BOOK
I.
General
Principles
Concerning
the
HOLY
SPIRIT
AND
HIS
WORK
.
CHAP.
I.
(
1.
)
1
Cor.
12.
1.
opened
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spiritual
Gifts
.
Their
Grant
unto
,
Use
,
and
Abuse
in
that
Church
.
(
2.
)
Jesus
,
how
called
Anathema
;
impiety
of
the
Jews
.
How
called
Lord
.
The
Foundation
of
Church-Order
and
Worship
.
(
3.
)
In
what
sense
we
are
enabled
by
the
Spirit
to
call
Jesus
Lord.
(
4.
)
The
Holy
Spirit
the
Author
of
all
Gifts
;
why
called
God
,
and
the
Lord.
(
5.
)
General
Distribution
of
Spiritual
Gifts
.
(
6.
)
Proper
End
of
their
Communication
.
(
7.
)
Nine
sorts
of
Gifts
;
Abuse
of
them
in
the
Church
.
Their
tendency
unto
Peace
and
Order
.
(
8.
)
General
Design
of
the
ensuing
Discourse
concerning
the
Spirit
and
his
Dispensation
.
(
9.
)
Importance
of
the
Doctrine
concerning
the
Spirit
of
God
,
and
his
Operations
.
Reasons
hereof
.
(
10.
)
Promise
of
the
Spirit
to
supply
the
Absence
of
Christ
,
as
to
his
Humane
Nature
.
Concernment
thereof
.
(
11.
)
Work
of
the
Spirit
in
the
Ministration
of
the
Gospel
.
(
12
,
13.
)
All
saving
Good
communicated
unto
us
;
and
wrought
in
us
by
Him
.
(
14.
)
Sin
against
the
Holy
Ghost
irremissible
.
(
15.
)
False
pretences
unto
the
Spirit
dangerous
.
(
16.
)
Pretences
unto
the
Spirit
of
Prophesie
under
the
Old
Testament
.
(
17.
)
Two
sorts
of
false
Prophets
;
the
first
.
(
18.
)
The
second
sort
.
(
19.
)
Pretenders
under
the
New
Testament
.
(
20
,
21.
)
The
Rule
for
the
Tryal
of
such
Pretenders
,
1
John
4.
1
,
2
,
3.
(
22.
)
Rules
to
this
purpose
under
the
Old
and
New
Testament
compared
.
(
23.
)
A
false
Spirit
set
up
against
the
Spirit
of
God
,
examined
.
(
24.
)
False
and
noxious
Opinions
concerning
the
Spirit
,
and
how
to
be
obviated
.
(
25.
)
Reproaches
of
the
Spirit
and
his
Work
.
(
26.
)
Further
declared
.
(
27.
)
Principles
and
Occasions
of
the
Apostasie
of
Churches
under
the
Law
and
Gospel
.
(
28.
)
Dispensation
of
the
Spirit
not
confined
to
the
first
Ages
of
the
Church
.
(
29
,
30
,
31.
)
The
great
necessity
of
a
diligent
enquiry
into
the
things
taught
,
concerning
the
Spirit
of
God
and
his
Work
.
Sect.
1
THE
Apostle
Paul
,
in
the
12th
Chapter
of
his
first
Epistle
to
the
Corinthians
,
directs
their
Exercise
of
Spiritual
Gifts
;
concerning
which
,
amongst
other
Things
and
Emergencies
,
they
had
made
enquiry
of
him
.
This
,
the
first
words
wherewith
he
prefaceth
his
whole
Discourse
,
declare
,
vers.
1.
Now
concerning
Spiritual
Gifts
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
his
ensuing
Declaration
doth
evince
.
[
](A53720-e1570-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Loc.
So
also
Ambros.
and
Theophylact
.
in
Loc.
And
the
imagination
of
some
concerning
Spiritual
Persons
to
be
here
intended
,
contrary
to
the
sense
of
all
the
Ancients
,
is
inconsistent
with
the
Context
.
For
as
it
was
about
Spiritual
Gifts
and
their
Exercise
that
the
Church
had
consulted
with
him
;
so
the
whole
series
of
his
ensuing
Discourse
is
directive
therein
.
And
therefore
in
the
close
of
it
,
contracting
the
Design
of
the
whole
,
he
doth
it
in
that
advice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
covet
the
best
Gifts
,
namely
,
among
those
which
he
proposed
to
treat
of
,
and
had
done
so
accordingly
,
vers.
31.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
vers.
1.
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
vers.
31.
as
it
is
exprest
,
chap.
14.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
desire
Spiritual
Gifts
;
whose
Nature
and
Use
you
are
now
instructed
in
,
as
at
first
was
proposed
.
Of
these
that
Church
had
received
an
abundant
measure
,
especially
of
those
that
were
Extraordinary
,
and
tended
to
the
Conviction
of
Unbelievers
.
For
the
Lord
having
much
people
in
that
City
,
whom
he
intended
to
call
to
the
Faith
,
Acts
18.
9
,
10.
not
onely
incouraged
our
Apostle
against
all
fears
and
dangers
to
begin
and
carry
on
the
Work
of
Preaching
there
,
wherein
he
continued
an
year
and
six
months
,
vers.
11.
but
also
furnished
the
first
Converts
with
such
eminent
,
and
some
of
them
such
miraculous
Gifts
,
as
might
be
a
prevalent
means
to
the
Conversion
of
many
others
.
For
he
will
never
be
wanting
to
provide
Instruments
and
suitable
means
for
the
effectual
attaining
of
any
End
that
he
aimeth
at
.
In
the
Use
,
Exercise
and
Management
of
these
Spiritual
Gifts
,
that
Church
or
sundry
of
the
Principal
Members
of
it
,
had
fallen
into
manifold
disorders
;
and
abused
them
unto
the
matter
of
Emulation
and
Ambition
,
whereon
other
Evils
did
ensue
;
[
](A53720-e1880-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Loc.
as
the
best
of
God's
Gifts
may
be
abused
by
the
Lusts
of
Men
,
and
the
purest
Water
may
be
tainted
by
the
Earthen
Vessels
whereinto
it
is
poured
.
Upon
the
information
of
some
,
who
loving
Truth
,
Peace
,
and
Order
,
were
troubled
at
these
Miscarriages
,
chap.
1.
11.
and
in
Answer
unto
a
Letter
of
the
whole
Church
written
unto
him
about
these
and
other
Occurrences
,
Chap.
7.
1.
he
gives
them
Counsel
and
Advice
for
the
rectifying
of
these
Abuses
.
And
first
,
to
prepare
them
aright
with
humility
and
thankfulness
becoming
them
who
were
intrusted
with
such
excellent
Priviledges
as
they
had
abused
,
and
without
which
they
could
not
receive
the
Instruction
which
he
intended
them
,
he
mindeth
them
of
their
former
State
and
Condition
before
their
Calling
and
Conversion
to
Christ
,
vers.
2.
You
know
that
you
were
Gentiles
,
carried
away
with
dumb
Idols
,
even
as
you
were
led
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Hurried
with
violent
Impressions
from
the
Devil
,
into
the
service
of
Idols
.
This
he
mentions
not
to
reproach
them
,
but
to
let
them
know
what
frame
of
Mind
,
and
what
fruit
of
Life
might
be
justly
expected
from
them
,
who
had
received
such
an
alteration
in
their
Condition
.
[
](A53720-e2040-b)*
*
Spiritualia
illis
traditurus
,
exemplum
prioris
conversationis
memorat
;
ut
simulacrorum
fuerunt
forma
colentes
idola
,
&
ducebantur
duce
voluntate
doemonirū
;
ita
&
colen̄tes
deum
sint
forma
legis
dominicae
.
Ambros.
in
loc.
Particularly
as
he
elsewhere
tells
them
,
If
they
had
not
made
themselves
to
differ
from
others
;
if
they
had
nothing
but
what
they
had
received
,
they
should
not
boast
nor
exalt
themselves
above
others
,
as
though
they
had
not
received
,
chap.
4.
v.
7.
For
it
is
a
vain
thing
for
a
man
to
boast
in
himself
of
what
he
hath
freely
received
of
another
,
and
never
deserved
so
to
receive
it
;
as
it
is
with
all
who
have
received
either
Gifts
or
Grace
from
God
.
Sect.
2
This
Alteration
of
their
State
and
Condition
he
farther
declares
unto
them
by
the
Effects
,
and
Author
of
it
,
vers.
3.
Wherefore
I
give
you
to
understand
,
that
no
man
speaking
by
the
Spirit
of
God
,
calleth
Jesus
accursed
;
and
that
no
man
can
say
that
Jesus
is
the
Lord
,
but
by
the
Holy
Ghost
.
The
great
Difference
which
was
then
in
the
World
,
was
concerning
Jesus
who
was
preached
unto
them
all
.
Unbelievers
,
who
were
still
carried
with
an
impetus
of
Mind
and
Affections
after
dumb
Idols
,
being
led
and
acted
therein
by
the
Spirit
of
the
Devil
,
blasphemed
,
and
said
Jesus
was
Anathema
,
or
one
accursed
.
They
looked
on
him
as
a
Person
to
be
detected
and
abominated
as
the
common
odium
of
their
Gods
and
Men.
Hence
on
the
mention
of
him
,
they
used
to
say
,
Jesus
Anathema
,
he
is
,
or
let
him
be
accursed
,
detested
,
destroyed
.
(
And
in
this
Blasphemy
do
the
Jews
continue
to
this
day
,
hiding
their
cursed
Sentiments
under
a
corrupt
pronunciation
of
his
Name
.
For
instead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
write
and
call
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
initial
Letters
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
Let
his
Name
and
Memory
be
blotted
out
;
the
same
with
Jesus
Anathema
.
And
this
Blasphemy
of
pronouncing
Jesus
accursed
,
was
that
wherewith
the
first
Persecutors
of
the
Church
tryed
the
Faith
of
Christians
,
as
Pliny
in
his
Epistle
to
Trajan
,
and
Justin
Martyr
,
with
other
Apologists
agree
.
And
as
the
Apostle
sayes
,
Those
who
did
thus
,
did
not
so
by
the
Spirit
of
God
;
so
he
intends
that
they
did
it
by
the
acting
and
instigation
of
the
Devil
,
the
unclean
Spirit
,
which
ruled
in
those
Children
of
Disobedience
.
And
this
was
the
Condition
of
these
Corinthians
themselves
to
whom
he
wrote
,
whilst
they
also
were
carried
away
after
dumb
Idols
.
On
the
other
side
,
those
that
believed
called
Jesus
Lord
,
or
professed
that
he
was
the
Lord
,
and
thereby
avowed
their
Faith
in
him
and
Obedience
unto
him
.
Principally
they
owned
him
to
be
Jehovah
,
the
Lord
,
over
all
God
blessed
for
ever
.
For
the
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
every
where
in
the
New-Testament
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
used
.
He
who
thus
professeth
Jesus
to
be
the
Lord
,
in
the
first
place
acknowledgeth
him
to
be
the
true
God
.
And
then
they
professed
him
therewithal
,
to
be
their
Lord
,
the
Lord
of
their
Souls
and
Consciences
,
unto
whom
they
owed
all
Subjection
,
and
performed
all
Obedience
,
as
Thomas
did
in
his
great
Confession
,
My
Lord
,
and
my
God
,
John
20.
28.
Now
as
he
had
before
intimated
that
those
who
disowned
him
and
called
him
accursed
,
did
speak
by
the
instinct
and
instigation
of
the
Devil
by
whom
they
were
acted
;
So
he
lets
them
know
,
on
the
other
hand
,
that
no
man
can
thus
own
and
confess
Jesus
to
be
the
Lord
,
but
by
the
Holy
Ghost
.
But
it
may
be
said
that
some
acted
by
the
unclean
Spirit
confessed
Christ
to
be
the
Lord
.
So
did
the
Man
in
the
Synagogue
,
who
cryed
out
,
I
know
thee
who
thou
art
,
the
Holy
One
of
God
,
Mark
1.
23
,
24.
And
vers.
24.
He
suffered
not
the
Devils
to
speak
,
because
they
knew
him
.
And
the
Damsel
possessed
with
a
Spirit
of
Divination
,
cryed
after
the
Apostle
,
saying
,
These
Men
are
the
Servants
of
the
most
high
God
,
Acts
16.
17.
So
also
did
the
Man
who
abode
in
the
Tombs
,
possessed
with
an
unclean
Spirit
,
who
cryed
out
unto
him
,
What
have
I
to
do
with
thee
Jesus
,
thou
Son
of
the
most
high
God
,
Mark
5.
7.
And
other
Testimonies
to
the
like
purpose
among
the
Heathen
,
and
from
their
Oracles
,
might
be
produced
.
Ans.
(
1.
)
Our
Apostle
speaks
of
such
a
saying
of
Jesus
to
be
Lord
,
as
is
accompanied
with
Faith
in
him
,
and
subjection
of
Soul
unto
him
,
which
is
from
the
Holy
Ghost
alone
.
Thus
none
acted
by
the
unclean
Spirit
can
call
him
Lord.
(
2.
)
These
Acknowledgments
were
either
(
1.
)
wrested
from
the
Devil
,
and
were
no
small
part
of
his
punishment
and
torment
;
or
,
(2)
were
designed
by
him
with
an
intention
to
prejudice
the
Glory
of
Christ
,
by
his
Testimony
,
who
was
a
Lyar
from
the
Beginning
.
And
Malus
bonum
cum
simulat
,
tunc
est
pessimus
.
[
](A53720-e2650-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrysost.
in
loc.
These
things
therefore
can
have
here
no
place
.
Hereby
then
the
Apostle
informs
them
wherein
the
Foundation
of
all
Church-Relation
,
Order
,
and
Worship
did
consist
.
For
whereas
they
had
all
respect
unto
the
Lordship
of
Christ
,
and
their
acknowledgment
thereof
,
this
was
not
from
themselves
,
but
was
a
pure
Effect
of
the
Operation
of
the
Holy
Ghost
in
them
,
and
towards
them
.
And
any
thing
of
the
like
kind
,
which
doth
not
proceed
from
the
same
Cause
and
Fountain
,
is
of
no
Use
to
the
Glory
of
God
,
nor
of
any
advantage
unto
the
Souls
of
Men.
Sect.
3
Some
think
,
that
this
saying
of
Jesus
to
be
the
Lord
,
is
to
be
restrained
unto
the
manner
of
speaking
afterwards
insisted
on
.
Crel
.
de
Sp.
S.
Prolegom
.
p.
29
,
30
,
31.
For
the
Apostle
in
the
following
verses
treateth
of
those
Extraordinary
Gifts
,
which
many
in
that
Church
were
then
endowed
withall
.
None
can
,
saith
he
,
say
Jesus
is
the
Lord
,
in
an
extraordinary
manner
,
with
divers
tongues
,
and
in
Prophesy
,
but
by
the
Holy
Ghost
.
Without
his
especial
Assistance
,
none
can
eminently
and
miraculously
declare
him
so
to
be
.
And
if
this
be
so
,
it
is
likely
that
those
before
intended
,
who
said
Jesus
was
accursed
,
were
some
Persons
pretending
to
be
acted
,
or
really
acted
by
an
extraordinary
Spirit
,
which
the
Apostle
declares
not
to
be
the
Spirit
of
God
.
And
so
Chrysostome
interprets
those
words
of
them
who
were
visibly
and
violently
acted
by
the
Devil
.
Many
such
Instruments
of
his
Malice
did
Satan
stir
up
in
those
dayes
,
to
preserve
,
if
it
were
possible
,
his
tottering
Kingdom
from
Ruine
.
But
there
is
no
necessity
thus
to
restrain
the
words
,
or
to
affix
this
sense
unto
them
.
Yea
,
it
seems
to
me
to
be
inconsistent
with
the
Design
of
the
Apostle
,
and
Scope
of
the
Place
.
For
intending
to
instruct
the
Corinthians
,
as
was
said
,
in
the
Nature
,
Use
,
and
Exercise
of
Spiritual
Gifts
,
he
first
lays
down
the
Spring
and
Fountain
of
all
Saving
Profession
of
the
Gospel
,
which
those
Gifts
were
designed
to
the
furtherance
and
improvement
of
.
Hereupon
having
minded
them
of
their
Heathen
State
and
Condition
before
,
he
lets
them
know
by
what
means
they
were
brought
into
the
Profession
of
the
Gospel
,
and
owning
of
Jesus
to
be
the
Lord
,
in
opposition
unto
the
dumb
Idols
whom
they
had
served
.
And
this
was
by
the
Author
of
those
Gifts
,
unto
whose
consideration
he
was
now
addressing
himself
.
The
great
Change
wrought
in
them
as
to
their
Religion
and
Profession
,
was
by
the
Holy
Ghost
.
For
no
Man
can
say
that
Jesus
is
the
Lord
,
which
is
the
Sum
and
Substance
of
our
Christian
Profession
,
but
by
him
;
though
some
think
he
hath
little
or
no
concern
at
all
in
this
matter
.
But
to
say
Christ
is
the
Lord
,
includes
two
things
;
First
,
Faith
in
him
as
Lord
and
Saviour
.
So
was
he
declared
and
preached
by
the
Angels
;
Luke
2.
11.
A
Saviour
which
is
Christ
the
Lord
.
And
this
word
Lord
,
includes
as
the
Dignity
of
his
Person
,
so
his
Investiture
with
those
Offices
which
for
our
Good
this
Lord
did
exercise
and
discharge
.
Secondly
,
The
profession
of
that
Faith
;
which
two
,
where
they
are
sincere
,
do
always
accompany
each
other
;
Rom.
10.
10.
For
as
the
saying
of
Jesus
to
be
Anathema
,
did
comprise
an
open
Disclaimure
and
Abrenunciation
of
him
;
so
the
calling
of
him
Lord
,
expresseth
the
Profession
of
our
Faith
in
him
,
and
Subjection
unto
him
.
And
both
these
are
here
intended
to
be
sincere
and
saving
.
For
that
Faith
and
Profession
are
intended
,
whereby
the
Church
is
built
upon
the
Rock
;
the
same
with
that
of
Peter
,
Thou
art
Christ
the
Son
of
the
Living
God
,
Matth.
16.
16.
And
that
these
are
the
Works
of
the
Holy
Ghost
,
which
none
of
themselves
are
sufficient
for
,
shall
God
assisting
be
afterwards
abundantly
declared
.
Sect.
4
Having
thus
stated
the
Original
and
Foundation
of
the
Church
,
in
its
Faith
,
Profession
,
Order
and
Worship
,
he
farther
acquaints
them
,
that
the
same
Spirit
is
likewise
the
Author
of
all
those
Gifts
,
whereby
it
was
to
be
built
up
and
established
,
and
whereby
the
Profession
of
it
might
be
enlarged
;
V.
4.
Now
there
are
diversities
of
Gifts
,
but
the
same
Spirit
.
These
are
the
things
which
he
intendeth
to
discourse
upon
,
wherein
he
enlargeth
himself
in
the
whole
ensuing
Chapter
.
Now
because
the
Particulars
here
insisted
on
by
him
in
the
beginning
of
his
Discourse
,
will
all
of
them
occur
unto
us
and
be
called
over
again
in
their
proper
places
,
I
shall
only
point
unto
the
Heads
of
the
Discourse
,
in
the
verses
preceeding
the
Eleventh
,
which
we
principally
aim
it
.
Treating
therefore
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
these
Spiritual
Things
or
Gifts
in
the
Church
,
he
first
declares
their
Author
,
from
whom
they
come
,
and
by
whom
they
are
wrought
and
bestowed
.
Him
he
calls
the
Spirit
,
v.
4.
the
Lord
,
v.
5.
God
,
v.
6.
And
to
denote
the
Oneness
of
their
Author
,
notwithstanding
the
diversity
of
the
things
themselves
,
he
calls
him
the
same
Spirit
,
the
same
Lord
,
the
same
God
.
The
words
may
be
understood
two
wayes
;
First
,
That
the
whole
Trinity
,
and
each
Person
distinctly
should
be
intended
in
them
.
For
consider
the
immediate
Operator
of
these
Gifts
,
and
it
is
the
Spirit
,
or
the
Holy
Ghost
,
vers.
4.
Consider
them
as
to
their
Procurement
,
and
immediate
Authoritative
Collation
;
and
so
they
are
from
Christ
,
the
Son
,
the
Lord
,
vers.
5.
But
as
to
their
first
Original
and
Fountain
,
they
are
from
God
,
even
the
Father
,
vers.
6.
And
all
these
are
one
and
the
same
.
But
rather
the
Spirit
alone
is
intended
,
and
hath
this
three-fold
denomination
given
unto
him
;
For
as
he
is
particularly
denoted
by
the
Name
of
the
Spirit
,
which
he
useth
that
we
may
know
whom
it
is
that
eminently
he
intendeth
,
so
he
calls
him
both
Lord
,
and
God
,
as
to
manifest
his
Sovereign
Authority
in
all
his
Works
and
Administrations
;
so
to
ingenerate
a
due
Reverence
in
their
Hearts
towards
him
with
whom
they
had
to
do
in
this
Matter
.
And
no
more
is
intended
in
these
three
Verses
,
but
what
is
summed
up
vers.
11.
But
all
these
worketh
that
one
and
the
self
same
Spirit
,
dividing
to
every
Man
severally
as
he
will
.
Sect.
5
Secondly
;
With
respect
unto
their
general
Nature
,
The
Apostle
distributes
them
into
Gifts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
4.
Administrations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
5.
Operations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
6.
which
Division
,
with
the
Reasons
of
it
,
will
in
our
Progress
be
farther
cleared
.
Sect.
6
Thirdly
;
He
declares
the
general
End
of
the
Spirit
of
God
in
the
Communication
of
them
,
and
the
Use
of
them
in
the
Church
,
vers.
7.
But
the
manifestation
of
the
Spirit
is
given
unto
every
Man
to
profit
withal
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Syr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Revelation
of
the
Spirit
;
that
is
,
the
Gifts
whereby
,
and
in
whose
Exercise
he
manifests
and
reveals
his
own
Presence
,
Power
,
and
effectual
Operation
.
And
the
Spirit
of
God
hath
no
other
aim
in
granting
these
his
enlightning
Gifts
,
wherein
he
manifests
his
care
of
the
Church
,
and
declares
the
things
of
the
Gospel
unto
any
Man
,
but
that
they
should
be
used
to
the
Profit
,
Advantage
,
and
Edification
of
others
.
They
are
not
bestowed
on
Men
,
to
make
their
secular
Gain
or
,
Advantage
by
them
,
in
Riches
,
Honour
,
or
Reputation
,
for
which
Ends
Simon
the
Magician
would
have
purchased
them
with
his
Money
,
Acts
8.
19.
No
nor
yet
meerly
for
the
good
and
benefit
of
the
Souls
of
them
that
do
receive
them
,
but
for
the
Edification
of
the
Church
,
and
the
furtherance
of
Faith
and
Profession
in
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
ad
id
quod
expedit
,
prodest
;
For
that
which
is
expedient
,
useful
,
profitable
,
namely
to
the
Church
,
1
Cor.
6.
12.
Chap.
10.
23.
2
Cor.
8.
10.
Thus
was
the
Foundation
of
the
first
Churches
of
the
Gospel
laid
by
the
Holy
Ghost
,
and
thus
was
the
Work
of
their
building
unto
perfection
,
carried
on
by
him
.
How
far
present
Churches
do
,
or
ought
to
stand
on
the
same
bottom
,
how
far
they
are
carried
on
upon
the
same
Principles
,
is
worth
our
Enquiry
,
and
will
in
its
proper
Place
fall
under
our
Consideration
.
Sect.
7
Fourthly
;
The
Apostle
distributes
the
Spiritual
Gifts
then
bestowed
on
the
Church
,
or
some
Members
of
it
,
into
nine
Particular
Heads
or
Instances
.
As
(1)
Wisdom
.
(
2.
)
Knowledg
,
v.
8.
or
the
Word
of
Wisdom
,
and
the
Word
of
Knowledg
.
(
3.
)
Faith
.
(4)
Healing
,
vers.
9.
(
5.
)
Working
of
Miracles
.
(
6.
)
Prophesy
.
(
7.
)
Discerning
of
Spirits
.
(
8.
)
Kinds
of
Tongues
.
(9)
Interpretation
of
Tongues
,
v.
10.
And
all
these
were
extraordinary
Gifts
,
in
the
manner
of
the
Communication
and
Exercise
,
which
related
unto
the
then
present
state
of
the
Church
.
What
is
yet
continued
anologous
unto
them
,
or
holding
proportion
with
them
,
must
be
farther
enquired
into
;
when
also
their
especial
Nature
will
be
unfolded
.
[
](A53720-e4060-b)*
*
Ex
hoc
capite
&
proximo
licet
conjicere
quae
fuerint
dotes
illius
veteris
Ecclesiae
Christianae
,
priusquam
tot
ceremoniis
,
opibus
,
imperiis
,
copiis
,
bellis
aliisque
id
genus
esset
onerata
.
Nunc
fere
tot
praeclara
munia
ad
unam
potestatem
redacta
sunt
:
h.
e.
Christi
tituto
palliatam
Tyrannidem
.
Quid
enim
aliud
est
potestas
nisi
adsit
animus
Apostolicus
?
Erasm.
Annot.
ad
v.
4.
But
now
if
there
be
that
great
Diversity
of
Gifts
in
the
Church
,
if
so
much
Difference
in
their
Administrations
,
how
can
it
possibly
be
prevented
but
that
Differences
and
Divisions
will
arise
amongst
them
on
whom
they
are
bestowed
,
and
those
amongst
whom
they
are
excercised
?
It
is
true
,
this
may
so
fall
out
and
sometimes
doth
so
,
and
de
facto
it
did
so
in
this
Church
of
Corinth
.
One
Admired
one
Gift
,
a
second
another
of
a
different
kind
,
and
so
the
third
.
Accordingly
among
those
who
had
received
them
,
one
boasted
of
this
or
that
Particular
Gift
and
Ability
,
and
would
be
continually
in
its
exercise
to
the
exclusion
and
contempt
of
others
,
bestowed
no
less
for
the
edification
of
the
Church
than
his
own
.
And
so
far
were
they
transported
with
vain-Glory
,
and
a
desire
of
self-Advancement
,
as
that
they
preferred
the
use
of
those
Gifts
in
the
Church
,
which
tended
principally
to
beget
Astonishment
and
Admiration
in
them
which
heard
or
beheld
them
,
before
those
which
were
peculiarly
useful
unto
the
Edification
of
the
Church
it self
;
which
Evil
in
particular
the
Apostle
rebukes
at
large
Chap.
14.
By
this
means
the
Church
came
to
be
divided
in
it self
,
and
almost
to
be
broken
in
Pieces
.
Chap.
1.
v.
11
,
12.
So
foolish
oftimes
are
the
minds
of
Men
;
so
liable
to
be
imposed
upon
;
so
common
is
it
for
their
Lusts
seduced
and
principled
by
the
crafts
of
Satan
,
to
turn
Judgment
into
Wormwood
,
and
to
abuse
the
most
useful
Effects
of
Divine
Grace
and
Bounty
.
To
prevent
all
these
Evils
for
the
future
,
and
to
manifest
how
perfect
an
harmony
there
is
in
all
these
divers
Gifts
and
different
Administrations
,
at
what
an
Agreement
they
are
among
themselves
in
their
Tendency
unto
the
same
Ends
of
the
Union
and
Edification
of
the
Church
,
from
what
Fountain
of
Wisdom
they
do
proceed
,
and
with
what
Care
they
ought
to
be
used
and
improved
;
the
Apostle
declares
unto
them
both
the
Author
of
them
,
and
the
Rule
he
proceedeth
by
in
their
Dispensation
;
v.
11.
All
these
,
saith
he
,
[
](A53720-e4310-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil.
Homil.
15.
de
fide
.
worketh
that
one
and
self-same
Spirit
,
dividing
to
every
Man
severally
as
he
will
.
Sect.
8
I
shall
not
at
present
further
open
or
insist
upon
these
Words
.
Frequent
recourse
must
be
had
unto
them
in
our
Progress
,
wherein
they
will
be
fully
explicated
as
to
what
concerns
the
Person
of
the
Spirit
,
his
Will
,
and
his
Operations
which
are
all
asserted
in
them
.
For
my
Purpose
is
,
through
the
Permission
and
Assistance
of
God
,
to
treat
from
hence
of
the
Name
,
Nature
,
Existence
,
and
whole
Work
of
the
Holy
Spirit
,
with
the
Grace
of
God
through
Jesus
Christ
in
the
Communication
of
him
unto
the
Sons
of
Men.
A
Work
in
it self
too
great
and
difficult
for
me
to
undertake
,
and
beyond
my
Ability
to
manage
unto
the
Glory
of
God
,
or
the
Edification
of
the
Souls
of
them
that
do
believe
.
For
who
is
sufficient
for
these
things
?
But
yet
I
dare
not
utterly
faint
in
it
,
nor
under
it
,
whilst
I
look
unto
him
whose
Work
it
is
,
who
giveth
Wisdom
to
them
that
lack
it
,
and
upbraideth
them
not
,
Jam.
1.
5.
Our
Eys
therefore
are
unto
him
alone
,
who
both
supplieth
seed
to
the
Sower
,
and
when
he
hath
done
blesseth
it
with
an
encrease
.
The
present
Necessity
,
Importance
,
and
Usefulness
of
this
work
,
are
the
Things
which
alone
have
ingaged
me
into
the
undertaking
of
it
.
These
therefore
I
shall
briefly
represent
in
some
general
Considerations
,
before
I
insist
on
the
Things
themselves
whose
especial
Explanation
is
designed
.
Sect.
9
First
then
we
may
consider
;
That
the
Doctrine
of
the
Spirit
of
God
his
Work
and
Grace
,
is
the
second
great
Head
or
Principle
of
those
Gospel-Truths
wherein
the
Glory
of
God
,
and
the
Good
of
the
Souls
of
Men
are
most
eminently
concerned
.
And
such
also
it
is
,
that
without
it
,
without
the
Knowledg
of
it
in
its
Truth
,
and
the
Improvement
of
it
in
its
Power
,
the
other
will
be
useless
unto
those
Ends.
For
when
God
designed
the
Great
and
Glorious
Work
of
recovering
Fallen
Man
,
and
the
saving
of
sinners
to
the
Praise
of
the
Glory
of
his
Grace
,
he
appointed
in
his
Infinite
Wisdom
two
great
Means
thereof
.
The
one
was
the
giving
of
his
Son
for
them
,
and
the
other
was
the
giving
of
his
Spirit
unto
them
.
And
hereby
was
way
made
for
the
Manifestation
of
the
Glory
of
the
whole
Blessed
Trinity
,
which
is
the
utmost
end
of
all
the
Works
of
God
.
Hereby
,
were
the
Love
,
Grace
,
and
Wisdom
of
the
Father
in
the
Design
and
Projection
of
the
whole
;
the
Love
,
Grace
,
and
Condescention
of
the
Son
in
the
Execution
Purchase
and
Procurement
of
Grace
and
Salvation
for
sinners
,
with
the
Love
,
Grace
,
and
Power
of
the
Holy
Spirit
in
the
effectual
Application
of
all
unto
the
Souls
of
Men
,
made
gloriously
conspicuous
.
Hence
from
the
first
Entrance
of
sin
,
there
were
two
general
Heads
of
the
Promises
of
God
unto
Men
,
concerning
the
means
of
their
Recovery
and
Salvation
.
The
One
was
that
concerning
the
sending
of
his
Son
to
be
Incarnate
to
take
our
Nature
upon
him
,
and
to
suffer
for
us
therein
;
the
Other
concerning
the
giving
of
his
Spirit
,
to
make
the
Effects
and
Fruits
of
the
Incarnation
,
Obedience
,
and
Suffering
of
his
Son
,
effectual
in
us
and
towards
us
.
To
these
Heads
may
all
the
Promises
of
God
be
reduced
.
Now
because
the
Former
was
to
be
the
Foundation
of
the
Latter
,
that
was
first
to
be
laid
down
and
most
insisted
on
untill
it
was
actually
accomplished
.
Hence
the
Great
Promise
of
the
Old
Testament
,
the
Principal
Object
of
the
Faith
,
Hope
,
and
Expectation
of
Believers
,
was
that
concerning
the
Coming
of
the
Son
of
God
in
the
Flesh
,
and
the
Work
which
he
was
to
perform
.
Yet
was
this
also
,
as
we
shall
see
in
our
Progress
,
accompanied
with
a
great
intermixture
of
Promises
concerning
the
Holy
Spirit
,
to
render
his
coming
and
work
effectual
unto
us
.
But
when
once
that
first
work
was
fully
accomplished
,
when
the
Son
of
God
was
come
,
and
had
destroyed
the
Works
of
the
Devil
,
the
Principal
remaining
Promise
of
the
New
Testament
,
the
spring
of
all
the
rest
,
concerneth
the
sending
of
the
Holy
Spirit
unto
the
Accomplishment
of
his
Part
of
that
great
Work
which
God
had
designed
.
Hence
the
Holy
Ghost
,
the
Doctrine
concerning
his
Person
,
his
Work
,
his
Grace
,
is
the
most
peculiar
and
principal
Subiect
of
the
Scriptures
of
the
New
Testament
,
and
a
most
eminent
immediate
Object
of
the
Faith
of
them
that
do
believe
.
And
this
must
be
further
cleared
,
seeing
we
have
to
deal
with
some
who
will
scarce
allow
him
to
be
of
any
Consideration
in
these
matters
at
all
.
But
I
shall
be
brief
in
these
previous
Testimonies
hereunto
,
because
the
whole
ensuing
discourse
is
designed
to
the
Demonstration
of
the
Truth
of
this
Assertion
.
Sect.
10
First
,
It
is
of
great
Moment
and
sufficient
of
it self
to
maintain
the
Cause
as
proposed
;
that
when
our
Lord
Jesus
Christ
was
to
leave
the
world
,
He
promised
to
send
his
Holy
Spirit
unto
his
Disciples
to
supply
his
Absence
.
Of
what
use
the
Presence
of
Christ
was
unto
his
Disciples
we
may
in
some
measure
conceive
;
they
knew
full
well
whose
Hearts
were
filled
with
sorrow
upon
the
mention
of
his
Leaving
of
them
,
John
.
16.
5.
6.
Designing
to
relieve
them
in
this
great
Distress
,
which
drew
out
the
highest
Expressions
of
Love
,
Tenderness
,
Compassion
and
Care
towards
them
,
he
doth
it
principally
by
this
Promise
;
which
he
assures
them
shall
be
to
their
greater
Advantage
than
any
they
could
receive
by
the
continuance
of
his
bodily
Presence
amongst
them
.
And
to
secure
them
hereof
as
also
to
inform
them
of
its
great
importance
,
he
repeats
it
frequently
unto
them
,
and
inculcates
it
upon
them
.
Consider
somewhat
of
what
he
sayes
to
this
Purpose
in
his
last
Discourse
with
them
;
John
14.
16
,
17
,
18.
I
will
pray
the
Father
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
;
even
the
Spirit
of
Truth
whom
the
world
cannot
receive
,
because
it
seeth
him
not
neither
knoweth
him
;
but
ye
know
him
;
for
he
dwelleth
with
you
and
shall
be
in
you
.
I
will
not
leave
you
comfortless
,
I
will
come
unto
you
;
that
is
in
and
by
this
Holy
Spirit
.
And
v.
25
,
26
,
27.
These
things
I
have
spoken
unto
you
being
present
with
you
;
but
the
Comforter
who
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
,
and
bring
all
Things
to
your
remembrance
whatever
I
have
said
unto
you
.
Peace
I
leave
with
you
,
&c.
And
Chap.
15.
25.
But
when
the
Comforter
is
come
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
Truth
which
proceedeth
from
the
Father
,
he
shall
testify
of
me
.
And
Chap.
16.
v.
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
15.
Now
I
go
my
way
to
him
that
sent
me
,
and
none
of
you
asketh
me
,
whither
goest
thou
.
But
because
I
have
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
Nevertheless
I
tell
you
the
Truth
,
is
is
expedient
for
you
that
I
goe
away
,
for
if
I
go
not
away
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
I
will
send
him
unto
You.
And
when
he
is
come
he
will
reprove
the
World
of
Sin
,
and
of
Righteousness
,
and
of
Judgment
.
Of
Sin
because
they
believe
not
on
me
.
Of
Righteousness
because
I
go
to
my
Father
,
and
ye
see
me
no
more
;
of
Judgment
because
the
Prince
of
this
World
is
judged
.
I
have
yet
many
things
to
say
unto
you
,
but
you
cannot
bear
them
now
.
Howbeit
when
he
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
Truth
;
for
he
shall
not
speak
of
himself
;
but
whatsoever
he
shall
hear
,
that
shall
he
speak
,
and
he
shall
shew
you
things
to
come
.
He
shall
Glorifie
me
for
he
shall
receive
of
mine
,
and
he
shall
shew
it
unto
You.
All
things
that
the
Father
hath
are
mine
;
therefore
said
I
,
that
he
shall
take
of
mine
,
and
shew
it
unto
You.
[
](A53720-e5000-b)*
*
Spiritus
Sanctus
ad
hoc
missus
a
Christo
,
ad
hoc
postulatus
de
Patre
ut
esset
Doctor
Veritatis
,
Christi
Vicarius
,
Tertul.
advers.
Haeret.
c.
28.
Quoniam
Dominus
in
caelos
esset
abituius
,
Paracletum
Discipulis
necessario
dabat
,
ne
illos
quodammodo
pupillos
,
quod
minimè
decebat
,
relinqueret
;
&
sine
Advocato
&
quodam
Tutore
desereret
.
Hic
est
enim
qui
ipsorum
animos
mentesque
firmavit
,
qui
in
ipsis
illuminator
rerem
Divinarum
fuit
;
quo
confirmati
,
pro
Nomine
Domini
nec
Carceres
nec
Vincula
timuerunt
;
quin
imo
ipsas
seculi
potestates
&
tormenta
calcaverunt
,
armati
jam
sclicet
per
ipsum
atque
firmati
,
habentes
in
se
dona
quae
hic
idem
Spiritus
Ecclesiae
Christi
sponsa
,
quasi
quaedam
ornamenta
distribuit
&
dirigit
,
Novatian
.
de
Trinitat
.
Totum
ex
Spiritus
Sancti
constat
ducatu
,
quod
devii
diriguntur
,
quod
impii
converuntur
,
quod
debiles
confirmantur
.
Spiritus
rectus
,
Spiritus
Sanctus
,
Spiritus
Principalis
regit
,
componit
,
consummat
&
perficit
,
Nostras
inhabitat
mentes
&c.
corda
quae
possidet
,
nec
errare
patitur
,
nec
corrupi
,
nec
vinci
quos
docuerit
,
quos
possederit
,
quos
gladio
potentissimae
veritatis
accimet
ir
,
Cyprian
.
de
Spirit
.
Sanct.
This
was
the
great
Legacy
which
our
Lord
Jesus
Christ
departing
out
of
this
World
bequeathed
unto
his
sorrowful
Disciples
.
This
he
promiseth
unto
them
as
a
sufficient
relief
against
all
their
Troubles
,
and
a
faithful
Guide
in
all
their
wayes
.
And
because
of
the
Importance
of
it
unto
them
he
frequently
repeats
it
,
and
enlargeth
upon
the
benefits
that
they
should
receive
thereby
;
giving
them
a
particular
account
why
it
would
be
more
advantageous
unto
them
than
his
own
bodily
Presence
.
And
therefore
after
his
Resurrection
he
minds
them
again
of
this
Promise
,
commanding
them
to
act
nothing
towards
the
building
of
the
Church
,
until
it
was
accomplished
towards
them
,
Acts
1.
4
,
5
,
8.
They
would
have
been
again
embracing
his
humane
Nature
and
rejoycing
in
it
.
But
as
he
said
unto
Mary
,
touch
me
not
,
John
20
,
17.
to
wean
her
from
any
carnal
consideration
of
him
;
so
he
instructs
them
all
now
to
look
after
and
trust
unto
the
Promise
of
the
Holy
Ghost
.
Hence
is
that
of
our
Apostle
;
though
we
have
known
Christ
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
;
2
Cor.
5.
16.
For
although
it
was
a
great
Priviledg
to
have
known
Christ
in
this
World
after
the
flesh
,
yet
it
was
much
greater
to
enjoy
him
in
the
Dispensation
of
the
Spirit
.
And
this
was
spoken
by
the
Apostle
as
the
Ancients
judge
,
to
rebuke
the
boasting
of
some
about
their
seeing
the
Lord
in
the
Flesh
,
who
were
thereon
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
he
directs
unto
a
more
excellent
knowledg
of
him
.
It
is
in
vain
pretended
that
it
was
the
Apostles
only
,
and
it
may
be
some
of
the
Primitive
Christians
who
were
concerned
in
this
Promise
.
For
although
the
Holy
Ghost
was
bestowed
on
them
in
a
peculiar
manner
,
and
for
especial
Ends
,
yet
the
Promise
in
general
belongs
unto
all
Believers
unto
the
End
of
the
World
.
[
](A53720-e5210-b)*
*
Praesentia
spiritali
cum
eis
erat
ubique
futurus
post
Ascensionem
suam
,
&
cum
tota
Ecclesia
sua
in
hoc
mundo
usque
in
consummationem
seculi
:
—
Neque
enim
de
solis
Apostolis
potest
intelligi
,
sicut
dedisti
ei
potestatem
omnis
carnis
,
ut
omne
quod
dedisti
ei
det
eis
vitam
aeternam
;
sed
ubique
de
omnibus
quibus
in
eum
credentibus
vita
aeterna
datur
.
August
.
Tractat.
106.
in
Evangel.
Johan
.
Munus
hoc
quod
in
Christo
est
,
in
consummationem
seculi
nobiscum
;
hoc
expectationis
nostrae
solatium
,
hoc
in
donorum
operationibus
futurae
spei
pignus
est
;
hoc
Moralium
lumen
,
hic
splender
animarum
est
.
Hilar.
lib.
2.
de
Trinitat
.
For
as
to
what
concerns
his
Gracious
Operations
,
whatever
the
Lord
Christ
prayed
for
for
them
,
and
so
promised
unto
them
,
(
as
the
Spirit
was
procured
for
them
on
his
Prayer
,
Joh.
17.
16
,
17.
)
he
prayed
not
for
it
,
for
them
alone
,
but
for
them
also
which
should
believe
on
him
through
their
word
;
John
.
17.
20.
And
his
Promise
is
,
to
be
with
his
always
even
unto
the
End
of
the
World
,
Math.
28.
20.
As
also
that
wherever
two
or
three
are
gathered
together
in
his
Name
,
there
he
would
be
in
the
midst
of
them
,
Math.
18.
20
;
which
he
is
no
otherwise
but
by
his
Spirit
:
For
as
for
his
Humane
Nature
,
the
Heavens
must
receive
him
until
the
times
of
the
Restitution
of
all
things
,
Acts
3.
21.
And
this
one
Consideration
,
is
sufficient
to
evince
the
importance
of
the
Doctrine
,
and
things
which
concern
the
Holy
Spirit
.
For
is
it
possible
that
any
Christian
should
be
so
supinely
negligent
and
careless
,
so
inconcerned
in
the
Things
whereon
his
Present
Comforts
and
future
Happiness
do
absolutely
depend
,
as
not
to
think
it
his
Duty
to
inquire
with
the
greatest
Care
and
Diligence
,
into
what
our
Lord
Jesus
Christ
hath
left
unto
us
to
supply
his
Absence
,
and
at
length
to
bring
us
unto
himself
?
He
by
whom
these
things
are
despised
,
hath
neither
Part
nor
Lot
in
Christ
himself
.
For
if
any
Man
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
Rom.
8.
9.
Sect.
11
Secondly
;
The
great
work
of
the
Holy
Ghost
in
the
Dispensation
and
[
](A53720-e5400-b)*
*
Hic
est
qui
Prophetas
in
Ecclesia
constituit
,
magistros
erudit
,
linguas
dirigit
,
vertutes
&
sanctitates
facit
,
opera
mirabiliagerit
,
discretiones
Spirituum
porrigit
,
gubernationes
contribuit
,
consilia
suggerit
,
quaeque
alia
sunt
Charismatum
dona
componit
&
degerit
;
&
ideo
Ecclesiam
Domino
undique
&
in
omnibus
consummatam
&
perfectum
facit
.
Tertul.
Ministration
of
the
Gospel
unto
all
the
Ends
of
it
,
is
another
evidence
unto
the
same
Purpose
.
Hence
the
Gospel
it self
is
called
the
Ministration
of
the
Spirit
,
in
opposition
to
that
of
the
Law
,
which
is
called
the
Ministration
of
the
Letter
and
of
Condemnation
,
2
Cor.
3.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ministry
of
the
Spirit
,
is
either
that
Ministry
which
the
Spirit
makes
effectual
;
or
that
Ministry
whereby
the
Spirit
in
his
Gifts
and
Graces
is
communicated
unto
Men.
And
this
is
that
which
gives
unto
the
Ministry
of
the
Gospel
both
its
Glory
and
its
Efficacy
.
Take
away
the
Spirit
from
the
Gospel
and
you
render
it
a
dead
Letter
,
and
leave
the
New-Testament
of
no
more
use
unto
Christians
than
the
Old-Testament
is
of
unto
the
Jews
.
It
is
therefore
a
mischievous
imagination
proceeding
from
Ignorance
Blindness
and
Unbelief
,
that
there
is
no
more
in
the
Gospel
,
but
what
is
conteyned
under
any
other
Doctrine
or
Declaration
of
Truth
;
that
it
is
nothing
but
a
Book
for
men
to
exercise
their
Reason
in
and
upon
,
and
to
improve
the
things
of
it
by
the
same
Faculty
.
For
this
is
to
separate
the
Spirit
or
the
Dispensation
of
the
Spirit
from
it
,
which
is
in
Truth
to
destroy
it
.
And
therewith
is
the
Covenant
of
God
rejected
,
which
is
,
that
his
Word
and
Spirit
shall
go
together
,
Isa.
59.
v.
20.
21.
