all
Religion
)
shall
pass
with
many
for
enough
sincere
Obedience
both
to
enter
them
into
a
State
of
Salvation
,
and
to
continue
them
in
it
,
so
that
they
shall
never
be
accounted
Breakers
of
the
Gospel-covenant
while
so
much
can
be
pretended
.
The
most
that
is
made
necessary
for
Salvation
,
shall
be
only
to
endeavour
to
do
what
we
can
to
obey
Christ's
Commands
,
tho'
all
that
the
most
can
do
is
nothing
that
is
truly
good
.
Those
that
have
a
little
more
Zeal
for
their
Salvation
by
Works
,
are
prone
to
spend
it
in
superstitious
Observances
,
because
they
suit
better
with
their
carnal
Nature
than
the
spiritual
Commands
of
God
and
Christ
.
I
doubt
not
but
this
hath
been
one
occasion
of
the
prevailing
of
Heathenish
,
Jewish
,
and
Popish
Superslitions
in
the
World
.
We
find
by
experience
how
Popery
fell
in
several
Nations
in
late
years
when
the
great
Pillar
of
it
,
the
Doctrine
of
Justification
by
Works
,
was
overthrown
by
the
Protestant
Doctrine
of
Justification
by
Faith
alone
.
If
these
Legal
Zealots
be
forced
by
strong
Conviction
to
endeavour
the
Practice
of
spiritual
Duties
for
the
quieting
of
their
guilty
Consciences
,
they
may
be
brought
to
strive
and
labour
earnestly
,
and
even
to
macerate
their
Bodies
with
Fasting
,
that
they
may
kill
their
Lusts
,
but
still
their
Lusts
are
alive
and
as
strong
as
ever
they
were
,
and
do
shew
forth
their
Enmity
against
the
Law
of
God
by
inward
fretting
,
repining
and
grudging
at
it
as
a
grievous
Task-mastertho
'
a
slavish
Fear
restrain
their
gross
outward
actings
.
And
if
once
these
Zealots
be
enlightned
with
the
Knowledge
of
the
Spiritual
nature
of
the
Law
,
to
discern
that
God
rejecteth
all
their
slavish
Service
,
and
will
not
own
it
for
sincere
Obedience
,
then
they
fall
into
Despair
of
their
Salvation
,
because
they
see
they
have
failed
in
their
highest
attempts
to
perform
the
Condition
,
and
then
they
can
easily
discover
themselves
that
their
Hearts
swell
in
Anger
and
manifest
Hatred
against
the
Law
,
yea
,
and
against
God
and
Christ
for
prescribing
such
hard
Conditions
of
Salvation
,
which
they
cannot
keep
,
and
yet
expect
to
be
damned
eternally
for
breaking
of
them
.
This
filleth
them
with
blasphemous
thoughts
against
God
and
Christ
,
and
they
can
hardly
refrain
from
blaspheming
with
their
tongues
;
and
when
they
are
brought
to
this
horrible
Condition
,
if
God
doth
not
in
mercy
discover
to
them
the
way
of
Salvation
by
Free-grace
,
through
Faith
alone
,
they
will
endeavour
if
they
can
to
sear
their
Consciences
past
feeling
of
Sin
,
and
fully
to
abandon
all
Religion
,
which
have
proved
such
an
unsufferable
Torment
to
them
,
or
if
they
cannot
sear
their
Consciences
,
some
of
them
are
easily
prevailed
over
by
Satan
,
rather
to
murder
themselves
than
to
live
longer
in
the
Hatred
of
God
,
the
Spirit
of
Blasphemy
and
continual
horror
of
Conscience
.
This
is
the
pestilent
effect
of
Legal-Doctrine
upon
a
carnal
heart
,
that
doth
but
rouse
up
and
terribly
enrage
the
sleeping
Lion
,
our
sinful
Gorruption
instead
of
killing
of
it
,
as
is
too
evident
by
the
sad
Experience
of
many
that
have
endeavoured
with
all
their
might
to
practice
it
,
and
by
the
Scripture
that
sheweth
a
sufficient
cause
why
it
cannot
be
otherwise
.
Therefore
the
Doctrine
of
Salvation
by
sincere
Obedience
,
that
was
invented
against
Antinomianism
,
may
well
be
ranked
amongst
the
worst
Antinomian
Errors
.
For
my
part
I
hate
it
with
perfect
Hatred
and
count
it
mine
Enemy
,
as
I
have
found
it
to
be
,
and
I
have
found
by
some
good
Experience
the
Truth
of
the
Lesson
taught
by
the
Apostle
,
that
the
way
to
be
freed
from
the
Mastery
and
Dominion
of
Sin
,
is
not
to
be
under
the
law
,
but
under
grace
,
Rom.
6.15
.
6thly
,
The
way
of
Salvation
by
works
was
blasted
by
the
Curse
denounced
against
the
first
Adam's
Sin
,
so
that
now
it
cannot
work
Life
in
us
or
Holiness
,
but
only
Death
:
For
the
Law
which
requireth
both
sincere
and
perfect
Obedience
to
God
in
all
things
,
was
made
known
to
Adam
at
his
first
Creation
,
as
the
means
of
continuing
the
happy
Life
that
was
then
bestowed
upon
him
;
and
it
would
have
been
effectual
for
this
end
if
he
had
not
transgressed
in
the
forbidden
fruit
,
but
when
he
had
once
brought
himself
and
his
Posterity
under
the
terrible
Sentence
,
Thou
shalt
surely
die
,
Gen.
2.17
.
all
that
Knowledge
of
God
or
his
Law
that
before
wrought
for
continuance
of
Life
,
was
turned
by
that
cursing
Sentence
the
contrary
way
to
work
for
his
death
,
even
for
the
death
of
his
Soul
in
sin
,
as
well
as
for
the
death
of
his
Body
,
and
therefore
it
quickly
moved
him
to
hide
himself
from
God
as
an
enemy
.
It
was
as
if
God
should
say
,
All
the
light
and
knowledge
that
thou
hast
,
shall
not
be
able
to
continue
thy
life
or
restore
it
,
but
it
shall
rather
tend
to
thy
death
.
Therefore
while
we
continue
in
our
Natural
state
under
the
first
Adam's
Guilt
and
Curse
,
the
knowledge
of
the
Law
,
yea
,
and
all
such
knowledge
of
God
and
his
Attributes
as
natural
Men
may
attain
to
,
must
needs
be
in
like
manner
accursed
to
us
;
and
seeing
Man
did
not
use
his
natural
Knowledge
and
Wisdom
aright
,
God
is
resolved
to
revenge
the
abuse
of
it
by
giving
us
Salvation
in
a
way
contrary
to
it
,
that
seemeth
foolishness
to
the
Natural
man
and
wholly
to
abolish
the
way
of
living
by
any
of
our
works
,
or
by
any
Wisdom
or
Knowledge
that
the
Natural-man
can
attain
unto
;
for
it
is
written
,
I
will
destrey
the
wisdom
of
the
wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
.
Hath
not
God
made
foolish
the
wisdom
of
the
world
:
For
after
that
in
the
wisdom
of
God
,
the
world
by
wisdom
knew
not
God
,
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
,
1
Cor.
1.19
,
20
,
21.
Hence
we
may
conclude
,
that
no
Truth
known
by
the
light
of
Nature
can
be
an
effectual
Principle
or
Motive
to
work
Holiness
in
us
,
and
Gospel-principles
and
Motives
are
but
abused
,
when
they
are
applied
to
a
Legal-way
of
Salvation
.
7thly
,
The
end
which
God
aimed
at
in
giving
the
Law
by
Moses
,
was
not
that
any
should
ever
attain
to
Holiness
or
Salvation
by
the
condition
of
perfect
or
sincere
Obedience
to
it
,
tho'
if
there
had
been
any
such
way
of
Salvation
at
that
time
,
it
must
have
consisted
in
the
Performance
of
that
Law
which
was
then
given
to
the
Church
to
be
a
Rule
of
Life
as
well
as
a
Covenant
.
There
was
another
Covenant
made
before
that
time
with
Abraham
,
Isaac
and
Jacob
,
a
Covenant
of
Grace
promising
all
Blessings
freely
through
Christ
,
the
promised
Seed
,
by
which
only
they
were
to
be
saved
,
and
the
Covenant
of
the
Law
was
added
that
they
might-see
their
sinfulness
and
subjection
to
death
and
wrath
,
and
the
impossibility
of
attaining
to
life
or
holiness
by
their
works
,
and
be
forced
to
trust
on
the
free
Promise
only
for
all
their
Salvation
,
and
that
Sin
might
be
restrained
by
the
Spirit
of
Bondage
,
until
the
coming
of
that
promised
Seed
Jesus
Christ
,
and
the
more
plentiful
pouring
out
of
the
sanctifying
Spirit
by
him
.
This
the
Apostle
Paul
sheweth
largely
,
Gal.
3.15
to
24.
Rom.
5.20
,
21.
&
Rom.
10.3
,
4.
None
of
the
Israelites
under
the
Old
Testament
were
ever
saved
by
the
Sinai-Covenant
,
neither
did
any
of
them
ever
attain
to
Holiness
by
the
terms
of
it
.
Some
of
them
did
indeed
perform
the
Commandments
of
it
sincerely
,
tho'
imperfectly
,
but
those
were
first
justified
and
made
Partakers
of
Life
and
Holiness
by
virtue
of
that
better
Covenant
made
with
Abraham
,
Isaac
and
Jacob
,
which
was
the
same
in
substance
with
the
New-covenant
or
Testament
,
establish'd
by
the
Blood
of
Christ
.
Had
it
not
been
for
that
better
Covenant
,
the
Sinai-covenant
would
have
proved
to
them
an
occasion
of
no
Happiness
,
but
only
of
sin
,
Despair
and
Destruction
.
Of
it self
it
was
only
a
killing
Letter
,
the
ministration
of
death
and
condemnation
,
and
therefore
it
is
now
abolished
,
2
Cor.
3.6
,
8
,
9
,
11.
We
have
cause
to
praise
God
for
delivering
his
Church
by
the
Blood
of
Christ
from
this
Yoke
of
Bondage
,
and
we
have
cause
to
abhor
the
Device
of
those
that
would
lay
upon
us
a
more
grievous
and
terrible
Yoke
,
by
turning
our
very
New
covenant
into
a
Covenant
of
sincere
works
,
and
leaving
us
no
such
better
Covenant
as
the
Israelites
had
under
their
Yoke
,
to
relieve
us
in
our
Extremity
.
DIRECTION
VII
We
are
not
to
imagine
that
our
hearts
and
lives
must
be
changed
from
Sin
to
Holiness
in
any
measure
,
before
we
may
safely
venture
to
trust
on
Christ
for
the
sure
Enjoyment
of
himself
and
his
Salvation
..
EXPLICATION
.
WE
are
naturally
so
prone
to
ground
our
Salvation
upon
our
own
works
,
that
if
we
cannot
make
them
procuring
Conditions
and
Causes
of
our
Salvation
by
Christ
,
yet
we
shall
endeavour
at
least
to
make
them
necessary
Preparatives
to
fit
us
for
receiving
Christ
and
his
Salvation
by
Faith
.
And
Men
are
easily
perswaded
that
this
is
not
at
all
contrary
to
Salvation
by
Free-grace
,
because
all
that
is
hereby
ascribed
to
our
works
or
good
Qualifications
,
is
only
that
they
put
usin
a
sit
posture
to
receive
a
Free
gift
.
If
we
were
to
go
to
a
Prince
for
a
Free
gist
,
good
Manners
and
due
Reverence
would
teach
us
to
trim
our selves
first
and
to
change
our
slovenly
Clothes
as
Joseph
did
when
he
came
out
of
the
Dungeon
into
the
presence
of
Pharaoh
.
It
seemeth
to
be
an
impudent
slighting
and
contemning
the
Justice
and
Holiness
of
God
and
Christ
,
and
an
insufferable
affront
and
indignity
offer'd
to
the
divine
Majesty
,
when
any
dare
presume
to
approach
into
his
Presence
in
the
nasty
pickle
of
his
Sins
,
covered
all
over
with
putrifying
Sores
not
at
all
clo'sd
,
boundeup
or
cleansed
;
much
more
when
they
endeavour
to
receive
the
most
holy
One
into
such
an
abominable
stinking
Kennel
,
as
a
Sinners
heart
is
before
it
be
at
all
reformed
.
The
Parable
concerning
the
Man
that
was
to
be
bound
hand
and
foot
and
cast
into
outer
Darkness
for
coming
to
the
Royal
Wedding
without
a
Wedding
garment
,
seemeth
to
be
intended
as
a
Warning
against
all
such
Presumption
,
Mat.
22.11
,
13.
Many
that
behold
with
terrour
the
abominable
Filth
of
their
own
hearts
are
kept
off
from
coming
immediately
to
Christ
by
such
Imaginations
which
Satan
strongly
maintaineth
and
increaseth
in
them
by
his
Suggestions
,
so
that
they
can
by
no
means
be
perswaded
out
of
them
,
until
God
teacheth
them
inwardly
by
the
powerful
Illumination
of
his
Spirit
;
they
delay
the
saving
act
of
Faith
,
because
they
account
that
they
are
not
yet
duly
prepared
and
qualified
for
it
.
On
the
same
Account
many
weak
Believers
delay
coming
to
the
Lord's
Supper
for
many
Years
together
,
even
as
long
as
they
live
in
this
World
,
and
would
be
as
likely
to
delay
their
Baptism
,
if
they
had
not
been
baptized
in
Infancy
.
Against
all
such
Imaginations
I
shall
propose
the
following
Considerations
.
First
,
This
Error
is
pernicious
to
the
Practice
of
Holiness
,
and
to
our
whole
Salvation
,
in
the
same
manner
with
that
treated
of
in
the
foregoing
Direction
,
and
may
be
confuted
by
the
same
Arguments
,
which
are
there
produced
;
whether
Holiness
be
made
a
procuring
Condition
of
our
Salvation
through
Christ
,
or
only
a
Condition
necessary
to
qualifie
us
for
the
Reception
of
Christ
,
we
are
equally
brought
under
those
Legal
terms
of
doing
first
the
Duties
required
in
the
Law
,
that
so
we
may
live
.
Therefore
we
are
equally
bereaved
of
the
Assistance
of
those
means
of
Holiness
mentioned
in
the
foregoing
Directions
,
as
Union
and
Fellowship
with
Christ
,
and
the
Enjoyment
of
all
his
sanctifying
Endowments
by
Faith
,
which
should
go
before
the
Practice
of
Holiness
,
that
they
may
enable
us
for
it
,
and
we
are
equally
left
to
labour
in
vain
for
Holiness
while
we
are
in
our
cursed
natural
State
,
whereby
our
sinsul
Corruption
will
be
rather
exasperated
than
mortified
,
so
that
we
shall
never
be
duly
prepared
for
the
reception
of
Christ
,
as
long
as
we
live
in
the
world
.
Thus
while
we
endeavour
to
prepare
our
way
to
Christ
by
holy
Qualifications
,
we
do
rather
fill
it
with
stumbling-blocks
and
deep
pits
,
whereby
our
Souls
are
hindered
from
ever
attaining
to
the
Salvation
of
Christ
.
2dly
,
Any
the
least
change
of
our
hearts
and
lives
from
Sin
to
Holiness
before
our
receiving
of
Christ
and
his
Salvation
by
Faith
,
is
not
at
all
necessary
according
to
the
Terms
of
the
Gospel
,
nor
required
by
any
one
Syllable
in
the
Word
of
God
.
Christ
would
have
the
vilest
Sinners
come
to
him
for
Salvation
immediately
without
delaying
the
time
to
prepare
themselves
for
him
.
When
the
wicked
Jaylor
enquired
,
what
he
must
do
to
be
saved
,
Paul
directed
him
forthwith
to
believe
on
Christ
,
with
a
Promise
that
in
so
doing
he
should
be
saved
,
and
straitway
he
and
all
his
were
baptized
,
Acts
16.30
,
33.
Paul
doth
not
tell
him
that
he
must
reform
his
heart
and
life
first
,
though
he
was
in
a
very
nasty
pickle
at
that
time
,
having
but
a
little
before
fastened
Paul
and
Silas
in
the
Stocks
,
and
newly
attempted
an
horrid
wilful
self-murder
.
Those
three
thousand
Jews
that
were
converted
by
Peter's
Preaching
,
and
added
the
same
day
to
the
Church
by
Baptism
,
Acts
2.41
.
seemed
to
have
as
much
need
of
some
considerable
time
to
prepare
themselves
for
receiving
of
Christ
as
others
,
because
they
had
but
lately
polluted
themselves
with
the
Murder
of
Christ
himself
,
v.
23.
Christ
commands
his
Servants
to
go
out
quickly
into
the
Streets
and
Lanes
of
the
City
and
to
bring
in
to
his
Feast
,
the
poor
and
the
maimed
,
and
the
halt
and
the
blind
,
yea
to
go
out
into
the
high
ways
and
to
compel
them
to
come
in
,
without
allowing
them
to
tarry
away
until
they
had
cleansed
the
sores
and
shifted
off
their
filthy
rags
and
swarms
of
lice
.
Christ
would
have
us
to
believe
on
him
that
justifieth
the
ungodly
,
and
therefore
he
doth
not
require
us
to
be
godly
before
we
believe
,
Rom.
4.5
.
He
came
as
a
Physician
for
the
Sick
,
and
doth
not
expect
that
they
should
recover
their
Health
in
the
least
degree
before
they
come
to
him
,
Mat.
9.12
.
The
vilest
Sinners
are
fitly
prepared
and
qualified
for
this
Design
,
which
is
to
shew
forth
the
exceeding
riches
of
Grace
,
pardoning
our
sins
and
saving
us
freely
,
Eph.
2.5
.
7.
For
this
end
the
Law
of
Moses
entered
,
that
the
offence
might
abound
,
that
so
where
sin
abounded
grace
might
much
more
abound
,
Rom.
5.20
.
He
loved
us
in
our
most
loathsom
sinful
Pollution
,
so
as
to
die
for
us
,
and
much
more
will
he
love
us
in
it
,
so
as
to
receive
us
when
we
come
to
him
for
the
purchased
Salvation
.
He
hath
given
full
satisfaction
to
the
Justice
of
God
for
sinners
,
that
they
might
have
all
Righteousness
,
and
Holiness
,
and
all
Salvation
only
by
Fellowship
with
him
through
Faith
;
therefore
it
is
no
affront
to
Christ
,
or
slighting
and
contemning
of
the
Justice
and
Holiness
of
God
to
come
to
Christ
,
while
we
are
polluted
sinners
;
but
rather
it
is
an
affronting
and
contemning
of
the
Saving-grace
,
Merit
and
Fulness
of
Christ
,
if
we
endeavour
to
make
our selves
righteous
and
holy
before
we
receive
Christ
himself
,
and
all
Righteousness
and
Holiness
in
him
by
Faith
.
Christ
loathed
not
to
touch
a
Leper
,
and
condescended
to
wash
the
feet
of
his
Disciples
,
and
did
not
expect
that
they
should
be
washed
and
perfumed
before
hand
,
as
some
great
ones
of
the
World
are
said
to
do
,
when
they
wash
the
feet
of
Poor-men
in
imitating
of
Christ
.
Thirdly
,
Those
that
receive
Christ
with
an
unfeigned
Faith
,
shall
never
want
a
wedding
garment
to
adorn
them
in
the
sight
of
God
.
Faith
it self
is
very
precious
in
the
sight
of
God
and
most
holy
,
2
Pet.
1.1
.
Jude
20.
God
loveth
it
because
it
giveth
the
glory
of
our
Salvation
only
to
the
Free-grace
of
God
in
Christ
,
Rom.
4.16
.
and
renounceth
all
dependance
on
any
conditions
that
we
can
perform
to
procure
a
Right
to
Christ
,
or
to
make
our selves
acceptable
to
him
.
It
containeth
in
it
an
hearty
Love
to
Christ
as
Saviour
,
and
an
hungring
and
thirsting
Appetite
for
his
Salvation
:
and
it
is
the
Mouth
whereby
the
Soul
feedeth
hungrily
upon
him
.
What
Wedding
garment
can
sinners
bring
with
them
more
delightful
than
this
to
their
bountiful
God
,
whose
great
Design
is
to
manifest
the
abundant
riches
of
his
glorious
Grace
and
Bounty
in
this
Wedding
feast
?
The
Father
himself
loveth
them
,
because
they
love
Christ
,
and
believe
that
he
came
out
from
God
,
Jo.
16.27
.
But
yet
we
see
that
the
Excellency
of
Faith
lyeth
in
this
that
it
accounteth
not
it self
or
any
other
work
of
ours
,
a
sufficient
Ornament
to
make
us
acceptable
in
the
sight
of
God
.
It
will
not
be
our
Wedding-garment
it self
,
but
it
buyeth
of
Christ
white
raiment
that
we
may
be
clothed
,
and
that
the
shame
of
our
nakedness
may
not
appear
,
Rev.
3.18
.
Tho'
it
loveth
and
desireth
the
Free-gift
of
Holiness
,
yet
it
abandons
all
thoughts
of
practising
Holiness
immediately
before
we
come
to
Christ
for
an
holy
nature
.
It
putteth
on
Christ
himself
,
and
in
him
all
things
that
pertain
to
life
and
godliness
.
Thus
every
true
Believer
is
clothed
with
the
Sun
,
Rev.
12.1
.
even
with
the
Sun
of
Righteousness
the
Lord
Jesus
,
who
is
pleased
to
be
himself
both
our
Wedding-garment
and
Feast
,
and
all
our
spiritual
and
eternal
Happiness
.
For
the
more
full
Satisfaction
and
Consolation
of
those
distressed
Souls
that
lye
under
the
terrible
apprehensions
of
their
own
sinfulness
and
the
wrath
of
God
,
and
dare
not
venture
to
trust
stedfastly
on
Christ
,
for
their
Salvation
,
until
they
can
find
in
themselves
some
change
from
Sin
to
Holiness
.
I
shall
mention
particularly
several
of
those
things
that
such
would
find
in
themselves
,
and
I
shall
shew
that
if
some
of
them
be
not
partly
comprehended
in
Faith
it self
,
they
are
fruits
and
consequences
of
Faith
,
and
therefore
they
cannot
be
rationally
expected
before
we
trust
on
Christ
for
our
Salvation
.
First
,
They
think
it
necessary
to
repent
before
they
believe
on
Christ
for
their
Salvation
,
because
Repentance
is
absolutely
necessary
to
Salvation
,
Luke
13.3
.
Except
ye
repent
ye
shall
all
likewise
perish
;
and
Christ
placeth
the
Duty
of
Repentance
before
Faith
,
Mar.
1.15
.
Repent
and
believe
the
Gospel
;
but
we
are
to
know
that
Christ
requireth
Repentance
first
as
the
end
to
be
aimed
at
,
and
Faith
in
the
next
place
,
as
the
only
means
of
attaining
to
it
;
and
tho'
the
end
be
first
in
intention
,
yet
the
means
are
first
in
Practice
and
Execution
,
tho'
both
be
absolutely
necessary
to
Salvation
.
For
what
is
Repentance
,
but
an
hearty
turning
from
sin
to
God
and
his
Service
?
and
what
way
is
there
to
turn
to
God
,
but
through
Christ
?
who
is
the
way
,
the
truth
and
the
life
,
without
whom
none
cometh
to
the
Father
,
Joh.
14.6
.
And
what
way
is
there
of
coming
to
Christ
,
but
by
Faith
?
therefore
if
we
would
turn
to
God
in
the
right
way
,
we
must
first
come
to
Christ
by
Faith
,
and
Faith
must
go
before
Repentance
,
as
the
great
Instrument
afforded
us
by
the
Grace
of
God
for
the
effectual
Performance
of
it
.
Repentance
is
indeed
a
Duty
which
sinners
owe
naturally
to
God
;
but
the
great
Question
is
,
how
shall
sinners
be
able
to
perform
it
?
This
Question
is
resolved
only
by
the
Gospel
of
Christ
,
Repent
and
believe
.
The
way
to
repent
is
to
begin
with
believing
.
Therefore
the
great
Doctrine
of
John
in
his
Baptism
of
Repentance
was
,
That
they
should
believe
on
him
that
should
come
after
him
,
that
is
,
on
Christ
Jesus
,
Acts
19.4
.
2dly
Regeneration
also
is
necessary
to
Salvation
,
Joh.
3
3.
and
therefore
many
would
find
it
wrought
in
themselves
,
before
they
trust
on
Christ
for
Salvation
;
but
consider
what
Regeneration
is
,
It
is
a
new
begetting
or
creating
us
in
Christ
,
1
Cor.
4.15
.
Eph.
2.10
.
in
whom
we
are
Partakers
of
a
divine
nature
far
different
from
that
which
we
received
from
the
first
Adam
.
Now
Faith
is
the
uniting
Grace
whereby
Christ
dwelleth
in
us
,
and
we
in
him
,
as
hath
been
shewed
,
and
therefore
it
is
the
first
Grace
wrought
in
our
Regeneration
and
the
means
of
all
the
rest
;
when
you
truly
believe
,
you
are
regenerated
and
not
till
then
.
Those
that
receive
Christ
by
believing
,
and
those
only
are
the
Sons
of
God
,
which
are
born
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Joh.
1.12
,
13.
3dly
,
They
account
it
necessary
to
receive
Christ
as
Lord
and
Law-giver
by
a
sincere
Resignation
of
themselves
to
his
Government
,
and
a
Resolution
to
obey
his
Law
,
before
they
receive
him
as
their
Saviour
.
This
is
one
principal
Lesson
of
the
new
Divinity
,
and
such
a
receiving
Christ
as
Lord
is
made
to
be
the
great
act
of
saving
Faith
,
without
which
such
Faith
as
I
have
described
,
whereby
we
trust
on
Christ
for
Salvation
,
is
reckoned
no
better
than
gross
Presumption
.
They
teach
that
Christ
will
not
bestow
his
Salvation
on
those
that
do
not
first
yield
their
subjection
to
his
Kingly
Authority
,
but
he
calleth
them
his
enemies
,
because
they
would
not
that
he
should
reign
over
them
,
and
requireth
that
they
be
brought
and
slain
before
him
,
Luke
19.27
.
And
I
own
it
as
a
certain
truth
,
that
Christ
will
save
none
but
those
that
are
brought
to
resign
up
themselves
sincerely
to
the
Obedience
of
his
royal
Authority
and
Laws
.
But
yet
we
must
observe
that
they
are
not
brought
to
this
holy
Resignation
,
or
to
any
sincere
purpose
and
resolution
of
Obedience
before
they
receive
his
Salvation
,
but
rather
by
receiving
it
.
Men
that
were
never
throughly
sensible
of
their
natural
death
in
sin
,
do
easily
bring
themselves
to
resolve
universal
Obedience
to
God
when
they
are
on
their
Death-beds
,
or
in
any
eminent
danger
,
or
when
they
would
prepare
themselves
for
the
Lords
Supper
,
that
so
they
may
make
their
Peace
with
God
,
and
trust
securely
on
Christ
for
his
Salvation
,
but
all
Resolutions
of
that
kind
are
vain
and
hypocritical
,
sooner
broken
than
made
.
Those
that
know
the
Plague
of
their
own
hearts
,
do
find
that
their
mind
is
enmity
unto
the
Law
of
God
and
Christ
and
cannot
be
subject
unto
it
,
Rom.
8.7
.
and
that
they
can
as
soon
remove
a
mountain
as
give
up
themselves
sincerely
to
Obedience
before
they
trust
on
Christ
for
his
Salvation
,
and
for
the
gift
of
a
new
heart
,
whereby
they
may
be
enabled
both
to
will
and
to
do
any
thing
that
is
acceptable
to
God
.
We
should
have
been
sufficiently
obliged
to
all
obedient
purposes
,
resolutions
and
resignations
,
if
Christ
had
never
come
into
the
World
to
save
us
,
but
he
knew
that
we
could
perform
nothing
holily
,
except
he
made
us
first
Partakers
of
Salvation
,
and
that
we
shall
never
obey
him
as
Law-giver
,
until
we
receive
him
as
Saviour
.
He
is
a
saving
Lord
,
trust
on
him
first
to
save
you
from
the
guilt
and
power
of
sin●
and
dominion
of
Satan
,
and
to
give
you
a
new
spiritual
Disposition
,
then
and
not
till
then
,
the
Love
of
Christ
will
constrain
you
to
resign
up
your self
heartily
to
live
to
him
that
died
for
you
,
2
Cor.
5.14
.
and
you
will
be
able
to
say
with
an
unfeigned
Resolution
,
O
Lord
,
truly
I
am
thy
servant
,
I
am
thy
servant
and
the
son
of
thy
handmaid
,
thou
hast
loosed
my
bonds
,
Psal.
116.16
.
4thly
,
It
seemeth
to
them
evident
,
that
some
good
works
are
necessary
before
we
can
trust
on
Christ
safely
for
the
forgiveness
of
sins
;
because
our
Saviour
teacheth
us
,
that
if
we
forgive
not
men
their
Trespasses
,
neither
will
our
heavenly
Father
forgive
our
Trespasses
,
and
directeth
us
to
pray
,
Forgive
us
our
debts
,
as
we
forgive
our
debtors
,
Mat.
6.12
,
15.
Restitution
also
was
to
be
made
of
things
wrongfully
gotten
from
others
,
before
the
Sacramental
Atonement
was
made
by
the
Trespass
offering
,
Lev.
6.5
,
7.
This
is
sufficient
to
prove
,
that
forgiving
others
,
and
Restitution
according
to
our
ability
,
or
at
least
a
sincere
desire
and
purpose
so
to
do
,
are
very
closely
joyned
with
the
forgiveness
of
our
sins
,
and
are
very
necessary
to
fit
us
for
Prayer
and
for
Sacramental
Applications
of
pardoning
Grace
to
our selves
.
A
lively
Faith
cannot
be
without
these
Fruits
,
and
therefore
we
cannot
pray
or
partake
of
Sacraments
in
Faith
without
them
,
but
yet
if
we
strive
to
do
either
of
these
before
we
trust
on
Christ
for
our
Pardon
and
Salvation
,
we
shall
do
them
slavishly
and
hypocritically
,
not
in
any
holy
acceptable
manner
.
Our
forgiving
others
will
not
be
accompanied
with
any
hearty
Love
to
them
as
to
our selves
for
the
sake
of
God
;
and
our
Restitution
will
be
but
a
forced
act
,
like
Pharaoh's
letting
the
Children
of
Israel
go
,
or
like
Judas
restoring
the
thirty
pieces
of
Silver
being
compelled
thereunto
by
terror
of
Spirit
,
and
when
the
terror
that
forced
us
is
removed
,
we
shall
be
as
ready
to
recal
our
Forgiveness
and
to
wrong
others
again
,
as
Pharaoh
was
to
bring
the
Israelites
again
into
bondage
after
he
had
let
them
go
,
Exod.
14.5
.
If
you
would
forgive
others
heartily
so
as
to
love
them
again
,
you
must
first
apprehend
the
love
and
mercy
of
God
towards
your selves
by
Faith
in
Christ
,
and
then
you
will
be
able
according
to
the
Apostle's
Instruction
,
to
be
kind
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
,
Ephes.
4.32
.
The
readiness
of
Zaccheus
to
make
Restitution
,
followed
upon
a
discovery
of
Christ's
love
to
him
,
and
his
joyful
receiving
Christ
into
his
house
,
was
fruit
whereby
he
did
evidence
the
Truth
of
that
Faith
that
was
already
wrought
in
his
heart
.
5thly
,
I
shall
reckon
up
together
several
other
Qualifications
,
that
distressed
Souls
would
find
in
themselves
,
that
they
may
be
duly
prepared
to
trust
on
Christ
for
their
Salvation
,
and
when
they
have
laboured
anxiously
a
long
time
and
cannot
get
them
,
at
last
they
lie
down
in
sorrowful
Despondence
,
not
daring
to
apply
the
Consolations
of
the
grace
of
God
in
Christ
to
their
wounded
Consciences
.
Let
perplexed
Souls
mark
the
particulars
and
observe
whether
the
condition
of
their
own
Souls
be
reached
in
any
of
them
,
O
thou
afflicted
,
tossed
with
tempests
,
and
not
comforted
,
what
good
Qualifications
is
it
that
thou
wouldest
have
,
that
thou
mayest
be
encouraged
to
lay
hold
on
Christ
for
Salvation
?
It
is
likely
thou
wilt
answer
in
the
bitterness
of
thy
Soul
,
O
let
me
have
first
some
love
to
God
and
Godliness
in
mine
heart
,
and
freedom
from
mine
hateful
heart-risings
against
him
and
his
Service
.
Let
me
have
some
good
thoughts
of
God
,
his
Justice
,
Mercy
,
Holiness
,
that
I
may
be
able
to
justifie
him
tho'
he
damn
me
,
and
that
I
may
not
be
filled
with
murmuring
and
hellish
Blasphemies
in
my
mind
against
him
,
let
the
raging
of
my
lusts
be
abated
,
and
the
stinking
kennel
of
my
wicked
heart
a
little
cleansed
,
let
me
have
some
holy
reverential
Fear
of
God
,
and
not
only
a
pannick
tormenting
horror
.
I
would
be
more
affected
with
the
wrath
of
God
,
and
not
be
of
a
slighting
heedless
Spirit
.
I
would
be
more
humbled
for
Sin
,
loath
it
and
be
ashamed
of
it
,
and
be
sorry
for
it
with
a
godly
Sorrow
,
not
meerly
because
of
the
Punishment
,
but
because
it
grieveth
and
vexeth
the
holy
Spirit
of
God
,
I
would
be
able
to
make
a
willing
and
ingenious
Confession
of
sin
,
and
to
pour
out
my
Soul
to
the
Lord
in
lively
affectionate
Prayer
for
Forgiveness
,
and
to
praise
and
glorifie
him
heartily
,
and
not
to
be
like
a
lifeless
stone
in
the
duty
of
Prayer
as
I
am
.
Are
these
the
things
thou
desirest
,
O
poor
distressed
Soul
?
The
best
Reply
I
can
make
for
thy
speedy
comfort
,
is
to
inform
thee
,
that
the
things
are
good
but
thy
desires
are
not
well
timed
,
it
is
unreasonable
for
thee
to
expect
these
holy
Qualifications
whilst
thou
art
in
thy
natural
State
under
the
guilt
of
Sin
and
the
apprehension
of
the
Wrath
of
God
,
before
thou
hast
received
the
Atonement
,
and
the
new
Spiritual
Life
that
is
by
Christ
through
Faith
in
his
Name
,
thou
dost
but
exasperate
thy
Corruptions
,
and
harden
thy
Heart
,
and
make
thy
wounds
to
stink
the
more
because
of
thy
foolishness
;
such
good
Qualifications
are
included
in
the
Nature
of
Faith
,
and
for
the
most
part
they
follow
after
it
,
so
that
they
cannot
possibly
be
obtained
before
thou
trustest
in
Christ
for
thy
Salvation
,
as
I
shall
shew
concerning
them
particularly
in
their
Order
.
A
love
to
the
Salvation
of
God
,
and
to
the
free
Gift
of
Holiness
is
included
in
the
Nature
of
Faith
,
so
that
it
cannot
be
hearty
without
it
.
Act
Faith
first
with
this
kind
of
Love
,
and
the
Apprehension
of
God's
Love
to
thy
Soul
will
sweetly
allure
and
constrain
thee
to
love
God
and
his
Service
universally
:
We
love
him
because
he
loved
us
first
,
1
Joh.
4.19
.
We
cannot
be
before-hand
with
God
in
love
,
and
we
must
perceive
it
to
make
us
love
him
,
for
if
we
look
upon
him
as
a
God
contrary
to
us
that
hateth
us
and
will
damn
us
,
our
own
innate
Self-love
will
breed
hatred
and
heart-risings
against
him
,
in
spite
of
our
Hearts
,
that
love
which
is
the
end
of
the
Law
must
flow
from
Faith
unfeigned
,
1
Tim.
1.5
.
And
if
Hatred
work
in
thee
more
than
Love
,
how
canst
thou
expect
good
thoughts
of
God
,
or
any
other
than
blaspheming
,
or
at
least
murmuring
thoughts
of
him
,
in
this
condition
,
ill-will
never
speaketh
or
thinketh
well
.
The
first
right
holy
Thoughts
thou
canst
have
of
God
are
thoughts
of
his
Grace
and
Mercy
to
thy
Soul
in
Christ
,
which
are
included
in
the
Grace
of
Faith
.
Get
these
thoughts
first
by
believing
in
Christ
,
and
they
will
breed
in
thee
love
to
God
,
and
all
good
thoughts
of
him
,
and
free
thee
from
blasphemous
and
murmuring
Thoughts
by
degrees
,
for
love
thinks
no
evil
,
1
Cor.
13.9
.
Then
wilt
thou
be
able
to
account
God
just
and
merciful
if
he
had
damned
thee
and
extended
his
Grace
to
others
;
and
thou
wilt
be
able
to
think
well
of
his
Holiness
,
and
of
his
Decrees
which
many
cannot
endure
to
hear
of
.
The
way
to
get
rid
of
thy
raging
Lusts
is
by
Faith
,
that
purifieth
the
Heart
and
worketh
by
Love
,
Act.
15.9
.
Gal.
5.6
.
The
Soul
must
be
brought
to
take
pleasure
in
God
and
Christ
by
Faith
,
or
else
it
will
lust
after
fleshly
and
worldly
Pleasures
;
and
the
more
you
strive
against
Lusts
without
Faith
,
the
more
they
are
stirred
up
,
though
you
prevail
so
far
as
to
restrain
the
fulfilling
of
them
:
beg
a
holy
Fear
of
God
,
with
fear
of
coming
short
of
the
promised
Rest
through
unbelief
,
Heb.
4.1
.
Such
a
Fear
is
an
Ingredient
of
Faith
,
and
it
will
breed
in
us
a
reverential
,
yea
,
a
Child-like
fear
of
God
and
his
Goodness
,
Heb.
12.28
.
Hos.
3.5
.
We
must
have
Grace
whereby
we
may
serve
God
with
Reverence
,
&c.
It
is
in
the
Margent
we
must
have
or
hold
fast
Grace
,
and
there
is
no
other
way
to
hold
fast
Grace
but
by
Faith
,
and
this
will
quickly
calm
all
pannick
and
tormenting
Horror
.
And
if
you
would
be
free
from
carelesness
and
slightning
the
Wrath
of
God
,
your
way
is
first
to
avoid
dispairing
by
believing
;
for
People
grow
careless
by
dispairing
,
and
for
their
own
quiet
they
will
endeavour
to
slight
Evils
which
they
have
no
hope
to
prevent
,
according
to
the
Proverb
,
Let
us
eat
and
drink
for
to
morrow
we
shall
die
,
1
Cor.
15.32
.
True
Humiliation
for
Sin
is
either
a
part
or
fruit
of
Faith
,
for
on
our
believing
we
shall
remember
our
own
evil
ways
and
doings
that
were
not
good
,
and
shall
loath
our selves
in
our
own
sight
for
all
our
Abominations
,
Ezek.
36.31
.
We
shall
also
then
willingly
renounce
our
own
Righteousness
,
and
account
it
but
dung
,
that
we
may
win
Christ
by
Faith
,
Phil.
3.7
,
8.
But
Beggars
will
make
the
most
of
all
their
nasty
Rags
,
till
they
be
furnished
with
better
Cloaths
;
and
Cripples
will
not
cast
away
their
Crutches
until
they
have
a
better
support
to
lean
on
.
Godly
Sorrow
for
Sin
is
wrought
in
us
by
believing
the
pardoning
Grace
of
God
,
as
it
is
found
by
experience
,
that
a
Pardon
from
a
Prince
will
sometimes
sooner
draw
tears
from
a
stubborn
Malefactor
than
the
fear
of
a
Halter
will
;
thus
the
sinful
Woman
was
brought
to
wash
Christ's
Feet
with
her
Tears
,
Luke
7.37
,
38.
We
are
not
like
to
be
sorry
for
grieving
God
with
our
Sins
while
we
look
upon
him
,
as
an
enemy
that
will
ease
himself
well
enough
of
his
burthen
,
and
right
himself
upon
us
by
our
everlasting
destruction
.
The
belief
of
God's
pardoning
and
accepting
Grace
is
a
necessary
means
to
bring
us
to
an
ingenuous
Confession
of
Sins
.
The
People
freely
confessed
their
sins
when
they
were
baptized
of
John
in
Jordan
for
the
remission
of
sins
,
Mark
1.4
,
5.
The
Confession
of
Despairers
is
forced
,
like
the
extorted
Confessions
and
Cryings
out
of
Malefactors
upon
the
Rack
.
A
Pardon
sooner
openeth
the
Mouth
to
an
ingenuous
Confession
,
than
confess
and
be
hanged
,
or
confess
and
be
damned
;
therefore
if
you
would
freely
confess
your
sins
,
believe
first
that
God
is
faithful
and
just
to
forgive
your
sins
through
Christ
,
1
Joh.
1.9
.
And
if
you
would
pray
to
God
,
or
praise
him
with
lively
Affections
,
you
must
first
believe
that
God
will
hear
you
,
and
give
you
what
is
best
for
you
for
Christ's
sake
,
Joh.
16.23
,
24.
otherwise
your
praying
will
be
only
from
the
Teeth
outward
,
for
how
shall
you
call
on
him
on
whom
you
have
not
believed
,
Rom.
10.14
.
You
must
come
first
to
Christ
,
the
Altar
by
Faith
,
that
by
him
you
may
offer
the
Sacrifice
of
Praise
to
God
continually
,
Heb.
13.10
,
15.
Finally
,
to
pass
from
Particulars
to
the
general
Assertion
laid
down
in
the
Direction
,
if
you
ask
,
What
shall
we
do
that
we
may
work
the
Works
of
God
,
or
get
any
saving
Qualifications
?
I
must
direct
you
first
to
Faith
,
as
the
Work
of
Works
,
and
the
great
saving
Preparatory
to
all
good
Qualifications
,
by
answering
in
our
Saviour's
words
,
This
is
the
Work
of
God
,
that
ye
believe
in
him
whom
he
hath
sent
,
Joh.
6.28
,
29.
DIRECT
.
VIII
.
Be
sure
to
seek
for
Holiness
of
Heart
,
and
Life
only
in
its
due
order
,
where
God
hath
placed
it
,
after
Vnion
with
Christ
,
Justification
and
the
Gift
of
the
Holy
Ghost
,
and
in
that
order
seek
it
earnestly
by
Faith
,
as
a
very
necessary
part
of
your
Salvation
.
EXPLICATION
.
I
Hope
the
Reader
will
observe
warily
in
all
these
Directions
,
that
the
Holiness
aimed
at
as
the
great
End
in
the
whole
Discourse
,
consisteth
not
in
the
Grace
or
Act
of
Faith
required
peculiarly
by
the
Gospel
,
which
though
it
be
a
saving
Gift
of
Christ
,
yet
is
here
considered
rather
as
a
means
precedent
to
the
Reception
of
Christ
and
all
his
Salvation
,
then
a
part
of
his
Salvation
received
.
But
the
Holiness
aimed
at
,
consisteth
in
Conformity
to
the
whole
Moral
Law
,
to
which
we
are
naturally
obliged
if
their
had
never
been
any
Gospel
,
or
any
such
Duty
as
believing
in
Christ
for
Salvation
.
Now
in
this
Direction
,
three
Things
are
contained
that
are
very
necessary
to
guide
us
to
the
attainment
of
this
great
End
,
and
therefore
worthy
of
our
serious
Consideration
.
First
,
It
is
a
Matter
of
high
concern
,
to
be
acquainted
with
the
due
Place
and
Order
,
wherein
God
hath
settled
this
holy
Practice
in
the
Mystery
of
our
Salvation
,
and
a
great
Point
of
Christian
Wisdom
to
seek
it
only
in
that
order
;
we
know
that
God
is
the
God
of
Order
,
and
that
his
infinite
Wisdom
hath
appeared
in
appointing
the
Order
of
his
Creatures
,
which
we
are
forced
to
observe
for
attainment
of
our
ends
in
worldly
things
;
so
also
in
Spiritual
things
God
hath
made
an
everlasting
Covenant
,
ordered
in
all
things
and
sure
,
2
Sam.
23.5
.
the
Benefits
of
it
have
an
orderly
dependence
each
upon
other
,
as
Links
of
the
same
golden
Chain
,
though
several
of
them
,
and
a
Title
to
them
all
are
given
to
us
at
one
and
the
same
time
;
and
I
think
enough
hath
been
said
already
,
to
shew
in
what
order
God
brings
us
to
the
Practice
of
the
Moral
Law
,
he
maketh
us
first
to
be
in
Christ
by
Faith
as
Branches
in
the
Vine
,
that
we
may
bring
forth
much
fruit
,
Joh.
15.5
.
He
first
purgeth
our
Consciences
from
dead
Works
by
Justification
,
that
we
may
serve
the
living
God
,
Heb.
9.14
.
He
maketh
us
first
to
live
in
the
Spirit
,
and
then
to
walk
in
the
Spirit
,
Gal.
5.25
.
This
is
the
Order
prescribed
in
the
Gospel
,
which
is
the
Power
of
God
unto
Salvation
;
though
the
Law
prescribeth
a
quite
contrary
Method
,
that
we
should
first
perform
its
Commandements
,
that
so
we
may
be
justified
and
live
,
and
thereby
it
proveth
a
killing
Letter
to
us
:
Now
mark
well
the
great
Advantages
you
have
for
the
Attainment
of
Holiness
,
by
seeking
it
in
a
right
Gospel-Order
,
you
will
have
the
Advantage
of
the
Love
of
God
manifested
toward
you
in
forgiving
your
Sins
,
receiving
you
into
Favour
,
and
giving
you
the
Spirit
of
Adoption
,
and
the
Hope
of
his
Glory
freely
through
Christ
,
to
perswade
and
constrain
you
by
sweet
allurements
to
love
God
again
that
hath
so
dearly
loved
you
,
and
to
love
others
for
his
sake
,
and
to
give
up
your selves
to
the
Obedience
of
all
his
Commandments
out
of
hearty
love
to
him
,
you
will
also
enjoy
the
Help
of
the
Spirit
of
God
to
incline
you
powerfully
unto
Obedience
,
and
to
strengthen
you
for
the
Performance
of
it
against
all
your
Corruptions
,
and
the
Temptations
of
Satan
,
so
that
you
will
have
both
Wind
and
Tide
to
forward
your
Voyage
in
the
Practice
of
Holiness
;
contrariwise
if
you
rush
upon
the
immediate
performance
of
the
Law
,
without
taking
Christ's
Righteousness
and
his
Spirit
in
the
way
to
it
,
you
'll
find
both
Wind
Tide
against
you
.
Your
guilty
Conscience
and
corrupt
dead
Natures
shall
certainly
defeat
and
frustrate
all
your
Enterprizes
and
Attempts
to
love
God
,
and
serve
him
in
Love
,
and
you
will
but
stir
up
sinful
Lusts
instead
of
stirring
up
your selves
to
true
Obedience
,
or
at
best
you
will
but
attain
to
some
slavish
hypocritical
Performances
;
Oh
,
that
People
would
be
perswaded
to
consider
the
due
place
of
Holiness
in
the
Mystery
of
Salvation
,
and
to
seek
it
only
there
where
they
have
all
the
Advantage
of
Gospel-Grace
to
find
it
.
Many
miscarry
in
their
zealous
Enterprizes
for
Godliness
,
and
after
they
have
spent
much
Labour
in
vain
;
God
maketh
a
Breach
upon
them
,
even
to
their
everlasting
Destruction
,
as
he
did
upon
Uzzah
to
a
Temporal
destruction
,
because
they
sought
him
not
after
a
due
order
,
2
Chron.
Secondly
,
We
are
to
look
upon
Holiness
as
a
very
necessary
part
of
that
Salvation
that
is
received
by
Faith
in
Christ
;
some
are
so
drenched
with
a
Covenant
of
Works
,
that
they
accuse
us
for
making
good
Works
needless
to
Salvation
,
if
we
will
not
acknowledge
them
to
be
necessary
either
as
Conditions
to
procure
an
Interest
in
Christ
,
or
as
Preparatives
to
fit
us
for
the
receiving
of
him
by
Faith
;
and
others
when
they
are
taught
by
the
Scriptures
that
we
are
saved
by
Faith
,
through
Faith
without
Works
,
do
begin
to
disregard
all
Obedience
to
the
Law
,
as
not
at
all
necessary
to
Salvation
,
and
do
account
themselves
obliged
to
it
only
in
point
of
Gratitude
;
if
it
be
wholly
neglected
,
they
doubt
not
but
Free-grace
will
save
them
harmless
;
yea
,
some
are
given
up
to
such
strong
Antinomian
Delusions
,
that
they
account
it
a
part
of
the
Liberty
from
the
Bondage
of
the
Law
purchased
by
the
Blood
of
Christ
,
to
make
no
Conscience
of
breaking
the
Law
in
their
Conversation
:
One
cause
of
these
Errors
that
are
so
contrary
one
to
the
other
is
,
that
many
are
prone
to
imagine
nothing
else
to
be
meant
by
Salvation
,
but
to
be
delivered
from
Hell
,
and
in
heavenly
Happiness
and
Glory
;
hence
they
conclude
,
that
if
good
Works
be
a
means
of
Glorification
,
and
precedent
to
it
,
they
must
also
be
a
precedent
Means
of
our
whole
Salvation
,
and
that
if
they
be
not
a
necessary
Means
of
our
whole
Salvation
,
they
are
not
at
all
necessary
to
Glorification
.
But
though
Salvation
be
often
taken
in
Scripture
by
way
of
Eminency
,
for
its
perfection
in
the
State
of
heavenly
Glory
,
yet
according
to
its
full
and
proper
Signification
,
we
are
to
understand
by
it
all
that
freedom
from
the
Evil
of
our
Natural
corrupt
State
,
and
all
those
holy
and
happy
Enjoyments
that
we
receive
from
Christ
our
Saviour
,
either
in
this
World
by
Faith
,
or
in
the
World
to
come
by
Glorification
.
Thus
Justification
,
the
Gift
of
the
Spirit
to
dwell
in
us
,
the
Priviledges
of
Adoption
are
parts
of
our
Salvation
which
we
partake
of
in
this
Life
:
Thus
also
the
Conformity
of
our
Hearts
to
the
Law
of
God
,
and
the
Fruit
of
our
Righteousness
with
which
we
are
filled
by
Jesus
Christ
in
this
Life
,
are
a
necessary
part
of
our
Salvation
;
God
saveth
us
from
our
finful
uncleanness
here
by
the
washing
of
Regeneration
and
renewing
of
the
Holy
Ghost
,
as
well
as
from
Hell
hereafter
,
Ezek.
36.29
.
Tit.
3.5
.
Christ
was
called
Jesus
,
i.e.
A
Saviour
,
because
he
saved
his
People
from
their
Sins
,
Mat.
1.21
.
therefore
it
is
part
of
our
Salvation
to
deliver
us
from
our
Sins
,
which
is
begun
in
this
Life
by
Justification
and
Sanctification
,
and
perfected
by
Glorification
in
the
Life
to
come
.
Can
we
rationally
doubt
whither
it
be
any
proper
part
of
our
Salvation
by
Christ
to
be
quickned
to
live
to
God
,
when
we
were
by
nature
dead
in
Trespasses
and
Sins
,
and
to
have
the
Image
of
God
in
Holiness
and
Righteousness
restored
to
us
which
we
lost
by
the
Fall
,
and
to
be
freed
from
a
vile
dishonourable
Slavery
to
Satan
and
our
own
Lusts
,
and
made
the
Servants
of
God
,
and
to
be
honoured
so
highly
as
to
walk
by
the
Spirit
,
and
bring
forth
the
Fruits
of
the
Spirit
:
And
what
is
all
this
but
holiness
in
Heart
and
Life
?
Conclude
we
then
that
Holiness
in
this
Life
is
absolutely
necessary
to
Salvation
,
not
only
as
a
Means
to
the
end
,
but
by
a
nobler
kind
of
Necessity
,
as
part
of
the
end
it self
.
Though
we
are
not
saved
by
good
Works
as
procuring
Causes
,
yet
we
are
saved
to
good
Works
as
fruits
and
effects
of
Saving-grace
,
which
God
hath
prepared
that
we
should
walk
in
them
,
Eph.
2.10
.
It
is
indeed
one
part
of
our
Salvation
to
be
delivered
from
the
Bondage
of
the
Covenant
of
Works
,
but
the
end
of
this
is
,
not
that
we
may
have
liberty
to
sin
(
which
is
the
worst
of
Slavery
)
but
that
we
may
fulfil
the
royal
Law
of
Liberty
,
and
that
we
may
serve
in
newness
of
Spirit
,
and
not
in
the
oldness
of
the
Letter
,
Gal.
3.13
,
14.
Rom.
7.6
.
Yea
Holiness
in
this
Life
is
such
a
part
of
our
Salvation
,
as
is
a
necessary
Means
to
make
us
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
heavenly
Light
and
Glory
,
without
Holiness
we
can
never
see
God
,
Heb.
12.14
.
and
are
as
unfit
for
the
glorious
Presence
,
as
Swine
for
the
Presence-Chamber
of
an
Earthly
Prince
.
I
confess
some
may
be
converted
when
they
are
so
near
the
point
of
Death
,
that
they
may
have
little
time
to
practice
Holiness
in
this
World
,
but
the
Grace
of
the
Spirit
is
active
like
fire
,
Mat.
3.11
.
And
as
soon
as
it
is
given
it
will
immediately
produce
good
inward
Workings
of
Love
to
God
,
and
Christ
,
and
his
People
,
which
will
be
sufficient
to
manifest
the
righteous
Judgment
of
God
in
saving
them
at
the
great
Day
,
when
he
shall
judge
every
Man
according
to
his
Work
,
though
some
possibly
may
not
have
so
much
Time
to
discover
their
inward
Grace
in
any
outward
good
Works
,
as
the
Thief
upon
the
Cross
,
Luke
23.40.43
.
The
third
and
last
thing
to
be
noted
in
this
Direction
,
is
that
Holiness
of
heart
and
life
is
to
be
sought
for
earnestly
by
Faith
,
as
a
very
necessary
part
of
our
Salvation
.
Great
multitudes
of
ignorant
People
that
live
under
the
Gospel
harden
their
hearts
in
sin
,
and
ruine
their
Souls
for
ever
by
trusting
on
Christ
,
for
such
an
imaginary
Salvation
as
consisteth
not
at
all
in
Holiness
,
but
only
in
Forgiveness
of
Sin
and
Deliverance
from
everlasting
Torments
.
They
would
be
free
from
the
Punishments
due
to
Sin
,
but
they
love
their
Lusts
so
well
that
they
hate
Holiness
,
and
would
not
be
saved
from
the
Service
of
Sin
.
The
way
to
oppose
this
pernicious
Delusion
,
is
not
to
deny
,
as
some
do
,
That
trusting
on
Christ
for
Salvation
is
a
saving
Act
of
Faith
,
but
rather
to
shew
that
none
do
or
can
trust
on
Christ
for
true
Salvation
,
except
they
trust
on
him
for
Holiness
,
neither
do
they
heartily
desire
true
Salvation
,
if
they
do
not
desire
to
be
made
holy
and
righteous
in
their
Hearts
and
Lives
:
if
ever
God
and
Christ
,
give
you
Salvation
,
Holiness
will
be
one
part
of
it
,
if
Christ
wash
you
not
from
the
filth
of
your
Sins
,
you
have
no
part
in
him
,
Joh.
13.8
.
What
a
strange
kind
of
Salvation
do
they
desire
,
that
care
not
for
Holiness
?
They
would
be
saved
and
yet
be
altogether
dead
in
Sin
,
Aliens
from
the
Life
of
God
,
bereft
of
the
Image
of
God
,
deformed
by
the
Image
of
Satan
,
his
Slaves
and
Vassals
to
their
own
filthy
Lusts
,
utterly
unmeet
for
the
Enjoyment
of
God
in
Glory
.
Such
a
Salvation
as
that
was
never
purchased
by
the
Blood
of
Christ
,
and
those
that
seek
it
,
abuse
the
Grace
of
God
in
Christ
,
and
turn
it
into
Lasciviousness
.
They
would
be
saved
by
Christ
,
and
yet
out
of
Christ
in
a
fleshly
state
,
whereas
God
doth
free
none
from
Condemnation
,
but
those
that
are
in
Christ
,
that
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
or
else
they
would
divide
Christ
,
and
take
a
part
of
his
Salvation
,
and
leave
out
the
rest
,
but
Christ
is
not
divided
,
1
Cor.
1.13
.
They
would
have
their
Sins
forgiven
,
not
that
they
may
walk
with
God
,
in
Love
in
time
to
come
,
but
that
they
may
practice
their
Enmity
against
him
,
without
any
Fear
of
Punishment
;
but
let
them
not
be
deceived
,
God
is
not
mocked
,
they
understand
not
what
true
Salvation
is
,
neither
were
they
ever
yet
throughly
sensible
of
their
lost
Estate
,
and
of
the
great
evil
of
Sin
,
and
that
which
they
trust
on
Christ
for
,
is
but
an
Imagination
of
their
own
Brains
,
and
therefore
their
Trusting
is
gross
Presumption
.
True
Gospel
Faith
maketh
us
to
come
to
Christ
with
a
thirsty
Appetite
,
that
we
may
drink
of
living
Water
,
even
of
his
sanctifying
Spirit
,
John
7.37
,
38.
And
to
cry
out
earnestly
to
save
us
not
only
from
Hell
,
but
from
Sin
;
saying
,
Teach
us
to
do
thy
will
,
thy
spirit
is
good
,
Psal.
143.10
.