We
shall
therefore
,
God
assisting
manifest
in
our
Progress
,
that
the
whole
Ministry
of
the
Gospel
,
the
whole
Use
and
Efficacy
of
it
,
do
depend
on
that
Ministration
of
the
Spirit
wherewith
according
to
the
Promise
of
God
it
is
accompanied
.
If
therefore
we
have
any
concernment
in
,
or
have
ever
received
any
benefit
by
the
Gospel
or
the
Ministration
of
it
,
we
have
a
signal
Duty
lying
before
us
in
the
matter
in
hand
.
Sect.
12
Thirdly
;
There
is
not
any
Spiritual
or
Saving-Good
from
first
to
last
communicated
unto
us
,
or
that
we
are
from
and
by
the
Grace
of
God
made
Partakers
of
,
but
it
is
revealed
to
us
and
bestowed
on
us
by
the
Holy
Ghost
.
He
who
hath
not
an
immediate
and
especial
Work
of
the
Spirit
of
God
upon
him
and
towards
him
,
did
never
receive
any
especial
Love
Grace
or
Mercy
from
God
.
For
how
should
he
so
do
?
Whatever
God
works
in
us
and
upon
us
he
doth
it
by
his
Spirit
.
He
therefore
who
hath
no
Work
of
the
Spirit
of
God
upon
his
heart
,
did
never
receive
either
Mercy
or
Grace
from
God
.
For
God
giveth
them
not
but
by
his
Spirit
.
A
disclamure
therefore
of
any
Work
of
the
Spirit
of
God
in
us
or
upon
us
,
is
a
disclamure
of
all
Interest
in
his
Grace
and
Mercy
.
And
they
may
do
well
to
consider
it
,
with
whom
the
Work
of
the
Spirit
of
God
is
a
Reproach
.
When
they
can
tell
us
of
any
other
way
whereby
a
Man
may
be
made
Partaker
of
Mercy
and
Grace
,
we
will
attend
unto
it
;
in
the
mean
time
we
shall
prove
from
the
Scripture
this
to
be
the
way
of
God
.
Sect.
13
Fourthly
;
There
is
not
any
thing
done
in
us
or
by
us
that
is
Holy
and
Acceptable
unto
God
,
but
it
is
an
Effect
of
the
Holy
Spirit
,
it
is
of
his
operation
in
us
and
by
us
.
Without
him
we
can
do
nothing
.
For
without
Christ
we
cannot
,
Joh.
15.
5.
And
by
him
alone
is
the
Grace
of
Christ
communicated
unto
us
,
and
wrought
in
us
.
[
](A53720-e5820-b)*
*
Hic
est
qui
operatur
ex
aquis
,
secundam
Nativitatem
,
semen
quoddam
divini
generis
,
&
conserator
caelestis
Nativitatis
;
Pignus
promissae
haereditatis
&
quasi
chirographum
quoddam
aeternae
salutis
;
qui
nos
Dei
faciat
Templum
&
nos
efficiat
domum
,
qui
interpellat
divinas
auces
pro
nobis
gemitibus
ineloquacibus
,
advocationis
officia
,
&
defensionis
exhibens
nunera
,
inhabitator
corporibus
nostris
ductus
,
&
Sanctitatis
effector
;
Hic
est
qui
inexplebiles
cupiditates
coercet
&c.
Novat
de
Trinitat
.
By
him
we
are
Regenerated
,
by
him
we
are
Sanctified
,
by
him
are
we
Cleansed
,
by
him
are
we
Assisted
in
and
unto
every
Good
Work
.
Particular
instances
to
this
Purpose
will
be
afterwards
insisted
on
,
and
proved
.
And
it
is
our
unquestionable
concernment
to
enquire
into
the
Cause
and
Spring
of
all
that
is
Good
in
us
,
wherein
also
we
shall
have
a
true
discovery
of
the
Spring
and
Cause
of
all
that
is
Evil
;
without
a
competent
knowledge
of
both
which
,
we
can
do
nothing
as
we
ought
.
Sect.
14
Fiftly
;
God
lets
us
know
that
the
only
peculiarly
remediless
Sin
and
way
of
sinning
under
the
Gospel
,
is
to
sin
in
an
especial
manner
against
the
Holy
Ghost
.
And
this
of
it self
is
sufficient
to
convince
us
how
needful
it
is
for
us
to
be
well
instructed
in
what
concerns
him
.
For
there
is
somewhat
that
doth
so
,
which
is
accompanyed
with
irrecoverable
and
eternal
Ruine
.
And
so
is
nothing
else
in
the
World
.
So
Mark
3.
28
,
29.
All
sins
shall
be
forgiven
unto
the
Sons
of
Men
,
and
blasphemies
wherewith
soever
they
shall
blaspheme
;
but
he
that
shall
blaspheme
against
the
Holy
Ghost
,
hath
never
forgivness
.
Or
,
He
that
speaketh
against
the
Holy
Ghost
,
it
shall
not
be
forgiven
him
,
neither
in
this
World
,
nor
in
the
World
to
come
,
Matth.
12.
32.
There
remains
nothing
for
him
who
doth
despite
to
the
Spirit
of
Grace
,
but
a
certain
fearful
looking-for
of
Judgment
and
fiery
Indignation
that
shall
devour
the
Adversaries
,
Heb.
10.
27
,
29.
This
is
that
sin
unto
death
whose
remission
is
not
to
be
prayed
for
,
1
Joh.
5.
16
For
He
having
taken
upon
him
to
make
effectual
unto
us
the
great
Remedy
provided
in
the
blood
of
Christ
for
the
Pardon
of
our
Sins
,
if
He
in
the
Prosecution
of
that
Work
be
dispised
,
blasphemed
,
despitefully
used
,
there
neither
is
Relief
,
nor
can
there
be
Pardon
for
that
Sin
.
For
whence
in
that
Case
should
they
arise
or
Spring
?
As
God
hath
not
another
Son
to
offer
another
sacrifice
for
Sin
,
so
that
he
by
whom
his
Sacrifice
is
despised
can
have
none
remaining
for
him
;
no
more
hath
he
another
Spirit
to
make
that
Sacrifice
effectual
unto
us
,
if
the
Holy
Ghost
in
his
work
be
despised
and
rejected
.
This
therefore
is
a
tender
Place
.
[
](A53720-e6060-b)*
*
Omnibus
quidem
quae
divina
sunt
cum
Reverentia
&
vehementi
cura
oportet
intendere
,
maxime
autem
his
quae
de
Spiritus
Sancti
divinitate
dicuntur
,
praesertim
cum
Blasphemia
in
eum
sine
venia
sit
;
ita
ut
blasphemantis
poena
tendatur
non
solum
in
omne
praesens
seculum
,
sed
etiam
in
futurum
.
Ait
quippe
Salvator
,
Blasphemanti
in
Spiritum
Sanctum
non
esse
remissionem
,
neque
in
isto
seculo
neque
in
futuro
:
unde
magis
ac
magis
intendere
oportet
quae
Scripturarum
de
eo
sit
relatio
,
ne
in
aliquem
,
saltem
per
ignorantiam
,
Blasphemiae
error
obrepat
.
Dydym
.
de
Spir.
Sanct.
lib.
1.
Interpret
.
Hieron
.
We
cannot
use
too
much
Holy
Diligence
in
our
Enquiries
after
what
God
hath
revealed
in
his
Word
concerning
his
Spirit
and
his
Work
;
seeing
there
may
be
so
fatal
a
miscarriage
in
an
opposition
unto
him
,
as
the
Nature
of
Man
is
incapable
of
in
any
other
Instance
.
And
these
Considerations
belong
unto
the
first
Head
of
Reasons
of
the
Importance
,
Use
,
and
Necessity
of
the
Doctrine
proposed
to
be
enquired
into
.
They
are
enough
to
manifest
what
is
the
Concernment
of
all
Believers
herein
.
For
on
the
Account
of
these
things
the
Scripture
plainly
declares
,
as
we
observed
before
,
that
he
who
hath
not
the
Spirit
of
Christ
is
none
of
his
;
their
Portion
is
not
in
him
,
they
shall
have
no
benefit
by
his
Mediation
.
Men
may
please
themselves
with
a
Profession
of
being
Christians
and
owning
the
Gospel
,
whilst
they
dispise
the
Spirit
of
God
both
name
and
thing
.
Their
Condition
we
shall
examine
and
judge
by
the
Scripture
before
we
come
to
the
End
of
this
Discourse
.
And
for
the
Scripture
it self
,
whoever
reads
the
Books
of
the
New-Testament
,
besides
the
great
and
precious
Promises
that
are
given
concerning
him
in
the
Old
,
will
find
and
conclude
,
unless
he
be
prepossessed
with
Prejudice
,
that
the
whole
of
what
is
declared
in
those
Writings
,
turns
on
this
only
hinge
.
Remove
from
them
the
consideration
of
the
Spirit
of
God
and
his
Work
,
and
it
will
be
hard
to
find
out
what
they
aim
at
or
tend
unto
.
Sect.
15
Secondly
;
The
great
Deceit
and
Abuse
that
hath
been
in
all
Ages
of
the
Church
under
the
Pretence
of
the
Name
and
Work
of
the
Spirit
,
make
the
through-consideration
of
what
we
are
taught
concerning
them
,
exceeding
necessary
.
Had
not
these
things
been
Excellent
in
themselves
and
so
acknowledged
by
all
Christians
,
they
would
never
have
been
by
so
many
falsely
pretended
unto
.
Men
do
not
seek
to
adorn
themselves
with
Rags
,
or
to
boast
of
what
on
its
own
account
is
under
just
contempt
.
And
according
to
the
worth
of
things
so
are
they
liable
to
abuse
.
And
the
more
excellent
any
thing
is
the
more
vile
and
pernitious
is
an
undue
Pretence
unto
it
.
Such
have
been
the
false
Pretences
of
some
in
all
Ages
unto
the
Spirit
of
God
and
his
work
,
whose
real
Excellencies
in
themselves
,
have
made
those
pretences
abominable
and
unspeakably
dangerous
.
For
the
better
the
things
are
which
are
counterfeited
,
the
worse
always
are
the
Ends
they
are
employed
unto
.
In
the
whole
World
there
is
nothing
so
vile
as
that
which
pretendeth
to
be
God
,
and
is
not
;
nor
is
any
other
thing
capable
of
so
pernicious
an
abuse
.
Some
Instances
hereof
I
shall
give
both
out
of
the
Old
Testament
and
the
New
.
Sect.
16
The
most
signal
Gift
of
the
Spirit
of
God
for
the
Use
of
the
Church
under
the
Old
Testament
,
was
that
of
Prophesy
.
This
therefore
was
deservedly
in
Honour
and
Reputation
;
as
having
a
great
impression
of
the
Authority
of
God
upon
it
,
and
in
it
of
his
Neerness
unto
Man
.
Besides
;
those
in
whom
it
was
had
justly
the
Conduct
of
the
Minds
and
Consciences
of
others
given
up
unto
them
.
For
they
spake
in
the
Name
of
God
,
and
had
his
warranty
for
what
they
proposed
,
which
is
the
highest
security
of
Obedience
.
And
these
things
caused
many
to
pretend
unto
this
Gift
,
who
were
indeed
never
inspired
by
the
Holy
Spirit
,
but
were
rather
on
the
contrary
acted
by
a
Spirit
of
Lying
and
uncleanness
.
For
it
is
very
probable
,
that
when
Men
falsly
and
in
meer
pretence
took
upon
them
to
be
Prophets
divinely
inspired
,
without
any
antecedent
Diabolical
Enthusiasm
,
that
the
Devil
made
use
of
them
to
compass
his
own
Designs
.
Being
given
up
by
the
righteous
Judgment
of
God
unto
all
Delusions
,
for
belying
his
Spirit
and
holy
Inspirations
,
they
were
quickly
possessed
with
a
Spirit
of
Lying
and
unclean
Divination
.
So
the
false
Prophets
of
Ahab
,
who
encouraged
him
to
go
up
unto
Ramoth
Gilead
,
foretelling
his
prosperous
success
,
1
Kings
22.
6.
seemed
only
to
have
complied
deceitfully
with
the
Inclinations
of
their
Master
,
and
to
have
out-acted
his
other
Courtiers
in
Flattery
,
by
gilding
it
with
a
pretence
of
Prophesy
.
But
when
Micaiah
came
to
lay
open
the
Mystery
of
their
Iniquity
,
it
appeared
that
a
Lying
Spirit
by
the
permission
of
God
had
possessed
their
Minds
,
and
gave
them
Impressions
,
which
being
Supernatural
,
they
were
deceived
as
well
as
they
did
deceive
,
v.
21
,
22
,
23.
This
they
were
justly
given
up
unto
,
pretending
falsly
unto
the
Inspiration
of
that
Holy
Spirit
,
which
they
had
not
received
.
And
no
otherwise
hath
it
fallen
out
with
some
in
our
Days
,
whom
we
have
seen
visibly
acted
by
an
extraordinary
Power
;
unduely
pretending
unto
Supernatural
Agitations
from
God
,
they
were
really
acted
by
the
Devil
,
a
thing
they
neither
desired
nor
looked
after
;
but
being
surprized
by
it
were
pleased
with
it
for
a
while
;
as
it
a
was
with
sundry
of
the
Quakers
at
their
first
appearance
.
Sect.
17
Now
these
false
Prophets
of
old
were
of
two
sorts
,
both
mentioned
Deut.
18.
20.
First
,
such
as
professedly
served
other
Gods
,
directing
all
their
Prophetick
actings
unto
the
Promotion
of
their
Worship
.
Such
were
the
Prophets
of
Baal
,
in
whose
name
expresly
they
prophesied
,
and
whose
Assistance
they
invocated
.
They
called
on
the
name
of
Baal
,
saying
,
O
Baal
hear
us
,
1
Kings
18
,
26
,
27
,
28.
Many
of
these
were
slain
by
Elijah
,
and
the
whole
Race
of
them
afterwards
extirpated
by
Jehu
,
2
Kings
25
,
26
,
27
,
28.
This
put
an
End
to
his
Diety
,
for
it
is
said
,
he
destroyed
Baal
out
of
Israel
;
false
Gods
having
no
Existence
but
in
the
deceived
Minds
of
their
Worshippers
.
It
may
be
asked
why
these
are
called
Prophets
?
and
so
in
general
of
all
the
false
Prophets
mentioned
in
the
Scripture
.
Was
it
because
they
meerly
pretended
and
counterfeited
a
Spirit
of
Prophesie
,
or
had
they
really
any
such
?
I
Answer
,
that
I
no
way
doubt
,
but
that
they
were
of
both
sorts
.
These
Prophets
of
Baal
were
such
as
worshipped
the
Sun
,
after
the
manner
of
the
Tyrians
.
Herein
they
had
invented
many
Hellish
Mysteries
,
Ceremonies
,
and
Sacrifices
;
these
they
taught
the
People
,
by
whom
they
were
hired
.
Being
thus
engaged
in
the
Service
of
the
Devil
,
he
actually
possessed
their
minds
as
a
Spirit
of
Divination
,
and
enabled
them
to
declare
things
unknown
unto
other
Men.
They
in
the
mean
time
really
finding
themselves
acted
by
a
Power
superior
to
them
,
took
and
owned
that
to
be
the
Power
of
their
God
;
and
thereby
became
immediate
Worshippers
of
the
Devil
.
This
our
Apostle
declares
1
Cor.
10.
20.
Whatever
those
who
left
the
true
God
aimed
at
to
worship
,
the
Devil
interposed
himself
between
that
and
them
as
the
Object
of
their
Adoration
.
Hereby
he
became
the
God
of
this
World
,
2
Cor.
4.
4.
Him
whom
in
all
their
Idols
they
worshipped
and
adored
.
With
a
spirit
of
Divination
from
him
were
many
of
the
false
Prophets
acted
,
which
they
thought
to
be
the
Spirit
of
their
God
.
For
they
found
themselves
acted
by
a
superior
Power
,
which
they
could
neither
excuse
nor
resist
.
[
](A53720-e6950-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrysost.
in
1
Cor.
12.
Others
of
them
were
meer
Pretenders
and
Counterfeits
,
that
deceived
the
foolish
Multitude
with
vain
false
Predictions
.
Of
these
more
will
be
spoken
afterwards
.
Sect.
18
Secondly
;
Others
there
were
,
who
spake
in
the
Name
,
and
as
they
falsly
professed
,
by
the
Inspiration
of
the
Spirit
of
the
Holy
God
.
With
this
sort
of
Men
Jeremiah
had
great
Contests
.
For
in
that
Apostatizing
Age
of
the
Church
,
they
had
got
such
an
Interest
and
Reputation
among
the
Rulers
and
People
,
as
not
only
to
confront
his
Prophesies
with
contrary
Predictions
,
Chap.
28.
2
,
3
,
4.
but
also
to
traduce
him
as
a
false
Prophet
,
and
to
urge
his
Punishment
according
to
the
Law
,
Chap.
29.
v.
25
,
26
,
27.
And
with
the
like
confidence
did
Zedekiah
the
Son
of
Chenaanah
carry
it
towards
Micaiah
,
1
Kings
22.
26.
for
he
scornfully
asks
him
,
Which
way
went
the
Spirit
of
the
Lord
from
me
to
speak
unto
thee
;
That
is
,
whereas
assuredly
he
speaketh
in
me
,
how
came
he
to
inspire
thee
with
a
contrary
Revelation
?
Ezekiel
at
the
same
time
with
Jeremiah
,
was
exercised
and
perplexed
with
them
,
Chap.
13
,
&
14.
For
this
sort
of
Persons
▪
namely
false
Pretenders
unto
Divine
extraordinary
Revelations
,
did
of
old
usually
abound
in
times
of
Danger
and
approaching
Desolations
.
The
Devil
stirred
them
up
to
fill
men
with
vain
hopes
,
to
keep
them
in
Sin
and
Security
that
Destruction
might
seize
upon
them
at
unawares
.
And
whoever
takes
the
same
course
in
the
time
of
deserved
threatned
impendent
Judgments
,
though
they
use
not
the
same
means
,
yet
they
also
do
the
Work
of
the
Devil
.
For
whatever
encourageth
men
to
be
secure
in
their
sins
,
is
a
false
Divination
,
Jer.
5.
30
,
31.
And
this
sort
of
Men
is
characterized
by
the
Prophet
Jeremiah
,
Chap.
23.
from
vers.
9.
to
33.
where
any
one
may
read
their
Sin
and
Judgment
.
And
yet
this
false
pretending
unto
the
Spirit
of
Prophesie
,
was
very
far
from
casting
any
contempt
on
the
real
Gift
of
the
Holy
Ghost
therein
;
nay
it
gave
it
the
greater
Glory
and
Lustre
.
God
never
more
honoured
his
true
Prophets
,
than
when
there
were
most
false
Ones
.
Neither
shall
ever
any
false
Pretence
to
the
Spirit
of
Grace
render
him
less
dear
unto
those
that
are
Partakers
of
him
,
or
his
Gifts
of
less
use
unto
the
Church
.
Sect.
19
It
was
thus
also
under
the
New
Testament
at
the
first
preaching
of
the
Gospel
.
The
Doctrine
of
it
at
first
was
declared
from
the
immediate
Revelation
of
the
Spirit
,
preached
by
the
Assistance
of
the
Spirit
,
made
effectual
by
his
Work
and
Power
,
was
accompanied
in
many
by
outward
miraculous
Works
and
Effects
of
the
Spirit
,
whence
the
whole
of
what
peculiarly
belonged
unto
it
in
opposition
to
the
Law
was
called
the
Ministration
of
the
Spirit
.
These
things
being
owned
and
acknowledged
by
all
,
those
who
had
any
false
Opinions
or
Dotages
of
their
own
to
broach
,
or
any
other
deceit
to
put
upon
Christians
,
could
think
of
no
more
expedite
means
for
the
compassing
of
their
ends
,
than
by
pretending
to
immediate
Revelations
of
the
Spirit
.
For
without
some
kind
of
credibility
given
them
from
hence
,
they
knew
that
their
fond
Imaginations
would
not
be
taken
into
the
least
consideration
.
Hence
the
Apostle
Peter
having
treated
concerning
the
Revelation
of
God
by
his
Spirit
in
Prophesie
under
the
Old
Testament
and
the
New
,
2
Epist.
chap.
1.
v.
17
,
18
,
19
,
20
,
21.
adds
as
an
Inference
from
that
Discourse
,
a
comparison
between
the
false
Prophets
that
were
under
the
Old
Testament
,
and
the
false
Teachers
under
the
New
;
Chap.
2.
1.
But
there
were
false
Prophets
also
among
the
people
,
even
as
there
shall
be
false
Teachers
among
you
.
And
the
Reason
of
it
is
,
because
that
as
they
pretended
to
the
Spirit
of
the
Lord
in
their
prophesies
,
saying
,
Thus
saith
the
Lord
,
when
he
sent
them
not
;
so
these
ascribed
all
their
abominable
Heresies
to
the
Inspiration
of
the
Spirit
,
by
whom
they
were
not
assisted
.
Sect.
20
Hence
is
that
blessed
Caution
and
Rule
given
us
by
the
Apostle
John
,
who
lived
to
see
much
mischief
done
in
the
Church
by
this
Pretence
;
1
Epist.
chap.
4.
v.
1
,
2.
Beloved
,
beieve
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
,
because
many
false
prophets
are
gone
out
into
the
World
.
Hereby
know
we
the
Spirit
of
God
;
every
Spirit
that
confesseth
that
Jesus
is
come
in
the
flesh
,
is
of
God
;
and
every
Spirit
that
confesseth
not
that
Jesus
Christ
is
come
in
the
flesh
,
is
not
of
God
.
A
two-fold
Direction
doth
the
Apostle
here
give
unto
all
Believers
.
The
first
by
the
way
of
Caution
,
that
they
would
not
believe
every
Spirit
;
that
is
,
not
receive
or
give
credit
to
every
Doctrine
that
was
proposed
unto
them
as
of
immediate
Revelation
and
Inspiration
of
the
Spirit
.
He
intends
the
same
with
the
Apostle
Paul
,
Eph●s.
4.
14.
who
would
not
have
us
carried
about
with
every
wind
of
Doctrine
,
like
Vessels
at
Sea
without
Anchor
or
Helms
,
by
the
sleight
of
Men
,
and
cunning
craftiness
whereby
they
lie
in
wait
to
deceive
.
For
the
craft
and
sleights
intended
,
are
such
as
men
use
when
they
cast
a
mist
as
it
were
before
the
eyes
of
others
whom
they
intend
to
cheat
and
de●ra●d
.
So
dealt
false
Teachers
with
their
Disciples
by
their
Pretences
of
immediate
Revelations
.
His
next
Direction
informs
us
how
we
may
observe
this
Caution
unto
our
Advantage
,
and
this
is
by
trying
the
Spirits
themselves
.
This
is
the
duty
of
all
Believers
on
any
such
Pretences
.
They
are
to
try
these
Spirits
,
and
examine
whether
they
are
of
God
or
no.
For
the
observation
of
this
Rule
,
and
discharge
of
this
Duty
,
the
Church
of
Ephesus
is
commended
by
our
Lord
Jesus
Christ
;
Rev.
●
.
2.
Thou
hast
tryed
them
,
which
say
they
are
Apostles
and
are
not
,
and
hast
found
them
Lyers
.
For
those
who
said
they
were
Apostles
,
pretended
th●
rewithal
to
Apostolical
Authority
and
Infallibility
,
on
the
account
of
the
immediate
Inspirations
which
they
received
by
the
Holy
Ghost
.
In
trying
them
,
they
tryed
the
Spirits
that
came
unto
them
.
And
by
this
Warrant
may
we
try
the
Spirit
of
the
Church
of
Rome
,
which
in
like
manner
pretends
unto
Apostolical
Authority
and
Infallibility
.
Sect.
21
Unto
these
two
Directions
,
the
Apostle
subjoyns
the
Reason
of
the
present
watchfulness
required
unto
the
discharge
of
this
Duty
.
For
,
saith
he
,
many
false
Prophets
are
gone
out
into
the
World
.
It
is
false
Teachers
,
as
Peter
calls
them
,
bringing
in
damnable
Heresies
,
concerning
whom
he
speaks
.
And
he
calleth
them
false
Prophets
,
partly
in
an
Allusion
unto
the
false
Prophets
under
the
Old
Testament
,
with
whom
they
are
ranked
and
compared
by
Peter
;
and
partly
because
as
they
fathered
their
Predictions
on
Divine
Revelation
,
so
these
falsly
ascribed
their
Doctrines
unto
immediate
Divine
Inspiration
.
And
on
this
account
also
he
calleth
them
Spirits
;
Try
the
Spirits
.
For
as
they
pretended
unto
the
Spirit
of
God
,
so
indeed
for
the
most
part
they
were
acted
by
a
Spirit
of
Error
,
Lying
,
and
Delusion
,
that
is
the
Devil
himself
.
And
therefore
I
no
way
doubt
but
that
mostly
those
who
made
use
of
this
Plea
,
that
they
had
their
Doctrines
which
they
taught
by
immediate
Inspiration
,
did
also
effect
other
extraordinary
Operations
or
undiscoverable
Appearances
of
them
,
as
lying
Miracles
,
by
the
Power
of
that
Spirit
whereby
they
were
acted
,
as
Matth.
24.
24.
Hence
the
Apostle
doth
not
direct
us
to
try
their
pretensions
unto
Inspiration
,
by
putting
them
on
other
extraordinary
Works
for
their
confirmation
;
for
these
also
they
made
a
shew
and
appearance
of
,
and
that
in
such
a
manner
as
that
they
were
not
to
be
detected
by
the
generality
of
Christians
,
but
he
gives
unto
all
a
blessed
stable
Rule
which
will
never
fail
them
in
this
case
who
diligently
attend
unto
it
.
And
this
is
to
try
them
by
the
Doctrine
that
they
teach
,
vers.
2
,
3.
Let
their
Doctrine
be
examined
by
the
Scriptures
and
if
it
be
found
consonant
thereunto
,
it
may
be
received
without
danger
unto
the
Hearers
,
whatever
corrupt
Affections
the
Teachers
may
be
influenced
by
.
But
if
it
be
not
consonant
thereunto
,
if
it
keep
not
up
an
harmony
in
the
Analogie
of
Faith
,
whatever
Inspiration
or
Revelation
be
pleaded
in
its
Justification
it
is
to
be
rejected
,
as
they
also
are
by
whom
it
is
declared
.
This
Rule
the
Apostle
Paul
confirms
by
the
highest
Instance
imaginable
;
Gal.
1.
8.
If
we
,
or
an
Angel
from
Heaven
preach
any
other
Gospel
unto
you
,
then
that
which
we
have
preached
unto
you
,
let
him
be
accursed
.
And
the
Apostle
shews
that
for
our
advantage
in
this
tryal
we
are
to
make
of
Spirits
,
it
is
good
to
have
a
clear
conviction
of
,
and
a
constant
adherence
unto
some
fundamental
Principles
,
especially
such
as
we
have
reason
to
think
will
be
the
most
cunningly
attaqued
by
Seducers
.
Thus
because
in
those
dayes
the
principal
design
of
Satan
was
to
broach
strange
false
Imaginations
about
the
Person
and
Mediation
of
Christ
,
endeavouring
thereby
to
overthrow
both
the
one
and
the
other
;
the
Apostle
adviseth
Believers
to
try
the
Spirits
by
this
one
Fundamental
Principle
of
Truth
,
namely
,
that
Jesus
Christ
is
come
in
the
flesh
;
which
contains
a
confession
both
of
his
Person
and
Mediation
.
This
therefore
Believers
were
to
demand
of
all
new
Teachers
and
Pretenders
unto
Spiritual
Revelations
in
the
first
place
;
do
you
confess
that
Jesus
Christ
is
come
in
the
flesh
;
and
if
they
immediately
made
not
this
confession
,
they
never
stood
to
consider
their
other
Pretences
but
turned
from
them
not
bidding
them
God-speed
,
2
Joh.
7.
10
,
11.
And
I
could
easily
manifest
how
many
pernicious
Heresies
were
obviated
in
those
days
by
this
short
Confession
of
Faith
.
For
some
of
late
(
as
Grotius
following
Socinus
and
S●lictingius
)
interpreting
this
coming
of
Christ
in
the
flesh
,
of
his
outward
mean
Estate
and
Condition
,
and
not
in
the
Pomp
and
Glory
of
an
Earthly
King
,
do
openly
corrupt
the
Text.
His
coming
in
the
flesh
,
is
the
same
with
the
Words
being
made
flesh
,
John
1.
14.
or
,
God
being
manifest
in
the
flesh
,
1
Tim.
3.
16.
That
is
,
the
Son
of
God
being
made
partaker
of
flesh
and
blood
,
Heb.
2.
14.
or
taking
on
him
the
Seed
of
Abraham
,
vers.
14.
That
is
,
his
being
made
of
a
Woman
,
Gal.
4.
4.
or
his
being
made
of
the
Seed
of
David
according
to
the
flesh
,
Rom.
1.
3.
His
being
of
the
Fathers
●s
to
the
flesh
,
Rom
,
9.
5.
And
this
was
directly
opposed
unto
those
Heresies
which
were
then
risen
,
whose
Broachers
contended
that
Jesus
Christ
was
but
a
Phantasie
an
Appearance
,
a
manifestation
of
Divine
Love
and
Power
,
denying
that
the
Son
of
God
was
really
incarnate
,
as
the
Antients
generally
testifie
.
And
well
had
it
been
for
many
in
our
dayes
had
they
attended
unto
such
Rules
as
this
.
But
through
a
neglect
of
it
,
accompanied
with
an
ungrounded
boldness
and
curiosity
,
they
have
hearkned
in
other
things
to
deceiving
Spirits
,
and
have
been
engaged
beyond
a
recovery
,
before
they
have
considered
that
by
their
cogging
deceits
they
have
been
cheated
of
all
the
principal
Articles
of
their
Faith
;
by
which
,
if
at
first
they
had
steadily
tryed
and
examined
them
,
they
might
have
been
preserved
from
their
Snares
.
Sect.
22
The
Jews
say
well
,
that
there
was
a
double
tryal
of
Prophets
under
the
Old
Testament
;
the
one
by
their
Doctrine
,
the
other
by
their
Predictions
.
That
by
their
Doctrine
,
namely
,
whether
they
seduced
Men
from
the
Worship
of
the
true
God
unto
Idolatry
,
belonged
unto
all
individual
Persons
of
the
Church
.
Direction
for
this
is
given
Deut.
13.
2
,
3.
If
the
Prophet
giveth
a
Sign
or
a
Wonder
,
and
it
come
to
pass
,
(
effect
any
thing
by
a
seeming
presence
of
an
extraordinary
Power
)
and
say
,
Let
us
go
serve
other
Gods
,
thou
shalt
not
hearken
unto
him
.
Let
his
Signs
and
Wonders
be
what
they
would
the
People
were
to
try
them
by
what
they
taught
.
The
Judgment
upon
Predictions
was
left
unto
the
Sanhedrim
;
for
which
Directions
are
given
Deut.
18.
20
,
21
,
22.
And
by
vertue
hereof
they
falsly
and
cruelly
endeavoured
to
take
away
the
Life
of
Jeremiah
,
because
he
foretold
the
Ruine
of
them
and
their
City
,
Chap.
26.
v.
11.
In
the
first
place
,
though
his
Sign
,
Wonder
,
or
Prediction
came
to
pass
,
yet
the
Doctrine
he
sought
to
confirm
by
it
being
false
,
he
was
to
be
rejected
.
In
the
latter
,
the
fulfilling
of
his
Sign
acquitted
him
,
because
he
taught
with
it
nothing
in
point
of
Doctrine
that
was
false
.
The
first
kind
of
tryal
of
the
Spirits
of
Prophets
is
the
Duty
of
all
Believers
under
the
Gospel
.
And
those
who
would
deprive
them
of
this
Liberty
would
make
Bruits
of
them
instead
of
Christians
;
unless
to
believe
a
Man
knows
not
what
,
and
to
obey
he
knows
not
why
,
be
the
Properties
of
Christians
,
see
Rom.
12.
2.
Ephes.
5.
8
,
9
,
10
,
11.
Phil.
1.
10.
1
Thess.
5.
21.
The
other
,
so
far
as
was
needful
to
preserve
the
Church
in
Truth
and
Peace
,
was
provided
for
in
those
Primitive
Times
,
whilst
there
was
a
real
communication
of
extraordinary
Gifts
of
the
Spirit
,
(
and
so
more
occasion
given
to
the
false
Pretence
of
them
,
and
more
danger
in
being
deceived
by
them
)
by
a
peculiar
Gift
of
discerning
them
bestowed
on
some
amongst
them
,
1
Cor.
12.
10.
Discerning
of
Spirits
is
reckoned
among
the
Gifts
of
the
Spirit
.
So
had
the
Lord
graciously
provided
for
his
Churches
,
that
some
among
them
should
be
enabled
in
an
extraordinary
manner
,
to
discern
and
judg
of
them
who
pretended
unto
extraordinary
actings
of
the
Spirit
.
And
upon
the
ceasing
of
Extraordinary
Gifts
really
given
from
God
,
the
Gift
also
of
discerning
Spirits
ceased
,
and
we
are
left
unto
the
Word
alone
for
the
tryal
of
any
that
shall
pretend
unto
them
.
Now
this
kind
of
Pretence
was
so
common
in
those
dayes
,
that
the
Apostle
Paul
writing
to
the
Thessalonians
,
to
caution
them
that
they
suffered
not
themselves
to
be
deceived
in
their
Expectation
and
Computations
about
the
Time
of
the
coming
of
Christ
,
in
the
first
place
warns
them
not
to
be
moved
in
it
by
Spirit
,
2
Thess.
2.
2.
That
is
,
Persons
pretending
unto
Spiritual
Revelations
.
Something
also
of
this
nature
hath
continued
and
broken
out
in
succeeding
Ages
,
and
that
in
Instances
abominable
and
dreadful
.
And
the
more
eminent
in
any
Season
are
the
real
Effusions
of
the
Holy
Spirit
upon
the
Ministers
of
the
Gospel
,
and
Disciples
of
Christ
,
the
more
Diligence
and
Watchfulness
against
these
Delusions
are
necessary
.
For
on
such
opportunities
it
is
,
when
the
Use
and
Reputation
of
Spiritual
Gifts
is
eminent
,
that
Satan
doth
lay
hold
to
intrude
under
the
colour
of
them
his
own
deceitful
Suggestions
.
In
the
dark
Times
of
the
Papacy
all
Stories
are
full
of
Satanical
Delusions
in
Phantastical
Apparitions
,
Horrors
,
Spectrums
,
and
the
like
Effects
of
Darkness
.
It
was
seldom
or
never
that
any
falsly
pretended
to
the
Gifts
and
Graces
of
the
Holy
Spirit
;
For
these
things
were
then
of
little
use
or
request
in
the
World
.
But
when
God
was
pleased
to
renew
really
a
fresh
communication
of
Spiritual
Gifts
and
Graces
unto
Men
in
and
upon
the
Reformation
,
the
old
Dreads
and
Terrors
,
nightly
Appearances
tending
unto
Deeds
of
Darkness
vanished
,
and
every
where
by
Satans
Instigation
arose
false
Pretenders
to
the
Spirit
of
God
;
in
which
way
of
delusion
he
will
still
be
more
active
and
industrious
,
as
God
shall
increase
the
Gifts
and
Graces
of
his
Spirit
in
his
Churches
;
though
as
yet
in
these
latter
Ages
he
hath
not
attained
what
he
was
arrived
unto
in
the
Primitive
Times
of
the
Gospel
.
A
full
and
clear
Declaration
from
the
Scripture
of
the
Nature
of
the
Holy
Spirit
and
his
Operations
,
may
through
the
blessing
of
God
be
of
use
to
fortifie
the
Minds
of
Professors
against
Satanical
Delusions
counterfeiting
his
Actings
and
Inspirations
.
For
Directions
unto
this
purpose
are
given
us
by
the
Holy
Apostle
,
who
lived
to
see
great
havock
made
in
the
Churches
by
deluding
Spirits
.
Knowledg
of
the
Truth
,
trying
of
Spirits
that
go
abroad
by
the
Doctrines
of
the
Scriptures
,
Dependence
on
the
Holy
Spirit
for
his
Teachings
according
to
the
Word
,
are
the
Things
which
to
this
purpose
he
commends
unto
us
.
Sect.
23
Thirdly
;
There
is
in
the
Dayes
wherein
we
live
,
an
Anti-Spirit
set
up
and
advanced
against
the
Spirit
of
God
in
his
Being
and
all
his
Operations
,
in
his
whole
Work
and
Use
towards
the
Church
of
God
.
For
this
new
Spirit
takes
upon
him
whatever
is
promised
to
be
effected
by
the
good
Spirit
of
God
.
This
is
that
which
some
Men
call
the
Light
within
them
,
though
indeed
it
be
nothing
but
a
dark
Product
of
Satan
upon
their
own
Imaginations
;
or
at
best
the
Natural
Light
of
Conscience
,
which
some
of
the
Heathens
also
called
a
Spirit
.
[
](A53720-e8970-b)†
†
Ita
dico
Lucili
;
sacer
inter
nos
spiritus
sedet
,
bonorum
malorumque
nostrorum
observator
&
custos
;
prout
a
nobis
tractatus
est
,
ita
ipse
nos
tractat
.
Senec.
Epist.
41.
But
hereunto
do
they
trust
as
that
which
doth
all
for
them
,
leaving
no
room
for
the
Promise
of
the
Spirit
of
God
,
nor
any
thing
for
him
to
do
.
This
teacheth
them
,
instructs
them
,
enlightens
them
;
to
this
they
attend
as
the
Samaritans
to
Simon
Magus
,
and
as
they
say
,
yield
Obedience
unto
it
.
And
from
hence
with
the
Fruits
of
it
do
they
expect
Acceptation
with
God
,
Justification
and
Blessedness
hereafter
.
And
one
of
these
two
things
these
deluded
Souls
must
fix
upon
;
namely
,
that
this
Light
whereof
they
speak
,
is
either
the
Holy
Spirit
of
God
or
it
is
not
.
If
they
say
it
is
the
Spirit
,
it
will
be
easie
to
demonstrate
how
by
their
so
saying
they
utterly
destroy
the
very
Nature
and
Being
of
the
Holy
Ghost
,
as
will
evidently
appear
in
our
Explication
of
them
.
And
if
they
say
that
it
is
not
the
Holy
Spirit
of
God
which
they
intend
thereby
,
it
will
be
no
less
manifest
that
they
utterly
exclude
him
on
the
other
side
from
his
whole
Work
and
substitute
another
,
yea
an
Enemy
in
his
room
.
For
another
God
is
a
false
God
,
another
Christ
is
a
false
Christ
,
and
another
Spirit
is
a
false
Spirit
,
the
Spirit
of
Antichrist
.
Now
because
this
is
a
growing
Evil
amongst
us
many
being
led
away
and
seduced
,
our
Duty
unto
Jesus
Christ
,
and
Compassion
for
the
Souls
of
Men
,
do
require
that
our
utmost
indeavour
in
the
wayes
of
Christ's
Appointment
,
should
be
used
to
obviate
this
Evil
which
eateth
as
doth
a
Canker
;
which
also
is
propagated
by
prophane
and
vain
bablings
encreasing
still
unto
more
ungodliness
.
Some
I
confess
do
unduly
rage
against
the
Persons
of
those
who
have
imbibed
these
Imaginations
,
falling
upon
them
with
violence
and
fury
,
as
they
do
also
on
others
;
The
Lord
lay
it
not
unto
their
charge
.
Yet
this
hinders
not
but
that
by
those
Weapons
of
our
Warfare
which
are
not
carnal
,
but
mighty
through
God
to
the
pulling
down
of
strong
holds
,
casting
down
such
like
Imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
Knowledg
of
God
,
and
bringing
into
Captivity
every
thought
unto
the
Obedience
of
Christ
,
We
ought
to
attempt
the
destruction
of
their
Errors
,
and
the
breaking
of
the
Snares
of
Satan
by
whom
they
are
taken
captive
alive
at
his
pleasure
.
The
course
indeed
of
opposing
Errors
and
false
Spirits
by
Praying
,
Preaching
,
Writing
,
is
despised
by
them
in
whose
furious
and
haughty
minds
,
Ure
,
Seca
,
Occide
;
Burn
,
Gût
,
and
Kill
,
are
alone
of
any
signification
;
that
think
,
Arise
Peter
kill
and
eat
,
to
be
a
Precept
of
more
Use
and
Advantage
unto
them
than
all
the
Commands
of
Jesus
Christ
besides
.
But
the
way
proposed
unto
us
by
the
Lord
Jesus
Christ
himself
,
walked
in
by
his
Holy
Apostles
and
all
the
Ancient
Holy
Learned
Writers
of
the
Church
,
is
that
which
in
these
Matters
we
must
and
shall
attend
unto
.
And
that
course
which
is
particularly
suited
to
obviate
the
Evil
mentioned
,
is
to
give
a
full
plain
evident
Declaration
from
the
Scripture
of
the
Nature
and
Operations
of
the
Holy
Spirit
of
God
.
Hence
will
it
be
undeniable
manifest
what
a
stranger
this
pretended
Light
is
unto
the
true
Spirit
of
Christ
;
how
far
it
is
from
being
of
any
real
Use
to
the
Souls
of
Men
;
yea
how
it
is
set
up
in
opposition
unto
Him
and
his
Work
,
by
whom
,
and
by
which
alone
we
become
accepted
with
God
,
and
are
brought
unto
the
enjoyment
of
him
.
Sect.
24
Fourthly
;
There
are
moreover
many
hurtful
and
noxious
Opinions
concerning
the
Holy
Ghost
gone
abroad
in
the
World
,
and
entertained
by
many
to
the
Subversion
of
the
Faith
which
they
have
professed
,
[
](A53720-e9400-b)*
*
Quoniam
quidam
temeritate
potius
quam
recta
via
etiam
in
superna
eriguntur
,
&
haec
de
Spiritu
Sancto
Jactitant
,
quae
neque
in
Scripturis
lecta
,
nec
a
quoquam
Ecclesiasticerum
Veterum
usurpata
sunt
,
compulsi
sumus
celeberrimae
Exhortationi
fratrum
cedere
,
quaeque
sit
nostra
de
eo
opinio
etiam
Scripturarum
Testimoniis
comprobare
;
ne
imperitia
tanti
dogmatis
,
hi
qui
contraria
opponunt
decipiant
eos
qui
sine
discussione
sollicita
in
adverfariorum
sententiam
statim
pertra●untur
.
Didym
.
de
Sp.
S.
Lib.
1.
Such
are
those
whereby
his
Deity
and
Personality
are
denyed
.
About
these
there
have
been
many
contests
in
the
World
;
some
endeavouring
with
Diligence
and
subtilty
to
promote
the
perverse
Opinions
mentioned
;
others
contending
according
to
their
Duty
for
the
Faith
once
delivered
unto
the
Saints
.
But
these
Disputations
are
for
the
most
Part
so
managed
,
that
although
the
Truth
be
in
some
of
them
strenuously
vindicated
,
yet
the
minds
of
Believers
generally
are
but
little
edified
by
them
.
For
the
most
are
unacquainted
with
the
ways
and
Terms
of
arguing
,
which
are
suited
to
convince
or
stop
the
mouths
of
gain-sayers
,
rather
than
to
direct
the
Faith
of
others
.
Besides
,
our
Knowledge
of
things
is
more
by
their
operations
and
proper
Effects
,
than
from
their
own
Nature
and
formal
Reason
.
Especially
is
it
so
in
Divine
Things
,
and
particularly
with
respect
unto
God
himself
.
In
his
own
Glorious
Being
,
he
dwelleth
in
Light
whereunto
no
Creature
can
approach
.
In
the
Revelation
that
he
hath
made
of
himself
by
the
Effects
of
his
Will
in
his
Word
and
Works
are
we
to
seek
after
him
.
By
them
are
the
otherwise
invisible
things
of
God
made
known
,
his
Attributes
declared
;
and
we
come
to
a
better
Acquaintance
with
him
,
than
any
we
can
attain
by
our
most
diligent
speculations
about
his
Nature
it self
immediately
.
So
is
it
with
the
Holy
Ghost
and
his
Personality
.
He
is
in
the
[
](A53720-e9530-b)*
*
Appellatio
Spiritus
Sancti
,
&
ea
quae
monstratur
ex
ipsa
appellatione
substantia
,
penitus
ab
his
ignoratur
,
qui
extra
sacram
Scripturam
philosophantur
;
solummodo
eum
in
nostratibus
literis
&
notio
ejus
&
Vocabulum
refertur
tam
in
Nobis
quam
in
Veteribus
,
Didym
.
de
Spirit
Sanc.
lib.
1.
Scripture
proposed
unto
us
to
be
known
by
his
Properties
and
Works
,
Adjuncts
and
Operations
;
by
our
Duty
towards
him
,
and
our
Offences
against
him
.
The
due
consideration
of
these
things
,
is
that
which
will
lead
us
into
that
assured
knowledg
of
his
Being
and
Subsistence
,
which
is
necessary
for
the
guidance
of
our
Faith
and
Obedience
,
which
is
the
end
of
all
these
Enquiries
,
Col.
2.
2.
Wherefore
although
I
shall
by
the
way
explain
confirm
and
vindicate
the
Testimonies
that
are
given
in
the
Scripture
,
or
some
of
them
,
unto
his
Deity
and
Personality
;
yet
the
principal
means
that
I
shall
insist
on
for
the
establishing
of
our
Faith
in
him
,
is
the
due
and
just
Exposition
and
Declaration
of
the
Administrations
and
Operations
that
are
ascribed
unto
him
in
the
Scriptures
;
which
also
will
give
great
Light
into
the
whole
Mystery
and
Oeconomy
of
God
in
the
work
of
our
salvation
by
Jesus
Christ
.
Sect.
25
Fifthly
;
The
Principal
Cause
and
Occasion
of
our
present
Undertaking
,
is
the
open
and
horrible
opposition
that
is
made
unto
the
Spirit
of
God
and
his
Work
in
the
World
.
There
is
no
concernment
of
his
that
is
not
by
many
derided
,
exploded
,
and
blasphemed
.
The
very
name
of
the
Spirit
is
grown
to
be
a
reproach
;
nor
do
some
think
they
can
more
despightfully
expose
any
to
scorn
,
than
by
ascribing
to
them
a
Concern
in
the
Spirit
of
God
.
This
indeed
is
a
thing
which
I
have
often
wondred
at
,
and
do
continue
still
so
to
doe
.
For
whereas
in
the
Gospel
every
thing
that
is
Good
,
Holy
,
Praise
worthy
in
any
Man
,
is
expresly
assigned
to
the
Spirit
as
the
immediate
Efficient
Cause
and
Operator
of
it
,
and
whereas
the
Condition
of
Men
without
him
,
not
made
Partakers
of
Him
,
is
described
to
be
reprobate
or
rejected
of
God
,
and
forreign
unto
any
Interest
in
Christ
;
yet
many
pretending
unto
the
Belief
and
Profession
of
the
Gospel
,
are
so
far
from
owning
or
desiring
a
Participation
of
this
Spirit
in
their
own
Persons
,
as
that
they
deride
and
contemn
them
who
dare
plead
or
avow
any
concern
in
him
or
his
Works
.
Only
I
must
grant
that
herein
they
have
had
some
that
have
gone
before
them
,
namely
the
old
scoffing
Heathens
.
For
so
doth
Lucian
in
his
Philopatris
,
speak
in
imitation
of
a
Christian
by
way
of
scorn
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Speak
out
now
,
receiving
Power
or
Ability
of
speaking
from
the
Spirit
,
or
by
the
Spirit
.
Certainly
an
attendance
to
the
old
Caution
,
Si
non
caste
tamen
Caute
,
had
been
needful
for
some
in
this
Matter
.
Could
they
not
bring
their
own
hearts
unto
a
due
Reverence
of
the
Spirit
of
God
,
and
an
endeavour
after
a
Participation
of
his
Fruits
and
Effects
,
yet
the
things
that
are
spoken
concerning
him
and
his
Work
in
the
whole
New
Testament
,
and
also
in
Places
almost
innumerable
in
the
Old
,
might
have
put
a
check
to
their
publick
Contemptuous
Reproaches
and
scornful
Mockings
,
whilst
they
own
those
writings
to
be
of
God
.
But
such
was
his
Entertainment
in
the
World
upon
his
first
Effusion
;
Acts
2.
13.
Many
Pretences
I
know
will
be
pleaded
to
give
Countenance
unto
this
Abomination
.
For
First
,
They
will
say
,
it
is
not
the
Spirit
of
God
himself
and
his
works
,
but
the
Pretence
of
others
unto
him
and
them
,
which
they
so
reproach
and
scorn
.
I
fear
this
Plea
or
Excuse
,
will
prove
too
short
and
narrow
,
to
make
a
Covering
unto
their
Profaneness
.
It
is
dangerous
venturing
with
Rudeness
and
Petulancy
upon
holy
things
,
and
then
framing
of
Excuses
.
But
in
Reproaches
of
the
Lord
Christ
and
his
Spirit
,
Men
will
not
want
their
Pretences
,
Joh.
10.
32.
And
the
things
of
the
Spirit
of
God
which
they
thus
Reproach
&
scorn
in
any
,
are
either
such
as
are
truely
and
really
ascribed
unto
him
and
wrought
by
him
in
the
Disciples
of
Jesus
Christ
;
or
they
are
not
:
If
they
are
such
as
indeed
are
no
Effects
of
the
Spirit
of
Grace
,
such
as
he
is
not
promised
for
,
nor
attested
to
work
in
them
that
do
believe
,
as
vain
Enthusiasmes
,
extatical
Raptures
,
and
Revelations
,
certainly
it
more
became
Christians
,
Men
professing
or
at
least
pretending
a
Reverence
unto
God
,
his
Spirit
,
and
his
Word
,
to
manifest
and
convince
those
of
whom
they
treat
,
that
such
things
are
not
Fruits
of
the
Spirit
,
but
Imaginatiocs
of
their
own
;
then
to
deride
them
under
the
name
of
the
Spirit
or
his
Gifts
&
Operations
.
Do
Men
consider
with
whom
and
what
they
make
bold
in
these
things
?
But
if
they
be
things
that
are
real
Effects
of
the
Spirit
of
Christ
in
them
that
believe
,
or
such
as
are
undeniably
assigned
unto
him
in
the
Scripture
,
which
they
despise
;
what
remains
to
give
countenance
unto
this
daring
Prophaneness
?
Yea
,
but
they
say
,
Secondly
,
It
is
not
the
real
true
Operations
of
the
Spirit
themselves
,
but
the
false
Pretensions
of
others
unto
them
which
they
traduce
and
expose
.
But
will
this
warrant
the
Course
which
it
is
manifest
they
steer
in
Matter
and
Manner
?
The
same
Persons
pretend
to
believe
in
Christ
and
the
Gospel
,
and
to
be
made
Partakers
of
the
Benefits
of
his
Mediation
.
And
yet
if
they
have
not
the
Spirit
of
Christ
,
they
have
no
saving
Interest
in
these
things
;
for
if
any
Man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
If
it
be
then
onely
their
false
pretending
unto
the
Spirit
of
God
and
his
Works
which
these
Persons
so
revile
and
scorn
,
why
do
they
not
deal
with
them
in
like
manner
with
respect
unto
Christ
and
the
Profession
of
the
Gospel
?
Why
do
they
not
say
unto
them
,
you
believe
in
Christ
,
you
believe
in
the
Gospel
;
and
thereon
expose
them
to
Derision
?
So
plainly
dealt
the
Jews
with
our
Lord
Jesus
Christ
.
Psal.
22.
7
,
8.
Math.
21.
39
,
43.
It
is
therefore
the
things
themselves
,
and
not
the
Pretences
pretended
,
that
are
the
Objects
of
this
contempt
and
Reproach
.
Besides
;
suppose
those
whom
at
present
on
other
Occasions
they
hate
or
despise
,
are
not
Partakers
of
the
Spirit
of
God
,
but
are
really
strangers
unto
the
things
which
hypocritically
they
profess
?
Will
they
grant
and
allow
that
any
other
Christians
in
the
World
do
so
really
partake
of
him
,
as
to
be
led
,
guided
,
directed
,
by
him
,
to
be
quickned
,
sanctified
,
purified
by
him
,
to
be
enabled
unto
Communion
with
God
,
and
all
duties
of
Holy
Obedience
by
him
,
with
those
other
Effects
and
Operations
for
which
he
is
promised
by
Jesus
Christ
unto
his
Disciples
?
If
they
will
grant
these
things
to
be
really
effected
and
accomplished
in
Any
,
let
them
not
be
offended
with
them
who
desire
that
they
should
be
so
in
themselves
,
and
declare
themselves
to
that
purpose
,
and
Men
would
have
more
Charity
for
them
under
their
petulant
scoffing
,
than
otherwise
they
are
able
to
exercise
.
It
will
Thirdly
,
Yet
be
pleaded
,
that
they
grant
as
fully
as
any
the
Being
of
the
Holy
Ghost
,
the
Promise
of
him
and
his
real
Operations
,
only
they
differ
from
others
as
to
the
sense
and
Exposition
of
those
Phrases
and
Expressions
that
are
used
concerning
these
things
in
the
Scripture
which
those
others
abuse
in
an
unintelligible
manner
,
as
making
them
proper
which
indeed
are
Metaphorical
.
But
is
this
the
way
which
they
like
and
choose
to
express
their
Notions
and
Apprehensions
?
Namely
openly
to
revile
and
scorne
the
very
Naming
and
asserting
the
work
of
the
Spirit
of
God
,
in
the
words
which
himself
hath
taught
?
A
Boldness
this
is
which
as
whereof
the
former
Ages
have
not
given
us
a
President
,
so
we
hope
the
future
will
not
afford
an
Instance
of
any
to
follow
the
Example
.
For
their
sense
and
Apprehension
of
these
things
they
shall
afterward
be
examined
,
so
far
as
they
have
dared
to
discover
them
.
In
the
mean
time
we
know
that
the
Socinians
acknowledge
a
Trinity
,
the
Sacrifice
of
Christ
,
the
Exp●ation
of
sin
made
thereby
;
and
yet
we
have
some
differences
with
them
about
these
things
.
And
so
we
have
with
these
Men
about
the
Spirit
of
God
and
his
Dispensation
under
the
Gospel
;
though
like
them
,
they
would
grant
the
things
spoken
of
them
to
be
true
,
as
Metaphorically
to
be
interpreted
.
But
of
these
things
we
must
treat
more
fully
hereafter
.
Sect.
26
I
say
,
it
is
so
come
to
pass
amongst
many
who
profess
they
believe
the
Gospel
to
be
true
,
that
the
Name
or
Naming
of
the
Spirit
of
God
is
become
a
Reproach
.
So
also
is
his
whole
work
.
And
the
Promise
of
him
made
by
Jesus
Christ
unto
his
Church
,
is
rendred
useless
and
frustrated
.
It
was
the
main
,
and
upon
the
matter
the
only
supportment
which
he
left
unto
it
in
his
Bodily
Absence
,
the
only
means
of
rendring
the
work
of
his
Mediation
effectual
in
them
and
among
them
.
For
without
him
,
all
others
,
as
the
Word
,
Ministry
,
and
Ordinances
of
Worship
,
are
Lifeless
and
Useless
.
God
is
not
Glorified
by
them
,
nor
the
Souls
of
Men
advantaged
.
But
it
is
now
uncertain
with
some
of
what
Use
he
is
unto
the
Church
,
yea
as
far
as
I
can
discern
whether
he
be
of
any
or
no.
Some
have
not
trembled
to
say
and
contend
,
that
some
things
as
plainly
ascribed
unto
him
in
the
Scripture
,
as
words
can
make
an
assignation
of
any
thing
,
are
the
cause
of
all
the
Troubles
and
Confusions
in
the
World
.
Let
them
have
the
Word
or
Tradition
outwardly
revealing
the
Will
of
God
,
and
what
it
is
that
he
would
have
them
do
,
(
as
the
Jews
have
both
to
this
day
)
these
being
made
use
of
by
their
own
Reason
,
and
improved
by
their
natural
Abilites
,
they
make
up
the
whole
of
Man
,
all
that
is
required
to
render
the
Persons
or
Duties
of
any
accepted
with
God
.
Of
what
use
then
is
the
Spirit
of
God
in
these
things
?
Of
none
at
all
it
may
be
,
nor
the
Doctrine
concerning
him
,
but
only
to
fill
the
World
with
a
buzze
and
noise
,
and
to
trouble
the
minds
of
Men
with
unintelligible
Notions
.
Had
not
these
things
been
spoken
,
they
should
not
have
been
repeated
,
for
Death
lyeth
at
the
Door
in
them
.
So
then
Men
may
pray
without
him
,
and
preach
without
him
,
and
turn
to
God
without
him
,
and
perform
all
their
Duties
without
him
well
enough
.
For
if
any
one
shall
plead
the
necessity
of
his
Assistance
for
the
due
performance
of
these
things
,
and
ascribe
unto
him
all
that
is
good
and
well
done
in
them
,
he
shall
hardly
escape
from
being
notably
derided
.
Yet
all
this
while
we
would
be
esteemed
Christians
.
[
](A53720-e10620-b)*
*
Adesto
Sancte
Spiritus
,
&
paraclesin
tuam
expectantibus
illabere
Caelitus
,
Sanctifica
templum
corporis
nostri
&
consecra
in
habitaculum
tuum
;
Desiderantes
te
animas
tua
praesentia
laetifica
,
dignam
te
habitatore
domum
compone
;
adorna
thalamum
tuum
,
&
quietis
tuae
reclinatorium
,
circumda
varietatibus
Virtutum
;
sterne
pavimenta
pigmentis
;
niteat
mansio
tua
carbunculis
flammeis
,
&
Gemmarum
splendoribus
;
&
omnium
Chrismatum
intrinsecus
spirent
Odoramenta
;
affatim
balsami
liquor
flagrantia
sua
cubiculum
suum
imbuat
;
&
abigens
inde
quicquid
tabidum
est
,
quicquid
corruptelae
seminarium
;
stabile
&
perpetuum
hoc
facias
gaudium
nostrum
,
&
creationis
tuae
renovationem
in
decore
immar●●ssibili
solides
in
aeternum
.
Cyprian
.
de
Sp.
Sa.
And
what
do
such
Persons
think
of
the
Prayers
of
the
Antient
Church
and
Christians
unto
him
for
the
working
of
all
Good
in
them
,
and
their
Ascriptions
of
every
good
thing
unto
him
?
And
wherein
have
we
any
advantage
of
the
Jews
,
or
wherein
consists
the
preeminence
of
the
Gospel
?
They
have
the
Word
of
God
,
that
part
of
it
which
was
committed
unto
their
Church
,
and
which
in
its
kind
is
sufficient
to
direct
their
Faith
and
Obedience
;
For
so
is
the
sure
Word
of
Prophesie
if
diligently
attended
unto
,
2
Pet.
1.
19.
And
if
Traditions
be
of
any
use
,
they
can
outvie
all
the
World
.
Neither
doth
this
sort
of
Men
want
their
Wits
,
and
the
Exercise
of
them
.
Those
who
Converse
with
them
in
the
things
of
this
World
,
do
not
use
to
say
they
are
all
Fools
.
And
for
their
Diligence
in
the
Consideration
of
the
letter
of
the
Scripture
,
and
inquiring
into
it
according
to
the
best
of
their
Understanding
,
none
will
Question
it
,
but
those
unto
whom
they
and
their
Concernments
are
unknown
.
And
yet
after
all
this
,
they
are
Jews
still
.
If
we
have
the
New
Testament
,
no
otherwise
then
they
have
the
Old
,
have
only
the
letter
of
it
to
Philosophize
upon
according
to
the
best
of
our
Reasons
and
Understandings
without
any
Dispensation
of
the
Spirit
of
God
accompanying
it
to
give
us
a
Saving
Light
into
the
Mistery
of
it
,
and
to
make
it
effectual
unto
our
Souls
;
I
shall
not
fear
to
say
,
but
that
as
they
call
themselves
Jews
and
are
not
,
but
are
the
Syn●gogue
of
Sathan
,
Revel.
2.
9.
So
we
who
pretend
our selves
to
be
Christians
,
as
to
all
the
saving
Ends
of
the
Gospel
,
shall
not
be
found
in
a
better
Condition
.
And
yet
it
were
to
be
wished
that
even
here
bounds
might
be
fixed
unto
the
fierceness
of
some
Mens
Spirits
.
But
they
will
not
suffer
themselves
to
be
so
confined
.
In
many
Places
they
are
transported
with
Rage
,
and
Fury
,
so
as
to
stir
up
Persecution
against
such
as
are
really
anointed
with
the
Spirit
of
Christ
,
and
that
for
no
other
Reason
but
because
they
are
so
.
Gal.
4.
29.
Other
things
indeed
are
pretended
by
them
,
but
but
all
the
World
may
see
that
they
are
not
of
such
importance
as
to
give
Countenance
unto
their
wrath
.
This
is
the
Latent
cause
which
stirs
it
up
,
and
is
oftentimes
openly
expressed
.
Sect.
27
These
things
at
present
are
charged
only
as
the
Miscarriages
of
Private
Persons
.
When
they
are
received
in
Churches
,
they
are
the
Cause
of
,
and
an
Entrance
into
a
Fatal
Defection
and
Apostasy
.
From
the
Foundation
of
the
World
the
Principal
Revelation
that
God
made
of
himself
,
was
in
the
Oneness
of
his
Nature
,
and
his
Monarchy
over
all
.
And
herein
the
Person
of
the
Father
was
immediately
represented
with
his
Power
and
Authority
.
For
he
is
the
Fountain
and
Original
of
the
Deity
,
the
other
Persons
as
to
their
Subsistence
being
of
him
.
Only
he
did
withal
give
out
Promises
concerning
the
peculiar
Exhibition
of
the
Son
in
the
Flesh
in
an
appointed
season
,
as
also
of
the
Holy
Spirit
to
be
given
by
him
in
an
especial
manner
.
Hereby
were
their
Persons
to
be
signally
glorifyed
in
this
World
;
it
being
the
Will
of
God
that
all
Men
should
honour
the
Son
,
as
they
honoured
the
Father
;
and
the
Holy
Spirit
in
like
manner
.
In
this
state
of
things
,
the
only
Apostacy
of
the
Church
could
be
Polutheisme
and
Idolatry
.
Accordingly
so
it
came
to
pass
.
The
Church
of
Israel
was
continually
prone
to
these
Abominations
;
so
that
scarcely
a
Generation
passed
,
or
very
few
,
wherein
the
Body
of
the
People
did
not
more
or
less
defile
themselves
with
them
.
To
wean
and
recover
them
from
this
Sin
was
the
Principal
End
of
the
Preaching
of
those
Prophets
which
God
from
time
to
time
sent
unto
them
,
2
Kings
17.
13.
And
this
also
was
the
Cause
of
all
the
Calamities
which
befel
them
,
and
of
all
the
Judgments
which
God
inflicted
on
them
,
as
is
testifyed
in
all
the
Historical
Books
of
the
Old
Testament
,
and
confirmed
by
Instances
innumerable
.
To
put
an
End
hereunto
God
at
length
brought
a
total
Desolation
upon
the
whole
Church
,
and
caused
the
People
to
be
carried
into
Captivity
out
of
their
own
Land
.
And
hereby
it
was
so
far
effected
that
upon
their
Return
what-ever
other
sins
they
fell
into
,
yet
they
kept
themselves
from
Idols
and
Idolatry
,
Ezek.
16.
62
,
63.
Chap.
23.
vers.
27
,
48.
And
the
Reason
hereof
was
,
because
the
time
was
now
drawing
nigh
wherein
they
were
to
be
tryed
with
another
Dispensation
of
God
.
The
Son
of
God
was
to
be
sent
unto
them
in
the
Flesh.
To
receive
and
obey
him
was
now
to
be
the
principal
Instance
and
Trial
of
their
Faith
and
Obedience
.
They
were
no
longer
to
be
tried
merely
by
their
Faith
whether
they
would
own
only
the
God
of
Israel
,
in
opposition
unto
all
false
Gods
and
Idols
;
for
that
Ground
God
had
now
absolutely
won
upon
them
;
But
now
all
is
to
turn
on
this
Hinge
,
whether
they
would
receive
the
Son
of
God
coming
in
the
Flesh
according
to
the
Promise
;
Here
the
Generallity
of
that
Church
and
People
fell
by
their
Unbelief
,
apostatised
from
God
,
and
became
thereby
neither
Church
nor
People
Joh.
8.
24.
They
being
rejected
,
the
Son
of
God
calls
and
gathers
another
Church
,
founding
it
on
his
own
Person
with
Faith
and
the
Profession
of
it
therein
.
Mat.
16.
v.
18
,
19.
In
this
new
Church
therefore
this
Foundation
is
fixed
and
this
Ground
made
Good
,
That
Jesus
Christ
the
Son
of
God
is
to
be
owned
and
honoured
as
we
honour
the
Father
.
1
Cor.
3.
11.
And
herein
all
that
are
duly
called
Christians
do
agree
;
as
the
Church
of
Israel
did
in
one
God
after
their
return
from
the
Captivity
of
Babylon
;
But
now
the
Lord
Jesus
Christ
being
ascended
unto
his
Father
,
hath
committed
his
whole
Affairs
in
the
Church
and
in
the
World
unto
the
Holy
Spirit
.
Joh.
16.
7
,
8
,
9
,
10
,
11.
And
it
is
on
this
Design
of
God
,
that
the
Person
of
the
Spirit
may
be
singularly
exalted
in
the
Church
,
unto
whom
they
were
so
in
the
dark
before
that
some
none
of
the
worst
of
them
professed
they
had
not
so
much
as
heard
whether
there
were
any
Holy
Ghost
or
no
,
Acts
19.
2.
that
is
,
at
least
as
unto
the
peculiar
Dispensation
of
him
then
introduced
in
the
Church
.
Wherefore
the
Duty
of
the
Church
now
immediately
respects
the
Spirit
of
God
,
who
acts
towards
it
in
the
Name
of
the
Father
and
of
the
Son
.
And
with
respect
unto
him
it
is
,
that
the
Church
in
its
present
state
is
capable
of
an
Apostasy
from
God
;
And
whatever
is
found
of
this
Nature
amongst
any
here
it
hath
its
Beginning
.
For
the
sin
of
despising
his
Person
and
rejecting
his
work
now
,
is
of
the
same
Nature
with
Idolatry
of
Old
,
and
the
Jews
Rejection
of
the
Person
of
the
Son
.
And
whereas
there
was
a
Releif
provided
against
these
Sins
,
because
there
was
a
new
Dispensation
of
the
Grace
of
God
to
ensue
in
the
Evangelical
work
of
the
Holy
Ghost
;
if
Men
sin
against
him
and
his
operations
containing
the
Perfection
and
Complement
of
God's
Revelation
of
himself
unto
them
,
their
Condition
is
deplorable
.
Sect.
28
It
may
be
some
will
say
and
plead
,
that
whatever
is
spoken
of
the
Holy
Ghost
,
his
Graces
,
Gifts
,
and
Operations
,
did
entirely
belong
unto
the
first
Times
of
the
Gospel
wherein
they
were
manifested
by
visible
and
wonderful
Effects
.
To
those
times
they
were
confined
,
and
consequently
that
we
have
no
other
Interest
or
concern
in
them
but
as
in
a
recorded
Testimony
given
of
old
unto
the
Truth
of
the
Gospel
.
This
is
so
indeed
as
unto
his
Extraordinary
and
miraculous
operations
.
But
to
confine
his
whole
Work
thereunto
,
is
plainly
to
deny
the
Truth
of
the
Promises
of
Christ
,
and
to
overthrow
his
Church
.
For
we
shall
make
it
undenyably
evident
that
none
can
believe
in
Jesus
Christ
or
yield
Obedience
unto
him
,
or
Worship
God
in
him
,
but
by
the
Holy
Ghost
.
And
therefore
if
the
whole
Dispensation
of
him
and
his
Communications
unto
the
Souls
of
Men
do
cease
,
so
doth
all
Faith
in
Christ
,
and
Christianity
also
.
Sect.
29
On
these
and
the
like
Considerations
it
is
that
I
have
thought
it
necessary
for
my self
,
and
unto
the
Church
of
God
,
that
the
Scripture
should
be
diligently
searched
in
and
concerning
this
great
matter
.
For
none
can
deny
but
that
the
Glory
of
God
,
the
Honour
of
the
Gospel
,
the
Faith
and
Obedience
of
the
Church
,
with
the
Everlasting
Welfare
of
our
own
Souls
,
are
deeply
concerned
herein
.
Sect.
30
The
Apostle
Peter
treating
about
the
Great
things
of
the
Gospel
taught
by
himself
and
the
Rest
of
the
Apostles
of
our
Lord
Jesus
Christ
,
tells
those
to
whom
he
wrote
,
that
in
what
was
so
preached
unto
them
,
they
had
not
followed
cunningly
devised
Fables
,
2
Pet.
1.
16.
For
so
were
the
Power
and
Coming
of
our
Lord
Jesus
Christ
then
reported
to
be
in
the
World
.
What
was
preached
concerning
them
,
was
looked
on
as
cunningly
devised
and
artificially
framed
fables
to
inveagle
and
allure
the
People
.
This
the
Apostle
gives
his
Testimony
against
,
and
withal
appeals
unto
the
Divine
Assurance
which
they
had
of
the
Holy
Truths
delivered
unto
them
.
v.
17
,
18
,
19
,
20.
In
like
manner
our
Lord
Jesus
Christ
himself
having
preached
the
Doctrine
of
Regeneration
unto
Nicodemus
,
he
calls
it
into
Question
as
as
thing
incredible
,
or
unintelligible
,
Joh.
3.
4.
For
whose
Instruction
and
the
Rebuke
of
his
Ignorance
he
lets
him
know
that
he
spake
nothing
but
what
he
brought
with
him
from
Heaven
,
from
the
Eternal
Fountain
of
Goodness
and
Truth
.
v.
11
,
12.
13.
It
is
fallen
out
not
much
otherwise
in
this
Matter
.
Sect.
31
The
Doctrine
concerning
the
Spirit
of
God
,
and
his
Work
on
the
Souls
of
Men
,
hath
been
preached
in
the
World
.
What
he
doth
in
convincing
Men
of
Sin
,
what
in
Working
Godly
Sorrow
and
Humiliation
in
them
,
what
is
the
exceeding
Greatness
of
his
Power
which
he
puts
forth
in
the
Regeneration
and
Sanctification
of
the
Souls
of
Men
,
What
are
the
supplys
of
Grace
which
he
bestowes
on
them
that
do
believe
,
what
Assistance
he
gives
unto
them
as
the
Spirit
of
Grace
and
Supplications
,
hath
been
preached
,
taught
,
and
pressed
on
the
minds
of
them
that
attend
unto
the
Dispensation
of
the
Word
of
the
Gospel
.
Answerable
hereunto
Men
have
been
urged
to
try
,
search
,
examine
them-selves
,
as
to
what
of
this
Work
of
the
Holy
Ghost
they
have
found
,
observed
,
or
had
experience
to
have
been
effectually
accomplished
in
or
upon
their
own
Souls
.
And
hereon
they
have
been
taught
,
that
the
Great
Concernments
of
their
Peace
,
Comfort
,
and
Assurance
,
of
their
Communion
among
themselves
as
the
Saints
of
God
,
with
many
other
Ends
of
their
Holy
Conversation
,
do
depend
.
Nay
it
is
and
hath
been
constantly
taught
them
that
if
there
be
not
an
effectual
Work
of
the
Holy
Ghost
upon
their
hearts
,
that
they
cannot
enter
into
the
Kingdom
of
God
.
Now
these
things
and
whatever
is
spoken
in
the
Explication
of
them
,
are
by
some
called
in
Question
if
not
utterly
rejected
.
Yea
some
look
on
them
as
cunningly
devised
Fables
;
Things
that
some
not
long
since
invented
,
and
others
have
propagated
for
their
Advantage
.
Others
say
,
that
what
is
delivered
concerning
them
is
hardly
if
at
all
to
be
understood
by
Rational
Men
,
being
only
empty
Speculations
about
things
wherein
Christian
Religion
is
little
or
not
at
all
concerned
.
Whereas
therefore
many
,
very
many
,
have
received
these
things
as
Sacred
Truths
,
and
are
perswaded
that
they
have
found
them
realized
in
their
own
Souls
,
so
that
into
their
Experience
of
the
work
of
the
Holy
Spirit
of
God
in
them
and
upon
them
according
as
it
is
declared
in
the
Word
,
all
their
Consolation
and
Peace
with
God
is
for
the
most
part
resolved
,
as
that
which
gives
them
the
best
Evidence
of
their
Interest
in
him
who
is
their
Peace
;
and
whereas
for
the
Present
they
do
believe
that
unless
these
things
are
so
in
and
with
them
,
they
have
no
Foundation
to
build
an
Hope
of
Eternal
Life
upon
;
it
cannot
but
be
of
indispensible
necessity
unto
them
to
examine
and
Search
the
Scripture
diligently
whether
these
things
be
so
or
no.
For
if
there
be
no
such
Work
of
the
Spirit
of
God
upon
the
Hearts
of
Men
and
that
indispensibly
necessary
to
their
Salvation
;
if
there
are
no
such
Assistances
and
supplys
of
Grace
needful
unto
every
Good
Duty
as
wherein
they
have
been
instructed
;
then
in
the
whole
course
of
their
Profession
they
have
only
been
seduced
by
cunningly
devised
Fables
,
their
deceived
hearts
have
fed
upon
ashes
,
and
they
are
yet
in
their
Sins
.
It
is
then
of
no
less
consideration
and
Importance
than
the
eternal
welfare
of
their
Souls
immediately
concerned
therein
can
render
it
,
that
they
diligently
trye
,
examine
and
search
into
these
things
,
by
the
safe
and
infallible
Touchstone
and
Rule
of
the
Word
,
whereon
they
may
,
must
,
and
ought
to
venture
their
Eternal
Condition
.
I
know
indeed
that
most
Believers
are
so
far
satisfyed
in
the
Truth
of
these
things
and
their
own
Experience
of
them
,
that
they
will
not
be
moved
in
the
least
by
the
Oppositions
which
are
made
unto
them
,
and
the
scorn
that
is
cast
upon
them
.
For
he
that
beleiveth
on
the
Son
of
God
hath
the
witness
in
himself
.
1
Joh.
5.
10.
But
yet
as
Luke
wrote
his
Gospel
to
Theophilus
that
he
might
know
the
certainty
of
those
things
wherein
he
had
been
instructed
,
Luke
1.
4.
that
is
,
to
confirm
him
in
the
Truth
by
an
Addition
of
new
Degrees
of
Assurance
unto
him
;
so
it
is
our
Duty
to
be
so
far
excited
by
the
Clamorous
Oppositions
that
are
made
unto
the
Truths
which
we
Profess
,
and
in
whose
being
such
we
are
as
much
concerned
as
our
Souls
are
worth
,
to
compare
them
diligently
with
the
Scripture
that
we
may
be
the
more
fully
confirmed
and
established
in
them
.
And
upon
the
Examination
of
the
whole
matter
,
I
shall
leave
them
to
their
option
as
Elijah
did
of
Old
;
if
Jehovah
be
God
,
serve
him
,
and
if
Baal
be
God
let
him
be
worshipped
.
If
the
things
which
the
Generality
of
Professors
do
believe
and
acknowledg
concerning
the
Spirit
of
God
and
his
Work
on
their
Hearts
,
his
Gifts
and
Graces
in
the
Church
with
the
manner
of
their
Communication
,
be
for
the
substance
of
them
wherein
they
all
generally
agree
according
to
the
Scripture
,
taught
and
revealed
therein
on
the
same
terms
as
by
them
received
;
them
may
they
abide
in
the
Holy
Profession
of
them
,
and
rejoyce
in
the
Consolations
they
have
received
by
them
.
But
if
these
things
with
those
other
which
in
the
Application
of
them
to
the
Souls
of
Men
are
directly
and
necessarily
deduced
,
and
to
be
deduced
from
them
,
are
all
but
vain
and
useless
Imaginations
,
it
is
high
time
the
Minds
of
Men
were
disburthened
of
them
.
The
Name
and
Titles
of
the
HOLY
SPIRIT
.
CHAP.
II.
(
1.
)
Of
the
Name
of
the
Holy
Spirit
.
(
2.
)
Various
Uses
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
Wind
or
any
thing
invisible
with
a
sensible
Agitation
.
(
3.
)
Amos
4.
14.
Mistakes
of
the
Antients
rectified
by
Hierom.
(
5.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
metaphorically
for
vanity
.
(
6.
)
Metonymically
for
the
part
or
quarter
of
any
thing
.
(
7.
)
For
our
Vital
Breath
.
The
Rational
Soul
.
The
Affections
.
Angels
good
and
bad
.
(
8.
)
Ambiguity
from
the
Use
of
the
Word
how
to
be
removed
.
Rules
concerning
the
Holy
Spirit
.
The
Name
Spirit
how
peculiar
and
appropriate
unto
him
.
Why
he
is
called
the
Holy
Spirit
.
Whence
called
the
Good
Spirit
.
The
Spirit
of
God
.
The
Spirit
of
the
Son
,
Acts
2.
33.
1
Pet.
1.
10
,
11.
explained
.
1
John
4.
3.
vindicated
.
Sect.
1
BEfore
we
ingage
into
the
consideration
of
the
Things
themselves
concerning
which
we
are
to
treat
,
it
will
be
necessary
to
speak
something
unto
the
Name
whereby
the
Third
Person
in
the
Trinity
is
commonly
known
,
and
peculiarly
called
in
the
Scripture
.
This
is
the
Spirit
,
or
the
Holy
Spirit
,
or
the
Holy
Ghost
as
we
usually
speak
.
And
this
I
shall
do
that
we
be
not
deceived
with
the
Homonimy
of
the
Word
,
nor
be
at
a
loss
in
the
intention
of
those
places
of
Scripture
where
it
is
used
unto
other
Purposes
.
For
it
is
so
that
the
Name
of
the
Second
Person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
,
and
of
the
Third
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
,
are
often
applyed
to
signifie
other
things
;
I
mean
,
those
words
are
so
.
And
some
make
their
Advantages
of
the
ambiguous
use
of
them
.
But
the
Scripture
is
able
of
it self
to
manifest
its
own
Intention
and
Meaning
unto
humble
and
diligent
enquirers
into
it
.
Sect.
2
It
is
then
acknowledged
that
the
use
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Old
Testament
and
New
is
very
various
;
yet
are
they
the
words
whereby
alone
the
Holy
Spirit
of
God
is
denoted
.
Their
peculiar
signification
therefore
in
particular
places
is
to
be
collected
and
determined
from
the
Subject
Matter
treated
of
in
them
,
and
other
especial
Circumstances
of
them
.
This
was
first
attempted
by
the
most
Learned
Didymus
of
Alexandria
,
whose
Words
therefore
I
have
set
down
at
large
,
and
shall
cast
his
Observations
into
a
more
perspicuous
Method
,
with
such
Additions
as
are
needful
for
the
further
clearing
of
the
whole
Matter
.
[
](A53720-e12460-b)*
*
Quia
vero
Spiritus
Vocabulum
multa
significat
,
enumerandum
est
breviter
quibus
rebus
nomen
ejus
aptetur
:
Vocatur
.
Spiritus
&
Ventus
,
sicut
in
Ezechiele
;
Tertiam
partem
disperges
in
Spiritum
;
hoc
est
in
Ventum
.
Quod
si
voles
secundum
historiam
scribere
quod
scriptum
est
;
in
spiritu
violento
conteres
naves
Tharcis
,
non
aliud
ibi
spiritus
quam
ventus
accipitur
:
Neo
non
Solomon
inter
multa
hoc
quoque
munus
a
Deo
accepit
ut
sciret
violentias
spirituum
;
non
aliud
in
hoc
se
accepisse
demonstrans
,
quam
scire
rapidos
ventorum
flatus
,
&
quibus
causis
eorum
natura
subsistat
.
Vocatur
&
anima
spiritus
us
in
Jacobi
Epistola
.
Quomodo
corpus
tuum
sine
spiritu
mortuum
est
;
manifestissime
enim
spiritus
hic
nihil
aliud
nisi
anima
nuncupatur
.
Juxta
quam
intelligentiam
Stephanus
animam
suam
Spiritum
vocans
;
Domine
inquit
Jesus
suscipe
Spiritum
meum
.
Illud
quoque
quod
in
Ecclesiastice
dicitur
,
quis
scit
an
spiritus
hominis
ascendat
sursum
,
&
spiritus
Jumenti
descendat
deorsum
.
Considerandum
ultimo
num
&
pecudum
animae
spiritus
appellentur
.
Dicitur
etiam
excepta
anima
,
&
excepto
spiritu
sancto
,
spiritus
alius
quis
esse
in
homine
de
quo
Paulus
scribit
;
Quis
enim
scit
hominum
ea
quae
sunt
hominis
,
nisi
spiritus
hominis
qui
in
eo
est
?
Sed
&
in
alio
loco
idem
Apostolus
a
nostro
spiritu
spiritum
Dei
secernens
ait
,
ipse
spiritus
testimonium
perhibet
spiritui
nostro
;
hoc
significans
,
quod
spiritus
Dei
,
id
est
,
spiritus
sanctus
testimonium
spiritui
nostro
praebeat
,
quem
nunc
diximus
esse
spiritum
hominis
.
Ad
Thessalonicenses
quoque
,
integer
,
inquit
,
spiritus
vester
&
anima
&
corpus
.
—
Appellantur
quoque
supernae
rationabilesque
virtutes
,
quae
solet
Scriptura
Angelos
&
Fortitudines
nominare
,
vocabulo
spiritus
;
ut
ibi
,
qui
facis
Angelos
tuos
Spiritus
;
&
alibi
,
nonne
omnes
sunt
administratores
spiritus
?
Rationales
quoque
aliae
creaturae
&
de
bono
in
malum
sponte
profluentes
,
spiritus
passim
,
&
spiritus
appellantur
immundi
;
sicut
ibi
,
cum
autem
spiritus
immundus
exierit
ab
homine
,
&
in
consequentibus
;
assumit
septem
alios
spiritus
nequiores
se.
Spiritus
quoque
Daemones
in
Evangelio
appellantur
:
sed
hoc
notandum
,
nunquam
simpliciter
spiritum
sed
cum
aliquo
additamento
spiritum
significari
contrarium
,
ut
spiritus
immundus
,
&
spiritus
Daemonis
;
hi
vero
qui
sancti
sunt
spiritus
absque
ullo
additamento
spiritus
simpliciter
appellantur
.
Sciendum
quoque
quod
nomen
spiritus
&
voluntatem
hominis
&
animi
sententiam
sonet
.
Volens
quippe
Apostolus
non
solum
corpore
sed
&
mente
sanctum
esse
,
id
est
,
non
tantum
corpore
,
sed
&
motu
cordis
interno
,
ait
,
ut
sitis
sancti
corpore
&
spiritu
,
voluntatem
spiritu
&
corpore
opera
significans
.
Considera
alium
hoc
ipsum
in
Esaia
sonet
quod
scriptum
est
;
&
scient
qui
spiritu
errant
,
intellectum
.
—
Et
super
omnia
vocabubulum
spiritus
,
altiorem
&
mysticum
in
scripturis
sanctis
significat
intellectum
;
ut
ibi
litera
occidit
,
spiritus
autem
vivificat
.
Haec
juxta
possibilitatem
nostri
ingenii
,
quot
res
spiritus
significet
,
attigimus
.
—
Nonnunquam
autem
spiritus
&
Dominus
noster
Iesus
Christus
,
id
est
,
Dei
Filius
appellatur
.
Dominus
autem
spiritus
est
ut
ante
diximus
;
ubi
etiam
illud
adjunximus
,
spiritus
Deus
est
,
non
juxta
nominis
communionem
,
sed
juxta
naturae
substantiaeque
consortium
.
—
Porto
adhaec
necessario
devoluti
sumus
,
ut
quia
frequenter
Appellatio
Spiritus
,
in
Scripturis
est
respersa
Divinis
,
non
labamur
in
nomine
sed
unumquodque
secundum
locorum
varietates
&
intelligentias
accipiamus
.
Omni
itaque
studio
ac
diligentia
vocabulum
Spiritus
,
ubi
&
quomodo
appellatum
sit
contemplantes
,
sophismata
eorum
&
fraudulentas
Decipulas
conteramus
,
qui
spiritum
sanctum
asserunt
creaturam
.
Legentes
enim
in
Propheta
ego
confirmavi
tonitruum
,
&
creavi
spiritum
,
ignorantia
multiplicis
in
hac
parte
Sermonis
putaverunt
Spiritum
Sanctum
ex
hoc
vocabulo
demonstrari
;
cum
in
praesentiarum
Spiritus
nomen
ventum
sonet
.
Ergo
ut
praelocuti
sumus
,
quomodo
unumquodque
dictum
sit
,
consideremus
ne
forte
per
ignorantiam
in
barathrum
decidamus
erroris
.
Didym
.
de
Sp.
Sanct.
lib.
3.
In
general
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
a
Wind
or
Spirit
,
that
is
,
any
thing
which
moves
and
is
not
seen
.
So
the
Air
in
a
violent
agitation
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gen.
8.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
God
made
a
Wind
or
Spirit
,
that
is
,
a
strong
and
mighty
Wind
to
pass
over
the
Earth
for
the
driving
and
removal
of
the
Waters
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
John
3.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
nor
whether
it
goeth
;
which
is
a
proper
description
of
this
first
signification
of
the
Word
.
It
is
an
agitation
of
the
Air
which
is
unseen
.
So
Psal.
1.
4.
And
in
this
sense
sometimes
it
signifies
a
violent
and
strong
Wind
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Kings
19.
11.
And
sometimes
a
cool
and
soft
Wind
,
or
a
light
easie
agitation
of
the
Air
,
such
as
often
ariseth
in
the
Evenings
of
the
Spring
or
Summer
;
So
Gen.
3.
8.
God
Walked
in
the
Garden
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
cool
of
the
Day
;
that
is
,
when
the
Evening-Air
began
to
breath
gently
and
moderate
the
heat
of
the
Day
.
So
in
the
Poet
;
Solis
ad
occasum
cum
frigidus
aera
Vesper
temperat
.
Virgil.
Georg.
3.
At
the
going
down
of
the
Sun
when
the
cold
Evening
tempers
the
Heat
of
the
Air.
And
some
think
this
to
be
the
sense
of
that
place
;
Psal.
104.
v.
4.
Who
maketh
his
Angels
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Spirits
;
Swift
,
agile
,
powerful
as
mighty
Winds
.
But
the
Reader
may
consult
our
Exposition
on
Heb.
1.
7.
Sect.
3
This
is
one
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
,
this
is
one
thing
denoted
by
it
in
the
Scripture
.
So
among
many
other
places
expresly
;
Amos
4.
13.
for
lo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
formeth
the
Mountains
,
and
createth
the
Spirit
,
that
is
,
the
Wind.
The
LXX
render
this
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
establisheth
the
Thunder
,
and
createth
the
Spirit
;
though
some
Copies
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mountains
.
And
the
next
words
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
declareth
unto
Man
what
is
his
Thought
;
they
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
declareth
unto
men
his
Christ
,
or
his
Anointed
,
or
his
Messiah
.
For
they
took
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
inadvertency
,
and
not
for
want
of
Points
or
Vowels
as
some
imagine
,
seeing
the
Mistake
consists
in
the
casting
out
of
a
Letter
it self
.
And
thence
the
old
Latin
Translation
renders
the
words
,
Firmans
Tonitruum
,
&
creans
Spiritum
,
&
annuncians
in
homines
Christum
suum
.
Which
Hierom
rectified
into
,
formans
Montes
,
&
creans
Ventum
,
&
annuntians
Homini
eloquium
suum
;
discovering
in
his
Comment
the
Mistake
of
the
LXX
.
But
it
is
certain
that
from
the
Ambiguity
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
,
with
the
corrupt
Translations
making
mention
of
Christ
in
the
next
words
,
some
who
of
old
denied
the
Deity
of
the
Holy
Spirit
,
mightily
insisted
on
it
to
prove
him
a
Creature
,
as
may
be
seen
in
Didymus
,
Ambrose
,
Hierom
,
Hilarius
,
and
the
Ancients
generally
.
But
the
Context
determines
the
signification
of
the
Word
beyond
all
just
Exceptions
.
It
is
the
Power
of
God
in
making
and
disposing
of
things
here
below
,
whether
dreadful
for
their
Greatness
and
Height
,
as
the
Mountains
;
or
Mighty
and
Effectual
in
their
operations
,
as
the
Wind
;
or
Secret
in
their
Conceptions
,
as
the
Thoughts
of
men
;
or
stable
in
their
Continuance
,
as
the
Night
and
Day
,
the
Evening
and
Morning
,
without
the
least
respect
to
Christ
or
the
Spirit
,
that
it
treateth
of
.
Sect.
4
And
I
cannot
but
observe
from
hence
,
the
great
necessity
there
is
of
searching
the
Original
Text
in
the
Interpretation
of
the
Scriptures
;
as
it
might
be
evidenced
by
a
Thousand
other
Instances
.
But
one
we
may
take
from
two
Great
and
Learned
Men
who
were
Contemporaries
in
the
Latin
Church
,
in
their
thoughts
on
this
place
;
The
one
is
Ambrose
,
who
interpreting
these
words
in
his
second
Book
de
Spiritu
Sancto
,
cap.
1.
being
deceived
by
the
corrupt
Translation
mentioned
,
annuncians
in
homines
Christum
suum
,
is
forced
to
give
a
very
strained
Exposition
of
that
which
in
Truth
is
not
in
the
Text
,
and
to
relieve
himself
also
with
another
Corruption
in
the
same
place
,
where
forming
the
Mountains
,
is
rendred
by
establishing
the
Thunder
;
and
yet
when
he
hath
done
all
,
can
scarce
free
himself
of
the
Objection
about
the
creation
of
the
Spirit
,
which
he
designs
to
answer
.
His
words
are
,
Siquis
propheticum
dictum
,
ideo
derivandum
putet
ad
interpretationem
Spiritus
sancti
;
quia
habet
,
annuncians
in
homines
Christum
suum
is
ad
Incarnationis
Dominicae
Mysteria
dictum
facilius
derivabit
.
Nam
si
te
movet
quia
Spiritum
dixit
,
&
hoc
non
putas
derivandum
ad
Mysteria
a
assumptionis
humanae
;
persequere
scripturas
&
invenies
ptime
congruere
de
Christo
,
de
quo
bene
convenit
aestimari
,
quia
firmavit
tonitrua
adventu
suo
;
vim
videlicet
&
sonum
coelestium
scripturarum
;
quar●m
velut
quodam
tonitru
mentes
nostrae
redduntur
attonitae
;
&
timere
dis●●●us
,
&
reverentiam
caelestibus
deferamus
oraculis
.
Denique
,
in
Evangelio
fratres
Domini
Filii
tonitru
dicebantur
.
Et
cum
vox
Patris
facta
esset
dicentis
ad
Filium
,
&
honorificavi
te
,
&
iterum
honorificabo
,
Judaei
dicebant
tonitruum
factum
esse
illi
.
And
hereon
,
with
some
Observations
to
the
same
purpose
,
he
adds
;
Ergo
tonitrua
ad
sermones
Domini
retulit
quorum
in
omnem
terram
exivit
sonus
;
Spiritum
autem
hoc
loco
,
animam
quam
suscepit
rationabilem
&
perfectam
intelligimus
.
The
substance
of
his
Discourse
is
,
that
treating
of
Christ
(
who
indeed
is
neither
mentioned
nor
intended
in
the
Text
)
he
speaks
of
confirming
the
Thunder
,
(
which
no
where
here
appears
)
by
which
the
sound
of
the
Scriptures
and
preaching
of
the
Word
is
intended
;
the
Spirit
that
was
created
being
the
humane
Soul
of
Jesus
Christ
.