Turn
thou
me
,
and
I
shall
be
turned
,
Jer.
31.18
.
Create
in
me
a
clean
heart
,
O
God
,
and
renew
a
right
spirit
within
me
,
Psal.
51.10
.
This
is
the
way
whereby
the
Doctrine
of
Salvation
by
Grace
,
doth
necessitate
us
to
Holiness
of
Life
,
by
constraining
us
to
seek
for
it
by
Faith
in
Christ
,
as
a
substantial
part
of
that
Salvation
,
which
is
freely
given
to
us
through
Christ
.
DIRECT
.
IX
.
We
must
first
receive
the
Comforts
of
the
Gospel
,
that
we
may
be
able
to
perform
sincerely
the
Duties
of
the
Law
.
EXPLICATION
.
SInce
Man
fell
from
Obedience
to
God
,
which
he
was
enabled
and
engaged
to
perform
by
the
Comforts
of
his
first
happy
state
in
Paradice
,
God
might
have
justly
refused
ever
to
give
Man
again
any
Comforts
before-hand
to
encourage
him
to
his
Duty
;
that
the
way
to
Holiness
being
hedged
up
against
him
with
the
Thorns
and
Briars
of
Fear
,
Grief
and
Despair
,
he
might
never
be
able
to
escape
the
Sentence
of
Death
,
which
was
denounced
against
his
first
Transgression
.
This
Justice
of
God
is
manifest
in
the
Method
of
the
Legal
Covenant
,
wherein
God
promiseth
us
no
Life
,
Comfort
or
Happiness
until
we
have
throughly
performed
his
Law
,
and
may
be
seen
in
the
Mount
Sinai
Promulgation
explicated
Levit.
26.
throughout
,
and
we
are
by
Nature
so
strongly
addicted
to
this
Legal
Method
of
Salvation
,
that
it
is
a
hard
matter
to
disswade
those
that
live
under
the
Light
of
the
Gospel
,
from
placing
the
Duties
of
the
Law
before
the
Comforts
of
the
Gospel
;
if
they
cannot
make
Salvation
it self
,
yet
they
will
be
sure
to
make
all
the
Comforts
of
it
to
depend
upon
their
own
Works
.
They
think
it
as
unreasonable
to
expect
.
Comfort
before
Duty
,
as
Wages
before
Work
,
or
the
Fruits
of
the
Earth
before
the
Husband
Man's
Labour
,
2
Tim.
2.6
.
They
account
the
only
effectual
way
to
secure
the
Obedience
we
owe
to
the
Law
of
God
,
is
to
ground
all
our
Comforts
on
the
Performance
of
it
,
and
that
the
contrary
Doctrine
strengthens
the
Hands
of
the
Wicked
by
prophesying
Peace
to
them
where
there
is
no
Peace
,
Ezek.
13.16
,
22.
And
openeth
the
Flood-gates
to
all
Licentiousness
,
therefore
some
Preachers
will
advise
Men
not
to
be
sollicitous
and
hasty
of
getting
of
Comfort
,
but
that
they
should
rather
exercise
themselves
diligently
in
the
Performance
of
their
Duty
,
and
they
tell
them
that
in
so
doing
,
their
Condition
will
be
safe
and
happy
at
last
,
though
they
never
enjoy
any
Comfort
of
their
Salvation
,
as
long
as
they
live
in
this
World
.
That
you
may
rightly
understand
what
I
have
asserted
in
the
Direction
against
such
vulgar
Errors
,
take
notice
.
That
I
do
not
make
the
only
place
of
Gospel-comfort
to
be
before
the
Duties
of
the
Law
,
I
acknowledge
that
God
comforteth
his
People
on
every
side
,
Psal.
71.21
.
both
before
and
after
the
Performance
of
their
Duty
,
and
that
the
greatest
Consolations
do
follow
after
Duty
,
yet
some
Comforts
God
giveth
to
his
People
before
hand
,
as
Advance-money
to
furnish
them
for
his
Service
,
though
most
of
the
Pay
comes
in
afterward
.
Neither
do
I
hereby
speak
any
Peace
to
those
that
continue
in
their
sinful
natural
state
,
for
the
Comforts
that
I
speak
of
cannot
be
received
without
rejecting
those
false
Confidences
,
whereby
natural
Men
harden
themselves
in
Sin
,
and
without
that
effectual
working
of
the
Spirit
,
whereby
we
are
made
good
Trees
that
we
may
bring
forth
good
Fruit.
Though
they
are
given
before
the
sincere
Practice
of
the
Law
,
yet
they
are
not
given
to
us
in
our
corrupt
,
sinful
Nature
,
but
in
and
with
the
new
,
holy
Nature
,
which
immediately
produceth
a
holy
Practice
,
though
it
must
necessarily
go
before
,
as
the
Cause
before
the
Effect
,
and
they
are
no
other
than
Comforts
of
those
spiritual
Benefits
by
which
our
new
Estate
and
Nature
is
produced
,
and
of
which
it
is
constituted
and
made
up
,
as
the
Comforts
of
Redemption
,
Justification
,
Adoption
,
the
Gift
of
the
Spirit
,
and
the
like
.
Neither
do
I
intend
here
any
Transport
or
Ravishment
of
Joy
and
Delight
,
but
only
such
manner
of
Comfort
as
rationally
strengthens
in
some
measure
against
the
Oppression
of
Fear
,
Grief
and
Despair
which
we
are
liable
unto
,
by
reason
of
our
natural
Sinfulness
and
Misery
.
This
Explanation
of
the
Sense
of
my
Assertion
,
is
sufficient
to
answer
some
common
Objections
against
it
,
and
I
hope
the
Truth
of
it
will
be
fully
evidenced
by
the
following
Arguments
.
First
,
This
Truth
is
a
clear
Consectary
from
those
Principles
of
Holiness
that
have
been
already
confirmed
.
I
have
shewed
that
we
must
have
a
good
Perswasion
of
our
Reconciliation
with
God
,
and
of
our
Happiness
in
Heaven
,
and
of
our
sufficient
Strength
both
to
will
and
to
do
that
which
is
acceptable
to
God
through
Jesus
Christ
,
that
we
may
be
rationally
inclined
and
bent
to
the
Practice
of
Holiness
,
and
that
these
Endowments
must
be
had
,
by
receiving
of
Christ
himself
,
with
his
Spirit
and
all
his
Fulness
,
by
trusting
on
him
for
all
his
Salvation
as
he
is
freely
promised
to
us
in
the
Gospel
;
and
that
by
this
Faith
we
do
as
really
receive
Christ
,
as
our
Food
by
eating
and
drinking
.
Now
let
right
Reason
judge
,
can
we
be
perswaded
of
the
Love
of
God
,
of
our
everlasting
Happiness
,
and
our
Strength
to
serve
God
,
and
yet
be
without
any
Comforts
:
Can
the
glad
Tidings
of
the
Gospel
of
Peace
be
believed
,
and
Christ
and
his
Spirit
actually
believed
into
the
Heart
,
without
any
Relief
to
the
Soul
from
oppressing
Fear
,
Grief
Despair
?
Can
the
Salvation
of
Christ
be
comfortless
,
or
the
Bread
and
Water
of
Life
,
without
any
sweet
Relish
to
those
that
feed
on
him
with
hungring
and
thirsting
Appetites
;
God
will
not
give
such
Benefits
as
these
to
those
that
do
not
desire
and
esteem
them
above
the
World
,
and
certainly
the
very
receiving
of
them
will
be
comfortable
to
such
,
except
they
receive
them
blindfold
,
which
they
cannot
do
,
when
the
very
giving
and
bestowing
of
them
openeth
the
Eyes
of
a
Sinner
,
and
turns
him
from
Darkness
to
Light
,
whereby
he
doth
,
at
least
in
some
measure
,
see
and
perceive
Spiritually
the
things
that
concern
his
present
and
future
Peace
,
and
reap
some
encouraging
and
strengthning
Comfort
thereby
to
the
Practice
of
Holiness
.
Secondly
,
Peace
,
Joy
,
Hope
,
are
recommended
to
us
in
Scripture
,
as
the
Spring
of
other
holy
Duties
,
and
Fear
and
oppressing
Grief
forbidden
,
as
Hinderances
to
true
Religion
,
The
peace
of
God
keepeth
our
hearts
and
minds
through
Christ
Jesus
,
Phil.
4.7
.
Be
ye
not
sorry
for
the
joy
of
the
Lord
is
your
strength
,
Nehem.
8.10
.
Every
man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
,
1
John
3.3
.
Fear
hath
torment
,
he
that
feareth
is
not
made
perfect
in
Love
,
1
John
4.18
.
This
is
the
Reason
why
the
Apostle
doubleth
his
Exhortation
,
to
rejoyce
in
the
Lord
always
,
as
a
Duty
of
exceeding
weight
and
necessity
,
Phil.
4.4
.
What
are
such
Duties
but
Comfort
it self
,
and
can
we
think
that
these
Duties
are
necessary
to
our
continuance
in
an
holy
Practice
,
and
yet
not
to
the
beginning
of
it
where
the
Work
is
most
difficult
and
Encouragement
most
needful
?
Therefore
we
must
make
haste
in
the
first
place
to
get
a
comfortable
Frame
of
Spirit
,
if
we
would
make
hast●
and
not
delay
to
keep
Gods
holy
Commandments
.
Thirdly
,
The
usual
Method
of
Gospel-Doctrine
as
it
is
delivered
to
us
in
the
holy
Scriptures
,
is
first
to
comfort
our
Hearts
,
and
thereby
to
establish
us
in
every
good
Word
and
Work
,
2
Thess.
2.17
.
And
it
appears
how
clearly
this
method
is
adjusted
in
several
Epistles
written
by
the
Apostles
,
wherein
they
first
acquaint
the
Churches
with
the
rich
Grace
of
God
toward
;
them
in
Christ
,
and
the
spiritual
Blessings
which
they
are
made
Partakers
of
,
for
their
strong
Consolation
,
and
then
they
exhort
them
to
an
holy
Conversation
answerable
to
such
Priviledges
,
and
it
is
not
only
the
Method
of
whole
Epistles
,
but
of
many
particular
Exhortations
to
Duty
,
wherein
the
comfortable
Benefits
of
the
Grace
of
God
in
Christ
,
are
made
use
of
as
Arguments
and
Motives
to
stir
up
the
Saints
to
a
holy
Practice
;
which
comfortable
Benefits
must
be
first
believed
,
and
the
Comfort
of
them
applyed
to
our
own
Souls
,
or
else
they
will
not
be
forcible
to
engage
us
to
the
Practice
for
which
they
are
intended
.
To
give
you
a
few
Instances
out
of
a
Multitude
that
might
be
alledged
,
we
are
exhorted
to
practice
holy
Duties
,
because
we
are
dead
to
sin
,
and
alive
to
God
through
Jesus
Christ
our
Lord
,
Rom.
6.11
.
And
because
sin
shall
not
have
dominion
over
us
,
for
we
are
not
under
the
law
but
under
grace
,
Rom.
6.14
.
Because
we
are
not
in
the
flesh
,
but
in
the
spirit
,
and
God
will
quicken
our
mortal
bodies
by
his
spirit
dwelling
in
us
,
Rom.
8.9.11
,
12.
Because
our
bodies
are
the
members
of
Christ
and
the
temples
of
the
Holy
Ghost
,
1
Cor.
6.15
,
19.
Because
God
hath
made
him
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
the
righteousness
of
God
in
him
,
2
Cor.
5.20
,
21.
And
hath
promised
that
he
will
dwell
in
us
,
and
walk
in
us
,
and
be
to
us
a
Father
,
and
we
shall
be
to
him
sons
and
daughters
,
2
Cor.
7.1
.
Because
God
hath
forgiven
us
for
Ghrist's
sake
,
and
accounteth
us
his
dear
children
,
and
Christ
hath
loved
us
and
given
himself
for
us
,
and
we
that
were
sometimes
darkned
are
now
lightened
in
the
Lord
,
Ephes.
4.32
.
&
5.1
,
2
,
8.
Because
we
are
risen
with
Christ
,
and
when
Christ
who
is
our
Life
shall
appear
,
then
we
shall
also
appear
with
him
in
glory
,
Col.
3.1.4
.
Because
God
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
,
Heb.
13.5
.
Because
of
the
many
promises
made
to
us
,
2
Cor.
7.1
.
Search
the
Scriptures
and
you
may
with
delight
see
that
is
this
the
Vein
that
runneth
through
Gospel
Exhortations
,
and
you
may
find
the
like
Vein
of
Comfort
running
through
the
Prophetical
Exhortations
in
the
Old
Testament
.
Some
may
object
that
the
Apostles
used
this
Method
in
their
Writings
to
Saints
,
that
had
practised
Holiness
already
,
that
so
they
might
continue
and
increase
therein
.
But
to
that
I
may
easily
reply
,
If
it
be
a
Method
needful
for
grown
Saints
,
much
more
then
for
Beginners
that
find
the
Work
of
Obedience
most
difficult
,
and
have
most
need
of
strong
Consolation
;
and
I
hope
to
shew
how
we
may
be
able
to
lay
hold
of
these
Consolations
by
Faith
in
the
very
first
Beginning
of
a
holy
Life
.
Besides
the
Gospel
proposeth
Peace
and
Comfort
freely
to
those
that
are
not
yet
brought
to
Holiness
,
yet
if
they
have
Hearts
to
receive
it
,
they
may
be
converted
from
Sin
to
Righteness
.
When
the
Apostles
entred
into
an
House
,
they
were
first
to
say
,
Peace
be
to
the
house
,
Luke
10.5
.
At
their
very
first
Preaching
to
Sinners
,
they
acquainted
them
with
the
glad
Tidings
of
Salvation
by
Christ
,
for
every
one
that
would
receive
it
as
a
Free-gift
by
Faith
,
Acts
3.26
.
&
13.26
,
32
,
38.
&
16.30
,
31.
They
assured
them
if
they
would
but
trust
heartily
on
Christ
for
all
his
Salvation
,
they
should
have
it
although
they
were
at
present
the
chief
of
Sinners
which
was
Comfort
sufficient
for
all
that
duly
esteem
Spiritual
Comfort
,
hungring
and
thirsting
after
it
.
And
this
is
a
Method
agreeable
to
the
Design
of
the
Gospel
,
which
is
to
advance
the
Riches
of
the
Grace
of
God
in
all
our
Spiritual
Enjoyments
,
God
will
give
us
his
Consolations
before
our
good
Works
as
well
as
after
them
,
that
we
may
know
that
he
giveth
us
everlasting
consolation
and
good
hope
through
grace
,
and
not
through
the
Procurement
of
our
Works
.
2
Thess.
2.16
.
Fourthly
,
The
Nature
of
the
Duties
of
the
Law
requireth
a
comfortable
state
of
the
Soul
for
the
Performance
of
them
.
I
have
before
proved
sufficiently
,
that
they
require
a
Perswasion
of
our
Reconciliation
with
God
,
and
of
our
future
Happiness
,
and
Strength
,
whereby
we
may
be
able
to
walk
in
holy
Obedience
;
Joshuah
must
be
strong
and
very
couragious
,
that
he
might
observe
to
do
according
to
the
Law
that
Moses
the
Servant
of
the
Lord
commanded
him
,
Josh.
1.7
.
I
shall
instance
briefly
in
the
Comforts
,
without
which
several
great
Duties
cannot
be
sincerely
performed
.
Can
we
love
God
and
delight
in
him
above
all
,
while
we
look
upon
him
as
our
everlasting
Enemy
,
and
apprehend
no
Love
and
Mercy
in
him
towards
us
,
that
may
render
him
a
suitable
Good
for
us
,
and
lovely
in
our
Eyes
?
What
doleful
Melody
will
the
Heart
make
in
the
Duty
of
Praise
,
if
we
account
that
all
those
Perfections
,
for
which
we
praise
him
,
will
rather
aggravate
our
Misery
,
than
make
us
happy
?
What
a
heartless
Work
will
it
be
to
pray
to
him
,
and
to
offer
up
our selves
to
his
Service
,
if
we
have
no
comfortable
Hope
that
he
will
accept
us
?
Is
it
possible
for
us
to
free
our selves
from
carking
Cares
,
by
casting
our
Care
upon
the
Lord
,
if
we
do
not
apprehend
that
he
careth
for
us
?
Can
we
be
patient
in
Affliction
with
Chearfulness
,
and
under
Persecutions
,
except
we
have
peace
with
God
,
and
rejoyce
in
the
hope
of
the
glory
of
God
,
Rom.
5.1
,
2
,
3.
What
Reason
can
perswade
us
to
submit
willingly
according
to
our
Duty
,
to
the
Stroak
of
present
Death
,
if
God
be
pleased
to
lay
it
upon
us
,
when
we
have
no
Comforts
to
relieve
us
against
the
horrible
Fear
of
intollerable
Torments
in
Hell
for
ever
.
If
we
should
be
called
to
suffer
Martyrdom
for
the
Protestant
Religion
,
as
our
Ancestors
in
this
Nation
have
done
,
we
should
find
it
necessary
to
abandon
the
late
upstart
Notions
that
have
been
bred
in
a
time
of
Ease
,
and
to
embrace
the
comfortable
Doctrine
of
former
Protestants
,
which
through
the
Grace
of
God
made
so
many
couragious
and
joyful
Martyrs
.
Fifthly
,
The
state
of
those
that
are
to
be
brought
from
Sin
to
Godliness
,
requires
necessarily
,
that
after
they
be
convinced
of
the
Vnnity
of
their
former
false
Confidences
,
and
of
their
Deadness
in
Original-sin
,
and
Subjection
to
the
Wrath
of
God
,
they
should
have
a
Supply
of
new
Gospel
Comforts
afforded
to
encourage
their
fainting
Souls
to
holy
Practices
.
How
little
do
many
Physicians
of
Souls
consider
the
Condition
of
their
unconverted
Patients
,
that
are
altogether
without
Spiritual
Life
and
Strength
,
and
are
or
must
be
convinced
.
He
that
prescribeth
bodily
Exercise
to
a
Man
lying
Bed-ridden
under
a
dead
Palsie
,
before
any
effectual
means
be
used
to
strengthen
him
,
deserveth
the
name
of
a
merciless
insulting
Tormentor
,
rather
than
of
a
wise
and
tender-hearted
Physician
.
How
unreasonable
is
it
to
prescribe
the
immediate
Practice
of
Love
to
God
,
and
universal
Obedience
to
him
out
of
Love
,
as
the
means
of
Cure
;
for
those
that
see
nothing
but
Wrath
and
Enmity
in
God
towards
them
in
their
present
Condition
,
what
is
it
but
to
require
a
Man
to
work
without
Strength
,
promising
him
that
he
shall
have
Strength
when
his
Work
is
done
;
for
Comfort
and
Fortitude
is
so
called
,
because
it
comforteth
and
strengtheneth
.
True
it
is
,
That
the
Law
which
is
the
Ministration
of
Condemnation
,
obligeth
them
to
Obedience
;
but
our
merciful
God
expecteth
no
sincere
Performance
of
his
Law
,
from
such
impotent
miserable
Wretches
in
order
to
their
Salvation
by
Christ
,
till
he
hath
first
delivered
them
in
some
measure
from
those
Discomforts
,
slavish
Fears
and
Despondencies
,
that
hold
them
captive
under
the
Law
of
Sin
and
Death
.
We
may
require
a
strong
healthy
Person
,
first
to
work
and
then
to
expect
Meat
,
Drink
and
Wages
,
but
a
fainting
,
famished
Person
,
must
first
have
Food
,
or
a
reviving
Cordial
to
strengthen
his
Heart
before
he
can
work
.
Sixthly
,
Both
Scripture
and
Experience
shew
,
That
this
is
the
Method
whereby
God
bringeth
his
People
from
Sin
to
Holiness
,
though
some
of
them
are
brought
under
Terrours
for
a
while
,
that
Sin
may
be
the
more
imbittered
,
and
the
Salvation
of
Christ
rendred
more
precious
and
acceptable
to
them
,
yet
such
are
again
delivered
from
their
Terrors
by
the
Comfort
of
God's
Salvation
,
that
they
may
be
fitted
for
Holiness
;
and
generally
a
holy
Life
beginneth
with
Comfort
,
and
is
maintained
by
it
.
God
gave
to
Adam
at
his
first
Creation
the
Comfort
of
his
Love
and
Favour
,
and
the
Happiness
of
Paradise
to
encourage
him
to
Obedience
,
and
when
he
had
left
those
Comforts
by
the
Fall
,
he
was
no
longer
able
to
obey
until
he
was
restored
by
new
Comfort
of
the
promised
Seed
.
Christ
the
Second
Adam
set
God
always
before
his
face
,
and
he
knew
that
because
God
was
at
his
right
hand
,
he
should
not
be
moved
,
therefore
his
heart
was
glad
,
and
his
glory
rejoyced
,
Psal.
16.8
,
9.
This
made
him
willing
to
bear
his
Agony
and
bloody
Sweat
,
and
to
be
obedient
unto
Death
,
even
the
death
of
the
Cross
.
God
drew
the
Israelites
to
Obedience
with
the
Cords
of
a
Man
,
with
the
Bonds
of
Love
,
by
taking
off
the
Yoke
on
their
Jaws
,
and
laying
Meat
before
them
,
Hos.
11.4
.
David
telleth
us
for
our
Instruction
,
how
he
was
brought
to
an
holy
Conversation
,
Thy
loving
kindness
is
before
mine
eyes
,
and
I
have
walked
in
thy
truth
,
Psal.
26.3
.
Lord
,
I
have
hoped
for
thy
salvation
,
and
done
thy
Commandements
,
Psal.
119.166
.
We
have
several
Examples
in
the
New
Testament
of
the
Joy
that
Sinners
had
in
the
first
receiving
of
Christ
,
Acts
2.41
.
And
when
the
Gospel
first
came
to
the
Thessalonians
,
they
received
the
Word
in
much
affliction
with
joy
in
the
Holy
Ghost
,
1
Thess.
1.4
,
5.
When
the
Gentiles
heard
the
Word
of
God
they
were
glad
,
and
as
many
as
were
ordained
to
eternal
Life
believed
.
The
Apostle
Paul
was
constrained
by
the
Love
of
Christ
to
give
up
himself
to
live
to
Christ
,
2
Cor.
4.14
,
15.
I
dare
appeal
to
the
Experience
of
any
that
obey
God
out
of
hearty
Love
,
let
them
examine
themselves
,
and
consider
whither
they
were
brought
to
give
up
themselves
to
serve
God
in
love
,
without
comfortable
apprehensions
of
the
Love
of
God
towards
them
,
I
dare
say
there
are
no
such
Prodigies
in
the
new
Birth
.
Seventhly
,
What
comfortless
Religion
do
those
make
that
allow
People
no
comfort
before
hand
to
strengthen
them
for
holy
Performances
that
are
very
cross
,
displeasing
and
grievous
to
their
natural
Inclinations
,
as
the
plucking
out
of
a
right
Eye
,
cutting
off
of
a
right
Hand
,
but
would
have
them
first
to
do
such
things
with
love
and
delight
under
all
their
present
Fears
,
Despondencies
,
and
corrupt
Inclinations
,
and
to
hope
that
by
doing
the
Work
throughly
and
sincerely
they
shall
at
last
attain
to
a
more
comfortable
State
.
All
true
spiritual
Comfort
as
well
as
Salvation
is
indeed
quite
banished
out
of
the
World
if
it
be
suspended
upon
the
Condition
of
our
good
Works
,
which
hath
already
appeared
to
be
the
Condition
of
the
Law
that
worketh
no
Comfort
but
Wrath
,
Rom.
4.15
.
This
makes
the
ways
of
Godliness
odious
to
many
,
they
think
they
shall
never
enjoy
a
pleasant
hour
in
this
World
,
if
they
walk
in
them
,
and
they
had
rather
comfort
themselves
with
sinful
Pleasures
then
have
no
Comfort
at
all
.
Others
labour
a
while
in
such
a
comfortless
Religion
with
inward
fretting
and
repining
at
the
Bondage
of
it
,
and
at
last
grow
wearry
and
throw
of
all
Religion
,
because
they
know
none
better
.
They
that
bind
such
heavy
burthens
upon
Men
and
grievous
to
be
born
will
plead
,
that
they
are
not
to
be
blamed
because
they
do
but
preach
the
Gospel
of
God
and
Christ
,
whereas
indeed
they
preach
a
Gospel
of
Man
's
own
forging
contrary
to
the
nature
of
the
true
Gospel
of
Christ
,
which
is
glad
tidings
of
great
joy
to
all
People
,
Luk.
2.10
.
An
uncomfortable
Gospel
cannot
proceed
from
God
the
Father
,
who
is
the
Father
of
Mercies
and
the
God
of
all
Comfort
,
2
Cor.
1.3
.
Nor
from
Christ
who
is
the
Consolation
of
Israel
,
Luk.
2.25
.
nor
from
the
Spirit
who
is
the
Comforter
,
Joh.
14.16
,
17.
God
meeteth
him
that
rejoyceth
and
worketh
Righteousness
,
Isa.
64.5
.
He
will
be
served
with
gladness
and
singing
,
as
he
shewed
by
the
Type
of
variety
of
Musick
,
and
great
numbers
of
Musicians
in
the
Temple
,
Christ
speaks
to
us
by
his
Gospel
,
that
his
joy
may
abide
in
us
,
and
that
our
joy
may
be
full
,
Job
.
15.11
.
No
sorrow
is
approved
of
by
God
,
except
Godly
sorrow
which
can
never
be
in
us
without
some
comfort
of
the
Love
of
God
towards
us
.
They
that
are
offended
at
the
Uncomfortableness
of
a
Religious
Life
,
never
yet
knew
the
true
way
of
Religion
,
else
they
would
find
that
the
ways
of
Wisdom
ar●
ways
of
pleasantness
,
and
all
her
Paths
peace
,
Prov
3.17
.
DIRECT
.
X.
That
we
may
be
prepared
by
the
Comforts
of
the
Gospel
to
perform
sincerely
the
Duties
of
the
Law
,
we
must
get
some
assurance
of
our
Salvation
in
that
very
Faith
whereby
Christ
himself
is
received
into
our
Hearts
;
Therefore
me
must
endeavoar
to
believe
on
Christ
confidently
,
perswading
and
assuring
our selves
in
the
Act
of
believing
,
that
God
freely
giveth
to
us
an
Interest
in
Christ
and
his
Salvation
according
to
his
gracious
Promise
.
EXPLICATION
.
IT
is
evident
that
these
Comforts
of
the
Gospel
,
that
are
necessary
to
an
Holy
Practice
,
cannot
be
truly
received
without
some
assurance
of
our
Interest
in
Christ
and
his
Salvation
;
for
some
of
those
Comforts
consist
in
a
good
Perswasion
of
our
reconciliation
with
God
,
and
of
our
future
Heavenly
Happiness
,
and
of
Strength
both
to
will
and
to
do
that
which
is
acceptable
to
God
through
Christ
,
as
hath
been
before
shewed
:
Hence
it
will
clearly
follow
,
that
this
assurance
is
very
necessary
to
enable
us
for
the
Practice
of
Holiness
,
as
those
Comforts
that
must
go
before
the
Duties
of
the
Law
in
order
of
nature
,
as
the
Cause
goeth
before
the
Effect
,
tho'
not
in
any
distance
of
time
.
My
present
work
is
to
shew
,
what
this
assurance
is
that
is
so
necessary
unto
Holiness
,
and
which
I
have
here
asserted
,
that
we
must
act
in
that
very
Faith
whereby
we
receive
Christ
himself
into
our
Hearts
,
even
in
justifying
saving
Faith
.
This
Doctrine
seemeth
strange
to
many
that
profess
themselves
Protestants
a
late
days
,
whereas
it
was
formerly
highly
owned
by
the
chief
Protestants
whom
God
made
use
of
to
restore
the
Purity
of
the
Gospel
,
and
to
maintain
it
against
the
Papists
for
many
Years
,
they
commonly
taught
that
Faith
was
a
Perswasion
or
Considence
of
our
own
Salvation
by
Christ
,
and
that
we
must
be
sure
to
apply
Christ
and
his
Salvation
to
our selves
in
believing
;
And
this
Doctrine
was
one
of
the
great
Engines
whereby
they
prevailed
to
overthrow
the
Popish
Superstition
,
whereto
doubtfulness
of
Salvation
is
one
of
the
principal
Pillars
.
But
many
of
the
Successors
of
those
Protestants
have
deserted
them
,
and
left
their
Writings
to
be
shamefully
insulted
over
by
the
Papists
,
and
this
innovation
hath
been
of
longer
standing
amongst
us
than
several
other
parts
of
our
new
Divinity
,
and
maintained
by
those
that
profess
to
abhor
that
corrupt
Doctrine
which
the
Papist
have
built
upon
such
Principles
.
Modern
Divines
may
think
they
stand
upon
the
Shoulders
of
their
Predecessors
,
whose
Labours
they
enjoy
,
and
that
they
can
see
farther
than
they
,
as
the
School-men
might
have
like
thoughts
of
the
ancient
Fathers
;
but
for
all
this
they
may
not
be
able
to
see
so
far
,
if
the
eyes
of
their
Predecessors
were
better
enlightned
by
the
Spirit
of
God
to
understand
the
Mystery
of
the
Gospel
,
and
why
may
we
not
judge
that
it
is
so
in
the
present
Case
?
The
Eyes
of
Men
in
these
late
Years
have
been
blinded
in
this
point
of
Assurance
by
many
false
Imaginations
.
They
think
that
because
Salvation
is
not
promised
to
us
absolutely
,
but
upon
condition
of
believing
on
Christ
for
it
;
therefore
we
must
first
believe
directly
on
Christ
for
our
Salvation
,
and
after
that
we
must
reflect
our
Minds
upon
our
Faith
,
and
examine
it
by
several
Marks
and
Signs
,
especially
by
the
Fruit
of
sincere
Obedience
;
and
if
upon
this
examination
we
find
out
certainly
that
it
is
true
saving
Faith
,
then
and
not
before
we
may
believe
assuredly
that
we
in
particular
shall
be
saved
:
On
this
account
they
say
that
our
Salvation
is
by
the
direct
,
and
our
assurance
by
the
reflect
act
of
Faith
,
and
that
many
have
true
Faith
,
and
shall
be
saved
that
never
have
any
assurance
of
their
Salvation
as
long
as
they
live
in
this
World
,
they
find
by
Scripture
and
Experience
,
that
many
precious
Saints
of
God
are
frequently
troubled
with
doubtings
,
whither
they
shall
be
saved
,
and
whither
their
Faith
and
Obedience
be
sincere
,
so
that
they
cannot
see
assurance
in
themselves
;
therefore
they
conclude
that
Assurance
must
not
be
accounted
absolutely
necessary
to
justifying
Faith
and
Salvation
,
lest
we
should
make
the
Hearts
of
doubting
Saints
sad
and
drive
them
to
despair
.
They
account
that
former
Protestants
were
guilty
of
a
manifest
Absurdity
,
in
making
assurance
to
be
of
the
Nature
and
Definition
of
Saving-Faith
,
because
all
that
hear
the
Gospel
are
bound
to
Saving-Faith
,
and
yet
they
are
not
bound
absolutely
to
believe
that
they
themselves
shall
be
saved
,
for
then
many
of
them
would
be
bound
to
believe
that
which
is
not
declared
in
the
Gospel
concerning
them
in
particular
,
yea
that
which
is
a
plain
lye
,
because
the
Gospel
sheweth
that
many
of
those
that
are
called
are
not
chosen
to
Salvation
,
and
that
perish
for
ever
,
Mat.
20.16
.
No
wonder
if
the
appearance
of
so
great
an
Absurdity
move
many
to
imagine
that
Saving-Faith
is
a
trusting
or
resting
on
Christ
as
the
only
sufficient
means
of
Salvation
without
any
assurance
;
or
that
it
is
a
desiring
and
venturing
to
trust
,
or
rely
upon
him
in
a
mere
State
of
Suspence
and
Uncertainty
concerning
our
Salvation
,
or
with
a
probable
Opinion
or
conjectural
Hope
of
it
at
best
.
Another
Objection
against
this
Doctrine
of
Assurance
is
,
that
it
destroyeth
Self-examination
,
bringeth
forth
the
evil
Fruits
of
Pride
and
Arrogancy
,
as
if
they
knew
their
places
in
Heaven
already
before
the
Day
of
Judgment
,
causeth
carelesness
of
Duty
,
carnal
Security
,
all
manner
of
Licentiousness
.
And
this
maketh
them
commend
doubtfulness
of
our
Salvation
,
as
necessary
to
maintain
in
us
Humility
,
Religious
Fear
,
Watchfulness
,
much
searching
and
trying
our
spiritual
State
and
Ways
,
diligence
in
good
Works
and
all
Deyotion
.
Against
all
those
contrary
Imaginations
,
I
shall
endeavour
to
maintain
this
ancient
Protestant
Doctrine
of
assurance
,
as
I
have
expressed
in
the
Direction
;
and
first
I
shall
lay
down
some
Observations
for
the
right
understanding
of
it
,
which
will
be
sufficient
to
turn
the
edge
of
the
strongest
Objections
that
can
be
made
against
it
.
First
,
Observe
diligently
that
the
Assurance
directed
unto
,
is
not
a
Perswasion
that
we
have
already
received
Christ
and
his
Salvation
,
or
that
we
have
been
already
brought
in
to
a
State
of
Grace
,
but
only
that
God
is
pleased
graciously
to
give
Christ
and
his
Salvation
unto
us
,
and
to
bring
us
into
a
State
of
Grace
,
though
we
have
been
altogether
in
a
State
of
Sin
and
Death
until
this
present
time
;
so
that
this
Doctrine
doth
not
at
all
tend
to
breed
Presumption
in
wicked
and
unregenerate
Men
,
that
their
state
is
good
already
,
but
only
encourageth
them
to
come
to
Christ
confidently
for
a
good
State
.
I
acknowledge
that
we
may
,
yea
many
must
be
taught
to
doubt
whether
their
present
State
be
good
;
and
that
it
is
Humility
so
to
do
,
and
that
we
must
find
out
the
Certainty
and
Sincerity
of
our
Faith
and
Obedience
by
Self-examination
,
before
we
can
have
a
well-grounded
Assurance
that
we
are
in
a
State
of
Grace
and
Salvation
already
,
and
that
such
an
assurance
belongeth
to
that
which
they
call
the
reflect
Act
of
Faith
(
if
any
act
of
Faith
can
be
made
of
,
it
being
spiritual
Sence
or
feeling
of
what
is
in
my self
)
and
is
not
of
the
Essence
of
that
Faith
whereby
we
are
justified
and
saved
,
and
that
many
precious
Saints
are
without
it
,
and
subject
to
many
Doubts
that
are
contrary
to
it
,
so
that
they
may
not
know
at
all
that
it
shall
go
well
with
them
at
the
Day
of
Judgment
;
and
that
it
may
be
sometimes
intermitted
,
if
not
wholly
lost
after
it
is
gotten
,
and
that
we
should
strive
to
walk
holily
,
that
we
may
attain
to
it
;
because
it
is
very
useful
for
our
growth
and
increase
in
Faith
,
and
in
all
Holiness
.
Most
Protestants
amongst
us
,
when
they
speak
or
write
of
Assurance
,
mean
only
,
that
which
is
by
Reflection
,
and
I
have
said
enough
briefly
,
to
shew
that
what
I
assert
,
is
consistent
with
the
Doctrine
which
is
commonly
received
concerning
it
,
and
destructive
to
none
of
the
good
Fruits
of
it
,
therefore
not
guilty
of
those
Evils
that
some
falsly
charge
it
with
.
This
kind
of
Assurance
which
I
speak
of
,
answereth
not
the
Question
,
Whither
I
am
already
in
a
state
of
Grace
and
Salvation
?
There
is
another
great
Question
that
the
Soul
must
answer
,
that
it
may
get
into
a
state
of
Grace
.
Whether
God
be
graciously
pleased
now
to
bestow
Christ
and
his
Salvation
upon
me
,
though
I
have
been
hitherto
a
very
wicked
Creature
?
We
must
be
sure
to
resolve
this
Question
comfortably
,
by
another
kind
of
Assurance
in
the
direct
act
of
Faith
,
wherein
we
are
to
perswade
our selves
without
reflecting
upon
any
good
Qualifications
in
our selves
:
That
God
is
ready
graciously
to
receive
us
into
the
Arms
of
his
saving
Mercy
in
Christ
,
notwithstanding
all
our
former
Wickedness
,
according
to
the
gracious
Promise
,
I
will
call
them
my
people
,
which
were
not
my
people
,
and
her
beloved
,
which
was
not
beloved
,
and
it
shall
come
to
pass
,
that
in
the
place
where
it
was
said
unto
them
,
Ye
are
not
my
people
,
there
shall
they
be
called
the
children
of
the
living
God
,
Rom.
9.25
,
26.
Secondly
,
The
Assurance
directed
unto
,
is
not
a
Perswasion
of
our
Salvation
,
whatever
we
do
,
or
however
we
live
and
walk
;
but
only
in
a
limited
way
through
meer
Free-grace
in
Christ
,
by
partaking
of
Holiness
as
well
as
Forgiveness
,
and
by
walking
in
the
way
of
Holiness
to
the
Enjoyment
of
the
Glory
of
God
.
We
shall
not
heartily
desire
or
endeavour
to
assure
our selves
of
such
a
Salvation
as
this
,
if
we
be
not
brought
first
to
see
our
own
Sinfulness
,
and
Misery
,
and
to
despair
of
our
own
Righteousness
and
Strength
,
and
to
hunger
and
thirst
for
the
sanctifying
as
well
as
justifying
Grace
of
God
in
Christ
,
that
so
we
may
walk
in
the
ways
of
Holiness
to
the
Enjoyment
of
Heavenly
Glory
.
The
Faith
whereby
we
receive
Christ
must
have
in
it
not
only
a
Perswasion
of
Happiness
,
but
these
and
the
like
good
Qualifications
that
will
make
it
a
most
holy
Faith
.
Certainly
an
Assurance
thus
qualified
will
not
beget
any
Pride
in
us
,
but
rather
Humility
and
self-loathing
,
except
any
account
it
Pride
to
rejoyce
and
glory
in
Christ
,
when
we
have
no
Confidence
in
the
Flesh
,
Phil.
3.3
.
It
will
not
destroy
religious
Fear
,
and
breed
carnal
Security
;
but
rather
it
will
make
us
fear
going
aside
from
Christ
our
only
Resuge
and
Security
,
and
walking
after
the
Flesh
.
Noah
had
cause
to
enter
into
the
Ark
,
and
to
abide
there
with
Assurance
of
his
Preservation
,
yet
he
might
well
be
afraid
to
venture
out
of
the
Ark
,
because
he
was
perswaded
that
Continuance
in
the
Ark
was
his
only
Safery
from
perishing
in
the
Flood
.
And
how
can
a
Perswasion
of
Salvation
in
a
way
of
Holiness
,
breed
Sloathfulness
in
Duty
,
Carelesness
and
Licentiousness
?
It
doth
rather
mightily
allure
us
and
stir
us
up
to
be
always
abounding
in
the
Work
of
the
Lord
,
for
as
much
as
we
know
that
our
labour
is
not
in
vain
in
the
Lord
,
1
Cor.
15.5
.
They
that
are
perswaded
of
the
Free-grace
of
God
toward
them
in
Christ
,
are
not
indeed
sollicitous
about
earning
their
Salvation
by
their
own
legal
Works
,
and
Satan
is
ready
to
suggest
to
them
,
that
this
is
a
sinful
Carelesness
,
and
tendeth
to
Licenciousness
;
but
they
that
will
believe
this
false
Suggestion
of
Satan
,
shew
plainly
,
that
they
do
not
yet
know
what
it
is
to
serve
God
in
Love
,
and
that
they
are
held
in
to
all
their
Obedience
by
the
Bit
and
Bridle
of
slavish
Fear
,
as
the
horse
and
mule
that
have
no
understanding
,
Psal.
32.9
.
Thirdly
,
Beware
of
thinking
so
highly
of
this
Assurance
,
as
if
it
were
inconsistent
with
any
doubting
in
the
same
Soul
.
A
great
Reason
why
many
Protestants
have
receded
from
the
Doctrine
of
their
Ancestors
in
this
Point
,
is
because
they
think
,
there
can
be
no
true
Assurance
of
Salvation
in
any
that
are
troubled
with
Doubtings
,
as
they
find
many
be
,
whom
they
cannot
but
own
as
true
Believers
and
precious
Saints
of
God
.
True
indeed
,
this
Assurance
must
be
contrary
to
Doubtings
in
the
nature
of
it
,
and
so
if
it
be
perfect
in
the
highest
Degree
it
would
exclude
all
Doubting
out
of
the
Soul
,
and
it
doth
now
exclude
in
some
Degree
.
But
is
there
not
Flesh
as
well
as
Spirit
in
the
best
Saints
on
Earth
,
Gal.
5.17
.
Is
there
not
a
law
in
their
members
warring
against
the
law
of
their
minds
?
Rom.
7.23
.
May
not
one
that
truly
believeth
,
say
,
Lord
,
help
my
unbelief
,
Mark
9.24
.
Can
any
on
Earth
say
,
they
have
received
any
Grace
in
the
highest
Degree
,
and
that
they
are
wholly
free
from
the
contrary
Corruption
?
Why
then
should
we
think
that
Assurance
cannot
be
true
,
except
it
be
perfect
,
and
free
the
Soul
from
all
Doubtings
?
The
Apostle
accounts
it
a
great
Blessing
to
the
Thessalonians
that
they
had
much
Assurance
,
intimating
that
some
true
Assurance
might
be
in
a
less
Degree
,
1
Thess.
1.5
.
Peter
had
some
good
Assurance
of
Christ's
Help
when
he
walked
on
the
Water
at
Christ's
Command
,
and
yet
he
had
some
Doubtfulness
in
him
,
as
his
Fear
shewed
when
he
saw
the
Wind
boisterous
.
He
had
some
Faith
contrary
to
doubting
,
though
it
were
but
little
,
as
Christ's
Words
to
him
shew
,
O
thou
of
little
faith
,
wherefore
didst
thou
doubt
?
Matth.
14.29
,
30
,
31.
It
is
strange
if
the
Flesh
and
the
Devil
should
never
oppose
a
true
Assurance
and
assault
it
with
Doubtings
.
A
Believer
may
be
sometimes
so
overwhelmed
with
Doubtings
,
that
he
may
not
be
able
to
perceive
an
Assurance
in
himself
,
he
is
so
far
from
knowing
his
Place
in
Heaven
already
,
(
as
some
scoffingly
object
)
that
he
will
say
that
he
knoweth
not
any
Assurance
that
he
hath
of
being
there
,
and
needeth
diligent
self-examination
to
find
it
out
;
yet
if
at
that
time
he
can
blame
his
Soul
for
doubting
,
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
disquieted
within
me
?
hope
thou
in
God
for
I
shall
yet
praise
him
,
Psal.
42.11
.
If
he
can
condemn
his
Doubtings
as
sinful
,
and
say
with
himself
,
This
is
mine
infirmity
Psal.
77.10
.
These
Doubtings
are
of
the
Flesh
,
and
of
the
Devil
;
if
he
still
endeavour
to
call
God
Father
,
and
complain
to
him
that
he
doubteth
whether
he
be
his
Father
,
and
pray
that
God
will
give
him
the
Assurance
of
his
Fatherly
Love
which
he
is
not
sensible
of
,
and
dispel
those
Fears
and
Doubtings
:
I
say
that
such
an
one
hath
some
true
Assurance
,
though
he
must
strive
to
grow
to
a
higher
Degree
;
for
if
he
were
not
perswaded
of
the
Truth
of
the
Love
of
God
towards
him
,
he
could
not
rationally
condemn
his
Fears
and
Doubts
concerning
it
as
sinful
,
neither
could
he
rationally
pray
to
God
as
his
Father
,
or
that
God
would
assure
him
of
that
Love
that
he
doth
not
think
to
be
true
.
Do
but
grant
that
it
is
the
Nature
of
saving
Faith
,
thus
to
resist
and
struggle
with
slavish
Fears
of
Wrath
,
and
doubting
of
our
own
Salvation
,
and
you
grant
in
effect
,
that
there
is
,
and
must
be
something
of
Assurance
of
our
Salvation
in
Saving
faith
,
whereby
it
resisteth
Doubtings
,
and
you
are
in
effect
of
the
same
Judgment
with
me
in
the
Assertion
,
however
strange
my
Expressions
seem
to
you
.
If
this
that
I
have
said
concerning
our
Imperfection
in
Assurance
,
as
well
as
in
other
Graces
,
were
well
considered
,
this
ancient
Protestant
Doctrine
would
be
freed
much
from
Prejudice
,
and
gain
more
Esteem
among
us
.
Fourthly
,
In
the
last
place
,
let
it
be
well
observed
,
that
the
Reason
why
we
are
to
assure
our selves
in
our
Faith
,
that
God
freely
giveth
Christ
and
his
Salvation
to
us
particularly
is
,
not
because
it
is
a
Truth
before
we
believe
it
,
but
because
it
becometh
a
certain
Truth
when
we
believe
it
,
and
because
it
will
never
be
true
,
except
we
do
in
some
measure
perswade
and
assure
our selves
that
it
is
so
.
We
have
no
absolute
Promise
or
Declaration
in
Scripture
,
that
God
certainly
will
or
doth
,
give
Christ
and
his
Salvation
to
any
one
of
us
in
particular
,
neither
do
we
know
it
to
be
true
already
by
Scripture
,
or
Sense
,
or
Reason
,
before
we
assure
our selves
absolutely
of
it
,
yea
,
we
are
without
Christ's
Salvation
at
present
in
a
state
of
Sin
and
Misery
under
the
Curse
and
Wrath
of
God
.
Only
I
shall
prove
that
we
are
bound
by
the
Command
of
God
,
thus
to
assure
our selves
,
and
the
Scripture
doth
sufficiently
warrant
us
that
we
shall
not
deceive
our selves
in
believing
a
Lie
,
but
according
to
our
Faith
so
it
shall
be
to
us
,
Matth.
9.29
.
This
is
a
strange
kind
of
Assurance
far
different
from
other
Ordinary
kinds
,
and
therefore
no
Wonder
,
if
it
be
found
weak
and
imperfect
,
and
difficult
to
be
obtained
,
and
it
be
assaulted
with
many
Doubtings
.
We
are
constrained
to
believe
other
things
on
the
clear
Evidence
we
have
that
they
are
true
,
and
would
remain
true
,
whether
we
believe
them
or
no
,
so
that
we
cannot
deny
our
Assent
without
rebelling
against
the
Light
of
our
Sences
,
Reason
or
Conscience
;
but
here
our
Assurance
is
not
impressed
on
our
Thoughts
by
any
Evidence
of
the
thing
,
but
we
must
work
it
out
in
our selves
by
the
Assistance
of
the
Spirit
of
God
,
and
thereby
we
bring
our
own
Thoughts
into
Captivity
to
the
Obedience
of
Christ
.
None
but
God
can
justly
require
of
us
this
kind
of
Assurance
,
because
he
only
calleth
those
things
that
are
not
as
tho
they
were
,
Rom.
4.17
.
He
only
can
give
Existence
to
things
that
yet
are
not
,
and
make
a
thing
to
be
true
upon
our
believing
it
,
that
was
not
true
before
.
He
only
can
make
good
that
Promise
,
What
things
soever
ye
desire
when
ye
pray
,
believe
that
ye
receive
them
,
and
ye
shall
have
them
,
Mark
11.24
.
Who
is
he
that
saith
,
and
it
cometh
to
pass
,
when
the
Lord
commandeth
it
not
,
Lament.
3.37
.
Therefore
this
Faith
is
due
to
God
only
,
and
greatly
redowndeth
to
his
Glory
.
Men
will
often
require
a
Believing
something
like
it
,
as
when
one
says
,
I
will
forgive
your
Offence
and
be
your
Friend
,
if
I
can
find
that
you
believe
it
,
and
that
you
take
me
for
a
Friend
;
but
their
fallible
Word
is
not
sufficient
ground
to
make
us
perswade
our selves
absolutely
that
we
shall
have
their
promised
favour
.
The
Faith
of
Miracles
gives
us
some
light
in
this
matter
;
Christ
assured
them
on
whom
they
were
wrought
,
and
who
had
Power
given
them
of
working
them
,
that
the
Miracles
should
be
wrought
,
if
they
believed
without
doubting
of
the
Event
,
Mark
11.
And
there
is
a
Reason
for
this
Resemblance
because
the
end
of
working
Miracles
was
to
confirm
the
Doctrine
of
the
Gospel
of
Salvation
by
Faith
in
Christ's
Name
,
as
the
Scriptures
clearly
shew
,
and
indeed
the
Salvation
of
a
Sinner
is
a
very
great
Miracle
.
It
is
reported
that
Wizards
do
often
require
those
that
come
to
them
that
they
should
believe
that
they
shall
obtain
what
they
desire
of
them
,
or
at
least
that
they
are
able
to
fulfil
their
Desires
,
whereby
the
Devil
,
the
Master
of
those
Wizards
sheweth
himself
to
be
God's
Ape
,
and
that
he
would
fain
have
that
Honour
and
Glory
ascribed
to
himself
that
is
due
to
God
alone
.
Having
thus
explained
the
Nature
of
that
Assurance
which
I
have
directed
unto
,
I
shall
now
produce
several
Arguments
to
prove
,
that
there
is
,
and
must
necessarily
be
such
an
Assurance
or
Perswasion
of
our
Salvation
in
Saving-Faith
it self
.
First
,
This
Assurance
of
Salvation
is
implyed
in
the
Description
before
given
of
that
Faith
whereby
we
receive
Christ
and
his
Salvation
into
our
Hearts
.
I
described
Faith
to
be
a
Grace
of
the
Spirit
,
whereby
we
heartily
believe
the
Gospel
,
and
also
believe
on
Christ
as
he
is
revealed
and
freely
promised
to
us
therein
for
all
his
Salvation
,
and
I
shewed
in
the
Explanation
,
that
believing
on
Christ
,
is
the
same
with
resting
,
relying
,
leaning
,
staying
our selves
on
Christ
,
or
God
through
Christ
,
for
our
Salvation
.
It
may
be
some
will
like
that
Description
the
better
,
because
Faith
was
there
described
by
Terms
that
are
ordinarily
used
,
even
by
those
that
deny
the
necessity
of
Assurance
;
but
those
ordinary
Terms
do
sufficiently
include
Assurance
in
the
nature
of
Faith
,
and
they
cannot
stand
without
it
,
and
this
sheweth
that
many
hold
the
Doctrine
of
Assurance
implicitly
,
and
profess
it
,
though
they
think
the
contrary
.
Believing
on
Christ
for
Salvation
as
freely
promised
to
us
,
must
needs
include
a
Dependance
on
Christ
with
a
Perswasion
,
that
Salvation
shall
be
freely
given
,
as
it
is
freely
promised
to
us
.
Believing
with
a
divine
Faith
grounded
on
the
infallible
Truth
of
the
Free-promise
,
if
it
did
not
in
some
measure
exclude
a
mere
Suspence
and
wavering
Opinion
or
Conjecture
,
were
not
worthy
to
be
so
called
.
Some
may
be
so
absurd
as
to
say
,
that
Faith
is
only
a
believing
that
we
shall
be
saved
by
Christ
if
we
perform
such
Conditions
as
he
requireth
,
and
then
indeed
it
will
leave
us
where
it
found
us
as
to
any
certainty
of
Salvation
until
those
Conditions
be
performed
;
but
I
have
already
prevented
such
an
Absurdity
,
by
shewing
that
this
believing
on
Christ
,
is
it self
not
only
the
Condition
of
our
Salvation
,
but
also
the
Instrument
whereby
we
actually
receive
it
.
Believing
being
the
proper
Act
of
Faith
,
must
needs
have
the
same
contraries
to
it
,
as
staggering
,
Rom.
4.20
.
Wavering
,
Heb.
10.29
.
Doubting
,
Matth.
14.31
.
Fear
,
Mark
5.36
.
These
contraries
do
much
illustrate
the
nature
of
Faith
,
and
do
shew
that
believing
must
have
some
Confidence
in
it
,
else
it
would
have
doubting
in
the
very
nature
of
it
:
for
what
Man
that
understandeth
the
Preciousness
of
his
immortal
Soul
,
and
his
Danger
of
loosing
it
,
can
ever
avoid
Fear
,
Doubting
and
Trouble
of
Heart
,
by
any
believing
whereby
he
doth
not
at
all
assure
himself
of
his
Salvation
?
The
other
Terms
of
trusting
and
resting
on
Jesus
Christ
,
&c.
whereby
Faith
is
often
described
by
orthodox
Teachers
,
must
include
Assurance
of
Salvation
,
because
they
signifie
the
same
thing
with
believing
on
Christ
;
the
Soul
must
have
its
sufficient
Support
to
beat
it
up
against
Oppressing
Fears
,
Troubles
,
Cares
,
Despair
,
that
it
may
thus
trust
and
rest
.
The
right
manner
of
trusting
and
hoping
in
the
Lord
is
by
assuring
our selves
against
all
Fears
and
Doubtings
,
That
the
Lord
is
our
God
,
and
he
is
become
our
Salvation
.
I
trusted
on
thee
,
O
Lord
,
I
said
thou
art
my
God
,
Psal.
31.14
.
The
Lord
is
my
rock
,
and
my
fortress
,
and
my
deliverer
,
my
strength
,
in
whom
I
will
trust
,
Psal.
18.2
.
Behold
,
God
is
my
salvation
,
I
will
trust
and
not
be
afraid
,
Isa.
12.2
.
O
my
soul
hope
thou
in
God
,
who
is
the
health
of
my
countenance
and
my
God
,
Psal.
42.16
.
True
hope
is
grounded
on
God
only
,
that
he
will
bless
us
,
that
it
may
be
an
anchor
for
the
soul
,
sure
and
stedfast
,
Heb.
6.17.18
,
19.
If
you
trust
,
relie
,
and
stay
your selves
on
Christ
,
or
hope
in
him
,
without
assuring
your selves
at
all
of
Salvation
by
him
,
you
make
no
better
use
of
him
,
than
if
he
were
a
broken
reed
;
and
if
you
would
stay
your selves
on
the
Lord
,
you
must
look
on
him
as
your
God
,
as
the
Prophet
teacheth
,
Let
him
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
,
Isai.
50.
10.
If
you
will
rest
in
the
Lord
you
must
believe
that
he
dealeth
bountifully
with
you
,
Psal.
116.7
.
or
else
for
ought
you
know
you
make
your
Bed
in
Hell
;
and
you
will
shew
little
regard
of
Christ
and
of
your
own
Soul
,
if
you
dare
to
rest
under
the
Wrath
of
God
without
any
Perswasion
of
a
sure
Interest
in
Christ
.
People
may
please
themselves
with
such
a
trusting
or
resting
,
&c.
when
they
are
at
ease
,
but
in
time
of
Temptation
it
vanisheth
away
,
and
appeareth
to
be
no
true
Faith
,
but
is
turned
into
Shame
.
The
Soul
that
liveth
in
such
wavering
and
doubting
concerning
Salvation
,
doth
not
stay
it self
nor
rest
at
all
,
but
is
like
a
Wave
of
the
Sea
driven
with
the
Wind
,
and
tossed
,
he
is
a
double
minded
man
,
unstable
in
all
his
ways
,
Jam.
1.6
.
If
you
continue
in
meer
Suspence
and
Doubtfulness
of
Salvation
by
Christ
;
your
Desire
to
trust
,
is
but
a
lazy
woulding
without
any
fixed
Resolution
,
and
you
dare
not
yet
venture
to
trust
on
him
stedfastly
.
If
you
call
it
only
your
desire
to
trust
and
relie
on
Jesus
Christ
,
I
may
answer
that
you
cannot
do
thus
much
in
a
right
manner
except
you
desire
and
venture
to
perswade
and
assure
your selves
of
your
Salvation
by
Christ
,
notwithstanding
all
the
Causes
that
you
have
to
doubt
and
fear
the
contrary
.
If
it
be
objected
that
we
may
trust
on
Christ
only
as
a
sufficient
means
of
Salvation
,
without
any
Assurance
of
the
Effect
.
I
shall
acknowledge
that
the
sufficiency
of
God
and
Christ
is
a
good
ground
for
us
to
rest
on
,
but
we
must
understand
by
it
,
not
only
a
sufficiency
of
Power
,
but
also
of
Good-will
and
Mercy
towards
us
:
For
what
have
we
to
do
more
with
the
Sufficiency
of
God's
and
Christ's
Power
than
fallen
Angels
,
without
his
Good-will
towards
us
?
and
if
this
be
truly
believed
,
it
will
exclude
Doubtfulness
concerning
your
Salvation
.
Secondly
,
Several
places
of
Scripture
declare
positively
and
expresly
,
that
we
are
to
be
assured
of
our
Salvation
in
that
Faith
,
whereby
we
are
justified
and
saved
.
I
shall
produce
some
Instances
.
We
are
exhorted
,
to
draw
near
to
God
with
full
assurance
of
faith
,
Heb.
10.22
.
Many
apply
this
Text
to
that
which
they
call
,
the
reflect
Act
of
Faith
,
because
they
imagine
that
all
Assurance
must
needs
be
by
Reflection
;
but
the
Words
of
the
Text
do
clearly
teach
us
to
understand
it
of
that
Act
of
Faith
,
whereby
we
draw
near
to
God
,
that
is
the
direct
Act
,
and
it
is
that
very
Faith
whereby
the
Just
do
live
,
even
justifying
,
saving
Faith
,
verse
38.
And
this
Assurance
must
be
full
,
at
least
in
the
true
and
proper
Nature
of
it
,
in
Opposition
unto
mere
Doubtfulness
and
Uncertainty
,
though
we
are
yet
further
to
labour
for
that
which
is
full
in
the
highest
Degree
of
Perfection
.
And
the
same
Faith
whereby
we
are
exhorted
to
draw
nigh
unto
God
,
and
whereby
the
Just
liveth
,
is
a
little
after
,
Chap.
11.1
.
affirmed
to
be
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
Why
should
saving
Faith
have
these
high
Titles
and
Attributes
given
to
it
,
if
it
did
not
contain
in
it
a
sure
Perswasion
of
the
great
things
of
our
Salvation
hoped
for
,
which
maketh
them
to
be
evident
to
the
Eyes
of
our
Mind
,
as
if
they
were
already
present
in
their
Substance
,
though
yet
not
visible
to
our
bodily
Eyes
;
that
Faith
whereby
we
are
made
Partakers
of
Christ
,
and
to
be
Christ's
House
,
must
be
worthy
to
be
called
Confidence
,
and
accompanied
with
reioycing
Hope
,
Whose
house
are
we
if
we
hold
fast
the
confidence
and
rejoycing
of
the
hope
,
firm
unto
the
end
,
Heb.
3.6.14
.
What
is
Confidence
concerning
any
thing
,
but
trusting
concerning
it
with
a
firm
Perswasion
of
the
Truth
of
it
?
If
we
have
only
a
strong
Opinion
concerning
a
thing
,
without
any
absolute
certainty
,
we
use
to
say
that
we
are
not
altogether
confident
of
it
.
The
Faith
whereby
we
are
justified
,
must
be
in
a
measure
like
to
the
Faith
whereby
Abraham
against
Hope
believed
in
Hope
,
that
his
Seed
should
certainly
;
be
multiplyed
according
to
the
Promise
of
God
,
though
by
reason
of
the
Deadness
of
his
own
Body
;
and
of
Sarah's
Womb
,
he
could
have
no
Evidence
from
his
own
Qualifications
to
assure
himself
of
it
,
but
all
Appearances
were
rather
to
the
contrary
,
as
the
Apostle
teacheth
clearly
Rom.
4.18
,
19
,
23.24
.
As
absolute
as
this
Promise
was
thus
made
Abraham
,
yet
it
was
not
to
be
fulfilled
without
this
Assurance
of
Faith
,
and
by
the
like
Faith
the
free
Promises
of
Salvation
by
Christ
,
will
be
absolutely
fulfilled
to
us
.
The
Apostle
James
expresly
requireth
that
we
should
ask
good
things
of
God
in
Faith
,
nothing
doubting
,
which
includeth
Assurance
manifestly
;
and
he
telleth
us
plainly
,
that
without
it
a
Man
ought
not
to
think
that
he
shall
receive
any
thing
of
the
Lord
;
therefore
we
may
firmly
conclude
,
that
without
it
we
shall
not
receive
the
Salvation
of
Christ
,
James
1.6
.
7.
And
that
which
the
Apostle
James
requireth
us
not
to
doubt
of
is
,
the
obtaining
the
things
that
we
ask
,
as
we
may
learn
from
an
Instruction
to
the
same
purpose
given
to
us
by
Christ
himself
,
What
things
soever
ye
desire
when
ye
pray
,
believe
that
ye
receive
them
,
and
ye
shall
have
them
,
Mark
11.24
.
More
places
of
Scripture
might
be
alledged
to
the
same
purpose
;
but
these
are
sufficient
to
evince
that
we
are
bound
to
assure
our selves
of
our
Salvation
in
Faith
it self
,
or
else
we
are
never
likely
to
enjoy
it
,
and
that
it
is
not
Humility
,
but
rather
proud
Disobedience
to
live
in
a
state
of
mere
Suspense
and
Doubtfulness
concerning
our
Salvation
;
and
that
this
Assurance
must
be
in
the
direct
Act
of
Faith
whereby
we
are
justified
and
saved
:
For
as
for
that
which
is
called
the
Reflect
Act
of
Faith
,
it
is
a
certain
Truth
and
generally
owned
,
that
it
is
not
absolutely
necessary
to
Salvation
to
any
,
and
that
it
is
sinful
and
pernicious
to
many
to
believe
that
they
are
already
entred
into
a
state
of
Grace
and
Salvation
.
Thirdly
,
God
giveth
us
sufficient
ground
in
Scripture
to
come
to
Christ
with
confident
Faith
,
at
the
very
first
,
trusting
assuredly
that
Christ
and
his
Salvation
shall
be
given
to
us
without
any
Failing
and
Delay
,
however
vile
and
sinful
our
Condition
hath
been
hitherto
.
The
Scripture
speaketh
to
the
vilest
Sinners
in
such
a
manner
as
if
it
were
framed
on
purpose
to
beget
Assurance
of
Salvation
in
them
immediately
,
Acts
2.39
.
Chap.
3.26
.
This
Promise
is
unversal
,
That
whosoever
believeth
on
Christ
shall
not
be
ashamed
,
without
making
a
Difference
between
Jew
and
Greek
,
Rom.
10.11
,
12.
And
this
Promise
is
confirmed
by
the
Blood
of
Christ
,
who
was
given
for
the
World
,
and
lifted
up
upon
the
Cross
for
this
very
end
,
that
whosoever
believeth
on
him
should
not
perish
,
but
have
everlasting
life
,
John
3.14
,
15
,
16.
His
Invitation
is
free
to
any
,
If
any
man
thirst
,
let
him
come
to
me
and
drink
,
and
this
Drink
is
promised
to
every
one
that
believeth
,
John
7.37
.
39.
The
Command
of
believing
is
propounded
not
only
in
general
,
but
in
particular
,
and
the
Promise
of
Salvation
upon
believing
,
is
also
applyed
personally
,
and
that
to
such
as
have
been
hitherto
in
a
state
of
Sin
and
Wrath
;
as
to
the
wicked
persecuting
self-murdering
Jaylor
,
Acts
16.31
.
Believe
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
and
thine
house
.
God
commanded
them
that
walked
altogether
in
Sin
hitherto
,
to
call
him
their
own
Father
in
their
very
first
returning
,
Jer.
3.4
.
So
Hos.
2.23
.
God
saith
,
he
will
say
,
Thou
art
my
people
,
and
they
shall
say
,
Thou
art
my
God
,
confidently
averring
their
personal
Interest
in
him
.
God
hath
joyned
Confidence
and
Salvation
inseparably
together
,
In
returning
and
rest
ye
shall
be
saved
,
in
quietness
and
in
confidence
shall
be
your
strength
,
Isai
.
30.15
.
What
a
poor
slender
Use
and
Improvement
do
many
make
of
these
Discoveries
of
the
rich
Grace
of
God
towards
Sinners
,
who
say
that
if
we
see
that
we
have
performed
the
Condition
of
believing
,
then
we
may
take
Christ
confidently
as
our
own
;
they
skip
over
the
first
and
principal
Use
they
ought
to
make
of
them
;
the
very
Performance
of
the
Condition
is
to
take
Christ
as
our
own
immediately
,
and
to
eat
him
and
drink
him
,
by
believing
consiently
on
him
for
our
Salvation
.
If
an
honest
rich
Man
say
to
a
poor
Woman
,
I
promise
to
be
thy
Husband
if
thou
wilt
have
me
,
say
but
the
Word
and
I
am
thine
;
may
not
she
presently
answer
confidently
,
Then
thou
art
my
Husband
and
I
claim
thee
for
my
Husband
;
and
should
she
not
rather
say
so
,
then
say
,
I
believe
not
what
thou
sayest
.
If
an
honest
Man
say
,
Do
but
take
this
Gift
and
it
is
your
own
,
do
but
eat
and
drink
and
you
are
freely
welcome
,
may
not
I
take
the
Gift
,
and
eat
and
drink
at
first
without
any
further
ado
,
and
with
Assurance
that
it
is
mine
freely
;
if
I
do
it
doubtingly
,
I
disparage
the
Honesty
and
Credit
of
the
Donor
,
as
if
he
were
not
a
Man
of
his
Word
.
In
like
manner
,
if
,
fearing
to
be
too
confident
,
least
we
should
believe
a
lie
,
we
should
come
to
Christ
doubtingly
,
and
in
mere
Suspense
,
whether
we
shall
be
freely
entertained
after
all
Gods
free
Invitations
and
Promises
,
should
we
not
disparage
the
Faithfulness
of
God
?
and
should
we
not
be
guilty
of
making
God
a
Liar
?
as
the
Apostle
John
teacheth
,
because
of
our
not
believing
the
Record
which
God
gave
of
his
Son
,
and
this
is
the
record
that
God
hath
given
to
us
eternal
life
and
this
life
is
in
his
Son
,
1
John
5.10
,
11.
And
what
if
the
Salvation
promised
be
not
absolutely
intended
for
all
to
whom
the
Gospel
cometh
?
it
is
enough
that
God
giveth
us
his
faithful
Word
,
that
they
that
believe
,
shall
have
it
,
and
none
else
,
and
hath
absolutely
intended
to
fulfill
his
Word
,
that
none
shall
find
it
to
be
a
lie
to
them
,
and
hath
joyned
Believing
and
Salvation
together
inseparably
.
On
this
ground
God
may
justly
cause
the
Promise
of
this
Salvation
to
be
published
to
all
,
and
may
justly
require
all
to
believe
on
him
assuredly
for
their
own
Salvation
,
that
so
it
may
appear
whether
they
will
give
him
the
Glory
of
his
Truth
,
and
if
they
will
not
,
he
may
justly
reject
them
,
and
punish
them
severely
for
dishonouring
him
by
their
Unbelief
:
in
this
Case
we
must
not
look
to
the
secret
Decrees
of
God
,
but
to
his
revealed
Promises
and
Command
.
Thus
God
promised
to
the
Israelites
in
the
Wilderness
,
that
he
would
give
them
the
Land
of
Canaan
,
and
would
fight
for
them
against
their
Enemies
,
and
required
them
not
to
fear
or
be
discouraged
,
that
so
the
Promise
might
be
fulfilled
to
them
,
yet
God
never
absolutely
decreed
or
intended
that
those
Israelites
should
enter
in
,
as
the
Event
did
quickly
manifest
,
Deut.
1.20
,
21
,
29.30
.
Yet
were
they
not
bound
in
this
case
to
trust
confidently
in
God
to
give
them
Victory
over
their
Enemies
,
and
to
give
them
the
Possession
of
the
Land
?
had
they
not
sufficient
ground
for
such
a
Faith
?
was
it
not
just
with
God
to
consume
them
in
the
Wilderness
for
their
Unbelief
?
Let
us
therefore
fear
,
least
a
Promise
being
made
of
entring
into
this
everlasting
Rest
through
Christ
,
we
should
come
short
of
it
,
and
fall
after
the
same
Example
of
Unbelief
,
Heb.
4.1
,
11.
Fourthly
,
The
Professors
of
true
Godliness
that
we
read
of
through
the
Scriptures
of
the
Old
and
New
Testament
did
commonly
profess
their
Assurance
and
Perswasion
of
their
Interest
in
God
and
his
Salvation
,
and
were
directed
by
the
word
of
God
so
to
do
,
and
true
Saints
had
still
some
true
Assurance
of
it
,
and
we
have
no
cause
to
judge
that
this
Assurance
was
grounded
on
the
certainty
of
their
own
good
Qualifications
,
but
rather
on
the
Promises
of
God
by
the
direct
.
Act
of
Faith
.
We
may
judge
of
the
ordinary
Profession
of
the
Frame
of
Spirit
that
was
in
Saints
,
by
some
Instances
.
I
shall
begin
with
the
Profession
that
the
Church
made
when
it
was
very
corrupt
,
at
its
first
coming
out
of
Egypt
,
when
few
of
them
could
assure
themselves
by
their
own
good
Qualifications
that
they
were
in
a
state
of
Grace
already
,
which
many
now
imagine
to
be
the
only
way
of
Assurance
.
Even
in
that
corrupt
Time
the
Children
of
Israel
sung
that
triuphant
Song
of
Moses
,
The
Lord
is
my
strength
and
my
song
,
and
he
is
become
my
salvation
,
he
is
my
God
,
&c.
Exod.
15.2
.
Moses
taught
them
in
this
Song
to
assure
themselves
of
their
own
personal
Interest
in
the
Salvation
,
and
he
guided
them
to
the
Practice
of
their
Duty
,
and
they
did
not
find
fault
with
Moses
as
some
do
with
Ministers
in
these
Days
,
for
putting
them
to
express
more
Confidence
in
their
Song
than
they
could
find
ground
for
in
their
Qualifications
,
but
they
applied
themselves
to
the
exercise
of
their
Faith
agreeably
to
the
Song
,
and
doubtless
this
Faith
was
unfeigned
in
some
sew
of
them
,
though
but
feigned
in
others
,
for
it
is
testified
of
them
,
that
then
they
believed
his
Words
they
sang
his
Praise
,
Psal.
106.12
.
Several
other
Psalms
and
Songs
that
were
by
divine
Appointment
in
common
Use
under
the
Old
Testament
,
are
as
clear
an
Evidence
as
we
can
desire
of
that
Assurance
of
Faith
that
was
commonly
professed
,
and
that
People
were
generally
bound
to
,
under
the
Old
Testament
,
as
Psal.
23.
&
27.
&
46.
Many
other
Psalms
or
Expressions
in
Psalms
might
be
alledged
.
The
Spirits
of
few
in
comparison
,
could
have
throughly
complyed
with
such
Psalms
though
they
were
true
Believers
,
if
all
the
Assurance
of
the
Love
of
God
must
altogether
depend
upon
the
certain
Knowledge
of
the
sincerity
of
their
own
Hearts
.
We
have
a
great
Cloud
of
Witnesses
gathered
out
of
the
whole
History
of
the
Old
Testament
,
Heb.
11.
who
did
,
and
suffered
,
and
obtained
great
things
by
Faith
,
whose
Examples
are
produced
on
purpose
that
we
may
follow
them
in
believing
to
the
saving
of
our
Souls
,
Heb.
10.39
.
And
if
we
consider
these
Examples
particularly
,
we
shall
find
that
many
of
them
do
evidently
guide
us
to
such
a
saving
Faith
,
as
hath
an
Assurance
of
the
Effect
contained
in
the
nature
of
it
.
I
confess
we
read
several
times
of
the
Fears
and
Doubtings
of
the
Saints
under
the
Old
Testament
;
but
we
read
also
how
their
Faith
opposed
such
Fears
and
Doubts
,
and
how
they
themselves
condemned
them
as
contrary
to
Faith
,
as
in
the
Psalms
,
Psal.
42.11
.
Psal.
31.22
.
&
77.7
,
10.
The
most
mournful
Psalm
in
Scripture
begins
with
an
Expression
of
some
Assurance
,
Psal.
88.1
.
And
we
may
note
that
the
Doubtings
that
we
meet
with
of
the
Saints
of
old
,
were
commonly
occasioned
by
some
Extraordinary
Affliction
,
or
some
hainous
Transgression
,
not
by
common
Failings
,
or
the
common
Original
Depravation
of
Nature
,
or
the
Uncertainty
of
their
Election
,
or
any
Thought
that
it
is
Humility
to
doubt
,
and
that
they
were
not
bound
to
be
confident
of
Gods
Salvation
,
because
then
many
might
be
bound
to
believe
a
Lie
.
It
is
hard
to
find
any
of
these
Occasions
of
doubting
under
the
Old
Testament
,
though
they
are
grown
so
rise
amongst
us
now
under
the
New
Testament
.
In
the
time
of
the
Apostles
we
may
well
expect
that
the
Assurance
of
Faith
grew
higher
,
because
the
Salvation
of
Christ
was
revealed
,
and
the
Spirit
of
Adoption
poured
forth
plentifully
,
and
the
Church
made
free
from
its
former
Bondage
under
the
terrifying
Legal
Covenant
.
Paul
could
prove
to
primitive
Christians
,
by
Appeals
to
their
own
Experience
,
that
they
were
the
Children
and
Heirs
of
God
,
because
they
had
not
received
the
Spirit
of
Bondage
again
to
fear
,
but
the
Spirit
of
Adoption
,
whereby
they
cry
,
Abba
,
father
,
the
Spirit
it self
bearing
witness
with
our
spirits
(
or
beareth
our
spirits
witness
as
the
Syriaok
and
vulgar
Latin
render
it
,
and
as
the
like
Greek
Phrase
is
rendred
,
Rom.
9.1
.
)
That
we
are
the
children
of
God
,
and
if
children
,
then
heirs
,
Rom.
8.15
,
16.
Gal.
4.6
.
And
the
Apostle
tells
the
Ephesians
,
that
after
they
believed
,
they
were
sealed
with
the
Holy
Spirit
,
which
was
the
Earnest
of
their
Inheritance
,
Eph.
1.13
,
14.
i.
e.
They
were
sealed
from
the
same
time
that
they
believed
,
for
the
original
Words
are
in
the
same
Tense
.
If
this
Witness
,
Seal
and
Earnest
of
the
Spirit
had
not
been
Ordinary
to
Believers
,
it
would
not
have
been
sufficient
to
prove
that
they
were
the
Children
of
God
,
and
such
manner
of
arguing
might
have
driven
some
to
despair
,
that
wanted
this
Witness
,
Seal
and
Earnest
.
Let
us
enquire
now
whether
the
Spirit
beareth
witness
that
we
are
the
Children
of
God
,
and
enables
us
to
cry
Abba
,
Father
,
by
the
direct
Act
,
or
by
that
which
they
call
the
Reflect
Act
of
Faith
;
for
we
must
not
think
that
it
is
done
by
an
Enthusiasm
,
without
any
ordinary
means
;
nor
can
we
reasonably
imagine
,
that
no
true
Believers
can
call
God
Father
,
by
the
Guidance
of
the
Spirit
,
but
only
those
few
that
are
so
sure
of
their
own
Sincerity
,
that
by
reflecting
upon
it
,
they
can
ground
an
Act
of
Faith
concerning
their
own
Interest
in
Christ
;
no
surely
,
therefore
we
may
judge
rather
that
the
Spirit
worketh
this
in
us
by
giving
us
saving
Faith
it self
,
whereby
all
true
Believers
are
enabled
to
trust
assuredly
on
Christ
for
the
Enjoyment
of
the
Adoption
of
Children
and
all
his
Salvation
,
according
to
the
Free
Promise
of
God
,
and
to
call
God
Father
,
without
reflecting
on
any
good
Qualifications
in
our selves
,
and
by
the
direct
Act
of
it
:
For
the
Spirit
is
received
by
the
direct
Act
of
Faith
,
Gal.
3.2
.
And
so
he
is
the
Spirit
of
Adoption
,
and
Comfort
to
all
that
receive
him
.
They
that
assert
that
the
Spirit
witnesseth
our
Adoption
,
only
by
assuring
us
of
the
Sincerity
of
our
Faith
,
Love
,
and
other
gracious
Qualifications
,
and
by
the
reflect
Act
of
Faith
,
do
teach
also
commonly
,
that
you
must
again
try
whether
the
Spirit
thus
witnessing
,
be
the
Spirit
of
Truth
,
or
of
Delusion
,
by
searching
narrowly
whether
our
inward
Grace
be
sincere
or
counterfeit
,
so
that
hereby
the
Testimony
of
the
Spirit
is
rendred
so
hard
to
be
discerned
,
that
it
standeth
us
in
no
stead
,
but
all
our
Assurance
is
made
at
last
to
depend
on
our
own
certain
Knowledge
of
our
own
Sincerity
.
There
are
several
other
Evidences
to
shew
,
That
Believers
generally
were
perswaded
of
their
Salvation
in
the
Apostles
times
,
they
loved
and
waited
for
the
coming
of
Christ
to
judge
the
World
,
1
Cor.
1.7
.
2
Tim.
4.8
.
They
loved
all
the
Saints
for
the
Hope
that
was
laid
up
for
them
in
Heaven
,
Col.
1.3
,
4.
The
Corinthians
that
were
very
carnal
,
and
but
Babes
in
Christ
,
were
perswaded
that
they
should
judge
the
World
,
and
Angels
,
and
that
their
Bodies
were
Members
of
Christ
,
and
the
Temples
of
the
Holy
Ghost
,
1
Cor.
6.2
,
3
,
15
,
19.
The
very
first
coming
of
the
Gospel
to
the
Thessalonians
,
was
in
the
Holy
Ghost
,
and
much
Assurance
,
so
that
they
received
it
with
much
Affliction
with
Joy
of
the
Holy
Ghost
,
when
as
yet
they
had
no
Considerable
time
to
get
Assurance
,
by
reflecting
on
their
good
Qualifications
,
1
Thess.
1.5
,
6.
Likewise
the
believing
Hebrews
when
they
were
illuminated
at
their
first
Conversion
,
took
joyfully
the
spoiling
of
their
Goods
,
knowing
that
they
had
in
Heaven
,
a
better
and
more
enduring
Substance
,
and
this
was
their
Confidence
,
which
they
were
not
to
cast
off
,
because
the
Just
liveth
by
Faith
,
and
therefore
it
appeareth
that
this
Confidence
belonged
necessarily
to
justifying
,
saving
Faith
,
Heb.
10
,
32
,
34
,
35
,
38.
Now
let
those
that
alledge
the
Examples
or
Experiences
of
many
modern
Christians
to
disprove
all
that
I
have
asserted
,
and
consider
well
whether
these
are
fit
to
be
laid
in
the
Ballance
against
all
the
Scripture
Examples
and
Experiences
that
I
have
produced
out
of
the
Old
and
New
Testament
.
I
confess
that
Assurance
of
Salvation
is
more
rarely
professed
by
Christians
in
these
times
than
formerly
,
and
we
may
thank
some
Teachers
for
it
,
that
have
deserted
the
Doctrine
of
former
Protestants
in
this
Point
,
and
vented
against
it
several
Errors
,
such
as
have
been
already
named
,
and
now
would
take
Advantage
to
confirm
the
Truth
of
their
Doctrines
from
those
Doubtings
in
Christians
,
that
have
been
chiefly
occasioned
by
it
.
But
however
the
nature
of
saving
Faith
is
still
the
same
,
and
I
assert
that
in
these
Days
as
well
as
formerly
,
it
always
hath
in
it
some
Assurance
of
Salvation
by
Christ
,
which
doth
and
will
appear
,
at
least
in
resisting
and
condemning
all
Doubtings
,
and
praying
against
them
,
and
endeavouring
to
trust
assuredly
,
and
to
call
God
Father
,
except
in
extraordinary
Desertions
,
by
which
our
Gase
must
not
be
tried
.
We
are
not
to
trust
the
Judgment
of
many
concerning
themselves
,
they
will
judge
falsly
,
that
they
have
no
Assurance
at
all
,
because
they
know
not
yet
by
Marks
and
Signs
that
they
are
in
a
state
of
Grace
already
,
or
because
they
think
that
there
is
no
Assurance
when
there
are
many
Doubtings
,
and
because
it
is
so
weak
and
so
much
oppressed
with
Doubting
,
that
it
can
hardly
be
discerned
,
as
Life
in
a
fainting
Fit
;
but
if
their
Judgments
be
better
informed
,
they
may
be
brought
to
discern
some
Assurance
in
themselves
:
We
are
also
to
take
heed
of
mistaking
those
for
true
Believers
that
are
not
so
,
and
of
judging
this
Point
by
their
Experiences
,
which
is
a
vulgar
Error
.
The
blind
Charity
of
some
moveth
them
to
take
all
for
true
Believers
,
which
are
full
of
Doubts
and
Troubles
concerning
their
Salvation
,
though
it
may
be
they
only
be
convinced
of
Sin
,
and
brought
to
some
Zeal
of
God
that
is
not
according
to
the
Knowledge
of
the
way
of
Salvation
by
Christ
,
and
they
think
it
Duty
to
comfort
such
Ignorant
Persons
,
by
perswading
of
them
that
their
state
is
good
,
and
their
Faith
right
,
though
they
have
no
Assurance
of
Salvation
.
Thus
they
are
brought
to
judge
falsly
concerning
the
nature
of
Faith
,
out
of
their
blind
Charity
to
such
as
are
yet
in
Ignorance
and
Unbelief
,
and
instead
of
comforting
such
,
they
rather
take
the
direct
way
to
harden
them
in
their
natural
state
,
and
to
divert
them
from
seeking
Consolation
by
Saving
Faith
in
Christ
,
and
to
ruine
their
Souls
for
ever
.
Fifthly
,
The
chief
Office
of
this
Faith
in
its
direct
saving
Act
,
is
to
receive
Christ
and
his
Salvation
actually
into
our
Hearts
,
as
hath
been
proved
,
which
Office
cannot
be
rationally
performed
,
except
we
do
in
some
measure
perswade
our
Hearts
,
and
assure
our selves
of
the
Enjoyment
of
him
,
as
the
Body
receiveth
things
into
it self
by
the
Hands
and
Mouth
:
So
the
Soul
receiveth
these
things
to
it self
,
and
layeth
actual
Hold
on
them
by
the
Faculty
of
the
Will
,
making
choice
of
them
and
embracing
them
in
a
way
of
present
Enjoyment
and
Possession
,
as
it
doth
by
the
Faculty
of
the
Understanding
see
and
apprehend
them
;
thus
the
Soul
receiveth
Comfort
from
outward
things
.
As
a
righteous
Person
cannot
receive
inward
Comfort
from
outward
things
,
as
from
worldly
Estate
,
Wife
,
Husband
,
Friends
,
&c.
except
it
chuse
them
as
good
and
count
them
his
own
by
a
Right
and
Title
.
This
is
the
only
rational
way
whereby
the
Soul
can
actively
lay
hold
on
Christ
,
and
take
actual
Possession
of
him
and
his
Salvation
,
as
he
is
freely
offered
and
promised
to
us
in
the
Gospel
,
by
the
Grace
of
Faith
,
which
God
hath
appointed
to
be
our
great
Instrument
for
the
receiving
of
him
,
and
closing
with
him
.
If
we
do
not
make
choice
of
Christ
as
our
only
Salvation
,
and
Happiness
,
or
if
we
be
altogether
in
a
slate
of
Suspence
,
and
doubting
whether
God
will
be
pleased
to
give
Christ
to
us
or
no
,
it
is
evident
that
our
Souls
are
quite
loose
from
Christ
,
and
have
no
Holdfast
or
Enjoyment
of
him
.
They
do
not
so
much
as
pretend
to
any
actual
receiving
or
laying
hold
or
choosing
of
him
,
neither
are
they
fully
satisfied
that
it
is
lawful
for
them
so
to
do
,
but
rather
they
are
yet
to
seek
whether
they
have
any
good
Ground
and
Right
to
lay
hold
on
him
or
no.
Let
any
rational
;
Man
judge
,
whether
the
Soul
doth
,
or
can
put
forth
any
sufficient
Act
for
the
Reception
and
Enjoyment
of
Christ
as
our
Saviour
,
Head
,
or
Husband
,
while
it
is
yet
in
Doubt
,
whether
it
be
the
Will
of
Christ
to
be
joyned
with
us
in
such
a
near
Relation
;
can
a
Woman
honestly
receive
any
one
as
her
Husband
without
being
assured
that
he
is
fully
willing
to
be
her
Husband
?
The
same
may
be
said
concerning
the
several
Parts
of
Christ's
Salvation
which
are
to
be
received
by
Faith
.
It
is
evident
that
we
do
not
aright
receive
the
Benefit
of
Remission
of
Sins
,
for
the
purging
of
our
Consciences
from
that
Guilt
that
lyeth
upon
them
,
unless
we
have
an
assured
Perswasion
of
God's
forgiving
them
;
we
do
not
actually
receive
into
our
Hearts
our
Reconciliation
with
God
,
and
Adoption
of
Children
,
and
the
Title
to
an
everlasting
Inheritance
,
until
we
can
assure
our selves
that
God
is
graciously
pleased
to
be
our
God
and
Father
,
and
take
us
to
be
his
Children
and
Heirs
.
We
do
not
actually
receive
any
sufficient
Strength
to
encourage
our
Hearts
to
Holiness
in
all
Difficulties
,
until
we
can
stedfastly
believe
that
God
is
with
us
,
and
will
not
fail
nor
forsake
us
.
Hence
then
we
may
firmly
conclude
,
that
whoso
seeketh
to
be
saved
by
Faith
,
and
doth
not
seek
to
have
Assurance
or
Confidence
of
his
own
Salvation
doth
but
deceive
himself
,
and
delude
his
Soul
with
a
mere
Fansie
instead
of
saving
Faith
,
and
doth
in
effect
seek
to
be
saved
in
his
corrupt
Natural
state
,
without
receiving
and
laying
actual
hold
of
the
Lord
Jesus
Christ
and
his
Salvation
.
Sixthly
,
It
is
also
a
great
and
necessary
Office
of
Saving
Faith
,
to
purifie
the
Heart
,
and
to
enable
us
to
live
and
walk
in
the
Practice
of
all
holy
Duties
,
by
the
Grace
of
Christ
,
and
by
Christ
himself
living
in
us
,
as
hath
been
shewed
before
,
which
Office
Faith
is
not
able
to
perform
,
except
some
Assurance
of
our
own
Interest
in
Christ
and
his
Salvation
be
comprehended
in
the
nature
of
it
.
If
we
would
live
to
God
,
not
our selves
,
but
by
Christ
living
in
us
,
according
to
Paul
▪
s
Example
,
we
must
be
able
to
assure
our selves
as
he
did
,
Christ
loved
me
and
gave
himself
for
me
,
Gal.
2.20
.
We
are
taught
,
that
if
we
live
in
the
Spirit
,
we
shall
walk
in
the
Spirit
,
Gal.
5.25
.
It
would
be
high
Presumption
if
we
should
endeavour
to
walk
above
our
natural
Strength
and
Power
by
the
Spirit
,
before
we
have
made
sure
of
our
living
by
the
Spirit
.
I
have
shewed
that
we
cannot
make
Use
of
the
comfortable
Benefits
of
the
Saving
Grace
of
Christ
,
whereby
the
Gospel
doth
engage
and
encourage
us
to
an
holy
Practice
,
except
we
have
some
Confidence
of
our
own
Interest
in
those
saving
Benefits
.
If
we
do
not
assuredly
believe
that
we
are
dead
to
Sin
,
and
alive
to
God
through
Christ
,
and
risen
with
Christ
,
and
not
under
the
Law
,
but
under
Grace
,
and
Members
of
Christ's
Body
,
the
Temple
of
his
Spirit
,
the
dear
Children
of
God
,
it
would
be
Hypocrisie
to
serve
God
upon
the
Account
of
such
Priviledges
as
if
we
reckoned
our selves
to
be
Partakers
of
them
;
he
that
thinks
he
should
doubt
of
his
Salvation
is
not
a
fit
Disciple
for
this
manner
of
Doctrine
,
and
he
may
reply
to
the
Preachers
of
the
Gospel
,
if
you
would
bring
me
to
Holiness
,
you
must
make
Use
of
other
more
essectual
Arguments
,
for
I
cannot
practice
upon
these
Principles
,
because
I
have
not
Faith
enough
to
believe
that
I
have
any
Interest
in
them
:
some
Arguments
taken
from
the
Justice
and
Wrath
of
God
against
Sinners
,
and
his
Mercy
towards
those
that
perform
the
Condition
of
sincere
Obedience
,
would
work
more
powerfully
upon
me
.
O
what
a
miserable
worthless
kind
of
saving
Faith
is
this
?
that
cannot
fit
a
Believer
to
practice
in
a
Gospel
manner
upon
the
most
pure
and
powerful
Principles
of
Grace
,
but
rather
leaveth
him
to
work
upon
Legal
Principles
,
which
can
never
bring
him
to
serve
God
acceptably
out
of
Love
,
and
as
such
a
Faith
faileth
wholly
in
the
right
manner
of
obeying
upon
Gospel
Principles
,
so
it
faileth
also
in
the
very
matter
of
some
great
Duties
,
which
are
of
such
a
nature
that
they
include
Assurance
of
God's
Love
in
the
right
Performance
of
them
,
such
are
those
great
Duties
of
Peace
with
God
,
rejoycing
in
the
Lord
always
,
Hope
that
maketh
not
ashamed
,
owning
the
Lord
as
our
God
and
our
Saviour
,
praying
to
him
as
our
Father
in
Heaven
,
offering
up
Body
and
Soul
as
an
acceptable
Sacrifice
to
him
,
casting
all
our
Cares
of
Body
and
Soul
upon
him
,
Contentment
and
hearty
Thanksgiving
in
every
Condition
,
making
our
Boast
in
the
Lord
,
triumphing
in
his
Praise
,
rejoycing
in
Tribulation
,
putting
on
Christ
in
our
Baptism
,
receiving
Christ's
Body
as
broken
for
us
,
and
his
Blood
as
shed
for
us
in
the
Lord's
Supper
,
committing
our
Souls
willingly
to
God
as
our
Redeemer
when
ever
he
shall
be
pleased
to
call
for
us
,
loving
Christ's
Second
Appearance
,
and
looking
for
it
as
that
blessed
Hope
:
when
we
fall
into
any
sudden
Doubting
whether
we
are
in
a
state
of
Grace
already
when
we
are
called
to
any
present
Undertaking
,
as
to
partake
of
the
Lord's
Supper
,
or
any
Duty
that
requires
Assurance
,
to
the
right
Performance
of
chem
;
we
must
relieve
our selves
by
trusting
confidently
in
Christ
for
the
present
Gift
of
his
Salvation
,
or
else
we
shall
be
driven
to
omit
the
Duty
,
or
not
to
perform
it
rightly
or
sincerely
;
can
we
judge
our selves
already
in
a
state
of
Grace
by
the
reflect
Act
of
Faith
,
if
we
do
not
find
that
we
perform
these
Duties
,
at
least
several
of
them
sincerely
,
or
if
we
do
not
find
that
we
have
such
a
holy
Faith
as
doth
enable
or
incline
us
to
the
Performance
of
them
?
And
can
we
be
thus
enabled
and
inclined
by
any
Faith
that
is
without
some
true
Assurance
of
our
Salvation
?
Therefore
I
conclude
,
that
we
must
necessarily
have
some
Assurance
of
our
Salvation
in
the
direct
Act
of
Faith
,
whereby
we
are
justified
,
sanctified
,
and
saved
,
before
we
can
upon
any
good
ground
assure
our selves
that
we
are
already
in
a
state
of
Salvation
by
that
which
they
call
the
Reflect
Act.
Give
me
such
a
saving
Faith
as
will
produce
such
Fruits
as
these
.
No
other
Faith
will
work
by
Love
,
and
therefore
will
not
avail
to
Salvation
in
Christ
,
Gal.
5.6
.
The
Apostle
James
putteth
thee
upon
shewing
thy
Faith
by
thy
Works
,
James
2.18
.
And
in
this
Trial
this
Faith
of
Assurance
cometh
off
with
high
Praise
and
Honour
:
When
God
calleth
his
People
to
work
outward
Miracles
by
it
,
all
things
have
been
possible
to
them
,
and
it
hath
frequently
brought
forth
such
Works
of
Righteousness
,
as
may
be
deservedly
esteemed
great
Spiritual
Miracles
;
from
hence
hath
proceeded
that
Heroick
Fortitude
of
the
People
of
God
,
whereby
their
absolute
Obedience
to
God
hath
shined
forth
in
doing
and
suffering
those
great
things
which
are
recorded
in
the
holy
Scriptures
and
in
the
Histories
of
the
Church
.
And
if
we
be
ever
called
to
the
fiery
Trial
as
Protestants
formerly
were
,
we
shall
find
their
Doctrine
of
Assurance
,
to
encourage
us
in
suffering
for
the
sake
of
Christ
.
Seventhly
,
The
contrary
Doctrine
which
excludeth
Assurance
out
of
the
Nature
of
Saving
Faith
bringeth
forth
many
evil
Fruits
;
it
tendeth
to
bereave
our
Souls
of
all
Assurance
of
our
Salvation
and
solid
Comfort
which
is
the
Life
of
Religion
,
by
placing
it
after
sincere
universal
Obedience
,
whereas
if
we
have
them
not
first
,
we
can
never
attain
to
this
Obedience
and
to
any
Assurance
that
dependeth
on
it
,
as
hath
been
proved
,
and
this
as
far
as
it
prevails
makes
us
subject
to
continual
Doubtings
concerning
our
Salvation
,
and
to
tormenting
Fears
of
Wrath
,
which
casteth
out
true
Love
to
God
,
and
can
produce
no
better
than
slavish
hypocritical
Service
.
It
is
one
of
the
principal
Pillars
whereby
manifold
Superstitions
in
Popery
are
supported
,
as
their
Monkish
Orders
,
their
Satisfactions
for
Sin
by
Works
,
of
Penance
,
Bodily
Macerations
,
Whippings
,
Pilgrimages
,
Indulgences
,
trusting
on
the
Merits
of
Saints
,
&c.
When
once
Men
have
lost
the
Knowledge
of
the
right
way
to
assure
themselves
of
Salvation
,
they
will
catch
at
any
Straw
to
avoid
Drowning
in
the
Gulph
of
Despair
.
There
is
no
way
to
administer
any
solid
Comfort
to
the
wounded
Spirits
of
those
that
see
themselves
void
of
all
Holiness
,
under
the
Wrath
and
Curse
of
God
,
dead
in
Sin
,
not
able
so
much
as
to
think
a
good
Thought
;
you
do
but
increase
their
Terror
and
Anguish
if
you
tell
them
they
must
first
get
Faith
and
Obedience
,
and
when
they
find
they
have
done
that
,
they
may
perswade
themselves
,
that
God
will
receive
them
into
his
Grace
and
Favour
.
Alass
they
know
that
they
cannot
believe
nor
obey
,
except
God
prevent
them
with
his
Grace
and
Favour
,
and
what
if
they
be
even
at
the
Point
of
Death
,
strugling
with
Death's
Pangs
,
so
that
they
have
no
time
or
leisure
to
get
good
Qualifications
,
and
examine
the
Goodness
of
them
,
you
must
have
a
more
speedy
way
to
comfort
such
by
discovering
to
them
the
Free-Promises
of
Salvation
to
the
worst
of
Sinners
by
Faith
in
Christ
,
and
by
exhorting
them
to
apply
those
Promises
and
trust
on
Christ
confidently
for
Remission
of
Sins
,
Holiness
and
Glory
,
assuring
them
also
that
God
will
help
them
to
believe
sincerely
on
Christ
,
if
they
desire
it
with
all
their
Hearts
,
and
that
it
is
their
Duty
to
believe
,
because
God
commands
it
.
Several
other
Evils
are
occasioned
by
the
same
Doctrine
,
Men
are
unwilling
to
know
the
worst
of
themselves
,
and
prone
to
think
their
Qualifications
better
than
they
are
,
that
they
may
avoid
Despair
;
others
please
and
content
themselves
without
any
Assurance
of
their
Interest
in
Christ
,
because
they
think
that
is
not
necessary
to
Salvation
,
and
that
but
few
attain
to
it
,
and
in
this
they
shew
little
Love
to
Christ
,
or
to
their
own
Souls
,
some
foster
Doubtings
of
Salvation
as
Signs
of
Humility
,
though
they
will
hypocritically
complain
of
them
;
many
mispend
their
time
in
poring
upon
their
own
Hearts
,
to
find
out
some
Evidence
of
their
Interest
in
Christ
,
when
they
should
rather
be
imployed
in
receiving
Christ
,
and
walking
in
him
by
a
confident
Faith
.
Some
are
troubled
with
Doubts
whether
they
should
call
God
Father
,
and
what
Apprehensions
they
should
have
of
him
in
Prayer
,
and
are
offended
at
Ministers
,
that
in
their
Publick
Prayers
use
any
Expressions
that
the
People
cannot
joyn
in
,
as
if
they
do
own
God
as
their
God
and
Father
,
and
Christ
as
their
Saviour
;
and
upon
the
same
Account
they
are
offended
at
the
Publick
singing
of
many
of
David's
Psalms
,
and
avoid
partaking
of
the
Lord's
Supper
,
because
they
are
not
satisfied
about
their
Interest
in
Christ
.
Though
true
Believers
have
some
Assurance
of
Salvation
in
Saving
Faith
it self
,
yet
it
is
much
weakned
in
many
by
this
contrary
Doctrine
,
and
assaulted
with
many
Doubtings
,
and
then
other
good
Qualifications
must
needs
be
low
and
weak
together
with
it
,
and
so
obscure
that
it
is
very
hard
to
discern
them
;
how
hard
a
thing
then
will
it
be
for
true
Believers
to
assure
themselves
,
by
the
certain
Knowledge
of
their
own
Sincerity
,
that
they
are
in
a
state
of
Grace
already
,
which
is
the
only
Assurance
of
Faith
?
Some
prescribe
Marks
and
Signs
to
distinguish
Sincerity
from
Hypocrisie
,
that
Believers
cannot
sufficiently
try
themselves
by
them
,
except
they
have
more
Knowledge
and
Experience
than
Ordinary
.
Thus
many
Believers
walk
heavily
in
the
Bitterness
of
their
Souls
,
conflicting
with
Fears
and
Doubtings
all
their
Days
,
and
this
is
the
Cause
that
they
have
so
little
Courage
and
Fervency
of
Spirit
in
the
ways
of
God
,
and
that
they
so
much
mind
earthly
things
,
and
are
so
afraid
of
Sufferings
and
Death
.
And
if
they
get
some
Assurance
by
the
Reflect
Act
of
Faith
,
they
often
soon
lose
it
again
by
Sins
and
Temptations
.
The
way
to
avoid
these
Evils
is
to
get
your
Assurance
,
and
to
maintain
it
,
and
renew
it
upon
all
Occasions
by
the
direct
Act
of
Faith
,
by
trusting
assuredly
on
the
Name
of
the
Lord
,
and
staying
your
self
upon
your
God
,
when
you
walk
in
Darkness
and
see
no
light
in
any
of
your
own
Qualifications
,
Isa.
50.10
.
I
doubt
not
but
the
Experience
of
many
choice
Christians
will
bear
witness
to
this
Truth
.
DIRECT
.
XI
.
Endeavour
diligently
to
perform
the
great
work
of
believing
on
Christ
in
a
right
manner
without
any
delay
,
and
then
also
to
continue
and
increase
in
your
most
holy
Faith
,
that
so
your
enjoyment
of
Christ
,
Vnion
and
Fellowship
with
him
,
and
all
holiness
by
him
,
may
be
begun
,
continued
,
and
increased
in
you
.
EXPLICATION
.
HAving
already
discovered
to
you
the
powerful
and
effectual
means
of
an
holy
practice
,
my
remaining
work
is
to
lead
you
to
the
actual
Exercise
and
Improvement
of
them
,
for
the
immediate
attainment
of
the
End
;
and
I
think
it
may
be
clearly
perceived
by
the
foregoing
Directions
,
That
Faith
in
Christ
is
the
Duty
with
which
a
holy
Life
is
to
begin
,
and
by
which
the
Foundation
of
all
other
holy
Duties
is
laid
in
the
Soul
.
It
is
before
sufficiently
proved
,
That
Christ
himself
,
with
all
Endowments
necessary
to
enable
us
to
an
holy
practice
,
is
received
actually
into
our
hearts
by
Faith
.
This
is
the
uniting
Grace
,
whereby
the
Spirit
of
God
knitteth
the
knot
of
mystical
Marriage
betwixt
Christ
and
us
,
and
maketh
us
Branches
of
that
noble
Vine
,
Members
of
that
Body
joyned
to
that
excellent
Head
,
living
Stones
of
the
spiritual
Temple
,
built
upon
the
precious
living
Corner-stone
and
sure
Foundation
,
partakers
of
the
Bread
and
Drink
that
came
down
from
Heaven
and
giveth
Life
to
the
World
.
This
is
the
Grace
whereby
we
pass
from
our
corrupt
natural
State
,
to
a
new
holy
State
in
Christ
,
also
from
Death
in
Sin
to
Life
in
Righteousness
,
and
whereby
we
are
comforted
,
that
so
we
may
be
established
in
every
good
Word
and
Work
.
If
we
put
the
Question
,
what
must
we
do
that
we
may
work
the
works
of
God
?
Christ
resolveth
it
,
That
we
believe
on
him
whom
he
hath
sent
,
Joh.
6.28
,
29.
He
putteth
us
first
upon
the
work
of
believing
,
which
is
the
work
of
God
by
way
of
eminence
,
the
work
of
works
,
because
all
other
good
works
proceed
from
it
.
The
scope
of
the
present
Direction
,
is
to
put
you
upon
the
performance
of
this
great
work
of
believing
on
Christ
,
and
to
guide
you
therein
;
for
which
end
,
you
are
to
consider
distinctly
,
four
things
contained
in
it
.
1.
The
first
is
,
you
are
to
make
it
your
diligent
endeavour
to
perform
the
great
work
of
Believing
on
Christ
.
Many
make
little
Conscience
of
this
Duty
.
It
is
not
known
by
Natural
Light
,
as
many
moral
Duties
are
,
but
only
by
supernatural
Revelation
in
the
Gospel
,
and
it
is
foolishness
to
the
natural
Man
.
These
are
sometimes
terrified
with
apprehensions
of
other
sins
,
and
will
examine
themselves
concerning
them
;
and
it
may
be
,
will
write
them
down
to
help
their
Memories
and
Devotion
;
but
the
great
sin
of
not
believing
on
Christ
,
is
seldom
thought
of
in
their
self-examinations
,
or
registred
in
the
large
Catalogues
of
their
sins
;
and
even
those
who
are
convinced
that
Believing
on
Christ
is
a
Duty
necessary
to
Salvation
,
do
neglect
all
diligent
endeavours
to
perform
it
.
Either
because
they
account
,
that
it
is
a
motion
of
the
heart
which
may
be
easily
performed
at
any
time
without
any
labour
or
diligent
endeavour
;
or
on
the
contrary
,
because
they
account
it
as
difficult
as
all
the
works
of
the
Law
,
and
utterly
impossible
for
them
to
perform
by
their
most
diligent
endeavours
,
except
the
Spirit
of
God
work
it
in
them
by
its
mighty
power
.
And
that
therefore
it
is
in
vain
for
them
to
work
,
until
they
feel
this
working
of
the
Spirit
in
their
Hearts
:
Or
because
they
account
it
a
Duty
so
peculiar
to
the
Elect
,
that
it
would
be
presumption
for
them
to
endeavour
the
performance
of
it
,
until
they
know
themselves
to
be
elected
to
Eternal
Life
through
Christ
.
I
shall
urge
you
to
a
diligent
performance
of
this
Duty
,
notwithstanding
all
these
Impediments
,
by
the
following
consideration
:
It
is
worthy
of
our
best
endeavours
,
as
appeareth
by
the
preciousness
,
excellency
,
and
necessity
of
it
already
discovered
.
If
the
Light
of
Nature
were
not
darkned
in
the
matters
of
Salvation
,
then
it
would
shew
us
,
that
we
cannot
of
our selves
find
out
the
way
of
Salvation
,
and
would
condemn
those
that
despise
that
Revelation
of
the
way
of
Salvation
that
God
hath
given
us
in
the
Gospel
,
declared
in
all
the
holy
Scriptures
.
The
great
end
of
Preaching
the
Gospel
,
is
for
the
Obedience
of
Faith
,
Rom.
1.5
.
that
so
we
may
be
brought
to
Christ
,
and
all
other
Obedience
;
yea
,
the
great
end
of
all
revealed
Doctrines
in
the
whole
Scriptures
,
is
to
make
us
wise
to
Salvation
by
Faith
that
is
in
Christ
Jesus
,
2
Cor.
3.15
.
The
end
of
the
Law
given
by
Moses
,
was
for
Righteousness
to
every
one
that
believeth
,
Rom.
10.4
.
and
Christ
was
that
end
for
Righteousness
.
The
moral
Law
it self
was
revealed
in
order
to
our
Salvation
,
by
believing
on
Christ
,
or
else
the
knowledge
of
it
had
nothing
availed
fallen
Man
,
that
was
unable
to
perform
it
.
Therefore
they
that
slight
the
Duty
of
Believing
,
and
count
it
foolishness
,
do
thereby
slight
,
despise
,
and
villisie
the
whole
Counsel
of
God
revealed
in
the
Scripture
:
The
Law
and
the
Gospel
,
and
Christ
himself
,
are
become
of
none
effect
to
the
Salvation
of
such
;
the
only
fruit
that
such
an
one
can
attain
to
,
of
all
the
saving
Doctrines
of
the
Scripture
,
is
only
some
hypocritical
moral
Duties
and
slavish
performances
,
which
will
be
as
filthy
rags
in
the
sight
of
God
in
the
great
day
.
However
,
many
mind
not
the
sin
of
unbelief
in
their
self-examinations
,
and
write
it
not
in
their
Scrouls
,
yet
let
them
know
,
that
this
is
the
most
pernicious
sin
of
all
:
All
the
sins
in
their
Scrouls
would
not
prevail
to
their
Condemnation
,
yea
,
they
would
not
prevail
in
their
Conversation
,
were
it
not
for
their
unbelief
.
This
one
sin
prevailing
,
maketh
it
impossible
for
them
to
please
God
in
any
.
Duty
whatsoever
,
Heb.
11.6
.
If
you
will
not
mind
this
one
main
sin
now
,
God
will
at
last
mind
you
of
it
with
a
Vengeance
:
For
,
He
that
believeth
not
on
the
Son
shall
not
see
Life
,
but
the
wrath
of
God
abideth
on
him
,
Joh.
3.36
.
The
Lord
Jesus
shall
be
revealed
from
Heaven
in
flaming
fire
,
taking
Vengeance
on
those
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
,
2
Thes.
1.5
.
2.
Believing
on
Christ
,
is
a
work
that
will
require
diligent
endeavour
and
labour
for
the
performance
of
it
;
we
must
labour
to
enter
into
that
rest
,
lest
any
man
fall
by
unbelief
,
Heb.
4.11
.
we
must
shew
diligence
to
the
full
assurance
of
hope
to
the
end
,
that
we
may
be
followers
of
them
who
through
Faith
and
Patience
inherited
the
promises
,
Heb.
6.11
,
12.
It
is
a
work
that
requireth
the
exercise
of
Might
and
Power
,
and
therefore
we
have
need
to
be
strengthned
with
might
by
the
Spirit
in
the
inward
Man
,
that
Christ
may
dwell
in
our
hearts
by
Faith
,
Eph.
3.16
,
17.
I
confess
it
is
easie
,
pleasant
and
delicious
in
its
own
nature
,
because
it
is
a
motion
of
the
heart
without
any
cumbersome
bodily
Labour
;
and
it
is
a
taking
Christ
and
his
Salvation
as
our
own
,
which
is
very
comfortable
and
delightful
;
and
the
Soul
is
carried
forth
in
this
by
Love
to
Christ
and
his
happiness
,
which
is
an
Affection
which
maketh
even
hard
works
easie
and
pleasant
;
yet
it
is
made
difficult
to
us
,
by
reason
of
the
opposition
that
it
meeteth
withall
from
our
own
inward
Corruptions
,
and
from
Satans
temptations
.
It
is
no
easie
matter
to
receive
Christ
as
our
happiness
and
true
Salvation
,
with
true
confidence
and
lively
affection
,
when
the
guilt
of
sin
lyeth
heavily
upon
the
Conscience
,
and
the
wrath
of
God
manifested
by
the
Word
,
and
terrible
Judgments
,
especially
when
we
have
been
long
accustomed
to
seek
Salvation
by
the
procurement
of
our
own
works
;
and
to
account
the
way
of
Salvation
by
Free
Grace
,
foolish
and
pernicious
,
when
our
Lusts
encline
us
strongly
to
the
things
of
the
flesh
and
the
World
,
when
Satan
doth
his
utmost
by
his
own
suggestions
,
and
by
false
Teachers
,
and
by
worldly
Allurements
and
Terrors
to
hinder
the
sincere
performance
of
this
Duty
.
Many
works
that
are
easie
in
their
own
nature
,
prove
difficult
for
us
to
perform
in
our
Circumstances
:
To
forgive
our
enemies
,
and
to
love
them
as
our selves
,
is
but
a
motion
of
the
mind
,
easie
to
be
performed
in
its
own
nature
;
and
yet
many
that
are
convinced
of
their
Duty
,
find
it
a
hard
matter
to
bring
their
hearts
to
the
performance
of
it
.
It
is
but
a
motion
of
the
mind
to
cast
our
Care
upon
God
for
worldly
things
,
and
rich
Men
may
think
that
they
can
do
it
easily
;
but
poor
Men
that
have
great
Families
,
find
it
a
hard
matter
.
That
easie
comfortable
Duty
which
Moses
exhorted
the
Israelites
to
,
when
Pharoah
with
his
Chariot
and
Horse-men
overtook
them
at
the
Red
Sea
,
Be
ye
not
afraid
,
stand
still
and
see
the
Salvation
of
the
Lord
,
which
he
will
shew
you
this
day
,
Exod.
14.13
.
was
not
easily
performed
.
The
very
easiness
of
some
Duties
makes
their
performance
difficult
,
as
Naaman
the
Assyrian
was
hardly
brought
,
to
wash
and
be
clean
,
because
he
thought
it
to
be
too
slight
and
easie
a
Remedy
for
the
Cure
of
his
Leprosie
,
2
Kings
5.12
,
13.
even
in
this
very
case
,
people
are
offended
at
the
Duty
of
Believing
on
Christ
,
as
too
slight
and
easie
a
remedy
to
Cure
the
Leprosie
of
the
Soul
,
they
would
have
some
harder
thing
enjoyned
them
to
the
attainment
of
so
great
an
end
as
this
everlasting
Salvation
.
The
performance
of
all
the
moral
Law
,
is
not
accounted
work
enough
for
this
end
,
Mat.
19.17
,
20.
However
easie
the
work
of
Believing
seemeth
to
many
,
yet
common
Experience
hath
shewed
,
that
Men
are
more
easily
brought
to
the
most
burdensome
,
unreasonable
,
and
inhumane
Observations
,
as
the
Jows
and
Christian
Galatians
were
more
easily
brought
to
take
upon
their
Necks
the
Yoke
of
Moses's
La
w
,
which
none
were
able
to
bear
,
Acts
15.10
.
The
Heathens
were
more
easily
brought
to
burn
their
Sons
and
their
Daughters
in
the
Fire
to
their
Gods
,
Deut.
12.31
.
The
Papists
are
brought
more
easily
to
the
Vows
of
Chastity
and
Poverty
,
and
Obedience
to
the
most
rigorous
rules
of
Monastick
Discipline
,
to
macerate
and
torture
their
Bodies
with
Fastings
,
Scourgings
,
and
Pilgrimages
,
and
to
bear
all
the
excessive
Tyranny
of
the
Papal
Hierarchy
,
in
a
multitude
of
burdensome
superstitious
and
ridiculous
Devotions
.
They
that
slight
the
work
of
Faith
for
its
easiness
,
shew
that
they
were
never
yet
made
sensible
of
innumerable
sins
,
and
terrible
Curse
of
the
Law
,
and
Wrath
of
God
that
they
lye
under
;
and
of
the
darkness
and
vanity
of
their
Minds
,
the
corruption
and
hardness
of
their
Hearts
,
and
their
bondage
under
the
power
of
Sin
and
Satan
,
and
have
not
bin
truly
humbled
,
without
which
they
can't
Believe
in
a
right
manner
.
Many
sound
Believers
have
found
by
experience
,
that
it
hath
bin
a
very
hard
matter
to
bring
their
Hearts
to
the
Duty
of
Believing
;
it
hath
cost
them
vigorous
struggles
,
and
sharp
conflicts
with
their
own
Corruptions
,
and
Satans
Temptations
.
It
is
so
difficult
a
work
,
that
we
can't
perform
it
without
the
mighty
working
of
the
Spirit
of
God
in
our
Hearts
,
who
only
can
make
it
to
be
absolutely
easie
to
us
,
and
doth
make
it
easie
,
or
suffer
it
to
be
difficult
,
according
as
he
is
pleased
to
communicate
his
Grace
in
various
degrees
unto
our
Souls
.
3.
Tho
we
cannot
possibly
perform
this
great
work
in
a
right
manner
,
until
the
Spirit
of
God
work
Faith
in
our
Hearts
by
his
mighty
Power
,
yet
it
is
necessary
that
we
should
endeavour
.
And
that
before
we
can
find
the
Spirit
of
God
working
Faith
effectually
in
us
,
or
giving
strength
to
Believe
.
We
can
perform
no
holy
Duty
acceptably
,
except
the
Spirit
of
God
work
it
in
us
;
and
yet
we
are
not
hereby
excused
from
working
our selves
,
but
we
are
the
rather
stirred
up
to
the
greater
diligence
;
Work
out
your
Salvation
with
fear
and
trembling
,
for
it
is
God
that
worketh
in
you
both
to
will
and
to
do
of
his
good
pleasure
,
Phil.
2.12
,
13.
The
way
whereby
the
Spirit
works
Faith
in
the
Elect
,
is
by
stirring
them
up
to
endeavour
to
Believe
,
and
this
is
a
way
suitable
to
the
means
that
the
Spirit
useth
,
i.
e.
The
Exhortations
,
Commands
and
Invitations
of
the
Gospel
,
which
would
be
of
no
force
,
if
we
were
not
to
obey
them
,
until
we
find
Faith
already
wrought
in
us
.
Neither
can
we
possibly
find
,
that
the
Spirit
of
God
doth
effectually
work
Faith
,
or
give
strength
to
Believe
,
until
we
Act
it
;
for
all
inward
Graces
,
as
well
as
all
other
inward
Habits
,
are
discerned
by
their
Acts
,
as
Seed
in
the
Ground
by
its
Springing
.