Nor
was
he
alone
in
this
Interpretation
.
Didym
.
Lib.
2.
de
Spiritu
sancto
;
Athanas
,
ad
Serapion
.
Basil.
Lib.
4.
contra
Eunom
.
amongst
the
Grecians
,
are
in
like
manner
intangled
with
this
Corruption
of
the
Text
;
as
was
also
Concil.
Sardicen
.
in
Socrat.
lib.
2.
cap.
20.
The
other
Person
intended
is
Hierom
,
who
consulting
the
Original
,
as
he
was
well
able
to
do
,
first
translated
the
words
,
Quia
ecce
formans
Montes
&
creans
Ventum
,
&
annuntians
Homini
eloquium
suum
,
declares
the
Mistake
of
the
LXX
,
and
the
occasion
of
it
:
Pro
Montibus
qui
Hebraice
dicuntur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
soli
LXX
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
tonitruum
verterunt
.
Cur
autem
illi
Spiritum
&
nos
dixerimus
Ventum
,
qui
Hebraice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vocatur
,
causa
manifesta
est
.
Quodque
sequitur
annuncians
homini
eloquium
suum
,
LXX
transtulerent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Verbi
similitudine
,
&
ambiguitate
decepti
.
So
he
shews
that
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
saith
he
,
juxta
Aquilam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Symmachum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
juxta
Theodotionem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
juxta
quintam
Editionem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
the
word
is
,
signifying
both
to
meditate
and
to
speak
,
so
the
word
it self
intends
a
conceived
thought
to
be
spoken
afterwards
.
And
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
reciprocal
not
relative
.
And
to
this
purpose
in
his
ensuing
Exposition
;
Qui
confirmat
Montes
,
ad
cujus
vocem
coelorum
cardines
et
terrae
fundamenta
quatiuntur
.
Ipse
qui
creat
Spiritum
,
quem
in
hoc
loco
non
Spiritum
sanctum
,
ut
Haeretici
suspicantur
,
sed
Ventum
intelligimus
,
sive
Spiritum
hominis
,
annuncians
homini
eloqium
ejus
;
qui
cogitationum
secreta
cognoscit
.
Hieron
.
in
loc.
Sect.
5
Secondly
;
Because
the
Wind
on
the
account
of
its
unaccountable
variation
,
inconstancy
and
changes
,
is
esteemed
vain
,
not
to
be
observed
or
trusted
unto
;
whence
the
Wise-men
tells
us
,
that
he
which
observeth
the
Wind
shall
not
sow
,
Eccles.
11.
4.
the
word
is
used
metaphorically
to
signify
vanity
,
Eccles.
5.
16.
What
profit
hath
a
man
that
he
hath
laboured
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
Wind.
So
Mic.
2.
11.
If
a
Man
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Wind
and
falshood
;
that
is
,
in
vanity
;
pretending
to
a
Spirit
of
Prophecy
,
and
falshood
,
vainly
,
foolishly
,
falsly
boasting
.
So
Job
15.
2.
Should
a
Wise-man
utter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
knowledg
of
Wind
?
vain
words
with
a
pretence
of
knowledg
of
Wisdom
.
As
he
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
words
of
Wind.
Chap.
16.
3.
So
also
Jer.
5.
13.
And
the
Prophets
shall
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Wind
;
or
,
be
vain
,
foolish
,
uncertain
,
and
false
in
their
Predictions
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
used
thus
metaphorically
in
the
New-Testament
.
Sect.
6
Thirdly
;
By
a
Metonymy
also
it
signifies
any
Part
or
Quarter
,
as
we
say
,
of
the
World
from
whence
the
Wind
blowes
;
as
also
a
part
of
any
thing
divided
into
four
sides
or
quarters
.
So
Jer.
52.
23.
There
were
ninety
and
six
Pomegranats
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
towards
a
Wind
,
that
is
,
on
the
one
side
of
the
Chapiter
that
was
above
the
Pillars
in
the
Temple
.
Ezek.
5.
12.
I
will
scatter
a
third
part
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
all
the
Winds
,
or
all
Parts
of
the
Earth
.
Hence
the
four
Quarters
of
a
thing
lying
to
the
four
Parts
of
the
World
,
are
called
its
four
Winds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Chro.
9.
24.
whence
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
four
Winds
in
the
New-Testament
,
Matth.
24.
31.
This
is
the
use
of
the
word
in
general
with
respect
unto
things
natural
and
inanimate
;
and
every
place
where
it
is
so
used
gives
it
determinate
sense
.
Sect.
7
Again
;
These
words
are
used
for
any
thing
that
cannot
be
seen
or
touched
,
be
it
in
it self
Material
and
Corporeal
,
or
absolutely
Spiritual
and
Immaterial
;
So
the
Vital
Breath
which
we
and
other
Living
Creatures
Breath
is
called
.
Every
thing
wherein
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Breath
of
the
Spirit
of
Life
,
Gen.
1.
22.
that
Vital
Breath
which
our
Lives
are
maintained
by
in
Respiration
.
So
Psal.
135.
17.
Job
19.
17.
which
is
a
thing
Material
or
Corporeal
.
But
most
frequently
it
denotes
things
purely
Spiritual
and
Immaterial
.
As
in
finite
Substances
it
signifies
the
Rational
Soul
of
Man
,
Psal.
31.
5.
Into
thy
hands
I
commend
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
my
Soul
;
they
are
the
words
whereby
our
Saviour
committed
his
departing
Soul
into
the
hands
of
his
Father
;
Luk.
23.
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Psal.
146.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
his
Breath
,
say
we
,
goeth
forth
;
he
returneth
to
his
Earth
.
It
is
his
Soul
and
its
departure
from
the
Body
that
is
intended
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
Spirit
of
the
Sons
of
Men
that
goeth
upwards
,
when
the
Spirit
of
a
Beast
goeth
downwards
to
the
Earth
,
or
turneth
to
Corruption
,
Eccles.
3.
21.
see
Chap.
8.
8.
and
Chap.
12.
7.
Hence
,
fourthly
,
by
a
Metonymy
also
,
it
is
taken
for
the
Affections
of
the
Mind
or
Soul
of
Man
;
and
that
whether
they
be
Good
or
Evil
,
Gen
45.
27.
The
Spirit
of
Jacob
revived
.
He
began
to
take
heart
and
be
of
good
Courage
,
Ezek.
13.
3.
The
Prophets
that
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
their
Spirit
;
that
is
their
own
Desires
and
Inclinations
,
when
indeed
they
had
no
Vision
but
spake
what
they
had
a
mind
unto
.
Numb.
14.
24.
Caleb
is
said
to
have
another
Spirit
than
the
murmuring
People
;
another
Mind
,
Will
,
Purpose
,
or
Resolution
.
It
is
taken
for
Prudence
,
Josh.
5.
1.
Anger
,
or
the
Irascible
Faculty
,
Eccles.
7.
10.
Fury
,
Zech.
6.
8.
He
will
cut
off
the
Spirit
of
Princes
;
that
is
,
their
Pride
,
Insolency
,
and
Contempt
of
others
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
New
Testament
frequently
intends
the
Intellectual
Part
of
the
Mind
or
Soul
,
and
that
as
it
is
Active
,
or
in
Action
,
Luke
1
47.
Rom.
1.
9.
1
Thess.
5.
23.
And
oft-times
it
is
taken
for
the
Mind
in
all
its
Inclinations
,
in
its
whole
habitual
Bent
and
Design
.
Angels
also
are
called
Spirits
.
Good
Angels
,
Psal.
104.
4.
And
it
may
be
an
Angel
is
intended
,
1
Kings
18.
12.
And
evil
Angels
,
or
Devils
,
1
Kings
22.
21
,
22.
For
that
Spirit
who
appeared
before
the
Lord
and
offered
himself
to
be
a
lying
spirit
in
the
Mouths
of
Ahab's
Prophets
,
was
no
other
but
he
who
appeared
before
God
,
Job
1.
who
is
called
Satan
.
These
in
the
New
Testament
are
called
unclean
Spirits
,
Matth.
10.
1.
And
the
Observation
of
the
Ancients
,
that
Satan
is
not
called
a
Spirit
absolutely
,
but
with
an
Addition
or
Mark
of
Distinction
holds
only
in
the
New
Testament
.
[
](A53720-e14900-b)*
*
Discant
(
homines
)
Scripturae
Sanctae
consuetudinem
;
nunquam
Spiritum
perversum
absolute
,
sed
cum
additamento
aliquo
Spiritum
nuncupari
;
sicut
ibi
,
Spiritu
fornicationis
seducti
sunt
.
Et
in
Evangelio
,
cum
autem
Spiritus
immundus
exierit
de
homine
,
&
caetera
his
similia
.
Hieronym
.
Comment.
in
Habbak
.
Cap.
2.
And
because
Evil
Spirits
are
wont
to
torment
the
Minds
and
Bodies
of
Men
,
therefore
evil
Thoughts
,
disorders
of
Mind
,
wicked
Purposes
disquieting
and
vexing
the
Soul
,
arising
from
or
much
furthered
by
Melancholy
Distempers
,
are
called
,
it
may
be
,
sometimes
an
Evil
Spirit
.
The
Case
of
Saul
shall
be
afterwards
considered
.
Sect.
8
In
such
variety
are
these
words
used
and
applyed
in
the
Scripture
,
because
of
some
very
general
Notions
wherein
the
things
intended
do
agree
.
For
the
most
part
there
is
no
great
difficulty
in
discovering
the
especial
meaning
of
them
,
or
what
it
is
they
signifie
in
the
several
places
where
they
occur
.
Their
Design
and
Circumstances
as
to
the
Subject
Matter
treated
of
,
determine
the
signification
.
And
notwithstanding
the
ambiguous
Use
of
these
words
in
the
Old
and
New
Testament
,
there
are
two
things
clear
and
evident
unto
our
purpose
.
First
,
That
there
is
in
the
Holy
Scriptures
a
full
distinct
Revelation
or
Declaration
of
the
Spirit
,
or
the
Spirit
of
God
[
](A53720-e15050-b)†
†
Qui
Spiritum
negant
,
&
Deum
Patrem
negant
&
Filium
;
quoniam
idem
est
Spiritus
Dei
,
qui
Spiritus
Christi
est
.
Vnum
autem
esse
Spiritum
nemo
dubitaverit
;
etsi
de
uno
Deo
plerique
dubitaverunt
.
Ambros.
de
Sp.
Sanct.
lib.
1.
cap.
3.
as
one
singular
,
and
every
way
distinct
from
every
thing
else
that
is
occasionally
or
constantly
signified
or
denoted
by
that
Word
Spirit
.
And
this
not
only
a
multitude
of
particular
places
gives
testimony
unto
,
but
also
the
whole
course
of
the
Scripture
supposeth
,
as
that
without
an
acknowledgment
whereof
nothing
else
contained
in
it
can
be
understood
or
is
of
any
use
at
all
.
For
we
shall
find
this
Doctrine
to
be
the
very
Life
and
Soul
which
quickens
the
whole
from
first
to
last
.
Take
away
the
Work
and
powerful
Efficacy
of
the
Holy
Spirit
from
the
administration
of
it
,
and
it
will
prove
but
a
dead
Letter
,
of
no
saving
advantage
to
the
Souls
of
Men
;
and
take
away
the
Doctrine
concerning
him
from
the
writing
of
it
,
and
the
whole
will
be
unintelligible
and
useless
.
Secondly
,
That
what-ever
is
affirmed
of
this
Holy
Spirit
,
the
Spirit
of
God
,
it
all
relates
either
to
his
Person
or
his
Operations
.
And
these
Operations
of
his
being
various
,
are
sometimes
by
a
Metonymy
called
Spirit
,
whereof
afterwards
.
I
shall
not
therefore
need
to
prove
that
there
is
an
Holy
Spirit
distinct
from
all
other
Spirits
whatever
,
and
from
every
thing
else
that
on
several
Occasions
is
signified
by
that
Name
.
For
this
is
acknowledged
by
all
that
acknowledg
the
Scriptures
;
yea
,
it
is
so
by
Jews
and
Mahometans
,
as
well
as
all
sorts
of
Christians
.
And
indeed
all
those
false
apprehensions
concerning
him
which
have
at
this
day
any
countenance
given
unto
them
,
may
be
referred
unto
two
Heads
.
(
1.
)
That
of
the
Modern
Jews
,
who
affirm
the
Holy
Ghost
to
be
the
influential
fluential
Power
of
God
;
which
conceit
is
entertained
and
diligently
promoted
by
the
Socinians
.
(
2.
)
That
of
the
Mahumetans
,
who
make
him
an
eminent
Angel
,
and
sometimes
say
it
is
Gabriel
,
which
being
traduced
from
the
Ma●edonians
of
old
,
hath
found
some
Defenders
and
Promoters
in
our
dayes
.
Sect.
9
This
then
being
the
Name
of
him
concerning
whom
we
treat
,
some
things
concerning
it
and
the
use
of
it
,
as
peculiarly
applyed
unto
him
are
to
be
premised
.
[
](A53720-e15360-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
de
Adorand
.
Sp.
For
sometimes
he
is
called
●he
Spirit
absolutely
,
sometimes
the
Holy
Spirit
,
or
as
we
speak
,
the
Holy
Ghost
;
sometimes
the
Spirit
of
God
,
the
Good
Spirit
of
God
,
the
Spirit
of
Truth
and
Holiness
;
sometimes
the
Spirit
of
Christ
,
or
of
the
Son
.
The
first
absolutely
used
,
denotes
his
Person
;
the
Additions
,
express
his
Properties
and
Relation
unto
the
other
Persons
.
In
the
Name
Spirit
two
things
are
included
.
First
,
his
Nature
or
Essence
;
namely
,
that
he
is
a
pure
spiritual
or
immaterial
Substance
.
For
neither
the
Hebrews
nor
the
Greeks
can
express
such
a
Being
in
its
Subsistence
,
but
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
a
Spirit
.
Nor
is
this
Name
firstly
given
unto
the
Holy
Spirit
in
allusion
unto
the
Wind
in
its
Subtilty
,
Agility
and
Efficacy
.
Crell
.
Prolegom
.
For
these
things
have
respect
only
unto
his
Operations
,
wherein
from
some
general
Appearances
his
Works
and
Effects
are
likened
unto
the
Wind
and
its
Effects
,
Joh.
3.
8.
But
it
is
his
Substance
or
Being
which
is
first
intended
in
this
Name
.
So
it
is
said
of
God
,
[
](A53720-e15620-b)†
†
Sanctificationis
bonitatisque
vocabulim
,
&
ad
Patrem
&
ad
Filium
,
&
ad
Spiritum
Sanctum
aeque
refertur
;
sicut
ipsa
quoque
appellatio
Spiritus
.
Nam
&
Pater
Spiritus
dicitur
ut
ibi
,
Spiritus
est
Deus
;
Spiritus
est
Deus
&
Filius
Spiritus
,
Dominus
inquit
Spiritus
ejus
:
Spiritus
autem
Sanctus
semper
Spiritus
Sancti
appellatione
censetur
;
non
quod
ex
consortio
tantum
Nominis
cum
Patre
ponatur
&
Filio
;
sed
quod
una
Natura
unum
possideat
&
nomen
.
Didym
.
de
Sp.
Sanct.
lib.
3.
Joh.
4.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
is
a
Spirit
;
that
is
,
he
is
of
a
pure
spiritual
immaterial
Nature
,
not
confined
unto
any
place
,
and
so
not
regarding
one
more
than
another
in
his
Worship
;
as
is
the
design
of
the
place
to
evince
.
It
will
therefore
be
said
,
that
on
this
account
the
Name
of
Spirit
is
not
peculiar
unto
the
third
Person
,
seeing
it
contains
the
Description
of
that
Nature
,
which
is
the
same
in
them
all
.
For
whereas
it
is
said
God
is
a
Spirit
,
it
is
not
spoken
of
this
or
that
Person
,
but
of
the
Nature
of
God
abstractedly
.
I
grant
that
so
it
is
,
[
](A53720-e15730-b)*
*
Multa
sunt
Testimonia
,
quibus
hoc
evidenter
ostenditur
,
&
Patris
&
Filii
ipsum
esse
Spiritum
,
qui
in
Trinitate
dicitur
Spiritus
Sanctus
.
Nec
ob
aliud
existimo
ipsum
proprie
vocari
Spiritum
,
cum
etiam
si
de
singulis
interrogemur
,
non
possimus
non
Patrem
&
Filium
Spiritum
dicere
;
quoniam
Spiritus
est
Deus
,
id
est
non
Corpus
est
Deus
sed
Spiritus
;
hoc
proprie
vocari
oportuit
eum
,
qui
non
est
unus
eorum
,
sed
in
quo
communitas
apparet
amborum
.
August
.
Tractat.
99.
in
Johan
.
and
therefore
the
name
Spirit
is
not
in
the
first
place
characteristical
of
the
Third
Person
in
the
Trinity
,
but
denotes
that
Nature
whereof
each
Person
is
partaker
.
But
moreover
as
it
is
peculiarly
and
constantly
ascribed
unto
Him
;
it
declares
his
especial
Manner
and
Order
of
Existence
.
So
that
where-ever
there
is
mention
of
the
Holy
Spirit
,
his
Relation
unto
the
Father
and
Son
is
included
therein
,
for
he
is
the
Spirit
of
God
:
And
herein
there
is
an
allusion
to
somewhat
created
.
Not
as
I
said
to
the
Wind
in
general
,
unto
whose
Agility
and
Invisibility
he
is
compared
in
his
Operations
,
but
unto
the
Breath
of
man
.
For
as
the
vital
breath
of
a
man
hath
a
continual
Emanation
from
him
,
and
yet
is
never
separated
utterly
from
his
Person
or
forsaketh
him
;
so
doth
the
Spirit
of
the
Father
and
the
Son
proceed
from
them
by
a
continual
Divine
Emanation
,
still
abiding
one
with
them
.
For
all
these
Allusions
are
weak
and
imperfect
wherein
substantial
things
are
compared
with
Accidental
,
Infinite
things
with
Finite
,
and
those
that
are
Eternal
with
those
that
are
Temporary
.
Hence
their
disagreement
is
infinitely
more
than
their
Agreement
;
yet
such
Allusions
doth
our
weakness
need
instruction
from
and
by
.
Thus
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
33.
6.
The
Spirit
or
Breath
of
the
Mouth
of
the
Lord
;
or
of
his
Nostrils
;
as
Psal.
18.
15.
wherein
there
is
an
eminent
Allusion
unto
the
Breath
of
a
Man
.
Of
the
manner
of
this
proceeding
and
emanation
of
the
Spirit
from
the
Father
and
the
Son
so
far
as
it
is
revealed
,
and
as
we
are
capable
of
an
useful
Apprehension
of
it
,
I
have
treated
elsewhere
.
And
from
hence
,
or
the
Subsistence
of
the
Holy
Spirit
in
an
eternal
Emanation
from
the
Father
and
Son
as
the
Breath
of
God
,
did
our
Saviour
signifie
his
Communication
of
his
Gifts
unto
his
Disciples
by
breathing
on
them
,
John
20.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
because
in
our
first
Creation
it
is
said
of
Adam
,
that
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
breathed
into
his
Nostrils
the
Breath
of
Life
,
Gen.
2.
7.
He
hath
the
same
Appellation
with
respect
unto
God
,
Psal.
18.
15.
Thus
is
he
called
the
Spirit
.
And
because
as
we
observed
before
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
variously
used
,
Didymus
de
Spiritu
Sancto
,
lib.
3.
supposeth
that
the
prefixing
of
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
distinguish
the
signification
,
and
confine
it
to
the
Holy
Ghost
in
the
New
Testament
.
Oft-times
no
doubt
it
doth
so
,
but
not
alwayes
as
is
manifest
from
Joh.
8.
3.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
yet
only
signifies
the
Wind.
But
the
Subject
treated
of
and
what
is
affirmed
of
him
,
will
sufficiently
determine
the
signification
of
the
Word
,
where
he
is
called
absolutely
THE
SPIRIT
.
Sect.
9
Again
;
He
is
called
by
way
of
Eminency
the
Holy
Spirit
,
or
the
Holy
Ghost
.
[
](A53720-e16280-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin.
Mart.
This
is
the
most
usual
Appellation
of
him
in
the
New
Testament
.
And
it
is
derived
from
the
Old
,
Psal.
51.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Spirit
of
thy
Holiness
,
or
thy
Holy
Spirit
.
Isa.
63.
10
,
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Spirit
of
his
Holiness
,
or
his
Holy
Spirit
.
Hence
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Holy
Spirit
,
and
the
Spirit
of
Holiness
in
common
use
among
the
Jews
.
In
the
New
Testament
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
Holy
Spirit
.
And
we
must
enquire
the
special
Reasons
of
this
Adjunct
.
Some
suppose
it
is
only
from
his
peculiar
Work
of
sanctifying
us
,
or
making
us
Holy
.
For
this
Effect
of
Sanctification
is
his
peculiar
Work
and
that
of
what
sort
soever
it
be
;
whether
it
consist
in
a
separation
from
things
Profane
and
Common
unto
Holy
Uses
and
Services
;
or
whether
it
be
the
real
Infusion
and
Operation
of
Holiness
in
Men
,
it
is
from
him
in
an
especial
manner
.
And
this
also
manifesteth
him
to
be
God
,
for
it
is
God
alone
who
sanctifyeth
his
People
.
Levit.
20.
8.
I
am
Jehovah
who
sanctifieth
you
.
And
God
in
that
Work
ascribes
unto
himself
the
Title
of
Holy
in
an
especial
manner
,
and
as
such
would
have
us
to
consider
him
.
Levit.
21.
8.
I
the
Lord
which
sanctifieth
you
am
Holy
.
And
this
may
be
one
Reason
of
the
frequent
use
of
this
Property
with
reference
unto
the
Spirit
.
Sect.
10
But
this
is
not
the
whole
Reason
of
this
Name
and
Apellation
.
For
where
he
is
first
so
mentioned
he
is
called
the
Spirit
of
Gods
Holiness
,
Psal.
51.
11.
Isa
63.
10
,
11.
And
in
the
New
Testament
absolutely
the
Spirit
of
Holiness
,
Rom.
1.
4.
And
this
respects
his
Nature
in
the
first
Place
,
and
not
merely
his
Operations
.
[
](A53720-e16560-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ub.
Sup.
As
God
then
absolutely
is
called
Holy
,
the
Holy
One
,
and
the
Holy
One
of
Israel
,
being
therein
described
by
that
Glorious
Property
of
his
Nature
whereby
he
is
Glorious
in
Holiness
;
Exod.
15.
11
,
And
whereby
he
is
distinguished
from
all
false
Gods
;
who
is
like
unto
thee
O
Jehovah
,
among
the
Gods
,
who
is
like
unto
thee
,
Glorious
in
Holiness
;
So
is
the
Spirit
called
Holy
to
denote
the
Holiness
of
his
Nature
.
And
on
this
Account
is
the
Opposition
made
between
him
and
the
Unholy
,
or
unclean
Spirit
.
Mark
.
3.
29
,
30.
He
that
shall
blaspheme
against
the
Holy
Spirit
,
hath
never
forgivness
.
Because
they
said
he
hath
an
unclean
Spirit
.
And
herein
first
his
Personality
is
asserted
;
for
the
Unclean
Spirit
is
a
Person
.
And
if
the
Spirit
of
God
were
only
a
Quality
or
Accident
as
some
fancy
and
dream
,
there
could
no
comparative
opposition
be
made
between
him
and
this
unclean
Spirit
,
that
is
the
Devil
.
So
also
are
they
opposed
with
respect
unto
their
Natures
.
His
Nature
is
Holy
,
whereas
that
of
the
unclean
Spirit
is
Evil
and
perverse
.
This
is
the
Foundation
of
his
being
called
Holy
;
even
the
eternal
Glorious
Holiness
of
his
Nature
.
And
on
this
account
he
is
so
stiled
also
with
respect
unto
all
his
Operations
.
For
it
is
not
only
with
regard
unto
the
particular
Work
of
Regeneration
and
Sanctification
,
or
making
of
us
Holy
,
but
unto
all
his
Works
and
Operations
that
he
is
so
termed
.
For
he
being
the
immediate
Operator
of
all
Divine
Works
that
outwardly
are
of
God
,
and
they
being
in
themselves
all
Holy
be
they
of
what
kind
soever
,
He
is
called
the
Holy
Spirit
.
Yea
he
is
so
called
to
attest
and
witness
that
all
his
Works
,
all
the
Works
of
God
,
are
Holy
,
although
they
may
be
great
and
terrible
,
and
such
as
to
Corrupt
Reason
may
have
an
other
Appearance
;
in
all
which
we
are
to
acquiesce
in
this
,
that
the
Holy
One
in
the
midst
of
us
will
do
no
iniquity
,
Zeph.
3.
5.
The
Spirit
of
God
then
is
thus
frequently
and
almost
constantly
called
Holy
;
to
attest
that
all
the
Works
of
God
whereof
he
is
the
immediate
Operator
are
Holy
.
For
it
is
the
Work
of
the
Spirit
to
harden
and
blind
obstinate
sinners
,
as
well
as
to
Sanctifie
the
Elect.
And
his
acting
in
the
One
is
no
less
Holy
than
in
the
other
,
although
Holiness
be
not
the
Effect
of
it
in
the
Objects
.
So
when
he
came
to
declare
his
dreadful
Work
of
the
final
hardning
and
Rejection
of
the
Jews
,
one
of
the
most
tremendous
Effects
of
Divine
Providence
,
a
Work
which
for
the
strangeness
of
it
Men
would
in
no
wise
believe
,
though
it
were
declared
unto
them
,
Acts
13.
41.
he
was
signally
proclamed
Holy
by
the
Seraphims
that
attended
his
Throne
,
Isa.
6.
3
,
10
,
11
,
12.
Joh.
12.
40.
Acts
28.
26.
Sect.
11
There
are
indeed
some
Actions
on
Men
and
in
the
World
,
that
are
wrought
by
God's
permission
and
in
his
righteous
Judgment
,
by
Evil
Spirits
;
whose
Persons
and
actings
are
placed
in
Opposition
to
the
Spirit
of
God
.
So
Sam.
16.
14
,
15.
The
Spirit
of
the
Lord
departed
from
Saul
,
and
an
Evil
Spirit
from
the
Lord
troubled
him
.
And
Saul's
servants
said
unto
him
,
behold
now
an
Evil
Spirit
from
God
troubleth
thee
.
So
also
v.
23.
The
Evil
Spirit
from
God
was
upon
Saul
.
So
chap.
18.
10.
Chap.
19.
9.
This
Spirit
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
evil
Spirit
of
God
,
Chap.
16.
15.
and
absolutely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Spirit
of
God
,
v.
33.
where
we
have
supplied
Evil
in
the
Translation
.
But
these
Expressions
are
to
be
regulated
and
explained
by
v.
14.
where
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Evil
Spirit
from
the
Lord
,
that
is
appointed
and
commissioned
by
him
,
for
the
punishing
and
terrifying
of
Saul
.
For
as
the
Spirit
of
the
Lord
departed
from
him
by
with-drawing
his
Assistance
and
Influential
operations
,
whereby
he
had
wrought
in
him
those
Gifts
and
Abilities
of
mind
which
fitted
him
unto
the
discharge
of
his
Kingly
Office
,
upon
the
first
impressions
whereof
he
was
turned
into
another
man
from
what
he
was
in
his
Private
Condition
,
1
Sam.
10.
6
,
9.
So
the
Evil
Spirit
came
upon
him
to
excite
out
of
his
own
adust
Melancholy
,
discontents
,
fears
,
a
sense
of
Guilt
,
as
also
to
impress
terrifying
thoughts
and
Apprehensions
on
his
Imagination
.
For
so
it
is
said
an
Evil
Spirit
from
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Sam.
16.
14.
terrified
him
,
frightened
him
with
dreadful
Agitations
of
Mind
.
And
that
we
may
touch
a
little
on
this
by
the
way
;
The
Foundation
of
this
Trouble
and
distress
of
Saul
lay
in
himself
.
For
as
I
do
grant
that
he
was
sometimes
under
an
immediate
Agitation
of
Body
and
Mind
from
the
powerful
Impressions
of
the
Devil
upon
him
,
for
under
them
it
is
said
,
he
prophesied
in
the
midst
of
the
House
,
1
Sam.
18.
10.
which
argues
an
extraordinary
and
involuntary
Effect
upon
him
;
yet
principally
he
wrought
by
the
Excitation
and
Provocation
of
his
Personal
Distempers
Moral
and
Natural
.
For
these
have
in
themselves
a
great
Efficacy
in
cruciating
the
Minds
of
Guilty
Persons
.
So
Tacitus
observes
out
of
Plato
;
Annal.
lib.
6.
Neque
frustra
praestantissimus
humanae
sapientiae
firmare
solitus
est
,
si
recludantur
Tyrannorum
mentes
posse
aspici
laniatus
&
ictus
;
quando
ut
corpora
verberibus
ita
saevitia
,
libidine
,
malis
consultis
animus
dilaceretur
.
The
most
Eminent
Wiseman
was
not
wont
in
vain
to
affirm
,
that
if
the
minds
of
Tyrants
were
laid
open
and
discovered
,
it
would
be
seen
how
they
were
cruciated
and
punished
;
seeing
that
as
the
Body
is
rent
and
torn
by
stripes
,
so
is
the
Mind
,
by
cruelty
,
Lusts
,
evil
Counsels
and
Undertakings
;
so
he
,
as
I
suppose
from
Plato
de
Repub.
lib.
9.
Where
Socrates
disputes
sundry
things
to
that
purpose
.
And
another
Roman
Historian
gives
us
a
signal
Instance
hereof
in
Jugurtha
,
after
he
had
contracted
the
Guilt
of
many
horrible
wickednesses
.
[
](A53720-e17320-b)*
*
Neque
post
id
locorum
,
Jugurthae
dies
aut
nox
ulla
quieta
fuit
;
neque
loco
neque
mortali
cuiquam
aut
tempori
satis
credere
;
civis
hostisque
juxta
metuere
:
circumspectare
omnia
&
omni
strepitu
pavescere
,
alio
atque
alio
loco
saepe
contra
decus
regium
requiescere
,
interdum
somno
excitus
amplis
animis
tumultum
facere
;
ita
formidine
quasi
vaecordia
agitari
.
Bell.
Jugur
.
And
yet
this
Work
in
it self
is
of
the
same
kind
with
what
God
sometimes
employs
holy
Angels
about
,
because
it
is
the
Execution
of
his
Righteous
Judgments
.
So
it
was
a
watcher
and
an
Holy
One
that
in
such
a
Case
smote
Nebuchadnezzar
with
a
sudden
madness
and
frenzy
,
Dan.
4.
13
,
14.
Sect.
12
To
return
;
as
he
is
called
the
Holy
,
so
he
is
the
Good
Spirit
of
God
.
Psal.
143.
v
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thy
Spirit
is
Good
,
lead
me
into
the
Land
of
Uprightness
.
So
Ours
.
Rather
,
Thy
Good
Spirit
shall
lead
Me.
Or
as
Junius
;
Spiritu
tuo
bono
deduc
me
;
lead
me
by
thy
Good
Spirit
.
The
Chaldee
here
adds
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Good
Spirit
of
thy
Holiness
;
or
thy
Holy
Good
Spirit
.
Didymus
Lib.
2.
de
Spirit
.
Sanc.
says
that
some
Copies
here
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Remembrance
whereof
is
in
the
M.
S.
of
T●cla
and
not
elsewhere
.
So
Nehem.
9.
10.
Thou
gavest
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Good
Spirit
of
thine
to
instruct
them
.
And
he
is
called
so
principally
from
his
Nature
which
is
essentially
Good
;
as
there
is
none
Good
but
One
that
is
God
,
Matth.
19.
17.
as
also
from
his
Operations
which
are
all
Good
as
they
are
Holy
;
and
unto
them
that
believe
are
full
of
goodness
in
their
Effects
.
Crel
.
Prolegom
.
p.
7.
distinguisheth
between
this
Good
Spirit
and
the
Holy
Spirit
,
or
the
Holy
Ghost
.
For
this
Good
Spirit
he
would
confine
unto
the
Old
Testament
,
making
it
the
Author
or
Cause
of
those
Gifts
of
Wisdom
,
Courage
,
Prudence
,
and
Government
that
were
granted
unto
many
of
the
People
of
old
.
So
it
is
said
of
Bezaliel
,
That
he
was
filled
with
the
Spirit
of
God
,
in
Wisdom
and
Understanding
,
and
in
Knowledg
,
Exod.
31.
3.
So
Chap.
35.
31.
That
is
,
saith
he
,
with
this
Good
Spirit
of
God
.
So
also
it
is
pretended
in
all
those
Places
where
the
Spirit
of
God
is
said
to
come
on
Men
to
enable
them
unto
some
great
and
extraordinary
Work
;
as
Judg.
3.
10.
But
this
is
plainly
to
contradict
the
Apostle
,
who
tells
us
,
that
there
are
indeed
various
Operations
,
but
one
Spirit
;
and
that
the
one
and
self
same
Spirit
worketh
all
these
things
as
he
pleaseth
.
[
](A53720-e17800-b)*
*
Nemo
suspicetur
alium
Spiritum
Sanctum
fuisse
in
Sanctis
,
nimirum
aute
adventum
Domini
,
&
alium
in
Apostolis
caeterisque
Discipulis
,
&
quasi
nomina
in
differentibus
esse
substantiis
;
possumus
quidem
testimonia
de
Divinis
Literis
exhibere
,
quia
idem
Spiritus
&
in
Apostolis
&
in
Prophetis
fuerit
.
Paulus
in
Epistola
quam
ad
Hebraeos
scribit
,
de
Psalmorum
Volumine
Testimonium
proserens
,
a
Spiritu
Sancto
id
dictum
esse
commemorat
.
Didym
.
de
Spirit
.
Sanct.
lib.
1.
And
if
from
every
different
or
distinct
Effect
of
the
Spirit
of
God
,
we
must
multiply
Spirits
,
and
assign
every
one
of
them
to
a
distinct
Spirit
,
no
Man
will
know
what
to
make
of
the
Spirit
of
God
at
last
.
Probably
we
shall
have
so
many
feigned
Spirits
,
as
to
lose
the
only
true
One.
As
to
this
particular
Instance
,
David
prays
that
God
would
lead
him
by
his
Good
Spirit
,
Psal.
143.
10.
Now
certainly
this
was
no
other
but
that
Holy
Spirit
which
he
prays
in
another
place
that
the
Lord
would
not
take
from
him
.
Psal.
51.
11.
Take
not
thy
Holy
Spirit
from
me
,
which
is
confessed
to
be
the
Holy
Ghost
.
This
he
also
mentions
2
Sam.
23.
2.
The
Spirit
of
the
Lord
spake
by
me
,
and
his
Word
was
in
my
Tongue
.
And
what
Spirit
this
was
Peter
declares
,
1
Epist.
Chap.
1.
v.
21.
The
Holy
Men
of
God
spake
in
old
time
as
they
were
moved
by
the
Holy
Ghost
.
So
vain
is
this
pretence
.
Sect.
13
Again
;
He
is
commonly
called
the
Spirit
of
God
,
and
the
Spirit
of
the
Lord
;
So
in
the
first
mention
of
Him
,
Gen.
1.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Spirit
of
God
,
moved
on
the
Face
of
the
Waters
.
And
I
doubt
not
but
that
the
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elohim
,
which
includes
a
plurality
in
the
same
Nature
is
used
in
the
Creation
and
the
whole
Description
of
it
,
to
intimate
the
Dictinction
of
the
Divine
Persons
;
For
presently
upon
it
the
Name
Jehovah
is
mentioned
also
,
Chap.
2.
4.
but
so
as
Elohim
is
joyned
with
it
.
But
that
Name
is
not
used
in
the
account
given
us
of
the
Work
of
Creation
,
because
it
hath
respect
onely
unto
the
Unity
of
the
Essence
of
God
.
Now
the
Spirit
is
called
the
Spirit
of
God
,
originally
and
principally
as
the
Son
is
called
the
Son
of
God
.
For
the
Name
of
God
in
those
Enunciations
is
taken
personally
for
the
Father
;
that
is
God
the
Father
,
the
Father
of
Christ
and
our
Father
,
John
20.
17.
And
he
is
thus
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
the
account
of
the
Order
and
Nature
of
Personal
Subsistence
and
Distinction
in
the
Holy
Trinity
.
The
Person
of
the
Father
being
Fons
&
Origo
Trinitatis
,
the
Son
is
from
him
by
eternal
Generation
,
and
is
therefore
his
Son
,
the
Son
of
God
,
whose
denomination
as
the
Father
is
originally
from
hence
,
even
the
Eternal
Generation
of
the
Son
.
So
is
the
Person
of
the
Holy
Spirit
from
him
by
eternal
Procession
or
Emanation
.
Hence
is
that
Relation
of
his
to
God
even
the
Father
,
whence
he
is
called
the
Spirit
of
God
.
And
he
is
not
only
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
of
God
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
that
is
of
God
,
which
proceedeth
from
him
as
a
Distinct
Person
.
[
](A53720-e18330-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
therefore
arising
from
and
consisting
in
his
proceeding
from
him
,
he
is
called
Metaphorically
the
Breath
of
his
Mouth
,
as
proceeding
from
him
by
an
eternal
Spiration
.
On
this
Foundation
and
Supposition
,
he
is
also
called
,
Secondly
,
The
Spirit
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
difference
him
from
all
other
Spirits
whatever
;
as
,
thirdly
,
also
because
he
is
promised
,
given
,
and
sent
of
God
,
for
the
accomplishment
of
his
whole
Will
and
Pleasure
towards
us
.
The
Instances
hereof
will
be
afterwards
considered
.
But
these
Appellations
of
him
have
their
Foundation
in
his
eternal
Relation
unto
the
Father
before
mentioned
.
Sect.
14
On
the
same
account
Originally
he
is
also
called
the
Spirit
of
the
Son
.
God
hath
sent
forth
the
Spirit
of
the
Son
into
your
Hearts
,
Gal.
4.
6.
And
the
Spirit
of
Christ
:
What
time
the
Spirit
of
Christ
that
was
in
them
did
signifie
,
1
Pet.
1.
11.
So
Rom.
8.
9.
But
ye
are
not
in
the
Flesh
but
in
the
Spirit
,
if
so
be
that
the
Spirit
of
God
dwell
in
you
.
[
](A53720-e18550-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
de
Sp.
Sanct.
Now
if
any
Man
have
not
the
Spirit
of
Christ
he
is
none
of
his
.
The
Spirit
therefore
of
God
,
and
the
Spirit
of
Christ
,
are
one
and
the
same
.
For
that
Hypothetical
Proposition
,
If
any
Man
have
not
the
Spirit
of
Christ
he
is
none
of
his
,
is
an
Inference
taken
from
the
words
foregoing
;
if
so
be
that
the
Spirit
of
God
dwell
in
you
.
And
this
Spirit
of
Christ
,
v.
11.
is
said
to
be
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
.
Look
then
in
what
sense
he
is
said
to
be
the
Spirit
of
God
,
that
is
of
the
Father
,
in
the
same
he
is
said
to
be
the
Spirit
of
the
Son
.
And
this
is
because
he
proceedeth
from
the
Son
also
.
And
for
no
other
Reason
can
he
be
so
called
,
at
least
not
without
the
original
and
formal
Reason
of
that
Appellation
.
Secondarily
,
I
confess
he
is
called
the
Spirit
of
Christ
,
because
promised
by
him
,
sent
by
him
,
and
that
to
make
effectual
and
accomplish
his
Work
towards
the
Church
.
But
this
he
could
not
be
unless
he
had
antecedently
been
the
Spirit
of
the
Son
by
his
proceeding
from
him
also
.
For
the
order
of
the
Dispensation
of
the
Divine
Persons
towards
us
,
ariseth
from
the
Order
of
their
own
Subsistence
in
the
same
Divine
Essence
.
And
if
the
Spirit
did
proceed
only
from
the
Persons
of
the
Father
,
he
could
not
be
promised
,
sent
,
or
given
by
the
S
n.
Consider
therefore
the
Humane
Nature
of
Christ
in
it self
and
abstractedly
,
and
the
Spirit
cannot
be
said
to
be
the
Spirit
of
Christ
.
For
it
was
anointed
and
endowed
with
Gifts
and
Graces
by
him
as
we
shall
shew
.
And
if
from
hence
he
may
be
said
to
be
the
Spirit
of
Christ
without
respect
unto
his
proceeding
from
him
as
the
Son
of
God
,
then
he
may
be
also
said
to
be
the
Spirit
of
every
Believer
who
hath
received
the
Unction
,
or
are
anointed
with
his
Gifts
and
Graces
.
For
although
Believers
are
so
as
to
Measure
and
Degree
unspeakably
beneath
what
Christ
was
,
who
received
not
the
Spirit
by
Measure
;
yet
as
he
is
the
Head
,
and
they
are
the
Members
of
the
same
Mystical
Body
,
their
Unction
by
the
Spirit
is
of
the
same
kind
.
But
now
the
Spirit
of
God
may
not
be
said
to
be
the
Spirit
of
this
or
that
Man
who
hath
received
of
his
Gifts
and
Graces
.
David
prayes
,
Take
not
thy
Holy
Spirit
from
me
;
not
my
Holy
Spirit
.
And
he
is
distinguished
from
our
Spirits
even
as
they
are
sanctified
by
him
.
Rom.
8.
16.
The
Spirit
himself
beareth
witness
with
our
Spirit
.
No
more
than
can
he
be
said
to
be
the
Spirit
of
Christ
meerly
upon
the
account
of
his
Communications
unto
him
,
although
in
a
degree
above
all
others
inconceivably
excellent
.
For
with
respect
hereunto
he
is
still
called
the
Spirit
of
God
or
the
Father
who
sent
him
,
and
anointed
the
Humane
Nature
of
Christ
with
him
.
Sect.
15
It
will
be
said
,
perhaps
,
that
he
is
called
the
Spirit
of
Christ
,
because
he
is
promised
given
and
poured
out
by
him
.
So
Peter
speaks
Acts
2.
33.
Having
received
of
the
Father
the
Promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
.
But
in
this
regard
,
namely
as
given
by
Christ
the
Mediator
he
is
expresly
called
the
Spirit
of
the
Father
;
he
was
given
as
the
Promise
of
the
Father
;
for
so
he
is
introduced
speaking
,
v.
17.
it
shall
come
to
pass
in
the
last
Days
,
saith
God
,
I
will
pour
out
of
my
Spirit
on
all
flesh
.
And
so
our
Saviour
tells
his
Disciples
,
that
he
would
pray
the
Father
and
he
should
give
them
another
Comforter
,
even
the
Spirit
of
Truth
,
Joh.
14.
16
,
17.
Nor
is
he
otherwise
the
Spirit
of
Christ
originally
and
formally
,
but
as
he
is
the
Spirit
of
God
,
that
is
as
Christ
is
God
also
.
On
this
supposition
,
I
grant
as
before
,
that
he
may
consequentially
be
called
the
Spirit
of
Christ
,
because
promised
and
sent
by
him
,
because
doing
his
Work
,
and
Communicating
his
Grace
Image
and
likeness
to
the
Elect.
Sect.
16
And
this
is
yet
more
plain
;
1
Pet.
1.
10
,
11.
Of
which
Salvation
the
Prophets
have
enquired
and
searched
diligently
,
who
prophesyed
of
the
Grace
that
should
come
unto
you
;
searching
what
,
or
what
manner
of
Time
,
the
Spirit
of
Christ
which
was
in
them
did
signify
.
And
this
Spirit
is
said
absolutely
to
be
the
Holy
Ghost
;
2
Epist.
Chap.
1.
21.
So
then
the
Spirit
that
was
in
the
Prophets
of
old
in
all
Ages
since
the
World
began
,
before
the
Incarnation
of
the
Son
of
God
is
called
the
Spirit
of
Christ
,
that
is
of
him
who
is
so
.
Now
this
could
not
be
,
because
he
was
anointed
by
that
Spirit
,
or
because
he
gave
it
afterwards
to
his
Disciples
;
for
his
Humane
Nature
did
not
exist
in
the
Time
of
their
Prophesying
.
Those
indeed
who
receive
him
after
the
Unction
of
the
Humane
Nature
of
Christ
,
may
be
said
in
some
sense
to
receive
the
Spirit
of
Christ
because
they
are
made
Partakers
of
the
same
Spirit
with
him
,
to
the
same
Ends
and
Purposes
according
to
their
measure
.
But
this
cannot
be
so
with
respect
unto
them
who
lived
and
Prophesyed
by
him
and
died
long
before
his
Incarnation
.
Wherefore
it
is
pleaded
by
those
who
oppose
both
the
Deity
of
Christ
and
the
Spirit
,
which
are
undeniably
here
attested
unto
,
that
the
Spirit
here
,
whereby
they
cannot
deny
the
Holy
Ghost
to
be
intended
is
called
the
Spirit
of
Christ
,
because
the
Prophets
of
old
who
spake
by
him
did
principally
prophesy
concerning
Christ
,
and
his
Grace
,
and
delivered
great
Mysteries
concerning
them
.
So
Christ
is
made
in
this
Place
the
Object
of
the
Spirits
Teaching
,
and
not
the
Author
of
his
sending
.
So
Crell
.
Prolegom
.
p.
13.
14.
But
why
then
is
he
not
called
the
Spirit
of
God
also
on
this
Reason
;
because
the
Prophets
that
speak
by
him
,
treated
wholly
of
God
,
the
things
and
the
Will
of
God
?
This
they
will
not
say
,
for
they
acknowledg
him
to
be
the
Vertue
and
Power
of
God
inherent
in
him
and
proceeding
from
him
.
But
then
whereas
God
even
the
Father
is
a
Person
,
and
Christ
is
a
Person
,
and
the
Spirit
is
said
to
be
the
Spirit
of
God
,
and
the
Spirit
of
Christ
,
whence
doth
it
appear
that
the
same
Expression
must
have
different
Interpretations
;
and
that
the
Spirit
,
is
called
the
Spirit
of
God
because
he
is
so
and
proceedeth
from
him
?
but
the
Spirit
of
Christ
because
he
is
not
so
,
but
only
treateth
of
him
?