We
cannot
see
any
such
thing
as
Love
to
God
or
Man
in
our
Hearts
before
we
Act
it
:
Children
know
not
their
Ability
to
stand
upon
their
Feet
,
until
they
have
made
trial
,
by
endeavouring
so
to
do
;
so
we
know
not
our
spiritual
Strength
,
until
we
have
learned
by
Experience
from
the
use
and
exercise
of
it
;
neither
can
we
know
,
or
assure
our selves
absolutely
,
that
the
Spirit
of
God
will
give
us
Strength
to
Believe
before
we
Act
Faith
;
for
such
a
Knowledge
and
Assurance
if
it
be
right
,
is
saving
Faith
it self
in
part
;
and
whosoever
trusteth
on
Christ
assuredly
for
strength
to
believe
by
his
Spirit
,
doth
in
effect
trust
on
Christ
for
his
own
Salvation
,
which
is
inseparably
joyned
with
the
Grace
of
saving
Faith
.
Tho
the
Spirit
worketh
other
Duties
in
us
by
Faith
,
yet
he
worketh
Faith
in
us
immediately
by
hearing
,
knowing
and
understanding
the
Word
;
Faith
cometh
by
Hearing
,
and
Hearing
by
the
Word
of
God
,
Rom.
10.13
.
And
in
the
Word
he
makes
no
absolute
Promise
or
Declaration
,
that
he
will
work
Faith
in
this
or
that
unbelieving
Heart
,
or
that
he
will
give
strength
to
Believe
to
any
one
in
particular
,
or
begin
the
work
of
Believing
in
Christ
.
for
Faith
it self
is
the
first
Grace
whereby
we
have
a
particular
Interest
in
any
saving
Promise
.
It
is
a
thing
hidden
in
the
secret
Counsel
and
Purpose
of
God
concerning
us
,
whether
he
will
give
us
his
Spirit
and
saving
Faith
,
until
our
Election
be
discovered
by
our
Believing
actually
.
Therefore
as
soon
as
we
know
the
Duty
of
Believing
,
we
are
to
apply
our selves
immediately
to
the
vigorous
performance
of
the
Duty
,
and
in
so
doing
,
we
shall
find
that
the
Spirit
of
Christ
hath
strengthned
us
to
Believe
,
tho
we
knew
not
certainly
that
it
would
do
it
before-hand
.
The
Spirit
cometh
undiscernably
upon
the
Elect
,
to
work
Faith
within
them
,
like
the
Wind
that
bloweth
where
it
lists
,
and
none
knoweth
whence
it
cometh
,
and
whither
it
goeth
,
but
only
we
hear
the
sound
of
it
,
and
thereby
know
it
when
it
is
past
and
gone
,
Joh.
3.8
.
we
must
therefore
begin
the
work
,
before
we
know
that
the
Spirit
doth
or
will
work
in
us
savingly
:
And
we
shall
be
willing
to
set
upon
the
work
if
we
Believe
;
for
thy
People
shall
be
willing
in
the
day
of
thy
Power
,
Psal.
110.3
.
It
is
enough
that
God
discovereth
to
us
before-hand
in
the
Gospel
,
what
Faith
is
,
and
the
ground
we
have
to
Believe
on
Christ
for
our
own
Salvation
;
and
that
God
requireth
this
Duty
of
us
,
and
will
help
us
in
the
performance
of
it
,
if
we
apply
our selves
heartily
thereunto
:
Fear
not
,
I
command
thee
to
be
strong
,
and
of
good
courage
,
Josh.
1.
Arise
and
be
doing
,
and
the
Lord
will
be
with
thee
,
1
Chron.
22.16
.
Therefore
whoso
receiveth
this
Gospel-discovery
as
the
Word
of
God
in
hearty
Love
,
is
taught
by
the
Spirit
,
and
will
certainly
come
to
Christ
by
Believing
,
Joh.
6.45
.
Every
one
that
receiveth
it
not
despiseth
God
,
maketh
him
a
lyar
,
and
deserveth
justly
to
perish
for
his
Unbelief
.
4.
Tho
the
Spirit
worketh
saving
Faith
only
in
the
Elect
,
and
others
believe
not
,
because
they
are
not
of
Christ's
Sheep
,
Joh.
10.26
.
and
on
that
account
its
called
the
Faith
of
Gods
Elect
,
Tit.
1.1
.
yet
all
that
hear
the
Gospel
are
obliged
to
the
Duty
of
Believing
,
as
well
as
to
all
the
Duties
of
the
moral
Law
,
and
that
before
they
know
their
own
particular
Election
;
and
they
are
lyable
to
Condemnation
for
Unbelief
,
as
well
as
for
any
other
sin
:
He
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
on
the
Navie
of
the
only
begotten
Son
of
God
,
Joh.
3.18
.
The
Apostle
Paul
sheweth
,
That
the
Elect
Israelites
obtained
Salvation
,
and
the
rest
that
were
not
Elected
were
blinded
,
and
yet
even
these
were
broken
off
from
the
good
Olive-tree
because
of
their
Unbelief
,
Rom.
11.7
,
20.
We
cannot
have
a
certain
knowledge
of
our
Election
to
Eternal
Life
before
we
do
Believe
;
it
is
a
thing
hidden
in
the
unsearchable
Counsel
of
God
,
until
it
be
manifest
by
our
effectual
Calling
and
Believing
on
Christ
.
The
Apostle
knew
the
Election
of
the
Thessalonians
,
by
sinding
the
evidence
of
their
Faith
,
that
the
Gospel
came
to
them
,
not
in
Word
only
,
but
also
in
Power
,
and
in
the
Holy
Ghost
,
and
in
much
Assurance
;
and
that
they
had
received
the
Word
in
much
affliction
,
with
joy
in
the
Holy
Ghost
,
1
Thes.
1.4
,
5
,
6.
We
are
to
see
our
Calling
,
if
we
would
find
out
that
God
hath
chosen
us
,
1
Cor.
1.26
,
27.
therefore
we
must
Believe
on
Christ
before
we
know
our
Election
,
or
else
we
shall
never
know
it
,
and
shall
never
Believe
;
and
it
is
no
presumption
for
us
to
trust
confidently
on
Christ
for
Everlasting
Life
,
before
we
have
any
good
evidence
of
our
Election
,
because
God
that
cannot
Lye
,
hath
made
a
general
promise
,
That
whosoever
believeth
on
him
shall
not
be
ashamed
,
without
making
the
least
difference
among
them
that
perform
this
Duty
,
Rom.
10.11
,
12.
The
Promise
is
as
firm
and
sure
to
be
fulfilled
,
as
any
of
Gods
Decrees
and
Purposes
;
and
therefore
it
is
a
good
and
sufficient
ground
for
our
Confidence
.
It
is
certain
,
that
all
that
the
Father
hath
given
to
Christ
by
the
Decrees
of
Eternal
Election
,
shall
come
to
Christ
.
And
it
is
as
really
certain
,
that
Christ
will
in
no
wise
cast
out
any
that
cometh
to
him
,
whosoever
he
be
,
Joh.
6.37
.
And
we
need
not
fear
that
we
shall
infringe
God's
Decree
of
Election
,
by
Believing
on
Christ
confidently
for
our
Salvation
,
before
we
know
what
God
hath
decreed
concerning
us
.
For
if
we
Believe
,
we
shall
at
last
be
found
among
the
number
of
the
Elect.
And
if
we
refuse
to
Believe
,
we
shall
thereby
wilfully
sort
our selves
among
the
Reprobates
,
that
stumble
at
the
Word
,
being
disobedient
,
whereunto
also
they
are
appointed
,
1
Pet.
2.8
.
I
shall
add
further
,
that
tho
we
have
no
Evidence
of
our
particular
Election
,
before
we
Believe
,
yet
we
are
to
trust
on
Christ
assuredly
,
to
make
it
evident
to
us
,
by
giving
us
that
Salvation
which
is
the
peculiar
Portion
of
the
Elect
only
:
All
spiritual
saving
Blessings
wherewith
God
blesseth
his
People
in
Christ
,
are
the
peculiar
Portion
of
them
whom
God
hath
chosen
in
Christ
before
the
foundation
of
the
World
,
Eph.
1.3
,
4.
yet
we
must
necessarily
trust
on
Christ
for
those
saving
Blessings
,
or
have
none
at
all
:
We
are
to
pray
in
Faith
nothing
doubting
,
that
God
will
remember
us
with
the
favour
that
he
beareth
to
his
People
,
that
we
may
see
the
good
of
his
Chosen
,
and
glory
with
his
Inheritance
,
Psal.
106.4
,
5.
therefore
we
are
to
trust
assuredly
on
God
,
that
he
will
deal
with
us
as
his
Chosen
People
.
Thus
it
appeareth
,
that
it
is
not
presumption
,
but
your
bounden
Duty
,
to
apply
your selves
to
the
great
work
of
Believing
on
Christ
for
Salvation
,
without
questioning
at
all
before-hand
,
whether
you
are
Elected
or
no
:
Secret
things
belong
to
God
,
but
those
things
that
are
revealed
belong
unto
us
,
that
we
may
do
them
,
Deut.
29.29
.
The
second
thing
directed
to
,
is
,
that
you
should
endeavour
for
a
right
manner
of
performing
this
Duty
.
This
is
a
point
of
great
concernment
,
because
the
want
of
it
will
render
your
Faith
ineffectual
to
Sanctification
and
Salvation
.
The
great
Duty
of
Love
,
which
is
the
end
of
the
Law
,
and
the
principal
fruit
of
Sanctification
must
flow
from
Faith
unfeigned
,
1
Tim.
1.5
.
There
is
a
feigned
Faith
,
that
doth
not
really
receive
Christ
into
the
Heart
,
and
will
not
produce
Love
,
or
any
true
Obedience
;
such
as
Simon
Magus
had
Acts
8.13.23
.
for
notwithstanding
his
Faith
,
he
was
in
the
gall
of
bitterness
,
and
in
the
bond
of
iniquity
.
And
such
as
those
Jews
had
,
to
whom
Christ
would
not
commit
himself
,
who
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
,
Joh.
2.23
.
and
12.42
.
and
such
as
the
Apostle
James
speak
of
,
What
doth
it
profit
you
,
my
Brethren
,
if
a
man
say
he
have
Faith
,
and
have
not
Works
?
Can
that
Faith
save
him
?
The
Devils
also
believe
and
tremble
,
Jam.
2.14
,
19.
Take
heed
therefore
lest
you
deceive
your
Souls
with
a
counterfeit
Faith
,
instead
of
the
precious
Faith
of
God's
Elect.
The
way
to
distinguish
the
one
from
the
other
,
is
by
considering
well
what
is
the
right
manner
of
that
Believing
which
is
effectaal
to
Salvation
:
Hypocrites
may
perform
the
same
Works
for
the
matter
,
with
true
Saints
;
but
they
are
defective
in
the
manner
of
performance
,
wherein
the
excellency
of
the
Work
doth
chiefly
consist
.
One
great
reason
why
many
strive
to
enter
in
at
the
strait
Gate
,
and
are
not
able
,
is
because
they
are
ignorant
and
defective
in
the
right
manner
of
Acting
this
Faith
whereby
they
are
to
enter
.
Now
I
confess
,
that
God
only
is
able
to
guide
us
effectually
in
the
right
way
of
Believing
;
and
we
have
this
great
Consolation
,
when
we
see
our
own
folly
and
proneness
to
mistake
our
way
,
that
if
we
heartily
desire
and
endeavour
to
Believe
on
Christ
aright
,
we
may
considently
trust
on
Christ
to
guide
us
.
God
hath
promised
that
the
wayfaring
Men
,
tho
Fools
,
shall
not
err
in
the
way
of
Holiness
;
and
that
he
will
teach
sinners
in
the
way
;
the
Meek
will
he
guide
in
Judgment
,
and
the
Meek
will
he
teach
his
way
,
Psal.
25.8
,
9.
and
he
commandeth
them
that
lack
Wisdom
,
to
ask
it
of
God
in
Faith
,
nothing
doubting
,
Jam.
1.5
,
6.
But
however
,
we
are
to
know
,
that
God
guideth
us
only
according
to
the
rule
of
his
Word
;
and
we
must
endeavour
to
learn
the
right
way
of
Believing
out
of
the
Word
,
or
else
we
are
not
able
so
much
as
to
trust
rightly
on
God
for
guidance
and
direction
in
this
great
Work
.
To
help
you
herein
,
I
have
given
you
before
in
this
Treatise
,
a
Description
of
saving
Faith
;
and
have
shewed
that
it
containeth
two
Acts
in
it
;
the
one
is
Believing
the
Truth
of
the
Gospel
;
the
other
is
Believing
on
Christ
as
revealed
,
and
freely
promised
to
us
in
the
Gospel
for
all
his
Salvation
.
Now
your
great
endeavour
must
be
,
to
perform
both
these
Acts
in
a
right
manner
,
as
I
shall
shew
concerning
each
of
them
in
particular
.
In
the
first
place
,
you
are
highly
concerned
to
endeavour
for
a
right
belief
of
the
Truth
of
the
Gospel
of
Christ
,
that
so
you
may
be
well
furnished
,
disposed
and
encouraged
to
Believe
on
Christ
as
revealed
and
promised
in
the
Gospel
;
hereby
you
are
to
remove
all
discomfortable
thoughts
and
objections
of
Satan
and
your
own
Conscience
,
and
to
overcome
all
corrupt
Inclinations
that
hinder
a
chearful
embracing
of
Christ
and
his
Salvation
.
It
is
found
by
experience
,
that
when
any
fail
in
the
second
Act
of
Faith
,
the
reason
of
the
failing
is
commonly
some
defect
in
this
first
Act.
There
is
some
false
imagination
or
other
in
them
,
contrary
to
the
belief
of
the
Truth
of
the
Gospel
;
which
is
a
strong
hold
of
Sin
and
Satan
,
that
must
be
pulled
down
before
they
can
receive
Christ
into
their
Hearts
by
Believing
on
him
.
If
they
knew
the
Name
of
Christ
as
he
is
discovered
in
the
Gospel
,
and
judged
aright
of
the
Truth
and
Excellency
of
it
,
they
would
not
fail
to
put
their
Trust
in
him
.
And
we
are
in
great
danger
of
entertaining
such
false
Imaginations
,
and
to
account
many
Truths
of
the
Gospel
strange
Paradoxes
,
yea
foolish
and
pernicious
,
because
of
our
Ignorance
,
Self-conceitedness
,
guilty
Consciences
,
corrupt
Affections
,
and
manifold
Errors
wherewith
our
Judgments
are
prepossessed
in
matters
of
Salvation
;
and
because
Satan
laboureth
to
beguil
us
,
as
he
did
Eve
,
through
his
subtilty
to
corrupt
our
minds
from
the
simplicity
of
the
Gospel
that
is
in
Christ
,
2
Cor.
11.3
.
I
shall
therefore
give
you
some
particular
Instructions
,
that
are
of
greatest
moment
to
prevent
such
defects
as
we
are
most
lyable
to
in
the
first
Act
of
our
Faith
.
1.
You
must
Believe
with
a
full
perswasion
,
that
you
are
a
Child
of
Wrath
by
Nature
,
as
well
as
others
,
fallen
from
God
by
the
sin
of
the
first
Adam
;
dead
in
Trespasses
and
Sins
,
subject
to
the
Curse
of
the
Law
of
God
,
and
to
the
power
of
Satan
,
and
to
insupportable
misery
to
all
Eternity
:
And
that
you
cannot
possibly
procure
your
reconciliation
with
God
,
or
any
spiritual
Life
and
Strength
to
do
any
good
work
,
by
any
endeavouring
to
get
Salvation
according
to
the
terms
of
the
Legal
Covenant
,
and
that
you
cannot
find
any
way
to
escape
out
of
this
sinful
and
miserable
Condition
by
your
own
Reason
and
Understanding
,
without
supernatural
Revelation
,
nor
be
freed
from
it
,
except
by
that
infinite
power
that
raiseth
the
Dead
.
We
must
not
be
afraid
as
some
are
,
to
know
our
own
vileness
and
sinfulness
,
neither
must
we
be
willing
to
think
our selves
better
than
we
are
,
but
must
be
heartily
desirous
and
glad
to
know
the
worst
of
our
own
Condition
;
yea
,
when
we
have
found
out
the
worst
that
we
can
of
our selves
.
Yea
,
we
must
be
willing
to
believe
that
our
Hearts
are
deceitful
,
and
desperately
wicked
,
beyond
all
that
we
can
know
and
find
out
,
Jer.
17.9
.
This
is
all
necessary
to
work
in
us
true
Humiliation
,
Self-despair
,
and
Self-loathing
,
that
we
may
highly
esteem
,
and
earnestly
seek
the
Salvation
of
Christ
,
as
the
one
thing
necessary
.
It
maketh
us
sick
of
sin
,
and
sensible
of
our
need
of
the
great
Physician
,
and
willing
to
be
ordered
according
to
any
of
his
prescriptions
,
whatsoever
we
suffer
,
rather
than
to
follow
our
own
Wisdom
,
Mat.
9.12
.
It
was
for
want
of
this
Humiliation
that
the
Scribes
and
Pharisees
were
not
so
forward
to
enter
into
the
Kingdom
of
Heaven
,
as
the
Publicans
and
Harlots
,
Mat.
21.31
.
2.
You
are
to
believe
assuredly
,
That
there
is
no
way
to
be
saved
without
receiving
all
the
saving
benesits
of
Christ
,
his
Spirit
as
well
as
his
Merits
,
Sanctification
as
well
as
remission
of
sins
by
Faith
.
It
is
the
ruin
of
many
Souls
,
that
they
trust
on
Christ
for
remission
of
sins
without
any
regard
to
Holiness
,
whenas
these
two
Benefits
are
inseparably
joyned
in
Christ
.
So
that
none
are
freed
from
Condemnation
by
Christ
,
but
those
that
are
enabled
to
walk
holily
,
i.
e.
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
8.1
.
It
is
also
the
ruin
of
Souls
to
seek
only
remission
of
sins
by
Faith
in
Christ
,
and
Holiness
by
our
endeavours
,
according
to
the
terms
of
the
Law
,
whereas
we
can
never
live
to
God
in
Holiness
,
except
we
be
dead
to
the
Law
,
and
live
only
by
Christ
living
in
us
by
Faith
:
That
Faith
that
receiveth
not
holiness
as
well
as
remission
of
sins
from
Christ
,
will
never
sanctifie
us
,
and
therefore
it
will
never
bring
us
to
heavenly
Glory
,
Heb.
12.14
.
3.
You
are
to
be
fully
persuaded
of
the
All-sufficiency
of
Christ
for
the
Salvation
of
your self
,
and
of
all
that
believe
on
him
,
that
his
blood
cleanseth
from
all
sin
,
1
Joh.
1.7
.
tho
our
sins
be
never
so
great
and
horrible
,
and
continued
in
never
so
long
,
yet
he
is
able
to
deliver
us
from
the
body
of
Death
,
and
mortifie
our
Corruptions
be
they
never
so
strong
:
We
find
in
Scripture
,
that
abominable
wicked
persons
have
bin
saved
by
him
,
Idolaters
,
Adulterers
,
Effeminate
,
Covetous
,
Drunkards
,
Extortioners
,
&c.
1
Cor.
6.9
,
10.
Such
as
have
sinned
against
the
Light
of
Nature
,
as
the
Heathen
,
and
the
Light
of
Scripture
,
as
the
Jews
;
such
as
have
denied
Christ
,
as
Peter
,
and
persecuted
and
blasphamed
him
,
as
Paul
;
many
that
have
fallen
into
great
sins
are
ruined
for
ever
,
because
they
do
not
account
the
Grace
of
Christ
sufficient
for
their
Pardon
and
Sanctification
;
when
they
think
they
are
gone
and
past
all
hope
of
recovery
,
that
their
sins
are
upon
them
,
and
they
pine
away
in
them
,
and
how
shall
they
live
,
Ezek.
33.10
.
This
despair
works
secretly
in
many
Souls
,
without
much
trouble
and
horror
,
and
maketh
them
careless
of
their
Souls
,
and
true
Religion
.
The
Devil
sills
some
with
horrid
,
filthy
,
blasphemous
thoughts
,
on
purpose
that
they
may
think
their
sins
too
great
to
be
forgiven
,
tho
commonly
such
thoughts
are
the
least
of
the
sins
of
those
that
are
pestered
with
them
,
and
rather
the
Devils
sin
than
theirs
,
because
they
are
hurried
into
them
sore
against
their
wills
;
but
if
their
Hearts
be
somewhat
polluted
with
them
,
Christ
testifieth
,
that
all
manner
of
sin
and
blasphemy
shall
be
forgiven
,
besides
blasphemy
against
the
Holy
Ghost
,
Mat.
10.31
.
And
as
for
those
that
are
guilty
of
Blasphemy
against
the
Holy
Ghost
,
the
reason
why
they
are
never
forgiven
,
is
not
because
of
any
want
of
sufficiency
in
the
Blood
of
Christ
,
or
in
the
pardoning
mercy
of
God
,
but
because
they
never
repent
of
that
sin
,
and
never
seek
to
God
for
mercy
through
Christ
,
but
continue
obstinate
until
Death
;
for
the
Scripture
testifieth
,
that
it
is
impossible
to
renew
them
again
by
Repentance
,
Heb.
6.5
,
6.
So
that
the
Merits
of
Christ
are
sufficient
for
all
that
seek
to
him
for
mercy
by
Believing
:
There
are
others
that
despair
of
ever
getting
any
Victory
over
their
Lusts
,
because
they
have
formerly
made
many
Vows
and
Resolutions
,
and
have
used
many
vigorous
Endeavours
against
them
in
vain
:
such
are
to
persuade
themselves
,
that
the
Grace
of
Christ
is
sufficient
for
them
,
when
all
other
means
have
failed
;
as
the
Woman
that
had
the
Issue
of
Blood
,
and
was
nothing
bettered
,
but
rather
grew
worse
by
any
Remedies
that
Physicians
could
prescribe
;
yet
persuadeth
her self
,
that
if
she
might
but
touch
the
Cloths
of
Christ
,
she
should
be
whole
,
Mar.
5.25
,
28.
Those
that
despair
by
reason
of
the
greatness
of
their
Guilt
and
Corruption
,
do
greatly
dishonour
and
undervalue
the
Grace
of
God
,
his
infinite
mercy
,
and
the
infinite
merits
of
Christ's
Blood
,
and
power
of
his
Spirit
,
and
deserve
to
perish
with
Cain
and
Judas
:
Abundance
of
People
that
give
up
themselves
to
all
Licentiousness
in
this
wicked
Generation
,
lye
under
secret
Despair
,
which
maketh
them
so
desperate
in
Swearing
,
Blaspheming
,
Whoring
,
Drunkenness
,
and
all
manner
of
Wickedness
.
How
horrid
and
hainous
soever
our
sins
and
corruptions
have
bin
,
we
should
learn
to
account
them
a
small
matter
in
comparison
to
the
Grace
of
Christ
,
who
is
God
as
well
as
Man
,
and
offered
himself
,
by
the
Eternal
Spirit
,
as
a
Sacrifice
of
an
infinite
Value
,
for
our
Salvation
;
and
can
create
anew
as
easily
as
he
created
the
World
,
by
a
word
speaking
.
4.
You
are
to
be
fully
perswaded
of
the
Truth
of
the
General
Free
Promise
in
your
own
particular
case
,
that
if
you
believe
on
Christ
sincerely
,
you
shall
have
everlasting
Life
,
as
well
as
any
other
in
the
World
,
without
performing
any
condition
of
Works
to
procure
an
Interest
in
Christ
:
For
the
Promise
is
Universal
,
Whosoever
believeth
on
him
shall
not
be
ashanted
,
Rom.
9.32
.
without
any
Exception
,
and
if
God
exclude
you
not
,
you
must
not
exclude
your selves
,
but
rather
conclude
peremptorily
,
that
how
Vile
,
Wicked
and
Unworthy
soever
you
be
;
yet
if
you
come
you
shall
be
accepted
as
well
as
any
other
in
the
World
;
you
are
to
believe
the
great
Article
of
the
Creed
,
the
Remission
of
Sins
in
your
own
case
,
when
you
are
principally
concerned
,
or
else
it
will
little
profit
you
to
believe
it
in
the
case
of
others
.
This
is
that
which
hinders
many
broken
wounded
Spirits
from
coming
to
the
great
Physician
,
when
they
are
convinced
of
the
abominable
Filthiness
of
their
Hearts
,
that
they
are
dead
in
Sin
without
the
least
spark
of
true
Grace
and
Holiness
in
them
,
they
think
that
it
is
in
vain
for
such
as
they
are
,
to
trust
on
Christ
for
Salvation
,
and
that
Christ
will
never
save
such
as
they
are
;
why
so
?
They
can
be
but
lost
Creatures
at
worst
,
and
Christ
came
to
seek
and
save
those
that
are
lost
.
If
they
that
are
Dead
in
Sin
cannot
be
saved
,
then
all
must
Despair
and
Perish
,
for
none
have
any
Spiritual
Life
,
until
they
receive
it
by
Believing
on
Christ
.
Some
think
themselves
to
be
worse
than
any
others
,
and
that
none
have
such
wicked
Hearts
as
they
;
and
tho
others
be
accepted
,
yet
they
shall
be
rejected
;
but
they
should
know
that
Christ
came
to
save
the
Chiefest
of
Sinners
,
1
Tim.
1.15
.
and
that
the
design
of
God
is
to
shew
the
exceeding
Riches
of
his
Grace
in
our
Salvation
,
Eph.
2.7
.
which
is
most
glorified
by
pardoning
the
greatest
Sinners
,
and
it
is
but
our
ignorance
to
think
our selves
like
no
Body
;
for
all
others
,
as
well
as
we
,
are
naturally
Dead
in
Trespasses
and
Sins
,
their
Mind
is
Enmity
to
God
,
and
is
not
subject
to
his
Law
,
nor
can
be
,
Rom.
8.8
.
and
every
Imagination
of
the
Thoughts
of
their
Hearts
are
only
evil
and
continually
so
,
Gen.
6.5
.
they
have
all
the
same
corrupt
Fountain
of
all
Abominations
in
their
Hearts
,
tho
we
may
have
exceeded
many
others
in
several
actual
Sins
.
Others
think
that
they
have
out-staid
their
time
,
and
therefore
now
they
should
find
no
place
for
Repentance
,
tho
they
should
seek
it
carefully
with
Tears
,
Heb.
12.
but
Behold
,
now
is
〈◊〉
accepted
time
;
now
the
day
of
Salvation
,
2
Cor.
6.
●
.
even
as
long
as
God
calleth
upon
you
by
the
Gospel
▪
And
altho
Esau
was
rejected
,
that
sought
rather
the
Earthly
than
Spiritual
Blessings
of
the
Birth-right
,
yet
they
shall
not
be
rejected
that
seek
the
Enjoyment
of
Christ
and
his
Salvation
,
as
their
only
Happiness
.
If
you
come
into
Christ's
Vinyard
at
the
eleventh
Hour
of
the
day
,
you
shall
have
your
Penny
as
well
as
those
that
come
early
in
the
Morning
,
because
the
Reward
is
of
Grace
and
not
of
Merit
,
Matt.
20.9
,
10.
and
here
you
must
be
sure
to
believe
stedfastly
,
that
Christ
and
all
his
Salvation
is
bestowed
as
a
Free
Gift
upon
those
that
do
not
work
to
procure
any
Right
or
Title
to
him
,
or
meetness
or
worthiness
to
receive
him
,
but
only
believe
on
him
that
justifieth
the
ungodly
,
Rom.
4.5
.
if
you
put
any
condition
of
Works
or
good
Qualifications
betwixt
your selves
and
Christ
,
it
will
be
a
Partition
wall
that
you
can
never
climb
over
.
5.
You
are
to
believe
assuredly
,
that
it
is
the
Will
of
God
that
you
should
Believe
in
Christ
,
and
have
Eternal
Life
by
him
as
well
as
any
other
;
and
that
your
Believing
is
a
Duty
very
acceptable
to
God
,
and
that
he
will
help
you
as
well
as
any
other
in
this
work
,
because
he
calleth
and
commandeth
you
by
the
Gospel
to
Believe
in
Christ
.
This
maketh
us
to
set
carefully
upon
the
work
of
Believing
;
as
when
Jesus
commanded
the
blind
Man
to
be
called
,
they
said
unto
him
,
Be
of
good
comfort
and
rise
,
he
calleth
thee
,
Mat.
10.29
.
A
Command
of
Christ
made
Peter
to
walk
upon
the
Water
,
Mat.
14.29
.
And
here
we
are
not
to
meddle
with
Gods
secret
of
Predestination
,
or
the
purpose
of
his
Will
to
give
the
Grace
of
Faith
to
some
rather
than
others
;
but
only
with
his
revealed
Will
in
his
gracious
Invitations
and
Commands
,
by
which
we
are
required
to
Believe
on
Christ
.
This
Will
of
God
is
confirmed
by
his
Oath
,
As
I
live
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
a
sinner
,
but
that
the
wicked
turn
from
his
way
and
live
:
Turn
ye
,
turn
ye
from
your
evil
ways
,
for
why
will
ye
die
,
O
house
of
Israel
,
Ezek.
33.11
.
Christ
testifieth
,
that
he
would
often
have
gathered
the
Children
of
Jerusalem
as
a
hen
,
&c.
and
they
would
not
,
Mat.
23.37
.
And
the
Apostle
Paul
testifieth
,
that
God
will
have
all
men
to
be
saved
,
&c.
1
Tim.
1.4
.
you
are
to
reject
and
abandon
all
thoughts
that
are
contrary
to
this
persuasion
.
What
if
few
be
saved
?
Thy
Salvation
will
not
make
the
number
too
great
;
for
few
will
follow
thee
in
the
Duty
of
Believing
.
What
if
the
Wrath
of
God
be
revealed
from
Heaven
against
thee
in
many
terrible
Judgments
,
and
the
Word
and
thine
own
Conscience
condemn
thee
,
and
Christ
seem
to
reckon
thee
no
better
than
a
Dog
,
as
he
did
the
Woman
of
Canaan
,
Mat.
15.26
.
Thou
art
to
make
a
good
interpretation
of
all
these
things
,
that
the
end
of
them
is
,
to
drive
thee
to
Christ
,
as
this
was
the
End
of
the
Curses
of
the
Law
,
and
all
the
terrible
Dispensations
of
them
,
Rom.
10.4
.
If
a
Prophet
,
or
Angel
from
Heaven
sent
of
God
on
purpose
to
declare
,
that
the
Sentence
of
Everlasting
Damnation
is
declared
against
thee
,
it
would
be
thy
Duty
to
believe
,
that
God
sent
him
to
give
thee
timely
warning
,
for
this
very
end
,
that
thou
mightest
Believe
,
and
turn
to
God
by
Faith
and
Repentance
.
Jeremiah
prophesied
against
the
Jews
,
that
God
would
pluck
them
up
,
pull
them
down
,
and
destroy
them
for
their
sins
;
yet
he
himself
taught
them
,
If
they
turned
from
their
evil
ways
,
God
would
repent
of
the
evil
,
Jer.
18.7
,
8
,
11.
Jonah
preached
nothing
but
certain
Destruction
of
Nineveh
,
to
be
executed
upon
them
within
40
days
,
Chap.
3.4
.
yet
the
intent
of
that
terrible
message
was
,
that
those
Heathenish
People
might
escape
Destruction
by
Repentance
.
The
most
absolute
and
peremptory
denunciations
of
Divine
Vengeance
against
us
while
we
are
in
this
World
,
must
be
always
understood
with
a
secret
reserve
of
Salvation
for
us
,
upon
our
Faith
and
Repentance
.
And
we
are
to
account
,
that
the
reason
why
God
doth
so
terribly
denounce
his
Judgments
against
us
by
his
Word
is
,
that
we
may
escape
them
,
by
flying
for
Refuge
to
his
free
Mercy
in
Christ
▪
Take
heed
of
fostering
any
thoughts
,
that
God
hath
absolutely
decreed
to
shew
no
saving
Mercy
to
you
,
or
that
you
have
already
committed
the
unpardonable
sin
;
or
that
it
is
in
vain
for
you
to
attempt
the
work
of
Believing
,
because
God
will
not
help
you
in
it
.
If
such
thoughts
prevail
in
your
hearts
,
they
will
do
you
more
hurt
than
the
worst
blasphemous
thoughts
that
terrifie
you
,
or
any
of
the
grossest
Abominations
that
ever
you
were
guilty
of
;
because
they
obstruct
your
Believing
on
Christ
for
Salvation
.
The
Spirit
and
the
Bride
say
,
Come
;
Christ
saith
,
Whosoever
will
,
let
him
take
of
the
water
of
Life
freely
,
Rev.
22.17
.
Therefore
we
are
to
abandon
all
thoughts
that
hinder
our
coming
to
Christ
,
as
very
sinful
and
pernicious
,
arising
in
us
from
our
own
Corruptions
,
and
Satan's
Delusions
,
and
utterly
opposite
to
the
mind
of
Christ
,
and
teachings
of
the
Spirit
;
and
what
ground
can
we
have
to
entertain
such
unbelieving
thoughts
?
Hath
God
made
us
of
his
Privy-Council
,
that
we
should
be
able
to
know
that
God
hath
decreed
us
to
Damnation
,
before
it
be
manifest
by
our
final
unbelief
and
impenitence
?
As
for
the
unpardonable
sin
,
it
consisteth
in
renouncing
the
way
of
Salvation
by
Christ
with
the
whole
heart
,
after
we
have
attained
to
the
knowledge
of
it
,
and
are
convinced
of
the
Truth
of
it
by
the
Gospel
.
It
s
the
sin
that
the
Christian
Hebrews
would
have
bin
guilty
of
,
if
they
had
revolted
from
Christianity
to
the
Religion
of
the
unbelieving
Jews
,
that
accounted
Christ
to
be
an
Impostor
,
and
were
most
rancorous
persecutors
of
him
and
his
ways
,
Heb.
6.4
,
5.
They
that
have
committed
that
sin
continue
implacable
,
malicious
Enemies
to
Christ
and
his
ways
to
the
end
,
without
any
repentance
:
Therefore
if
you
can
but
find
,
that
you
desire
seriously
to
get
an
interest
in
Christ
,
and
to
be
better
Christians
than
you
are
;
if
you
be
troubled
and
grieved
that
your
Hearts
and
Lives
are
so
wicked
,
and
that
you
want
Faith
,
Love
,
and
true
Obedience
;
yea
,
if
your
Hearts
be
not
maliciously
bent
to
persecute
the
Gospel
,
and
prefer
Atheism
,
Licentiousness
,
or
any
false
Religion
before
it
,
you
have
no
cause
to
suspect
your selves
to
be
guilty
of
this
unpardonable
sin
.
6.
Add
to
all
these
,
a
full
persuasion
of
the
incomparable
glorious
Excellency
of
Christ
,
and
of
the
way
of
Salvation
by
him
.
You
are
to
esteem
the
enjoyment
of
Christ
as
the
only
Salvation
and
true
happiness
,
and
such
an
happiness
as
hath
in
it
unsearchable
Riches
of
Glory
,
and
will
make
our
Cup
to
run
over
with
exceeding
abundance
of
Peace
and
Joy
,
and
full
of
Glory
to
all
Eternity
.
We
must
account
all
things
but
loss
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
our
Lord
,
&c.
Phil.
3.8
.
Incline
your
Wills
and
Affections
to
choose
and
embrace
Christ
as
the
Chief
Good
,
and
never
to
rest
satisfied
without
the
Enjoyment
of
him
;
and
to
reject
every
thing
that
stands
in
Competition
with
him
,
or
the
Enjoyment
of
him
.
Christ
is
precious
in
the
esteem
of
all
true
Believers
,
1
Pet.
2.7
.
Their
high
esteem
of
his
incomparable
preciousness
and
excellency
,
induceth
them
to
sell
all
,
that
they
may
buy
this
Pearl
of
great
price
,
Mat.
13.46
.
this
maketh
them
to
say
,
Lord
evermore
give
us
of
this
Bread
,
that
cometh
down
from
Heaven
and
giveth
Life
to
the
World
:
Lord
,
to
whom
shall
we
go
;
thou
hast
the
Words
of
Eternal
Life
,
Joh.
6.32
,
33
,
68.
because
of
the
savour
of
his
good
Ointments
,
his
Name
is
as
Ointment
poured
forth
,
therefore
do
the
Virgins
love
him
,
Cant.
1.3
.
They
are
sick
of
love
to
him
,
because
he
is
in
their
Eyes
the
chiefest
of
ten
thousand
,
Cant.
5.8
,
10.
As
the
Glory
of
God
that
appeared
in
the
wonderful
Beauty
of
the
Temple
,
and
in
the
Wisdom
and
Glory
of
Solomon
,
drew
Worshipers
to
God
from
the
utmost
parts
of
the
Earth
,
so
the
unparallel'd
excellency
of
Christ
which
was
prefigured
by
the
Glory
of
Solomon
and
the
Temple
,
doth
more
powerfully
draw
Believers
in
these
Gospel-days
.
The
Devil
,
who
is
the
God
of
this
World
,
knows
how
necessary
it
is
for
our
Salvation
,
to
discern
all
the
Glory
and
Excellency
of
Christ
;
and
therefore
where
the
Gospel
is
preached
,
he
maketh
it
his
great
work
,
to
Eclypse
the
Glory
of
Christ
in
the
Ministry
,
and
to
blind
the
minds
of
the
People
,
lest
the
Light
of
the
glorious
Gospel
of
Christ
should
shine
into
them
,
2
Cor.
4.4
.
One
that
is
convinced
of
the
truth
of
the
Gospel
may
be
averse
to
the
embracing
of
it
,
until
he
see
also
the
goodness
of
it
,
that
Christ
is
altogether
lovely
and
excellent
.
I
come
now
to
the
second
principal
Act
of
Faith
,
whereby
Christ
himself
,
and
his
Spirit
,
and
all
his
saving
Benefits
are
actually
received
into
the
Heart
;
which
is
,
Believing
on
Christ
as
revealed
,
and
freely
promised
to
us
in
the
Gospel
for
all
his
Salvation
.
The
Spirit
of
God
doth
habitually
dispose
and
encline
our
Hearts
to
a
right
performance
of
this
act
,
by
enabling
us
to
perform
the
first
Act
according
to
the
former
instructions
,
by
believing
assuredly
those
great
things
of
the
Gospel
,
whereby
we
are
delivered
into
a
form
of
doctrine
,
Rom.
6.17
.
which
we
are
to
obey
from
our
hearts
,
and
to
follow
as
our
pattern
in
the
manner
of
our
Acting
Faith
in
Christ
for
Salvation
.
Therefore
I
need
only
to
exhort
you
briefly
to
Act
your
Faith
in
Christ
,
according
to
that
form
and
pattern
in
which
you
have
bin
already
so
largely
instructed
.
You
are
to
believe
in
Christ
as
alone
sufficient
,
and
all-sufficient
for
your
Happiness
and
Salvation
;
despairing
altogether
of
any
attainment
of
Happiness
by
your
own
Wisdom
,
Strength
,
works
of
Righteousness
,
or
any
fleshly
worldly
Confidences
whatsoever
:
We
must
be
as
dead
People
to
all
other
Confidences
,
and
account
them
to
be
loss
for
Christ
,
according
to
the
example
of
the
blessed
Apostle
,
Phil.
3.3
,
7
,
8.
We
must
not
be
grieved
that
we
have
nothing
to
trust
upon
besides
Christ
,
for
our
Salvation
,
but
rather
,
we
are
to
rejoyce
that
we
need
nothing
else
,
and
that
we
have
a
sure
foundation
to
rely
upon
,
incomparably
better
than
any
other
that
can
be
imagined
:
And
we
must
resolve
to
cast
the
burden
of
our
Souls
wholly
on
Christ
,
and
to
seek
Salvation
no
other
way
,
whatsoever
becomes
of
us
.
If
the
Cripple
lay
not
the
whole
weight
of
his
Body
upon
a
strong
Staff
,
but
part
of
it
on
a
rotten
one
,
he
is
like
to
receive
a
fall
.
If
the
Swimmer
will
not
commit
his
Body
wholly
to
the
Water
to
bear
him
up
,
but
catch
at
Weeds
,
or
struggle
to
feel
out
Ground
,
he
may
sink
to
the
bottom
.
Christ
will
be
all
our
Salvation
,
or
nothing
;
if
we
seek
to
be
saved
by
any
other
ways
,
as
the
Galatians
did
by
Circumcision
,
Christ
will
profit
us
nothing
,
Gal.
5.2
.
You
are
also
to
receive
Christ
meerly
as
a
free-gift
,
given
to
the
Chief
of
sinners
,
resolving
that
you
will
not
perform
any
Conditions
to
procure
your selves
a
right
and
title
to
him
:
But
that
you
will
come
to
him
as
a
lost
sinner
,
an
ungodly
Creature
,
trusting
on
him
that
Justifieth
the
ungodly
;
and
that
you
will
buy
him
without
mony
,
and
without
any
price
whatsoever
,
Rom.
4.5
.
Isa.
55.2
.
Look
not
on
your
own
Faith
or
Love
,
or
any
good
Qualifications
in
your selves
,
as
the
ground
of
your
trusting
in
Christ
,
but
only
to
the
free
Grace
and
loving-kindness
of
God
in
Christ
.
How
excellent
is
thy
loving-kindness
O
God!
therefore
the
Children
of
men
put
their
trust
under
the
shadow
of
thy
Wings
,
Psal.
30.7
.
For
if
you
make
your
Faith
,
Love
,
or
good
Qualifications
to
be
your
first
and
principal
Foundation
,
and
you
build
Christ
upon
them
,
instead
of
building
all
upon
Christ
,
you
invert
the
order
of
the
Gospel
,
and
Christ
will
profit
you
nothing
.
Another
thing
to
be
observed
diligently
is
,
that
you
must
come
to
Christ
for
a
new
holy
Heart
and
Life
,
and
all
things
necessary
thereunto
,
as
well
as
for
deliverance
from
the
wrath
of
God
,
and
the
torments
of
Hell
.
You
must
also
come
to
him
with
an
ardent
Love
and
Affection
to
him
,
and
esteem
him
better
than
a
thousand
Worlds
,
and
the
only
excellent
Portion
,
loathing
and
abhorring
your self
as
a
vile
,
sinful
,
and
miserable
Creature
,
and
accounting
all
things
Dung
in
comparison
of
his
Excellency
,
that
you
may
be
able
to
say
from
the
bottom
of
your
Heart
,
Whom
have
I
in
Heaven
but
thee
?
&c.
Psal.
73.23
.
Lastly
,
You
must
endeavour
to
draw
near
with
full
assurance
of
Faith
,
Heb.
10.22
.
trusting
on
Christ
confidently
for
your
own
particular
Salvation
,
upon
the
account
of
that
general
promise
,
That
whosoever
believeth
on
Christ
shall
not
be
ashamed
,
Rom.
9.33
.
You
must
check
your selves
for
all
doubtings
,
fears
,
staggerings
concerning
your
own
Salvation
by
Christ
,
saying
with
the
Psalmist
,
Why
art
thou
cast
down
O
my
Soul
,
&c.
Psal.
42.11
.
The
third
thing
contained
in
the
direction
is
;
The
avoiding
of
all
delay
in
the
performance
of
this
great
work
of
Believing
in
Christ
.
Until
we
have
performed
it
,
we
continue
under
the
power
of
Sin
and
Satan
,
and
under
the
wrath
of
God
,
and
there
is
nothing
betwixt
Hell
and
us
,
besides
the
Breath
of
our
Nostrils
.
It
s
dangerous
for
Lot
to
linger
in
Sodom
,
lest
Fire
and
Brimstone
come
down
from
Heaven
upon
him
.
The
Man-slayer
must
flee
with
all
haste
to
the
City
of
refuge
,
lest
the
avenger
of
blood
pursue
him
while
his
Heart
is
hot
,
and
slay
him
,
Deut.
19.5
,
6.
We
should
make
haste
,
and
not
delay
,
to
keep
Gods
Commandments
,
Psal.
119.60
.
and
flee
for
refuge
to
the
hope
set
before
us
,
Heb.
6.18
.
And
God
commandeth
us
to
flee
thus
by
Faith
,
without
which
it
is
impossible
to
please
God
in
other
Duties
.
The
work
is
of
such
a
nature
,
that
it
may
be
performed
as
soon
as
you
hear
the
Gospel
.
As
soon
as
they
hear
of
me
,
they
shall
obey
me
,
Psal
,
18.44
.
As
soon
as
Zion
travailed
she
brought
forth
her
Children
,
Isa.
66.8
.
We
have
many
examples
of
those
that
received
the
Word
by
Faith
at
the
first
hearing
of
it
.
Three
Thousand
were
added
to
the
Church
on
the
very
same
day
wherein
Peter
first
published
the
Gospel
in
Jerusalem
,
Acts
2.41
.
so
,
many
Jews
and
Gentiles
were
converted
at
the
first
hearing
of
the
Apostle
Paul
at
Antioch
,
Acts
13.43
.
The
Jaylor
,
with
all
his
house
believed
,
and
were
baptized
the
same
Night
wherein
Paul
first
preached
to
them
,
Acts
16.33
,
34.
The
Gospel
came
at
first
to
the
Thessalonians
,
not
in
Word
only
,
but
in
Power
,
and
in
the
Holy
Ghost
,
1
Thes.
1.5
,
6.
If
God
open
the
Hearts
of
his
People
to
attend
diligently
,
they
may
be
instructed
in
the
knowledge
of
the
Gospel
by
one
brief
Sermon
,
sufficiently
to
begin
the
practice
of
saving
Faith
;
and
when
they
know
their
Duty
,
God
requireth
immediate
performance
,
without
allowing
us
the
least
respit
in
the
state
of
Unbelief
.
When
Satan
cannot
prevail
with
People
,
to
reject
wholly
the
Duty
of
Believing
,
his
next
attempt
for
the
ruin
of
their
Souls
is
,
to
prevail
with
them
at
least
,
to
delay
and
shift
off
the
performance
of
it
from
time
to
time
,
by
several
false
reasonings
and
imaginations
which
he
putteth
into
their
minds
;
the
most
ignorant
and
sensual
are
easily
prevailed
with
to
defer
this
Duty
,
until
they
have
taken
their
fill
of
the
pleasures
,
profits
,
and
honours
of
this
World
;
and
are
summoned
to
prepare
for
another
World
,
by
Infirmities
,
Age
,
Sickness
▪
praying
and
hoping
,
that
a
large
time
of
Repentance
will
be
granted
unto
them
before
they
dye
.
But
such
delays
shew
,
that
they
are
really
unwilling
to
Repent
and
Believe
,
until
they
are
forced
by
necessity
;
and
that
they
prefer
the
pleasures
,
prosits
and
honours
of
the
World
,
above
God
and
Christ
,
and
their
own
Souls
.
Thus
they
unfit
themselves
more
and
more
for
this
great
Duty
,
by
their
customary
walking
in
sin
,
and
by
mis-spending
the
precious
time
of
their
Health
and
Strength
,
which
is
most
meet
for
the
performance
of
this
great
Work
.
They
highly
provoke
God
never
to
give
them
Time
,
or
Grace
to
Repent
hereafter
.
Others
imagine
,
that
after
they
have
heard
the
Gospel
of
Salvation
by
Christ
,
they
may
lawfully
defer
the
Believing
of
it
,
until
they
have
sufficiently
examined
the
Truth
of
some
other
different
Doctrin
,
or
until
God
be
pleased
to
afford
them
some
other
means
,
to
assure
them
fully
of
the
Truth
of
the
Gospel
.
Thus
they
that
are
called
Seekers
,
mis-spend
the
day
of
Grace
,
ever
learning
,
but
never
coming
to
the
knowledg
of
the
Truth
,
2
Tim.
3.7
.
But
the
Truth
of
the
Gospel
doth
so
clearly
evidence
its
self
by
its
own
Light
,
That
if
People
do
not
wilfully
shut
their
Eyes
,
or
blind
themselves
by
their
own
Pride
,
and
love
of
their
Lusts
,
they
would
easily
perceive
that
it
is
the
Truth
of
God
,
because
the
Image
of
his
Grace
,
Mercy
,
Power
,
Justice
and
Holiness
,
appears
manifestly
engraven
upon
it
.
It
is
a
sign
People
are
Proud
,
when
they
consent
not
to
the
words
of
our
Lord
Jesus
Christ
,
and
to
the
Doctrine
which
is
according
to
Godliness
,
1
Tim.
6.3
.
If
they
were
humble
,
and
sincerely
inclined
to
do
the
Will
of
God
,
they
would
know
whether
the
Doctrine
be
of
God
or
no
,
Joh.
7.17
.
They
would
quickly
be
persuaded
of
the
Truth
(
by
Moses
and
the
Prophets
,
Christ
and
the
Apostles
)
spoken
to
them
in
the
Scripture
;
and
if
they
will
not
hear
them
,
neither
will
they
not
be
persuaded
tho
one
rose
from
the
dead
;
or
whatever
other
Miracle
be
wrought
to
confirm
the
Divine
Authority
of
the
Gospel
,
Luke
16.31
.
Another
sort
of
People
there
are
,
that
delay
the
great
work
of
Believing
,
to
the
ruin
of
their
Souls
,
upon
the
outward
means
of
Grace
and
Salvation
,
instead
of
any
endeavours
to
receive
Christ
by
Faith
,
tho
they
be
convinced
of
the
Truth
of
the
Gospel
:
This
they
call
waiting
upon
God
at
the
doors
of
his
Grace
and
Salvation
,
in
the
use
of
Means
appointed
by
him
,
and
sitting
under
the
droppings
of
the
Sanctuary
.
But
let
them
know
,
that
this
is
not
the
right
waiting
on
God
required
in
Scripture
;
it
is
rather
disobedience
to
God
,
and
to
the
Name
of
his
appointment
,
which
requires
,
that
we
should
be
doers
of
the
Word
,
and
not
hearers
only
,
deceiving
our selves
,
Jam.
1.22
.
and
that
we
should
come
in
to
the
spiritual
Feast
,
Luke
14.23
.
and
not
only
stand
at
the
door
,
or
sit
under
the
droppings
of
the
House
of
God
,
lest
Christ
repute
us
no
better
than
eve-droppers
.
That
holy
waiting
on
the
Lord
commended
to
us
in
Scripture
,
is
ever
accompanied
with
Believing
and
Hoping
in
the
Lord
,
and
dependeth
thereon
.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
Land
of
the
Living
,
Psal.
23.13
,
14.
It
is
good
that
a
Man
should
both
hope
,
and
quietly
wait
for
the
Salvation
of
the
Lord
,
Lam.
3.26
.
What
is
it
that
these
deluded
ones
wait
for
,
before
they
perform
the
Duty
of
Believing
?
Is
it
for
more
knowledge
of
the
Gospel
?
The
way
to
encrease
thy
Knowledge
as
well
as
any
other
Talent
,
is
to
make
use
of
what
thou
hast
received
already
;
Believe
heartily
on
Christ
for
all
thy
Salvation
,
according
to
that
little
knowledge
of
the
Gospel
which
thou
hast
,
and
thou
wilt
have
an
interest
in
the
promise
of
knowledge
contained
in
the
New
Covenant
,
They
shall
all
know
me
from
the
least
to
the
greatest
of
them
,
saith
the
Lord
,
Jer.
31.34
.
Is
it
for
the
appointed
time
of
thy
Conversion
that
thou
waitest
?
then
thou
waitest
as
those
impotent
folk
lay
at
the
Pool
of
Bethesda
,
waiting
for
the
Season
when
the
Angel
would
come
down
and
move
the
Water
;
know
then
that
if
thou
enter
into
Christ
now
by
Faith
,
thou
shalt
find
in
him
Waters
of
Life
,
and
the
Spirit
moving
them
for
the
Healing
and
Quickning
of
thy
Soul
.
God
hath
appointed
by
his
Word
,
that
it
shall
be
thy
Duty
to
endeavour
that
the
present
time
should
be
the
time
of
thy
Conversion
,
as
the
Holy
Ghost
saith
,
To
day
if
thou
wilt
hear
his
Voice
,
harden
not
thy
Heart
,
Heb.
3.7
,
8.
and
thou
shalt
never
know
at
what
time
God
hath
purposed
in
his
Secret
Counsel
to
give
Faith
to
thee
,
until
thou
dost
actually
believe
.
Dost
thou
wait
for
any
Manifestations
or
Flowings
in
of
Gods
saving
Love
to
thy
Soul
?
Then
the
way
to
obtain
it
is
,
to
believe
that
the
God
of
Peace
may
fill
thee
with
all
Joy
and
Peace
in
Believing
,
Rom.
15.13
.
Thou
hast
sufficient
Manifestation
of
Gods
Love
to
thy
Soul
,
by
the
free
Promises
of
Life
and
Salvation
by
Christ
;
do
but
trust
on
the
Name
of
the
Lord
,
and
stay
upon
thy
God
,
when
thou
walkest
in
Darkness
and
seest
no
Light
of
sensible
Comforts
any
other
way
.
Otherwise
thou
waitest
for
Comfort
in
vain
,
and
this
thou
shalt
have
at
the
Lords
hand
,
thou
shalt
lye
down
in
Sorrow
,
Isa.
50.10
,
11.
Dost
thou
wait
for
any
Qualifications
to
prepare
thee
for
the
work
of
Believing
?
If
they
be
good
and
Holy
Qualifications
,
thou
canst
not
have
them
before
Faith
;
but
they
are
either
included
in
the
Nature
of
Faith
,
or
they
are
Fruits
of
it
,
as
hath
been
largely
proved
.
If
they
be
bad
and
Sinful
,
it
's
strange
that
any
should
wait
for
them
,
and
yet
no
more
strange
than
true
:
Some
foolishly
wait
to
be
terrified
with
the
Sense
of
Gods
Wrath
,
and
despairing
Thoughts
;
and
these
they
call
the
Pangs
of
the
New
Birth
,
tho
in
their
own
Nature
they
are
rather
the
Pangs
of
the
Spiritual
Death
,
and
bring
forth
Hatred
to
God
rather
than
Holiness
,
and
therefore
we
should
strive
to
prevent
them
,
by
believing
Gods
Love
in
Christ
,
rather
than
to
wait
for
them
:
It
is
true
that
God
maketh
these
despairing
Thoughts
as
well
as
other
Sins
,
work
for
good
to
them
that
are
delivered
from
them
by
Faith
in
Christ
,
they
are
moved
thereby
to
hate
Sin
,
and
to
prize
Christ
the
more
,
and
the
Comforts
of
his
Gospel
,
and
to
loath
and
abhor
themselves
,
yet
many
are
brought
to
Christ
without
them
,
by
Gods
giving
them
the
knowledge
of
their
own
Sins
,
and
of
Christ's
Salvation
together
;
several
Examples
of
these
were
above
mentioned
,
who
received
the
Word
with
Joy
at
the
first
hearing
of
it
:
And
we
must
not
desire
or
wait
for
any
evil
of
Sin
,
such
as
these
despairing
thoughts
are
,
that
good
may
come
of
it
:
Neither
should
we
expect
to
be
worse
before
we
be
better
,
when
we
may
and
ought
to
be
better
presently
by
believing
on
Christ
.
4.
In
the
direction
it
is
,
that
we
should
continue
and
increase
in
the
most
Holy
Faith
;
and
that
we
may
,
we
must
not
think
that
when
we
have
once
attained
to
the
Grace
of
saving
Faith
,
and
thereby
are
begotten
anew
in
Christ
,
our
Names
are
up
in
Heaven
and
perfect
,
we
may
lye
in
Bed
till
Noon
;
but
as
long
as
we
continue
in
this
Life
,
we
must
endeavour
to
continue
in
the
Faith
grounded
and
setled
,
not
moved
away
from
the
hope
of
the
Gospel
,
Col.
1.23
.
and
to
hold
the
beginning
of
our
Confidence
,
and
the
rejoycing
of
hope
stedfast
to
the
end
,
Heb.
6.14
.
and
build
up
our selves
in
the
most
Holy
Faith
,
Jude
20.
abounding
therein
with
Thanksgiving
,
Col.
2.7
.
Tho
we
receive
Christ
freely
by
Faith
,
yet
we
are
but
Babes
in
Christ
,
1
Cor.
3.1
.
and
we
must
not
account
,
that
we
have
already
attained
or
are
made
perfect
,
Phil.
3.12
,
13.
but
we
must
strive
to
be
more
rooted
and
built
up
in
him
,
until
we
come
to
the
perfect
Man
,
to
the
measure
of
the
Stature
of
the
fullness
of
Christ
,
Eph.
4.13
.
If
the
new
Nature
be
really
in
us
by
Regeneration
,
it
will
have
an
Appetite
to
its
own
continuance
and
Increase
,
until
it
come
to
Perfection
as
the
New
Born
Babe
,
1
Pet.
2.2
.
And
we
are
not
only
to
receive
Christ
and
a
new
Holy
Nature
by
Faith
,
but
also
to
live
and
walk
by
it
,
and
to
resist
the
Devil
,
and
to
quench
all
his
fiery
Darts
by
it
,
and
also
to
grow
in
Grace
and
to
perfect
Holiness
in
the
fear
of
God
,
for
we
are
kept
by
the
mighty
Power
of
God
through
Faith
unto
Salvation
,
1
Pet.
1.5
.
as
all
our
Christian
Warfare
is
the
good
Fight
of
Faith
.
1
Tim.
6.12
.
All
Spiritual
Life
and
Holiness
continue
,
grow
or
decay
in
us
,
according
as
Faith
continueth
,
groweth
or
decayeth
in
Vigour
;
but
when
this
Faith
beginneth
to
sink
by
Fears
and
Doubtings
,
the
Man
himself
beginneth
to
sink
together
with
it
,
Matt.
14.29
,
31.