The
answer
is
ready
;
namely
because
the
Father
is
God
,
but
Christ
is
not
,
and
therefore
could
not
give
the
Spirit
when
he
was
not
.
This
is
an
easie
Answer
;
namely
to
deny
a
Fundamental
Truth
,
and
to
set
up
that
denyal
in
an
Opposition
unto
a
clear
Testimony
given
unto
it
.
But
the
Truth
is
,
this
pretended
sense
leaves
no
sense
at
all
in
the
Words
.
For
if
the
Spirit
which
was
in
the
Prophets
be
called
the
Spirit
of
Christ
,
only
because
he
did
before-hand
declare
the
things
of
Christ
,
that
is
his
suffering
and
the
Glory
that
did
ensue
,
and
that
be
the
sole
Reason
of
that
Denomination
,
then
the
sense
or
importance
of
the
Words
is
this
,
searching
what
or
what
manner
of
Time
the
Spirit
which
did
signifie
when
it
testified
before
hand
the
sufferings
of
Christ
which
was
in
them
did
signifie
when
he
testified
before
hand
the
sufferings
of
Christ
.
For
according
to
this
Interpretation
,
the
Spirit
of
Christ
is
nothing
but
the
Spirit
as
testifying
before-hand
of
him
,
and
thence
alone
is
he
so
called
;
the
Absurdity
whereof
is
apparent
unto
all
.
Sect.
17
But
countenance
is
indeavoured
unto
this
wresting
of
the
Scripture
from
1
Joh.
4.
3.
Every
Spirit
that
confesseth
not
that
Jesus
Christ
is
come
in
the
flesh
is
not
of
God
;
and
this
is
that
of
Antichrist
whereof
you
have
heard
that
it
should
come
,
and
even
now
already
is
it
in
the
World
.
For
say
some
the
Spirit
of
Antichrist
is
said
to
be
in
the
World
,
when
Antichrist
was
not
as
yet
come
.
But
the
Spirit
here
intended
,
is
not
called
the
Spirit
of
Antichrist
,
because
it
declared
and
foretold
the
things
of
Antichrist
before
his
coming
;
On
which
account
alone
they
allow
the
Spirit
of
God
in
the
Prophets
of
Old
to
be
called
the
Spirit
of
Christ
.
They
have
therefore
no
countenance
from
this
Place
which
failes
them
in
the
Principal
thing
they
would
prove
by
it
.
Again
supposing
those
Words
,
whereof
you
have
heard
that
it
should
come
and
is
now
in
the
World
,
are
to
be
interpreted
of
the
Spirit
mentioned
and
not
of
Antichrist
himself
,
yet
no
more
can
be
intended
,
but
that
the
false
Teachers
and
Seducers
which
were
then
in
the
World
acted
with
the
same
Spirit
,
as
Antichrist
should
do
at
his
coming
.
And
so
there
is
no
Conformity
between
these
Expressions
.
Besides
the
Spirit
of
Antichrist
was
then
in
the
World
,
as
was
Antichrist
himself
;
so
far
as
his
Spirit
was
in
the
world
,
so
far
was
he
so
also
;
For
Antichrist
and
his
Spirit
cannot
be
separated
.
Both
he
and
it
were
then
in
the
World
,
in
their
forerunners
who
opposed
the
Truth
of
the
Gospel
about
the
Incarnation
of
the
Son
of
God
and
his
sufferings
.
And
indeed
the
Spirit
of
Antichrist
in
this
Place
,
is
no
more
but
his
Doctrines
;
Antichristian
Doctrine
which
is
to
be
tryed
and
rejected
.
Neither
is
any
singular
Person
intended
by
Antichrist
,
but
a
Mysterious
Opposition
unto
Christ
and
the
Gospel
,
signally
Headed
by
a
series
of
men
in
the
latter
days
.
He
therefore
and
his
Spirit
began
to
be
together
in
the
World
in
the
Apostles
Days
,
when
the
Mystery
of
Iniquity
began
to
work
,
2
Thessal
.
2.
7.
There
is
therefore
no
countenance
to
be
taken
from
these
words
,
unto
the
perverting
and
wresting
of
that
other
expression
concerning
the
Spirit
of
Christ
in
the
Prophets
of
old
.
This
therefore
is
the
formal
Reason
of
this
Apellation
.
The
Holy
Spirit
is
called
the
Spirit
of
the
Son
,
and
the
Spirit
of
Christ
,
upon
the
Account
of
his
Procession
or
Emanation
from
his
Person
also
.
Without
respect
hereunto
he
could
not
be
called
properly
the
Spirit
of
Christ
;
but
on
that
supposition
he
may
be
,
he
is
so
denominated
,
from
that
various
Relation
&
Respect
that
he
hath
unto
him
in
his
Work
and
Operations
.
Thus
is
the
Spirit
called
in
the
Scripture
,
these
are
the
Names
whereby
the
Essence
and
Subsistence
of
the
Third
Person
in
the
Holy
Trinity
are
declared
.
How
he
is
called
on
the
Account
of
his
Offices
and
Operations
will
be
manifested
in
our
Progress
.
Divine
Nature
and
Personality
of
the
HOLY
SPIRIT
Proved
and
Vindicated
.
CHAP.
III.
(
1.
)
Ends
of
our
consideration
of
the
Dispensation
of
the
Spirit
.
(
2.
)
Principles
premised
thereunto
.
(
3.
)
The
Nature
of
God
the
Foundation
of
all
Religion
.
(
4.
)
Divine
Revelation
gives
the
Rule
and
Measure
of
Religious
Worship
.
(
5.
)
God
hath
revealed
himself
as
Three
in
One.
(
6.
)
Distinct
Actings
and
Operations
ascribed
unto
these
Distinct
Persons
.
(
7.
)
Therefore
the
Holy
Spirit
a
Divine
Distinct
Person
.
(
8.
)
Double
Opposition
to
the
Holy
Spirit
.
(
9.
)
By
some
his
Personality
granted
,
and
his
Deity
denyed
.
(
10.
)
His
Personality
denyed
by
the
Socinians
.
(
11.
)
Proved
against
them
.
(
12.
)
The
open
vanity
of
their
Pretences
.
Matth.
28.
19.
pleaded
.
(
13
,
14
,
15.
)
Appearances
of
the
Spirit
under
the
shape
of
a
Dove
.
(
16.
)
Explained
and
Improved
.
(
17.
)
His
appearance
as
Fire
opened
.
(
18.
)
His
Personal
Subsistence
proved
.
(
19.
)
Personal
Properties
assigned
unto
him
.
Understanding
.
Argument
from
hence
pleaded
and
vindicated
.
(
20.
)
A
Will
;
Joh.
33.
Jam.
3.
4.
cleared
.
(
21.
)
Exceptions
removed
.
(
22.
)
Power
.
(
23
,
24
,
&c.
)
Other
Personal
Ascriptions
to
him
,
with
Testimonies
of
them
,
vindicated
and
explained
.
Sect.
1
WE
shall
now
proceed
to
the
Matter
it self
designed
unto
Consideration
;
namely
,
the
Dispensation
of
the
Spirit
of
God
unto
the
Church
.
And
I
shall
endeavour
to
six
what
I
have
to
offer
upon
its
proper
Principles
,
and
from
them
to
educe
the
whole
Doctrine
concerning
it
.
And
this
must
be
so
done
,
as
to
manifest
the
Interest
of
our
Faith
,
Obedience
,
and
Holy
Worship
,
in
the
whole
and
each
Part
of
it
.
For
these
are
the
immediate
Ends
of
all
Divine
Revelations
;
according
to
that
Holy
Maxime
of
our
Blessed
Saviour
;
if
you
know
these
things
,
happy
are
ye
if
you
doe
them
.
To
this
End
the
Ensuing
Principles
are
to
be
observed
.
Sect.
2
1.
The
Nature
and
Being
of
God
is
the
Foundation
of
all
true
Religion
and
holy
Religious
Worship
in
the
World
.
The
great
End
for
which
we
were
made
,
for
which
we
were
brought
forth
by
the
Power
of
God
into
this
World
,
is
to
Worship
him
and
to
give
glory
unto
him
.
For
he
made
all
things
for
himself
or
his
own
Glory
(
Prov.
16.
4.
)
to
be
rendred
unto
him
according
to
the
Abilities
and
Capacities
that
he
hath
furnished
them
withal
,
Revel.
4.
11.
And
that
which
makes
this
Worship
indispensibly
necessary
unto
us
,
and
from
whence
it
is
Holy
or
Religious
,
is
the
Nature
and
Being
of
God
himself
.
There
are
indeed
many
Parts
or
Acts
of
Religious
Worship
which
immediately
respect
,
(
as
their
Reason
and
Motive
)
what
God
is
unto
us
,
or
what
he
hath
done
and
doth
for
us
.
But
the
Principal
and
Adaequate
Reason
of
all
Divine
Worship
and
that
which
makes
it
such
,
is
what
God
is
in
himself
.
Because
he
is
,
that
is
,
an
Infinitely
Glorious
,
Good
,
Wise
,
Holy
,
Powerful
,
Righteous
,
self-subsisting
,
self-sufficient
,
All-sufficient
Being
,
the
Fountain
,
Cause
and
Author
of
Life
and
Being
to
all
things
,
and
of
all
that
is
Good
in
every
kind
,
the
First
Cause
,
last
End
,
and
absolutely
Sovereign
Lord
of
all
,
the
Rest
and
All-satisfactory
Reward
of
all
other
Beings
,
therefore
is
he
by
us
to
be
adored
,
and
Worshipped
with
Divine
and
Religious
Worship
.
Hence
are
we
in
our
Hearts
,
Minds
and
Souls
,
to
Admire
,
Adore
,
and
Love
Him
,
his
Praises
are
we
to
celebrate
;
Him
to
Trust
and
fear
,
and
so
to
resign
our selves
and
all
our
concernments
unto
his
Will
and
Disposal
;
to
regard
him
with
all
the
Acts
of
our
Minds
and
Persons
,
answerably
to
the
Holy
Properties
and
Excellencies
of
his
Nature
.
This
it
is
to
glorify
him
as
God
.
For
seeing
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
him
must
be
Glory
for
ever
,
Rom.
11.
36.
Believing
that
God
thus
is
,
and
that
he
is
a
Rewarder
of
them
that
seek
him
,
is
the
Ground
of
all
Coming
unto
God
in
his
Worship
,
Heb.
11.
6.
And
herein
lies
the
sin
of
Men
,
that
the
invisible
things
of
God
being
Manifest
unto
them
,
even
his
Eternal
Power
and
Godhead
,
yet
they
do
not
Glorify
him
as
God
,
Rom.
1.
21.
This
is
to
Honour
,
Worship
,
Fear
God
for
himself
;
that
is
,
on
the
Account
of
what
he
is
himself
.
Where
the
Divine
Nature
is
,
there
is
the
true
,
proper
,
formal
Object
of
Religious
worship
,
and
where
that
is
not
,
it
is
Idolatry
to
ascribe
it
to
or
exercise
it
towards
any
.
And
this
God
instructs
us
in
,
in
all
those
Places
where
the
Proclaimes
his
Name
and
describes
his
Eternal
Excellencies
,
and
that
either
absolutely
or
in
Comparison
with
other
things
.
All
is
that
we
may
know
him
to
be
such
a
one
,
as
is
to
be
Worshipped
and
Glorified
for
himself
,
or
his
own
sake
.
Sect.
3
Secondly
;
The
Revelation
that
God
is
pleased
to
make
of
himself
unto
us
,
gives
the
Rule
and
measure
of
all
Religious
Worship
and
Obedience
.
His
Being
absolutely
considered
as
comprehending
in
it
all
infinitely
Divine
Perfections
,
is
the
formal
Reason
of
our
Worship
;
but
this
Worship
is
to
be
directed
,
guided
,
regulated
,
by
the
Revelation
he
makes
of
that
Being
,
and
of
those
Excellencies
unto
us
.
This
is
the
End
of
Divine
Revelation
;
namely
to
direct
us
in
paying
that
Homage
which
is
due
unto
the
Divine
Nature
.
I
speak
not
now
only
of
Positive
Institutions
which
are
the
free
Effects
of
the
Will
of
God
depending
originally
and
solely
on
Revelation
,
and
which
therefore
have
been
various
and
actually
changed
.
But
this
is
that
which
I
intend
.
Look
what
way
soever
God
manifesteth
his
Being
and
Properties
unto
us
,
by
his
Works
or
his
Word
,
our
Worship
consisteth
in
a
due
Application
of
our
Souls
unto
him
according
to
that
Manifestation
of
himself
.
Sect.
4
Thirdly
;
God
hath
revealed
or
manifested
himself
as
Three
in
One.
And
therefore
as
such
is
to
be
worshipped
and
glorified
by
us
;
that
is
,
as
three
distinct
Persons
,
subsisting
in
the
same
Infinitely
Holy
One
individed
Essence
.
This
Principle
might
be
,
and
had
not
that
labour
been
obviated
,
ought
to
have
been
here
at
large
confirmed
,
it
being
that
which
the
whole
ensuing
Discourse
doth
presuppose
and
lean
upon
.
And
in
truth
I
fear
that
the
failing
of
some
Mens
Profession
begins
with
their
Relinquishment
of
this
Foundation
.
It
is
now
evident
unto
all
,
that
here
hath
been
the
fatal
miscarriage
of
those
poor
deluded
Souls
amongst
us
whom
they
call
Quakers
.
And
it
is
altogether
in
vain
to
deal
with
them
about
other
Particulars
,
whilst
they
are
carried
away
with
Infidelity
from
this
Foundation
.
Convince
any
of
them
of
the
Doctrine
of
the
Trinity
,
and
all
the
rest
of
their
Imaginations
vanish
into
Smoak
:
And
I
wish
it
were
so
with
them
only
.
There
are
others
and
those
not
a
few
,
who
either
reject
the
Doctrine
of
it
as
false
,
or
despise
it
as
unintelligible
,
or
neglect
it
as
useless
or
of
no
great
Importance
.
I
know
this
Ulcer
lies
hid
in
the
minds
of
many
,
and
cannot
but
expect
when
it
will
break
out
and
cover
the
whole
Body
with
its
Defilements
whereof
they
are
Members
.
But
these
things
are
left
to
the
care
of
Jesus
Christ
.
The
Reason
why
I
shall
not
in
this
place
insist
professedly
on
the
Confirmation
and
Vindication
of
this
Fundamental
Truth
,
is
because
I
have
done
it
elsewhere
,
as
having
more
than
once
publickly
cast
my
Mite
into
this
Sanctuary
of
the
Lord
;
for
which
and
the
like
services
wherein
I
stand
indebted
unto
the
Gospel
,
I
have
met
with
that
Reward
which
I
did
alwayes
except
.
For
the
present
I
shall
only
say
,
that
on
this
Supposition
that
God
hath
revealed
himself
as
Three
in
One
;
He
is
in
all
our
Worship
of
him
so
to
be
considered
.
And
therefore
in
our
Initiation
into
the
Profession
and
Practice
of
the
Worship
of
God
according
to
the
Gospel
,
we
are
in
our
Baptism
ingaged
to
it
,
In
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
Mat.
28.
19.
This
is
the
Foundation
of
our
doing
all
the
things
that
Christ
commands
us
,
v.
20.
Unto
this
Service
we
are
solemnly
dedicated
,
namely
of
God
,
as
Father
,
Son
,
and
Holy
Spirit
;
as
they
are
each
of
them
equally
participant
of
the
same
Divine
Nature
.
Sect.
5
Fourthly
;
These
Persons
are
so
distinct
in
their
peculiar
Subsistence
,
that
distinct
Actings
and
Operations
are
ascribed
unto
them
.
And
these
Actings
are
of
two
sorts
;
(
1.
)
Ad
intra
,
which
are
those
internal
Acts
in
one
Person
whereof
another
Person
is
the
Object
.
And
these
Acts
ad
invicem
,
or
intra
,
are
natural
and
necessary
inseparable
from
the
Being
and
Existence
of
God
.
So
the
Father
knows
the
Son
,
and
loveth
him
,
and
the
Son
seeth
,
knoweth
,
and
loveth
the
Father
.
In
these
mutual
Actings
,
one
Person
is
the
Object
of
the
Knowledg
and
Love
of
the
other
.
John
3.
35.
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
,
Chap.
5.
20.
The
Father
loveth
the
Son
,
Matth.
11.
27.
No
Man
knoweth
the
Son
but
the
Father
,
neither
knoweth
any
Man
the
Father
save
the
Son
.
John
6.
46.
None
hath
seen
the
Father
save
he
which
is
of
God
he
hath
seen
the
Father
.
This
mutual
Knowledg
and
Love
of
Father
and
Son
is
expressed
at
large
,
Prov.
8.
22.
which
place
I
have
opened
and
vindicated
elsewhere
.
And
they
are
Absolute
,
Infinite
,
Natural
and
Necessary
unto
the
Being
and
Blessedness
of
God
.
So
the
Spirit
is
the
mutual
Love
of
the
Father
and
the
Son
,
knowing
them
as
he
is
known
,
and
searching
the
deep
things
of
God
.
And
in
these
mutual
internal
eternal
Actings
of
themselves
,
consists
much
of
the
infinite
Blessedness
of
the
Holy
God
.
Again
,
(
2.
)
there
are
distinct
Actings
of
the
several
Persons
ad
extra
,
which
are
voluntary
or
effects
of
Will
and
Choice
,
and
not
natural
or
necessary
.
And
these
are
of
two
sorts
,
(
1.
)
Such
as
respect
one
another
.
For
there
are
external
Acts
of
one
Person
towards
another
;
but
then
the
Person
that
is
the
Object
of
these
actings
is
not
considered
absolutely
as
a
Divine
Person
,
but
with
respect
unto
some
peculiar
Dispensation
and
Condescention
.
So
the
Father
gives
,
sends
,
commands
the
Son
,
as
he
had
condescended
to
take
our
Nature
upon
him
,
and
to
be
the
Mediator
between
God
and
Man
.
So
the
Father
and
the
Son
do
send
the
Spirit
,
as
he
condescends
in
an
especial
manner
to
the
Office
of
being
the
Sunctifier
and
Comforter
of
the
Church
.
Now
these
are
free
and
voluntary
Acts
,
depending
upon
the
Sovereign
Will
Counsel
&
Pleasure
of
God
,
and
might
not
have
been
without
the
least
diminution
of
his
Eternal
Blessedness
.
(
2.
)
There
are
especial
Acts
ad
extra
towards
the
Creatures
.
[
](A53720-e20850-b)*
*
In
hae
Divini
Magisterii
Schola
,
Pator
est
qui
doce●
&
instruit
;
Eilius
qui
●rc●●s
Dei
nobis
revelat
&
apperit
,
Spiritus
Sanctus
qui
nos
replet
&
imbuit
.
A
Patre
potentiam
,
a
Filio
sapientiam
,
a
Spiritu
Sancto
accipimus
Innocentiam
;
Pater
eligi●
,
Filius
diligit
,
Spiritus
Sanctus
conjungit
&
unit
.
Cyprian
.
de
Baptismo
Christi
.
This
the
whole
Scripture
testifieth
unto
,
so
that
it
is
altogether
needless
to
confirm
it
with
particular
Instances
.
None
who
have
learned
the
first
Principles
of
the
Doctrine
of
Christ
,
but
can
tell
you
what
works
are
ascribed
peculiarly
to
the
Father
,
what
to
the
Son
,
and
what
to
the
Holy
Ghost
.
Besides
this
will
be
manifested
afterwards
in
all
the
distinct
Actings
of
the
Spirit
,
which
is
sufficient
for
our
purpose
.
Sect.
6
Fifthly
;
Hence
it
follows
unavoidably
,
that
this
Spirit
of
whom
we
treat
,
is
in
himself
a
distinct
,
living
,
powerful
,
intelligent
divine
Person
;
for
none
other
can
be
the
Author
of
those
internal
and
external
Divine
Acts
and
Operations
which
are
ascribed
unto
him
.
But
here
I
must
stay
a
little
,
and
firm
that
Foundation
which
we
build
upon
.
For
we
are
in
the
Investigation
of
those
things
which
that
one
and
self-same
Spirit
distributeth
according
to
his
own
Will.
And
it
is
indispensibly
necessary
unto
our
present
Design
,
that
we
enquire
who
,
and
what
that
one
and
self-same
Spirit
is
;
seeing
on
him
and
his
Will
all
these
things
do
depend
.
And
we
do
know
likewise
,
that
if
men
prevail
in
the
Opposition
they
make
unto
his
Person
,
it
is
to
no
great
purpose
to
concern
our selves
in
his
Operations
.
For
the
Foundation
of
any
Fabrick
being
taken
away
,
the
Superstructure
will
be
of
no
use
nor
abide
.
Sect.
7
The
Opposition
that
is
made
in
the
World
against
the
Spirit
of
God
Doctrinally
,
may
be
reduced
unto
two
Heads
.
For
some
there
are
who
grant
his
Personality
,
or
that
he
is
a
distinct
self-subsisting
Person
;
but
they
deny
his
Deity
,
deny
him
to
be
a
participant
of
the
Divine
Nature
,
or
will
not
allow
him
to
be
God
.
A
Created
Finite
Spirit
they
say
he
is
,
but
the
chiefest
of
all
Spirits
that
were
created
,
and
the
Head
of
all
the
Good
Angels
.
Such
a
Spirit
they
say
there
is
,
and
that
he
is
called
the
Spirit
of
God
,
or
the
Holy
Ghost
,
upon
the
account
of
the
Work
wherein
he
is
employed
.
This
way
went
the
Macedonian
Hereticks
of
old
,
and
they
are
now
followed
by
the
Mahumetans
;
and
some
of
late
among
our selves
have
attempted
to
revive
the
same
Frenzy
.
But
we
shall
not
need
to
trouble
our selves
about
this
Notion
.
The
folly
of
it
is
so
evident
,
that
it
is
almost
by
all
utterly
deserted
.
For
such
things
are
affirmed
of
the
Holy
Ghost
in
the
Scripture
,
as
that
to
assert
his
Personality
and
deny
his
Deity
,
is
the
utmost
madness
that
any
one
can
fall
into
in
Spiritual
things
.
Wherefore
the
Socinians
,
the
present
great
Enemies
of
the
Doctrine
of
the
Holy
Trinity
,
and
who
would
be
thought
to
go
soberly
about
the
work
of
destroying
the
Church
of
God
,
do
utterly
reject
this
Plea
and
Pretence
.
But
that
which
they
advance
in
the
room
of
it
is
of
no
less
pernitious
Nature
and
Consequence
.
For
granting
the
things
assigned
to
him
to
be
the
Effects
of
Divine
Power
,
they
deny
his
Personality
;
and
assert
that
what
is
called
by
the
Name
of
the
Spirit
of
God
,
or
the
Holy
Spirit
,
is
nothing
but
a
Quality
in
the
Divine
Nature
,
or
the
Power
that
God
puts
forth
for
such
and
such
purpose
;
which
yet
is
no
new
invention
of
theirs
.
[
](A53720-e21180-b)*
*
Haec
autem
omnia
operatur
unus
atque
idem
Spiritus
,
dividens
singulis
prout
vult
;
unde
discentes
operatricem
&
ut
ita
dicam
distributricem
naturam
Spiritus
Sancti
;
non
abducamur
ab
his
qui
dicunt
,
operationem
&
non
substantiam
Dei
esse
Spiritum
Sanctum
,
Et
ex
aliis
quoque
plurimis
locis
subsistens
natura
demonstratur
Spiritus
Sancti
.
Didym
.
de
Spirit
.
Sanct.
lib.
2.
I
do
not
design
here
professedly
to
contend
with
them
about
all
the
Concernments
of
this
Difference
;
for
there
is
nothing
of
importance
in
all
their
Pretences
or
Exceptions
,
but
it
will
in
one
place
or
other
occur
unto
consideration
in
our
Progress
;
I
shall
onely
at
present
confirm
the
Divine
Personality
of
the
Holy
Ghost
with
one
Argument
;
which
I
will
not
say
is
such
as
no
Man
can
return
the
shew
of
an
Answer
unto
;
For
what
is
it
that
the
Serpentine
Wits
of
Men
will
not
pretend
an
Answer
unto
,
or
an
Exception
against
,
if
their
Lusts
and
Prejudices
require
them
so
to
do
?
But
I
will
boldly
say
,
it
is
such
as
that
the
Gates
of
Hell
shall
never
prevail
against
it
in
the
Hearts
of
true
Believers
,
the
strengthning
of
whose
Faith
is
all
that
in
it
I
do
aim
at
.
And
if
it
doth
not
unto
all
unprejudiced
Persons
evince
the
Truth
and
Reality
of
the
Divine
Personality
of
the
Holy
Ghost
,
it
must
certainly
convince
all
Men
,
that
nothing
which
is
taught
or
delivered
in
the
Scripture
can
possibly
be
understood
.
Sect.
8
One
Consideration
which
hath
in
part
been
before
proposed
I
shall
premise
,
to
free
the
Subject
of
our
Argument
from
Ambiguity
.
And
this
is
that
this
Word
or
Name
Spirit
is
used
sometimes
to
denote
the
Spirit
of
God
[
](A53720-e21320-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Nec
existimare
debemus
Spiritum
Sanctum
secundum
substantias
esse
divisum
quia
multitudo
bonorum
dicatur
—
impassibilis
enim
&
indivisibilis
atque
immutabilis
est
,
sed
juxta
differentes
efficientias
&
intellectus
multis
bonorum
vocabulis
nuncupatur
;
quia
participes
suos
,
non
juxta
unam
eandemque
virtutem
communione
sui
donet
.
Quippe
cum
ad
utilitatem
uniuscujusque
aptus
sit
.
Didym
.
lib.
1.
himself
,
and
sometimes
his
Gifts
and
Graces
,
the
Effects
of
his
Operations
on
the
Souls
of
Men.
And
this
our
Adversaries
in
this
Cause
are
forced
to
confess
,
and
thereon
in
all
their
Writings
distinguish
between
the
Holy
Spirit
and
his
Effects
.
This
alone
being
supposed
,
I
say
it
is
impossible
to
prove
the
Father
to
be
a
Person
,
or
the
Son
to
be
so
,
both
which
are
acknowledged
any
other
way
,
than
we
may
and
do
prove
the
Holy
Ghost
to
be
so
.
For
he
to
whom
all
personal
Properties
,
Attributes
,
Adjuncts
,
Acts
and
Operations
are
ascribed
,
and
unto
whom
they
do
belong
,
and
to
whom
nothing
is
or
can
be
truly
and
properly
ascribed
,
but
what
may
and
doth
belong
unto
a
Person
,
he
is
a
Person
,
and
him
are
we
taught
to
believe
so
to
be
.
So
know
we
the
Father
to
be
a
Person
,
as
also
the
Son
.
For
our
Knowledg
of
things
is
more
by
their
Properties
and
Operations
,
than
by
their
Essential
Forms
.
Especially
is
this
so
with
respect
to
the
Nature
Being
and
Existence
of
God
,
which
are
in
themselves
absolutely
Incomprehensible
,
Now
I
shall
not
confirm
the
Assumption
of
this
Argument
with
reference
unto
the
Holy
Ghost
from
this
or
that
particular
Testimony
,
nor
from
the
Assignation
of
any
single
Personal
Property
unto
him
,
but
from
the
constant
Uniform
Tenor
of
the
Scripture
in
ascribing
all
these
Properties
unto
him
.
And
we
may
add
hereunto
,
that
things
are
so
ordered
in
the
Wisdom
of
God
,
that
there
is
no
Personal
Property
that
may
be
found
in
an
Infinite
Divine
Nature
,
but
it
is
in
One
place
or
other
ascribed
unto
him
.
Sect.
9
There
is
no
Exception
can
be
laid
against
the
force
of
this
Argument
,
but
only
that
some
things
on
the
One
hand
are
ascribed
unto
the
Spirit
which
belong
not
unto
a
Person
,
nor
can
be
spoken
of
him
who
is
so
;
and
on
the
other
,
that
sundry
things
that
properly
belong
to
Persons
are
in
the
Scripture
figuratively
ascribed
unto
such
things
as
are
not
so
.
Thus
as
to
the
first
head
of
this
Exception
,
the
Holy
Spirit
is
said
to
be
poured
out
,
to
be
shed
abroad
,
to
be
an
Unction
,
or
the
like
,
of
all
which
Expressions
we
shal
treat
afterwards
.
What
then
shall
we
say
,
that
he
is
not
a
Person
,
but
only
the
Power
of
God
?
Will
this
render
those
Expressions
concerning
him
proper
?
How
can
the
Vertue
of
God
or
the
Power
of
God
be
said
to
be
poured
out
,
to
be
shed
abroad
&
the
like
?
Wherefore
both
they
and
we
acknowledg
that
these
Expressions
are
figurative
,
as
many
things
are
so
expressed
of
God
in
the
Scripture
and
that
frequently
;
and
what
is
the
meaning
of
them
under
their
figurative
Colours
we
shall
afterwards
declare
.
This
therefore
doth
not
in
the
least
impeach
our
Argument
,
unless
this
Assertion
were
true
generally
;
that
whatever
is
spoken
of
figuratively
in
the
Scripture
is
no
Person
;
which
would
leave
no
One
in
Heaven
or
Earth
.
On
the
other
side
it
is
confessed
that
there
are
things
peculiar
unto
rational
Subsistents
or
Persons
,
which
are
ascribed
sometimes
unto
those
that
are
not
so
.
Many
things
of
this
Nature
,
as
to
hope
,
to
believe
,
to
bear
,
are
ascribed
unto
Charity
;
1
Cor.
13.
But
every
one
presently
apprehends
that
this
Expression
is
figurative
;
the
Abstract
being
put
for
the
Cencrete
,
by
a
Metalepsis
;
and
Charity
is
said
to
do
that
,
which
a
Man
endued
with
that
Grace
will
doe
.
So
the
Scripture
is
said
to
see
,
to
foresee
,
to
speak
,
and
to
judg
,
which
are
Personal
Actings
;
but
who
doth
not
see
and
grant
that
a
Metonymy
,
is
and
must
be
allowed
in
such
assignations
;
that
being
ascribed
unto
the
Effect
,
the
Scripture
,
which
is
proper
to
the
Cause
,
the
Spirit
of
God
speaking
in
it
.
So
the
Heavens
and
the
Earth
are
said
the
hear
,
and
the
Fields
with
the
Trees
of
the
Forrest
to
sing
and
clap
their
hands
,
by
a
Prosopopeia
.
Now
concerning
these
things
there
is
no
danger
of
Mistake
.
The
Light
of
Reason
and
their
own
Nature
therein
,
do
give
us
a
sufficient
understanding
of
them
.
And
such
figurative
Expressions
as
are
used
concerning
them
,
are
common
in
all
Good
Authors
.
Besides
the
Scripture
it self
in
other
Places
innumerable
doth
so
teach
and
declare
what
they
are
,
as
that
its
plain
and
direct
proper
Assertions
do
sufficiently
expound
its
own
figurative
Enunciations
.
For
these
and
such
like
Ascriptions
are
only
occasional
,
the
direct
description
of
the
Things
themselves
is
given
us
in
other
Places
.
But
now
with
respect
unto
the
Spirit
of
God
all
things
are
otherwise
.
The
constant
uniform
Expressions
concerning
him
,
are
such
as
declare
him
to
be
a
Person
endowed
with
all
Personal
Propertys
,
no
Description
being
any-where
given
of
him
inconsistent
with
their
proper
Application
to
him
.
Sect.
10
If
a
Sober
,
Wise
,
and
Honest
Man
,
should
come
and
tell
you
,
that
in
such
a
Countrey
where
he
hath
been
,
there
is
One
who
is
the
Governour
of
it
that
doth
well
discharge
his
Office
;
that
he
heareth
Causes
,
discerneth
Right
,
distributes
Justice
,
relieves
the
Poor
,
comforts
them
that
are
in
distress
;
supposing
you
gave
him
that
Credit
which
Honesty
Wisedom
and
Sobriety
do
deserve
,
would
you
not
believe
that
he
intended
a
Righteous
,
Wise
,
Diligent
,
Intelligent
Person
,
discharging
the
Office
of
a
Governour
?
What
else
could
any
Man
living
imagine
?
But
now
suppose
that
another
unknown
Person
,
or
so
far
as
he
is
known
justly
suspected
of
deceit
and
forgery
,
should
come
unto
you
and
tell
you
,
that
all
which
the
other
informed
you
and
acquainted
you
withal
was
indeed
true
;
but
that
the
words
which
he
spake
have
quite
another
Intention
.
For
it
was
not
a
Man
or
any
Person
that
he
intended
,
but
it
was
the
Sun
or
the
Wind
that
he
meant
by
all
which
he
spake
of
him
.
For
whereas
the
Sun
by
his
benign
Influences
doth
make
a
Countrey
fruitful
and
temperate
,
suited
to
the
Relief
and
Comfort
of
all
that
dwell
therein
,
and
disposeth
the
Minds
of
the
Inhabitants
unto
mutual
Kindness
and
Benignity
;
he
described
these
things
figuratively
unto
you
,
under
the
notion
of
a
Righteous
Governour
and
his
Actions
,
although
he
never
gave
you
the
least
intimation
of
any
such
Intention
.
Must
you
not
now
believe
that
either
the
First
Person
whom
you
know
to
be
a
Wise
Sober
and
Honest
Man
,
was
a
Notorious
trister
,
and
designed
your
Ruine
if
you
were
to
Order
any
of
your
occasions
according
to
his
Reports
;
or
that
your
latter
Informer
whom
you
have
just
reason
to
suspect
of
falsehood
and
deceit
in
other
things
,
hath
endeavoured
to
abuse
both
him
and
you
;
to
render
his
Veracity
suspected
,
and
to
spoyl
all
your
Designs
grounded
thereon
.
One
of
these
you
must
certainly
conclude
upon
.
And
it
is
no
otherwise
in
this
Case
.
The
Scripture
informes
us
,
that
the
Holy
Ghost
Rules
in
and
over
the
Church
of
God
,
appointing
Overseers
of
it
under
him
,
that
he
discerns
and
judgeth
all
things
,
that
he
comforteth
them
that
are
faint
,
strengthens
them
that
are
weak
,
is
grieved
with
them
and
provoked
by
them
who
sin
,
and
that
in
all
these
and
in
other
things
of
the
like
Nature
innumerable
,
he
worketh
,
ordereth
and
disposeth
all
according
to
the
Counsel
of
his
Own
Willl
.
Hereupon
it
directeth
us
so
to
order
our
Conversation
towards
God
,
that
we
do
not
grieve
him
nor
displease
him
,
telling
us
thereon
,
what
great
things
he
will
doe
for
us
,
on
which
we
lay
the
stress
of
our
Obedience
and
Salvation
.
Can
any
Man
possibly
that
gives
Credit
to
the
Testimony
thus
proposed
in
the
Scripture
,
conceive
any
otherwise
of
this
Spirit
,
but
as
of
an
Holy
,
Wise
,
Intelligent
,
Person
.
Now
whilst
we
are
under
the
Power
of
these
Apprehensions
,
there
come
unto
us
some
Men
,
Socinians
or
Quakers
,
whom
we
have
just
cause
on
many
other
Accounts
to
suspect
at
least
of
deceit
and
falsehood
;
and
they
confidently
tell
us
that
what
the
Scripture
speaks
concerning
the
Holy
Spirit
is
indeed
true
;
but
that
in
and
by
all
the
Expressions
which
it
useth
concerning
him
,
it
intendeth
no
such
Person
as
it
seems
to
do
,
but
an
Accident
,
a
Quality
,
an
Effect
,
or
Influence
of
the
Power
of
God
,
which
figuratively
doth
all
the
things
mentioned
;
namely
,
that
hath
a
Will
figuratively
,
and
Understanding
figuratively
,
discerneth
and
judgeth
figuratively
,
is
sinned
against
figuratively
,
and
so
of
all
that
is
said
of
Him
.
Can
any
Man
that
is
not
forsaken
of
all
Natural
Reason
as
well
as
Spiritual
Light
,
chuse
now
but
determine
that
either
the
Scripture
designed
to
draw
him
into
Errors
and
Mistakes
about
the
Principal
Concernments
of
his
Soul
,
and
so
to
ruine
him
Eternally
;
or
that
these
Persons
who
would
impose
such
a
sense
upon
it
,
are
indeed
Corrupt
Seducers
that
seek
to
overthrow
his
Faith
and
Comforts
?
Such
will
they
at
last
appear
to
be
:
I
shall
now
proceed
to
confirm
the
Argument
proposed
.
Sect.
11
1.
All
things
necessary
to
this
purpose
are
comprized
in
the
solemn
Form
of
our
Initiation
into
Covenant
with
God
.
Mat.
28.
19.
Our
Lord
Jesus
Christ
commands
his
Apostles
to
Disciple
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
.
This
is
the
Foundation
we
lay
of
all
our
Obedience
and
Profession
which
are
to
be
regulated
by
this
initial
Ingagement
.
Now
no
Man
will
or
doth
deny
but
that
the
Father
and
the
Son
are
distinct
Persons
.
Some
indeed
there
are
who
deny
the
Son
to
be
God
;
but
none
are
so
mad
as
to
deny
him
to
be
a
Person
,
though
they
would
have
him
only
to
be
a
Man
.
All
grant
him
,
whether
God
and
Man
,
or
only
Man
,
to
be
a
distinct
Person
from
the
Father
.
Now
what
confusion
must
this
needs
introduce
,
to
add
to
them
and
to
joyn
equally
with
them
as
to
all
the
concerns
of
our
Faith
and
Obedience
,
the
Holy
Ghost
,
if
he
be
not
a
Divine
Person
even
as
they
?
If
as
some
fancy
he
be
as
Person
indeed
,
but
not
one
that
is
Divine
but
a
Creature
,
then
here
is
openly
the
same
Honour
assigned
unto
him
who
is
no
more
,
as
unto
God
himself
.
This
elsewhere
the
Scripture
declares
to
be
Idolatry
to
be
detested
,
Gal.
1.
8.
Rom.
1.
25.
And
if
he
be
not
a
Person
but
a
Vertue
and
Quality
in
God
,
and
Emanation
of
Power
from
him
,
concerning
which
our
Adversaries
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
speak
things
portentous
and
unintelligible
,
what
sense
can
any
Man
apprehend
in
the
Words
?
Sect.
12
Besides
;
whatever
is
ascribed
unto
the
other
Persons
either
with
respect
unto
themselves
or
our
Duty
towards
them
,
is
equally
ascribed
unto
the
Holy
Ghost
.
For
whatsoever
is
intended
by
the
Name
of
the
Father
and
the
Son
,
he
is
equally
with
them
concerned
therein
.
It
is
not
the
Name
Father
,
and
the
name
Son
,
but
the
Name
of
God
,
that
is
of
them
both
,
that
is
intended
.
It
is
a
Name
common
to
them
all
,
and
distinctly
applyed
unto
them
all
;
but
they
have
not
in
this
sense
distinct
or
divers
Names
.
And
by
the
Name
of
God
,
either
his
Being
or
his
Authority
is
signified
;
for
other
intention
of
it
none
have
been
able
to
invent
.
Take
the
Name
here
in
either
sense
,
and
it
is
sufficient
as
to
what
we
intend
.
For
if
it
be
used
in
the
first
way
,
then
the
Being
of
the
Spirit
must
be
acknowledged
to
be
the
same
with
that
of
the
Father
.
If
in
the
latter
he
hath
the
same
Divine
Authority
with
him
.
He
who
hath
the
Nature
and
Authority
of
God
is
God
,
is
a
Divine
Person
.
Sect.
13
Our
Argument
then
from
hence
,
is
not
meerly
from
his
being
joyned
with
the
Father
and
the
Son
;
for
so
as
to
some
Ends
and
Purposes
any
Creatures
may
be
joyned
with
them
.
This
our
Adversaries
prove
from
Acts
20.
32.
Ephes.
6.
10.
Phil.
3.
10.
2
Thess.
1.
9.
and
might
do
it
from
other
places
innumerable
,
although
the
first
of
these
will
not
confirm
what
it
is
produced
to
give
countenance
unto
;
Schlicting
.
de
Trinitat
.
ad
.
Meisner
.
p.
605.
But
it
is
from
the
manner
and
end
of
his
being
conjoyned
with
the
Father
and
the
Son
,
wherein
their
Name
,
that
is
,
their
Divine
Nature
and
Authority
are
ascribed
unto
him
,
that
we
argue
.
Sect.
14
Again
we
are
said
to
be
baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
his
Name
.
And
no
sense
can
be
affixed
unto
these
words
,
but
what
doth
unavoidably
include
his
Personality
.
For
two
things
they
may
and
do
intend
,
nor
any
thing
else
but
what
may
be
reduced
unto
them
.
First
,
Our
Religious
owning
the
Father
,
Son
,
and
Holy
Ghost
,
in
all
our
Divine
Worship
,
Faith
,
and
Obedience
.
Now
as
we
own
and
avow
the
One
,
so
we
do
the
Other
;
for
we
are
alike
baptized
into
their
Name
,
[
](A53720-e22850-b)*
*
Baptizate
Gentes
in
Nomine
Patris
&
Filii
&
Spiritus
Sancti
.
In
Nomine
dixit
,
non
in
Nominibus
.
Non
ergo
aliud
nomen
Patris
,
aliud
nomen
Filii
,
aliud
nomen
Spiritus
Sancti
,
quam
unus
Deus
.
Ambros.
de
Sp.
Sanct.
lib.
1.
cap.
4.
equally
submitting
to
their
Authority
,
and
equally
taking
the
Profession
of
their
Name
upon
us
.
If
then
we
avow
and
own
the
Father
as
a
Distinct
Person
,
so
we
do
the
Holy
Ghost
.
Again
by
being
baptized
into
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
we
are
sacredly
initiated
and
consecrated
or
dedicated
unto
the
Service
and
Worship
of
the
Father
,
Son
,
and
Holy
Ghost
.
This
we
take
upon
us
in
our
Baptism
.
Herein
lies
the
Foundation
of
all
our
Faith
and
Profession
,
with
that
engagement
of
our selves
unto
God
which
constitutes
our
Christianity
.
This
is
the
Pledg
of
our
entrance
into
Covenant
with
God
,
and
of
our
giving
up
our selves
unto
him
in
the
solemn
Bond
of
Religion
.
Herein
to
conceive
that
any
one
who
is
not
God
as
the
Father
is
,
who
is
not
a
Person
as
he
is
also
and
the
Son
likewise
,
is
joyned
with
them
for
the
ends
and
in
the
manner
mentioned
,
without
the
least
note
of
Difference
as
to
Deity
or
Personality
,
is
a
strange
fondness
,
destructive
of
all
Religion
,
and
leading
the
minds
of
men
towards
Polytheism
.
And
as
we
ingage
into
all
Religious
Obedience
unto
the
Father
and
Son
herein
,
to
believe
in
them
,
trust
,
fear
,
honour
and
serve
them
,
so
we
do
the
same
with
respect
unto
the
Holy
Ghost
;
which
how
we
can
do
,
if
he
be
not
as
they
are
,
no
Man
can
understand
.
We
do
not
then
in
this
Case
from
hence
merely
plead
our
being
baptized
into
the
Holy
Ghost
,
as
some
pretend
.
Nor
indeed
are
we
said
so
to
be
.
Men
may
figuratively
be
said
to
be
baptized
into
a
Doctrine
,
when
their
Baptism
is
a
Pledg
and
Token
of
their
Profession
of
it
.
So
the
Disciples
whom
the
Apostle
Paul
met
withal
at
Ephesus
,
Acts
19.
3.
are
said
to
be
baptized
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
the
baptism
of
John
;
that
is
,
the
Doctrine
of
Repentance
for
the
forgiveness
of
sins
whereof
his
Baptism
was
a
Pledg
.
So
also
the
Israelites
are
said
to
be
baptized
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
Moses
,
1
Cor.
10.
2.
because
he
led
and
conducted
them
through
the
Sea
,
when
they
were
Sprinkled
with
the
Waves
of
it
is
a
token
of
their
Initiation
into
the
Rites
and
Ceremonies
which
he
was
to
deliver
unto
them
.
But
we
are
said
to
be
baptized
into
his
Name
,
which
is
the
same
with
that
of
the
Father
and
Son
.
And
certainly
this
Proposal
of
God
as
Father
,
Son
,
and
Holy
Ghost
,
to
be
the
Object
of
all
our
Faith
and
Worship
,
and
our
ingagement
hereunto
required
as
the
Foundation
of
all
our
present
Religion
and
future
Hopes
,
being
made
unto
us
,
and
that
under
one
and
the
same
Name
;
if
the
Doctrine
of
a
Trinity
of
Persons
subsisting
in
the
same
individed
Essence
be
not
taught
and
declared
in
these
words
,
we
may
justly
despair
of
ever
having
any
Divine
Mystery
manifested
unto
us
.
Sect.
15
2.
His
Appearance
in
,
and
under
a
visible
sign
argues
his
Personal
Existence
.
This
is
related
Matth.
3.
16.
Luke
3.
22.
John
1.
32.
Luke
speaks
first
in
general
that
he
descended
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
Bodily
shape
;
or
Appearance
.
And
they
all
agree
that
it
was
the
shape
of
a
Dove
under
which
he
appeared
.
The
words
in
Matthew
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
saw
the
Spirit
of
God
descending
like
a
Dove
,
and
lighting
,
(
or
rather
coming
,
)
upon
him
.
He
,
that
is
John
the
Baptist
,
not
Christ
himself
.
The
Relative
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
refers
in
this
Place
to
the
more
remote
Antecedent
.
For
although
he
that
is
Christ
himself
also
saw
the
descending
of
the
Holy
Spirit
,
yet
I
suppose
this
relates
unto
that
Token
which
was
to
be
given
of
him
unto
John
,
whereby
he
should
know
him
,
Joh.
1.
32
,
33.
The
following
words
are
ambiguous
.