Faith
is
like
the
Hand
of
Moses
,
while
it
is
held
up
Israel
prevails
,
when
it
is
let
down
Amaleck
prevails
,
Exod.
17.11
.
this
continuance
and
growth
in
Faith
will
require
our
Labour
and
Industry
as
well
as
the
beginning
,
tho
we
●●e
to
ascribe
the
Glory
of
all
to
the
Grace
of
God
in
Christ
,
who
is
the
Finisher
as
well
as
the
Author
of
it
,
Heb.
12.2
.
The
Church
meeteth
with
great
Difficulties
in
her
marching
through
the
Wilderness
of
this
World
to
the
Heavenly
Canaan
,
as
well
as
in
her
first
Deliverance
from
Egyptian
Bondage
;
yea
,
we
often
meet
with
greater
Difficulties
in
going
to
Perfection
,
than
we
did
in
the
beginning
of
the
Good
Work
.
The
Wisdom
and
Mercy
of
God
so
ordering
it
,
that
we
shall
be
exercised
with
the
sharpest
Dispensations
of
Providence
,
and
the
fiercest
Assaults
of
our
own
Corruptions
and
Satans
Temptations
,
after
we
have
Grace
given
us
to
stand
in
the
Evil
Day
.
You
must
therefore
endeavour
to
continue
and
go
on
in
the
same
●ight
manner
as
I
have
taught
you
,
to
begin
this
great
Work
of
Believing
in
Christ
,
that
your
Faith
may
be
of
the
same
Nature
from
the
Beginning
to
the
End
,
though
it
increase
in
Degrees
;
for
our
Faith
is
imperfect
and
joyned
with
much
Unbelief
in
this
World
,
and
we
had
need
to
pray
still
,
Lord
I
believe
,
help
my
Vnbelief
,
Mar.
9.24
.
and
therefore
we
have
need
to
strive
for
more
Faith
,
that
we
may
receive
Christ
in
greater
Perfection
.
If
you
find
your
Faith
hath
produced
good
Works
,
you
should
thereby
increase
your
Confidence
in
Christ
for
Salvation
by
his
meer
Grace
:
But
take
heed
of
changing
the
nature
of
your
Faith
,
from
trusting
on
the
Grace
and
Merits
of
Christ
,
to
trusting
on
your
own
Works
,
according
to
the
Popish
Doctrin
,
that
our
first
Justification
is
by
Grace
and
Faith
only
,
but
our
second
Justification
is
also
by
Works
.
Beware
also
of
trusting
on
Faith
it self
as
a
work
of
Righteousness
,
instead
of
trusting
on
Christ
by
Faith
:
If
you
do
not
find
that
your
Believing
in
such
a
right
manner
as
I
have
described
,
doth
produce
such
Fruits
of
Holiness
as
you
desire
,
you
ought
not
to
diminish
,
but
rather
to
increase
your
Confidence
in
Christ
,
knowing
that
the
weakness
of
your
Faith
hindereth
its
Fruitfulness
;
and
the
greater
your
Confidence
is
concerning
the
Love
of
God
to
you
in
Christ
,
the
greater
will
be
your
Love
to
God
and
to
his
Service
.
If
you
fall
into
any
gross
Sin
after
the
work
is
begun
in
you
,
as
David
and
Peter
did
,
think
not
that
you
must
cast
away
your
Confidence
and
expect
nothing
but
Wrath
from
God
and
Christ
,
and
that
you
must
refuse
to
be
comforted
by
the
Grace
of
Christ
,
at
least
for
some
time
;
for
thus
you
would
be
the
more
weak
and
prone
to
fall
into
other
Sins
;
but
rather
strivo
to
believe
more
confidently
that
you
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
;
and
that
he
is
the
Propitiation
for
our
Sins
,
1
Joh.
2.1
,
2.
and
let
not
the
guilt
of
Sin
stay
at
all
upon
your
Conscience
,
but
wash
it
away
with
all
speed
,
in
the
Fountain
of
Christs
Blood
which
is
opened
for
us
,
that
it
may
be
ready
for
our
use
on
all
such
incident
Occasions
;
that
so
you
may
be
humbled
for
your
Sins
in
a
Gospel
way
,
and
may
hate
your
own
Sinfulness
,
and
be
sorry
for
it
with
Godly
Sorrow
out
of
Love
to
God
.
Peter
might
have
been
ruined
for
ever
by
denying
of
Christ
,
as
Judas
was
by
betraying
him
,
if
Peter's
Faith
had
not
been
upheld
by
the
Prayer
of
Christ
,
Luke
22.32
.
If
a
Clould
be
cast
over
all
your
inward
Qualifications
,
so
that
you
can
see
no
Grace
at
all
in
your selves
,
yet
still
trust
on
him
that
justifyeth
the
Ungodly
,
and
came
to
seek
and
to
save
them
that
are
lost
.
If
God
seem
to
deal
with
you
as
an
Enemy
,
by
bringing
on
you
some
horrible
Affliction
,
as
he
did
upon
Job
,
beware
of
demning
your
Faith
and
its
Fruits
,
as
if
they
were
not
acceptable
to
God
,
but
rather
say
with
holy
Job
,
Though
he
slay
me
,
yet
will
I
trust
in
him
,
but
I
will
maintain
mine
own
ways
before
him
.
Strive
to
keep
and
to
increase
Faith
by
Faith
;
i.
e.
by
acting
Faith
frequently
,
by
trusting
on
God
to
keep
and
increase
it
,
being
confident
that
he
that
hath
begun
a
good
work
in
you
,
will
perform
it
until
the
day
of
Jesus
Christ
,
Phil.
1.6
.
DIRECT
.
XII
.
Make
diligent
use
of
your
most
holy
Faith
for
the
immediate
Performance
of
the
Duties
of
the
Law
,
by
walking
no
longer
according
to
your
old
natural
State
,
or
any
Principles
or
Means
of
Practice
that
belong
unto
it
,
but
only
according
to
that
New
State
which
you
receive
by
Faith
,
and
the
Principles
and
Means
of
Practice
that
properly
belong
thereunto
;
and
strive
to
continue
and
increase
in
such
manner
of
Practice
:
This
is
the
only
way
to
attain
to
an
acceptable
Performance
of
those
Holy
,
and
Righteous
Duties
,
as
far
as
it
is
possible
in
this
present
Life
.
EXPLICATION
.
HEre
I
am
guiding
you
to
the
manner
of
Practice
,
wherein
you
are
to
make
use
of
Faith
and
of
all
other
effectual
means
of
Holyness
before
treated
of
,
which
Faith
layeth
hold
on
,
for
the
immediate
Performance
of
the
Law
,
which
is
the
great
end
aimed
at
in
this
whole
Treatise
:
And
therefore
this
deserveth
to
be
diligently
considered
as
the
principal
Direction
,
to
which
all
the
foregoing
and
following
,
are
subservient
.
As
for
the
meaning
of
it
,
I
have
already
shewed
that
our
old
natural
State
,
is
that
which
we
derive
from
the
first
Adam
by
natural
Generation
,
and
it
is
called
in
the
Scripture
the
Old
Man
,
and
while
we
be
in
it
,
we
are
said
to
be
in
the
Flesh
;
and
our
new
State
is
that
which
we
receive
from
the
second
Adam
Jesus
Christ
,
being
new
born
in
Union
and
Fellowship
with
him
through
Faith
:
And
it
is
called
in
Scripture
,
the
New
Man
,
and
when
we
are
in
it
,
we
are
said
to
be
in
the
Spirit
.
The
Principles
and
Means
of
Practice
belonging
to
a
Natural
State
,
are
such
as
Persons
do
or
may
attain
to
and
make
use
of
,
before
they
are
in
Christ
by
Faith
.
Such
as
belong
properly
to
the
New-State
,
are
the
manifold
holy
Endowments
,
Priviledges
and
Enjoyments
which
we
partake
of
in
Christ
by
Faith
,
such
as
have
already
appeared
to
be
the
only
effectual
means
of
a
Holy
Life
.
We
are
said
to
walk
according
to
either
of
these
States
,
or
to
the
Principles
or
Means
that
belong
to
either
of
them
,
when
we
are
moved
and
guided
by
Vertue
of
them
,
to
such
actings
as
are
agreeable
to
them
.
Thus
Kings
act
according
to
their
State
,
in
commanding
Authoritatively
,
and
in
magnificicent
Bounty
;
poor
Men
in
the
way
of
Service
and
Obedience
;
and
Children
indiscreetly
,
Hester
1.7
.
Prov.
18.23
.
1
Cor.
13.11
.
So
the
Manner
of
Practice
here
directed
to
,
consists
in
moving
and
guiding
our selves
in
the
Performance
of
the
Works
of
the
Law
by
Gospel
Principles
and
Means
:
This
is
the
rare
and
excellent
Art
of
Godliness
,
in
which
,
every
Christian
should
strive
to
be
skilful
and
expert
.
The
reason
why
many
come
off
with
shame
and
Confusion
,
after
they
have
a
long
time
laboured
with
much
Zeal
and
Industry
for
the
Attainment
of
true
Godliness
,
is
because
they
were
never
acquainted
with
this
holy
Art
,
and
never
endeavoured
to
practise
in
a
right
Gospel
way
.
Some
worldly
Arts
are
called
Mysteries
,
but
above
all
,
this
Spiritual
Art
of
Godliness
,
is
without
Controversie
a
great
Mystery
,
1
Tim.
3.16
.
because
the
Means
that
are
to
be
made
use
of
in
it
,
are
deeply
Mysterious
,
as
hath
been
shewed
,
and
you
are
not
a
skilful
Artist
till
you
know
them
,
and
can
reduce
them
to
Practice
.
It
is
a
manner
of
Practice
far
above
the
Sphere
of
Natural
Ability
,
such
as
would
never
have
entred
into
the
Hearts
of
the
Wisest
in
the
World
,
if
it
had
not
been
Revealed
to
us
in
the
Scriptures
;
and
when
it
is
there
most
plainly
Revealed
,
continueth
a
dark
Riddle
to
those
that
are
not
inwardly
Inlightned
and
Taught
by
the
Holy
Spirit
:
Such
,
as
many
Godly
Persons
guided
by
the
Spirit
and
do
in
some
measure
walk
in
,
yet
do
but
obscurely
discern
,
that
they
can
hardly
perceive
their
own
Knowledge
of
it
,
and
can
hardly
give
any
Account
to
others
of
the
way
wherein
they
walk
.
As
the
Disciples
that
walked
in
Christ
the
way
to
the
Father
,
and
yet
perceived
not
that
Knowledge
in
themselves
,
Lord
we
know
not
whether
thou
goest
,
and
how
can
we
know
the
way
?
Joh.
14.5
.
This
is
the
reason
why
many
poor
Believers
are
so
weak
in
Christ
,
and
attain
to
so
small
a
Degree
of
Holiness
and
Righteousness
.
Therefore
that
you
may
the
better
be
acquainted
with
a
Mystery
of
so
high
Concernment
,
I
shall
shew
in
the
first
place
,
that
the
Holy
Scriptures
do
direct
you
to
this
manner
of
Practice
,
as
only
effectual
for
the
Performance
of
Holy
Duties
;
and
then
I
shall
lay
before
you
some
necessary
Instructions
,
that
you
may
understand
how
to
walk
aright
in
it
,
and
continue
and
go
forward
therein
,
till
you
be
made
perfect
in
Christ
.
For
the
first
of
these
,
the
Holy
Scriptures
are
very
large
and
clear
,
in
directing
us
to
this
manner
of
Practice
,
and
to
Continuance
and
Growth
therein
.
And
here
it
is
useful
for
us
to
observe
the
great
Variety
of
peculiar
Words
and
Phraises
,
whereby
the
Holy
Ghost
teacheth
this
Mystery
,
which
many
that
frequently
read
the
Scriptures
,
yea
that
pretend
to
be
Preachers
of
the
Gospel
,
do
little
understand
or
regard
,
shewing
thereby
that
the
things
of
the
Spirit
of
God
are
Foolishness
to
them
,
and
that
they
are
not
yet
acquainted
with
the
form
of
sound
Words
,
and
are
strangers
to
the
very
Language
of
the
Gospel
which
they
profess
and
pretend
to
preach
.
I
shall
therefore
present
to
your
View
several
of
those
particular
Words
and
Phrases
whereby
this
mysterious
manner
of
Practice
is
express'd
in
the
Holy
Scriptures
,
and
commended
to
you
as
the
only
way
for
the
sure
Attainment
of
all
Holiness
in
Heart
and
Life
.
I
shall
rank
such
of
them
together
as
agree
in
Sense
,
that
the
Multitude
of
them
may
not
breed
Confusion
in
your
Thoughts
.
1.
This
is
the
manner
of
Practice
in
Scripture
,
which
is
expressed
by
living
by
Faith
Hab.
2.4
.
Gal.
2.20
.
Heb.
10.38
.
Walking
by
Faith
.
2
Cor.
5.7
.
Faith
working
by
Love
.
Gal.
5.6
.
Overcoming
the
World
by
Faith
,
1
Joh.
5.4
.
Quenching
all
the
fiery
Darts
of
the
Wicked
,
by
the
Shield
of
Faith
,
Eph.
6.19
,
20.
Some
make
no
more
of
living
and
walking
by
Faith
,
than
meerly
a
stirring
up
,
and
encouraging
our selves
to
our
Duty
by
such
Principles
as
we
believe
.
Thus
the
Jews
might
account
that
they
believed
by
Faith
,
because
they
professed
and
assented
unto
the
Doctrin
of
Moses
and
the
Prophets
,
and
were
moved
thereby
to
a
Zeal
of
God
,
though
they
sought
righteousness
not
by
Faith
,
but
as
it
were
,
by
the
Works
of
the
Law
,
Rom.
3.32
.
Thus
Paul
might
think
he
lived
by
Faith
while
he
was
a
zealous
Pharisee
,
but
afterwards
he
knew
,
that
the
life
of
Faith
consisted
in
dying
to
the
Law
and
living
to
God
;
and
that
not
himself
,
but
Chrish
,
lived
in
him
,
Gal.
2.19
.
as
it
is
one
and
the
same
thing
to
be
justifyed
by
Faith
,
and
Christ
believed
on
,
Rom.
5.1
.
so
to
live
,
walk
and
work
by
Faith
,
is
all
one
with
living
,
walking
,
working
by
means
of
Christ
and
his
saving
Endowments
which
we
receive
and
make
use
of
by
Faith
,
to
guide
and
move
our selves
to
the
Practice
of
Holiness
.
2.
The
same
thing
is
commended
to
us
by
the
Terms
of
walking
,
rooted
and
built
up
in
Christ
,
Col.
2.6
.
living
to
God
as
not
to
live
to
our selves
,
but
to
have
Christ
living
in
us
,
Gal.
2.19
,
20.
Good
Conversation
in
Christ
,
1
Pet.
3.16
.
Putting
on
the
Lord
Jesus
Christ
,
that
we
may
walk
honestly
as
in
the
day
,
Rom.
13.13
,
14.
Being
strong
in
the
Lord
and
the
power
of
his
might
,
Eph.
6.10.11
.
Doing
all
things
in
the
name
of
Christ
,
Col.
3.17
.
walking
up
and
down
in
the
name
of
the
Lord
,
Zech.
10.12
.
going
in
the
strength
of
the
Lord
,
as
to
make
mention
of
his
Righteousness
,
even
of
his
only
,
Psal.
71.16
.
These
phrases
are
frequent
,
and
do
sufficiently
explain
one
another
;
and
do
shew
,
that
we
are
to
practise
Holiness
,
not
only
by
vertue
of
Christs
Authority
;
but
also
of
his
strengthning
Endowments
moving
us
and
encouraging
us
thereunto
.
3.
It
is
also
signified
by
the
phrases
of
being
,
strong
in
the
Grace
that
is
in
Christ
Jesus
,
2
Tim.
2.1
.
having
your
Conversation
in
the
World
not
with
fleshly
Wisdom
,
but
by
the
Grace
of
God
,
2
Cor.
1.12
.
having
,
or
holding
fast
Grace
,
that
we
may
serve
God
acceptably
,
labouring
abundantly
in
such
a
manner
,
as
that
the
whole
work
is
not
performed
by
us
,
but
by
the
Grace
of
God
that
is
with
us
,
1
Cor.
15.10
.
By
Grace
therefore
,
we
may
well
understand
the
priviledges
of
our
new
state
given
to
us
in
Christ
,
whereby
we
ought
to
be
influenced
and
guided
in
the
performance
of
holy
Duties
.
4.
It
is
also
signified
when
we
are
to
put
off
the
old
,
and
put
on
the
new
Man
;
yea
,
to
continue
in
so
doing
,
tho
we
have
done
it
in
a
measure
already
,
and
that
we
avoid
our
former
sinful
Conversation
,
Ephes.
4.21
,
22
,
24.
and
to
avoid
sin
,
because
we
have
put
off
the
old
,
and
put
on
the
new
Man
,
Col.
3.9
,
10
,
11.
I
have
already
shewed
,
that
by
this
twofold
man
,
is
not
meant
merely
sin
and
holiness
:
but
by
the
former
meant
our
natural
Estate
,
with
all
its
Endowments
,
whereby
we
are
furnished
only
to
the
practice
of
sin
;
and
by
the
later
,
or
new
Estate
in
Christ
,
that
whereby
we
are
furnished
with
all
means
necessary
for
the
practice
of
Holiness
.
5.
We
are
to
understand
the
same
thing
,
when
we
are
taught
,
not
to
walk
after
the
Flesh
,
but
after
the
Spirit
,
that
we
may
be
free
from
the
Law
of
sin
,
and
that
the
righteousness
of
the
Law
may
be
fulfilled
in
us
,
Rom.
8.1
,
2
,
3.
and
through
the
Spirit
to
mortifie
the
deeds
of
the
body
,
and
to
be
led
by
the
Spirit
,
because
we
live
by
the
Spirit
,
and
have
crucified
the
flesh
with
the
affections
and
lusts
,
Gal.
5.24
.
The
Apostle
doth
shew
by
these
expressions
,
not
only
that
we
are
to
practise
holiness
,
but
also
by
what
means
we
may
do
it
effectually
.
By
the
Flesh
is
meant
,
our
old
Nature
derived
from
the
first
Adam
:
And
by
the
Spirit
,
is
meant
the
Spirit
of
Christ
,
and
that
new
Nature
which
we
have
by
him
dwelling
in
us
.
We
are
said
to
walk
after
either
of
these
Natures
,
when
we
make
the
Properties
or
Qualifications
of
either
of
them
to
be
the
principles
of
our
Practice
.
So
when
we
are
taught
to
serve
in
newness
of
the
spirit
,
and
not
in
the
oldness
of
the
Letter
,
that
so
we
may
bring
forth
fruits
unto
God
:
The
meaning
is
,
that
we
must
endeavour
to
bring
forth
the
fruits
of
holiness
,
not
by
vertue
of
the
Law
,
that
killing
Letter
,
to
which
the
Flesh
is
married
,
and
by
which
the
motions
of
sin
are
in
us
;
but
by
vertue
of
the
Spirit
,
and
his
manifold
Riches
which
we
partake
of
in
our
new
state
,
by
a
mystical
marriage
with
Christ
,
Rom.
7.4
,
5
,
6.
and
by
vertue
of
such
Principles
as
belong
to
the
New
State
,
declared
in
the
Gospel
,
whereby
the
holy
spirit
is
ministred
to
us
.
6.
This
is
the
manner
of
walking
which
the
Apostle
Paul
directeth
us
unto
,
when
he
teacheth
us
by
his
own
Example
,
That
the
continual
work
of
our
lives
should
be
to
know
Christ
,
and
the
power
of
his
Resurrection
,
and
the
fellowship
of
his
Sufferings
,
being
made
conformable
to
his
Death
,
if
by
any
means
we
may
attain
to
the
Resurrection
of
the
dead
,
and
to
encrease
and
press
forward
in
this
kind
of
knowledge
,
Phil.
3.10
,
11
,
12
,
15.
Certainly
he
meaneth
such
an
experimental
knowledge
of
Christ
,
and
his
Death
and
Resurrection
,
as
effectually
makes
us
conformable
thereunto
in
dying
to
sin
,
and
living
to
God
.
And
he
would
hereby
guide
us
to
make
use
of
Christ
and
his
Death
and
Resurrection
,
by
Faith
,
as
the
powerful
means
of
all
Holiness
in
Heart
and
Life
;
and
to
encrease
in
this
manner
of
walking
,
until
we
attain
unto
perfection
in
Christ
.
2.
The
second
thing
proposed
,
was
,
to
lay
before
you
some
necessary
Instructions
,
that
your
steps
may
be
guided
aright
,
to
continue
and
go
forward
in
this
way
of
Holiness
,
until
you
be
made
perfect
in
Christ
.
And
seeing
we
are
naturally
prone
to
mistake
this
way
,
and
are
utterly
unable
to
find
it
out
,
or
discern
it
by
our
own
Reason
and
Understanding
,
we
should
the
more
diligently
attend
to
these
Instructions
taken
out
of
the
Holy
Scriptures
.
And
we
should
pray
earnestly
,
that
God
would
give
unto
us
the
Spirit
of
Wisdom
and
Revelation
,
that
we
may
discern
the
way
of
Holiness
thereby
,
and
walk
aright
in
it
,
according
to
that
gracious
promise
,
The
wayfaring
men
,
tho
Fools
,
shall
not
err
therein
,
Isa.
35.8
.
1.
Observe
and
consider
diligently
in
our
whole
Conversation
,
That
tho
you
are
partakers
of
a
new
holy
state
by
Faith
in
Christ
,
yet
our
natural
state
doth
remain
,
in
a
measure
,
with
all
its
corrupt
Principles
and
Properties
;
as
long
as
we
live
in
this
present
World
,
our
apprehension
of
Christ
and
his
perfection
in
this
Life
is
only
by
Faith
,
whereas
by
Sense
and
Reason
we
may
apprehend
much
in
our selves
contrary
to
Christ
;
and
this
Faith
is
imperfect
:
So
that
true
Believers
have
cause
to
pray
to
God
to
help
their
Unbelief
,
Mar.
9.24
.
Therefore
,
tho
we
receive
perfect
Christ
by
Faith
,
yet
the
measure
and
degree
of
enjoying
him
is
imperfect
,
and
we
hope
still
,
so
long
as
we
are
in
this
World
,
to
enjoy
him
in
a
higher
degree
of
perfection
than
we
have
done
;
we
are
yet
but
weak
in
Christ
,
2
Cor.
13.4
.
Children
in
comparison
to
the
perfection
we
expect
in
another
World
,
1
Cor.
13.10
,
11.
and
we
must
grow
still
,
till
we
come
to
the
perfect
man
,
Eph.
4.13
.
and
some
are
less
Babes
than
others
,
and
have
received
Christ
in
so
small
a
measure
,
that
they
may
be
accounted
carnal
rather
than
spiritual
,
1
Cor.
3.1
.
And
because
all
the
Blessings
and
Perfections
of
our
new
state
,
as
Justification
,
the
gift
of
the
Spirit
,
and
of
the
holy
Nature
,
and
the
Adoption
of
Children
,
are
seated
and
treasured
up
in
Christ
,
and
joyned
with
him
inseparably
,
we
can
receive
them
no
further
than
we
receive
Christ
himself
by
Faith
,
which
we
do
in
an
imperfect
measure
and
degree
in
this
Life
.
The
Apostle
Paul
proposeth
himself
as
a
pattern
for
all
those
that
are
perfect
in
the
truth
of
Grace
,
to
imitate
.
And
yet
he
professeth
,
That
he
was
not
yet
made
so
perfect
in
the
degree
or
measure
of
saving
Endowments
,
but
that
he
did
still
press
forward
towards
the
mark
of
the
prize
of
the
high-calling
of
God
in
Christ
Jesus
,
labouring
still
to
apprehend
and
win
Christ
more
perfectly
;
and
to
be
found
in
him
,
not
having
his
own
Righteousness
,
but
that
which
is
of
God
by
Faith
;
and
to
gain
more
experimental
knowledge
of
Christ
,
and
of
the
fellowship
of
his
sufferings
,
and
the
power
of
his
Resurrection
,
being
made
conformable
thereunto
,
Phil
3.8
,
10.
Believers
are
Justified
already
,
yet
wait
for
the
hope
of
Righteousness
by
Faith
,
i.
e.
for
the
full
enjoyment
of
the
Righteousness
of
Christ
,
Gal.
5.5
.
They
have
received
but
the
first-fruits
of
the
spirit
,
and
must
wait
for
a
more
full
enjoyment
of
it
.
The
Spirit
witnesseth
now
to
them
,
that
they
are
the
Children
of
God
;
and
yet
they
groan
within
themselves
,
waiting
for
more
full
enjoyment
of
Adoption
,
Rom.
8.23
.
Now
seeing
the
degree
and
measure
of
our
Reception
and
Enjoyment
of
Christ
,
with
all
the
Blessings
of
our
new
state
in
him
in
this
Life
is
imperfect
,
it
followeth
clearly
,
that
our
contrary
natural
state
with
its
Properties
remaineth
still
in
us
in
some
degree
,
and
is
not
perfectly
abolished
;
so
that
all
Believers
in
this
World
,
do
in
some
degree
partake
of
these
two
contrary
states
.
Believers
have
indeed
put
off
the
old
man
,
and
put
on
the
new
man
,
where
Christ
is
all
,
and
in
all
,
Col.
3.10
,
11.
yet
they
are
to
put
the
old
Man
off
,
and
the
new
Man
on
more
and
more
,
because
the
old
Man
remaineth
still
in
a
measure
.
They
are
said
to
be
,
not
in
the
flesh
,
but
in
the
spirit
;
because
their
being
in
the
Spirit
is
their
best
and
lasting
state
,
as
denominations
are
usually
taken
from
the
better
part
,
but
yet
the
Flesh
is
in
them
,
and
they
find
work
enough
to
mortify
the
deeds
of
it
,
Rom.
8.9.13
.
Therefore
several
things
which
are
contrary
to
each
other
,
are
frequently
attributed
to
Believers
in
the
Scripture
,
with
respect
to
these
two
contrary
States
,
wherein
one
place
seems
to
contradict
another
,
and
yet
both
are
true
in
divers
respects
:
Thus
holy
Paul
saith
truly
of
himself
,
I
live
,
yet
not
I
;
Gal.
2.20
.
because
he
did
live
to
God
by
Christ
living
in
him
;
and
yet
in
another
respect
according
to
his
natural
State
,
he
did
not
live
to
God
.
Again
,
he
professeth
that
he
was
carnal
,
sold
under
Sin
,
and
yet
on
the
contrary
,
that
he
allowed
not
Sin
but
hated
it
;
he
sheweth
how
both
these
were
true
concerning
himself
:
In
diverse
respects
he
saith
,
in
me
,
that
is
,
in
my
Flesh
dwelleth
no
good
thing
.
And
I
delight
to
do
the
Will
of
God
according
to
the
Inner-Man
:
With
my
Mind
I
my self
serve
the
Law
of
God
but
with
my
Flesh
,
the
Law
of
Sin
,
Rom.
7.14.15
.
John
saith
,
He
that
saith
he
hath
no
sin
,
deceiveth
himself
and
is
a
Lyar
,
1
Joh.
1.
and
also
that
it
's
true
that
whosoever
is
born
of
God
doth
not
commit
Sin
,
for
his
Seed
,
i.
e.
Christ's
the
new
spiritual
Nature
remaineth
in
him
,
and
he
can't
sin
because
he
is
born
of
God
,
1
Joh.
3.9
.
It
is
true
that
we
are
weak
and
nothing
,
and
yet
strong
and
able
to
do
all
things
,
2.
Cor.
12.10
,
11.
Phil.
4.13
.
It
's
true
that
Believers
are
dead
because
of
Sin
,
but
alive
because
of
Righteousness
,
Rom.
8.10
.
and
that
when
they
dye
by
a
natural
Death
,
they
shall
never
dye
,
Joh.
11.25
,
26.
They
are
Sons
that
have
the
Inheritance
by
their
Birth-right
,
and
yet
in
some
respects
may
differ
nothing
from
Servants
,
and
so
they
may
be
under
the
Law
in
a
sense
,
and
yet
under
Grace
,
and
Heirs
according
to
the
free
Promise
at
the
same
time
,
Gal
4.1
,
2.
They
are
redeemed
from
the
Curse
of
the
Law
,
and
have
forgiveness
of
Sins
,
and
a
Promise
that
God
will
never
be
wroth
with
them
,
nor
rebuke
them
any
more
,
Gal.
3.13
.
Eph.
1.7
.
Isa.
54.9
.
And
yet
on
the
contrary
,
the
Curse
written
in
the
Law
,
is
sometimes
poured
out
upon
them
,
Dan.
9
,
11.
and
they
have
need
still
to
pray
that
God
would
deliver
them
from
their
Guiltiness
,
and
forgive
their
Debts
,
Psal.
51.14
.
Mat.
6.12
.
and
they
may
expect
that
God
will
punish
them
for
all
ther
Iniquities
,
Amos
3.2
.
These
contrary
things
asserted
concerning
Believers
in
Scripture
,
do
sufficiently
manifest
that
they
partake
of
two
contrary
States
in
this
Life
;
and
this
is
a
plain
,
and
easie
and
ready
way
to
reconcile
these
seeming
Contradictions
,
whatever
other
ways
may
be
used
to
reconcile
some
of
them
.
And
what
reason
is
there
to
question
that
the
old
Sate
remaineth
in
Believers
in
some
degrees
,
seeing
all
sound
Protestants
acknowledge
that
the
sinful
Depravation
and
Pollution
of
our
Natures
,
commonly
called
Original
Sin
,
which
is
one
principal
part
of
this
old
State
,
doth
remain
in
all
as
long
as
they
live
in
this
World
?
Now
though
some
penal
Evils
may
be
said
to
remain
in
us
,
yet
we
can't
suppose
that
this
original
Pollution
is
continued
in
us
,
and
considered
in
Christ
.
But
as
considered
in
our
old
State
derived
from
the
first
Adam
,
therefore
the
first
sin
of
Adam
is
imputed
in
some
respect
,
even
to
those
that
are
justifyed
by
Faith
,
and
they
remain
in
a
measure
as
aforesaid
,
under
the
Punishment
and
Curse
denounced
,
Gen.
2.17
.
in
the
day
thou
eatest
thereof
thou
shalt
surely
dye
;
and
on
this
account
the
same
original
Guilt
and
Pollution
is
propagated
to
the
Children
of
believing
Parents
,
as
well
as
others
by
natural
Generation
;
and
if
such
a
great
and
fundamental
part
of
the
natural
State
continue
in
Believers
as
subjection
to
the
Guilt
of
the
first
Sin
and
original
Corruption
,
which
is
one
great
part
of
the
Punishment
and
Death
threatned
,
and
by
which
we
are
prone
and
inclined
to
all
actual
Sins
,
why
should
we
not
judge
that
other
parts
of
the
same
State
,
do
likewise
continue
in
them
as
well
as
the
guilt
of
their
own
actual
Sins
,
and
subjection
to
the
Wrath
of
God
and
the
Curses
and
Punishments
denounced
against
them
in
the
Law
?
and
why
should
we
not
judge
that
all
the
Miseries
of
this
Life
,
and
Death
it self
,
are
inflicted
upon
Believers
,
at
least
in
some
respect
,
as
Punishments
of
Sin
?
It
may
be
objected
that
this
Doctrin
of
a
twofold
State
of
Believers
in
this
Life
,
doth
much
derogate
from
the
Perfection
of
our
Justification
by
Christ
,
and
from
the
fulness
of
all
the
Grace
and
spiritual
Blessings
of
Christ
,
and
from
the
Merits
of
his
Death
and
the
power
of
his
Spirit
;
and
that
it
greatly
diminisheth
the
Consolation
of
Believers
in
Christ
.
But
it
may
be
easily
vindicated
from
this
Objection
,
if
we
understand
it
rightly
;
for
notwithstanding
this
twofold
State
,
it
still
holdeth
true
,
that
Believers
while
they
are
on
Earth
,
have
all
Perfection
of
spiritual
Blessings
,
Justification
,
Adoption
,
the
Gift
of
the
Spirit
,
Holiness
,
Eternal
Life
and
Glory
,
in
and
with
Christ
,
Eph.
1.3
.
in
the
person
of
Christ
who
is
now
in
Heaven
,
the
Old
Man
is
perfectly
crucifyed
;
they
are
dead
to
Sin
and
to
the
Law
and
its
Curse
,
and
they
are
quickned
together
with
him
,
and
raised
up
with
him
,
and
made
to
sit
in
heavenly
Places
,
in
Christ
Jesus
,
Eph.
2.6
,
7.
and
Believers
do
in
their
own
persons
,
receive
and
enjoy
by
Faith
,
all
these
perfect
,
spiritual
Blessings
of
Christ
,
as
far
as
they
receive
and
enjoy
Christ
himself
dwelling
in
them
,
and
no
further
.
Thus
far
they
are
in
a
new
State
free
from
the
Guilt
,
Pollution
and
Punishment
of
Sin
,
and
so
from
the
Wrath
of
God
and
all
Miseries
,
and
Death
it self
,
while
they
are
in
this
World
:
Yea
,
all
the
Guilt
,
Pollution
and
Punishments
of
Sin
and
all
Evils
whatsoever
,
which
they
are
subject
to
according
to
their
natural
State
,
do
them
no
harm
according
to
this
new
State
,
but
work
for
their
good
,
and
are
no
Evils
,
but
rather
Advantages
to
them
,
tending
to
the
Destruction
only
of
the
Flesh
,
and
to
the
Perfection
of
the
New
Man
in
Christ
.
Yet
it
holdeth
true
also
that
our
reception
and
enjoyment
of
Christ
himself
and
all
his
Perfections
,
is
but
in
an
imperfect
measure
and
degree
,
until
Faith
be
turned
into
heavenly
Vision
and
Fruition
of
Christ
;
and
therefore
our
old
sinful
State
with
the
Evils
thereof
,
is
not
perfectly
abolished
during
this
Life
.
The
Kingdom
of
Heaven
,
or
the
Grace
of
Christ
within
us
,
is
like
leaven
in
Meal
,
and
doth
not
unite
it self
perfectly
to
the
Meal
in
an
Instant
,
but
by
degrees
,
until
the
whole
be
leavened
,
Mat.
13.35
.
or
like
the
morning
Light
that
expelleth
Darkness
by
degrees
,
shining
more
and
more
unto
a
perfect
day
,
Prov.
4.18
.
This
cannot
be
justly
accounted
any
derogation
to
the
Merits
of
Christ's
Death
,
or
to
the
power
of
his
Spirit
,
seeing
Christ
never
intended
to
bring
to
pass
by
his
Death
,
or
by
the
power
of
his
Spirit
,
that
we
should
enjoy
his
spiritual
Blessings
any
further
than
we
are
in
him
,
and
enjoy
him
by
Faith
;
or
that
we
should
be
made
holy
or
happy
according
to
the
Flesh
,
by
a
Reformation
of
our
natural
State
,
as
hath
been
shewed
:
Neither
doth
this
diminish
the
Consolation
of
Believers
in
Christ
,
for
thereby
they
may
know
that
they
have
the
Perfection
of
Grace
and
Happiness
in
Christ
,
and
that
they
enjoy
it
in
this
World
,
as
far
as
they
enjoy
Christ
himself
by
Faith
;
and
that
they
shall
enjoy
it
in
a
perfect
measure
,
and
be
fully
freed
from
their
old
Sins
and
miserable
State
,
when
that
frame
of
Nature
which
they
received
from
the
first
Adam
,
is
dissolved
by
Death
.
This
Instruction
is
very
useful
to
frame
our
Souls
aright
for
the
practising
of
Holiness
,
only
by
those
Gospel
Principles
and
Means
that
belong
to
our
new
State
,
which
we
are
Partakers
of
by
Faith
in
Christ
.
And
thus
it
is
easily
vindicated
from
another
great
Objection
,
wherein
the
Papists
and
Quakers
do
much
Triumph
.
They
appeal
to
Mens
Conscience
to
answer
this
Question
,
which
Doctrin
is
most
likely
to
bring
People
to
the
practice
of
true
Godliness
,
theirs
which
teacheth
,
That
perfect
Holiness
may
be
attained
in
this
Life
,
or
ours
which
teacheth
,
That
it
is
impossible
for
us
to
keep
the
Law
perfectly
,
and
to
purge
our selves
from
all
Sin
as
long
as
we
live
in
this
World
,
though
we
use
our
best
Endeavours
?
They
think
that
common
Reason
will
make
the
Verdict
pass
for
them
against
our
Doctrin
,
as
that
which
discourageth
all
Endeavours
for
Perfection
,
and
hardneth
the
Hearts
of
People
to
allow
themselves
in
Sin
because
they
cannot
avoid
it
.
But
on
the
contrary
,
the
Doctrine
of
Perfection
hardens
People
to
allow
themselves
in
Sin
,
and
to
call
Evil
Good
,
as
the
Papists
account
,
That
the
Concupiscence
of
the
Flesh
against
the
Spirit
is
no
Sin
,
but
rather
good
matter
for
the
Exercise
of
their
Vertues
,
because
the
most
perfect
in
this
Life
,
are
not
without
it
:
It
also
discourageth
those
that
labour
to
get
Holiness
in
the
right
way
,
by
Faith
in
Christ
,
and
maketh
them
to
think
that
they
labour
in
vain
,
because
they
find
themselves
still
sinful
,
and
far
from
Perfection
,
when
they
have
done
their
best
to
attain
it
.
It
hindereth
our
Diligence
in
seeking
Holiness
,
by
these
Principles
and
Means
,
whereby
only
it
can
be
found
:
For
who
will
be
Diligent
and
Watchful
to
avoid
walking
according
to
his
own
carnal
Principles
,
if
he
think
that
his
own
carnal
State
with
it's
Principles
,
is
quite
abolished
,
and
is
out
of
him
,
so
that
at
present
he
is
in
no
danger
of
walking
according
to
them
?
Whatsoever
good
works
the
Doctrin
of
the
Perfectionists
may
serve
to
promote
,
I
am
sure
it
hindereth
a
great
part
of
that
work
which
Christ
would
have
us
to
be
employed
in
as
long
as
we
live
in
this
World
;
we
must
know
that
our
old
State
with
its
evil
Principles
,
continueth
still
in
a
measure
,
or
else
we
shall
not
be
sit
for
the
great
Duties
of
confesing
of
Sins
,
loathing
our selves
for
them
,
praying
earnestly
for
the
Pardon
of
them
,
a
just
sorrowing
for
them
with
a
Godly
Sorrow
,
accepting
the
Punishment
of
our
Sins
,
and
giving
God
the
glory
of
his
Justice
,
and
offering
to
him
the
Sacrifice
of
a
broken
and
contrite
Spirit
,
being
poor
in
Spirit
,
working
out
our
Salvation
with
fear
and
trembling
.
Some
have
doubted
how
it
can
consist
with
our
Justification
by
Christ
,
that
we
should
be
still
lyable
to
be
punished
for
our
Sins
,
and
obliged
to
pray
for
the
Pardon
of
them
,
because
they
have
not
well
considered
the
twofold
State
of
Believers
in
this
Life
;
and
except
we
know
this
and
keep
it
in
Mind
,
we
shall
never
be
sit
to
practise
continually
the
great
Duties
that
tend
to
the
putting
off
the
Old
Man
and
putting
on
the
New
Man
,
and
mortifying
the
Deeds
of
the
Body
by
the
Spirit
,
praying
continually
that
God
would
renew
a
right
Spirit
in
us
and
sanctify
us
throughout
;
pressing
forward
to
Perfection
,
desiring
the
sincere
Milk
of
the
Word
and
the
Enjoyment
of
other
Ordinances
.
Christ
hath
appointed
that
his
Church
on
Earth
,
should
be
employed
in
such
works
;
and
Perfectionists
either
do
,
or
sain
would
account
them
needless
for
them
,
and
that
they
have
no
longer
need
of
Christ
himself
,
to
be
their
spiritual
Physician
and
Advocate
with
the
Father
,
and
Propitiation
for
their
Sins
:
Therefore
they
are
not
fit
to
be
Members
of
the
Church
on
Earth
,
and
are
never
likely
to
be
Members
of
the
Church
in
Heaven
,
except
they
can
make
a
Ladder
and
climb
up
thither
before
their
time
.
2.
Despair
of
purging
the
Flesh
or
Natural
Man
of
its
sinful
Lusts
and
Inclinations
,
and
of
practising
Holiness
,
by
your
willing
and
resolving
to
do
the
best
that
lyeth
in
your
own
Power
,
and
trusting
on
the
Grace
of
God
and
Christ
to
help
you
in
such
Resolutions
and
Endeavours
;
rather
resolve
to
trust
on
Christ
to
work
in
you
to
will
and
to
do
by
his
own
power
,
according
to
his
own
good
Pleasure
.
They
that
are
convinced
of
their
own
Sin
and
Misery
,
do
commonly
first
think
to
tame
the
Flesh
,
and
to
subdue
and
root
out
its
Lusts
,
and
to
make
their
corrupt
Nature
to
be
better
natured
,
and
inclined
to
Holiness
by
their
strugling
and
wrestling
with
it
:
And
if
they
can
but
bring
their
Hearts
to
a
full
purpose
and
resolution
to
do
the
best
that
lyeth
in
them
,
they
hope
that
by
such
a
Resolution
,
they
shall
be
able
to
atchieve
great
Enterprizes
in
the
Conquest
of
their
Lusts
,
and
performance
of
the
most
difficult
Duties
.
It
is
the
great
work
of
some
zealous
Divines
,
in
their
Preaching
and
Writings
,
to
stir
up
People
to
this
Resolution
,
wherein
they
place
the
chiefest
turning
Point
from
Sin
to
Godliness
.
And
they
think
that
this
is
not
contrary
to
the
life
of
Faith
,
because
they
trust
on
the
Grace
of
God
through
Christ
,
to
help
them
in
all
such
Resolutions
and
Endeavours
.
Thus
they
endeavour
to
reform
their
old
State
,
and
to
be
made
perfect
in
the
Flesh
,
instead
of
putting
it
off
,
and
walking
according
to
the
new
State
in
Christ
.
They
trust
on
low
,
carnal
things
for
Holiness
,
and
upon
the
acts
of
their
own
Will
,
their
Purposes
,
Resolutions
and
Endeavours
,
instead
of
Christ
;
and
they
trust
to
Christ
to
help
them
in
this
carnal
way
,
whereas
true
Faith
would
teach
them
that
they
are
nothing
,
and
that
they
do
but
labour
in
vain
.
They
may
as
well
wash
a
Blackamoor
white
,
as
purge
the
Flesh
or
Natural
Man
from
its
evil
Lusts
,
and
make
it
pure
and
holy
.
It
is
desperately
wicked
,
past
all
cure
:
It
will
unavoidably
lust
against
the
Spirit
of
God
,
even
in
the
best
Saints
on
Earth
,
Gal.
17.
its
mind
is
enmity
to
the
Law
of
God
,
and
neither
is
,
nor
can
be
subject
to
it
,
Rom.
8.7
.
They
that
would
cure
it
and
make
it
holy
by
their
own
Resolutions
and
Endeavours
,
do
act
quite
contrary
to
the
design
of
Christ's
Death
,
for
he
dyed
not
that
the
Flesh
,
or
Old
Natural
Man
might
be
made
holy
,
but
that
it
might
be
crucifyed
and
destroyed
out
of
us
,
Rom.
6.6
.
and
that
we
might
live
to
God
,
not
to
our selves
,
or
by
any
natural
power
of
our
own
Resolutions
or
Endeavours
,
but
by
Christ
living
in
us
,
and
by
his
Spirit
bringing
forth
the
fruits
of
Righteousness
in
us
,
Gal.
2.20
.
and
5.24
,
25.
Therefore
we
must
be
content
to
leave
the
Natural
Man
vile
and
wicked
,
as
we
found
it
,
until
it
be
utterly
abolished
by
Death
,
though
we
must
not
allow
its
Wickedness
,
but
rather
groan
to
be
delivered
from
the
Body
of
this
Death
,
thanking
God
that
there
is
a
Deliverance
through
Jesus
Christ
our
Lord
.
Our
way
to
mortify
sinful
Affections
and
Lusts
,
must
be
not
by
purging
them
out
of
the
Flesh
,
but
by
putting
off
the
Flesh
it self
,
and
geting
above
into
Christ
by
Faith
,
and
walking
in
that
new
Nature
that
is
by
him
;
thus
the
way
of
Life
is
above
to
the
Wise
,
that
he
may
depart
from
Hell
beneath
,
Prov.
15.24
.
Our
willing
,
resolving
and
endeavouring
,
must
be
to
do
the
best
,
not
that
lyeth
in
our selves
,
or
in
our
own
power
,
but
that
Christ
and
the
power
of
his
Spirit
shall
be
pleased
to
work
in
us
,
for
in
us
i.
e.
in
our
Flesh
there
dwelleth
no
good
thing
,
Rom.
7.18
.
we
have
no
ground
to
trust
in
God
and
Christ
for
help
in
such
Resolutions
and
Endeavours
,
as
in
things
that
are
agreeable
to
the
design
of
Christ
in
our
Redemption
as
to
the
way
of
acting
and
living
by
Faith
.
It
is
likely
that
Peter
sincerely
resolved
to
dye
with
Christ
,
rather
than
to
deny
him
,
and
to
do
all
that
he
could
by
his
own
power
for
that
end
;
but
Christ
made
him
quickly
to
see
the
Weakness
and
Vanity
of
such
Resolutions
,
and
we
see
by
Experience
,
what
many
Resolutions
made
in
Sickness
and
other
Dangers
mostly
come
to
.
It
is
not
enough
for
us
to
trust
on
Christ
to
help
us
to
act
and
endeavour
so
far
only
as
Creatures
,
for
so
the
worst
of
Men
are
helped
;
he
is
the
Jehovah
in
whom
they
Live
,
Move
,
and
have
their
Being
;
Act.
17.28
.
and
it
's
likely
the
Pharisee
would
trust
on
God
to
help
him
in
Duty
,
as
he
would
thank
God
for
the
performance
of
Duty
,
Luk.
18.11
.
and
this
is
all
the
Faith
that
many
make
use
of
to
a
holy
Practice
:
But
we
must
trust
on
Christ
to
enable
us
above
the
strength
of
our
own
natural
power
,
by
vertue
of
the
new
Nature
which
we
have
in
Christ
,
and
by
his
Spirit
dwelling
and
working
in
us
;
or
else
our
best
endeavours
will
be
altogether
sinful
,
and
meer
Hypocrisie
,
notwithstanding
all
the
help
for
which
we
trust
upon
him
.
We
must
also
take
heed
of
depending
for
Holiness
upon
any
Resolutions
to
walk
in
Christ
,
or
on
any
written
Covenants
or
any
Holiness
that
we
have
already
received
;
for
we
must
know
that
the
Vertue
of
these
things
,
continue
no
longer
than
we
continue
walking
in
Christ
and
Christ
in
us
:
They
must
be
kept
up
by
the
continual
Presence
of
Christ
in
us
,
as
Light
is
maintained
by
the
presence
of
the
Sun
,
and
cannot
subsist
without
it
.
3.
You
must
not
seek
to
procure
forgiveness
of
sins
,
the
favour
of
God
,
a
new
holy
Nature
,
Life
,
and
Happiness
,
by
any
works
of
the
Moral
Law
,
or
by
any
Rites
and
Ceremonies
whatever
;
but
rather
,
you
must
work
as
those
that
have
all
these
things
already
according
to
your
new
state
in
Christ
;
as
such
who
are
only
to
receive
them
more
and
more
by
Faith
,
as
they
are
ready
prepared
and
treasured
up
for
you
,
and
freely
given
to
you
by
your
spiritual
head
,
the
Lord
Jesus
Christ
.
If
we
walk
as
those
that
are
yet
wholly
to
seek
for
the
procurement
of
such
enjoyments
as
these
,
it
is
a
manifest
sign
,
that
at
present
,
we
judge
our selves
to
be
without
them
,
and
without
Christ
himself
;
in
whose
fulness
they
are
all
contained
:
And
therefore
we
walk
according
to
our
own
Natural
State
,
as
those
that
are
yet
in
the
Flesh
,
and
that
would
get
Salvation
in
it
,
and
by
our
carnal
Works
and
Observances
,
instead
of
living
altogether
on
Christ
by
Faith
.
This
practice
is
according
to
the
tenour
of
the
Covenant
of
Works
,
as
I
have
before
shewed
.
And
we
have
no
ground
to
trust
on
Christ
and
his
Spirit
to
work
Holiness
in
us
this
way
;
for
we
are
dead
to
the
Legal
Covenant
by
the
Body
of
Christ
,
Rom.
7.
And
if
we
be
led
by
the
Spirit
,
we
are
not
under
the
Law
,
Gal.
5.18
.
When
the
Galatians
were
seduced
by
false
Teachers
,
to
seek
the
procurement
of
Justification
and
Life
by
Circumcision
,
and
other
works
of
the
Mosaical
Law
,
the
Apostle
Paul
rebuketh
them
for
seeking
to
be
made
perfect
in
the
flesh
,
directly
contrary
to
their
good
beginning
in
the
Spirit
,
for
rendring
Christ
of
none
effect
to
them
,
and
for
falling
from
Grace
,
Gal.
3.3
.
and
5.4
.
And
when
some
of
the
Colossians
sought
perfection
in
the
like
manner
,
by
observation
of
Circumcision
,
holy-meats
,
holy-times
,
and
other
Rudiments
of
the
World
;
The
same
Apostle
blameth
them
for
not
holding
the
Head
Jesus
Christ
,
and
as
such
as
were
not
dead
and
risen
with
Christ
,
but
living
merely
in
the
World
,
Col.
2.19
,
20.
and
3.1
.
He
clearly
sheweth
,
that
those
who
seek
any
saving
enjoyments
in
such
a
way
,
do
walk
according
to
their
own
Natural
State
:
And
that
the
true
manner
of
living
by
Faith
in
Christ
,
is
to
walk
as
those
that
have
all
fulness
and
perfection
of
Spiritual
Blessings
in
Christ
by
Faith
,
and
need
not
seek
for
them
any
other
way
to
procure
them
for
themselves
.
In
this
sense
it
is
a
true
saying
,
That
Believers
should
not
act
for
Life
,
but
from
Life
.
They
must
act
as
those
that
are
not
procuring
Life
by
their
Works
,
but
as
such
who
have
already
received
and
derived
Life
from
Christ
,
and
act
from
the
Power
and
Vertue
received
from
him
.
And
hereby
it
appears
,
that
the
Papists
,
and
all
others
that
think
to
Justifie
,
Purisie
,
Sanctifie
,
and
save
themselves
by
any
of
their
own
Works
,
Rites
or
Ceremonies
whatever
,
do
walk
in
a
carnal
way
,
as
those
that
are
without
any
present
interest
in
Christ
,
and
shall
never
attain
unto
Holiness
or
Happiness
,
until
they
learn
a
better
way
of
Religion
.
4.
Think
not
that
you
can
effectually
encline
your
Heart
to
the
immediate
practice
of
Holiness
,
by
any
such
practical
Principles
,
as
do
only
serve
to
bind
,
press
and
urge
you
to
the
performance
of
holy
Duties
:
But
rather
let
such
Principles
stir
you
up
to
go
to
Christ
first
by
Faith
,
that
you
may
be
effectually
enclined
to
the
immediate
practice
of
Holiness
in
him
by
Gospel
Principles
,
that
strengthen
and
enable
you
,
as
well
as
oblige
you
thereunto
.
There
are
some
practical
Principles
,
that
do
only
bind
,
press
,
and
urge
us
to
holy
Duties
,
by
shewing
the
reasonableness
,
equity
,
and
necessity
of
our
Obedience
,
without
shewing
at
all
,
how
we
that
are
by
Nature
dead
in
sin
,
under
the
wrath
of
God
,
may
have
any
Strength
and
Ability
for
the
performance
of
them
.
As
for
Instance
,
the
Authority
of
God
the
Law-giver
;
our
absolute
dependance
on
him
as
our
Creator
,
Preserver
,
Governour
,
in
whose
hand
is
our
Life
,
Breath
,
and
all
our
Happiness
here
and
for
ever
.
His
All-feeing
Eye
,
that
searcheth
our
Heart
,
discerneth
our
very
Thoughts
and
secret
Purposes
,
his
exact
Justice
,
in
rendring
to
all
according
to
their
works
;
his
Almighty
and
Eternal
Power
to
reward
those
that
Obey
him
,
and
to
punish
transgressors
for
ever
,
The
unspeakable
Joy
of
Heaven
,
and
terrible
Damnation
of
Hell
.
Such
Principles
as
these
do
bind
our
Consciences
very
strictly
,
and
do
work
very
strongly
upon
the
prevalent
Affections
of
Hope
and
Fear
,
to
pross
and
urge
our
Hearts
to
the
performance
of
holy
Duties
,
if
we
believe
them
assuredly
,
and
work
them
earnestly
upon
our
Hearts
,
by
frequent
,
serious
,
lively
Meditation
:
And
therefore
some
account
them
most
forcible
and
effectual
means
to
form
any
Vertue
in
the
Soul
,
and
to
bring
it
to
immediate
performance
of
any
Duty
,
tho
never
so
difficult
;
and
that
the
Life
of
Faith
consisteth
principally
in
our
living
to
God
in
Holiness
,
by
a
constant
Belief
and
Meditation
on
them
.
And
they
account
those
things
that
serve
to
mind
them
of
such
Principles
very
effectual
for
Holiness
,
as
looking
on
the
Picture
of
Death
,
or
on
a
Deaths-head
,
keeping
a
Coffin
by
them
ready
made
,
walking
about
among
the
Graves
,
&c.
But
this
is
not
that
manner
of
living
to
God
,
whereof
the
Apostle
speaketh
,
when
he
saith
,
I
live
,
yet
not
I
,
but
Christ
that
liveth
in
me
;
and
the
Life
that
I
live
in
the
Flesh
,
I
live
by
the
Faith
of
the
Son
of
God
,
who
loved
me
,
and
gave
himself
for
me
.
If
a
Man
make
use
of
these
obliging
Principles
,
to
stir
him
to
go
to
Christ
for
Strength
to
Act
holily
,
he
walketh
like
one
that
hath
received
Christ
as
his
only
Life
by
Faith
,
otherwise
he
walketh
like
other
Natural
Men.
For
the
Natural
Man
may
be
brought
to
Act
by
these
Principles
,
partly
by
Natural
Light
,
and
more
fully
by
Scripture-Light
,
without
any
true
knowledge
of
the
way
of
Salvation
by
Christ
,
and
as
if
Christ
had
never
come
into
the
World
.
And
he
may
be
strictly
bound
by
them
,
and
vehemently
urged
and
pressed
to
holy
Duties
;
and
yet
all
this
while
is
left
to
his
own
Natural
Strength
or
Weakness
,
being
not
assured
by
any
of
these
Principles
,
that
God
will
give
him
Strength
to
help
him
in
the
performance
of
these
Duties
;
and
can
do
nothing
aright
,
until
he
get
new
Life
and
Strength
in
Christ
by
a
more
precious
saving
Faith
.
There
would
be
no
need
of
a
new
Life
and
Strength
by
Christ
,
if
these
Principles
were
sufficient
to
bring
us
to
a
holy
Conversation
.
Therefore
this
manner
of
practice
is
no
better
than
walking
after
the
flesh
,
according
to
our
corrupt
state
,
and
a
seeking
to
be
made
perfect
in
the
flesh
.
No
question
but
Paul
was
very
diligent
in
it
while
he
was
a
blind
Pharisee
.
Yea
,
the
Heathen
Philosophers
might
attain
to
it
in
some
measure
by
the
Light
of
Common
Reason
.
The
Devils
have
such
Principles
,
as
they
do
believe
assuredly
,
yet
they
are
never
the
better
for
them
.
It
s
a
part
of
that
Natural
Wisdom
whereby
the
world
knew
not
God
;
not
that
Wisdom
of
God
in
a
Mystery
discovered
in
the
Gospel
,
which
is
the
only
sanctifying
Wisdom
and
Power
of
God
unto
Salvation
.
What
can
you
produce
but
corruption
,
by
pressing
with
Motives
to
Holiness
,
one
that
hath
no
soundness
in
him
,
from
the
sole
of
the
foot
even
to
the
head
,
only
wounds
and
bruises
,
and
putrified
sores
.
He
that
is
made
truly
sensible
of
his
own
vileness
and
deadness
by
Nature
,
will
despair
of
ever
bringing
himself
to
Holiness
by
Principles
that
afford
him
no
Life
and
Strength
,
but
only
lay
an
Obligation
upon
him
,
and
urge
and
press
him
to
Duty
.
What
are
meer
Obligations
to
one
that
is
dead
in
sin
?
While
the
Soul
is
without
spiritual
Life
,
sin
is
the
more
moved
and
enraged
,
by
pressing
and
urging
upon
the
Soul
the
Obligations
of
the
Law
,
and
its
Commands
.
The
motions
of
sin
are
by
the
Law
,
and
sin
taking
occasion
by
the
Commandment
,
worketh
in
us
all
manner
of
Concupiscence
,
Rom.
7.5
,
7
,
8.
And
yet
these
obliging
Principles
are
very
good
and
excellent
in
this
right
Gospel
use
of
them
,
as
the
Apostle
saith
of
the
Law
,
that
it
is
good
,
if
it
be
used
lawfully
,
1
Tim.
1.7
.
The
humbled
sinner
knoweth
well
his
Obligations
;
but
it
is
Life
and
Strength
that
he
wanteth
,
and
despaireth
of
walking
according
to
such
Obligations
,
until
he
get
this
Life
and
Strength
by
Faith
in
Christ
:
Therefore
these
obliging
Principles
do
move
him
to
go
in
the
first
place
to
Christ
,
that
so
he
may
be
enabled
to
answer
their
End
,
by
the
strengthning
and
enlivening
Principles
of
Gods
Grace
in
Christ
.
Some
there
are
,
that
make
use
of
Gospel-Principles
only
to
oblige
and
urge
to
Duty
,
without
affording
any
Life
and
Strength
for
the
performance
,
as
they
that
think
,
that
Christ
dyed
and
rose
again
to
establish
a
New
Covenant
of
Works
for
our
Salvation
,
and
to
give
us
a
pattern
of
Good
Works
by
his
own
Obedience
,
rather
than
to
purchase
Life
,
Obedience
,
and
good
Works
for
us
.
Such
as
these
do
not
understand
,
and
receive
the
Principles
of
the
Gospel
rightly
;
but
they
pervert
and
abuse
them
,
contrary
to
their
true
Nature
and
Design
;
and
thereby
they
render
them
as
ineffectual
for
their
Sanctification
,
as
any
other
natural
or
legal
Principles
.
5.
Stir
up
and
strengthen
your self
to
perform
the
Duties
of
Holiness
,
by
a
firm
perswasion
of
your
enjoyment
of
Jesus
Christ
,
and
all
spiritual
and
everlasting
Benefits
through
him
.
Set
not
your selves
upon
the
performance
of
the
Law
with
any
prevailing
thoughts
or
apprehensions
,
that
you
are
yet
without
an
Interest
in
Christ
,
and
the
love
of
God
through
him
,
under
the
Curse
of
the
Law
,
the
power
of
Sin
and
Satan
,
having
no
better
Portion
than
this
present
World
;
no
better
strength
,
than
that
which
is
in
the
purposes
and
resolutions
of
your
own
Free-will
.
While
such
thoughts
as
these
prevail
,
and
influence
your
Actings
,
its
evident
that
you
walk
according
to
the
Principles
and
Practices
of
your
old
natural
state
;
and
you
will
be
moved
thereby
to
yield
to
the
Dominion
of
Sin
and
Satan
,
to
withdraw
your selves
from
God
and
Godliness
,
as
Adam
was
moved
from
the
sight
of
his
own
Nakedness
,
to
hide
himself
from
God
,
Gen.
3.10
.
Therefore
your
way
to
a
holy
practice
,
is
first
to
conquer
and
spoil
such
unbelieving
thoughts
,
by
trusting
confidently
on
Christ
,
and
persuading
your selves
by
Faith
,
that
his
Righteousness
,
Spirit
,
Glory
,
and
all
his
spiritual
Benefits
are
yours
,
and
he
dwelleth
in
you
,
and
you
in
him
.
In
the
might
of
this
Confidence
you
should
go
forth
to
the
performance
of
the
Law
;
and
you
will
be
strong
against
Sin
and
Satan
,
and
able
to
do
all
things
through
Christ
that
strengthens
you
.
This
consident
perswasion
is
of
great
necessity
to
the
right
framing
and
disposing
our
Hearts
to
walk
according
to
our
new
state
in
Christ
.
The
Life
of
Faith
principally
consisteth
in
it
.
And
herein
it
eminently
appeareth
,
that
Faith
is
an
Hand
not
only
to
receive
Christ
,
but
also
to
work
by
him
;
and
that
it
cannot
be
effectual
for
our
Sanctification
,
except
it
contain
in
it
some
Assurance
of
our
Interest
in
Christ
,
as
hath
bin
shewed
.
Thus
we
act
as
those
that
are
above
the
Sphear
of
Nature
,
advanced
to
Union
and
Fellowship
with
Christ
.
The
Apostle
maintained
in
his
Heart
,
a
perswasion
that
Christ
had
loved
him
,
and
given
himself
for
him
;
and
hereby
he
was
enabled
to
live
to
God
in
Holiness
,
through
Christ
living
in
him
by
Faith
.
He
teacheth
us
also
,
that
we
must
maintain
the
like
perswasion
,
if
we
would
walk
holily
in
Christ
.
We
must
know
,
that
our
old
man
is
crucified
with
him
;
and
we
must
reckon
our selves
dead
indeed
unto
sin
,
and
alive
unto
God
through
Jesus
Christ
our
Lord
,
Rom.
6.6
.
This
is
the
means
whereby
we
may
be
filled
with
the
Spirit
,
strong
in
the
Lord
,
and
the
power
of
his
might
;
which
God
would
not
require
of
us
,
if
he
had
not
appointed
the
means
,
Eph.
6.
Christ
himself
walked
in
a
constant
perswasion
of
his
excellent
state
;
he
set
the
Lord
always
before
him
,
and
was
perswaded
,
that
because
God
was
at
his
right
hand
,
he
should
not
he
moved
,
Psal
16.8
.
How
should
it
be
rationally
expected
,
that
a
Man
should
Act
according
to
this
new
state
,
without
Assurance
that
he
is
in
it
?
It
s
a
rule
of
Common
Prudence
in
all
worldly
Callings
and
Conditions
,
that
every
one
must
know
and
consider
well
his
own
State
,
lest
he
should
act
proudly
above
it
,
or
sordidly
below
it
;
and
it
is
a
hard
thing
to
bring
some
to
a
right
estimate
of
their
own
worldly
Conditions
.
If
the
same
rule
were
observed
in
Spiritual
things
,
doubtless
the
knowledg
and
perswasion
of
the
Glory
and
Excellency
of
our
new
state
in
Christ
,
would
more
elevate
the
hearts
of
Believers
above
all
sordid
Salvery
to
their
Lusts
,
and
enlarge
them
to
run
chearfully
the
ways
of
Gods
Commandments
:
If
Christians
knew
their
own
Strength
better
,
they
would
enterprize
greater
things
for
the
Glory
of
God
.
This
Knowledge
is
difficultly
attained
,
it
is
only
by
Faith
and
spiritual
Illumination
;
the
best
know
but
in
part
,
and
hence
it
is
that
the
Conversation
of
Believers
,
falleth
so
much
below
their
holy
and
heavenly
Calling
.
6.
Consider
what
Endowments
,
Priviledges
or
Properties
of
your
new
State
are
most
meet
,
and
forcible
to
incline
and
strengthen
your
Heart
to
love
God
above
all
,
and
to
renounce
all
Sin
,
and
to
give
up
your self
to
Universal
Obedience
to
his
Commands
,
and
strive
to
walk
in
the
persuasion
of
them
,
that
you
may
attain
to
the
Practice
of
these
great
Duties●
I
may
well
joyn
these
together
,
because
to
love
the
Lord
with
all
our
Hearts
,
Might
and
Soul
,
is
the
first
and
great
Commandment
which
influenceth
us
to
all
Obedience
,
with
a
hatred
and
detestation
of
all
Sin
as
it
's
contrary
and
hateful
to
God
.
The
same
effectual
means
that
produceth
the
one
,
will
also
produce
the
other
,
and
Holiness
chiefly
consisteth
in
these
.
So
the
chief
Blessings
of
our
holy
State
are
most
meet
and
forcible
to
enable
us
for
the
immediate
performance
of
them
,
and
are
to
be
made
use
of
to
this
end
by
Faith
.
Particularly
you
must
believe
stedfastly
that
all
your
Sins
are
blotted
out
,
and
that
you
are
reconciled
to
God
,
and
have
access
into
his
Favour
by
the
Blood
of
Christ
,
and
that
he
is
your
God
and
Father
,
and
altogether
Love
to
you
,
and
your
all-sufficient
everlasting
Portion
and
Happiness
through
Christ
.
Such
Apprehensions
as
these
,
do
present
God
as
a
very
lovely
Object
to
our
Hearts
,
and
do
thereby
allure
and
win
our
Affections
that
cannot
be
forced
by
Commands
or
Threatnings
,
but
must
be
sweetly
won
and
drawn
by
Allurements
.
We
must
not
harbour
any
Suspicions
that
God
will
prove
a
terrible
,
everlasting
Enemy
to
us
,
if
we
would
love
him
;
for
there
is
no
fear
in
Love
,
but
perfect
Love
casteth
out
Fear
,
because
Fear
hath
Torment
;
he
that
feareth
is
not
made
perfect
in
Love
,
we
love
him
because
he
first
loved
us
,
1
Joh.
4.18
,
19.
David
loved
the
Lord
because
he
was
persuaded
that
he
was
his
Strength
,
Rock
,
Fortress
,
his
God
and
the
horn
of
his
salvation
,
Psal.
18.1
,
2.
Love
that
causeth
Obedience
unto
the
Law
,
must
proceed
from
a
good
Conscience
,
purged
from
sin
;
and
this
good
Conscience
must
proceed
from
Faith
unfeigned
,
whereby
we
apprehend
the
remission
of
our
sins
,
our
Reconciliation
with
God
by
the
merits
of
the
blood
of
Christ
,
1
Tim.
1.5
.
with
Heb.
9.14
.
For
the
same
end
that
your
Hearts
may
be
rightly
fitted
and
framed
for
the
performance
of
these
principal
Duties
,
the
Holy
Scripture
directeth
you
to
walk
in
the
perswasion
of
other
principal
Endowments
of
your
new
state
:
As
,
that
you
have
fellowship
with
the
Father
and
the
Son
,
1
Joh.
1.3
.
That
you
are
the
Temple
of
the
living
God
,
2
Cor.
6.16
.
That
you
live
by
the
Spirit
,
Gal.
5.25
.
That
you
are
called
to
Holiness
,
and
created
in
Christ
Jesus
unto
good
works
:
That
God
will
sanctisie
you
wholly
,
and
make
you
perfect
in
holiness
at
the
last
,
1
Thes.
5.23
,
24.
Eph.
2.10
.
That
your
old
man
is
crucified
with
Christ
;
and
through
him
you
are
dead
unto
sin
,
and
alive
unto
God
;
and
being
made
free
from
sin
,
you
are
become
the
Servants
of
Righteousness
,
and
have
your
Fruit
unto
Holiness
,
and
the
End
Everlasting
Life
,
Rom.
6.6
,
22.
You
are
Dead
,
and
your
Life
is
hid
with
Christ
in
God
.
When
Christ
who
is
your
Life
shall
appear
,
then
shall
you
also
appear
with
him
in
Glory
,
Col.
3.3
,
4.
Such
perswasions
as
these
,
when
they
are
deeply
rooted
,
and
constantly
maintained
in
our
Hearts
,
do
strongly
Arm
and
Encourage
us
to
practise
Universal
Obedience
in
opposition
to
every
sinful
Lust
:
Because
we
look
upon
it
not
only
as
our
Duty
,
but
our
great
Priviledge
,
to
do
all
things
through
Christ
strengthning
of
us
;
and
God
doth
certainly
work
in
us
both
to
will
and
to
do
by
these
Principles
,
because
they
properly
belong
to
the
Gospel
,
or
New
Testament
,
which
is
the
Ministration
of
the
Spirit
,
and
the
Power
of
God
unto
Salvation
,
2
Cor.
3.6
,
8.
Rom.
1.16
.
7.
For
the
performance
of
other
Duties
of
the
Law
,
you
are
to
consider
not
only
these
Endowments
,
Priviledges
and
Properties
of
their
new
State
,
which
are
meet
and
forcible
,
to
enable
you
to
the
Love
of
God
,
and
Universal
Obedience
,
but
also
those
that
have
a
peculiar
force
and
aptitude
suitable
to
the
special
Nature
of
such
Duties
:
And
you
must
endeavour
to
assure
your selves
of
them
by
Faith
,
that
you
may
be
encouraged
and
strengthned
to
perform
the
Duties
.
I
shall
give
you
some
instances
of
this
manner
of
practice
in
several
Duties
,
whereby
you
may
the
better
understand
how
to
guide
your selves
in
the
rest
.
And
as
to
the
Duties
of
the
first
Table
,
if
you
would
draw
near
to
God
in
a
Duty
of
his
Worship
with
a
true
Heart
,
you
must
do
it
in
full
assurance
of
Faith
concerning
your
enjoyment
of
Christ
,
and
his
Salvation
.
And
would
you
perform
the
great
Duty
of
trusting
on
the
Lord
with
all
your
Heart
,
easting
your
Care
upon
him
,
and
committing
the
disposal
of
your self
to
him
in
all
your
Concerns
?
Perswade
your self
through
Christ
,
that
God
,
according
to
his
Promise
,
will
never
fail
you
,
nor
forsake
you
;
that
he
taketh
a
Fatherly
Care
of
you
,
that
he
will
with-hold
no
good
thing
from
you
,
and
will
make
all
things
to
work
for
your
Good
:
And
thus
you
will
be
strong
and
couragious
in
the
practice
of
this
Duty
:
Whereas
,
if
you
live
in
a
meer
suspence
concerning
your
Interest
in
the
Priviledges
,
you
will
be
subject
to
carnal
fears
,
carping
cares
,
in
despite
of
your
Heart
,
and
you
will
be
prone
to
trust
on
the
Arm
of
Flesh
,
tho
your
Conscience
tell
you
plainly
,
that
in
so
doing
you
incur
the
hainous
guilt
of
Idolatry
.
Would
you
be
strengthned
to
submit
to
the
hand
of
God
with
a
chearful
Patience
,
in
bearing
any
Affliction
,
and
Death
it self
?
The
way
to
fortifie
your selves
,
is
to
Believe
assuredly
,
that
your
Afflictions
that
are
but
for
a
moment
,
do
work
for
you
a
far
more
exceeding
eternal
weight
of
Glory
;
that
Christ
is
your
gain
in
death
and
life
;
that
his
Grace
is
sufficient
for
you
;
and
his
strength
made
perfect
in
your
weakness
;
and
that
he
will
not
suffer
you
to
be
tempted
above
that
you
are
able
;
and
will
at
last
make
you
more
than
Conquerours
over
all
evil
.
Until
you
attain
to
such
perswasions
as
these
,
you
will
be
prone
to
fret
,
and
murmur
under
the
burden
of
Affliction
,
and
to
use
indirect
means
to
deliver
your selves
,
notwithstanding
the
clearest
Convictions
to
the
contrary
.
Would
you
limit
your selves
to
the
Observation
of
Gods
own
Institutions
in
his
Worship
?
Believe
that
you
are
compleat
in
Christ
,
and
have
all
perfection
of
spiritual
Blessings
in
him
;
and
that
God
will
build
you
up
in
Christ
by
the
Ordinances
of
his
own
Appointment
.
This
will
make
you
account
his
Ordinances
sufficient
,
and
Mens
Traditions
,
and
Inventions
,
needless
in
the
Worship
of
God
:
Whereas
if
you
do
not
apprehend
all
fulness
in
Christ
,
you
will
be
like
the
Papists
,
prone
to
catch
at
every
Straw
,
and
to
multiply
Superstitious
Observations
without
end
,
for
the
supply
of
your
spiritual
Wants
.
Would
you
confess
your
sins
to
God
,
pray
to
him
,
and
praise
him
heartily
for
his
Benefits
?
Would
you
praise
him
for
Afflictions
as
well
as
Prosperity
?
Believe
assuredly
that
God
is
Faithful
and
Just
to
forgive
your
sin
through
Christ
,
that
you
are
made
an
Holy
Priesthood
,
to
offer
spiritual
Sacrisices
of
Prayer
and
Praises
,
that
are
acceptable
to
God
through
Christ
;
and
that
God
heareth
your
Prayers
,
and
will
fulfill
them
so
far
as
they
are
good
for
you
;
and
that
all
Gods
ways
are
Mercy
and
Truth
toward
you
,
whether
he
prosper
or
afflict
you
in
this
life
.
If
you
be
altogether
in
doubt
,
or
otherwise
perswaded
concerning
these
Priviledges
,
all
your
Confessions
,
Prayers
and
Praises
,
will
be
but
heartless
,
Lip-labours
,
Slavish
or
Pharisaical
Works
.
In
like
manner
you
will
be
enabled
to
hear
and
receive
the
Word
as
the
Word
of
God
,
and
to
meditate
on
it
with
delight
,
and
you
will
be
willing
to
know
the
strictness
and
spirituality
of
the
Commands
of
God
,
and
to
try
and
examine
your
ways
impartially
by
them
,
if
you
believe
assuredly
that
the
Word
is
the
Power
of
God
to
Salvation
;
and
that
Christ
is
your
great
Physician
,
willing
and
able
to
heal
you
,
be
the
case
never
so
bad
:
And
where
your
sin
abounds
,
his
Grace
towards
you
doth
so
much
the
more
abound
:
Whereas
,
without
these
Comfortable
Apprehensions
,
all
the
works
of
Hearing
,
Meditation
,
Self-examination
,
will
be
but
uncouth
heartless
Works
,
and
they
will
be
performed
negligently
,
and
by
halves
,
or
hypocritically
,
and
out
of
slavish
Fear
,
with
much
reluctancy
,
without
any
good
will
,
or
readiness
of
mind
.
So
also
for
the
right
receiving
of
the
Sacraments
,
you
will
find
your selves
much
strengthned
by
Believing
,
that
you
may
have
Communion
with
God
and
Christ
in
them
,
and
that
you
have
a
great
High-Priest
to
bear
the
Iniquity
of
your
holy
things
,
and
to
make
you
for
ever
accepted
before
the
Lord
.
In
the
same
way
you
are
to
apply
your selves
to
all
Duties
towards
your
Neighbour
,
required
in
the
second
Table
of
the
Law
,
by
Acting
in
a
perswasion
of
such
priviledges
of
your
new
Estate
,
as
have
a
peculiar
force
to
encourage
and
strengthen
you
for
the
performance
of
them
.
That
you
may
love
your
Neighbour
as
your self
,
and
do
to
him
in
all
things
as
you
would
he
should
do
to
you
,
without
partiality
and
self-seeking
;
that
you
may
give
him
his
due
Honour
,
and
abstain
from
injuring
him
in
his
Life
,
Chastity
,
worldly
Estate
,
good
Name
,
or
from
Coveting
any
thing
that
is
his
,
according
to
the
several
Commands
in
the
second
Table
of
the
Decalogue
:
You
must
walk
in
a
perswasion
,
not
only
that
these
things
are
just
and
equitable
toward
your
Fellow-Creatures
,
and
that
you
are
strictly
bound
to
the
performance
of
them
,
but
that
they
are
the
will
of
your
heavenly
Father
,
that
hath
begotten
you
according
to
his
own
Image
in
Righteousness
and
true
Holiness
,
and
hath
given
you
his
Spirit
,
that
you
may
be
like-minded
to
him
in
all
things
:
And
that
they
are
the
mind
of
Christ
who
dwelleth
in
you
,
and
you
in
him
:
That
God
and
Christ
are
kind
,
tender-hearted
,
long-suffering
,
full
of
goodness
to
Men
,
whether
good
or
bad
,
Friends
or
Enemies
,
Poor
or
Rich
;
and
that
Christ
came
into
the
World
,
not
to
destroy
,
but
to
save
;
and
that
you
are
of
the
same
Spirit
;
that
the
Injuries
done
to
you
by
your
Neighbours
can
do
you
no
harm
:
And
you
need
not
seek
any
good
for
your selves
by
injuring
them
,
because
you
have
all
desirable
happiness
in
Christ
;
and
all
things
,
tho
intended
by
your
Enemies
for
your
hurt
,
certainly
work
for
your
good
through
Christ
:
Such
apprehensions
as
these
,
wrought
in
us
by
the
Spirit
of
Faith
,
do
certainly
beget
in
us
a
right
frame
of
Spirit
,
throughly
furnished
for
every
good
work
towards
our
Neighbour
.
Likewise
,
your
Hearts
will
be
purified
to
unfeigned
love
of
the
Brethren
in
Christ
,
and
you
will
walk
toward
them
with
all
lowliness
,
meekness
,
long-suffering
,
forbearing
one
another
in
Love
,
if
you
maintain
a
stedfast
belief
and
perswasion
of
those
manifold
Bonds
of
Love
whereby
you
are
inseparably
joyned
with
them
through
Christ
;
as
particularly
,
that
there
is
one
Body
,
and
one
Spirit
,
one
hope
of
your
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
Finally
,
you
will
be
able
to
abstain
from
all
fleshly
and
worldly
Lusts
,
that
war
against
the
Soul
,
and
hinder
all
Godliness
,
by
an
assured
perswasion
;
not
meerly
that
Gluttony
,
Drunkenness
,
Letchery
,
are
filthy
Swinish
Abominations
;
And
that
the
pleasures
,
profits
,
and
honours
of
the
World
are
vain
,
empty
things
;
but
that
you
are
Crucified
to
the
Flesh
,
and
the
World
,
and
quickned
,
raised
and
set
in
heavenly
places
through
Christ
;
and
that
you
have
pleasures
,
profits
,
honours
in
Christ
,
to
which
the
best
things
in
the
World
are
not
worthy
to
be
compared
:
And
that
you
are
Members
of
Christ
,
the
Temple
of
his
Spirit
,
Citizens
of
Heaven
,
Children
of
the
Day
,
not
of
the
Night
,
nor
of
Darkness
.
So
that
't
is
below
your
State
and
Dignity
to
practise
deeds
of
darkness
,
and
mind
fleshly
worldly
things
.
Thus
I
have
given
Instances
enough
to
stir
you
up
to
acquaint
your selves
with
the
manifold
endowments
,
priviledges
,
properties
of
your
New
State
in
Christ
,
as
they
are
discovered
in
the
Gospel
of
your
Salvation
,
whereby
the
new
Nature
is
fitted
for
holy
Operations
;
as
the
common
Nature
of
Man
is
furnished
with
the
Endowments
necessary
for
those
Functions
and
Operations
to
which
it
is
designed
;
and
also
to
stir
you
up
to
make
use
of
them
by
Faith
,
as
they
serve
to
strengthen
you
either
for
Universal
Obedience
,
or
for
particular
Duties
:
And
by
this
manner
of
Walking
,
your
Hearts
will
be
comforted
and
established
in
every
good
Word
and
Work
,
and
you
will
grow
in
Holiness
,
until
you
attain
to
Perfection
in
Jesus
Christ
.
8.
If
you
endeavour
to
grow
in
Grace
and
in
all
Holiness
,
trust
assuredly
that
God
will
enable
you
by
this
manner
of
Walking
,
to
do
every
thing
that
is
necessary
for
his
Glory
and
your
own
everlasting
Salvation
,
and
that
he
will
graciously
accept
of
that
Obedience
through
Christ
,
which
you
are
enabled
to
perform
according
to
the
measure
of
your
Faith
,
and
pardon
your
Failings
,
though
you
offend
in
many
things
,
and
fall
short
of
many
others
,
as
to
degrees
of
Holiness
and
high
Acts
of
Obedience
.
And
therefore
attempt
not
the
performance
of
Duty
in
any
other
way
,
though
you
cannot
yet
attain
to
do
so
much
as
you
would
in
this
way
.
This
is
a
necessary
Instruction
to
establish
us
in
the
life
of
Faith
,
that
the
sense
of
our
manifold
Failings
and
Defects
,
may
not
move
us
eitheir
to
Despair
,
or
to
return
to
the
use
of
carnal
Principles
and
Means
,
for
help
against
our
Corruptions
,
as
accounting
this
way
of
living
and
acting
by
Faith
,
to
be
in-sufficient
for
our
Sanctification
and
Salvation
.
The
Apostle
Paul
,
exhorts
the
Galatians
to
walk
in
the
Spirit
;
though
the
flesh
lusts
against
the
spirit
,
so
that
they
cannot
do
the
things
that
they
would
,
Gal.
5
10
,
17.
We
are
to
know
that
though
the
Law
requireth
of
us
the
utmost
perfection
of
Holiness
,
yet
the
Gospel
maketh
an
allowance
for
our
Weakness
,
and
Christ
is
so
meek
and
lowly
in
heart
,
that
he
accepteth
of
that
which
our
weak
Faith
can
attain
to
by
his
Grace
,
and
doth
not
exact
or
expect
any
more
of
us
for
his
Glory
and
our
Salvation
,
until
we
grow
stronger
in
Grace
.
God
shewed
his
great
Indulgence
to
his
People
under
the
Old
Testament
,
that
Moses
the
Law-giver
suffered
them
,
because
of
the
hardness
of
their
hearts
to
put
away
their
Wives
:
Though
from
the
beginning
it
was
not
so
,
Mat.
19.8
.
and
also
in
tolerating
the
customary
practice
of
Polygamy
;
tho
Christ
will
not
tolerate
the
continuance
of
such
Practices
in
his
Church
,
since
his
Spirit
is
more
plentifully
poured
forth
under
the
Gospel
:
Yet
he
is
as
forward
as
ever
,
to
bear
with
the
Failings
of
his
weak
Saints
that
desire
to
obey
him
sincerely
.
We
have
another
Instance
of
God's
Indulgence
,
more
full
to
our
present
purpose
,
in
his
commanding
that
the
fearful
and
faint-hearted
,
should
not
be
forced
to
enter
into
the
Battel
against
their
Enemies
,
but
suffered
to
return
home
to
their
Houses
:
Though
sighting
in
Battel
against
Enemies
,
without
Fear
and
Faint-heartedness
,
was
a
Duty
that
God
did
much
exercise
his
People
in
,
at
that
time
,
Deut.
20.3
,
8.
So
under
the
Gospel
,
though
it
be
an
eminent
part
of
Christ's
Service
,
to
endure
the
greatest
Fight
of
Afflictions
and
Death
it self
,
courageously
for
his
Name
sake
,
yet
if
any
be
so
weak
in
Faith
that
they
have
not
sufficient
Courage
to
venture
into
the
Battel
,
no
doubt
but
Christ
alloweth
them
to
make
use
of
any
honest
means
,
whereby
they
may
escape
the
hands
of
Persecutors
with
safety
to
their
holy
Profession
:
He
will
accept
them
in
this
weaker
kind
of
Service
,
and
will
approve
of
them
better
than
if
they
should
hazard
a
denial
of
his
Name
,
by
venturing
themselves
upon
the
Tryal
of
Martyrdom
,
when
they
might
have
escaped
it
.
Peter
came
off
with
Sin
and
Shame
,
by
venturing
beyond
the
measure
of
his
Faith
,
into
the
hands
of
his
Persecutors
,
when
he
went
after
Christ
to
the
High
Priest's
Hall
;
whereas
he
should
rather
have
made
use
of
that
indulgent
Dismission
that
Christ
gave
to
him
and
the
rest
of
his
Disciples
:
Let
these
go
their
way
,
Joh.
18.8
.
Christ
dealeth
with
his
People
as
a
good
careful
Shepherd
,
that
will
not
over-drive
his
Sheep
:
He
gathereth
his
Lambs
with
his
Arms
,
and
carrieth
them
in
his
Bosom
,
and
will
gently
lead
those
that
are
with
young
,
Isa.
40.11
.
He
would
not
have
his
Disciples
urged
rigorously
upon
the
Duty
of
Fasting
,
when
their
Spirits
were
unfit
for
it
,
because
he
knew
that
imposing
Duties
above
their
Strength
,
is
like
putting
a
piece
of
new
Cloath
into
an
old
Garment
,
and
new
Wine
into
old
Bottles
;
which
spoyleth
all
at
last
,
Mat.
9.14
,
17.
That
Precept
of
Solomon
,
Be
not
righteous
overmuch
,
Prov.
7.10
.
is
very
useful
and
necessary
,
if
rightly
understood
.
We
are
to
beware
of
being
too
rigorous
in
exacting
Righteousness
,
of
our selves
and
others
beyond
the
measure
of
Faith
and
Grace
.
Overdoing
commonly
proveth
undoing
.
Children
that
venture
on
their
Feet
beyond
their
Strength
,
have
many
a
Fall
;
and
so
have
Babes
in
Christ
,
when
they
venture
unnecessarily
upon
such
Duties
as
are
beyond
the
strength
of
their
Faith
.
We
should
be
content
at
present
to
do
the
best
that
we
can
according
to
the
measure
of
the
gift
of
Christ
,
though
we
know
that
others
are
enabled
to
do
much
better
;
and
we
are
not
to
despise
the
day
of
small
things
,
but
to
praise
God
that
he
worketh
in
us
any
thing
that
is
well-pleasing
in
his
sight
,
hoping
that
he
will
sanctify
us
throughout
,
and
bring
us
at
last
to
perfection
of
Holiness
through
Jesus
Christ
our
Lord
.
And
we
should
carefully
observe
in
all
things
,
that
good
Lesson
of
the
Apostle
,
not
to
think
of
our selves
more
highly
than
we
ought
to
think
,
but
to
think
soberly
,
according
as
God
hath
dealt
to
every
Man
the
measure
of
Faith
,
Rom.
12.3
.
DIRECT
.
XIII
.
Endeavour
diligently
to
make
the
right
use
of
all
meansappointed
in
the
word
of
God
,
for
the
obtaining
and
practising
of
Holiness
,
only
in
this
way
of
believing
in
Christ
and
walking
in
him
,
according
to
your
new
State
by
Faith
.
EXPLICATION
.
THis
might
have
been
added
to
the
Instructions
in
the
Explication
of
the
former
Direction
,
because
its
Use
is
the
same
to
guide
us
in
the
mysterious
manner
of
practising
Holiness
in
Christ
,
by
the
life
of
Faith
;
but
the
weight
and
comprehensiveness
of
it
,
maketh
it
worthy
to
be
treated
of
by
it self
,
as
a
distinct
Direction
.
Two
things
are
observable
in
it
:
First
,
That
though
all
Holiness
be
effectually
attained
unto
by
the
life
of
Faith
in
Christ
,
yet
the
use
of
any
means
appointed
in
the
Word
for
attaining
and
promoting
Holiness
,
is
not
hereby
made
void
,
but
rather
established
.
This
is
needful
to
be
observed
against
the
Pride
and
Ignorance
of
some
carnal
Gospellers
,
that
being
puft
up
with
a
Conceit
of
their
feigned
Faith
,
imagine
themselves
to
be
in
such
a
state
of
Perfection
,
that
they
are
above
all
Ordinances
,
except
singing
Halelujahs
:
And
also
against
the
Papists
that
run
into
the
contrary
Extream
,
by
heaping
together
a
multiude
of
means
of
Holiness
which
God
never
commanded
,
neither
ever
came
they
into
his
Heart
;
and
that
Slander
the
Protestant
Doctrin
of
Faith
and
Free
Grace
,
as
if
it
tended
to
destroy
all
diligent
use
of
the
means
of
Holiness
and
Salvation
,
and
to
breed
up
a
company
of
lazy
Solifidians
.
We
do
indeed
assert
and
profess
that
a
true
and
lively
Faith
in
Christ
,
is
alone
sufficient
and
effectual
through
the
Grace
of
God
,
to
receive
Christ
and
all
his
Fulness
,
so
far
as
is
necessary
in
this
Life
for
our
Justification
,
Sanctification
and
eternal
Salvation
:
But
yet
we
also
assert
and
profess
,
that
several
means
are
appointed
of
God
,
for
the
Begetting
,
Maintaining
and
Increasing
of
this
Faith
,
and
the
Acting
and
Exercising
of
it
,
in
order
to
the
attainment
of
its
End
;
and
that
these
means
are
to
be
used
diligently
which
are
mention'd
in
the
Sequel
.
True
Believers
find
by
Experience
,
that
their
Faith
needeth
such
Helps
,
and
they
that
think
themselves
above
any
need
of
them
,
do
reject
the
Counsel
of
God
against
themselves
,
like
to
those
Prond
Pharisees
and
Lawyers
,
that
thought
it
a
thing
beneath
them
,
and
refused
to
be
baptized
of
John
,
Luk.
7.30
.
yet
we
account
no
means
necessary
or
lawful
to
be
used
for
the
attainment
of
Holiness
,
besides
they
that
are
appointed
by
God
in
his
Word
.
We
know
that
Holiness
is
a
Part
of
our
Salvation
,
and
therefore
they
that
think
that
Men
may
,
or
can
invent
any
means
effectual
for
the
attainment
of
it
,
do
ascribe
their
Salvation
partly
to
Men
,
and
rob
God
of
his
Glory
,
in
being
our
only
Saviour
;
and
they
do
thereby
plainly
shew
,
That
though
they
draw
nigh
unto
God
with
their
mouth
and
honour
him
with
their
lips
,
yet
their
hearts
are
far
from
him
;
and
in
vain
do
they
worship
him
,
teaching
for
Doctrins
,
the
commandments
of
men
,
Mat.
15.7
,
8
,
9.
The
Second
thing
observable
and
principally
design'd
in
this
Direction
,
is
the
right
manner
of
using
all
the
means
of
Holiness
,
for
the
obtaining
and
practising
of
it
in
no
other
way
,
besides
that
of
believing
in
Christ
,
and
walking
in
him
according
to
our
new
State
by
Faith
,
which
hath
been
already
demonstrated
to
be
the
only
way
whereby
we
may
effectually
attain
to
this
great
End
.
We
must
use
them
as
helps
to
the
life
of
Faith
,
in
its
Beginning
,
Continuance
and
Growth
;
and
as
Instruments
subservient
to
Faith
,
the
principal
Instrument
in
all
its
Acts
and
Exercises
whereby
the
Soul
receiveth
Christ
,
and
walketh
in
all
Holiness
,
by
him
.
We
must
beware
lest
we
use
them
rather
in
Opposition
,
than
in
Subordination
to
the
way
of
Sanctification
and
Salvation
by
Free
Grace
in
Christ
,
through
Faith
;
and
lest
by
our
Abuse
of
them
,
they
be
made
rather
Hindrances
,
than
Helps
to
our
Faith
.
We
must
not
Idolize
any
of
the
means
,
and
put
them
into
the
place
of
Christ
,
as
the
Papists
do
by
trusting
in
them
;
as
if
they
were
effectual
to
conferr
Grace
to
the
Soul
,
by
the
work
that
is
done
in
the
use
of
them
.
Neither
may
we
use
them
as
works
of
Righteousness
,
to
be
performed
as
Conditions
for
the
procuring
of
the
Favour
of
God
,
and
the
Salvation
of
Christ
:
Neither
must
they
be
accounted
so
absolutely
necessary
to
Salvation
,
as
if
a
true
Faith
were
void
and
of
none
effect
,
when
we
are
debarred
from
the
Enjoyment
of
several
of
them
.
The
holy
Scriptures
with
all
the
means
of
Grace
appointed
therein
,
are
able
to
make
us
wise
unto
Salvation
,
no
other
way
than
by
faith
in
Jesus
Christ
,
2
Tim.
3.18
.
and
therefore
our
wise
Endeavour
must
be
,
not
to
use
●hem
in
any
opposition
to
the
Grace
of
God
in
Christ
.
For
God's
Ordinances
are
like
the
Cherubims
of
Glory
,
made
with
their
Faces
looking
towards
the
Mercy-Seat
:
They
are
made
to
guid
us
to
Christ
for
Salvation
by
Faith
alone
.
If
any
turn
them
to
another
use
,
it
is
a
great
Violation
of
divine
Institutions
,
as
if
any
Sacrilegious
Person
had
presumed
to
turn
the
Faces
of
the
Cherubims
from
the
Mercy-Seat
some
other
way
.
This
right
use
of
the
means
of
Grace
,
is
a
Point
wherein
many
are
Ignorant
,
that
use
them
with
great
Zeal
and
Diligence
,
and
thereby
they
do
not
only
lose
their
Labour
and
the
benefit
of
the
means
,
but
also
they
wrest
and
pervert
them
to
their
own
Destruction
.
The
Jews
under
the
Law
of
Moses
,
enjoyed
many
more
Ordinances
of
divine
Worship
than
we
do
under
the
Gospel
;
but
their
Table
became
their
Snare
,
and
they
fell
miserably
from
God
and
Christ
,
because
the
Veil
of
Ignorance
was
upon
their
Hearts
that
they
could
not
look
to
the
end
of
those
Ordinances
,
even
to
the
Lord
Jesus
Christ
;
And
they
sought
not
salvation
by
faith
,
but
by
the
ordinances
as
works
of
righteousness
,
and
by
other
works
of
the
law
;
for
they
stumbled
at
the
stumbling
stone
,
Rom.
9.31
,
32
;
and
10.4
,
5.
2
Cor.
3.13
,
14.
That
you
may
not
stumble
and
fall
by
the
same
pernicious
Error
,
I
shall
shew
particularly
,
how
several
of
the
principal
means
of
Holiness
appointed
in
the
Word
of
God
,
are
to
be
made
use
of
in
that
right
manner
expressed
in
the
Direction
.
1.
We
must
endeavour
diligently
to
know
the
Word
of
God
contained
in
the
Holy
Scripture
,
and
to
improve
it
to
this
end
,
That
we
may
be
made
wise
unto
Salvation
through
saith
,
which
is
in
Christ
Jesus
,
2
Tim.
3.15
.
Other
means
of
Salvation
are
necessary
to
the
more
abundant
well-being
of
our
Faith
,
and
of
our
new
State
in
Christ
;
but
this
is
absolutely
necessary
to
the
very
being
there
of
;
because
Faith
cometh
by
hearing
the
Word
of
God
,
and
receiveth
Christ
as
manifested
by
the
Word
,
as
I
have
before
proved
.
Raab
the
Canaanite
was
justifyed
by
Faith
,
before
she
had
any
visible
Commuion
with
the
Church
in
any
of
God's
Ordinances
;
yet
not
without
the
Word
of
God
,
even
the
same
Word
for
Substance
,
which
was
written
in
the
Scriptures
,
and
was
then
extant
in
the
Books
of
Moses
:
Though
that
Word
was
not
brought
to
her
by
any
Book
of
Holy
Scripture
,
nor
by
the
Preaching
of
any
Holy
Minister
,
but
by
the
Report
of
the
Heathens
,
Josh.
2.9
,
11.
But
here
our
great
work
must
be
to
get
such
a
Knowledge
of
the
Word
,
as
is
necessary
and
sufficient
to
guide
us
in
receiving
of
Christ
,
and
walking
in
him
by
Faith
.
You
must
not
be
of
their
Minds
that
think
the
Knowledge
of
the
Ten
Commandments
,
to
be
sufficient
to
Salvation
,
or
that
would
have
Mysteries
to
remain
hidden
from
the
Understanding
of
the
Vulgar
,
and
nothing
to
be
Preached
to
them
but
that
they
can
readily
assent
to
,
and
receive
by
the
Light
that
is
in
all
Men
;
of
which
Mind
it
may
be
some
Ministers
are
,
who
unwitingly
agree
with
the
Quakers
in
a
Fundamental
of
their
Heresie
.
But
you
must
endeavour
chiefly
to
know
the
Mystery
of
the
Father
and
the
Son
,
as
it
is
discovered
in
the
Gospel
,
Wherein
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
2.2
,
3.
Which
to
know
is
life
eternal
,
and
the
ignorance
of
it
,
is
death
eternal
,
Joh.
17.3
.
2
Cor.
4.3
.
You
must
know
that
Christ
is
the
end
of
the
law
,
Rom.
10.4
.
and
therefore
you
must
endeavour
to
know
the
Commands
of
the
Law
,
not
that
you
may
be
enabled
by
that
Knowledge
to
practife
them
immediately
,
and
so
to
procure
Salvation
by
your
Works
;
but
rather
by
your
Knowledge
of
them
,
you
may
be
made
sensible
of
your
Inablility
to
perform
them
,
and
of
the
Enmity
that
is
in
your
Heart
against
them
,
and
the
Wrath
that
you
are
under
for
breaking
of
them
,
and
the
Impossibility
of
being
saved
by
your
own
Works
,
that
so
you
may
flee
to
Christ
for
Refuge
,
and
trust
only
to
the
Free
Grace
of
God
for
Justification
and
Strength
,
to
fulfill
the
Law
acceptably
through
Christ
in
your
Conversation
.
And
for
this
end
you
must
endeavour
to
learn
the
utmost
Strictness
of
the
Commands
,
the
exact
Perfection
and
spiritual
Purity
which
they
require
,
that
you
may
be
the
more
convinced
of
Sin
,
and
stired
up
to
seek
unto
Christ
for
Remission
of
Sin
,
for
Purity
of
Heart
,
and
spiritual
Obedience
,
and
be
brought
nearer
to
the
Enjoyment
of
him
.
As
Christ
testified
that
the
Scribel
,
who
understood
the
greatness
of
that
Command
of
Loving
the
Lord
with
all
the
Heart
and
Soul
,
was
not
far
from
the
Kingdom
of
God
,
Mar.
12.34
.
the
most
effectual
Knowledge
for
your
Salvation
,
is
to
understand
these
Two
Points
.
The
desperate
Sinfulness
and
Misery
of
your
own
natural
Condition
,
and
the
alone
Sufficiency
of
the
Grace
of
God
in
Christ
for
your
Salvation
,
that
you
may
be
abased
as
to
the
Flesh
,
and
exalted
in
Christ
alone
.
And
for
the
better
understanding
of
these
Two
main
Points
,
you
should
learn
how
the
first
Adam
was
the
figure
of
the
second
,
Rom.
5.14
.
How
Sin
and
Death
came
upon
all
the
natural
Seed
of
the
first
Adam
,
by
his
Disobedience
in
eating
the
forbidden
Fruit
,
and
how
Righteousness
and
Everlasting
Life
come
upon
all
the
spiritual
Seed
of
the
second
Adam
,
Jesus
Christ
,
by
his
Obedience
unto
Death
,
even
the
death
of
the
Cross
.
You
also
should
learn
the
true
difference
betwixt
the
Two
Covenants
,
the
Old
and
the
New
,
or
the
Law
and
the
Gospel
;
that
the
former
shutteth
us
up
under
the
Guilt
and
Power
of
Sin
,
and
the
Wrath
of
God
and
his
Curse
,
by
its
rigorons
Terms
,
Do
all
the
Commandments
and
live
,
and
cursed
are
you
if
you
do
them
not
,
and
fail
in
the
least
Point
.
The
latter
openeth
the
gates
of
righteousness
,
and
life
to
all
Believers
,
(
i.
e.
the
New
Covenant
)
by
its
gracious
Terms
,
Believe
in
the
Lord
Jesus
Christ
and
live
,
i.
e.
All
your
Sins
shall
be
forgiven
,
and
Holiness
and
Glory
shall
be
given
to
you
freely
by
his
Merit
and
Spirit
.
Furthermore
,
you
should
learn
the
Gospel
Principles
that
you
are
to
walk
by
,
for
the
attainment
of
Holiness
in
Christ
.
And
here
I
shall
mind
you
particularly
that
you
would
be
a
good
Proficient
in
Christian
Learning
,
if
you
get
a
good
Understanding
of
the
6th
.
and
7th
.
Chapters
of
the
Apostle
Paul
to
the
Romans
,
where
the
powerful
Principles
of
Sanctification
are
purposely
treated
of
,
and
differenced
from
those
weak
and
ineffectual
Principles
,
which
we
are
most
naturally
prone
to
walk
by
:
I
need
not
particularly
commend
any
other
Points
of
Religion
to
your
Learning
;
for
if
you
get
the
Knowledge
of
these
principal
Points
which
I
have
mentioned
,
and
improve
it
to
a
right
end
,
which
is
to
Live
and
Walk
by
Faith
in
Christ
,
your
own
renewed
Mind
will
covet
the
Knowledge
of
all
other
things
that
appertain
to
Life
and
Godliness
;
And
if
in
any
thing
you
be
otherwise
minded
than
is
according
to
saving
Truth
,
God
shall
reveal
even
this
unto
you
,
Phil.
3.15
.
Yet
let
me
caution
you
,
lest
instead
of
gaining
Christ
by
your
Knowledge
,
you
rather
lose
him
by
putting
your
Knowledge
in
the
place
of
Christ
,
and
trusting
on
it
for
your
Salvation
.
One
cause
of
the
Jews
perishing
was
,
that
they
rested
in
a
form
of
knowledge
,
and
of
the
truth
in
the
law
,
Rom.
2.20
.
and
doubtless
,
all
that
many
Christians
will
gain
by
their
Knowledge
in
the
end
,
will
only
be
to
be
beaten
with
more
Stripes
,
because
they
place
their
Religion
and
Salvation
,
chiefly
in
the
Knowledge
of
their
Lords
Will
,
and
in
their
Ability
to
Talk
and
Dispute
of
it
,
though
it
may
be
for
the
most
part
,
at
the
Tavern
or
Ale-Bench
,
without
preparing
themselves
to
do
according
thereunto
,
Luk.
12.47
.
much
less
are
you
to
place
your
Religion
and
hope
of
Salvation
,
in
a
daily
Task
of
reading
Chapters
,
or
repeating
Sermons
,
without
understanding
more
than
the
Papists
do
their
Lessons
in
the
Latin
Mass
,
and
Canonical
Hours
;
as
sad
Experience
sheweth
that
many
seemingly
Devout
and
frequent
Hearers
of
the
Word
,
do
notwithstanding
remain
in
lamentable
and
wonderful
Ignorance
of
the
saving
Truth
;
and
in
them
is
fulfilled
the
Prophecy
of
Isaias
,
That
in
hearing
they
shall
hear
and
not
understand
,
and
in
seeing
they
shall
see
,
&c.
Mat.
13.14
,
15.
2.
Another
means
to
be
used
diligently
for
the
promoting
of
the
Life
of
Faith
,
is
Examination
of
our
State
and
Ways
according
to
the
Word
,
whether
we
be
at
present
in
a
State
of
Sin
and
Wrath
,
or
of
Grace
and
Salvation
;
that
if
we
be
in
a
State
of
Sin
,
we
may
know
our
Sickness
,
and
come
to
the
great
Physician
,
while
it
is
called
to
day
:
And
if
we
be
in
a
State
of
Grace
,
we
may
know
that
we
are
of
the
truth
,
and
assure
our
hearts
before
God
,
with
the
greater
confidence
,
by
the
testimony
of
a
good
conscience
,
1
Joh.
3.19
,
21.
that
so
our
Hearts
may
be
more
strongly
comforted
by
Faith
,
and
established
in
every
good
work
;
and
that
if
our
ways
be
evil
,
we
may
turn
from
them
to
the
Lord
our
God
through
Christ
,
without
whom
none
cometh
to
the
Father
,
Lam.
3.40
.
Joh.
14.6
.
But
your
great
care
in
this
work
of
Self-examination
,
must
be
to
perform
it
in
such
a
manner
,
that
it
may
not
hinder
and
destroy
the
Life
of
Faith
,
as
it
doth
in
many
,
instead
of
promoting
it
.
Therefore
beware
lest
you
trust
upon
your
Self-examination
,
rather
than
upon
Christ
:
As
some
do
that
think
they
have
made
their
Peace
with
God
,
meerly
because
they
have
examined
themselves
upon
their
Sick-Bed
,
or
before
the
Receiving
of
the
Lords
Supper
,
though
they
have
found
themselves
Stark
Naught
,
and
do
not
depend
on
Christ
to
make
them
better
;
but
on
their
own
deceitful
Purposes
and
Resolutions
.
Think
not
that
you
must
begin
this
Work
with
doubting
whether
God
will
extend
Mercy
to
you
,
and
save
you
,
and
that
you
must
leave
this
,
a
Question
wholly
under
debate
until
you
have
found
out
how
to
resolve
it
by
Self-examination
.
This
is
a
common
and
very
pernicious
Error
in
the
very
foundation
of
this
Work
,
which
is
hereby
laid
in
the
great
Sin
of
Unbelief
,
which
as
soon
as
it
prevaileth
,
doth
by
its
great
Influence
,
Dash
and
Obscure
all
inward
gracious
Qualifications
of
Peace
,
Hope
,
Joy
,
Love
to
God
and
his
People
,
before
they
be
at
all
tryed
whether
they
can
give
any
good
Evidence
for
their
Salvation
.
And
it
makes
People
willing
to
think
their
own
Qualifications
better
than
they
are
,
lest
they
should
fall
into
an
utter
Despair
of
their
Salvation
;
and
thus
it
wholly
marreth
the
good
work
of
Self-examination
,
and
maketh
it
destructive
to
our
Souls
;
For
to
them
that
are
defiled
and
unbelieving
,
there
is
nothing
pure
,
Tit.
1.15
.
You
should
rather
begin
the
work
with
much
assurance
of
Faith
,
that
though
you
find
your
Heart
never
so
wicked
and
reprobate
at
present
,
(
as
many
of
God's
choicest
Servants
do
often
find
)
yet
the
Door
of
Mercy
is
open
for
you
,
and
that
God
will
certainly
save
you
for
ever
,
if
you
put
your
trust
in
his
Grace
through
Christ
.
I
have
formerly
shewed
that
this
confident
Persuasion
,
is
of
the
nature
of
saving
Faith
,
and
that
we
have
sufficient
Ground
for
it
in
the
Free
Promises
of
the
Gospel
;
when
we
walk
in
Darkness
and
can
see
no
Light
shining
forth
in
our
gracious
Qualifications
.
If
we
begin
the
work
with
this
Confidence
,
it
will
make
us
impartial
and
not
afraid
to
find
out
the
worst
by
our selves
,
and
willing
to
judge
that
our
hearts
are
deceitful
above
all
things
,
and
desperately
wicked
beyond
what
we
can
find
out
,
Jer.
17.9
.
And
if
we
have
any
holy
Qualifications
,
this
Confidence
will
preserve
them
in
their
Vigour
and
Brightness
,
that
they
may
be
able
to
give
clear
Evidence
,
that
we
are
at
present
in
a
State
of
Grace
.
Mark
well
the
difference
betwixt
these
Two
Questions
,
whether
God
will
graciously
accept
and
save
me
,
though
a
vile
Sinner
through
Christ
,
as
before
was
said
,
and
whether
I
am
already
brought
into
a
State
of
Salvation
?
The
former
of
these
I
say
,
is
to
be
resolved
affirmatively
by
a
confident
Faith
in
Christ
;
the
latter
only
is
to
be
inquired
into
by
Self-examination
.
Mis-spend
not
your
time
as
many
do
,
in
poring
upon
your
Hearts
,
to
find
whether
you
be
good
enough
to
trust
on
Christ
for
your
Salvation
,
nor
to
find
whether
you
have
any
Faith
,
before
you
dare
be
so
bold
as
to
act
Faith
in
Christ
.
But
know
that
though
you
cannot
find
that
you
have
any
Faith
or
Holiness
,
yet
if
you
will
now
believe-on
him
that
justifyeth
the
ungodly
,
it
shall
be
accounted
to
you
for
righteousness
,
Rom.
4.5
.
And
if
you
love
Christ
and
your
own
Soul
,
mis-spend
not
your
time
in
examining
whether
you
have
committed
the
unpardonable
Sin
against
the
Holy
Ghost
,
except
it
be
with
a
full
Purpose
to
assure
your self
more
and
more
,
that
you
are
not
guilty
thereof
;
for
any
Doubtfulness
in
this
Point
,
will
but
harden
you
in
Unbelief
.
Remember
well
that
the
Question
to
be
resolved
,
is
,
Whether
you
be
at
present
in
a
state
of
Grace
?
and
to
resolve
it
,
you
must
be
willing
to
know
the
best
by
your self
as
well
as
the
worst
:
And
you
must
not
think
that
Humility
bindeth
you
to
overlook
your
good
Qualifications
,
and
to
take
notice
only
of
your
Corruptions
.
But
your
great
work
must
be
,
to
find
whether
there
be
not
some
Drop
of
saving
Grace
in
the
Ocean
of
your
Corruption
?
And
it
will
consist
well
with
Humility
to
take
notice
of
,
and
own
any
Spark
of
true
Holiness
that
is
in
you
,
because
the
Praise
and
Glory
of
it
belongeth
not
to
you
,
but
to
God
,
Phil.
1.11
.
And
you
must
try
inherent
Grace
by
the
Touch-stone
,
not
by
the
Measure
;
by
its
Nature
,
not
its
Degree
;
not
denying
any
Lustings
of
the
Spirit
in
you
,
because
of
the
strong
Lustings
of
the
Flesh
against
the
Spirit
;
nor
denying
that
you
are
Spiritual
in
some
degree
,
and
Babes
in
Christ
;
because
you
find
your selves
carnal
in
a
more
prevailing
degree
,
and
the
old
man
bigger
than
the
new
,
Gal.
5.17
.
1
Cor.
3.1
.
Especially
you
are
to
examine
and
prove
whether
you
be
in
the
Faith
;
for
if
you
make
sure
of
this
,
you
make
sure
of
all
the
things
that
pertain
to
Life
and
Godliness
;
and
if
you
doubt
of
this
,
you
will
certainly
doubt
of
the
Truth
of
any
other
Qualifications
,
and
will
suspect
them
to
be
meerly
Carnal
and
Counterfeit
;
because
it
is
a
known
Truth
,
that
to
the
Vnbelieving
there
is
nothing
pure
,
and
that
all
that
have
not
truly
received
Christ
by
Faith
,
are
at
present
in
an
unregenerate
State
,
though
they
seem
never
so
Pure
and
Godly
,
2
Cor.
13.5
.
Tit.
1.15
.
And
let
not
the
Issue
of
this
Tryal
depend
at
all
upon
your
Knowledge
of
the
time
when
,
or
of
the
Sermon
,
Conference
,
or
Place
of
Scripture
,
by
which
you
were
first
converted
to
the
Faith
;
though
that
is
good
to
know
too
,
if
it
may
be
.
And
some
who
have
formerly
lived
in
gross
Ignorance
,
or
in
a
manifest
Opposition
to
true
Faith
and
Holiness
,
may
know
such
Circumstances
of
their
Conversion
,
and
may
reflect
upon
them
comfortably
,
as
the
Apostle
Paul
did
,
who
was
turned
of
a
suddain
from
his
Persecuting
Rage
,
to
be
a
Disciple
and
an
Apostle
of
Christ
;
yet
others
,
sincere
Believers
,
may
be
wholly
Ignorant
of
them
,
as
John
the
Baptist
,
who
was
filled
with
the
Holy
Ghost
from
his
mothers
Womb
,
Luk.
1.15
.
and
they
that
have
been
trained
up
religiously
,
and
known
the
Holy
Scripture
from
their
Childhood
,
as
Timothy
,
2.
Tim.
3.15
.
Yea
,
and
many
that
are
first
turned
from
gross
Ignorance
and
Profaneness
,
to
some
external
Reformation
,
and
then
in
process
of
time
,
brought
nearer
to
the
Kingdom
of
Heaven
,
by
insensible
Degrees
,
before
they
be
really
new
begotten
by
the
Spirit
of
Faith
.
There
are
also
some
that
deceive
their
Souls
,
by
imagining
that
they
know
at
what
time
,
and
by
what
Text
of
Scripture
they
were
converted
;
and
can
make
large
Discourses
of
the
workings
of
God
upon
their
Hearts
,
and
are
prone
to
talk
unseasonably
with
Vain-glorying
of
their
own
Experiences
,
when
at
last
,
all
their
Experiences
are
not
sufficient
to
evidence
that
they
ever
attained
to
the
least
measure
of
true
saving
Faith
.
Therefore
that
we
may
not
unjustly
condemn
or
justify
our
Faith
,
by
proceeding
on
in-sufficient
Evidences
in
its
Tryal
,
our
best
way
,
is
to
examine
it
by
the
inseparable
Properties
of
a
true
saving
Faith
,
by
putting
to
our selves
such
Questions
as
these
;
Are
we
made
throughly
sensible
of
our
Sinfulness
,
and
of
the
Deadness
and
Misery
of
our
natural
State
,
so
as
to
despair
absolutely
of
ever
attaining
to
any
Righteousness
,
Holyness
or
true
Happiness
while
we
continue
in
it
?
Are
the
Eyes
of
our
Understandings
enlightned
to
see
the
Excellency
of
Christ
,
and
the
alone
Sufficiency
and
All-sufficiency
of
his
Grace
for
our
Salvation
?
Do
we
prefer
the
Enjoyment
of
him
above
all
things
,
and
desire
it
with
our
whole
Heart
,
as
our
only
Happiness
,
whatsoever
we
may
suffer
for
his
sake
?
Do
we
desire
with
our
whole
Heart
to
be
delivered
from
the
Power
and
Practice
of
Sin
,
as
well
as
from
the
Wrath
of
God
and
the
Pains
of
Hell
?
Do
our
Hearts
come
to
Christ
and
lay
hold
on
him
for
Salvation
,
by
trusting
him
only
,
and
endeavouring
to
trust
on
him
confidently
notwithstanding
all
Fears
and
Doubts
that
assault
us
?
If
you
find
in
your self
a
Faith
that
hath
these
Properties
,
though
as
small
as
a
Grain
of
Mustard-Seed
,
and
opposed
with
much
Unbelief
and
manifold
Corruptions
in
your
Soul
,
you
may
conclude
that
you
are
in
a
state
of
Salvation
at
present
,
and
that
your
remaining
work
is
to
continue
and
grow
in
it
more
and
more
,
and
to
walk
worthy
of
it
;
you
should
also
examine
the
Fruits
of
your
Faith
,
and
try
whether
you
can
shew
your
Faith
by
your
works
,
as
you
are
taught
,
Jam.
2.18
.
that
you
may
be
sure
not
to
be
deceived
in
your
Judgment
concerning
it
.
And
though
it
be
true
as
I
have
noted
,
that
Doubts
concerning
your
Faith
will
breed
doubting
concerning
the
Sincerity
of
other
Qualifications
that
are
Fruits
thereof
,
yet
possibly
you
may
get
such
clear
Evidences
of
your
Sincerity
,
as
may
overcome
and
expell
all
your
Doubts
.
And
here
you
are
not
only
to
enquire
whether
your
Inclinations
,
Purposes
,
Affections
and
Actions
be
materially
good
and
holy
,
but
also
by
what
Principles
they
are
bred
and
influenced
?