For
that
Expression
,
like
a
Dove
,
may
refer
to
the
manner
of
his
descending
,
descending
,
(
in
a
bodily
shape
)
as
a
Dove
descends
.
Or
they
may
respect
the
manner
of
his
Appearance
;
he
appeared
like
a
Dove
descending
.
And
this
sense
is
determined
in
the
other
Evangelists
,
to
the
bodily
shape
wherein
he
descended
.
He
took
the
form
or
shape
of
a
Dove
,
to
make
a
visible
Representation
of
himself
by
.
For
a
visible
Pledg
was
to
be
given
of
the
coming
of
the
Holy
Ghost
on
the
Messiah
according
to
the
Promise
;
and
thereby
did
God
direct
his
great
forerunner
to
the
Knowledg
of
him
.
Now
this
was
no
real
Dove
.
That
would
not
have
been
a
thing
so
Miraculous
as
this
Appearance
of
the
Holy
Ghost
is
represented
to
be
.
And
the
Text
will
not
bear
any
such
Apprehension
,
though
it
was
entertained
by
some
of
the
Antients
.
For
it
is
evident
that
this
shape
of
a
Dove
came
out
of
Heaven
.
He
saw
the
Heavens
opened
and
the
Dove
descending
,
that
is
out
of
Heaven
,
which
was
opened
to
make
way
,
as
it
were
,
for
him
.
Moreover
the
Expression
of
the
Opening
of
the
Heavens
is
not
used
but
with
respect
unto
some
Appearance
or
Manifestation
of
God
himself
.
And
so
,
or
(
which
is
the
same
,
)
the
bowing
of
the
Heavens
,
is
often
used
;
Psal.
144.
5.
Isa.
64.
1.
Bow
thy
Heavens
O
Lord
,
and
come
down
.
2
Sam.
22.
10.
Ezek.
1.
1.
The
Heavens
were
opened
and
I
saw
the
Visions
of
God
.
So
Acts
7.
56.
God
used
not
this
Sign
but
in
some
manifestation
of
himself
.
And
had
not
this
been
an
Appearance
of
God
,
there
had
been
no
need
of
bowing
or
opening
the
Heavens
for
it
.
And
it
is
plainly
said
that
it
was
not
a
Dove
,
but
the
shape
or
representation
of
a
Dove
.
It
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bodily
shape
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
a
Dove
.
Sect.
16
As
then
at
the
beginning
of
the
old
Creation
,
the
Spirit
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
incubabat
,
came
and
fell
on
the
Waters
,
cherishing
the
whole
,
and
communicating
a
prolifick
and
vivifick
Quality
unto
it
,
as
a
Fowl
or
Dove
in
particular
gently
moves
it self
upon
its
Eggs
,
until
with
,
and
by
its
generative
warmth
it
hath
communicated
vital
heat
unto
them
;
so
now
at
the
entrance
of
the
new
Creation
,
he
comes
as
a
Dove
upon
Him
who
was
the
immediate
Author
of
it
,
and
virtually
comprized
it
in
himself
,
carrying
it
on
by
vertue
of
his
Presence
with
him
.
And
so
this
is
applyed
in
the
Syriack
Ritual
of
Baptism
composed
by
Severinus
,
in
the
account
given
of
the
Baptism
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
pirit
of
Holiness
descended
,
flying
in
the
likeness
of
a
Dove
,
and
rested
upon
him
,
and
moved
on
the
Waters
.
And
in
the
assumption
of
this
form
there
may
be
some
respect
unto
the
Dove
that
brought
tydings
to
Noah
of
the
ceasing
of
the
Flood
of
Waters
,
and
of
the
ending
of
the
Wrath
of
God
,
who
thereon
said
that
he
would
curse
the
Earth
no
more
,
Gen.
8.
11.
For
herein
also
was
there
a
significant
Representation
of
him
who
visited
poor
lost
mankind
in
their
cursed
Condition
,
and
proclaimed
Peace
unto
them
that
would
return
to
God
by
him
the
Great
Peace-maker
,
Ephes.
2.
14
,
15.
And
this
Work
he
immediately
ingaged
into
on
the
resting
of
this
Dove
upon
him
.
Besides
there
is
a
natural
aptness
in
that
Creature
to
represent
the
Spirit
that
rested
on
the
Lord
Jesus
.
For
the
known
Nature
and
Course
of
a
Dove
is
such
,
as
is
meet
to
mind
us
of
Purity
and
harmless
Innocencie
,
Mat.
10.
16.
Hence
is
that
Direction
,
Be
harmless
as
Doves
.
So
also
the
sharpness
of
its
sight
or
eyes
,
as
Cant.
1.
16.
Chap.
4.
1.
is
fixed
on
,
to
represent
a
quick
and
discerning
Understanding
,
such
as
was
in
Christ
from
the
resting
of
the
Spirit
upon
him
,
Isa.
11.
3.
Sect.
14
The
shape
thereof
that
appeared
was
that
of
a
Dove
;
but
the
Substance
it self
I
judge
was
of
a
fiery
Nature
,
an
aethereal
Substance
shaped
into
the
form
or
resemblance
of
a
Dove
.
It
had
the
shape
of
a
Dove
,
but
not
the
appearance
of
Feathers
,
Colours
,
or
the
like
.
This
also
rendred
the
appearance
the
more
Visible
,
Conspicuous
,
Heavenly
and
Glorious
.
And
the
Holy
Ghost
is
often
compared
to
Fire
,
because
he
was
of
old
typified
or
represented
thereby
.
For
on
the
first
solemn
offering
of
Sacrifices
,
there
came
fire
from
the
Lord
for
the
kindling
of
them
.
Hence
Theodotion
of
old
rendred
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gen.
4.
4.
the
Lord
had
respect
to
the
Offering
of
Abel
;
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
fired
the
Offering
of
Abel
,
sent
down
Fire
that
kindled
his
Sacrifice
as
a
Token
of
his
Acceptance
.
However
it
is
certain
that
at
the
first
Erection
of
the
Altar
in
the
Wilderness
,
upon
the
first
Sacrifices
,
fire
came
out
from
before
the
Lord
and
consumed
on
the
Altar
the
Burnt-Offering
and
the
Fat
;
which
when
all
the
People
saw
,
they
shouted
and
fell
on
their
Faces
,
Levit.
9.
24.
And
the
Fire
kindled
hereby
was
to
be
perpetuated
on
the
Altar
,
so
that
none
was
ever
to
be
used
in
Sacrifice
but
what
was
traduced
from
it
.
For
a
neglect
of
this
Intimation
of
the
Mind
of
God
,
were
Nadab
and
Abihu
consumed
,
Chap.
10.
1.
So
was
it
also
upon
the
Dedication
of
the
Altar
in
the
Temple
of
Solomon
.
Fire
came
down
from
Heaven
and
consumed
the
Burnt-Offering
,
2
Chron.
7.
1.
and
a
fire
thence
kindled
,
was
alwayes
kept
burning
on
the
Altar
.
And
in
like
manner
God
bare
Testimony
to
the
Ministry
of
Elijah
,
1
King
.
18.
38
,
39.
God
by
all
these
signified
,
that
no
Sacrifices
were
accepted
with
him
,
where
Faith
was
not
kindled
in
the
Heart
of
the
Offerer
by
the
Holy
Ghost
,
represented
by
the
Fire
that
kindled
the
Sacrifices
on
the
Altar
.
And
in
Answer
hereunto
is
our
Lord
Jesus
Christ
said
to
offer
himself
through
the
eternal
Spirit
,
Heb.
9.
14.
It
was
therefore
most
probably
a
fiery
Appearance
that
was
made
.
And
in
the
next
bodily
shape
which
he
assumed
,
it
is
expresly
said
that
it
was
fiery
,
Acts
2.
3.
There
appeared
unto
them
cloven
Tongues
like
as
of
Fire
;
which
was
the
Visible
Token
of
the
coming
of
the
Holy
Ghost
upon
them
.
And
he
chose
then
that
figure
of
Tongues
,
to
denote
the
Assistance
,
which
by
the
miraculous
Gift
of
speaking
with
divers
Tongues
,
together
with
that
Wisdom
and
Utterance
,
which
he
furnished
them
withal
for
the
Publication
of
the
Gospel
.
And
thus
also
the
Lord
Christ
is
said
to
baptize
with
the
Holy
Ghost
and
with
Fire
,
Matth.
3.
11.
Not
two
things
are
intended
,
but
the
latter
words
and
with
Fire
are
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
expression
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
with
the
Holy
Ghost
,
who
is
a
Spiritual
,
Divine
,
Eternal
Fire
.
So
God
absolutely
is
said
to
be
a
consuming
Fire
,
Heb.
12.
29.
Deut.
4.
24.
And
as
in
these
words
,
He
shall
Baptize
with
the
Holy
Ghost
and
with
Fire
,
there
is
a
Prospect
unto
what
came
to
pass
afterwards
,
when
the
Apostles
received
the
Holy
Ghost
with
a
visible
Pledg
of
fiery
Tongues
;
So
there
seems
to
be
a
Retrospect
by
way
of
Allusion
unto
what
is
recorded
,
Isa.
6.
6
,
7.
For
a
living
or
fiery
Coal
from
the
Altar
,
where
the
Fire
represented
the
Holy
Ghost
or
his
Work
and
Grace
,
having
touched
the
Lips
of
his
Prophet
,
his
sin
was
taken
away
both
as
to
the
guilt
and
filth
of
it
.
And
this
is
the
Work
of
the
Holy
Ghost
;
who
not
onely
sanctifieth
us
,
but
by
ingenerating
Faith
in
us
,
and
the
application
of
the
Promise
unto
us
,
is
the
Cause
and
Means
of
our
Justification
also
,
1
Cor.
6.
11.
Tit.
3.
4
,
5
,
6
,
7.
whereby
our
sins
on
both
accounts
are
taken
away
.
So
also
his
Efficacy
in
other
places
is
compared
unto
Fire
and
Burning
;
Isa.
4.
4
,
5.
When
the
Lord
shall
have
washed
away
the
filth
of
the
Daughters
of
Sion
,
and
shall
have
purged
the
Blood
of
Jerusalem
from
the
midst
thereof
,
by
the
Spirit
of
Judgment
,
and
the
Spirit
of
Burning
;
He
is
compared
both
to
Fire
and
Water
,
with
respect
unto
the
same
cleansing
vertue
in
both
.
So
also
Mal.
3.
2.
Hence
as
this
is
expressed
,
by
the
Holy
Ghost
and
Fire
in
two
Evangelists
,
Matth.
3.
11.
Luke
3.
16.
So
in
the
other
two
there
is
mention
onely
of
the
Holy
Ghost
,
Mark
8.
John
1.
33.
the
same
thing
being
intended
.
I
have
added
these
things
,
a
little
to
clear
the
manner
of
this
Divine
Appearance
,
which
also
belongs
unto
the
Oeconomy
of
the
Spirit
.
Sect.
18
Now
I
say
that
this
Appearance
of
the
Holy
Ghost
in
a
bodily
shape
,
wherein
he
was
represented
by
that
which
is
a
Substance
and
hath
a
Subsistence
of
his
own
,
doth
manifest
that
he
himself
is
a
Substance
and
hath
a
Subsistence
of
his
own
.
For
if
he
be
no
such
thing
,
but
a
meer
influential
Effect
of
the
Power
of
God
,
we
are
not
taught
right
Apprehensions
of
him
but
mere
mistakes
by
this
Appearance
.
For
of
such
an
accident
there
can
be
no
substantial
Figure
or
Resemblance
made
,
but
what
is
monstrous
.
It
is
excepted
by
our
Adversaries
,
(
Crell
.
de
Natur.
Spirit
.
Sanct.
)
that
a
Dove
is
no
Person
,
because
not
endued
with
an
Understanding
which
is
essentially
required
unto
the
constitution
of
a
Person
.
And
therefore
they
say
no
Argument
can
thence
be
taken
for
the
Personality
of
the
Holy
Ghost
.
But
it
is
enough
that
he
was
represented
by
a
subsisting
Substance
;
which
if
they
will
grant
him
to
be
,
we
shall
quickly
evince
that
he
is
endued
with
a
Divine
Understanding
,
and
so
is
compleatly
a
Person
.
And
whereas
they
farther
Object
,
That
if
the
Holy
Ghost
in
the
Appearance
intended
to
manifest
himself
to
be
a
Divine
Person
,
he
would
have
appeared
as
a
Man
,
who
is
a
Person
,
for
so
God
or
an
Angel
in
his
Name
appeared
under
the
Old
Testament
;
it
is
of
no
more
importance
than
the
preceeding
Exception
.
The
Holy
Ghost
did
manifest
himself
as
it
seemed
good
unto
him
;
and
some
Reasons
for
the
instructive
Use
of
the
shape
of
a
fiery
Dove
,
we
have
before
declared
.
Neither
did
God
of
old
appear
only
in
an
humane
shape
.
He
did
so
sometimes
in
a
burning
fiery
Bush
,
Exod.
3.
2
,
4.
Sometimes
in
a
Pill●r
of
Fire
,
or
a
Cloud
,
Exod.
14.
24.
Moreover
the
Appearances
of
God
,
as
I
have
elsewhere
demonstrated
,
under
the
Old
Testament
,
were
all
of
them
of
the
second
Person
;
and
he
assumed
an
Humane
Shape
as
a
preludium
unto
,
and
a
signification
of
his
future
personal
Assumption
of
our
Nature
.
No
such
thing
being
intended
by
the
Holy
Ghost
,
he
might
represent
himself
under
what
shape
he
pleased
.
Yea
the
Representation
of
himself
under
an
humane
shape
had
been
dangerous
and
unsafe
for
us
.
For
it
would
have
taken
off
the
Use
of
those
instructive
Appearances
under
the
Old
Testament
,
teaching
the
Incarnation
of
the
Son
of
God
;
and
also
that
sole
Reason
of
such
Appearances
being
removed
,
namely
that
they
had
all
respect
unto
the
Incarnation
of
the
Second
Person
,
as
they
would
have
been
by
the
like
appearance
of
the
Third
,
there
would
have
been
danger
of
giving
a
false
Idea
of
the
Deity
unto
the
Minds
of
Men.
For
some
might
from
thence
have
conceived
that
God
had
a
bodily
shape
like
unto
us
,
when
none
could
ever
be
so
fond
as
to
imagine
him
to
be
like
a
Dove
.
And
these
with
the
like
Testimonies
in
general
are
given
unto
the
Divine
Personality
of
the
Holy
Spirit
.
I
shall
next
consider
those
Personal
Properties
which
are
particularly
and
distinctly
ascribed
unto
him
.
Sect.
19
First
;
Understanding
or
Wisdom
,
which
is
the
first
inseparable
Property
of
an
Intelligent
Subsistence
,
is
so
ascribed
unto
him
in
the
Acts
and
Effects
of
it
;
1
Cor.
2.
10.
The
Spirit
searcheth
all
things
,
even
the
deep
things
of
God
.
What
Spirit
it
is
that
is
intended
is
declared
expresly
,
v.
12.
For
we
have
not
received
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Spirit
of
the
World
are
not
acted
by
the
Evil
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
Spirit
which
is
of
God
,
a
signal
Description
of
the
Holy
Ghost
.
So
he
is
called
his
Spirit
vers.
10.
God
hath
revealed
these
things
unto
us
by
his
Spirit
.
Now
to
search
is
an
Act
of
Understanding
.
And
the
Spirit
is
said
to
search
,
because
he
knoweth
,
v.
11.
No
man
knoweth
the
things
of
a
Man
save
the
Spirit
of
a
Man
;
which
is
intimate
unto
all
its
own
Thoughts
and
Counsels
.
So
the
Things
of
God
knoweth
no
Man
but
the
Spirit
of
God
;
and
by
him
are
they
revealed
unto
us
,
for
by
him
we
know
the
things
that
are
freely
given
us
of
God
,
v.
12.
These
things
cannot
be
spoken
of
any
but
a
Person
endued
with
Understanding
.
And
he
thus
searcheth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
deep
things
of
God
;
that
is
the
Mysteries
of
his
Will
,
Counsel
,
and
Grace
;
and
is
therefore
a
Divine
Person
that
hath
an
Infinite
Understanding
.
As
it
is
said
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Isa.
40.
28.
There
is
no
End
,
Measure
,
or
Investigation
of
his
Understanding
,
Psal.
147.
5.
There
is
no
number
of
his
Understanding
;
it
is
endless
,
boundless
,
infinite
.
It
is
excepted
(
Schilicting
.
de
Trinitat
.
p.
605.
)
that
the
Spirit
is
not
here
taken
for
the
Spirit
himself
,
nor
doth
the
Apostle
express
what
the
Spirit
himself
doth
,
but
what
by
the
Assistance
of
the
Holy
Ghost
men
are
enabled
to
do
.
By
that
Believers
are
helped
to
search
into
the
deep
Counsels
of
God
.
But
as
this
Exception
is
directly
against
the
words
of
the
Text
,
so
the
context
will
by
no
means
admit
of
it
.
For
the
Apostle
giveth
an
account
how
the
Wisdom
,
Counsels
,
and
deep
things
of
God
,
which
the
World
could
not
understand
,
were
now
preached
and
declared
unto
the
Church
.
God
,
saith
he
,
hath
revealed
them
unto
us
by
the
Spirit
.
But
how
cometh
the
Spirit
himself
the
Author
of
these
Revelations
to
be
acquainted
with
these
things
?
This
he
hath
from
his
own
Nature
,
whereby
he
knoweth
or
searcheth
all
things
,
even
the
deep
things
of
God
.
It
is
therefore
the
Revelation
made
by
the
Spirit
unto
the
Apostles
and
Pen-men
of
the
Scripture
of
the
New
Testament
,
who
were
acted
by
the
Holy
Ghost
in
like
manner
as
were
the
Holy
Men
of
old
,
1
Pet.
1.
21.
which
the
Apostle
intendeth
,
and
not
the
Illumination
and
Teaching
of
Believers
in
the
knowledg
of
the
Mysteries
by
them
revealed
,
whereof
the
Apostle
treateth
in
these
words
.
But
who
is
this
Spirit
?
The
same
Apostle
tells
us
,
that
the
Judgments
of
God
are
unsearchable
,
and
his
wayes
past
finding
out
,
Rom.
11.
33.
And
asketh
who
hath
known
the
mind
of
the
Lord
,
or
who
hath
been
his
Counsellor
?
v.
34.
And
yet
this
Spirit
is
said
to
search
all
things
,
even
the
deep
things
of
God
;
such
as
to
all
Creatures
are
absolutely
unsearchable
and
past
finding
out
.
This
then
is
the
Spirit
of
God
himself
,
who
is
God
also
.
For
so
it
is
in
the
Prophet
from
whence
these
words
are
taken
.
Who
hath
directed
the
Spirit
of
the
Lord
,
or
being
his
Counsellor
hath
taught
him
?
Isa.
40.
13.
It
will
not
relieve
the
Adversaries
of
the
Holy
Ghost
,
though
it
be
pleaded
by
them
,
that
he
is
compared
with
and
opposed
unto
the
spirit
of
a
Man
,
v.
11.
which
they
say
is
no
Person
.
For
no
Comparisons
hold
in
all
Circumstances
.
The
Spirit
of
a
Man
is
his
Rational
Soul
endued
with
Understanding
and
Knowledg
.
This
is
an
individual
intelligent
Substance
,
capable
of
a
subsistence
in
a
separate
Condition
.
Grant
the
Spirit
of
God
to
be
so
far
a
Person
,
and
all
their
Pretences
fall
to
the
ground
.
And
whereas
it
is
affirmed
by
one
among
our selves
,
though
otherwise
asserting
the
Deity
of
the
Holy
Ghost
,
(
Good
.
p.
175.
)
that
this
Expression
of
searching
the
things
of
God
,
cannot
be
applyed
directly
to
the
Spirit
,
but
must
intend
his
enabling
us
to
search
into
them
,
because
to
search
includes
imperfection
,
and
the
use
of
means
to
come
to
the
knowledg
of
any
thing
;
it
is
not
of
weight
in
this
matter
.
For
such
Acts
are
ascribed
unto
God
with
respect
unto
their
Effects
.
And
searching
being
with
us
the
means
of
attaining
the
perfect
knowledg
of
any
thing
,
the
perfection
of
the
knowledg
of
God
is
expressed
thereby
.
So
David
prays
that
God
would
search
him
and
know
his
heart
,
Psal.
139.
23.
And
he
is
often
said
to
search
the
hearts
of
men
,
whereby
his
infinite
Wisdom
is
intimated
,
whereunto
all
things
are
open
and
naked
.
So
is
the
Spirit
said
to
search
the
deep
things
of
God
,
because
of
his
infinite
Understanding
,
and
the
perfection
of
his
Knowledg
,
before
which
they
lie
open
.
And
as
things
are
here
spoken
of
the
Spirit
in
reference
unto
God
the
Father
;
so
are
they
spoken
of
him
,
in
reference
unto
the
Spirit
.
Rom.
8.
27.
He
that
searcheth
the
Hearts
,
knoweth
the
Mind
of
the
Spirit
.
And
hereunto
that
this
Spirit
is
the
Author
of
Wisdom
and
Understanding
in
and
unto
others
;
and
therefore
he
must
have
them
in
himself
,
and
that
not
virtually
or
causally
onely
,
but
formally
also
.
1
Cor.
12.
8.
Wisdom
and
Knowledg
are
reckoned
among
the
Gifts
bestowed
by
him
.
For
those
of
Faith
and
Tongues
it
is
enough
that
they
are
in
him
virtually
.
But
for
Wisdom
and
Understanding
,
they
cannot
be
given
by
any
but
he
that
is
wise
and
understandeth
what
he
doth
.
And
hence
is
he
called
expresly
a
Spirit
of
Wisdom
and
Understanding
,
of
Counsel
and
Knowledg
,
Isa.
11.
3.
I
might
confirm
this
by
other
Testimonies
where
other
Effects
of
Understanding
are
ascribed
unto
him
;
as
1
Tim.
4.
1.
1
Pet.
1.
11.
2
Pet.
1.
21.
but
what
hath
been
spoken
is
sufficient
unto
our
purpose
.
Sect.
20
Secondly
;
A
Will
is
ascribed
unto
him
.
This
is
the
most
eminently
distinguishing
Character
and
Property
of
a
Person
.
Whatever
is
endued
with
an
intelligent
Will
is
a
Person
.
And
it
cannot
by
any
Fiction
with
any
tolerable
congruity
be
ascribed
unto
any
thing
else
,
unless
the
Reason
of
the
Metaphor
be
plain
and
obvious
.
So
when
our
Saviour
sayes
of
the
Wind
that
it
bloweth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
willeth
or
listeth
,
Joh.
3.
8.
the
abuse
of
the
Word
is
evident
.
All
intended
is
,
that
the
Wind
as
unto
us
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
at
all
at
our
disposal
;
acts
not
by
our
Guidance
or
Direction
.
And
no
Man
is
so
foolish
as
not
to
apprehend
the
meaning
of
it
,
or
once
to
enquire
whether
our
Saviour
doth
properly
ascribe
a
Will
to
the
Wind
or
no.
So
James
,
Chap.
3.
v.
4.
The
words
rendred
by
us
,
turned
about
with
a
very
small
Helm
,
whithersoever
the
Governour
listeth
,
are
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
which
the
act
of
Willing
is
ascribed
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
imp●tus
or
inclination
of
the
Governour
;
which
yet
hath
not
a
Will.
But
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
place
is
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Philosophers
;
the
motus
primo-primus
or
the
first
Agitation
or
Inclination
of
the
Mind
;
but
it
is
the
Will
it self
under
an
earnest
Inclination
,
such
as
is
usual
with
them
who
govern
Ships
by
the
Helms
in
Storms
.
Hereunto
the
Act
of
Willing
is
properly
ascribed
,
and
he
in
whom
it
is
proved
to
be
a
Person
.
Thus
a
Will
acting
with
Understanding
and
Choice
,
as
the
Principle
and
Cause
of
his
outward
Actions
is
ascribed
unto
the
Holy
Ghost
,
1
Cor.
12.
11.
All
these
things
worketh
that
one
and
self-same
Spirit
dividing
unto
every
Man
as
he
will
.
He
had
before
asserted
that
he
was
the
Author
and
Donor
of
all
the
Spiritual
Gifts
which
he
had
been
discoursing
about
,
v.
4
,
5
,
6.
These
Gifts
he
declares
to
be
various
,
as
he
manifests
in
nine
Instances
,
and
all
variously
disposed
of
by
him
,
v.
8
,
9
,
10.
If
now
it
be
enquired
what
is
the
Rule
of
this
his
distribution
of
them
,
he
tells
us
that
it
is
his
own
Will
,
his
Choice
and
Pleasure
.
What
can
be
spoken
more
fully
and
plainly
to
describe
an
intelligent
Person
,
acting
voluntarily
with
freedom
and
by
choice
I
know
not
.
Sect.
21
We
may
consider
what
is
excepted
hereunto
.
They
say
(
Schli●ting
.
p.
610.
)
that
the
Holy
Ghost
is
here
introduced
as
a
Person
by
a
Prosopopeia
;
that
the
distribution
of
the
Gifts
mentioned
is
ascribed
unto
him
by
a
Metaphor
;
and
by
the
same
or
another
Metaphor
,
he
is
said
to
have
a
Will
or
to
act
as
he
will
.
But
is
it
not
evident
that
if
this
course
of
interpreting
or
rather
of
perverting
Scripture
may
be
allowed
,
nothing
of
any
certainty
will
be
left
unto
us
therein
.
It
is
but
saying
this
or
that
is
a
Metaphor
,
and
if
one
will
not
serve
the
turn
,
to
bring
in
two
or
three
one
on
the
neck
of
another
and
the
work
is
done
,
the
Sense
intended
is
quite
changed
and
lost
.
Allow
this
Liberty
or
bold
Licentiousness
,
and
you
may
overthrow
the
Being
of
God
himself
and
the
Mediation
of
Christ
,
as
to
you
Testimony
given
unto
them
in
the
Scripture
.
But
the
words
are
plain
,
He
d●videth
to
every
one
as
he
will
.
And
for
the
confirmation
of
his
Deity
,
though
that
be
out
of
question
on
the
supposition
of
his
Personality
,
I
shall
only
add
from
this
place
,
that
he
who
hath
the
sovereign
disposal
of
all
Spiritual
Gifts
,
having
only
his
own
Will
which
is
infinitely
Wise
and
Holy
,
for
his
Rule
,
He
is
over
all
God
blessed
for
ever
.
Sect.
22
Thirdly
;
Another
Property
of
a
living
Person
is
Power
.
A
Power
whereby
any
one
is
able
to
act
according
to
the
guidance
of
his
Understanding
and
the
determinations
of
his
Will
;
declares
him
to
be
a
Person
.
It
is
not
the
meer
ascription
of
Power
absolutely
,
or
ability
unto
any
thing
that
I
intend
.
For
they
may
signifie
no
more
but
the
Efficacy
wherewith
such
things
are
attended
in
their
proper
places
,
as
Instruments
of
the
Effects
whereunto
they
are
applyed
.
In
this
sense
Power
is
ascribed
to
the
Word
of
God
,
when
it
is
said
,
to
be
able
to
save
our
Souls
,
Jam.
1.
21.
And
Acts
20.
32.
The
Word
of
God's
Grace
is
said
to
be
able
to
build
us
up
,
and
to
give
us
an
Inheritance
among
them
that
are
sanctified
;
if
that
place
intend
the
Word
written
or
preached
,
whereinto
I
have
made
enquiry
elsewhere
.
For
these
things
are
clearly
interpreted
in
other
places
.
The
Word
is
said
to
be
able
,
yea
to
be
the
Power
of
God
unto
Salvation
,
Rom.
1.
16.
because
God
is
pleased
to
use
it
and
make
it
effectual
by
his
Grace
unto
that
End
.
But
where
Power
,
Divine
Power
is
absolutely
ascribed
unto
any
one
,
and
that
declared
to
be
put
forth
and
exercised
by
the
Understanding
,
and
according
to
the
Will
of
him
to
whom
it
is
so
ascribed
,
it
doth
undeniably
prove
him
to
be
a
Divine
Person
.
For
when
we
say
the
Holy
Ghost
is
so
,
we
intend
no
more
but
that
he
is
one
who
by
his
own
Divine
Understanding
,
puts
forth
his
own
Divine
Power
.
So
is
it
in
this
Case
,
Job
32.
4.
The
Spirit
of
God
hath
made
me
,
and
the
Breath
of
the
Almighty
hath
given
me
Life
.
Creation
is
an
Act
of
Divine
Power
;
the
highest
we
are
capable
to
receive
any
Notion
of
.
And
it
is
also
an
Effect
of
the
Wisdom
and
Will
of
him
that
createth
,
as
being
a
voluntary
act
and
designed
unto
a
certain
end
.
All
these
therefore
are
here
ascribed
to
the
Spirit
of
God
.
It
is
excepted
(
Schlicting
.
p.
613
,
615.
)
that
by
the
Spirit
of
God
here
mentioned
,
no
more
is
intended
but
our
own
vital
Spirits
,
whereby
we
are
quickned
,
called
the
Spirit
of
God
because
he
gave
it
.
But
this
is
too
much
confidence
;
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
were
two
distinct
Divine
Operations
in
and
about
the
Creation
of
Man
.
The
first
was
the
forming
of
his
Body
out
of
the
Dust
of
the
Earth
;
This
is
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
made
he
formed
:
and
secondly
,
the
infusion
of
a
living
or
quickning
Soul
into
him
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
Breath
of
Life
.
Both
these
are
here
distinctly
mentioned
;
the
first
ascribed
to
the
Spirit
of
God
,
the
other
to
his
Breath
;
that
is
the
same
Spirit
considered
in
a
peculiar
way
of
operation
in
the
Infusion
of
the
rational
Soul
.
Such
is
the
sense
of
those
figurative
and
oenigmatical
words
;
God
breathed
into
Man
the
Breath
of
Life
;
that
is
by
his
Spirit
he
effected
a
Principle
of
Life
in
him
,
as
we
shall
see
afterwards
.
Isa.
11.
2.
As
he
is
called
a
Spirit
of
Wisdom
and
Understanding
,
so
is
he
also
of
Might
or
Power
;
and
although
it
may
be
granted
that
the
things
there
mentioned
are
rather
Effects
of
his
Operations
than
Adjuncts
of
his
Nature
;
yet
he
who
effecteth
Wisdom
and
Power
in
others
,
must
first
have
them
himself
.
To
this
purpose
also
is
that
demand
,
Mich.
2.
7.
Is
the
Spirit
of
the
Lord
straitned
or
shortned
?
that
is
,
in
his
Power
,
that
he
cannot
Work
and
Operate
in
the
Prophets
and
his
Church
as
in
former
dayes
;
And
the
same
Prophet
,
Chap.
3.
vers.
8.
affirms
,
That
he
is
full
of
Power
,
and
of
Judgment
,
and
of
Might
,
by
the
Spirit
of
the
Lord
.
These
things
were
wrought
in
him
by
his
Power
,
as
the
Apostle
speaks
to
the
same
purpose
,
Ephes.
3.
16.
Those
by
whom
this
Truth
is
opposed
,
do
lay
out
all
their
strength
and
skill
in
Exceptions
,
I
may
say
Cavils
,
against
some
of
these
particular
Testimonies
and
some
Expression
in
them
.
But
as
to
the
whole
Argument
taken
from
the
consideration
of
the
Design
and
Scope
of
the
Scripture
in
them
all
they
have
nothing
to
except
.
Sect.
24
To
compleat
this
Argument
,
I
shall
add
the
Consideration
of
those
Works
and
Operations
of
all
sorts
which
are
ascribed
to
the
Spirit
of
God
,
which
we
shall
find
to
be
such
as
are
not
capable
of
an
assignation
unto
him
with
the
least
congruity
of
Speech
,
or
design
of
speaking
intelligibly
,
unless
he
be
a
distinct
singular
Subsistent
,
or
Person
endued
with
Divine
Power
and
Understanding
.
And
here
what
we
desired
formerly
might
be
observed
must
be
again
repeated
.
It
is
not
from
a
single
Instance
of
every
one
of
the
Works
which
we
shall
mention
that
we
draw
and
confirm
our
Argument
.
for
some
of
them
singly
considered
may
perhaps
sometimes
be
metaphorically
ascribed
unto
other
Causes
,
which
doth
not
prove
that
therefore
they
are
Persons
also
,
which
contains
the
force
of
all
the
Exceptions
of
our
Adversaries
against
these
Testimonies
.
But
as
some
of
them
at
least
never
are
nor
can
be
assigned
unto
any
but
a
Divine
Person
;
So
we
take
our
Argument
from
their
joint
consideration
,
or
the
uniform
constant
Assignation
of
them
all
unto
him
in
the
Scriptures
,
which
renders
it
irrefragable
.
For
the
things
themselves
I
shall
not
insist
upon
them
because
their
particular
Nature
must
be
afterwards
unfolded
.
Sect.
25
First
;
He
is
said
to
teach
us
,
Luk.
12.
12.
The
Holy
Ghost
shall
teach
you
what
you
ought
to
say
,
John
14.
26.
The
Comforter
which
is
the
Holy
Ghost
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
remembrance
,
1
John
2.
27.
He
is
the
Unction
which
teacheth
us
all
things
;
how
and
whence
he
is
so
called
shall
be
afterwards
declared
.
He
is
the
great
Teacher
of
the
Church
,
unto
whom
the
accomplishment
of
that
great
Promise
is
committed
;
and
they
shall
be
all
taught
of
God
,
John
6.
45.
It
is
said
with
the
Church
of
God
when
Her
Teachers
are
removed
into
a
Corner
,
and
Her
Eyes
see
them
not
.
But
better
lose
all
other
Teachers
and
that
utterly
,
than
to
lose
this
great
Teacher
only
.
For
although
he
is
pleased
to
make
use
of
them
,
He
can
teach
effectually
and
savingly
without
them
where
they
are
removed
and
taken
away
;
but
they
cannot
teach
without
him
unto
the
least
Spiritual
Advantage
.
And
those
who
pretend
to
be
Teachers
of
others
,
and
yet
despise
his
teaching
Assistance
,
will
one
day
find
that
they
undertook
a
Work
which
was
none
of
theirs
.
But
as
unto
our
use
of
this
Assertion
it
is
excepted
,
that
the
Apostle
affirms
,
that
Nature
also
teacheth
us
;
1
Cor.
11.
14.
Doth
not
even
Nature
it self
teach
you
?
Now
Nature
is
not
a
Person
.
This
is
the
way
and
manner
of
them
with
whom
we
have
to
do
.
If
any
word
in
a
Testimony
produced
by
us
have
been
any
where
used
metaphorically
,
though
it
be
never
so
evident
that
it
is
so
used
in
that
place
,
instantly
it
must
have
the
same
figurative
Application
in
the
Testimony
excepted
against
,
although
they
can
give
no
Reason
why
it
should
so
signifie
.
And
if
this
course
of
excepting
be
allowed
,
there
will
be
nothing
left
intelligible
in
the
Scripture
nor
in
any
other
Author
,
nor
in
common
Conversation
in
the
World
.
For
there
is
scarce
any
Word
or
Name
of
thing
but
one
where
or
other
is
or
hath
been
abused
or
used
Metaphorically
.
In
particular
,
Nature
in
this
place
of
the
Apostle
is
said
to
teach
us
objectively
,
as
the
Heavens
and
Earth
teach
us
in
what
we
learn
from
them
.
For
it
is
said
to
teach
us
what
we
may
learn
from
the
customs
and
actings
of
them
,
who
live
proceed
and
act
according
to
the
Principles
Dictates
and
Inclinations
of
it
.
Every
one
sees
that
here
is
no
intimation
of
an
active
teaching
by
Instruction
or
a
reall
Communication
of
Knowledg
;
but
it
is
said
figuratively
to
do
what
we
do
with
respect
unto
it
.
And
not
only
in
several
places
,
but
in
the
same
Sentence
a
word
may
be
used
properly
with
respect
unto
one
thing
,
and
abusively
with
respect
unto
another
.
As
in
that
saying
of
the
Poet
;
Disce
puer
virtutem
ex
me
,
verumque
laborem
;
Fortunam
ex
aliis
.
For
Vertue
and
Industry
are
to
be
learned
properly
;
but
Fortune
,
as
they
called
it
,
or
prosperous
Events
are
not
so
.
These
things
therefore
are
very
different
,
and
their
difference
is
obvious
unto
all
.
But
we
insist
not
meerly
on
this
or
that
particular
Instance
.
Let
any
Man
not
absolutely
prepossessed
with
prejudice
,
read
over
that
Discourse
of
our
Saviour
unto
his
Disciples
,
wherein
he
purposely
instructs
them
in
the
Nature
and
Work
of
the
Spirit
of
God
,
on
whom
as
it
were
he
then
devolved
the
care
of
them
and
the
Gospel
according
unto
the
Promise
John
14
,
15
,
16
,
Chap.
and
he
will
need
no
farther
Instruction
or
Confirmation
in
this
Matter
.
He
is
there
frequently
called
the
Comforter
,
the
Name
of
a
Person
,
and
that
vested
with
an
Office
,
with
respect
unto
the
Work
that
he
would
do
;
and
another
Comforter
in
answer
and
conformity
unto
the
Lord
Christ
who
was
one
Comforter
and
a
Person
as
all
grant
,
Chap.
14.
16.
If
he
be
not
so
,
the
intention
of
this
Expression
with
these
Circumstances
,
must
be
to
deceive
us
and
not
instruct
us
.
He
tells
them
moreover
that
he
is
one
whom
the
World
neither
sees
nor
knows
,
but
who
abideth
with
and
dwelleth
in
Believers
,
v.
17.
One
whom
the
Father
would
send
,
and
who
would
come
accordingly
;
and
that
to
teach
them
,
to
lead
and
guide
them
,
and
to
bring
things
to
their
remembrance
,
v.
26.
A
Comforter
that
should
come
and
testifie
or
bear
witness
unto
him
,
Chap.
15.
26.
One
that
should
be
sent
of
Him
to
reprove
the
world
of
Sin
,
Righteousness
,
and
Judgment
,
Chap.
16.
7
,
8.
and
abide
with
his
Disciples
to
supply
his
own
bodily
absence
.
So
is
he
said
to
Speak
,
Guide
,
Teach
,
Hear
,
to
receive
of
Christ
and
to
shew
it
unto
others
,
v.
13
,
14.
with
sundry
other
things
of
the
same
Nature
and
Importance
.
And
these
things
are
not
spoken
of
him
occasionally
or
in
transitu
,
but
in
a
direct
continued
Discourse
,
designed
on
purpose
by
our
Lord
Jesus
Christ
,
to
acquaint
his
Disciples
who
he
was
,
and
what
he
would
do
for
them
.
And
if
there
were
nothing
spoken
of
him
in
the
whole
Scripture
but
what
is
here
declared
by
our
Saviour
,
all
unprejudiced
Men
must
and
would
acknowledg
him
to
be
a
Divine
Person
.
And
it
is
a
confidence
swelling
above
all
bounds
of
Modesty
,
to
suppose
that
because
one
or
other
of
these
things
are
or
may
be
Metaphorically
or
Metaleptically
ascribed
unto
this
or
that
thing
which
are
not
Persons
,
when
the
figurativeness
of
such
an
Ascription
is
plain
and
open
;
that
therefore
they
are
all
of
them
in
like
manner
so
ascribed
unto
the
Holy
Ghost
in
that
Discourse
of
our
Saviour
unto
his
Disciples
,
wherein
he
designed
the
Instruction
of
them
as
above
declared
.
Of
the
same
Nature
is
that
which
we
discoursed
before
concerning
his
searching
of
all
things
,
from
1
Cor.
2.
11.
which
as
it
proves
him
to
be
an
understanding
Agent
,
so
it
undeniably
denotes
a
Personal
Action
.
Such
also
are
the
things
mentioned
;
Rom.
8.
15
,
16
,
26.
He
helpeth
our
Infirmities
,
he
maketh
intercession
for
us
,
He
himself
beareth
;
witness
with
our
Spirits
;
the
particular
meaning
of
all
which
Expressions
shall
be
afterwards
enquired
into
.
Here
the
only
refuge
of
our
Adversaries
is
to
cry
up
a
Prosopopaeia
,
(
Schlicting
.
p.
627.
)
But
how
do
they
prove
it
?
Only
by
saying
that
these
things
belong
properly
to
a
Person
which
the
Spirit
is
not
:
Now
this
is
nothing
but
to
set
up
their
own
false
Hypothesis
against
our
Arguments
,
and
not
being
able
to
contend
with
the
Premises
to
deny
the
Conclusion
.
Sect.
26
There
are
two
other
places
of
this
Nature
both
to
the
same
purpose
sufficient
of
themselves
to
confirm
our
Faith
in
the
Truth
pleaded
for
.
And
these
are
Acts
13.
2
,
4.
As
they
ministred
unto
the
Lord
and
fasted
,
the
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
for
the
Work
whereunto
I
have
called
them
.
So
they
being
sent
forth
by
the
Holy
Ghost
departed
.
The
other
is
Acts
20.
28.
Take
heed
therefore
unto
your selves
,
and
to
all
the
Flock
,
over
the
which
the
Holy
Ghost
hath
made
you
Overseers
.
These
places
hold
a
good
correspondence
;
and
what
is
reported
in
an
extraordinary
case
as
matter
of
Fact
in
the
first
,
is
doctrinally
applyed
unto
ordinary
Cases
in
the
latter
.
And
two
things
are
remarkable
in
the
first
Place
.
(
1.
)
The
Holy
Ghost's
designation
of
Himself
as
the
Person
unto
whom
and
whose
Work
Barnabas
and
Saul
were
to
be
separated
and
dedicated
.
Saith
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
,
separate
me
,
as
in
our
Translation
,
making
the
Spirit
onely
the
Author
of
the
Command
,
but
separate
unto
me
;
which
proposeth
him
also
as
the
Object
of
the
Duty
required
,
and
the
Person
whose
Work
was
to
be
attended
.
Who
or
what
then
is
intended
by
that
Pronoun
Me
?
Some
Person
is
directed
unto
and
signified
thereby
.
Nor
can
any
Instance
be
given
where
it
is
so
much
as
figuratively
used
,
unless
it
be
in
a
professed
Parable
.
That
remains
therefore
to
be
enquired
into
,
Who
is
intended
in
that
word
Me
?
And
the
words
are
the
words
of
the
Holy
Ghost
;
The
Holy
Ghost
said
separate
unto
me
;
He
therefore
alone
is
intended
.
All
the
Answer
which
the
Wit
and
Diligence
of
our
Adversaries
can
invent
is
,
That
these
words
are
ascribed
unto
the
Holy
Ghost
,
because
the
Prophets
that
were
in
the
Church
of
Antioch
spake
therein
by
his
Instinct
and
Inspiration
.
But
in
this
Evasion
there
is
no
regard
unto
the
force
of
our
Argument
;
for
we
do
not
argue
meerly
from
his
being
said
to
speak
but
from
what
is
spoken
by
him
,
separate
unto
me
,
and
do
enquire
whether
the
Prophets
be
intended
by
that
word
or
no
?
If
so
,
which
of
them
?
for
they
were
many
by
whom
the
Holy
Ghost
spake
the
same
thing
;
and
some
one
must
be
intended
in
common
by
them
all
.
And
to
say
that
this
was
any
of
the
Prophets
is
foolish
,
indeed
blasphemous
.
(
2.
)
The
close
of
the
third
Verse
confirms
this
application
of
the
Word
,
to
the
Work
whereunto
I
have
called
them
.
This
confessedly
is
the
Holy
Ghost
.
Now
to
call
Men
to
the
Ministry
is
a
free
Act
of
Authority
Choice
and
Wisdom
,
which
are
Properties
of
a
Person
and
none
other
.
Nor
is
either
the
Father
or
the
Son
in
the
Scripture
introduced
more
directly
clothed
with
Personal
Properties
than
the
Holy
Ghost
is
in
these
places
.
And
the
whole
is
confirmed
vers.
4.
And
they
being
sent
forth
by
the
Holy
Ghost
,
departed
.
He
called
them
by
furnishing
them
with
Ability
and
Authority
for
their
work
;
he
commanded
them
to
be
set
apart
by
the
Church
,
that
they
might
be
blessed
and
owned
in
their
Work
;
and
he
sent
them
forth
by
an
impression
of
his
Authority
on
their
Minds
given
them
by
those
former
Acts
of
his
.
And
if
a
Divine
Person
be
not
hereby
described
,
I
know
not
how
he
may
so
be
.
Sect.
27
The
other
Text
speaks
unto
the
same
purpose
,
Chap.
20.
28.
It
is
expresly
said
that
the
Holy
Ghost
made
the
Elders
of
the
Church
the
Overseers
of
it
.
The
same
Act
of
Wisdom
and
Authority
is
here
again
assigned
unto
him
;
and
here
is
no
room
left
for
the
Evasion
before
insisted
on
.
For
these
words
were
not
spoken
in
a
way
of
Prophesie
,
nor
in
the
Name
of
the
Holy
Ghost
,
but
concerning
him
.
And
they
are
Explicatory
of
the
other
.
For
he
must
be
meant
in
those
Expression
,
separate
unto
Me
those
whom
I
have
called
,
by
whom
they
are
made
Ministers
.
Now
this
was
the
Holy
Ghost
,
for
he
makes
the
Overseers
of
the
Church
.
And
we
may
do
well
to
take
notice
,
that
if
he
did
so
then
he
doth
so
now
;
for
they
were
not
Persons
extraordinarily
inspired
or
called
that
the
Apostle
intends
,
but
the
ordinary
Officers
of
the
Church
.
And
if
Persons
are
not
called
and
constituted
Officers
as
at
the
first
in
ordinary
Cases
,
the
Church
is
not
the
same
as
it
was
.
And
it
is
the
Concernment
of
those
who
take
this
Work
and
Office
upon
them
,
to
consider
what
there
is
in
their
whole
Undertaking
that
they
can
ascribe
unto
the
Holy
Ghost
.
Persons
furnished
with
no
Spiritual
Gifts
or
Abilities
,
entring
into
the
Ministry
in
the
pursuit
of
Secular
Advantages
,
will
not
easily
satisfie
themselves
in
this
Enquiry
,
when
they
shall
be
willing
,
or
be
forced
at
the
last
to
make
it
.
Sect.
28
There
remains
yet
one
sort
of
Testimonies
to
the
same
purpose
which
must
briefly
be
passed
through
.
And
they
are
those
where
he
is
spoken
of
as
the
Object
of
such
Actings
and
Actions
of
Men
as
none
but
a
Person
can
be
.
For
let
them
be
applyed
unto
any
other
Object
and
their
Inconsistency
will
quickly
appear
.
Thus
he
is
said
to
be
tempted
of
them
that
sin
.
You
agree
together
to
tempt
the
Spirit
of
the
Lord
,
Acts
5.
9.
In
what
sense
soever
this
word
is
used
,
whether
in
that
which
is
indifferent
to
try
,
as
God
is
said
to
tempt
Abraham
,
or
in
that
which
is
evil
,
to
provoke
or
induce
to
sin
,
it
never
is
,
it
never
can
be
used
but
with
respect
unto
a
Person
.
How
can
a
Quality
,
an
Accident
,
an
Emanation
of
Power
from
God
be
tempted
?
None
can
possibly
be
so
but
he
that
hath
an
Understanding
to
consider
what
is
proposed
unto
him
,
and
a
Will
to
determine
upon
the
Proposals
made
.
So
Satan
tempted
our
first
Parents
;
so
Men
are
tempted
by
their
own
Lusts
;
so
are
we
said
to
tempt
God
when
we
provoke
him
by
our
Unbelief
,
or
when
we
unwarrantably
make
Experiments
of
his
Power
.
So
did
they
tempt
the
Holy
Ghost
,
who
sinfully
ventured
on
his
Omniscience
as
if
he
would
not
or
could
not
discover
their
sin
;
or
on
his
Holiness
,
that
he
would
patronize
their
Deceit
.
In
like
manner
Ananias
is
said
to
lie
to
the
Holy
Ghost
,
vers.
3.
And
And
none
is
capable
of
lying
unto
any
other
but
such
a
one
as
is
capable
of
hearing
and
receiving
a
Testimony
.
For
a
Lie
is
a
false
Testimony
given
unto
that
which
is
spoken
or
uttered
in
it
.
This
He
that
is
lyed
unto
,
must
be
capable
of
judging
and
determining
upon
,
which
without
Personal
Properties
of
Will
and
Understanding
none
can
be
.
And
the
Holy
Ghost
is
here
so
declared
to
be
a
Person
,
as
that
he
is
declared
to
be
One
that
is
also
Divine
.
For
so
the
Apostle
Peter
declares
in
the
Exposition
of
the
words
,
v.
4.
Thou
hast
not
lyed
unto
Men
but
unto
God
.
These
things
are
so
plain
and
positive
,
that
the
Faith
of
Believers
will
not
be
concerned
in
the
Sophistical
Evasions
of
our
Adversaries
.
In
like
manner
he
is
said
to
be
resisted
,
Acts
7.
51.
which
is
the
moral
Reaction
or
Opposition
of
one
Person
unto
another
.
So
also
is
he
said
to
be
grieved
,
or
we
are
commanded
not
to
grieve
him
,
Ephes.
4.
30.
as
they
of
old
were
said
to
have
rebelled
and
vexed
the
Holy
Spirit
of
God
,
Isa.
63.
10.
A
figurative
Expression
is
allowed
in
these
words
.
Properly
the
Spirit
of
God
cannot
be
grieved
or
vexed
;
for
these
things
include
such
Imperfections
as
are
incompetent
unto
the
Divine
Nature
.
But
as
God
is
said
to
repent
and
to
be
grieved
at
his
heart
,
Gen.
6.
6.
when
he
would
do
things
correspondent
unto
those
which
Men
will
do
,
or
judg
fit
to
be
done
on
such
Provocations
;
and
when
he
would
declare
what
Effects
they
would
produce
in
a
Nature
capable
of
such
perturbations
;
So
on
the
same
Reason
is
the
Spirit
of
God
said
to
be
grieved
and
vexed
.
But
this
can
no
way
be
spoken
of
him
,
if
he
be
not
one
whose
respect
unto
sin
may
from
the
Analogie
unto
humane
Persons
,
be
represented
by
this
figurative
Expression
.
To
talk
of
grieving
a
Vertue
,
or
an
actual
Emanation
of
Power
,
is
to
speak
that
which
no
Man
can
understand
the
Meaning
or
Intention
of
.
Surely
He
that
is
thus
tempted
resisted
and
grieved
by
Sin
and
Sinners
,
is
one
that
can
understand
judg
and
determine
concerning
them
.
And
these
things
being
elsewhere
absolutely
spoken
concerning
God
,
it
declares
that
he
is
so
,
with
respect
unto
whom
they
are
mentioned
in
particular
.
Sect.
24
The
whole
of
the
Truth
contended
for
is
yet
more
evident
in
that
Discourse
of
our
Saviour
,
Matth.
12.
24.
The
Pharisees
said
,
He
doth
not
cast
out
Devils
but
by
Beelzebub
the
Prince
of
Devils
,
v.
28.
If
I
cast
out
Devils
by
the
Spirit
of
God
,
then
the
Kingdom
of
God
is
come
unto
you
,
v.
31
,
32.
Wherefore
I
say
unto
you
,
All
manner
of
Sin
and
Blasphemy
shall
be
forgiven
unto
Men
,
but
the
Blasphemy
against
the
Holy
Ghost
shall
not
be
forgiven
unto
Men
;
And
whosoever
speaketh
a
word
against
the
Son
of
Man
,
it
shall
be
forgiven
him
;
but
whosoever
speaketh
against
the
Holy
Ghost
,
it
shall
not
be
forgiven
him
.
To
the
same
purpose
see
Luk.
12.
8
,
9
,
10.
The
Spirit
is
here
expresly
distinguished
from
the
Son
,
as
one
Person
from
another
.
They
are
both
spoken
of
with
respect
unto
the
same
things
in
the
same
manner
;
and
the
things
mentioned
are
spoken
concerning
them
universally
in
the
same
sense
.
Now
if
the
Holy
Ghost
were
only
the
Vertue
and
Power
of
God
then
present
with
Jesus
Christ
in
all
that
he
did
,
Christ
and
that
Power
could
not
be
distinctly
spoken
against
for
they
were
but
one
and
the
same
.
The
Pharisees
blasphemed
,
saying
,
That
he
cast
out
Devils
by
Beelzebub
the
Prince
of
Devils
.
A
Person
they
intended
,
and
so
expressed
him
by
his
Name
Nature
and
Office
.
To
which
our
Saviour
replies
,
that
he
cast
them
out
by
the
Spirit
of
God
;
A
Divine
Person
opposed
to
him
who
is
Diabolical
.
Hereunto
he
immediately
subjoyns
his
Instruction
and
Caution
,
that
they
should
take
heed
how
they
blasphemed
that
Holy
Spirit
,
by
assigning
his
Effects
and
Works
to
the
Prince
of
Devils
.
And
blasphemy
against
him
directly
manifests
both
what
and
who
He
is
;
especially
such
a
peculiar
blasphemy
as
carrieth
an
aggravation
of
Guilt
along
with
it
,
above
all
that
Humane
Nature
in
any
other
Instance
is
capable
of
.
It
is
supposed
that
blasphemy
may
be
against
the
Person
of
the
Father
.
So
was
it
in
him
who
blasphemed
the
Name
of
Jehovah
and
cursed
by
it
,
Levit.
24.
11.
The
Son
as
to
his
distinct
Person
may
be
blasphemed
,
so
it
is
said
here
expresly
;
and
thereon
it
is
added
that
the
Holy
Ghost
also
may
be
distinctly
blasphemed
,
or
be
the
immediate
Object
of
that
Sin
which
is
declared
to
be
inexpiable
.
To
suppose
now
that
this
Holy
Ghost
is
not
a
Divine
Person
,
is
for
Men
to
dream
whilst
they
seem
to
be
awake
.
Sect.
30
I
suppose
by
all
these
Testimonies
we
have
fully
confirmed
what
was
designed
to
be
proved
by
them
;
namely
,
that
the
Holy
Spirit
is
not
a
Quality
as
some
speak
residing
in
the
Divine
Nature
;
not
a
meer
Emanation
of
Vertue
and
Power
from
God
;
not
the
acting
of
the
Power
of
God
in
and
unto
our
Sanctification
,
but
an
Holy
Intelligent
Subsistent
or
Person
.
And
in
our
Passage
many
Instances
have
been
given
,
whence
it
is
undeniably
evident
that
he
is
a
Divine
Self-sufficient
Self-subsisting
Person
,
together
with
the
Father
and
the
Son
equally
participant
of
the
Divine
Nature
.
Nor
is
this
distinctly
much
disputed
by
them
with
whom
we
have
to
do
.
For
they
confess
that
such
things
are
ascribed
unto
him
as
none
but
God
can
effect
.
Wherefore
denying
him
so
to
be
,
they
lay
up
all
their
hopes
of
success
in
denying
him
to
be
a
Person
;
But
yet
because
the
Subject
we
are
upon
doth
require
it
,
and
it
may
be
useful
to
the
Faith
of
some
;
I
will
call
over
a
few
Testimonies
given
expresly
unto
his
Deity
also
.
Sect.
31
First
;
He
is
expresly
called
God
;
and
having
the
Name
of
God
properly
and
directly
given
unto
him
,
with
respect
unto
Spiritual
Things
,
or
things
peculiar
unto
God
,
he
must
have
the
Nature
of
God
also
,
Acts
5.
3.
Ananias
is
said
to
lie
to
the
Holy
Ghost
.
This
is
repeated
and
interpreted
v.
4.
Thou
hast
not
lyed
unto
Men
but
unto
God
.
The
Declaration
of
the
Person
intended
by
the
Holy
Ghost
,
is
added
for
the
aggravation
of
the
Sin
,
for
he
is
God
.
The
same
Person
,
the
same
Object
of
the
sin
of
Ananias
is
expressed
in
both
places
;
and
therefore
the
Holy
Ghost
is
God
.
The
word
for
lying
is
the
same
in
both
places
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
it
is
used
in
a
various
construction
;
v.
3.
It
hath
the
Accusative
Case
joyned
unto
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
thou
shouldest
deceive
,
or
think
to
deceive
or
attempt
to
deceive
the
Holy
Ghost
:
How
?
by
lying
unto
him
in
making
a
Profession
in
the
Church
wherein
he
presides
of
that
which
is
false
.
This
is
explained
v.
4.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
hast
lyed
unto
God
;
the
Nature
of
his
Sin
being
principally
intended
in
the
first
place
,
and
the
Object
in
the
latter
.
Wherefore
in
the
progress
of
his
Discourse
,
the
Apostle
calls
the
same
sin
a
tempting
of
the
Spirit
of
the
Lord
,
vers.
9.
It
was
the
Spirit
of
the
Lord
that
he
lyed
unto
when
he
lyed
unto
God
.
These
three
Expressions
the
Holy
Ghost
,
God
,
the
Spirit
of
the
Lord
do
denote
the
same
thing
and
Person
,
or
there
is
no
coherence
in
the
Discourse
.
It
is
excepted
that
what
is
done
against
the
Spirit
is
done
against
God
,
because
he
is
sent
by
God
.
It
is
true
,
as
he
is
sent
by
the
Father
,
what
is
done
against
him
is
morally
and
as
to
the
Guilt
of
it
done
against
the
Father
.
And
so
our
Saviour
tells
us
with
respect
unto
what
was
done
against
himself
.
For
saith
he
,
He
that
despiseth
me
,
despiseth
him
that
sent
me
.
But
directly
and
immediately
both
Christ
and
the
Spirit
were
sinned
against
in
their
own
Persons
.
He
is
God
here
provoked
.
So
also
He
is
called
Lord
in
a
sense
appropriate
unto
God
alone
,
2
Cor.
3.
17
,
18.
Now
the
Lord
is
that
Spirit
;
and
we
are
changed
from
Glory
to
Glory
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
Lord
the
Spirit
,
or
the
Spirit
of
the
Lord
;
where
also
Divine
Operations
are
ascribed
unto
him
.
What
is
affirmed
to
this
purpose
,
1
Cor.
12.
6
,
7
,
8.
hath
been
observed
in
the
opening
of
the
beginning
of
that
Chapter
at
the
beginning
of
our
Discourse
.
The
same
also
is
drawn
by
just
Consequence
from
the
comparing
of
Scriptures
together
,
wherein
what
is
spoken
of
God
absolutely
in
one
place
is
applyed
directly
and
immediately
unto
the
Holy
Ghost
in
another
.
To
instance
in
one
or
two
particulars
,
Levit.
26.
11
,
12.
I
will
,
saith
God
,
set
my
Tabernacle
amongst
you
;
and
I
will
walk
among
you
,
and
will
be
your
God
,
and
ye
shall
be
my
People
.
The
accomplishment
of
this
Promise
the
Apostle
declares
,
2
Cor.
6.
16.
Ye
are
the
Temple
of
the
Living
God
,
as
God
hath
said
,
I
will
dwell
in
them
,
and
walk
amongst
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
People
.
How
and
by
whom
is
this
done
?
1
Cor.
3.
16
,
17.
Know
you
not
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
If
any
Man
defile
the
Temple
of
God
,
him
will
God
destroy
,
for
the
Temple
of
God
is
Holy
,
which
ye
are
.
If
it
were
then
God
who
of
old
promised
to
dwell
in
his
People
and
to
make
them
his
Temple
thereby
,
then
is
the
Holy
Spirit
God
;
for
he
it
is
,
who
according
to
that
Promise
thus
dwelleth
in
them
.
So
Deut.
32.
12.
speaking
of
the
People
in
the
Wilderness
,
he
saith
,
The
Lord
alone
did
lead
him
;
And
yet
speaking
of
the
same
People
at
the
same
time
it
is
said
,
That
the
Spirit
of
the
Lord
did
lead
them
,
and
caused
them
to
rest
,
Isa.
63.
14.
The
Spirit
of
the
Lord
therefore
is
Jehovah
,
or
Jehovah
alone
did
not
lead
them
.
That
also
which
is
called
in
the
same
People
their
sinning
against
God
,
and
provoking
the
most
High
in
the
Wilderness
,
Psalm
.
78.
17
,
18.
is
termed
their
rebelling
against
,
and
vexing
the
Holy
Spirit
,
Isa.
63.
10
,
11.
And
many
other
Instances
of
an
alike
Nature
have
been
pleaded
and
vindicated
by
others
.
Sect.
32
Add
hereunto
in
the
last
place
,
that
Divine
Properties
are
assigned
unto
him
.
As
Eternity
;
Heb.
9.
14.
He
is
the
Eternal
Spirit
.
Immensity
,
Psalm
.
139.
7.
Whither
shall
I
flee
from
thy
Spirit
.
Omnipotency
,
Micah
2.
8.
The
Spirit
of
the
Lord
is
not
straitned
;
compared
with
Isa.
40.
28.
The
Power
of
the
Spirit
of
God
;
Rom.
15.
19.
Prescience
,
Acts
1.
16.
This
Scripture
must
be
fulfilled
which
the
Holy
Ghost
by
the
Mouth
of
David
spake
before
concerning
Judas
.
Omniscience
;
1
Cor.
2.
10
,
11.
The
Spirit
searcheth
all
things
,
even
the
deep
things
of
God
.
Sovereign
Authority
over
the
Church
,
Acts
13.
3.
Acts
20.
28.
The
Divine
Works
also
which
are
assigned
unto
him
,
are
usually
and
to
good
purpose
pleaded
in
the
vindication
of
the
same
Truth
.
But
these
in
the
progress
of
our
Discourse
I
shall
have
occasion
distinctly
to
consider
and
inquire
into
,
and
therefore
shall
not
in
this
place
insist
upon
them
.
What
hath
been
proposed
cleared
and
confirmed
may
suffice
as
unto
our
present
purpose
;
that
we
may
know
who
He
is
,
concerning
whom
,
his
Works
and
Grace
,
we
do
design
to
Treat
.
Sect.
33
I
have
but
one
thing
more
to
add
concerning
the
Being
and
Personality
of
the
Holy
Spirit
.
And
this
is
that
in
the
Order
of
Subsistence
He
is
the
Third
Person
in
the
Holy
Trinity
.
So
it
is
expressed
in
the
solemn
Numeration
of
them
,
where
their
Order
gives
great
direction
unto
Gospel-Worship
and
Obedience
;
Matth.
28.
18.
Baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
This
Order
I
confess
in
their
Numeration
,
because
of
the
Equality
of
the
Persons
in
the
same
Nature
is
sometimes
varied
.
So
Rev.
1.
4
,
5.
Grace
be
unto
you
,
and
Peace
,
from
him
which
is
,
and
which
was
,
and
which
is
to
come
,
and
from
the
seven
Spirits
which
are
before
his
Throne
,
and
from
Jesus
Christ
.
The
Holy
Spirit
under
the
name
of
the
seven
Spirits
before
the
Throne
of
God
,
because
of
his
various
and
perfect
Operations
in
and
towards
the
Church
,
is
reckoned
up
in
order
before
the
Son
Jesus
Christ
.
And
so
in
Paul's
euctical
conclusion
unto
his
Epistles
,
the
Son
is
placed
before
the
Father
:
2
Cor.
13.
14.
The
Grace
of
the
Lord
Jesus
Christ
,
and
the
Love
of
God
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
.
And
some
think
that
the
Holy
Ghost
is
mentioned
in
the
first
place
:
Col.
2.
2.
The
acknowledgment
of
the
Mystery
of
God
,
and
of
the
Father
,
and
of
Christ
.
In
this
expression
of
them
therefore
we
may
use
our
liberty
,
they
being
all
one
God
over
all
blessed
for
ever
.
But
in
their
true
and
natural
Order
of
Subsistence
,
and
consequently
of
Operation
,
the
Holy
Spirit
is
the
Third
Person
.
For
as
to
his
Personal
Subsistence
,
he
proceedeth
from
the
Father
and
the
Son
,
being
equally
the
Spirit
of
them
both
as
hath
been
declared
.
This
constitutes
the
natural
Order
between
the
Persons
which
is
unalterable
.
On
this
depends
the
Order
of
his
Operation
;
for
his
working
is
a
consequent
of
the
Order
of
his
Subsistence
.
Thus
the
Father
is
said
to
send
him
,
and
so
is
the
Son
also
,
John
14.
16
,
26.
Chap.
16.
7.
And
he
is
thus
said
to
be
sent
by
the
Father
and
the
Son
,
because
he
is
the
Spirit
of
the
Father
and
Son
,
proceeding
from
both
,
and
is
the
next
cause
in
the
Application
of
the
Trinity
unto
External
Works
.
But
as
he
is
thus
sent
,
so
his
own
Will
is
equally
in
and
unto
the
Work
for
which
he
is
sent
.
As
the
Father
is
said
to
send
the
Son
,
and
yet
it
was
also
his
own
Love
and
Grace
to
come
unto
us
and
to
save
us
.
And
this
ariseth
from
hence
,
that
in
the
whole
Oeconomy
of
the
Trinity
,
as
to
the
Works
that
outwardly
are
of
God
,
especially
the
Works
of
Grace
,
the
order
of
the
Subsistence
of
the
Persons
in
the
same
Nature
is
represented
unto
us
,
and
they
have
the
same
dependance
on
each
other
in
their
Operations
as
they
have
in
their
Subsistence
.
The
Father
is
the
Fountain
of
all
,
as
in
Being
and
Existence
so
in
Operation
.
The
Son
is
of
the
Father
,
begotten
of
him
,
and
therefore
as
unto
his
Work
is
sent
by
him
.
But
his
own
Will
is
in
and
unto
what
he
is
sent
about
.
The
Holy
Spirit
proceedeth
from
the
Father
and
the
Son
,
and
therefore
is
sent
and
given
by
them
as
to
all
the
Works
which
he
immediately
effecteth
;
but
yet
his
own
Will
is
the
direct
Principle
of
all
that
he
doth
.
He
divideth
unto
every
one
according
to
his
own
Will.
And
thus
much
may
suffice
to
be
spoken
about
the
Being
of
the
Holy
Spirit
,
and
the
order
of
his
Subsistence
in
the
Blessed
Trinity
.
Peculiar
Works
of
the
HOLY
SPIRIT
in
the
First
or
Old
Creation
.
CHAP.
IV.
(
1.
)
Things
to
be
observed
in
Divine
Operations
.
The
Works
of
God
,
how
ascribed
absolutely
unto
God
,
and
how
distinctly
to
each
Person
.
(
2.
)
The
Reason
hereof
.
(
3.
)
Perfecting
Acts
in
Divine
Works
ascribed
unto
the
Holy
Spirit
and
why
.
(
4
,
5.
)
Peculiar
Works
of
the
Spirit
with
respect
unto
the
Old
Creation
.
(
6.
)
The
Parts
of
the
Old
Creation
.
Heaven
and
its
Host.
What
the
Host
of
Heaven
.
The
Host
of
the
Earth
.
(
7.
)
The
Host
of
Heaven
compleated
by
the
Spirit
.
(
8.
)
And
of
the
Earth
.
(
9.
)
His
moving
on
the
Old
Creation
,
Psal.
104.
30.
(
10.
)
The
Creation
of
Man
,
the
Work
of
the
Spirit
therein
.
(
11
,
12
,
13
,
14
,
15.
)
The
Work
of
the
Spirit
in
the
preservation
of
all
things
when
created
,
Natural
and
Moral
.
(
16.
)
Farther
Instances
thereof
,
in
and
out
of
the
Church
.
(
17.
)
Work
of
the
Spirit
of
God
in
the
Old
Creation
why
sparingly
delivered
.
Sect.
1
INtending
to
treat
of
the
Operations
of
the
Holy
Ghost
or
those
which
are
peculiar
unto
him
,
some
things
must
be
premised
concerning
the
Operation
of
the
Godhead
in
general
,
and
the
manner
thereof
.
And
they
are
such
as
are
needful
to
guide
us
in
many
Passages
of
the
Scripture
,
and
to
direct
us
aright
in
the
Things
in
particular
which
now
lie
before
us
.
I
say
then
(
1.
)
that
all
Divine
Operations
are
usually
ascribed
unto
God
absolutely
.
So
it
is
said
God
made
all
things
,
and
so
of
all
other
Works
whether
in
Nature
or
in
Grace
.
And
the
reason
hereof
is
,
because
the
several
Persons
are
individed
in
their
Operations
,
acting
all
by
the
same
Will
,
the
same
Wisdom
,
the
same
Power
.
Every
Person
therefore
is
the
Author
of
every
Work
of
God
,
because
each
Person
is
God
,
and
the
Divine
Nature
is
the
same
individed
Principle
of
all
Divine
Operations
.
[
](A53720-e30770-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athanas.
Epistol.
ad
Serapionem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil.
Homil.
17.
in
Sanctum
Baptisma
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
advers
.
Eunom
.
lib.
4.
Quicquid
de
Spiritu
Sancto
diximus
hoc
similiter
de
Patre
&
Filio
communiter
&
indivise
volumus
intelligi
;
quia
sancta
&
inseparabilis
Trinitas
nunquam
aliquid
extra
se
sigillatim
operari
noverit
.
Ambros.
in
Symbol
.
Apost.
c.
9.
And
this
ariseth
from
the
Unity
of
the
Persons
in
the
same
Essence
.
But
as
to
the
manner
of
Subsistence
therein
,
there
is
Distinction
Relation
and
Order
between
and
among
them
.
And
hence
there
is
no
Divine
Work
but
is
distinctly
assigned
unto
each
Person
and
eminently
unto
one
.
So
is
it
in
the
Works
of
the
Old
Creation
and
so
in
the
New
,
and
in
all
particulars
of
them
.
Thus
the
Creation
of
the
World
is
distinctly
ascribed
to
the
Father
as
his
Work
,
Acts
4.
24.
And
to
the
Son
as
his
,
John
1.
3.
and
also
to
the
Holy
Spirit
,
Job
33.
4.
but
by
the
way
of
eminence
to
the
Father
,
and
absolutely
to
God
,
who
is
Father
Son
and
Holy
Spirit
.
Sect.
2
The
Reason
therefore
why
the
Works
of
God
are
thus
distinctly
ascribed
unto
each
Person
,
is
because
in
the
individed
Operation
of
the
Divine
Nature
,
each
Person
doth
the
same
Work
in
the
Order
of
their
Subsistence
;
not
one
as
the
Instrument
of
the
other
or
meerly
employed
by
the
other
,
but
as
one
common
Principle
of
Authority
,
Wisdom
,
Love
,
and
Power
.
How
come
they
then
eminently
to
be
assigned
one
to
one
Person
,
another
to
another
?
As
unto
the
Father
are
assigned
Opera
Naturae
,
the
Works
of
Nature
or
the
Old
Creation
;
to
the
Son
,
Opera
Gratiae
procuratae
,
all
Divine
Operations
that
belong
unto
the
recovery
of
Mankind
by
Grace
;
and
unto
the
Spirit
,
Opera
Gratiae
applicatae
,
the
Works
of
God
whereby
Grace
is
made
effectual
unto
us
.
And
this
is
done
;
(
1.
)
[
](A53720-e31140-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arethas
,
in
Apocal.
Commentar.
cap.
1.
when
any
especial
Impression
is
made
of
the
especial
property
of
any
Person
on
any
Work
,
then
is
that
work
assigned
peculiarly
to
that
Person
.
So
there
is
of
the
Power
and
Authority
of
the
Father
on
the
Old
Creation
,
and
of
the
Grace
and
Wisdom
of
the
Son
on
the
New
.
(
2.
)
Where
there
is
a
peculiar
condescention
of
any
Person
unto
a
Work
wherein
the
others
have
no
concurrence
but
by
Approbation
and
Consent
.
Such
was
the
susception
of
the
Humane
Nature
by
the
Son
and
all
that
he
did
therein
.
And
such
was
the
Condescention
of
the
Holy
Ghost
also
unto
his
Office
,
which
intitles
him
peculiarly
and
by
way
of
Eminence
unto
his
own
immediate
Works
.
Sect.
3
(
2.
)
Whereas
the
Order
of
Operation
among
the
Distinct
Persons
,
depends
on
the
Order
[
](A53720-e31340-b)*
*
Hoc
non
est
inaequalitas
substantiae
,
sed
ordo
naturae
;
non
quod
alter
esset
prior
altero
,
sed
quod
alter
esset
ex
altero
.
Aug.
lib.
3.
contra
Maxentium
,
cap.
14.
of
their
Subsistence
in
the
Blessed
Trinity
in
every
great
Work
of
God
,
the
Concluding
,
Compleating
,
Perfecting
Acts
are
ascribed
unto
the
Holy
Ghost
.
[
](A53720-e31380-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gregor.
Nyssen
.
ad
Ablabium
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basilius
de
Spirit
.
Sanc.
cap.
16.
This
we
shall
find
in
all
the
Instances
of
them
that
will
fall
under
our
consideration
.
Hence
the
immediate
actings
of
the
Spirit
are
the
most
hidden
,
curious
,
and
mysterious
,
as
those
which
contain
the
perfecting
part
of
the
Works
of
God
.
Some
seem
willing
to
exclude
all
thoughts
or
mention
of
him
from
the
Works
of
God
;
but
indeed
without
him
no
part
of
any
Work
of
God
is
perfect
or
compleat
.
[
](A53720-e31470-b)‖
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Jobius
apud
Photium
.
lib.
122.
cap.
18.
The
beginning
of
Divine
Operations
is
assigned
unto
the
Father
as
he
is
fons
&
origo
Deitatis
,
the
Fountain
of
the
Deity
it self
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
,
Rom.
11.
32.
The
subsisting
,
establishing
,
and
upholding
of
all
things
is
ascribed
unto
the
Son
:
He
is
before
all
things
,
and
by
him
all
things
consist
;
Col.
1.
17.
As
he
made
all
things
with
the
Father
,
so
he
gives
them
a
consistency
,
a
permanency
in
a
peculiar
manner
,
as
he
is
the
Power
and
Wisdom
of
the
Father
.
He
upholds
all
things
by
the
Word
of
his
Power
Heb.
1.
3.
And
the
finishing
and
perfecting
of
all
these
Works
is
ascribed
to
the
Holy
Spirit
,
as
we
shall
see
.
I
say
not
this
as
though
one
Person
succeeded
unto
another
in
their
Operation
,
or
as
though
where
one
ceased
and
gave
over
a
Work
,
the
other
took
it
up
and
carried
it
on
.
For
every
Divine
Work
and
every
part
of
every
Divine
Work
is
the
Work
of
God
,
that
is
,
of
the
whole
Trinity
unseparably
and
undividedly
.
But
on
these
Divine
Works
which
outwardly
are
of
God
,
there
is
an
especial
impression
of
the
order
of
the
Operation
of
each
Person
with
respect
unto
their
natural
and
necessarie
Subsistence
,
as
also
with
regard
unto
their
internal
Characteristical
Properties
,
whereby
we
are
distinctly
taught
to
know
them
and
adore
them
.
And
the
due
Consideration
of
this
order
of
things
will
direct
us
in
the
right
understanding
of
the
proposals
that
are
made
unto
our
Faith
,
concerning
God
in
his
Works
and
Word
.
Sect.
4
These
things
being
premised
,
we
proceed
to
consider
what
are
the
peculiar
Operations
of
the
Holy
Spirit
,
as
revealed
unto
us
in
the
Scripture
Now
all
the
Works
of
God
,
may
be
referred
unto
two
Heads
.
(
1.
)
Those
of
Nature
;
(
2.
)
Those
of
Grace
.
Or
the
Works
of
the
Old
,
and
New
Creation
.
And
we
must
enquire
what
are
the
especial
Operations
of
the
Holy
Spirit
,
in
and
about
these
Works
,
which
shall
be
distinctly
explained
.
Sect.
5
The
Work
of
the
Old
Creation
had
two
Parts
(
1.
)
That
which
concerned
the
inanimate
Part
of
it
in
general
,
with
the
Influence
it
had
into
the
Production
of
animated
or
Living
but
bruit
Creatures
.
(
2.
)
The
Rational
or
Intelligent
Part
of
it
,
with
the
Law
of
its
Obedience
unto
God
,
the
especial
Uses
and
Ends
for
which
it
was
made
.
In
both
these
sorts
we
shall
enquire
after
and
consider
the
especial
Works
of
the
Holy
Spirit
.
Sect.
6
The
general
Parts
of
the
Creation
,
are
the
Heavens
and
the
Earth
.
Gen.
1.
1.
In
the
Beginning
God
Created
the
Heavens
and
the
Earth
;
and
what
belongs
unto
them
is
called
their
Host.
Gen.
2.
1.
The
Heavens
and
the
Earth
were
finished
and
all
their
Host.
The
Host
of
Heaven
is
the
Sun
,
Moon
,
and
Stars
;
and
the
Angels
themselves
.
So
are
they
called
1
Kings
.
22.
19.
I
saw
the
Lord
sitting
on
his
Throne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
all
the
Host
of
Heaven
standing
by
him
on
his
right
hand
and
on
his
left
.
That
is
all
the
Holy
angels
;
as
Dan.
7.
10.
2
Chron.
18.
18.
And
the
Host
of
God
,
Gen.
32.
1
,
2.
And
Jacob
went
on
his
Way
,
and
the
Angels
of
God
met
him
;
and
when
Jacob
saw
them
,
he
said
this
is
God's
Host.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
he
useth
signifieth
an
Host
encamped
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
.
2.
13.
The
Heavenly
Host
or
Army
.
The
Sun
,
Moon
and
stars
are
also
called
the
Host
of
Heaven
.
Deut.
4
19.
And
lest
thou
shouldest
lift
up
thine
Eys
unto
Heaven
and
when
thou
seest
the
Sun
and
the
Moon
,
and
the
Stars
,
even
all
the
Host
of
Heaven
.
So
Isa.
34.
4.
Jerem.
33.
22.
This
was
that
Host
of
Heaven
which
the
Jews
Idolatrously
Worshipped
;
Jerem.
8.
2.
They
shall
spread
them
before
the
Sun
and
the
Moon
and
all
the
Host
of
Heaven
,
whom
they
have
Loved
,
and
whom
they
have
served
,
after
whom
they
have
Walked
,
and
whom
they
have
sought
,
and
whom
they
have
Worshipped
.
The
Expressions
are
multiplied
to
shew
that
they
used
all
ways
of
ascribing
that
Divine
Honour
unto
them
which
was
due
to
God
alone
,
whom
only
they
ought
to
have
Loved
,
to
have
Served
,
to
have
Walked
after
,
to
have
Sought
and
Worshipped
.
So
Chap.
19.
13.
This
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Queen
of
Heaven
;
Jerem.
44.
17.
Because
of
its
Beauty
and
Adornings
.
The
Host
of
the
Earth
is
men
and
Beasts
,
with
all
other
Creatures
that
either
grow
out
of
it
,
or
live
upon
it
,
and
are
nourished
by
it
.
And
these
things
are
called
the
Host
of
Heaven
and
Earth
upon
a
double
Account
.
(
1.
)
Because
of
their
Order
and
beautiful
Disposition
.
An
Host
properly
is
a
Number
of
Men
put
into
a
certain
Order
,
for
some
certain
End
or
Purpose
.
And
all
their
strength
and
Power
,
all
their
Terror
and
Beauty
consisteth
in
,
and
ariseth
from
that
Order
.
Without
this
they
are
but
a
confused
Multitude
.
But
an
Host
or
Army
with
Banners
is
beautiful
and
terrible
,
Cant.
6.
10.
Before
things
were
cast
into
this
Order
,
the
Universe
was
as
it
were
full
of
Confusion
;
it
had
no
beauty
nor
Glory
,
for
the
Earth
was
void
and
without
form
,
Gen.
1.
2.
Hence
the
Vulgar
Latine
in
this
Place
renders
the
Word
by
Ornatus
eorum
;
all
their
Beauty
and
Adorning
.
For
the
Creation
and
Beautiful
disposal
of
these
Hosts
gave
them
Beauty
and
Ornament
,
and
thence
do
the
Greeks
call
the
World
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
an
Adorned
thing
.
(
2.
)
Because
all
Creatures
in
Heaven
and
Earth
,
are
God's
Armys
to
accomplish
his
irresistible
Will
and
Pleasure
.
Hence
he
often
stiles
himself
the
Lord
of
Hosts
;
of
both
these
Hosts
,
that
above
of
the
Heavens
,
the
Holy
Angels
,
and
the
Celestial
Bodies
;
and
that
of
all
Creatures
beneath
in
the
Earth
.
For
all
these
he
useth
and
applyeth
at
his
Pleasure
to
do
his
will
and
execute
his
Judgments
.
Thus
One
of
those
Angels
slew
an
whole
Host
of
men
in
one
Night
,
Isa.
37.
36.
And
it
is
said
that
the
Stars
in
their
Courses
fought
against
Sisera
,
Judg.
5.
20.
God
overruled
the
Influences
of
Heaven
against
them
,
though
it
may
be
Angels
also
are
here
intended
.
And
among
the
meanest
Creatures
of
the
Earth
,
he
calls
Locusts
and
Caterpillars
when
he
sends
them
to
destroy
a
Countrey
for
sin
,
his
Host
or
Army
,
Joel
.
2.
11.
This
by
the
Way
.
Sect.
7
Now
the
Forming
and
perfecting
of
this
Host
of
Heaven
and
Earth
,
is
that
which
is
assigned
peculiarly
to
the
Spirit
of
God
.
And
hereby
the
Work
of
Creation
was
compleated
and
finished
.
First
for
the
Heavens
;
Job
26.
13.
By
his
Spirit
he
hath
garnished
the
Heavens
,
his
hand
hath
formed
the
crooked
Serpent
.
Or
rather
,
His
Spirit
hath
garnished
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
agrees
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
,
and
not
with
He
;
and
the
word
signifies
to
adorn
,
to
make
fair
,
to
render
beautifull
to
the
Eye
.
Thus
the
Heavens
were
garnished
by
the
Spirit
of
God
,
when
by
the
Creation
and
disposal
of
the
aspectable
Host
of
them
,
he
rendred
them
so
glorious
and
beautiful
as
we
behold
.
So
the
Targum
;
His
Spirit
beautified
the
Face
of
the
Heavens
,
or
gave
them
that
comely
beauty
and
Order
wherein
their
Face
appeareth
unto
us
.
Hence
the
Heavens
as
adorned
with
the
Moon
and
the
Stars
,
are
said
to
be
the
Work
of
God's
fingers
.
Psal.
8.
3.
That
is
,
not
only
those
which
were
powerfully
made
,
but
also
Curiously
wrought
and
adorned
by
the
Spirit
of
God
.
For
by
the
finger
or
fingers
of
God
,
the
Spirit
of
God
is
in
an
especial
manner
intended
.
Hence
those
words
of
our
Saviour
,
Luk.
11.
20.
but
if
I
with
the
finger
of
God
,
do
cast
out
Devils
;
Matth.
12.
28.
are
;
if
I
cast
out
Devils
by
the
Spirit
of
God
.
By
him
were
the
Heavens
as
it
were
curiously
wrought
,
adorned
,
garnished
,
rendred
beautiful
and
Glorious
,
to
shew
forth
the
Praise
of
his
Power
and
Wisdom
;
Psal.
19.
1.
And
by
the
Crooked
Serpent
,
which
is
added
to
the
garnishing
of
the
Heavens
,
the
Hebrews
understand
the
Galaxie
or
Milky
way
which
to
the
Eye
represents
the
moving
or
wirthing
of
a
Serpent
in
the
Water
.
This
then
is
peculiarly
assigned
to
the
Spirit
with
respect
to
the
Heavens
and
their
Host
;
the
compleating
finishing
Work
is
ascribed
unto
him
,
which
we
must
understand
by
the
Rules
before
mentioned
and
not
exclusively
to
the
other
Persons
.
Sect.
8
And
thus
was
it
also
in
the
Earth
.
God
first
out
of
nothing
created
the
Earth
which
comprized
the
whole
Inferior
Globe
,
which
afterwards
divided
itself
into
Seas
and
dry
Land
;
as
the
Heavens
contain
in
that
Expression
of
their
Creation
all
that
is
above
and
over
it
.
The
whole
Material
Mass
of
Earth
and
Water
wherewith
probably
the
more
solid
and
firm
substance
was
covered
and
as
it
were
overwhelmed
,
is
intended
by
that
Earth
which
was
first
Created
.
For
immediately
there
is
mention
made
of
the
Deeps
and
the
Waters
,
without
any
intimation
of
their
Production
but
what
is
contained
in
that
of
the
Creation
of
the
Earth
.
Gen.
1.
2.
This
Mass
being
thus
framed
and
mixed
,
the
Spirit
of
God
moved
on
the
Face
of
the
Waters
;
not
taken
distinctly
but
as
containing
that
radical
Humour
which
was
the
Material
Principle
of
Life
and
Being
unto
all
Creatures
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Word
Merachepheth
signifies
an
easy
gentle
motion
,
such
as
a
Dove
or
other
Fowl
useth
over
its
Nest
or
Young
Ones
,
either
to
communicate
Vital
heat
unto
its
Eggs
,
or
to
cherish
and
defend
its
Young
.
And
this
will
no
way
consist
with
that
Exposition
which
some
would
give
in
this
place
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ruah
they
say
here
signifies
the
Wind
,
as
it
doth
sometimes
;
and
it
is
called
the
Wind
of
God
,
because
it
was
great
and
mighty
.
For
this
Phrase
of
Speech
is
usual
in
the
Sacred
Language
,
to
set
out
the
Greatness
and
Singular
Eminency
of
any
thing
.
So
a
great
trembling
,
is
called
a
trembling
of
God
,
1
Sam.
14.
15.
the
Cedars
of
God
,
and
the
like
.
But
:
(
1.
)
When
was
this
Wind
Created
?
The
Meteors
were
not
made
before
the
fourth
Day
with
the
Firmament
the
Place
of
their
Residence
.
And
whence
or
what
this
Wind
should
be
is
not
to
be
discovered
.
(
2.
)
The
Word
here
used
signifies
such
an
easy
and
gentle
Motion
as
is
in
Birds
when
they
move
themselves
upon
their
Nests
.
And
it
is
but
three
times
used
in
the
Scripture
.
In
this
Place
,
and
Deut.
32.
11.
Jerem.
23.
9.
In
Deut.
it
is
expresly
applyed
unto
the
Motion
of
an
Eagle
over
her
young
,
for
their
safety
protection
and
growth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
an
Eagle
fluttereth
spreading
her
Wings
over
her
Young
;
and
in
the
other
Place
,
we
render
it
shake
.
All
My
bones
shake
;
that
is
are
in
a
trembling
Motion
,
like
the
feathers
of
a
fowl
over
her
Nest.
No
such
great
and
Violent
Wind
therefore
as
from
thence
should
be
called
a
Wind
of
God
,
can
be
intended
in
this
Place
.
But
it
is
the
Spirit
of
God
himself
and
his
Work
that
is
expressed
.
Sect.
9
This
therefore
was
the
Work
of
the
Holy
Spirit
of
God
in
reference
unto
the
Earth
and
the
Host
thereof
.
The
whole
matter
being
Created
out
of
which
all
Living
Creatures
were
to
be
educed
and
of
which
they
were
to
be
made
,
he
takes
upon
him
the
Cherishing
and
Preservation
of
it
,
that
as
it
had
its
Subsistence
by
the
Power
of
the
Word
of
God
,
it
might
be
carried
on
towards
that
Form
,
Order
,
Beauty
and
Perfection
that
it
was
designed
unto
.
To
this
purpose
he
Communicated
unto
it
a
Quickning
and
prolifick
Vertue
,
inlaying
it
with
the
Seeds
of
animal
Life
unto
all
kinds
of
things
.
Hence
upon
the
Command
of
God
it
brought
forth
all
sorts
of
Creatures
in
Abundance
,
according
to
the
Seeds
and
Principles
of
Life
which
were
communicated
unto
the
Rude
inform
Chaos
,
by
the
cherishing
Motion
of
the
Holy
Spirit
.
Without
him
all
was
a
dead-Sea
,
a
confused
deep
with
Darkness
upon
it
,
able
to
bring
forth
nothing
,
nor
more
prepared
to
bring
forth
any
one
thing
than
another
.
But
by
the
Moving
of
the
Spirit
of
God
upon
it
the
Principles
of
all
those
Kinds
,
Sorts
,
and
Forms
of
things
which
in
an
unconceivable
variety
make
up
its
Host
and
Ornament
were
communicated
unto
it
.
And
this
is
a
better
account
of
the
Original
of
all
things
in
their
several
kinds
,
than
any
is
given
by
ancient
or
Modern
Philosophers
.
And
hence
was
the
Old
Tradition
of
all
things
being
formed
of
Water
;
which
the
Apstle
alludes
unto
,
2
Pet.
3.
5.
The
whole
is
declared
by
Cyprian
,
whose
words
I
have
therefore
transcribed
at
large
.
[
](A53720-e33100-b)*
*
Hic
Spiritus
Sanctus
ab
ipso
Mundi
initio
aquis
legitur
superfusus
;
non
materialibus
aquis
quasi
vehiculo
egens
,
quas
potius
ipse
ferebat
,
&
complectentibus
Firmamentum
dabat
congruum
motum
&
limitem
praesinitum
.
Hujus
sempiterna
virtus
&
Divinitas
,
eum
in
propria
natura
ab
inquisitoribus
mundi
antiquis
Philosophis
proprie
investigari
non
posset
,
subtilissimis
tamen
intuiti
sunt
conjecturis
compositionem
Mundi
;
compositis
&
distinctis
Elementorum
Affectibus
presentem
omnibus
animam
affusse
,
quae
secundum
genus
&
ordinem
singulorum
vitam
praeberet
&
motum
,
&
intransgressibiles
figeret
metas
,
&
stabilitatem
assignaret
&
usum
.
Hanc
vitam
,
hunc
motum
,
hanc
rerum
essentiam
,
Animam
Mundi
Philosophi
vocaverunt
,
putantes
caelestia
corpora
,
Solem
dico
Lunam
&
Stellas
ipsumque
Firmamentum
hujus
animae
virtute
moveri
&
regi
,
&
aquas
&
terram
&
aerem
hujus
semine
impraegnari
.
Qui
si
Spiritum
&
dominum
&
creatorem
&
vivificatorem
&
nutritorem
crederent
omnium
quae
sub
ipsosum
,
convenientem
haberent
ad
vitam
accessum
.
Sed
abscondita
est
a
sapientibus
&
prudentibus
tantae
rei
majestas
,
nec
potuit
humani
fastus
Ingenii
secretis
interesse
caelestibus
,
&
penetrare
ad
superessentialis
Naturae
altitudinem
;
&
licet
intelligerent
,
quod
vere
esset
Creatrix
&
Gubernatrix
rerum
Divinitas
,
distinguere
tamen
nullo
modo
potuerunt
quae
esset
Deitatis
Trinitas
,
vel
quae
unitas
vel
quae
personarum
proprietas
.
Hic
est
Spiritus
vitae
cujus
vivificus
calor
animat
omnia
&
fovet
&
provehit
&
faecundat
.
Hic
omnium
viventium
Anima
,
ita
largitate
sua
se
omnibus
abundanter
infundit
,
ut
habeant
omnia
rationabilia
&
irrationabilia
secundum
genus
suum
ex
eo
quod
sunt
,
&
quod
in
suo
ordine
suae
naturae
competentia
agunt
;
on
quod
ipse
sit
substantialis
anima
singulis
▪
sed
in
se
singulariter
manens
,
de
plenitudm●
sua
distributor
magnificus
proprias
efficientias
singulis
dividit
&
largitur
;
&
quasi
Sol
omnia
calefacieus
subjecta
,
omnia
nutrit
,
&
absque
ulla
sui
diminutione
,
integritatem
suam
de
inexhausta
abunda●tia
quod
satis
est
&
sufficit
omnibus
commodat
&
impartit
.
Cyprian
.
lib.
de
Spirit
.
Sanct.