Whether
it
be
by
slavish
fears
of
Hell
,
and
mercenary
hopes
of
getting
Heaven
by
your
Works
,
which
are
legal
and
carnal
Principles
,
that
can
never
breed
true
Holiness
;
or
by
Gospel
Principles
as
by
love
to
God
,
because
God
hath
loved
you
first
,
and
to
Christ
,
because
he
hath
dyed
;
and
by
the
hope
of
eternal
Life
,
as
the
free
Gift
of
God
through
Christ
,
and
dependance
on
God
to
sanctify
you
by
his
Spirit
according
to
his
Promises
.
Remember
that
the
New
Testament
is
the
ministration
of
the
Spirit
,
2
Cor.
3.6
.
and
the
Spirit
will
sanctify
us
,
not
by
legal
,
but
by
Gospel
Principles
.
Take
notice
further
,
that
you
need
not
trouble
your self
to
find
out
a
multitude
of
Marks
and
Signs
of
true
Grace
,
if
you
can
find
a
few
good
ones
:
Particularly
you
may
know
,
That
you
are
passed
from
death
to
life
,
if
you
love
the
brethren
,
1
Joh.
3.14
.
i.
e.
if
you
love
all
whom
you
can
in
Charity
,
judge
to
be
true
Believers
,
and
that
because
they
are
true
Believers
,
and
for
the
Truth
Sake
that
dwelleth
in
them
.
As
Solomon
discerned
the
true
Mother
of
the
Child
,
by
her
Affection
towards
her
Child
;
so
the
Mother
Grace
of
Faith
,
may
be
discerned
by
the
Love
that
it
breeds
in
us
,
toward
all
true
Believers
.
To
conclude
this
Point
,
Happy
are
you
if
you
can
find
so
much
Evidence
of
the
Fruits
of
your
Faith
,
as
may
enable
you
to
express
your
Sincerity
in
these
moderate
Terms
,
Pray
for
us
,
for
we
trust
we
have
a
good
conscience
in
all
things
,
willing
to
live
honestly
,
Heb.
13.18
.
3.
Meditation
on
the
Word
of
God
is
of
very
great
use
and
advantage
,
for
the
attainment
and
practice
of
Holiness
through
Faith
in
Christ
.
It
is
a
Duty
whereby
the
Soul
doth
Feed
and
Ruminate
upon
the
Word
as
its
Spiritual
Food
,
and
digesteth
it
,
and
turneth
it
into
Nourishment
,
whereby
we
are
strengthned
for
every
good
Work
.
Our
Souls
are
satisfied
therewith
,
as
with
marrow
and
fatness
:
When
we
remember
God
upon
our
Beds
,
and
meditate
on
him
in
the
Night-watches
,
Psal.
68.5
,
6.
The
new
Nature
may
well
be
called
the
Mind
,
Rom.
7.25
.
because
it
liveth
and
acteth
,
by
minding
of
,
and
meditating
on
spiritual
things
.
Therefore
it
is
a
Duty
to
be
practised
,
not
only
at
some
limited
times
,
but
all
the
day
,
Psal.
119.97
.
yea
,
day
and
night
,
Psal.
1.2
.
even
in
our
ordinary
Employments
at
home
and
abroad
.
An
habitual
knowledge
of
the
Word
will
not
profit
us
,
without
an
active
minding
it
by
frequent
Meditation
.
Some
think
,
that
much
Preaching
of
the
Word
is
not
needful
,
where
a
People
are
already
brought
to
the
knowledge
of
those
things
that
are
necessary
to
Salvation
.
But
they
that
are
regenerated
by
the
Word
,
find
by
Experience
;
that
their
Spiritual
Life
is
maintained
and
encreased
by
often
minding
the
same
Word
:
And
therefore
as
new
born
Babes
,
they
desire
the
sincere
milk
of
the
Word
,
that
they
may
grow
thereby
,
1
Pet.
2.2
.
and
would
by
the
Preachers
,
be
put
often
in
remembrance
of
the
same
things
,
that
they
may
feed
upon
them
by
Meditation
,
tho
they
know
them
already
,
and
are
established
in
the
present
Truth
,
2
Pet.
1.12
.
But
here
our
greatest
Skill
,
and
chiefest
Concernment
lies
,
in
practising
this
Duty
in
such
a
manner
,
as
that
it
may
be
subservient
,
and
not
at
all
opposite
to
the
Life
of
Faith
.
We
must
not
rely
upon
the
performance
of
a
daily
task
of
Meditation
;
as
a
work
of
Righteousness
for
the
procurement
of
the
Favour
of
God
,
instead
of
relying
on
the
Righteousness
of
Christ
,
as
indeed
we
are
prone
to
do
,
to
catch
at
any
Straw
rather
than
to
trust
only
on
the
Free
Grace
of
God
in
Christ
for
our
Salvation
.
And
the
end
of
our
Meditation
must
not
be
meer
Speculation
and
Knowledge
of
the
Truth
,
but
rather
the
vigorous
pressing
it
upon
our
Consciences
,
and
the
stirring
up
our
Hearts
and
Affections
to
the
Practice
of
it
:
And
in
stirring
up
our selves
to
holy
Practice
,
we
must
warily
observe
how
far
the
several
parts
of
the
Truth
of
God
are
powerful
and
effectual
for
the
attainment
of
this
End
,
that
we
may
make
use
of
them
accordingly
.
We
must
not
imagine
as
too
many
do
,
yea
,
and
some
great
Masters
in
the
Art
of
Meditation
,
that
we
can
bring
our
Hearts
effectually
to
the
Love
of
God
and
Holiness
,
and
can
work
strange
Metamorphoses
,
and
work
or
frame
in
our
Hearts
any
holy
Qualifications
or
Vertue
,
meerly
by
working
in
our selves
strong
Apprehensions
of
God's
eternal
Power
and
God-head
,
his
soveraign
Authority
,
Omniscience
,
perfect
Holiness
,
exact
Justice
,
the
equity
of
his
Law
,
and
reasonableness
of
our
Obedience
to
it
;
the
unspeakable
Happiness
prepared
for
the
Godly
,
and
Misery
for
the
Wicked
to
all
Eternity
.
Meditation
on
such
things
as
these
,
is
indeed
very
useful
to
press
upon
our
Consciences
the
Strictness
of
our
Obligation
to
holy
Duties
,
and
to
move
us
to
go
by
Faith
to
Christ
,
for
Life
and
Strength
to
perform
them
.
But
that
we
may
receive
this
Life
and
Strength
whereby
we
are
enabled
for
immediate
performance
,
we
must
meditate
believingly
on
Christ's
saving
Benefits
,
as
they
are
discovered
in
the
Gospel
,
which
is
the
only
Doctrin
which
is
the
Power
of
God
to
our
Salvation
,
and
whereby
the
quickning
Spirit
is
ministred
to
us
,
and
that
is
able
to
build
us
up
,
and
give
us
an
inheritance
among
all
them
which
are
sanctifyed
,
Rom.
1.16
.
2
Cor.
3.6
.
Act.
20.32
.
You
must
take
special
care
to
act
Faith
in
your
Meditation
,
mix
the
Word
of
God's
Grace
with
it
,
or
else
it
will
not
profit
you
,
Heb.
4.2
.
and
if
you
set
the
loving
kindness
of
God
frequently
before
your
eyes
,
by
meditating
on
it
believingly
,
you
will
be
strengthned
to
walk
in
the
truth
,
Psal.
26.2
.
and
by
beholding
as
in
a
glass
the
glory
of
the
Lord
,
you
will
be
changed
into
the
same
image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
2
Cor.
3.18
.
This
kind
of
Meditation
is
sweet
and
delightful
to
those
that
are
guided
to
it
by
the
Spirit
of
Faith
,
and
it
needs
not
the
help
of
such
artificial-Methods
as
the
Vulgar
cannot
easily
learn
:
You
may
let
your
Thoughts
run
in
it
at
liberty
,
without
confining
them
to
any
rules
of
Method
;
you
will
find
your
Souls
much
enlivened
by
it
,
and
enriched
with
the
Grace
of
God
,
which
cannot
be
effected
by
any
other
kind
of
Meditation
,
though
it
be
never
so
methodical
,
and
curiously
framed
according
to
the
Rules
of
Art
.
4.
The
Sacrament
of
Baptism
must
needs
be
of
great
use
to
promote
the
Life
of
Faith
,
if
it
be
made
use
of
according
to
its
Nature
and
Institution
,
because
it
is
a
seal
of
the
righteousness
of
faith
,
as
circumcision
was
formerly
,
Rom.
4.11
.
But
then
we
must
take
heed
of
making
it
a
Seal
of
the
contrary
Righteousness
of
Works
,
as
the
carnal
Jews
did
,
that
sought
to
be
justified
by
the
Law
of
Moses
,
and
as
many
Christians
do
,
that
transform
the
New
Covenant
into
a
Covenant
of
Works
,
requiring
sincere
Obedience
to
all
the
Laws
of
Christ
,
as
the
condition
of
our
Justification
;
into
which
new
devised
Covenant
,
they
think
themselves
to
be
entred
by
their
Baptism
.
I
may
say
of
Baptism
thus
perverted
and
abused
,
as
the
Apostle
saith
of
Circumcision
.
Baptism
verily
profiteth
if
thou
keep
the
Law
,
but
if
thou
be
a
Breaker
of
the
Law
,
thy
Baptism
is
made
no
Baptism
,
Rom.
2.26
.
If
thou
be
Baptised
,
so
long
as
thou
continuest
in
the
abuse
of
that
holy
Ordinance
,
Christ
shall
profit
you
nothing
;
Christ
is
become
of
no
effect
to
you
;
Ye
are
all
fallen
from
grace
,
Gal.
3.2.4
.
Beware
also
of
making
an
Idol
of
Baptism
,
and
putting
it
in
the
place
of
Christ
,
as
the
Papists
do
,
who
hold
that
it
conferreth
Grace
by
the
very
work
that
is
performed
in
the
Administration
of
it
.
And
as
many
Ignorant
People
do
,
that
trust
rather
on
their
Baptism
,
than
on
Christ
;
like
to
the
Pharisees
,
who
placed
their
Confidence
on
Circumcision
,
and
other
external
Privileges
,
Phil.
3.4
,
5.
We
are
to
know
that
God
is
not
well
pleased
with
many
that
are
Baptised
,
1
Cor.
10.2
,
5.
and
the
time
will
come
when
he
will
punish
the
Baptised
with
the
Unbaptised
,
as
well
as
the
circumcised
with
the
uncircumcised
,
Jer.
9.25
.
Beware
also
of
advancing
Baptism
to
an
equal
Partnership
with
Faith
in
your
Salvation
,
as
some
do
,
who
account
all
Baptism
null
and
void
,
besides
that
which
is
administred
to
persons
grown
up
to
years
of
Discretion
,
and
they
that
refuse
to
be
re-baptized
at
those
years
,
are
to
be
accounted
Aliens
from
the
true
Church
,
from
Christ
and
his
Salvation
,
notwithstanding
all
their
Faith
in
Christ
.
If
the
Baptism
of
Infants
were
null
and
void
,
yet
the
want
of
true
Baptism
would
be
no
Damning
matter
to
those
that
are
otherwise
perswaded
.
Circumcision
was
as
necessary
as
Baptism
in
its
time
,
and
yet
the
Israelites
omitted
it
for
the
space
of
forty
years
in
the
Wilderness
,
without
fearing
that
any
would
fall
short
of
Salvation
for
want
of
it
,
John
5.6
,
7.
Many
precious
Saints
in
the
Primitive
times
of
Persecution
,
have
gone
to
Heaven
through
a
Baptism
of
Suffering
for
the
Name
of
Christ
,
before
they
had
opportunity
to
be
Baptized
with
Water
:
And
in
those
ancient
Times
,
when
the
Custom
of
deferring
Baptism
too
much
prevailed
,
we
are
not
to
think
,
that
none
were
in
a
state
of
Salvation
by
Faith
in
Christ
,
that
deferred
that
Ordinance
,
or
neglected
it
.
Take
notice
further
,
that
it
is
not
sufficient
to
avoid
the
pernicious
Errors
of
those
that
pervert
Baptism
,
contrary
to
its
Institution
;
but
you
must
be
also
diligent
in
the
improving
of
it
to
the
ends
for
which
it
was
instituted
.
And
here
let
me
desire
you
to
put
the
Question
seriously
to
your
Souls
,
What
good
use
you
do
make
of
your
Baptism
?
How
often
,
or
seldom
do
you
think
upon
it
?
The
vulgar
sort
of
Christians
,
yea
it
may
be
feared
,
many
sincere
Converts
,
do
so
little
think
upon
their
own
Baptism
,
and
study
to
make
a
due
improvement
of
it
,
that
its
of
no
more
profit
to
their
Souls
,
than
if
they
never
had
bin
Baptized
;
yea
,
their
sin
is
the
more
aggravated
by
rendring
such
an
Ordinance
of
none
effect
to
their
Souls
,
through
their
own
gross
neglect
.
Tho
Baptism
be
administred
to
us
but
once
in
our
Lives
,
yet
we
ought
frequently
to
reflect
upon
it
,
and
upon
all
Occasions
to
put
the
Question
to
our selves
,
Into
what
were
we
Baptized
?
Acts
19.2
.
What
this
Ordinance
Seals
?
What
did
it
engage
us
to
?
And
accordingly
,
we
must
stir
up
and
strengthen
our selves
by
our
Baptism
,
to
lay
hold
on
the
Grace
which
it
seals
to
us
,
and
to
fulfil
its
Engagements
.
We
should
often
remember
,
that
we
are
made
Christs
Disciples
by
Baptism
,
and
engaged
to
hear
him
rather
than
Moses
,
and
to
Believe
on
him
for
our
Salvation
;
as
John
baptized
with
the
Baptism
of
Repentance
,
saying
to
the
People
,
That
they
should
believe
on
him
that
should
come
after
him
,
i.
e.
on
Christ
Jesus
.
We
should
remember
,
that
our
Baptism
sealed
our
putting
on
of
Christ
,
and
our
being
the
Children
of
God
by
Faith
in
Christ
,
and
our
being
no
longer
under
the
former
Schoolmaster
the
Law
,
Gal.
3.25
,
26
,
27.
And
that
it
sealed
to
us
the
putting
off
the
body
of
sin
,
and
our
Burial
and
Resurrection
with
Christ
by
Faith
,
and
the
forgiving
of
our
trespasses
,
Col.
2.12
,
13.
Our
being
made
Members
of
one
Body
of
Christ
,
and
to
drink
into
one
Spirit
,
1
Cor.
12.12
,
13.
We
may
find
by
such
things
as
these
which
are
more
fully
discovered
in
the
Gospel
,
that
it
is
the
proper
nature
and
tendency
of
Baptism
,
to
guide
us
to
Faith
in
Christ
alone
for
remission
of
Sins
,
Holiness
,
and
all
Salvation
,
by
Union
and
Fellowship
with
him
,
and
that
a
diligent
improvement
of
this
Ordinance
,
must
needs
be
of
great
advantage
to
the
Life
of
Faith
.
5.
The
Sacrament
of
the
Lords
Supper
is
as
a
spiritual
Feast
to
nourish
our
Faith
,
and
to
strengthen
us
to
walk
in
all
Holiness
by
Christ
living
and
working
in
us
;
if
it
be
used
according
to
the
Patern
which
Christ
gave
us
in
its
first
Institution
,
recorded
by
Three
Evangelists
,
Mat.
26.26
.
Mar.
14.22
,
24.
Luk.
22.19
,
20.
and
was
extrordinarily
revealed
from
Heaven
by
Christ
himself
to
the
Apostle
Paul
,
1
Cor.
11.23
,
25.
that
we
might
be
the
more
obliged
and
stirred
up
to
the
exact
Observation
of
it
.
It
s
end
is
not
only
that
we
may
remember
Christs
Death
in
the
History
,
but
in
the
Mystery
of
it
;
as
that
his
Body
was
broken
for
us
,
that
his
Blood
is
the
Blood
of
the
New
Testament
or
Covenant
,
shed
for
us
and
for
many
for
the
remission
of
Sins
,
that
so
we
may
receive
and
enjoy
all
the
Promises
of
the
New
Covenant
which
are
recorded
,
Heb.
8.12
.
It
s
end
is
to
mind
us
that
Christs
Body
and
Blood
are
Bread
and
Drink
,
even
all-sufficient
Food
to
nourish
our
Souls
to
everlasting
Life
,
and
that
we
ought
to
take
,
and
eat
,
and
drink
him
by
Faith
,
and
to
assure
us
that
when
we
truly
believe
on
him
,
he
is
as
really
and
closely
united
to
us
by
his
Spirit
,
as
the
Food
which
we
eat
and
drink
is
united
to
our
Bodies
.
Christ
himself
Joh.
6.
doth
more
fully
explain
this
Mystery
.
Furthermore
,
this
Sacrament
doth
not
only
put
us
in
mind
of
the
spiritual
Blessings
,
wherewith
we
are
Blessed
in
Christ
and
our
Enjoyment
of
them
by
Faith
,
but
also
it
is
a
Mean
and
Instrument
,
whereby
God
doth
really
exhibit
and
give
forth
Christ
and
his
Salvation
to
true
Believers
,
and
whereby
he
doth
stir
up
,
and
strengthen
Believers
to
receive
and
feed
upon
Christ
by
present
actings
of
Faith
,
while
they
partake
of
the
outward
Elements
.
When
Christ
saith
eat
,
drink
,
this
is
my
body
,
this
is
my
blood
,
no
less
can
be
meant
,
than
that
Christ
doth
as
truly
give
his
Body
and
Blood
to
true
Believers
in
that
Ordinance
,
as
the
Bread
and
Cup
;
and
they
do
as
truly
receive
it
by
Faith
.
As
if
a
Prince
invest
a
Subject
in
some
Honourable
Office
,
by
delivering
to
him
a
Staff
,
Sword
or
Signet
,
and
say
to
him
,
take
this
Staff
,
Sword
or
Signet
,
this
is
such
an
Office
or
Preferment
;
or
if
a
Father
should
deliver
a
Deed
for
Conveyance
of
Land
to
his
Son
,
and
say
,
take
it
as
thine
own
,
this
is
such
a
Farm
or
Mannor
,
how
can
such
Expressions
import
any
less
in
common
Senfe
and
Reason
,
than
a
Present
,
Gift
and
Conveyance
of
the
Offices
,
Preferments
and
Lands
,
by
,
and
with
those
outward
Signs
.
Therefore
the
Apostle
Paul
asserteth
,
that
the
bread
in
the
Lords
supper
,
is
the
communion
of
the
body
of
Christ
,
and
the
cup
is
the
communion
of
his
blood
,
1
Cor.
10.16
.
which
sheweth
that
Christ's
Body
and
Blood
,
are
really
communicated
to
us
,
and
we
do
really
partake
of
them
,
as
well
as
of
the
Bread
and
Cup.
The
chief
Excellency
and
Advantage
of
this
Ordinance
is
,
That
it
is
not
only
a
Figure
and
Resemblance
of
our
living
upon
a
crucified
Saviour
,
but
also
a
precious
Instrument
,
whereby
Christ
the
Bread
and
Drink
of
Life
,
is
really
conveyed
to
us
,
and
received
by
us
through
Faith
.
This
makes
it
to
be
a
Love-Token
,
worthy
of
that
ardent
Affection
toward
us
,
which
filled
Christ's
Heart
at
the
time
when
he
instituted
it
,
when
he
was
on
the
point
of
finishing
of
his
greatest
work
of
Love
,
by
laying
down
his
Life
for
us
,
1
Cor.
11.23
.
And
this
is
diligently
to
be
observed
,
that
we
may
make
a
right
improvement
of
this
Ordinance
,
and
receive
the
saving
Benesits
of
it
.
One
reason
why
many
do
little
esteem
,
and
seldom
or
never
partake
of
this
Ordinance
,
and
do
find
little
benefit
by
it
is
,
because
they
falsly
imagine
,
that
God
in
it
only
holds
forth
naked
signs
and
resemblances
of
Christ
and
his
Salvation
,
which
they
account
to
be
held
forth
so
plainly
in
Scripture
,
that
they
need
not
the
help
of
such
a
sign
:
Whereas
,
if
they
understood
,
that
God
doth
really
give
Christ
himself
to
their
Faith
,
by
and
with
those
Signs
and
Resemblances
,
they
would
prize
it
as
the
most
delicious
Feast
,
and
be
desirous
to
partake
of
it
on
all
opportunities
,
Acts
2.42
.
and
20.7
.
Another
reason
why
many
partake
seldom
or
never
of
this
Ordinance
,
and
know
little
of
the
benefit
of
it
,
is
,
because
they
think
themselves
brought
by
it
into
great
danger
of
eating
and
drinking
their
own
Damnation
,
according
to
those
terrifying
words
of
the
Apostle
,
1
Cor.
11.29
.
therefore
they
account
it
the
safest
way
wholly
to
abstain
from
such
a
dangerous
Ordinance
;
or
at
least
,
that
once
a
year
is
enough
to
run
so
great
a
Hazard
.
And
if
they
be
brought
to
it
sometimes
by
constraint
of
Conscience
,
their
slavish
Fears
bereave
them
of
all
comfortable
Fruit
of
it
.
So
that
instead
of
striving
to
receive
Christ
and
his
Salvation
therein
,
they
account
themselves
to
have
succeeded
well
,
if
they
come
off
without
the
Sentence
of
Damnation
.
As
the
Jewish
Rabbies
write
,
that
the
High-Priests
Life
was
so
eminently
hazarded
by
his
entring
once
a
year
into
the
Holy
of
Holies
,
that
he
stayed
there
as
little
time
as
he
could
,
lest
the
People
should
think
him
to
be
struck
dead
by
the
Hand
of
God
:
And
when
he
was
come
forth
alive
,
he
usually
made
a
Feast
of
Thanksgiving
for
Joy
of
so
great
a
Deliverance
.
But
there
is
no
reason
why
we
should
be
so
much
terrified
by
those
words
of
the
Apostle
,
for
they
were
darted
against
such
a
gross
prophanation
of
the
Lords
Supper
amongst
the
Corinthians
as
we
may
easily
avoid
,
by
observing
the
Institution
of
it
,
which
the
Apostle
proposeth
to
them
as
a
sufficient
remedy
against
the
gross
abuse
,
in
not
discerning
or
differencing
the
Lords
Body
from
other
bodily
Food
,
and
partaking
of
it
as
their
own
Supper
,
with
such
disorder
,
that
one
was
Hungry
,
and
another
Drunken
.
Besides
,
that
terrifying
word
Damnation
,
may
be
rendred
more
mildly
Judgment
,
as
it
is
in
the
Margent
;
yea
the
Apostle
himself
,
Ver.
32.
doth
interpret
it
of
a
merciful
,
temporal
Judgment
,
whereby
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
World
.
We
are
indeed
prone
to
sin
in
receiving
this
Ordinance
unworthily
,
and
so
we
are
also
to
pollute
more
or
less
,
all
other
holy
things
that
we
meddle
with
.
So
that
the
consideration
of
our
danger
might
fill
us
with
slavish
fear
in
the
use
of
all
other
means
of
Grace
as
well
as
of
this
,
were
it
not
that
we
have
a
great
High-Priest
,
to
bear
this
Iniquity
of
our
holy
things
,
Exod.
28.38
.
under
the
Covert
of
whose
Righteousness
we
are
to
draw
near
unto
God
,
without
slavish
fear
in
the
full
assurance
of
Faith
,
in
this
as
well
as
in
other
holy
Ordinances
;
and
we
are
to
rejoyce
in
the
Lord
in
this
spiritual
Feast
,
as
the
Jews
were
bound
to
do
in
their
solemn
Feasts
,
Deut.
16.14
,
15.
There
are
other
Abuses
of
this
Ordinance
like
to
those
of
Baptism
forementioned
,
whereby
it
is
rendred
opposite
,
rather
than
subservient
to
the
Life
of
Faith
.
Some
put
it
in
the
place
of
Christ
by
trusting
on
it
as
a
work
of
Righteousness
,
for
the
procuring
of
Gods
Favour
,
or
an
Ordinance
sufficient
to
confer
Grace
to
the
Soul
by
the
very
work
wrought
.
Others
make
it
so
necessary
,
that
they
account
that
Faith
is
not
sufficient
without
it
;
and
therefore
they
will
partake
of
it
if
they
can
possibly
,
tho
it
be
in
a
disorderly
manner
upon
their
sick-Beds
,
when
they
are
in
fear
of
Death
,
as
their
Viaticum
.
The
Papists
do
horribly
Idolize
it
by
their
figment
of
Transubstantiation
,
and
the
Adoration
of
their
Breaden
God
,
and
their
Sacrifice
of
the
Mass
for
the
sins
of
the
Quick
and
the
Dead
.
We
ought
warily
to
conceive
,
that
the
true
Body
and
Blood
of
Christ
are
given
to
us
,
with
the
Bread
and
Wine
,
in
a
spiritual
mysterious
manner
,
by
the
unsearchable
Operation
of
the
Holy
Spirit
,
uniting
Christ
and
us
together
by
Faith
,
without
any
Transubstantiation
in
the
outward
Elements
.
6.
Prayer
is
to
be
made
use
of
,
as
a
means
of
living
by
Faith
in
Christ
,
according
to
the
New
Man
.
And
it
is
the
making
our
Requests
with
Supplication
and
Thankfgiving
:
That
it
is
to
be
used
so
,
as
an
eminent
Means
appears
,
because
God
requireth
it
,
1
Thess.
5.17
.
Rom.
12.12
.
It
is
our
priestly
Work
,
1
Pet.
2.5
.
compared
with
Psal.
141.2
.
and
the
property
of
Saints
,
1
Cor.
1.2
.
and
God
is
a
God
,
hearing
Prayer
,
Psal.
65.2
.
God
will
be
prayed
to
by
his
People
for
the
benefit
that
he
is
minded
to
bestow
upon
them
when
once
he
hath
enabled
them
to
pray
;
though
at
first
he
is
found
of
them
that
seek
him
not
,
Ezek.
36.27
,
37.
Phil.
1.19
,
20.
that
he
may
prepare
them
for
Thanksgiving
,
and
make
Benefits
double
Benefits
to
them
,
Psal.
66.16
,
18
,
19.
and
50.15
.
2
Cor.
1.10
.
11.
Though
his
Will
be
not
changed
by
this
means
;
yet
it
is
accomplished
ordinarily
,
and
his
Purpose
is
to
accomplish
it
this
way
.
And
therefore
trusting
assuredly
should
not
make
us
neglect
,
but
rather
perform
this
Duty
,
2
Sam.
7.27
.
Christ
the
Mediator
of
the
new
Covenant
by
which
Justification
and
Sanctification
are
promised
,
is
also
the
Mediator
for
Acceptance
of
our
Prayers
,
Heb.
4.15
,
16.
The
Spirit
that
sanctifieth
us
,
begette●h
us
in
Chist
,
sheweth
the
things
of
Christ
to
us
,
is
a
Spirit
of
Prayer
,
Zech.
12.10
.
Gal.
4.6
.
He
is
as
Fire
inflaming
the
Soul
,
and
making
it
to
mount
upward
in
Prayer
to
God
.
Prayerless
People
are
dead
to
God
.
If
they
are
Children
of
Sion
;
yet
they
are
but
still-born
,
dead
Children
that
cry
not
,
Acts
9.11
.
not
written
among
the
living
in
Jerusalem
:
Heathens
in
Nature
,
though
Christians
in
Name
,
Jer.
10.25
.
It
is
a
Duty
so
great
,
that
it
is
put
for
all
the
Service
of
God
,
as
a
fundamental
Duty
,
which
if
it
be
done
,
the
rest
will
be
done
well
,
and
not
without
it
;
and
other
Ordinances
of
Worship
are
Helps
to
it
,
Isa.
56.7
.
It
is
the
great
means
whereby
Faith
doth
expert
it self
to
perform
its
whole
Work
,
and
poureth
it self
forth
in
all
holy
Desires
and
Affections
,
Psal:
62
,
8.
and
so
yeilds
a
sweet
savour
as
Mary's
Box
of
precious
Spicknard
,
Mark
14.3
.
John
12.3
.
And
so
the
same
Promises
are
made
to
Faith
and
Prayer
,
Rom.
10.11
,
12
,
13.
It
is
our
continual
Incense
and
Sacrifice
,
whereby
we
offer
our selves
,
Hearts
,
Assections
and
Lives
to
God
,
Psal.
141.2
.
We
act
all
Grace
in
it
,
and
must
act
it
this
way
,
or
else
we
are
not
likely
to
act
it
any
other
way
.
And
as
we
act
Grace
so
we
obtain
Grace
by
it
,
and
all
Holiness
,
Psal.
138.3
.
Luk.
11.13
.
Heb.
4.16
.
Psal.
81.10
.
Our
Riches
come
in
by
it
.
Israel
prevails
while
Moses
holds
up
his
Hands
,
Exod.
17.
By
Prayer
Hannah
is
strengthened
against
her
Sorrows
,
1
Sam.
1.15
,
18.
Peace
is
continued
,
Phil.
4.6
,
7.
the
disordered
Soul
set
in
order
by
it
as
Hannah
,
1
Sam.
1.
Psal.
32.1
,
5.
Incense
was
still
burnt
while
the
Lamps
were
dressed
,
Exod.
30.7
,
8.
It
is
added
to
the
Spiritual
Armoury
,
not
as
a
particular
piece
of
it
,
but
as
a
means
of
putting
on
all
,
and
making
use
of
all
aright
,
that
we
may
stand
in
the
evil
Day
,
Eph.
6.18
.
It
is
a
means
of
transfiguring
us
into
the
likeness
of
Christ
in
Holiness
,
and
making
our
spiritual
Faces
to
shine
,
as
Christ
was
transfigured
bodily
whilst
he
prayed
,
Luk.
9.29
.
and
Moses
his
Face
shone
whilst
he
talk'd
with
God
,
Exod.
34.29
.
Hence
the
frequent
use
of
this
Duty
is
commended
to
us
,
Eph.
6.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
all
Seasons
and
Opportunities
,
and
by
the
example
of
the
Saints
in
publick
with
the
Congregation
,
Acts
2.42
.
&
10.30
,
31.
Solemn
continued
Acts
of
Prayer
should
be
,
Mat.
6.1
.
Yea
,
several
times
,
as
Morning
and
Evening
Sacrifice
,
Dan.
6.10
.
Psal.
92.2
.
or
Thrice
,
Psal.
55.17
.
besides
special
Occasions
,
Jam.
5.13
.
and
brief
Ejaculations
,
that
hinder
not
other
business
,
Psal.
129.8
.
2
Sam.
15.31
.
Nch.
2.4
.
Prayers
should
be
solemn
in
our
Closets
,
Mat.
6.6
.
in
Families
,
Acts
10.30
,
31.
And
as
Sacrifices
were
multiplyed
on
the
Sabbath-days
,
and
days
of
Atonement
,
and
at
other
appointed
seasons
,
Numb
〈…〉
the
continual
burnt-offering
,
so
ought
〈…〉
In
a
word
,
a
Christian
ought
to
give
up
himself
eminently
to
this
Duty
,
Psal.
109.4
.
without
limits
,
Psal.
119.164
.
But
the
great
work
is
,
to
practise
this
Duty
rightly
for
Holiness
,
only
by
Faith
in
Christ
.
Here
we
had
need
say
,
Lord
teach
us
to
pray
,
Luke
11.1
.
and
that
not
only
as
to
the
matter
,
but
as
to
the
manner
,
both
which
are
taught
by
Christ
in
some
measure
,
in
that
brief
patern
of
Prayer
which
he
taught
his
Disciples
.
But
for
the
understanding
of
it
,
we
must
consult
the
whole
Word
,
2
Tim.
3.16
,
17.
And
we
have
need
of
the
Spirit
of
Christ
to
guide
us
in
the
Duty
;
and
therefore
we
are
taught
to
pray
by
the
Spirit
,
i.
e.
the
Holy
Ghost
,
Jude
20.
Eph.
2.18
.
the
Spirit
of
God
only
guideth
and
enableth
our
Souls
to
Pray
aright
;
and
that
you
may
do
so
,
take
these
Rules
:
1.
You
must
pray
with
your
Hearts
and
Spirits
,
Isa.
26.9
.
Joh.
4.24
.
where
the
Spirit
of
Christ
,
and
of
Prayer
,
principally
resides
,
Gal.
4.6
.
Eph.
1.17
.
with
Vnderstanding
,
1
Cor.
14.15
,
16.
for
we
are
renewed
in
Knowledg
,
Col.
3.10
.
2
Pet.
1.3
.
so
that
praying
in
Ignorance
cannot
Sanctifie
.
And
it
must
be
with
sincere
hearty
desire
of
the
good
things
we
ask
in
Prayer
:
For
God
seeth
the
Heart
,
Psal.
62.8
.
Prayer
is
chiefly
a
heart-work
,
Psal.
27.8
.
God
heareth
the
Heart
without
the
Mouth
,
but
never
heareth
the
Mouth
acceptably
without
the
Heart
,
1
Sam.
1.13
.
Your
Prayer
is
odious
Hypocrisie
,
mocking
of
God
,
and
taking
his
Name
in
vain
,
when
you
utter
Petitions
for
the
coming
of
his
Kingdom
,
and
doing
of
his
Will
,
and
yet
hate
Godliness
in
your
Heart
.
This
is
Lying
to
God
,
and
slattering
with
your
Lips
,
but
no
true
Prayer
;
and
so
God
takes
it
,
Psal.
78.36
.
and
you
must
have
a
sense
of
your
wants
and
necessities
,
and
that
God
only
can
supply
,
2
Chron.
20.12
.
And
fervency
in
those
desires
is
required
,
Jam.
5.16
.
And
you
must
pray
with
attention
,
minding
your selves
what
you
pray
,
or
else
you
cannot
expect
that
God
should
mind
it
,
1
Pet.
4.7
.
Watch
to
it
,
Dan.
9.3
.
Set
your selves
to
this
Duty
intently
.
God
seeth
where
your
Heart
is
wandring
,
when
you
pray
without
attention
,
Ezek.
33.31
.
When
you
say
never
so
many
prayers
without
Understanding
,
Attention
,
Affection
,
it
is
not
praying
at
all
,
but
sinning
and
playing
the
Hypocrite
,
as
Papists
mumble
over
their
Latin
Prayers
upon
the
Beads
by
Tale
,
prating
like
Parrots
,
what
they
cannot
understand
.
And
thus
ignorant
People
say
over
their
Forms
of
English
Prayers
,
and
account
they
have
well-discharged
their
Duty
,
tho
their
Heart
prayed
not
at
all
,
and
were
minding
other
things
.
This
is
a
meer
Lip-labour
and
bodily
Exercise
,
offering
a
dead
Carcass
to
God
,
plain
deceit
,
Mal.
1.13
,
14.
a
form
of
Godliness
,
with
denying
the
Power
,
2
Tim.
3.5
.
whereby
Popery
hath
cheated
the
World
of
the
Power
of
this
,
and
all
other
Holy
Ordinances
.
They
say
,
God
minds
and
knows
what
they
speak
,
and
approves
it
.
I
answer
,
He
doth
so
as
to
Judg
them
for
Hypocrites
and
profane
persons
,
for
not
knowing
,
minding
and
approving
what
they
utter
themselves
:
He
hath
no
pleasure
in
Fools
,
Eccles.
5.1
,
2.
They
would
not
deal
so
with
an
Earthly
Prince
.
2.
You
must
pray
in
the
Name
of
Christ
;
for
the
Spirit
glorifies
Christ
,
Joh.
16.
and
leadeth
us
to
God
through
Christ
,
Eph.
2.18
.
As
I
have
shewed
that
walking
in
the
Spirit
and
walking
in
Christ
,
is
all
one
,
so
praying
in
the
Spirit
,
and
by
,
and
through
Christ
:
And
as
we
are
to
walk
in
the
Name
of
the
Lord
,
and
to
do
all
things
in
his
Name
,
as
is
commanded
,
Joh.
14.13
,
14.
It
is
not
enough
to
conclude
our
Prayers
,
through
Jesus
Christ
our
Lord
,
but
we
must
come
for
Blessings
in
the
Garments
of
our
elder
Brother
,
and
must
depend
upon
his
Worthyness
and
Strength
for
all
.
So
also
we
must
praise
God
for
all
things
in
his
Name
,
as
things
received
for
his
sake
,
and
by
him
,
Eph.
5.20
.
We
must
lay
hold
on
his
Strength
only
,
and
plead
nothing
,
and
own
nothing
for
our
Acceptance
but
him
.
We
must
not
plead
our
own
works
arrogantly
,
like
the
proud
Pharisee
,
Luk.
18.11.12
.
except
only
as
Fruits
of
Grace
,
and
Rewards
of
Grace
,
Isa.
38.1
,
2.
Praying
in
the
Spirit
is
upon
Gospel
,
not
legal
Principles
,
Rom.
7.6
.
with
2
Cor.
6.3
.
with
great
Humiliation
,
and
sense
of
Unworthyness
,
Psal.
51.
with
a
broken
Spirit
,
with
Despair
of
Acceptance
,
otherwise
than
upon
Christ's
Account
,
Dan.
9.18
.
If
your
Enlargements
,
Struglings
,
Meltings
,
have
been
never
so
great
,
yet
without
this
,
all
is
Abominable
.
3.
Hence
you
must
not
think
to
be
accepted
for
the
Goodness
of
your
Prayers
,
and
trust
on
them
as
works
of
Righteousness
,
which
is
making
Idols
of
your
Prayers
,
and
putting
them
into
the
place
of
Christ
,
quite
contrary
to
praying
in
the
Name
of
Christ
.
Thus
Papists
hope
to
be
sav'd
by
saying
their
Tale
of
Prayers
upon
their
Bead-Rows
;
and
they
have
Indulgences
granted
upon
their
saying
so
many
Prayers
,
and
of
such
a
sort
.
Yea
,
some
ignorant
Protestants
,
trust
on
their
Prayer
as
Duties
of
Righteousness
;
and
they
think
one
Prayer
to
be
more
acceptable
than
another
,
by
reason
of
the
Holiness
of
the
Form
,
if
it
were
made
by
Holy
Men
;
especially
the
Lords
Prayer
,
which
they
use
to
help
them
in
any
Exigence
or
Danger
;
how
little
soever
they
can
apply
it
to
their
own
Case
,
they
make
an
Idol
of
it
.
And
some
use
it
and
other
places
of
Scriptures
,
as
a
Spell
or
Charm
,
to
drive
away
the
Devil
:
And
others
think
their
Prayers
more
acceptable
in
one
place
than
in
another
,
by
reason
of
the
Holiness
of
the
place
,
Joh.
4.21
,
24.1
Tim.
2.8
.
Others
trust
on
their
much
speaking
,
Mat.
6.
which
they
call
the
enlarging
of
their
Hearts
.
They
think
to
put
off
God
,
and
stop
the
Mouth
of
Conscience
with
a
few
Prayers
,
and
so
to
live
as
they
list
.
4.
Pray
to
God
as
your
Father
,
through
Christ
as
your
Saviour
,
in
Faith
of
Remission
of
Sins
,
and
your
acceptance
with
God
,
and
the
obtaing
of
all
other
things
which
you
desire
of
him
,
as
far
as
is
necessary
for
your
Salvation
,
Jam.
1.5
,
6
,
7.
ch.
5.15
.
1
Joh.
5.14
,
15.
Mar.
11.24
.
Heb.
10.24
.
and
Psal.
62.8
.
and
86.7
.
and
55.16
.
and
57.1
,
2.
and
17.6
.
This
is
praying
in
Christ
,
Eph.
3.12
.
and
by
the
Holy
Ghost
,
the
Spirit
of
Adoption
,
Rom.
8.16
.
Gal.
4.6
.
Without
this
,
Prayer
is
Lifeless
and
Heartless
,
and
but
a
dead
Carcass
,
Rom.
10.14
.
Psal.
77.4
.
By
this
you
may
judge
whether
you
have
prayed
rightly
,
more
than
by
your
melting
Affection
,
or
largeness
in
Expression
.
Though
you
be
not
assured
that
you
shall
have
every
thing
that
you
ask
,
yet
every
thing
that
is
good
.
This
Faith
you
must
endeavour
to
act
;
and
therefore
if
any
Sin
lye
on
Conscience
,
you
must
strive
first
to
get
the
Pardon
of
it
,
Psal.
32.1.5
.
and
51.14
,
15.
and
Purisication
from
it
by
Faith
,
that
you
may
lift
up
holy
hands
without
wrath
and
doubting
,
1
Tim.
2.8
.
The
sin
of
wrath
there
is
especially
mentioned
,
because
that
is
contrary
to
Love
and
forgiving
others
.
Here
lyes
the
Strength
,
Life
and
Powerfulness
of
Prayer
:
Set
Faith
on
work
,
and
you
will
be
powerful
and
prevail
.
5.
You
must
strive
in
Prayer
to
stir
up
,
and
act
every
other
sanctifying
Grace
through
Faith
,
moving
you
thereunto
.
Thus
your
Spikenards
will
yield
their
Smell
,
as
godly
sorrow
,
Psal.
38.18
.
peace
,
Isa.
27.8
.
joy
,
Psal.
105.3
.
hope
,
Psal.
71.5
.
desire
and
love
to
God
,
Psal.
4.6
.
and
love
to
all
his
commands
,
Psal.
119.4
,
5.
and
to
his
people
out
of
love
to
him
,
Psal.
122.
you
must
seek
the
Spirit
it self
in
the
first
place
,
Luk.
11.13
.
Psal.
37.5
.
and
all
spiritual
things
,
Mat.
6.33
.
Praying
only
for
carnal
things
,
shews
a
carnal
Heart
,
and
leaves
it
carnal
,
Pray
for
faith
,
Mar.
9.24
.
and
for
such
things
as
may
serve
most
for
the
glorifying
God
,
2
Chron.
1.11
,
12.
and
for
outward
things
,
you
must
act
in
submission
to
his
Will
;
and
thus
Prayer
sets
you
in
a
holy
frame
,
Mat.
26.42
.
Luk.
22.42
,
43.
Hallowing
Gods
Name
,
must
be
your
aim
,
Mat.
6.
not
your
Lusts
,
Jam.
4.3
.
6.
Strive
to
bring
your
Soul
into
order
by
this
Duty
,
however
disordered
by
Guilt
,
Anguish
,
inordinate
Cares
or
Fears
,
Psal.
32.1
,
5.
and
55.16
,
17
,
20
,
22.
and
69.32
.
Phil.
4.6
,
7.1
Sam.
1.
A
Watch
must
be
often
wound
up
;
you
must
wrestle
in
Prayer
against
your
Unbelief
,
Doubting
,
Fears
,
Cares
,
Reluctancy
of
the
Flesh
,
to
that
which
is
good
,
against
all
Evil
,
Lusts
and
Desires
;
Coldness
of
Affection
,
Impatience
,
trouble
of
Spirit
,
every
thing
that
's
contrary
to
an
Holy
Life
,
and
the
Graces
and
holy
Desires
to
be
acted
for
your selves
or
others
,
Col.
4.12
.
Rom.
15.30
.
Stir
up
your selves
to
the
Duty
,
Col.
2.1
,
2.
Isa.
64.7
.
Though
the
Flesh
be
cross
and
reluctant
,
we
must
not
yield
,
but
resist
by
the
Spirit
,
Mat.
26.41
.
And
thus
we
shall
find
the
Spirit
helping
our
Infirmities
,
Rom.
8.26
,
27.
Though
God
seem
to
defer
long
,
we
must
not
faint
or
be
discouraged
,
Luk.
18.1
,
7.
The
greater
our
Agonies
be
,
the
more
earnestly
we
are
to
pray
,
Psal.
22.1
,
2.
Luk.
22.42
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
12.12
.
Eph.
6.18
.
Thus
you
will
find
Prayer
a
great
Heart-work
,
and
not
such
a
thing
as
may
be
done
while
you
think
on
other
things
,
and
that
it
requireth
all
the
Strength
of
Faith
and
Affection
,
that
you
can
possibly
stir
up
:
Thus
you
may
get
a
holy
Frame
.
7.
You
must
make
a
good
use
of
the
whole
matter
,
and
all
the
manner
of
Prayer
,
as
ordinary
and
extraordinary
Exigencies
may
require
to
stir
up
Grace
in
you
,
by
wrestling
,
and
to
bring
your
Hearts
into
a
holy
Frame
.
As
in
Confession
,
you
must
condemn
your self
according
to
the
Flesh
,
but
not
as
you
are
in
Christ
.
You
must
not
deny
that
Grace
that
you
have
,
as
if
you
were
only
wicked
hitherto
,
and
now
to
begin
again
,
which
hinders
Praise
for
Grace
received
in
those
that
are
already
converted
.
In
Supplication
you
must
endeavour
to
work
up
your
Heart
to
a
godly
Sorrow
,
Psal.
38.18
.
and
a
holy
sense
of
your
own
Sin
and
Misery
,
and
lay
before
you
the
Aggravations
thereof
,
Psal.
51.3
.
Psal.
102.
Complaint
and
Lamentation
are
one
great
part
of
Prayer
,
as
Lamentations
of
Jeremiah
.
And
you
must
add
pleading
to
your
Petitions
,
with
such
Arguments
as
may
serve
to
strengthen
Faith
,
and
to
stir
up
,
and
kindle
Affection
,
Job
23.4
.
which
pleadings
are
taken
from
Attributes
,
Num.
14.17
,
18.
Promises
,
2
Sam.
7.27
,
28
,
&c.
Gen.
32.9
,
12.
the
equity
of
our
cause
,
Psal.
17.2
,
3.
the
advantage
and
benefit
of
the
thing
to
the
glory
of
God
and
our
comfort
,
Psal.
115.1
,
2.
Psal.
79.9.10
,
13.
Naked
Petitions
are
not
sufficient
,
when
the
Soul
findeth
special
cause
of
strugling
and
wrestling
against
Corruptions
and
Dangers
,
and
for
Mercies
.
Christs
large
Prayer
is
made
up
,
Joh.
17.
of
pleading
,
and
very
few
Petitions
.
And
we
must
make
use
also
of
Praise
and
Thanksgiving
,
for
to
stir
up
Peace
,
Joy
,
Love
,
&c.
Gen.
33.10
.
Psal.
18.1
,
2
,
3.
and
33.1
.
and
74.14
.
and
104.34
.
Especially
be
much
in
praising
God
for
Mercies
of
the
new
State
in
Christ
,
Eph.
1.3
.
and
then
you
will
the
better
give
thanks
for
all
benefits
on
his
account
,
Eph.
5.20
.
1
Thess.
5.18
.
and
plead
those
Benefits
to
stir
up
to
Faith
and
Duty
.
That
brief
Ejaculation
,
Lord
have
mercy
on
me
,
is
very
good
to
be
used
;
but
it
will
not
answer
the
end
and
use
of
the
whole
Duty
of
Prayer
,
as
some
lazy
carnal
People
would
have
it
,
and
so
harden
themselves
in
the
neglect
of
the
Duty
.
Though
the
large
Improvement
and
use
of
all
the
matter
of
Prayer
at
all
times
,
is
not
required
,
but
only
as
ordinary
,
or
extraordinary
Occasions
may
require
.
8.
You
must
not
confine
and
limit
your
Prayers
by
any
prescribed
Form
,
seeing
it
is
impossible
that
any
such
Forms
should
be
contrived
,
as
should
answer
and
fit
,
all
the
various
Conditions
and
Necessities
of
the
Soul
at
all
times
:
I
do
not
condemn
all
Forms
,
as
that
made
by
Christ
,
the
Lords
Prayer
;
though
it
were
easie
to
shew
that
Christ
never
intended
it
for
a
Form
of
Prayer
,
so
as
to
bind
any
to
the
precise
Form
of
Words
;
and
it
's
plain
the
Spirit
of
God
hath
expressed
it
in
different
Words
,
Mat.
6.
Luk.
11.
But
better
to
pray
by
that
Form
or
other
Forms
,
than
not
at
all
.
It
is
uncharitable
to
take
away
Crutches
,
or
Woodden
Leggs
from
lame
People
,
yet
none
will
look
upon
them
but
as
dead
helps
.
I
say
it
is
utterly
unlawful
to
bind
our selves
to
any
Form
,
because
none
can
answer
the
Duty
fitly
,
and
suitably
to
particular
occasions
,
Eph.
6.18
.
Phil.
4.6
.
Joh.
15.7
.
1
Thess.
5.18
.
Eph.
5.20
.
You
must
make
the
whole
Scripture
your
Common-Prayer-Book
,
as
the
Primitive
Church
did
,
being
the
Language
of
the
Spirit
reaching
all
Occasions
and
Conditions
,
and
sittest
to
speak
to
God
in
.
And
if
you
use
a
Form
,
you
must
follow
it
by
the
Spirit
,
further
than
the
Form
goes
,
according
as
he
shall
guide
you
by
the
Word
,
or
else
you
quench
the
Spirit
,
1
Thess.
5.19
.
If
you
know
the
Principles
of
Prayer
,
and
have
a
lively
sense
of
your
Necessities
,
and
hearty
Desires
of
Gods
Grace
and
Mercies
,
you
will
be
able
to
pray
without
Forms
,
and
your
Affections
will
bring
forth
words
out
of
the
fulness
of
your
Heart
.
And
you
need
not
be
over-solicitous
and
timorous
about
words
;
for
doubtless
,
the
Spirit
who
is
the
help
to
us
in
speaking
to
Men
,
will
also
much
more
help
us
to
speak
to
God
,
if
we
desire
it
,
1
Cor.
1.5
.
Mar.
13.11
.
Luk.
12.12
.
And
God
regards
not
eloquent
Words
,
nor
artificial
Composure
,
neither
need
we
regard
it
in
private
Prayer
,
Isa.
38.14
.
If
you
limit
your self
to
Forms
,
you
will
thereby
grow
formal
,
and
limit
the
Spirit
.
7.
Another
means
appointed
of
God
,
is
Singing
of
Psalms
,
i.
e.
Songs
of
any
sacred
Subject
composed
to
a
Tune
,
are
Hymns
or
Songs
of
Praise
,
and
spiritual
Songs
,
of
any
sublime
spiritual
Matter
,
as
Psal.
45.
and
the
Song
of
Solomon
.
God
hath
commanded
it
,
Col.
3.16
.
Eph.
5.19
.
in
the
New
Testament
.
Though
now
in
these
days
,
many
question
whether
it
be
an
Ordinance
or
no
;
and
there
were
many
Commands
for
it
under
the
Old
Testament
,
Psal.
149.2
,
3.
and
96.1
.
and
100.
Moses
and
the
Children
of
Israel
sang
before
David's
time
,
Exod.
15.
David
composed
Psalms
by
the
Spirit
to
be
sung
publickly
,
2
Sam.
23.1
,
2.
yea
,
privately
too
,
Psal.
40.3
.
2
Chron.
29.30
.
Psal.
105.2
.
Other
Songs
also
were
made
upon
several
Occasions
,
and
used
whether
they
were
parts
of
the
Scripture
or
no
;
as
Solomon
made
,
1005.
1
King
.
4.32
.
And
they
made
Songs
upon
occasion
,
which
teacheth
that
it
is
lawful
for
us
to
do
so
,
so
they
be
according
to
the
Word
,
Isa.
38.9
,
14.
The
matter
of
Scripture
may
be
sung
,
Psal.
119.54
.
Christ
and
his
Disciples
sang
a
Hymn
,
Mat.
26.30
.
supposed
to
be
one
of
David's
Psalms
;
and
they
were
written
for
our
Instruction
,
as
well
as
other
parts
of
Scripture
,
Rom.
15.
and
so
to
be
used
now
in
singing
.
They
speak
of
the
things
of
the
New
Testament
,
either
figuratively
or
clearly
;
and
we
may
understand
them
better
now
,
than
the
Jews
could
under
the
Old
Testament
,
2
Cor.
3.16
.
Col.
2.7
.
Christians
heretofore
practised
this
Duty
as
well
as
Jews
,
Act.
16.25
.
Hence
their
Antelucani
Hymni
were
noted
by
Pliny
a
Heathen
.
These
Songs
or
Hymns
may
be
used
at
all
times
,
especially
for
holy
Mirth
or
Rejoycing
,
Jam.
5.13
.
But
is
not
to
be
taken
exclusively
in
Singing
,
any
more
than
in
Prayer
,
Psal.
38.18
.
2
Chron.
35.25
.
But
the
right
manner
of
this
Duty
is
chiefly
to
be
noted
,
and
here
1.
Trust
not
upon
the
Melody
of
the
Voice
,
as
if
that
pleased
God
,
who
delighteth
only
in
the
Melody
of
the
Heart
,
Col.
3.16
.
Neither
let
the
recreating
your
Senses
be
your
end
,
which
is
but
a
carnal
work
,
Non
Musica
Chordula
,
sed
Cor.
This
spiritual
Musick
was
typifyed
by
musical
Instruments
of
old
.
2.
You
must
use
it
for
the
same
end
as
Meditation
and
Prayer
,
according
to
the
nature
of
what
is
sung
,
i.
e.
to
quicken
Faith
,
2
Chron.
20.21
,
22.
Act.
16.25
,
26.
and
joy
and
delight
in
the
Lord
,
glorying
in
him
,
Psal.
104.33
,
34.
and
105.3
.
and
149.1
,
2.
and
33.1
,
2
,
3.
You
are
never
right
until
you
can
be
heartily
merry
in
the
Lord
,
to
act
Joy
and
Mirth
holily
,
Jam.
5.13
.
Eph.
5.19
.
and
also
to
get
more
Knowledge
and
Instruction
in
heavenly
Mysteries
,
and
in
your
Duty
,
teaching
and
admonishing
,
Col.
3.16
.
Many
Psalms
are
Maschills
(
as
their
Title
is
)
i.
e.
Psalms
of
Instruction
;
thus
we
are
to
sing
such
Psalms
as
speak
in
the
first
Person
,
though
we
cannot
apply
them
to
our selves
as
words
uttered
by
our selves
concerning
our selves
:
And
in
this
we
do
not
lye
.
David
speaks
of
Christ
as
of
himself
,
as
a
Patern
of
Affliction
and
Vertue
to
instruct
others
;
and
we
sing
such
Psalms
not
as
our
words
,
but
words
fo●
our
Instruction
;
and
therein
we
do
not
lye
an●
more
,
than
the
Levites
,
the
Sons
of
Corah
,
or
J●duthun
,
or
other
Musicians
bound
to
sing
the●
Psal.
5.
and
39.
and
42.
Though
it
be
good
personate
all
good
that
we
can
,
yet
we
have
much
liberty
in
the
use
of
Psalms
,
that
tho●
we
cannot
apply
all
to
our selves
,
as
speaking
and
thinking
the
same
,
yet
we
shall
answer
the
end
,
if
we
sing
for
our
Instruction
,
as
in
Psal.
6.
&
26.
&
46.
&
101.
&
131.
And
Psalms
have
a
peculiar
fitness
for
teaching
and
instructing
,
because
the
pleasantness
of
Metre
said
or
sung
,
is
very
helpful
to
the
memory
.
See
Deut.
31.19
,
21.
And
there
is
a
Variety
of
curious
Artifice
in
the
placing
of
words
in
the
Psalms
upon
this
Account
;
and
there
are
some
Alphabetical
Psalms
,
as
Psal.
25.
&
34.
&
37.
&
111.
&
112.
&
119.
&
145.
And
by
the
Melody
of
the
Sound
,
the
Instruction
comes
in
with
delight
,
as
a
Physical
Dose
sugar'd
;
and
Sorrow
is
naturally
allay'd
,
to
fit
the
mind
for
spiritual
Joy
,
and
distemper'd
Passions
appeased
,
2
Kings
3.15
.
1
Sam.
16.14
,
15
,
16.
So
that
Orpheus
,
Amphion
and
others
,
were
famous
for
Civilizing
rude
barbarous
People
by
Musick
.
8.
Fasting
is
also
an
Ordinance
of
God
to
be
used
for
the
same
purpose
and
end
,
and
is
commended
to
us
under
the
New
Testament
,
Mat.
9.15
.
and
17.21
.
1
Cor.
7.5
.
And
we
have
Examples
of
it
,
Acts
13.2
,
3.
and
14.23
.
Under
the
Old
Testament
,
there
were
frequent
Commands
for
it
,
and
Examples
,
chiefly
upon
occasion
of
extraordinary
Afflictions
,
1
Sam.
7.6
.
Neh.
9.1
.
Dan.
9.3
.
and
10.2
,
3.
2
Sam.
12.16
.
Psal.
35.13
.
2
Sam.
3.31
.
Joel
2.13
.
beside
the
Anniversary
great
day
of
Atonement
,
Lev.
16.29
,
31.
when
every
one
was
to
Fast
on
pain
of
cutting
off
.
There
is
a
Prophecy
of
the
same
for
the
times
of
the
New
Testament
,
Zech.
12.12
.
It
was
used
most
on
extraordinary
occasions
,
and
it
is
a
help
to
Holiness
by
Faith
,
because
it
is
a
meet
help
for
extraordinary
Prayer
and
Humiliation
,
Joel
1.14
.
and
2.12
.
But
the
great
matter
is
,
to
use
it
rightly
as
followeth
.
1.
Trust
not
in
it
as
Meriting
or
Satisfying
,
as
Papists
and
Pharisees
do
,
Luke
18.11
.
putting
it
in
the
place
of
Christ
;
or
as
a
means
of
its
self
conferring
Grace
,
and
mortifying
Lusts
,
as
many
do
,
who
may
sooner
kill
their
Bodies
than
their
Lusts
,
or
any
purifying
Rite
;
yea
,
or
in
or
for
it self
acceptable
to
God
,
1
Tim.
4.8
.
Heb.
12.9
.
Col.
2.16
,
17
,
20
,
23.
Imagine
not
that
Prayer
is
not
acceptable
without
it
,
for
this
is
against
Faith
.
Fasts
as
well
as
Feasts
are
no
substantial
parts
of
Worship
,
because
not
Spiritual
,
but
Bodily
.
Tho
under
the
Old
Testament
they
were
parts
as
instituted
Rites
,
figurative
and
teaching
;
but
that
Use
is
now
ceased
;
as
that
on
the
day
of
Atonement
,
and
so
many
significative
Rites
adjoyned
to
Fasting
,
as
Sackcloth
,
Ashes
,
Rending
Garments
,
pouring
out
Water
,
lying
on
the
Earth
;
the
Kingdom
of
God
consists
not
in
these
things
,
Rom.
14.
the
Soul
is
hardned
by
trusting
in
them
,
Isa.
58.3
,
6.
Zech.
7.5
,
10.
2.
Use
them
as
helps
to
extraordinary
Prayer
and
Humiliation
,
that
the
mind-may
not
be
unsuited
for
it
,
by
Eating
,
Drinking
,
or
bodily
Pleasures
,
Joel
2.13
.
Isa.
22
.
12-13
.
Zech.
12.10
,
14.
It
is
good
only
as
a
help
to
the
Soul
,
removing
Impediments
.
The
best
Fast
is
,
when
the
Mind
is
taken
off
from
delights
,
as
in
John
the
Baptists
Case
,
Mat.
3.4
.
when
Heaven
and
Godly
Sorrow
takes
off
the
Soul
,
Zach.
12.10
,
14.
3.
Use
it
in
such
a
measure
as
may
be
proper
for
its
End
,
without
which
its
worth
nothing
.
If
Abstinence
divert
your
mind
,
by
reason
of
a
gnawing
Appetite
,
then
you
had
better
eat
sparingly
,
as
Daniel
in
his
great
Fast
,
ch.
10.
Some
have
not
enough
of
spiritual-mindedness
to
give
up
themselves
to
Fasting
and
Prayer
,
without
greater
distraction
;
and
such
had
better
eat
,
than
go
beyond
their
strength
in
a
thing
not
absolutely
necessary
,
which
produceth
only
a
slavish
Act
,
as
in
the
Case
of
Virginity
,
1
Cor.
7.7
,
8
,
9
,
34
,
35
,
36.
Christ
would
not
have
his
weak
Disciples
necessitated
to
the
Duty
,
Mat.
9.14
,
15.
In
the
mean
time
,
such
should
strive
to
be
sensible
of
the
weakness
and
carnality
that
hinders
their
use
of
this
excellent
Help
.
4.
You
may
expect
here
something
to
be
spoken
of
Vows
,
but
I
shall
only
say
this
of
them
,
Think
not
to
bring
your selves
to
good
by
Vows
and
Promises
,
as
if
the
strength
of
your
own
Law
could
do
it
,
when
the
strength
of
Gods
Law
doth
it
not
.
We
bring
Children
to
make
promises
of
amendment
,
but
we
know
how
well
they
keep
them
.
The
Devil
will
urge
to
Vow
,
and
then
to
break
,
that
he
may
perplex
your
Conscience
the
more
.
8ly
.
Another
great
means
is
Fellowship
and
Communion
with
the
Saints
,
Acts
2.42
.
1.
This
means
must
be
used
diligently
:
Whomsoever
God
saveth
should
be
added
to
some
Visible
Church
,
and
come
into
Communion
of
other
Saints
;
and
if
they
have
not
opportunity
for
it
,
their
Heart
should
be
bent
towards
it
.
Sometimes
the
Church
is
in
the
Wilderness
,
and
hindred
from
Visible
Communion
and
Ordinances
:
But
they
that
Believe
in
Christ
are
always
willing
and
desirous
so
to
add
and
joyn
themselves
,
Acts
2.41
,
44
,
47.
and
they
continued
stedfastly
in
fellowship
,
1
Joh.
2.19
.
And
God
binds
his
People
to
leave
the
Fellowship
and
Society
of
the
wicked
as
much
as
may
be
,
2
Cor.
6.17
.
And
so
far
as
we
are
necessitated
to
accompany
with
them
,
we
ought
to
shew
Charity
to
their
Souls
and
Bodies
,
1
Cor.
5.9
.
This
Communion
with
Saints
is
to
be
exercised
in
private
Converse
,
Psal.
101.4
,
5
,
6
,
7.
and
in
publick
Assemblies
,
Heb.
10.25
.
Zach.
14.16
,
17.
And
doubtless
it
ought
to
be
used
for
the
Attainment
of
Holiness
,
as
may
be
proved
First
in
General
:
Because
God
communicates
all
Salvation
to
a
People
ordinarily
by
,
or
in
a
Church
,
either
by
taking
them
into
Fellowship
,
or
holding
forth
the
Light
of
Truth
by
his
Churches
to
the
World
.
A
Church
is
the
Temple
of
God
,
where
God
dwells
,
1
Tim.
3.15
.
He
hath
placed
his
Name
and
Salvation
there
,
as
in
Jerusalem
of
old
,
Joel
2.32
.
2
Chron.
6.5
,
6.
He
hath
given
to
his
Churches
those
Officers
and
Ordinances
whereby
he
Converts
others
,
1
Cor.
12.28
.
His
Springs
are
there
,
Psal.
87.
He
makes
the
several
Members
of
a
Church
,
Instruments
for
the
Conveyance
of
his
Grace
and
Fulness
from
one
to
another
,
as
the
Members
of
the
Natural
Body
convey
to
each
other
the
fulness
of
the
Head
,
Eph.
4.16
.
All
the
New-born
are
brought
forth
and
nourished
by
the
Church
,
Isa.
66.8
,
10.
ch.
49.20
.
&
60.4
.
And
therefore
all
that
would
be
saved
should
joyn
to
a
Church
:
They
shall
prosper
that
love
the
Church
,
so
as
to
stand
in
its
Gates
,
and
unite
as
Members
,
Brethren
and
Companions
,
Psal.
122.2
,
4
,
6.
And
wrath
is
denounced
against
those
that
are
not
Members
of
it
,
at
least
of
the
mystical
Body
;
They
cannot
have
God
for
their
Father
,
that
have
not
That
for
their
Mother
,
Can.
1.7
,
8.
This
maketh
those
that
desire
Fellowship
with
God
,
to
take
hold
of
the
Skirts
of
his
People
,
Zech.
8.23
.
2.
In
particular
,
Fellowship
with
the
Saints
,
conduceth
to
Holiness
many
ways
.
1.
By
manifold
helps
to
Holiness
which
are
received
thereby
.
As
1.
The
Word
and
Sacraments
,
Act.
2.42
.
Isa.
2.3
.
Mat.
28.19
,
20.
And
all
the
Ministerial
Office
and
Labour
in
watching
over
Souls
,
Heb.
13.17
.
1
Thess.
5.12
,
13.
Isa.
25.6
.
None
of
these
Helps
can
be
enjoyed
without
Fellowship
of
Saints
,
each
with
other
;
and
if
Believers
had
been
to
have
stood
single
by
themselves
,
and
not
maintained
Fellowship
with
each
other
,
for
mutual
Assistance
and
common
Good
,
none
of
these
things
could
have
continued
,
neither
could
any
Believer
been
extant
at
this
day
,
in
an
ordinary
way
,
but
even
the
very
Name
of
Believers
had
been
Abolished
.
2.
Mutual
Prayer
,
which
is
the
more
forcible
when
all
pray
together
,
Mat.
18.19
,
20.
2
Cor.
1.10
,
11.
Jam.
5.16
.
Rom.
15.30
.
3.
Mutual
Admonition
,
Instruction
,
Consolation
to
help
each
other
when
they
are
ready
to
fall
,
and
to
promote
the
good
work
in
each
other
,
1
Thess.
5.14
.
He
that
walketh
with
the
wise
shall
be
wise
,
Prov.
13.20
.
Wo
to
him
that
is
alone
when
he
falleth
.
See
Eccl.
4.9
,
12.
In
Church-Fellowship
there
are
many
Helpers
,
many
to
watch
:
Soldiers
have
their
Security
in
Company
,
and
the
Church
is
compared
to
an
Army
with
Banners
,
Cant.
6.10
.
So
for
quickning
Affections
,
Iron
sharpneth
Iron
,
Prov.
27.17
.
Likewise
the
counsel
of
a
friend
,
like
ointment
and
perfume
,
rejoyceth
the
heart
,
Prov.
27.9
.
Yea
,
the
Wounds
and
Reproofs
of
the
Righteous
,
are
as
precious
Balm
,
Psal.
141.5
.
4.
External
Supports
which
mitigate
Afflictions
,
and
are
to
be
communicated
mutually
,
Eph.
4.28
.
1
Pet.
4.9
,
10.
The
Affliction
is
increased
,
when
none
careth
for
our
Souls
,
Psal.
142.4
.
5.
Excommunication
when
Offences
are
exceeding
hainous
,
or
Men
obstinate
in
sin
.
This
Ordinance
is
appointed
for
the
destruction
of
the
Flesh
,
that
the
Spirit
may
be
saved
,
1
Cor.
5.5
.
Better
and
more
hopeful
it
is
,
to
be
cast
out
by
the
Church
for
a
persons
amendment
,
than
to
be
wholly
without
the
Church
at
all
times
;
and
better
to
be
a
lost
Sheep
,
than
a
Goat
or
Swine
.
For
Excommunication
cuts
off
Actual
Communion
only
,
until
Repentance
be
evident
,
and
not
absolutely
abolisheth
the
Title
and
Relation
of
a
Brother
and
Church-member
,
tho
it
judgeth
one
to
be
an
unnatural
Brother
,
and
a
pernicious
rotten
Member
at
present
,
not
fit
for
Acts
of
Communion
.
Besides
,
Admonition
,
which
is
still
to
be
afforded
,
2
Thes.
3.15
.
and
any
means
is
to
be
used
,
that
may
serve
to
Cure
and
restore
him
;
the
Church
reacheth
forth
a
Hand
to
help
such
a
person
,
tho
they
do
not
joyn
Hands
in
Fellowship
with
him
;
or
it
communicateth
to
him
,
not
with
him
.
Yet
if
he
have
not
so
much
Grace
as
to
Repent
,
it
were
better
he
had
never
known
the
way
of
Righteousness
,
2
Pet.
2.21
.
6.
The
lively
Examples
of
Saints
are
before
our
Eyes
in
Church-fellowship
,
to
teach
and
encourage
,
Phil.
3.17
.
ch.
4.9
.
2
Tim.
3.10
,
11.
2
Cor.
9.2
.
2ly
.
By
those
holy
Duties
that
are
required
,
and
do
appertain
to
this
Fellowship
and
Communion
;
all
Acts
that
belong
to
this
Fellowship
are
Holy
,
as
Hearing
,
receiving
the
Sacraments
,
Prayer
,
mutual
Admonitions
,
&c.
I
shall
consider
some
such
holy
Acts
,
whereby
we
are
rather
doers
than
receivers
,
and
which
we
perform
towards
others
.
As
1.
Godly
Discourse
,
Teaching
,
Admonishing
,
Comforting
others
in
Christ
;
which
we
cannot
so
perform
towards
others
,
as
towards
those
we
have
strict
Fellowship
with
in
Christ
.
Others
like
Swine
,
trample
these
Jewels
under
Foot
;
and
Saints
therefore
are
forced
to
refrain
from
Godly
Discourse
in
their
Company
,
Amos
5.10
,
13
,
16.
and
6.10
.
But
holy
Discourse
is
most
acceptable
to
the
Saints
,
and
to
be
practised
with
them
,
Mal.
3.16
.
and
is
greatly
to
the
advantage
of
Holiness
,
Prov.
11.25
.
2.
In
helping
,
succouring
,
and
conversing
with
Christ
in
his
Members
,
we
do
good
to
Christ
in
his
Members
in
Church-fellowship
;
and
we
our selves
as
Members
of
Christ
,
Act
as
well
from
Christ
as
towards
Christ
;
whereas
if
we
do
good
to
others
without
,
we
do
good
only
for
Christs
sake
,
but
not
to
Christ
,
Mat.
25.35
,
49.
Psal.
16.2
,
3.
We
have
advantage
in
general
,
to
do
all
Duties
that
belong
to
us
as
Members
of
Christ
to
Fellow-members
,
which
we
cannot
do
if
separate
from
them
;
as
a
Natural
Member
cannot
perform
its
Office
to
other
Members
if
separate
from
them
.
2ly
.
The
means
must
be
used
rightly
,
for
the
attaining
of
Holiness
only
in
Christ
.
1.
One
Rule
is
,
Do
not
trust
on
Church-membership
,
or
on
Churches
,
as
if
this
or
that
relation
in
Fellowship
,
commended
you
to
God
of
it self
;
whereas
,
a
Church-way
is
but
a
help
to
Fellowship
with
Christ
,
and
walking
in
the
Duties
of
that
Fellowship
.
The
Israelites
stumbled
at
Christ
by
trusting
on
their
Carnal
Priviledges
,
and
set
them
in
opposition
to
Christ
;
whereas
they
should
have
only
made
them
subservient
to
Christ
:
Confidence
in
them
should
have
bin
abandoned
,
as
Pauls
example
teacheth
,
Phil.
3.3
,
4
,
5.
&c.
We
must
not
Glory
in
Paul
,
Apollos
,
Cephas
,
but
in
Christ
,
else
we
Glory
in
the
Flesh
,
and
in
Men
,
1
Cor.
1.12
,
13.
&
3.21
.
Trusting
on
Church-priviledges
,
is
an
inlett
to
Formality
and
Licentiousness
,
Jer.
7.4
,
8
,
9
,
10.
and
thence
the
Corruption
of
Churches
,
Isa.
1.10
.
2
Tim.
2.20
.
2.
Follow
no
Church
any
further
than
you
may
follow
it
in
the
way
of
Christ
;
and
keep
Fellowship
with
it
only
upon
the
Account
of
Christ
,
because
it
follows
Christ
,
and
hath
Fellowship
with
Christ
,
1
Joh.
1.3
.
Zech.
8.23
.
If
a
Church
revolt
from
Christ
,
we
must
not
follow
it
how
ancient
soever
it
be
,
as
the
Israelitish
Church
was
not
to
be
followed
when
it
persecuted
Christ
and
his
Apostles
;
and
many
by
adhering
to
that
Church
fell
from
Christ
,
Phil.
3.6
.
Acts
6.13
,
14.
&
21.28
.
We
are
indeed
to
hear
the
Church
,
but
not
every
one
that
calls
it self
so
,
nor
none
,
any
surther
than
it
speaketh
as
a
true
Church
,
according
to
the
Voice
of
the
Shepherd
,
Joh.
10.27
.
We
must
subject
our selves
to
Ministers
of
Christ
,
and
Stewards
of
his
Mysteries
,
1
Cor.
4.1
.
But
must
give
up
your selves
first
to
Christ
absolutely
,
and
to
the
Church
according
to
the
Will
of
Christ
,
2
Cor.
8.5
.
Our
Fear
must
not
be
taught
by
the
Precepts
of
Men
,
Mat.
15.
The
Doctrins
of
any
Men
are
to
be
tryed
by
Scripture
,
whatever
Authority
they
pretend
to
,
Acts
17.11
.
An
unlimited
following
Church-guides
,
brought
the
Church
into
Babylon
,
and
into
all
manner
of
spiritual
Whoredoms
and
Abominations
.
You
are
not
Baptized
into
the
Name
of
the
Church
,
but
into
the
Name
of
Christ
,
1
Cor.
1.13
.
3.
Do
not
think
that
you
must
attain
this
or
that
Degree
of
Grace
,
before
you
joyn
your self
in
full
Communion
with
a
Church
of
Christ
in
all
Ordinances
;
but
when
you
have
given
up
your self
to
Christ
and
learn't
the
Duty
of
Communion
,
give
up
your self
unto
a
Church
of
Christ
,
though
you
find
much
Weakness
and
Inability
.
For
Church
Ordinances
of
special
Communion
,
serve
to
strengthen
you
,
and
how
can
you
get
Heat
being
alone
?
The
Disciples
as
soon
as
converted
,
embraced
all
Fellowship
,
Act.
2.42
.
And
Churches
,
that
they
may
forward
Holiness
in
themselves
and
others
,
must
be
willing
to
receive
Christs
weak
ones
,
and
to
feed
his
Lambs
as
well
as
better
grown
Sheep
,
and
bear
them
on
their
sides
,
Isa.
66.12
.
how
else
shall
Christs
weak
ones
grow
strong
by
that
Nourishment
that
other
parts
supply
?
They
are
very
unreasonable
that
expect
that
Christians
should
grow
out
of
Church
Fellowship
,
to
as
high
a
Degree
of
Grace
,
as
those
that
are
in
those
Pastures
of
tender
Grass
,
and
are
unwilling
to
receive
any
that
they
are
like
to
have
occasion
to
bear
with
;
whereas
bearing
and
long-suffering
,
are
great
Duties
of
Church-Fellowship
,
Eph.
4.2
,
3.
Rom.
14.1
.
The
Weakest
have
most
need
to
be
strengthened
by
Church-Communion
;
and
we
are
bound
to
receive
them
,
as
Christ
hath
received
us
,
Rom.
15.7
.
We
do
not
reject
or
separate
the
weaker
parts
of
the
Body
,
1
Cor.
12.23
,
24.
but
put
more
Honour
and
Comliness
on
them
.
Admission
into
the
Churches
in
the
Apostolick
times
,
was
gained
upon
Profession
,
with
a
shew
of
Seriousness
,
though
Tares
got
in
amongst
the
Wheat
,
and
many
Scandals
arose
to
the
Reproach
of
the
ways
of
Christ
,
and
the
greatest
Strictness
will
not
keep
out
all
Hypocrites
;
yet
the
best
care
must
be
taken
so
far
,
as
not
to
hinder
any
that
have
the
least
truth
of
Grace
.
4.
Keep
Communion
with
a
Church
,
for
the
sake
of
Communion
with
Christ
,
1
Joh.
1.3
.
Zech.
8.23
.
Therefore
you
must
keep
Communion
in
Christs
pure
ways
only
,
and
in
them
seek
Christ
by
Faith
,
that
in
the
Enjoyment
of
those
Advantages
,
you
may
receive
,
and
act
the
Godliness
and
Holiness
formentioned
,
and
aim
at
spiritual
Flourishing
and
Growth
in
Grace
:
Chuse
therefore
Fellowship
with
the
most
spiritual
Churches
;
judge
of
Churches
and
Men
,
according
to
the
rule
of
the
new
creature
,
2
Cor.
5.16
,
17.
and
try
them
,
Rev.
2.2
.
and
3.9
.
otherwise
a
Church
may
corrupt
ye
.
See
that
thy
Communion
answer
its
end
,
tend
to
thy
Edification
,
not
to
Destruction
;
which
you
ought
to
take
all
the
Advantages
of
,
not
only
in
the
Church
where
you
are
a
Member
,
but
by
Communion
with
other
Churches
,
as
occasionally
Providence
casts
you
among
them
.
For
your
Communion
with
a
particular
Church
,
obligeth
to
Communion
with
all
Churches
of
Christ
in
his
ways
,
as
you
are
called
thereto
,
1
Cor.
10.17
.
And
it
's
an
Abuse
to
say
we
are
Members
of
a
Church
in
London
,
and
therefore
refuse
Fellowship
with
a
Church
in
the
Country
;
seeing
if
we
are
Members
of
Christ
,
we
are
Members
of
one
another
,
whether
single
Persons
or
Churches
.
And
endeavour
to
joyn
in
Fellowship
with
the
Godly
of
the
place
where
you
live
,
that
you
may
have
the
more
sequent
and
constant
Communion
.
Onesimus
,
though
converted
at
Rome
,
must
be
one
of
the
Church
of
the
Colossians
,
because
he
lived
there
,
Col.
4.9
.
compare
with
Philemon
,
10.
The
Union
of
the
Saints
together
in
distinct
Societies
,
according
to
the
places
where
they
lived
,
was
the
Apostolick
Practice
,
and
can't
be
violated
without
Sin
.
Such
can
best
Watch
over
one
another
,
Admonish
,
Comfort
,
and
Edify
each
other
,
which
is
the
benefit
of
Communion
;
and
they
indeed
destroy
Communion
,
that
seek
a
Communion
where
they
can't
have
this
Benefit
.
I
only
add
to
this
Head
,
That
Church-Fellowship
without
practising
the
ways
of
Christ
,
is
but
a
Conspiracy
to
take
his
Name
in
vain
,
and
a
counterfeit
Church-Fellowship
of
Hypocrites
;
it
is
Impudency
for
such
to
invite
others
to
their
Communion
,
Tyranny
to
compell
them
.
Every
Christian
is
bound
to
seek
a
better
Church-Fellowship
by
Reformation
;
and
those
that
do
so
,
are
the
best
Sons
of
Christ's
Church
,
who
enquire
,
Is
this
the
way
to
enjoy
Christ
,
a
Church-way
being
appointed
to
enjoy
Christ
therein
.
5.
Especially
leave
not
the
Church
in
Persecution
,
when
you
need
its
Help
most
,
and
are
then
most
tryed
whether
you
will
cleave
to
it
:
This
is
a
sign
of
Apostasie
,
Heb.
10.25
,
26.
Mat.
24.9.10
,
12
,
13.
We
should
cleave
to
one
another
as
one
Flesh
,
even
to
Prisons
and
Death
;
or
else
we
deny
Christ
in
his
Members
,
Mat.
25.43
.
DIRECT
.
XIV
.
That
you
may
seek
Holiness
and
Righteousness
,
only
by
believing
in
Christ
,
and
walking
in
him
by
Faith
,
according
to
the
former
Directions
,
take
Encouragement
from
the
great
Advantages
of
this
way
,
and
excellent
Properties
of
it
.
EXPLANATION
.
THis
Direction
may
serve
as
an
Epilogue
or
Conclusion
,
by
stirring
us
up
unto
a
lively
and
chearful
Imbracing
these
Gospel
Rules
forementioned
by
several
weighty
Motives
.
As
many
are
kept
from
seeking
Godliness
because
they
know
not
the
way
to
it
,
or
the
way
that
they
think
of
,
seems
Uncouth
,
Unpleasant
,
Disadvantageous
and
full
of
Discouragement
;
like
the
way
through
the
Wilderness
to
Canaan
,
which
wearied
the
Isralites
,
and
occasioned
their
many
murmurings
,
Num.
21.4
.
But
this
is
a
way
so
good
and
excellent
,
that
those
that
have
the
true
Knowledge
of
it
,
and
desire
heartily
to
be
Godly
,
can't
dislike
it
.
I
shall
shew
the
Excellency
of
it
in
several
Particulars
;
but
you
should
first
call
to
mind
what
is
the
way
that
I
have
taught
,
viz.
Union
and
Fellowship
with
Christ
,
and
by
Faith
in
Christ
,
as
discovered
in
the
Gospel
;
not
by
the
Law
,
or
in
a
natural
Condition
,
or
by
thinking
to
get
it
before
we
come
to
Christ
,
to
procure
Christ
by
it
,
which
is
striving
against
the
Stream
:
But
that
we
must
first
apply
Christ
and
his
Salvation
to
our selves
for
our
Comfort
,
and
that
by
confident
Faith
,
and
then
walk
by
that
Faith
according
to
the
New
Man
in
Christ
,
and
not
as
in
a
natural
Condition
,
and
use
all
means
of
Holiness
rightly
for
this
end
.
Now
that
this
is
an
excellent
advantageous
way
,
appears
by
the
following
desirable
Properties
of
it
.
1.
It
hath
this
Property
,
that
it
tends
to
the
Abasement
of
all
Flesh
,
and
Exaltation
of
God
only
in
his
Grace
and
Power
through
Christ
;
and
so
it
is
agreeable
to
Gods
design
in
all
his
Works
,
and
the
end
that
he
aimeth
at
,
Rom.
11.6
.
Isa.
2.17
.
Ezek.
36.21
,
22.31.32
.
Psal.
145.4
.
and
a
fit
means
for
the
attaining
the
end
that
we
ought
to
aim
at
in
the
first
place
,
which
is
the
Hallowing
,
Sanctifying
and
Glorifying
Gods
Name
in
all
things
;
and
is
the
first
and
chief
Petition
,
Mat.
6.
and
is
the
end
of
all
our
Actings
,
1
Cor.
10.31
.
was
the
end
of
giving
the
Law
,
Rom.
3.19
,
20.
God
made
all
things
for
Christ
,
and
would
have
him
have
the
Preheminence
in
all
,
Col.
1.17
,
18.
That
the
Father
may
be
glorified
in
the
Son
,
Joh.
14.13
.
And
this
Property
of
it
,
is
a
great
Argument
to
prove
that
it
is
the
way
of
God
,
and
hath
the
Character
of
his
Image
stamped
upon
it
;
we
may
say
that
it
is
like
him
,
and
a
way
according
to
his
Heart
,
as
Christ
proveth
his
Doctrin
to
be
of
God
by
this
Argument
,
Joh.
7.18
.
And
Paul
proveth
the
Doctrin
of
Justification
,
and
of
Sanctification
,
and
Salvation
by
Grace
through
Faith
to
be
of
God
,
because
it
excludes
all
boastings
of
the
Creature
,
Rom.
3.27
,
28.
1
Cor.
1.29.30
,
31.
Eph.
3.8
,
9.
This
Property
appears
evidently
in
the
Mystery
of
Sanctification
by
Christ
in
us
through
Faith
.
For
first
,
It
sheweth
that
we
can
do
nothing
by
our
natural
Will
,
or
any
Power
of
the
Flesh
;
and
that
God
will
not
enable
us
to
do
any
thing
that
way
,
Rom.
7.18
.
however
Nature
be
stirred
up
by
the
Law
or
natural
Helps
,
Col.
3.21
.
And
so
it
serveth
to
work
Self-loathing
and
Abasement
,
and
to
make
us
look
upon
Nature
,
as
desperately
wicked
and
past
cure
,
and
to
be
put
off
;
not
reformed
by
putting
on
Christ
:
It
remains
wicked
,
and
only
wicked
,
after
we
have
put
on
Christ
.
2.
It
sheweth
that
all
our
good
Works
and
living
to
God
,
are
not
by
our
own
Power
and
Strength
at
all
;
but
by
the
Power
of
Christ
,
living
in
us
by
Faith
,
and
that
God
enableth
us
to
act
,
not
meerly
according
to
our
natural
Power
,
as
he
enableth
carnal
Men
and
all
other
Creatures
,
but
above
our
own
Power
by
Christ
united
to
us
and
in
us
through
the
Spirit
:
All
Men
live
,
move
,
and
have
their
Being
in
him
,
and
by
his
universal
Support
and
Maintenance
of
Nature
;
in
its
Being
and
Activity
they
act
,
Heb.
1.3
.
So
that
the
Glory
of
their
Acting
as
Creatures
belongs
to
God
,
but
God
acts
more
immediately
in
his
People
,
who
are
one
Flesh
and
Spirit
with
Christ
,
and
act
not
by
their
own
Power
,
but
by
the
Power
of
the
Spirit
of
Christ
in
them
,
as
closely
united
to
him
,
and
being
the
living
Temple
of
his
Spirit
;
so
that
Christ
is
the
immediate
principal
Agent
of
all
their
good
Works
,
and
they
are
Christs
Works
properly
,
who
works
all
our
Works
in
us
and
for
us
,
and
yet
they
are
the
Saints
Works
by
Fellowship
with
Christ
,
by
whose
Light
and
Power
the
Faculties
of
the
Saints
do
act
and
are
acted
,
Gal.
2.20
.
Eph.
3.16
,
17.
Colos.
1.1
.
so
we
are
to
ascribe
all
our
works
to
God
in
Christ
,
and
thank
him
for
them
as
free
Gifts
,
1
Cor.
15.10
.
Phil.
1.11
.
God
inableth
us
to
act
not
by
our selves
,
as
he
doth
others
but
by
himself
.
The
Wicked
are
supported
in
acting
only
according
to
their
own
Nature
;
so
they
act
wickedly
:
Thus
all
are
said
to
live
,
move
,
and
have
their
being
in
God
,
Acts
17.27
.
But
God
enableth
us
to
conquer
Sin
,
not
by
our selves
,
but
by
himself
,
Hos.
1.7
.
and
the
Glory
of
inabling
us
,
doth
not
only
belong
to
him
which
the
Pharisee
could
not
but
ascribe
to
him
,
Luk.
18.11
.
but
also
the
Glory
of
doing
all
in
us
;
and
yet
we
work
as
one
with
Christ
,
even
as
he
works
as
one
with
the
Father
,
by
the
Father
working
in
him
:
We
act
as
Branches
by
the
Juice
of
the
Vine
,
as
members
by
the
animal
Spirits
of
the
Head
,
and
bring
forth
Fruit
by
Marriage
to
him
as
our
Husband
,
and
Work
in
the
Strength
of
him
as
the
living
Bread
that
we
feed
on
,
he
is
all
in
the
new
Man
,
Colos.
3.11
.
and
all
the
Promises
are
made
good
in
him
,
2
Cor.
1.20
.
2.
It
hath
this
Property
,
that
it
consisteth
well
with
other
Doctrins
of
the
Gospel
,
which
contrary
Errors
do
not
,
and
hence
this
is
the
way
to
confirm
us
in
many
other
Points
of
the
Gospel
,
and
therefore
appears
to
be
true
by
its
Harmony
with
other
truths
,
and
sit
linking
with
them
in
the
same
golden
Chain
of
the
mystery
of
Godliness
,
and
evidenceth
them
to
be
true
by
their
Harmony
with
it
.
I
have
shewed
that
mens
mistaking
the
true
Way
of
Sanctification
,
is
the
cause
of
perverting
the
Scripture
in
other
Points
of
Faith
,
and
of
declining
from
the
Truth
to
Popish
Socinian
and
Arminian
Tenents
:
Because
Men
cannot
seriously
take
that
for
truth
,
which
they
judge
not
to
be
according
to
Godliness
.
But
this
Way
of
Holiness
will
evidence
that
those
Gospel
Doctrins
which
they
refuse
,
are
according
to
Godliness
,
and
that
those
Tenents
which
a
blind
Zeal
for
Holiness
moveth
them
to
embrace
,
are
indeed
contrary
to
Holiness
.
However
Satan
appeareth
to
their
natural
Understandings
as
an
Angel
of
light
in
such
Tenents
:
Whatever
Men
say
,
its
certain
that
Legalists
are
indeed
the
Antinomians
.
I
shall
instance
in
some
Truths
confirmed
by
it
.
1.
The
Doctrin
of
original
Sin
,
viz.
Not
only
the
Guilt
of
Adam's
Sin
,
and
a
corrupt
Nature
,
but
utter
Impotency
to
do
spiritual
good
,
and
Proneness
to
Sin
,
which
is
Death
to
God
in
all
People
according
to
nature
,
Psal.
51.5
.
Rom.
5.12
.
There
is
an
utter
Inability
to
keep
the
Law
truly
in
any
Point
.
Many
deny
this
Doctrin
because
they
think
that
if
People
believe
this
,
they
will
excuse
their
Sins
by
it
,
and
be
apt
to
despair
of
all
striving
to
do
good
Works
,
and
leave
off
all
Endeavours
,
and
grow
licentious
;
and
they
think
it
will
be
more
conducing
to
Godliness
,
to
hold
and
teach
either
,
that
there
is
no
original
Sin
or
Corruption
derived
from
Adam
,
or
at
least
it
is
done
away
,
either
in
the
World
,
by
universal
Redemption
;
or
in
the
Church
by
Baptism
;
and
that
there
is
free-will
restored
,
whereby
People
are
able
to
encline
themselves
to
do
good
,
that
Men
may
be
more
encouraged
to
set
upon
good
Works
,
and
their
Neglect
made
inexcusable
.
All
this
is
indeed
forcible
against
seeking
and
endeavouring
for
Holiness
,
by
the
free-will
and
power
of
Nature
,
which
is
the
way
of
endeavouring
,
which
I
directed
you
to
avoid
,
and
if
there
were
no
new
Way
to
Holiness
since
the
fall
,
original
Sin
might
make
us
despair
;
but
there
is
a
new
Birth
,
a
new
Heart
,
a
new
Creature
,
and
therefore
we
have
directed
to
seeking
of
Holiness
by
the
Spirit
of
Christ
,
and
willing
good
freely
by
a
spiritual
Power
as
new
Creatures
,
partakers
of
a
divine
Nature
in
Christ
.
Yea
,
it
s
necessary
to
know
the
first
Adam
,
that
we
may
know
the
second
,
Rom.
5.12
.
To
believe
the
fall
and
original
Sin
,
that
we
may
be
stirred
up
to
fly
to
Christ
by
Faith
for
Holiness
by
free
Gift
,
knowing
that
we
cannot
attain
it
by
our
own
Power
and
Free
Will
,
2
Cor.
1.9
.
Mat.
9.12
,
13.
Rom.
7.24
,
25.
2
Cor.
3.5
.
Eph.
5.14
.
There
were
no
need
of
a
new
Man
or
a
new
Creation
,
if
the
old
were
not
without
strength
and
Life
,
Joh
3.5
,
6
,
Eph.
2.8
.
But
original
Deadness
cannot
hinder
Gods
working
Faith
and
Hungrings
and
Thirstings
after
Christ
,
by
the
Spirit
,
through
the
Gospel
,
in
those
that
God
chooseth
to
walk
holily
and
blamelessly
before
him
in
Love
,
1
Thes.
1.4
,
5.
Act.
26.18
.
And
so
we
are
made
alive
in
a
new
Head
,
and
become
Branches
of
another
Vine
,
living
to
God
by
the
Spirit
,
not
by
Nature
.
2.
It
confirms
us
in
the
Doctrin
of
Predestination
,
which
many
deny
,
because
they
say
it
takes
Men
off
from
Endeavours
as
fruitless
,
by
telling
Men
that
all
Events
are
predetermined
.
This
Argument
would
be
more
forcible
against
Endeavours
,
by
the
power
of
our
own
Free
Will
,
but
not
at
all
against
Endeavours
for
Holiness
,
by
the
Operation
of
God
,
giving
us
Faith
and
all
Holiness
by
his
own
Spirit
,
working
in
us
through
Christ
,
we
are
to
trust
on
Christ
for
the
Grace
of
the
Elect
,
and
Gods
good
Will
towards
Men
,
Matt.
3.17
.
Luke
2.14
.
Psal.
106.4
,
5.
Election
by
Grace
destroys
seeking
by
Works
,
but
not
by
Grace
,
Rom.
11.5
,
6.
And
we
are
here
taught
to
seek
for
Salvation
only
in
the
way
of
the
Elect
;
and
we
may
conclude
that
Holiness
is
to
be
had
by
Gods
Will
,
and
not
by
our
own
;
and
it
may
move
us
to
desire
Holiness
by
the
Will
of
God
,
Rom.
9.16
.
Psal.
109.32
.
And
seeing
it
appears
by
this
Doctrin
of
Sanctification
through
Christ
,
that
we
are
Gods
Workmanship
as
to
all
the
good
wrought
in
us
,
Phil.
2.12
,
13.
Eph.
2.10
.
We
may
well
admit
that
he
hath
appointed
his
Pleasure
from
Eternity
,
without
infringing
the
Natural
Liberty
of
our
corrupt
Wills
,
which
reacheth
not
unto
good
Works
,
Acts
15.18
.
compare
with
30.
Mans
Natural
Free
Will
may
well
consist
with
Gods
Decree
as
in
Paradise
,
Decretum
radii
contingentia
.
3.
It
confirms
us
in
the
true
Doctrin
of
Justification
and
Reconciliation
with
God
by
Faith
,
relying
on
the
Merits
of
Christs
Blood
,
without
any
Works
of
our
own
,
and
without
considering
Faith
as
a
Work
to
procure
Favour
by
the
Righteousness
of
the
Act
,
but
only
as
a
Hand
to
receive
the
Gift
,
or
rather
as
the
very
Eating
and
Drinking
of
Christ
actually
,
than
any
kind
of
Condition
intitling
us
to
him
as
our
Food
.
This
great
Doctrin
of
the
Gospel
many
hate
,
as
breaking
the
strongest
Bonds
of
Holiness
,
and
opening
a
way
to
all
Licentiousness
;
for
they
reckon
that
the
Conditionality
of
Works
,
to
attain
Gods
Favour
,
and
avoid
his
Wrath
,
and
the
necessity
of
them
to
Salvation
,
are
the
most
necessary
and
effectual
Impulsives
to
all
Holiness
;
and
they
account
that
the
other
Doctrin
opens
the
Flood-gates
to
Licentiousness
.
And
truly
this
Consideration
would
be
of
some
weight
,
if
People
were
to
be
brought
to
Holiness
by
Moral
Suasion
,
and
their
natural
Endeavours
stirred
up
by
the
Terms
of
the
Law
,
and
by
slavish
Fears
,
and
Mercenary
Hopes
;
for
the
Force
of
these
Motives
would
be
altogether
enervated
by
the
Doctrin
of
Justification
by
Free
Grace
;
but
I
have
already
shewed
,
that
a
Man
being
a
guilty
dead
Creature
,
cannot
be
brought
to
serve
God
out
of
love
,
by
force
of
any
of
these
Motives
,
and
that
we
are
not
sanctified
by
any
of
our
own
Endeavours
,
to
work
Holiness
in
our selves
,
but
rather
by
Faith
in
Christ's
Death
and
Resurrection
,
even
the
same
whereby
we
are
justified
;
and
that
the
urging
of
the
Law
stirs
up
Sin
;
and
that
Freedom
from
it
is
necessary
to
all
Holiness
,
as
the
Apostle
teacheth
,
Rom.
6.11
,
14.
and
7.4
,
5.
And
this
way
of
Sanctification
confirms
the
Doctrin
of
Justification
by
Faith
,
as
the
Apostle
informeth
,
Rom.
8.1
.
For
if
we
are
Sanctified
,
and
so
restored
to
the
Image
of
God
and
Life
by
the
Spirit
through
Faith
,
it
is
evident
that
God
hath
taken
us
into
his
Favour
,
and
pardoned
our
Sins
by
the
same
Faith
,
without
the
Law
,
or
else
we
should
not
have
the
Fruits
and
Effects
of
his
Favour
thereby
to
our
eternal
Salvation
,
Rom.
8.2
.
Yea
,
his
Justice
would
not
admit
his
giving
Life
without
Works
,
if
we
were
not
made
Righteous
in
Christ
by
the
same
Faith
.
And
we
cannot
trust
to
have
Holiness
freely
given
us
by
Christ
upon
any
rational
Ground
;
except
we
can
also
trust
on
the
same
Christ
for
free
Reconciliation
,
and
Forgiveness
of
Sins
for
our
Justification
.
Neither
can
guilty
cursed
Creatures
,
that
cannot
work
by
reason
of
their
Deadness
under
the
Curse
,
be
brought
to
a
rational
love
of
God
,
except
they
apprehend
his
loving
them
first
freely
without
Works
,
1
John
4.19
.
The
great
Objection
and
Reason
of
so
many
Controversies
and
Books
written
about
it
is
,
because
they
think
that
Men
will
trust
to
be
saved
however
they
live
:
But
Sanctification
is
an
Effect
of
Justification
,
and
floweth
from
the
same
Grace
;
and
we
trust
for
them
both
by
the
same
Faith
,
and
for
the
former
in
order
to
the
latter
:
And
such
a
Faith
,
be
it
never
so
confident
,
tendeth
not
to
Licentiousness
,
but
Holiness
.
And
we
grant
that
Justification
by
Grace
destroys
Holiness
by
legal
Endeavours
,
but
not
by
Grace
:
So
that
there
is
no
need
to
live
a
Papist
and
die
an
Antinomian
.
4.
It
confirms
us
in
the
Doctrin
of
Real
Union
with
Christ
,
so
plentifully
held
forth
in
Scripture
,
which
Doctrin
some
count
a
vain
Notion
,
and
cannot
endure
it
,
because
they
think
it
worketh
not
Holiness
,
but
Presumption
;
whereas
I
have
shewed
that
it
is
absolutely
necessary
for
the
Enjoyment
of
Spiritual
Life
and
Holiness
,
which
is
treasured
up
in
Christ
,
and
that
so
inseparably
,
that
we
cannot
have
it
without
a
real
Union
with
him
,
2
Cor.
13.5
.
1
John
5.12
.
John
6.53
.
ch.
15.5
.
1
Cor.
1.30
.
Col.
3.11
.
The
Members
and
Branches
cannot
live
without
Union
with
the
Vine
and
Head
;
nor
the
Stones
be
part
of
the
living
Temple
,
except
they
be
really
joyned
mediately
or
immediately
to
the
Corner-stone
.
5.
In
the
Doctrin
of
certain
final
Perseverance
of
the
Saints
,
John
3.36
.
c.
6.37
.
&
5.24
.
1
John
3.9
.
1
Thess.
5.24
.
Phil.
1.6
.
John
10.23
,
29.
c.
4.14
.
They
think
this
Doctrin
maketh
People
careless
of
good
Works
.
I
answer
,
It
maketh
People
careless
of
seeking
them
by
their
own
Natural
Strength
,
and
in
a
way
of
slavish
Fear
;
but
careful
and
couragious
in
trusting
on
the
Grace
of
God
for
them
,
when
they
are
brought
by
Regeneration
heartily
to
desire
them
,
Rom.
6.14
.
Numb.
13.30
.
setting
upon
the
doing
of
them
in
that
Grace
,
1
Thess.
5.8
,
11.
And
I
have
shewed
that
all
fears
of
Damnation
will
never
bring
Persons
to
work
out
of
love
;
and
that
nothing
will
do
it
,
but
a
comfortable
Doctrin
.
3ly
.
It
hath
this
excellent
Property
,
that
it
is
a
Never-failing
,
effectually
powerful
,
alone
Sufficient
,
and
sure
way
to
attain
to
true
Holiness
:
They
that
have
the
Truth
in
them
,
find
it
,
and
the
truly
humbled
find
it
:
People
strive
in
vain
,
when
they
seek
it
any
other
way
;
therefore
venture
with
the
Lepers
,
else
you
die
,
2
Kings
7.
Isa.
55.2
,
3
,
7.
All
other
ways
either
stir
up
Sin
,
or
increase
Despair
in
you
;
as
seeking
Holiness
by
the
Law
,
and
working
under
the
Curse
doth
;
and
breeds
but
Slavish
and
Hypocritical
Obedience
at
best
,
and
restrains
Sin
only
instead
of
mortifying
it
,
Gal.
4.25
.
The
Jews
sought
another
way
and
could
not
attain
it
,
Rom.
9.
And
all
that
seek
it
another
way
shall
lye
down
in
Sorrow
,
Isa.
50.11
.
And
that
1.
Because
as
we
are
under
the
Law
in
our
Natural
Estate
,
we
are
Dead
and
Children
of
Wrath
,
Eph.
2.1
,
3.
And
the
Law
curseth
us
instead
of
helping
us
,
Gal.
3.10
.
and
giveth
no
Life
by
its
Obligation
,
Gal.
3.21
.
And
we
cannot
work
Holiness
in
our selves
,
Rom.
5.6
.
So
that
an
humbled
Person
finds
it
in
vain
,
to
seek
Holiness
by
the
Law
or
his
own
Strength
;
for
the
Law
is
weak
through
our
Flesh
;
seeking
a
pure
Life
,
without
a
pure
Nature
,
is
building
without
a
Foundation
;
and
no
seeking
a
new
Nature
from
the
Law
,
for
it
bids
make
Brick
without
Straw
;
and
saith
to
the
Cripple
Walk
,
without
giving
any
Strength
.
2.
In
this
way
only
God
is
reconciled
to
us
,
even
in
Christ
,
2
Cor.
5.19
.
Eph.
1.7
.
And
so
he
loves
us
,
and
is
a
fit
Object
of
our
Love
,
1
John
4.19
.
And
so
in
this
way
only
we
have
a
new
and
Divine
Nature
by
the
Spirit
of
Christ
in
us
,
effectually
carrying
us
forth
to
Holiness
with
Life
and
Love
,
Rom.
8.5
.
Gal.
5.17
.
2
Pet.
1.3
,
4
and
have
new
Hearts
according
to
the
Law
,
so
that
we
serve
God
heartily
according
to
the
new
Nature
,
and
cannot
but
serve
him
,
1
John
3.9
.
So
that
here
is
a
sure
Foundation
for
Godliness
and
love
to
God
,
with
all
our
Heart
,
Might
and
Soul
;
and
Sin
is
not
only
restrained
but
mortified
;
and
not
only
the
outside
made
clean
,
but
the
inside
,
and
the
Image
of
God
renewed
,
and
Holy
Actings
surely
follow
:
We
Sin
not
according
to
the
new
Nature
,
though
we
are
not
perfect
in
degree
,
because
of
the
old
Nature
.
4ly
.
It
is
a
most
pleasant
way
to
those
that
are
in
it
,
Prov.
3.17
.
and
that
in
several
respects
.
1.
It
is
a
most
plain
way
,
easie
to
be
found
,
to
one
that
seeth
his
own
Deadness
under
the
Law
,
and
is
so
renewed
in
the
Spirit
of
his
Mind
,
as
to
know
and
be
perswaded
of
the
Truth
of
the
Gospel
;
though
such
may
be
troubled
and
pestered
with
many
legal
Thoughts
and
Workings
;
yet
when
they
seriously
consider
things
,
the
way
is
so
plain
,
that
they
think
it
Folly
and
Madness
to
go
any
other
way
:
So
that
the
wayfaring
Man
,
though
a
Fool
,
doth
do
not
err
therein
,
Isa.
35.8
.
Prov.
8.9
.
The
enlightned
Soul
cannot
think
of
another
way
when
truly
humbled
,
Prov.
1.8
.
And
when
we
are
in
Christ
,
we
have
his
Spirit
to
be
our
Guide
in
this
way
,
1
John
2.27
.
John
16.13
.
So
that
we
need
not
be
filled
with
such
distracting
Thoughts
about
knowledge
of
our
way
,
as
legal
Spirits
are
about
Thousands
of
Cases
of
Conscience
,
which
do
so
multiply
upon
them
,
that
they
despair
of
finding
out
the
way
of
Religion
,
by
reason
of
so
various
Doubts
and
manifold
Intricacies
.
Here
we
may
be
sure
that
God
will
so
far
teach
us
our
Duties
,
as
that
we
shall
not
be
misled
with
Error
,
so
as
to
continue
in
it
to
Destruction
,
Psalm
25.8
,
9
,
14.
What
a
trouble
is
it
to
a
Traveller
to
be
doubtful
of
his
way
,
and
without
a
Guide
,
when
his
Business
is
of
great
Importance
,
upon
Life
and
Death
,
it
is
even
an
Heart-breaking
:
But
those
that
are
in
this
way
,
may
be
sure
,
that
though
they
sometime
err
,
yet
they
shall
not
err
destructively
,
but
shall
discern
their
way
again
,
Gal.
4.7
,
10.
2.
It
is
easie
to
those
that
walk
in
it
by
the
Spirit
,
though
it
be
difficult
to
get
into
it
by
reason
of
the
Opposition
of
the
Flesh
or
Devil
scaring
us
,
or
seducing
us
from
it
.
Here
you
have
Holiness
as
a
Free
Gift
received
by
Faith
,
an
Act
of
the
Mind
and
Soul
;
whosoever
will
,
may
come
,
take
it
and
drink
freely
,
and
nothing
is
required
but
a
willing
mind
,
Joh.
7.38
.
Isa.
55.
1.
Rev.
22.17
.
But
the
Law
is
an
intolerable
Burden
,
Mat.
23.4
.
Acts
15.10
.
if
Duty
be
laid
on
by
its
Terms
.
We
are
not
left
in
this
way
to
conquer
Lusts
by
our
Endeavours
,
which
is
a
successless
Work
,
but
what
is
Duty
is
given
,
and
the
Law
is
turned
into
Promises
,
Heb.
8.
Ezek.
36.25
,
26.
Jer.
31.33
.
&
32.40
.
We
have
all
now
in
Christ
,
Col.
3.11
.
and
2.9
,
10
,
15.17
.
This
is
a
Catholick
Medicine
instead
of
a
Thousand
.
How
pleasant
would
this
Free-gift
Holiness
be
to
us
,
if
we
knew
our
own
Wants
,
and
Inabilities
and
Sinfulness
?
How
ready
are
some
to
Toyle
continually
,
and
macerate
their
Bodies
in
a
melancholy
legal
way
,
to
get
Holiness
rather
than
perish
for
ever
?
and
therefore
how
ready
should
we
be
,
when
it
is
only
Take
and
Have
,
Believe
and
be
Sanctifyed
and
Saved
,
2
Kings
5.13
.
Christs
burden
is
light
by
his
Spirit
bearing
,
Mat.
11.30
.
No
weariness
,
but
renewing
of
strength
,
Isa.
40
31.
3.
It
is
a
way
of
Peace
,
Prov.
3.17
.
free
from
Fears
and
Terrors
of
Conscience
,
that
those
meet
with
unavoidably
that
seek
Salvation
by
Works
;
for
the
Law
worketh
wrath
,
Rom.
4.15
.
It
is
not
the
way
of
Mount
Sinai
,
but
of
Jerusalem
,
Heb.
12.18
,
22.
The
Doubts
of
Salvation
that
People
meet
with
,
arise
from
putting
some
condition
of
Works
betwixt
Christ
and
themselves
,
as
hath
appeared
in
this
Discourse
;
but
our
walking
in
this
way
,
is
by
Ftith
,
which
rejects
such
Fears
and
Doubtings
,
Joh.
14.1
.
Mar.
5.36
.
Heb.
10.19
,
22.
It
's
free
from
Fears
of
Satan
or
any
Evil
,
Rom.
8.31
,
32.
And
free
from
slavish
Fears
of
perishing
by
our
Sins
,
1
Joh.
2.1
,
2.
Phil.
4.6
,
7.
it
laying
hold
on
infinite
Grace
,
Mercy
and
Power
to
secure
us
:
The
Lord
is
the
Keeper
and
Shade
on
the
right
hand
,
Psal.
121.5
.
Free
and
powerful
Grace
answers
all
Objections
.
4.
It
is
a
way
that
is
paved
with
Love
,
like
Solomons
Chariot
,
Cant.
3.10
.
We
are
to
set
Gods
loving-kindness
,
and
all
the
gifts
of
his
Love
,
still
before
our
eyes
,
Psal.
26.2
.
Christs
Death
,
Resurrection
,
Intercession
before
our
eyes
;
which
breed
Peace
,
Joy
,
Hope
,
Love
,
Rom.
15.13
.
Isa.
35.10
.
You
must
Believe
for
your
Justification
,
Adoption
,
the
Gift
of
the
Spirit
,
and
a
future
Inheritance
;
your
Death
and
Resurrection
with
Christ
:
In
Believing
for
these
things
,
your
whole
way
is
adorned
with
Flowers
,
and
hath
these
Fruits
growing
on
each
side
;
so
that
it
's
through
the
Garden
of
Eden
,
rather
than
the
Wilderness
of
Sinai
,
Act.
9.31
.
It
is
the
Office
of
the
Spirit
our
Guide
,
to
be
our
Comforter
,
and
not
a
Spirit
of
bondage
,
Rom.
8.15
.
Peace
and
Joy
are
great
Duties
in
this
way
,
Phil.
4.4
,
5
,
6.
God
doth
not
drive
us
on
with
Whips
and
Terrors
,
and
by
the
Rod
of
the
Schoolmaster
of
the
Law
;
but
leads
us
and
wins
us
to
walk
in
his
ways
,
by
Allurements
,
Cant.
1.3
.
Hos.
11.4
.
See
such
Alurements
,
2
Cor.
5.14
,
15.
c.
7.1
.
Rom.
12.1
.
5.
Our
very
Moving
,
Acting
,
Walking
in
this
way
,
is
a
Pleasure
and
Delight
;
every
good
Work
is
done
with
Pleasure
,
the
very
Labour
of
the
way
is
pleasant
.
Carnal
Men
wish
Duties
were
not
necessary
,
and
they
are
burthensome
to
them
;
but
they
are
pleasant
to
us
,
because
we
do
not
gain
Holiness
by
our
own
carnal
Wrestling
with
our
Lusts
,
and
crossing
them
out
of
carnal
Fear
,
with
Regret
and
Grief
,
and
setting
Conscience
and
the
Law
against
them
,
to
hinder
their
Actings
,
but
we
act
naturally
,
according
to
the
New
Nature
,
and
perform
our
own
New
spiritual
Desires
and
Lusts
,
by
walking
in
the
ways
of
God
through
Christ
:
And
our
Lusts
and
Pleasures
in
Sin
,
are
not
only
restrained
,
but
taken
away
in
Christ
;
and
Pleasures
in
Holiness
,
freely
given
us
and
implanted
in
us
,
Rom.
8.5
.
Gal.
5.17
,
24.
Joh.
4.34
.
Psal.
40.8
.
Psal.
119.14
,
16
,
20.
We
have
a
new
Taste
and
Savour
,
Love
,
Lust
and
Liking
by
the
Spirit
of
Christ
,
and
look
on
the
Law
,
not
as
a
Burden
,
but
as
our
Priviledge
in
Christ
.
6.
It
is
a
high
exalted
way
above
all
other
ways
:
Unto
this
way
the
Prophet
Habbakuk
is
exalted
,
when
upon
the
Failure
of
all
visible
Helps
and
Supports
,
he
resolves
to
rejoyce
in
the
Lord
,
and
joy
in
the
God
of
his
Salvation
;
and
making
God
his
Strength
by
Faith
,
his
Feet
should
be
as
Hinds
Feet
,
and
should
walk
upon
his
high
places
,
Hab.
3.18
,
19.
These
are
the
heavenly
places
in
Christ
Jesus
,
that
God
hath
set
us
in
,
being
quickned
and
raised
up
together
with
him
,
Eph.
2.5
,
6.
1.
We
live
high
here
,
for
we
live
not
by
the
flesh
,
but
by
the
Spirit
,
and
Christ
in
us
,
with
all
his
fullness
,
Rom.
8.1
,
2.
Gal.
2.20
.
c.
5.25
.
We
walk
in
Fellowship
with
God
,
dwelling
in
us
,
and
walking
about
in
us
,
2
Cor.
6.18
.
And
therefore
our
Works
are
of
higher
Price
and
Excellency
,
than
the
Works
of
others
,
because
they
are
wrought
in
God
,
Joh.
3.21
.
And
are
the
Fruits
of
Gods
Spirit
,
Gal.
5.
Phil.
1.11
.
And
we
may
know
that
they
are
accepted
and
good
,
by
our
Gospel
Principles
which
others
have
not
,
Rom.
7.6
.
2.
We
are
inabled
to
the
most
difficult
Duties
,
Phil.
4.1
,
3.
and
nothing
is
too
hard
for
us
.
See
the
great
Works
done
by
Faith
,
Heb.
11.
Mar.
9.23
.
Works
that
carnal
Men
think
!
Folly
and
Madness
to
venture
upon
,
(
they
are
so
great
)
and
honourable
Atchievements
,
in
doing
and
suffering
for
Christ
.
3.
We
walk
in
an
honourable
State
with
God
,
and
on
honourable
Terms
;
not
as
guilty
Creatures
to
get
our
Pardon
by
Works
,
nor
as
Bond-Servants
,
to
earn
our
Meat
and
Drink
;
but
as
Sons
and
Heirs
,
walking
towards
the
full
Possession
of
that
Happiness
to
which
we
have
a
Title
,
and
so
we
have
much
boldness
in
Gods
Presence
,
Gal.
4.6
,
7.
We
can
approach
nearer
to
God
than
others
,
and
walk
before
him
considently
without
slavish
Fear
;
not
as
Strangers
,
but
as
such
who
are
of
his
own
Family
,
Eph.
2.19
,
20.
And
this
prompts
us
to
doing
greater
things
than
others
;
walking
as
free
Men
,
Rom.
6.17
,
18.
Joh.
8.35
,
36.
It
is
a
Kingly
way
;
the
Law
to
us
,
is
a
Royal
Law
,
a
Law
of
Liberty
and
our
Priviledge
,
not
a
Bond
and
Yoak
of
Compulsion
.
4.
It
is
the
way
only
of
those
that
are
Honourable
and
Precious
in
the
eyes
of
the
Lord
,
even
his
Elect
and
Redeemed
ones
,
whose
special
Priviledge
it
is
,
to
walk
therein
;
No
unclean
Beast
goeth
there
,
Jer.
35.8
,
9.
No
carnal
Man
can
walk
in
this
way
,
but
only
those
that
are
taught
of
God
,
Joh.
6.44
,
45
,
46.
Nor
would
it
have
come
into
our
Hearts
,
without
Divine
Revelation
.
5.
The
preparing
this
way
,
cost
Christ
very
dear
;
it
is
a
costly
way
,
Heb.
10.19
,
20.
1
Pet.
3.18
.
6.
It
is
a
good
old
way
,
wherein
thou
mayest
follow
the
Footsteps
of
all
the
Flock
.
7.
It
's
the
way
to
Perfection
,
it
leads
to
such
Holiness
,
which
shall
in
a
while
,
be
absolutely
perfect
:
It
differs
only
in
the
degree
and
manner
of
Manifestation
from
the
Holiness
of
Heaven
;
there
the
Saints
live
by
the
same
Spirit
,
and
the
same
God
in
all
,
1
Cor.
15.28
.
Joh.
4.14
.
And
have
the
Image
of
the
same
spiritual
Man
,
1
Cor.
15.49
.
Only
here
we
have
but
the
first
fruits
of
the
Spirit
,
Rom.
8.23
.
And
live
by
faith
and
not
by
sight
,
2
Cor.
5.7
.
And
are
not
full
grown
in
Christ
,
Eph.
4.13
.
Sanctification
in
Christ
,
is
Glorification
begun
,
as
Glorification
is
Sanctification
perfected
.