And
as
at
the
first
Creation
so
in
the
Course
of
Providence
,
this
Work
of
Cherishing
and
Nourishing
the
Cretures
is
assigned
in
an
especial
manner
unto
the
Spirit
;
Psal.
104.
30.
Thou
sendest
forth
thy
Spirit
they
are
Created
,
and
thou
renewest
the
Face
of
the
Earth
.
The
Making
or
Creation
of
things
here
intended
,
is
not
the
first
great
Work
of
the
Creation
of
all
but
the
daily
Production
of
Creatures
in
and
according
to
their
Kind
,
For
in
the
verse
foregoing
the
Psalmist
treats
of
the
decay
of
all
sorts
of
Creatures
in
the
World
,
by
a
Providential
cutting
off
and
finishing
of
their
Lives
,
v.
29.
Thou
hidest
thy
Face
they
are
troubled
;
thou
takest
away
their
breath
they
dye
and
return
unto
their
Dust.
That
under
this
continual
decay
and
dying
of
all
sorts
of
Creatures
,
the
World
doth
not
come
to
Emptiness
and
Desolation
;
the
only
Reason
is
,
because
the
Spirit
of
God
whose
Office
and
Work
it
is
to
uphold
and
preserve
all
things
continually
,
produceth
by
his
Power
a
new
supply
of
Creatures
in
the
room
of
them
that
fall
off
like
Leaves
from
the
Trees
and
return
to
their
Dust
every
day
.
And
whereas
the
Earth
it self
,
the
common
Nurse
of
them
all
,
seems
in
the
Revolution
of
every
year
to
be
at
an
end
of
its
Use
and
Work
,
having
Death
brought
upon
the
Face
of
it
,
and
oft-times
entring
deep
into
its
Bowels
,
the
Spirit
of
God
by
its
influential
Concurrence
renews
it
again
,
causing
every
thing
afresh
to
bring
forth
Fruit
according
unto
its
Kind
,
whereby
its
Face
receiveth
a
new
Beauty
and
Adorning
.
And
this
is
the
Substance
of
what
the
Scripture
expresly
asserts
concerning
the
Work
of
the
Spirit
of
God
towards
the
inanimate
part
of
the
Creation
.
His
actings
in
reference
unto
Man
,
and
that
Obedience
which
he
owed
to
God
according
to
the
Law
and
Covenant
of
his
Creation
is
nextly
to
be
considered
.
Sect.
10
Man
in
his
Creation
falleth
under
a
two-fold
Notion
.
For
he
may
be
considered
either
meerly
naturally
as
to
the
essentially
constitutive
parts
of
his
Being
,
or
morally
also
with
reference
unto
his
Principles
of
Obedience
the
Law
given
unto
him
,
and
the
End
proposed
as
his
Reward
.
And
these
things
are
distinctly
proposed
unto
our
contemplation
in
the
Scripture
.
The
first
is
expressed
Gen.
2.
7.
And
the
Lord
God
formed
Man
of
the
Dust
of
the
Ground
,
and
breathed
into
his
Nostrils
the
Breath
of
Life
,
and
Man
became
a
Living
Soul
.
(
1.
)
There
is
the
Matter
whereof
he
was
formed
;
(
2.
)
The
Quickning
Principle
added
thereunto
;
And
(
3.
)
the
Effect
of
their
Conjunction
and
Union
.
For
the
Matter
he
was
made
of
,
it
is
said
he
was
formed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dust
of
the
Ground
,
or
dust
gathered
together
on
an
heap
from
and
upon
the
Ground
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
8.
26.
So
is
God
the
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
universal
framer
of
All
,
represented
as
an
Artificer
,
who
first
prepares
his
Matter
and
then
forms
it
as
it
seemeth
good
unto
him
.
And
this
is
mentioned
for
two
ends
;
First
,
To
set
forth
the
Excellency
,
Power
,
and
Wisdom
of
God
,
who
out
of
such
vile
contemptible
Matter
,
as
an
heap
of
Dust
swept
as
it
were
together
on
the
Ground
,
could
and
did
make
so
excellent
curious
and
glorious
a
Fabrick
as
is
the
Body
of
Man
,
or
as
was
the
Body
of
Adam
before
the
Fall
.
Secondly
,
To
mind
Man
of
his
Original
,
that
he
might
be
kept
humble
and
in
a
meet
dependance
on
the
Wisdom
and
Bounty
of
his
Creator
;
for
thence
it
was
,
and
not
from
the
Original
Matter
whereof
he
was
made
,
that
he
became
so
excellent
.
Hereof
Abraham
makes
his
solemn
Acknowledgment
before
the
Lord
;
Gen.
18.
27.
Behold
I
have
taken
upon
me
to
speak
unto
the
Lord
which
am
but
Dust
and
Ashes
.
He
ashes
himself
with
the
Remembrance
of
his
Original
.
And
this
as
it
were
God
reproacheth
Adam
withal
upon
his
Sin
and
Transgression
;
Gen.
3.
19.
Thou
shalt
return
unto
the
Ground
,
for
out
of
it
wast
thou
taken
.
For
Dust
thou
art
,
and
unto
Dust
thou
shalt
return
.
He
lets
him
know
that
he
had
now
by
sin
lost
that
Immortality
which
he
was
made
in
a
condition
to
have
enjoyed
;
and
that
his
Body
according
to
his
Nature
and
Constitution
,
should
return
again
into
its
first
Principles
or
the
Dust
of
the
Earth
.
Into
this
formed
Dust
,
Secondly
,
God
breathed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Breath
of
Life
;
Divine
aurae
particulam
,
a
vital
immortal
Spirit
.
This
God
breathed
into
him
as
giving
him
something
of
himself
,
somewhat
immediately
of
his
own
,
not
made
out
of
any
praecreated
Matter
.
This
is
the
Rational
Soul
or
Intelligent
Spirit
.
Thus
Man
became
a
middle
Creature
between
the
Angels
above
and
the
sensitive
Animals
below
.
His
Body
was
formed
as
the
Beasts
from
the
Matter
made
the
first
Day
,
and
digested
into
dry
Land
on
the
third
Day
.
His
Soul
was
an
immediate
Production
of
and
Emanation
from
the
Divine
Power
as
the
Angels
were
.
So
when
in
the
Works
of
the
New
Creation
our
Blessed
Saviour
bestowed
the
Holy
Ghost
on
his
Disciples
,
he
breathed
on
them
as
a
sign
that
he
gave
them
something
of
his
own
.
This
Coelestial
Spirit
,
this
Heavenly
Breath
was
unto
Man
a
quickning
Principle
.
For
,
thirdly
,
the
Effect
hereof
is
that
Man
became
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
living
Soul
.
His
Body
was
hereby
animated
and
capable
of
all
Vital
Acts.
Hence
he
could
move
,
eat
,
see
,
hear
,
&c.
for
the
natural
Effects
of
this
Breath
of
Life
are
only
intended
in
this
Expression
.
Thus
the
first
Man
Adam
was
made
a
Living
Soul
,
1
Cor.
15.
45.
This
was
the
Creation
of
Man
,
as
unto
the
essentially
constituting
Principles
of
his
Nature
.
Sect.
11
With
respect
unto
his
Moral
Condition
and
Principle
of
Obedience
unto
God
,
it
is
expressed
Gen.
1.
26
,
27.
And
God
said
,
Let
us
make
Man
in
our
own
Image
after
our
likeness
;
and
let
them
have
dominion
;
so
God
created
Man
in
his
own
Image
,
in
the
Image
of
God
created
he
him
.
He
made
him
upright
,
Eccles.
7.
29.
perfect
in
his
Condition
;
every
way
compleat
,
fit
,
disposed
,
and
able
to
and
for
the
Obedience
required
of
him
.
Without
Weakness
,
Distemper
,
Disease
,
contrariety
of
Principles
Inclinations
or
Reasonings
.
An
universal
Rectitude
of
Nature
consisting
in
Light
Power
and
Order
in
his
Understanding
Mind
and
Affections
,
was
the
principal
part
of
this
Image
of
God
wherein
he
was
created
.
And
this
appears
as
from
the
Nature
of
the
thing
it self
,
so
from
the
Description
which
the
Apostle
giveth
us
of
the
Renovation
of
that
Image
in
us
by
the
Grace
of
Christ
,
Ephes.
4.
24.
Col.
3.
10.
And
under
both
these
Considerations
we
may
weigh
the
especial
Operations
of
the
Spirit
of
God
.
Sect.
12
First
;
As
to
the
Essential
Principles
of
the
Nature
of
Man
,
it
is
not
for
nothing
that
God
expresseth
his
Communication
of
a
Spirit
of
Life
by
his
breathing
into
him
.
God
breathed
into
his
Nostrils
the
Breath
of
Life
.
The
Spirit
of
God
and
the
Breath
of
God
are
the
same
;
onely
the
one
Expression
is
proper
,
the
other
metaphorical
;
wherefore
this
breathing
is
the
especial
acting
of
the
Spirit
of
God
.
The
Creation
of
the
Humane
Soul
,
a
Vital
Immortal
Principle
and
Being
,
is
the
immeate
Work
of
the
Spirit
of
God
;
Job
33.
4.
The
Spirit
of
God
hath
made
me
,
and
the
Breath
of
the
Almighty
hath
given
me
Life
.
Here
indeed
the
Creation
and
Production
of
both
the
essential
parts
of
Humane
Nature
Body
and
Soul
,
are
ascribed
unto
the
same
Author
.
For
the
Spirit
of
God
and
the
Breath
of
God
are
the
same
;
but
several
Effects
being
mentioned
causeth
a
repetition
of
the
same
Cause
under
several
names
.
This
Spirit
of
God
first
made
Man
,
or
formed
his
Body
of
the
Dust
,
and
then
gave
him
that
Breath
of
Life
whereby
he
became
a
living
Soul
.
So
then
under
this
first
Consideration
,
the
Creation
of
Man
is
assigned
unto
the
Holy
Spirit
;
for
Man
was
the
Perfection
of
the
Inferior
Creation
,
and
in
order
unto
the
Glory
of
God
by
him
were
all
other
things
Created
.
Here
therefore
are
his
Operations
distinctly
declared
,
to
whom
the
perfecting
and
compleating
of
all
Divine
Works
is
peculiarly
committed
.
Sect.
14
Secondly
;
We
may
consider
the
moral
State
and
Condition
of
Man
,
with
the
Furniture
of
his
Mind
and
Soul
in
reference
unto
his
Obedience
to
God
and
his
enjoyment
of
him
.
This
was
the
principal
part
of
that
Image
of
God
wherein
he
was
created
.
Three
things
were
required
to
render
Man
idoneous
or
fit
unto
that
Life
to
God
for
which
he
was
made
.
First
,
An
ability
to
discern
the
Mind
and
Will
of
God
,
with
respect
unto
all
the
Duty
and
Obedience
that
God
required
of
him
;
as
also
so
far
to
know
the
Nature
and
Properties
of
God
,
as
to
believe
him
the
only
proper
Object
of
all
Acts
and
Duties
of
Religious
Obedience
,
and
an
all-sufficient
Satisfaction
and
Reward
in
this
World
and
to
Eternity
.
Secondly
,
A
free
uncontrolled
unintangled
disposition
to
every
Duty
of
the
Law
of
his
Creation
in
order
unto
living
unto
God
.
Thirdly
,
An
ability
of
Mind
and
Will
,
with
a
readiness
of
complyance
in
his
Affections
,
for
a
due
regular
performance
of
all
Duties
and
abstinence
from
all
Sin
.
These
things
belonged
unto
the
integrity
of
his
Nature
,
with
the
uprightness
of
the
State
and
Condition
wherein
he
was
made
.
And
all
these
things
were
the
peculiar
Effects
of
the
immediate
Operation
of
the
Holy
Ghost
.
For
although
this
Rectitude
of
his
Nature
be
distinguishable
and
separable
from
the
Faculties
of
the
Soul
of
Man
;
yet
in
his
first
Creation
they
were
not
actually
distinguished
from
them
,
nor
superadded
or
infused
into
them
when
Created
,
but
were
concreated
with
them
;
that
is
his
Soul
was
made
meet
and
able
to
live
to
God
as
his
Sovereign
Lord
,
Chiefest
Good
,
and
Last
End
.
And
so
they
were
all
from
the
Holy
Ghost
from
whom
the
Soul
was
as
hath
been
declared
.
Yea
suppose
these
Abilities
to
be
superadded
unto
Man's
Natural
Faculties
,
as
Gifts
supernatural
(
which
yet
is
not
so
)
they
must
be
acknowledged
in
a
peculiar
manner
to
be
from
the
Holy
Spirit
.
For
in
the
Restauration
of
these
Abilities
unto
our
minds
,
in
our
Renovation
unto
the
Image
of
God
in
the
Gospel
,
it
is
plainly
asserted
that
the
Holy
Ghost
is
the
immediate
Operator
of
them
.
And
he
doth
thereby
restore
his
own
Work
,
and
not
take
the
Work
of
another
out
of
his
Hand
.
For
in
the
New
Creation
the
Father
in
the
way
of
Authority
designs
it
and
brings
all
things
unto
an
head
in
Christ
,
Ephes.
1.
10.
which
retrived
his
original
peculiar
Work
;
and
the
Son
gave
unto
all
things
a
new
consistency
which
belonged
unto
him
from
the
beginning
,
Col.
1.
16.
So
also
the
Holy
Spirit
renews
in
us
the
Image
of
God
,
the
original
implantation
whereof
was
his
peculiar
Work
.
And
thus
Adam
may
be
said
to
have
had
the
Spirit
of
God
in
his
Innocency
.
He
had
him
in
these
peculiar
Effects
of
his
Power
and
Goodness
,
and
he
had
him
according
to
the
Tenor
of
that
Covenant
,
whereby
it
was
possible
that
he
should
utterly
lose
him
as
accordingly
it
came
to
pass
.
He
had
him
not
by
especial
Inhabitation
,
for
the
whole
World
was
then
the
Temple
of
God
.
In
the
Covenant
of
Grace
founded
in
the
Person
and
on
the
Mediation
of
Christ
it
is
otherwise
.
On
whomsoever
the
Spirit
of
God
is
bestowed
for
the
Renovation
of
the
Image
of
God
in
him
,
he
abides
with
him
for
ever
.
But
in
all
Men
from
first
to
last
,
all
Goodness
,
Righteousness
,
and
Truth
,
are
the
Fruits
of
the
Spirit
,
Ephes.
5.
9.
Sect.
15
The
Works
of
God
being
thus
finished
,
and
the
whole
frame
of
Nature
set
upon
its
Wheels
,
it
is
not
deserted
by
the
Spirit
of
God
.
For
as
the
preservation
,
continuance
,
and
acting
of
all
things
in
the
Universe
,
according
to
their
especial
Nature
and
mutual
Application
of
one
unto
another
,
are
all
from
the
powerful
and
efficacious
Influences
of
Divine
Providence
;
so
there
are
particular
Operations
of
the
Holy
Spirit
●●nd
about
all
things
,
whether
meerly
Natural
and
Animal
,
or
also
Rational
and
Moral
.
An
Instance
in
each
kind
may
suffice
.
For
the
first
,
(
as
we
have
shewed
)
the
Propagation
of
the
succeeding
Generations
of
Creatures
,
and
the
annual
Renovation
of
the
Face
of
the
Earth
are
ascribed
unto
him
,
Psal.
104.
30.
For
as
we
would
own
the
due
and
just
Powers
and
Operations
of
second
Causes
,
so
we
abhor
that
Atheism
which
ascribes
unto
them
an
Original
and
Independent
Efficacy
and
Causality
,
without
a
previous
acting
in
,
by
,
and
upon
them
,
of
the
Power
of
God
.
And
this
is
here
ascribed
unto
the
Spirit
,
whom
God
sendeth
forth
unto
that
End
and
Purpose
.
As
to
rational
and
moral
actions
,
such
as
the
great
Affairs
of
the
World
do
consist
in
and
are
disposed
of
by
,
he
hath
in
them
also
a
peculiar
Efficiency
.
Thus
those
great
Vertues
of
Wisdom
,
Courage
,
and
Fortitude
,
which
have
been
used
for
the
producing
of
great
Effects
in
the
World
,
are
of
his
especial
Operation
.
So
when
God
stirred
up
Men
to
Rule
and
Govern
his
People
of
Old
,
to
fight
against
and
to
subdue
their
Enemies
,
it
is
said
the
Spirit
of
God
came
upon
them
,
Jud.
3.
10.
The
Spirit
of
the
Lord
came
upon
Othniel
,
and
he
judged
Israel
and
went
out
to
War
.
The
Spirit
of
God
endued
him
with
Wisdom
for
Government
,
and
with
courage
and
skill
in
conduct
for
War
.
So
Judg.
6.
34.
And
although
Instances
hereof
are
given
us
principally
among
the
People
of
God
,
yet
whereever
Men
in
the
World
have
been
raised
up
to
do
great
and
wonderful
things
,
whereby
God
executeth
his
Judgments
,
fulfilleth
any
of
his
Promises
or
his
Threatnings
,
even
they
also
have
received
of
the
especial
Gifts
and
Assistances
of
the
Holy
Spirit
of
God
.
For
this
Reason
is
Cyrus
expresly
called
God's
Anointed
,
Isa.
45.
1.
Cyrus
had
by
God's
Designation
a
great
and
mighty
Work
to
effect
.
He
was
utterly
to
ruine
and
destroy
the
Great
,
Antient
,
Babylonian
Monarchy
.
God
had
a
concern
herein
,
as
to
the
avenging
of
the
Quarrel
of
his
People
,
and
therein
the
accomplishment
of
many
Promises
and
Threatnings
.
The
Work
it self
was
great
,
arduous
,
and
insuperable
to
ordinary
humane
Abilities
.
Wherefore
God
sends
his
Spirit
to
fill
Cyrus
with
Wisdom
,
Courage
,
skill
in
all
Military
Affairs
,
that
he
might
go
through
with
the
Work
whereunto
in
the
Providence
of
God
he
was
designed
.
Hence
is
he
called
God's
Anointed
,
because
the
Unction
of
Kings
of
old
was
an
instituted
Sign
of
the
Communication
of
the
Gifts
of
the
Holy
Ghost
for
Government
unto
them
;
see
Isa.
45.
1
,
2
,
3
,
4
,
5.
and
other
Instances
of
the
like
kind
might
be
given
.
Sect.
16
Thus
when
the
Church
was
to
have
a
blessed
Restauration
of
the
Worship
of
God
after
the
return
of
the
People
from
their
Captivity
;
Zerubbabel
is
in
an
especial
manner
called
to
begin
and
carry
on
this
Work
in
the
building
of
the
Temple
.
But
the
Difficulties
he
had
to
conflict
withal
were
great
,
and
appeared
insuperable
.
The
People
were
few
and
poor
,
and
the
Oppositions
made
unto
them
and
their
Work
great
and
many
.
Especially
what
arose
from
the
Power
of
the
Persian
Monarchy
under
whose
Rule
and
Oppression
they
were
.
For
although
they
had
Permission
and
Encouragement
from
Cyrus
for
their
Work
,
yet
immediately
upon
his
Death
they
were
oppressed
again
,
and
their
Work
caused
to
cease
.
This
Power
they
could
no
way
conflict
withal
;
yet
God
tells
them
that
all
this
Opposition
shall
be
removed
and
conquered
.
Who
art
thou
,
saith
he
,
O
great
Mountain
?
before
Zerubbabel
thou
shalt
become
a
plain
,
Zech.
4.
7.
All
the
hindrance
that
arose
from
that
great
Mountain
of
the
Persian
Empire
shall
be
removed
out
of
the
way
,
and
the
progress
of
Zerubbabel
in
his
Work
shall
be
made
smooth
plain
and
easie
.
But
how
shall
this
be
effected
and
brought
about
?
Not
by
an
Army
,
or
by
Might
,
nor
by
Power
,
but
by
my
Spirit
saith
the
Lord
of
Hosts
,
v.
6.
You
would
suppose
that
it
must
be
done
by
Armies
and
open
force
,
which
you
are
altogether
insufficient
for
.
But
this
is
not
the
way
I
will
take
in
this
matter
.
My
Spirit
shall
work
in
their
Hearts
,
Minds
,
and
Counsels
,
that
contrary
to
their
fears
they
shall
themselves
further
that
work
which
hitherto
they
have
impeded
.
And
he
shall
work
in
the
Minds
and
Counsels
of
others
to
oppose
them
and
entangle
them
where
they
would
hinder
it
,
until
they
are
destroyed
,
and
that
great
Mountain
be
fully
removed
,
as
in
the
Event
it
came
to
pass
.
So
that
the
Providential
Alterations
that
are
wrought
in
the
World
,
are
Effects
of
his
Power
and
Efficacy
also
.
Sect.
17
And
thus
have
we
taken
a
short
view
of
the
Dispensation
and
Work
of
the
Spirit
of
God
in
the
first
Creation
.
But
the
Effect
hereof
being
a
State
of
things
that
quickly
passed
away
,
and
being
of
no
advantage
to
the
Church
after
the
entrance
of
sin
,
what
belonged
unto
it
is
but
sparingly
delivered
in
the
Scriptures
;
the
true
sense
of
what
is
so
delivered
depending
much
on
the
Analogie
of
the
following
Works
of
God
in
Man's
Renovation
and
Recovery
.
But
as
to
the
New
Creation
(
which
falls
under
our
Consideration
in
the
next
place
,
as
that
alone
which
is
directly
intended
by
us
)
the
Foundation
,
building
up
and
finishing
the
Church
of
God
therein
,
being
the
things
whereon
depends
the
principal
manifestation
of
the
Glory
of
God
,
and
wherein
the
great
Concerns
of
all
the
Elect
do
lie
,
they
are
more
fully
and
directly
declared
in
the
Scripture
.
And
in
reference
unto
them
we
shall
find
a
full
distinct
Declaration
of
the
whole
Dispensation
and
Work
of
the
Spirit
of
God
.
Way
and
Manner
of
the
Divine
Dispensation
of
the
HOLY
SPIRIT
.
CHAP.
V.
(
1.
)
Dispensation
of
the
Spirit
to
be
learned
from
the
Scripture
only
;
general
Adjuncts
thereof
.
(
2.
)
The
Administration
of
the
Spirit
and
his
own
Application
of
himself
to
his
Work
how
expressed
.
(
3.
)
The
Spirit
how
and
in
what
sense
given
and
received
.
(
4.
)
What
is
included
in
the
giving
of
the
Spirit
.
(
5.
)
What
in
receiving
of
him
.
(
6
,
7.
)
Priviledg
and
Advantage
in
receiving
the
Spirit
.
(
8.
)
How
God
is
said
to
SEND
the
Spirit
;
what
is
included
in
sending
.
(
9.
)
How
God
MINISTERS
the
Spirit
.
(
10.
)
How
God
is
said
to
PUT
his
Spirit
on
us
;
What
is
included
in
that
Expression
.
(
11.
)
The
Spirit
how
POURED
out
.
(
12
,
13.
)
What
is
included
and
intended
herein
.
(
14.
)
The
wayes
of
the
Spirits
Application
of
himself
unto
his
Work
.
(
15.
)
His
proceeding
from
Father
and
Son
explained
.
(
16.
)
How
he
cometh
unto
us
.
(
17.
)
His
falling
on
Men.
(
18.
)
His
resting
.
(
19.
)
How
and
in
what
sense
he
is
said
to
depart
from
any
Person
.
(
20.
)
Of
the
Divisions
of
the
Holy
Ghost
,
Heb.
2.
3.
(
21.
)
Exposition
of
them
vindicated
.
Sect.
1
BEfore
we
treat
of
the
especial
Operations
Works
and
Effects
of
the
Holy
Ghost
in
and
on
the
New
Creation
,
the
Order
of
things
requires
,
that
we
should
first
speak
somewhat
of
the
General
Nature
of
God's
Dispensation
of
him
,
and
of
his
own
Applications
of
himself
unto
his
Actings
and
Workings
in
this
Matter
.
For
this
is
the
Foundation
of
all
that
he
doth
,
and
this
for
our
Edification
we
are
instructed
in
by
the
Scriptures
.
Unto
them
in
this
whole
Discourse
we
must
diligently
attend
;
for
we
are
exercised
in
such
a
Subject
as
wherein
we
have
no
Rule
nor
Guide
,
nor
any
thing
to
give
us
Assistance
but
pure
Revelation
.
And
what
I
have
to
offer
concerning
these
things
,
consists
upon
the
Matter
solely
in
the
Explication
of
those
places
of
Scripture
wherein
they
are
revealed
.
We
must
therefore
consider
(
1.
)
what
we
are
taught
on
the
part
of
God
the
Father
with
respect
unto
the
Holy
Spirit
and
his
Work
;
and
(
2.
)
what
relates
immediately
unto
himself
.
Sect.
2
First
;
God's
disposal
of
the
Spirit
unto
his
Work
,
is
five
wayes
expressed
in
the
Scripture
.
For
he
is
said
,
(
1.
)
to
give
or
bestow
Him
;
(
2.
)
to
send
Him
;
(
3.
)
to
administer
him
;
(
4.
)
to
pour
him
out
;
(
5.
)
to
put
him
on
us
.
And
his
own
Application
of
Himself
unto
his
Work
is
likewise
five
wayes
expressed
.
For
he
is
said
(
1.
)
to
proceed
,
(
2.
)
to
Come
,
or
come
upon
;
(
3.
)
to
fall
on
Men
,
(
4.
)
to
rest
;
and
(
5.
)
to
depart
.
These
things
containing
the
general
Manner
of
his
Administration
and
Dispensation
,
must
be
first
spoken
unto
.
Sect.
3
First
;
He
is
said
to
be
GIVEN
of
God
;
that
is
,
of
God
the
Father
,
who
is
said
to
GIVE
him
in
an
especial
manner
.
Luk.
11.
13.
Your
Heavenly
Father
will
give
the
Holy
Spirit
to
them
that
ask
him
.
Joh.
3.
34.
He
hath
Given
his
Spirit
unto
us
.
1.
Joh.
3.
24.
Joh.
14.
16.
The
Father
shall
Give
you
another
Comforter
,
which
is
the
Holy
Ghost
,
v.
26.
And
in
answer
unto
this
Act
of
God
,
those
on
whom
he
is
bestowed
are
said
to
Receive
him
.
Joh.
7.
39.
This
he
spake
of
the
Spirit
which
they
that
believe
on
Him
should
Receive
.
1
Cor.
2.
12.
We
have
received
the
Spirit
which
is
of
God
.
2.
Cor.
11.
4.
if
you
have
received
another
Spirit
which
you
had
not
Reoeived
;
Where
the
Receiving
of
the
Spirit
is
made
a
matter
Common
unto
all
Beleivers
.
So
Gal.
3.
2.
Acts.
8.
15
,
19.
Joh.
14.
17.
Chap.
20.
22.
For
these
two
,
Giving
and
Receiving
are
related
;
the
one
supposing
the
other
.
And
this
Expression
of
the
Dispensation
of
the
Holy
Ghost
is
irreconcileable
unto
the
Opinion
before
rejected
;
Namely
that
he
is
nothing
but
a
transient
Accident
,
or
an
Occasional
Emanation
of
the
Power
of
God
.
For
how
,
or
in
what
sense
can
an
Act
of
the
Power
of
God
be
Given
by
him
,
or
be
Received
by
us
?
It
can
indeed
in
no
sense
be
either
the
Object
of
God's
Giving
or
of
our
Receiving
,
especially
as
this
is
explained
in
those
other
Expressions
of
the
same
thing
before
laid
down
,
and
afterwards
considered
.
It
must
be
somewhat
that
hath
a
Subsistence
of
its
own
,
that
is
thus
Given
and
Received
.
So
the
Lord
Christ
is
frequently
said
to
be
Given
of
God
and
Received
by
us
.
It
is
true
we
may
be
said
in
another
sense
to
receive
the
Grace
of
God
.
Which
is
the
Exception
of
the
Socinians
unto
this
Consideration
,
and
the
constant
practice
they
use
to
evade
plain
Testimonies
of
the
Scripture
.
For
if
they
can
find
any
Words
in
them
used
elsewhere
in
another
sense
,
they
suppose
it
sufficient
to
contradict
their
plain
Design
and
proper
meaning
in
an
other
place
.
Thus
we
are
exhorted
not
to
receive
the
Grace
of
God
in
vain
,
2
Cor.
6.
1.
I
Answer
the
Grace
of
God
may
be
considered
two
Ways
.
(
1.
)
Objectively
for
the
Revelation
or
Doctrine
of
Grace
;
as
Tit.
2.
11
,
12.
So
we
are
said
to
Receive
it
when
we
believe
and
profess
it
,
in
opposition
unto
them
by
whom
it
is
opposed
and
rejected
.
And
this
is
the
same
with
our
Receiving
the
Word
preached
so
often
mentioned
in
the
Scripture
;
Acts
2.
41.
James
1.
21
;
which
is
by
Faith
to
give
it
Entertainment
in
our
Hearts
;
which
is
the
meaning
of
the
Word
in
this
Place
,
2
Cor.
6.
1.
Having
taken
the
Profession
of
the
Doctrine
of
Grace
,
that
is
of
the
Gospel
upon
us
,
we
ought
to
express
its
Power
in
Holiness
and
suitable
Obedience
,
without
which
it
will
be
of
no
use
or
Benefit
unto
us
.
And
the
Grace
of
God
is
sometimes
(
2.
)
take
Subjectively
,
for
the
Grace
which
God
is
pleased
to
Communicate
unto
us
,
or
gracious
Qualities
that
he
Works
in
our
Souls
by
his
Spirit
.
In
this
sense
also
we
are
sometimes
said
to
receive
it
;
1
Cor.
4.
7.
Who
maketh
thee
to
differ
from
another
,
and
what
hast
thou
which
thou
didst
not
receive
;
Where
the
Apostle
speaketh
both
of
the
Gifts
and
Graces
of
the
Spirit
.
And
the
Reason
hereof
is
,
because
in
the
Communication
of
internal
Grace
unto
us
,
we
contribute
nothing
to
the
Procurement
of
it
,
but
are
merely
capable
recipient
Subjects
.
And
this
Grace
is
a
Quality
or
Spiritual
Habit
permanent
and
abideing
in
the
Soul
.
But
in
neither
of
these
senses
can
we
be
said
to
receive
the
Spirit
of
God
,
nor
God
to
Give
him
,
if
he
be
only
the
Power
of
God
making
an
Impression
on
our
Minds
and
Spirits
;
no
more
than
a
Man
can
be
said
to
receive
the
Sun-beams
,
which
cause
Heat
in
him
by
their
Natural
Efficacy
,
falling
on
him
.
Much
less
can
the
Giving
and
Receiving
of
the
Spirit
be
so
interpreted
,
considering
what
is
said
of
his
being
sent
and
his
own
Coming
,
with
the
like
Declarations
of
God's
Dispensation
of
him
,
whereof
afterwards
.
Sect.
14
Now
this
Giving
of
the
Spirit
,
as
it
is
the
Act
of
Him
by
whom
he
is
Given
,
denotes
Authority
Freedom
and
Bounty
;
and
on
the
Part
of
them
that
receive
him
,
Priviledge
and
Advantage
.
(
1.
)
Authority
;
He
that
gives
any
thing
,
hath
Authority
to
dispose
of
it
.
None
can
give
but
of
his
own
,
and
that
which
in
some
sense
he
hath
in
his
Power
.
Now
the
Father
is
said
to
give
the
Spirit
,
and
that
upon
our
Request
;
as
Luk.
11.
13.
This
I
acknowledg
wants
not
some
Difficulty
in
its
Explication
.
For
if
the
Holy
Ghost
be
God
himself
,
as
hath
been
declared
,
how
can
he
be
said
to
be
given
by
the
Father
,
as
it
were
,
in
a
way
of
Authority
?
But
keeping
our selves
to
the
sacred
Rule
of
Truth
,
we
may
solve
this
Difficulty
without
Curiosity
or
Danger
.
Wherefore
(
1.
)
the
Order
of
the
Subsistence
of
the
three
Persons
in
the
Divine
Nature
is
regarded
herein
.
For
the
Father
as
hath
been
shewed
is
the
Fountain
and
Original
of
the
Trinity
,
the
Son
being
of
him
,
and
the
Spirit
of
them
both
.
Hence
he
is
to
be
considered
as
the
principal
Author
and
Cause
of
all
those
works
which
are
immediately
wrought
by
either
of
them
.
For
of
whom
the
Son
and
Spirit
have
their
Essence
as
to
their
Personality
,
from
him
have
they
Life
and
Power
of
Operation
;
Joh.
5.
19
,
26.
Therefore
when
the
Holy
Spirit
comes
unto
any
,
the
Father
is
said
to
Give
him
,
for
he
is
the
Spirit
of
the
Father
.
And
this
Authority
of
the
Father
doth
immediately
respect
the
Work
it self
,
and
not
the
Person
Working
.
But
the
Person
is
said
to
be
given
for
the
Works
sake
.
(
2.
)
The
Oeconomy
of
the
Blessed
Trinity
in
the
Work
of
our
Redemption
and
Salvation
is
respected
in
this
Order
of
things
.
The
Fountain
hereof
lies
in
the
Love
Wisdom
Grace
and
Counsel
of
the
Father
.
Whatever
is
done
in
the
pursuit
hereof
is
originally
the
Gift
of
the
Father
,
because
it
is
designed
unto
no
other
End
but
to
make
his
Grace
effectual
.
Hence
is
he
said
to
send
and
give
his
Son
also
.
And
the
whole
Work
of
the
Holy
Ghost
,
as
our
Sanctifier
Guide
Comforter
and
Advocate
,
is
to
make
the
Love
of
the
Father
effectual
unto
us
;
Joh.
10.
13
,
14.
[
](A53720-e35960-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil.
Hom.
15.
de
fide
.
As
this
out
of
his
own
Love
and
Care
he
hath
Condescended
unto
,
so
the
Fountain
of
it
being
in
the
Love
and
Purpose
of
the
Father
,
and
that
also
or
the
making
them
effectual
being
their
End
,
he
is
rightly
said
to
be
Given
of
him
.
(
3.
)
In
the
whole
Communication
of
the
Spirit
respect
is
had
unto
his
Effects
,
or
the
Ends
for
which
he
is
given
.
What
they
are
shall
be
afterwards
declared
.
Now
the
Authority
of
this
Giving
respects
principally
his
Gifts
and
Graces
,
which
depend
on
the
Authority
of
the
Father
.
(
2.
)
This
Expression
denotes
Freedom
.
What
is
given
might
be
withheld
.
This
is
the
Gift
of
God
,
(
as
he
is
called
Joh.
4.
10
,
)
not
the
Purchase
of
our
Indeavours
,
nor
the
Reward
of
our
Desert
.
Some
men
delight
to
talk
of
their
Purchasing
Grace
and
Glory
.
But
the
one
and
the
other
are
to
be
bought
without
Money
and
without
Price
.
Even
Eternal
Life
it self
the
End
of
all
our
Obedience
,
is
the
Gift
of
God
through
Jesus
Christ
our
Lord
,
Rom.
6.
23.
The
Scripture
knows
of
no
earnings
that
Men
can
make
of
themselves
but
Death
.
For
as
Austin
says
,
Quicquid
tuum
est
peccatum
est
;
and
the
Wages
of
Sin
is
death
.
To
what
End
or
Purpose
soever
the
Spirit
is
bestowed
upon
us
,
whether
it
be
for
the
Communication
of
Grace
,
or
the
Distribution
of
Gifts
,
or
for
Consolation
and
Refreshment
,
it
is
of
the
Meer
Gift
of
God
,
from
his
absolute
and
Sovereign
Freedom
.
Sect.
5
Secondly
;
In
Answer
hereunto
they
are
said
to
Receive
him
,
on
whom
as
a
Gift
he
is
bestowed
;
as
in
the
Testimonies
before
mentioned
.
And
in
Receiving
two
things
are
implyed
.
(
1.
)
That
we
contribute
nothing
thereunto
which
should
take
off
from
the
thing
Received
as
a
Gift
.
Receiving
answers
Giving
,
and
that
implys
freedom
in
the
Giver
.
(
2.
)
That
it
is
their
Priviledg
and
Advantage
.
For
what
a
Man
Receives
he
doth
it
for
his
own
Good
.
First
,
then
we
have
him
freely
as
a
Gift
of
God
.
For
to
Receive
him
in
general
is
to
be
made
Partaker
of
him
,
as
unto
those
Ends
for
which
he
is
given
of
God
.
Be
those
Ends
what
they
will
,
in
respect
of
them
they
are
said
to
Receive
him
who
are
made
Partakers
of
him
.
Two
things
may
be
pleaded
to
take
off
the
Freedom
of
this
Gift
and
of
our
Reception
,
and
to
cast
it
on
something
necessary
and
required
on
our
part
.
For
(
1.
)
our
Saviour
tells
us
,
that
the
World
cannot
Receive
him
,
because
it
seeth
him
not
,
neither
knoweth
him
,
Joh.
14.
17.
Now
if
the
World
cannot
Receive
him
,
there
is
required
an
Ability
and
Preparation
in
them
that
do
so
,
that
are
not
in
the
World
;
and
so
the
Gift
and
Communication
of
the
Spirit
depends
on
that
Qualification
in
us
.
But
all
Men
are
Naturally
alike
the
World
,
and
of
it
.
No
One
Man
by
Nature
hath
more
Ability
or
strength
in
Spiritual
things
than
another
.
For
all
are
equally
dead
in
Trespasses
and
Sins
,
all
equally
Children
of
Wrath.
It
must
therefore
be
enquired
how
some
come
to
have
this
Ability
and
Power
to
Receive
the
Spirit
of
God
which
others
have
not
.
Now
this
,
as
I
shall
fully
manifest
afterwards
,
is
merely
from
the
Holy
Ghost
himself
and
his
Grace
;
respect
being
had
herein
only
unto
the
Order
of
his
Operations
in
us
,
some
being
Preparatory
for
and
dispositive
unto
other
;
One
being
instituted
as
the
means
of
obtaining
another
,
the
whole
being
the
Effect
of
the
free
Gift
of
God
.
For
we
do
not
make
our selves
to
differ
from
others
,
nor
have
we
any
thing
that
we
have
not
Received
,
1
Cor.
4.
7.
Wherefore
the
Receiving
of
the
Holy
Ghost
intended
in
that
Expression
of
our
Saviour
,
with
respect
whereunto
some
are
able
to
receive
him
some
are
not
,
is
not
absolute
,
but
with
respect
unto
some
certain
Work
and
End
.
And
this
,
as
is
plain
in
the
Context
,
is
the
receiving
of
him
as
a
Comforter
and
a
Guide
in
Spiritual
Truth
.
Here-unto
Faith
in
Christ
Jesus
,
which
also
is
an
effect
and
fruit
of
the
same
Spirit
,
is
antecedently
required
.
In
this
sense
therefore
Beleivers
alone
can
receive
him
,
and
are
enabled
so
to
do
by
the
Grace
which
they
have
received
from
him
in
their
first
Conversion
unto
God
.
But
(
2dly
.
)
it
will
be
said
that
we
are
bound
to
pray
for
him
before
we
receive
him
;
and
therefore
the
bestowing
of
him
depends
on
a
Condition
to
be
by
us
fulfilled
.
For
the
Promise
is
that
our
Heavenly
Father
will
give
the
Holy
Spirit
unto
them
that
ask
him
,
Luke
11.
13.
But
this
doth
not
prove
the
bestowing
and
receiving
of
him
not
to
be
absolutely
free
.
Nay
it
proves
the
Contrary
.
It
is
Gratia
indebita
,
undeserved
Grace
,
that
is
the
proper
object
of
Prayer
.
And
God
by
these
encouraging
Promises
doth
not
abridge
the
Liberty
of
his
own
Will
,
nor
derogate
from
the
Freedom
of
his
Gifts
and
Grace
,
but
only
directs
us
into
the
way
whereby
we
may
be
made
Partakers
of
them
,
unto
his
Glory
and
our
own
Advantage
.
And
this
also
belongs
unto
the
Order
of
the
Communication
of
the
Grace
of
the
Spirit
unto
us
.
This
very
Praying
for
the
Spirit
is
a
Duty
which
we
cannot
perform
without
his
Assistance
.
For
no
man
can
call
Jesus
Lord
but
by
the
Holy
Ghost
,
1
Cor.
12.
3.
He
helps
us
as
a
Spirit
of
Grace
and
Supplication
,
to
pray
for
him
as
a
Spirit
of
Joy
and
Consolation
.
Sect.
6
(
3.
)
This
is
such
a
Gift
as
in
God
proceeds
from
Bounty
.
For
God
is
said
to
give
him
unto
us
richly
,
Tit.
3.
6.
This
will
be
spoken
unto
in
the
fourth
Way
of
his
Communication
.
Onely
I
say
at
present
,
the
greatness
of
a
Gift
,
the
free
Mind
of
the
Giver
,
and
want
of
desert
or
merit
in
the
Receiver
,
are
that
which
declare
Bounty
to
be
the
spring
and
fountain
of
it
.
And
all
these
concur
to
the
height
in
God's
Giving
of
the
Holy
Ghost
.
Sect.
7
Again
,
on
the
part
of
them
who
receive
this
Gift
,
Priviledg
and
Advantage
are
intimated
.
They
receive
a
Gift
and
that
from
God
,
and
that
a
great
and
singular
Gift
from
Divine
Bounty
.
Some
indeed
receive
him
in
a
sort
as
to
some
Ends
and
Purposes
,
without
any
advantage
finally
unto
their
own
Souls
.
So
do
they
who
prophesie
and
cast
out
Devils
by
his
Power
in
the
Name
of
Christ
,
and
yet
continuing
workers
of
Iniquity
are
rejected
at
the
last
day
,
Matth.
7.
22
,
23.
Thus
it
is
with
all
who
receive
his
Gifts
only
without
his
Grace
to
sanctifie
their
Persons
and
their
Gifts
,
and
this
whether
they
be
ordinary
or
extraordinary
;
But
this
is
only
by
accident
.
There
is
no
Gift
of
the
Holy
Ghost
but
is
good
in
its
own
Nature
,
tending
to
a
good
End
,
and
is
proper
for
the
Good
and
Advantage
of
them
by
whom
it
is
received
.
And
although
the
direct
end
of
some
of
them
be
not
the
Spiritual
Good
of
them
on
whom
they
are
bestowed
but
the
Edification
of
others
;
for
the
manifestation
of
the
Spirit
is
given
unto
every
man
to
profit
withal
,
1
Cor.
4.
12
,
17.
yet
there
is
that
excellency
and
worth
in
them
,
and
that
use
may
be
made
of
them
,
as
to
turn
greatly
to
the
advantage
of
them
that
receive
them
.
For
although
they
are
not
Grace
,
yet
they
serve
to
stir
up
and
give
an
edg
unto
Grace
,
and
to
draw
it
out
unto
Exercise
whereby
it
is
strengthened
and
increased
.
And
they
have
an
influence
into
Glory
;
For
it
is
by
the
Abilities
which
they
give
that
some
are
made
wise
&
effectual
Instruments
for
the
turning
of
many
to
Righteousness
,
who
shall
shine
as
the
brightness
of
the
Firmament
,
and
as
the
Stars
for
ever
and
ever
,
Dan.
12.
3.
But
the
Unbelief
,
Ingratitude
,
and
Lusts
of
Men
,
can
spoil
these
and
any
other
good
things
whatever
.
And
these
things
will
afterwards
in
particular
fall
under
our
Consideration
.
In
general
,
to
be
made
Partaker
of
the
Holy
Ghost
,
is
an
inestimable
Priviledg
and
Advantage
,
and
as
such
is
proposed
by
our
Saviour
,
John
14.
17.
Sect.
8
Secondly
;
God
is
said
to
SEND
him
.
Psal.
104.
30.
Thou
sendest
forth
thy
Spirit
.
John
14.
26.
The
Father
will
send
the
Holy
Ghost
in
my
Name
.
This
is
also
spoken
of
the
Son
;
I
will
send
unto
you
the
Comforter
from
the
Father
,
John
15.
26.
John
16.
7.
And
in
the
accomplishment
of
that
Promise
it
is
said
,
he
poured
him
forth
,
Acts
2.
33.
Gal.
4.
6.
God
hath
sent
forth
the
Spirit
of
his
Son
in
your
hearts
;
and
in
other
places
the
same
Expression
is
used
.
Now
this
upon
the
matter
i●
the
same
with
the
former
of
Giving
him
,
arguing
the
same
Authority
,
the
same
Freedom
,
the
same
Bounty
.
Only
the
word
naturally
includes
in
its
signification
a
respect
unto
a
local
Motion
.
He
which
is
sent
,
removeth
from
the
place
where
he
was
,
from
whence
He
is
sent
,
unto
a
place
where
he
was
not
,
whither
he
was
sent
.
Now
this
cannot
properly
be
spoken
of
the
Holy
Ghost
.
For
he
being
God
by
Nature
,
is
naturally
omnipresent
,
and
an
Omnipresence
is
inconsistent
with
a
Local
Mutation
.
So
the
Psalmist
expresly
,
Psal.
139.
7
,
8.
Whither
shall
I
go
from
thy
Spirit
?
or
whither
shall
I
flee
from
thy
presence
?
if
I
ascend
up
into
Heaven
,
&c.
There
must
therefore
a
Metaphor
be
allowed
in
this
Expression
,
but
such
a
One
as
the
Scripture
by
the
frequent
use
of
it
hath
rendred
familiar
unto
us
.
Thus
God
is
said
to
arise
out
of
his
place
,
to
bow
the
Heavens
and
come
down
;
to
come
down
and
see
what
is
done
in
the
Earth
,
Gen.
18.
21.
Isa.
64.
1.
That
these
things
are
not
spoken
properly
of
God
who
is
immense
all
men
acknowledg
.
But
where
God
begins
to
work
in
any
place
in
any
kind
,
where
before
he
did
not
do
so
,
he
is
said
to
come
thither
;
For
so
must
we
do
,
we
must
come
to
a
place
before
we
can
work
in
it
.
Thus
the
Sending
of
the
Holy
Ghost
includeth
two
things
as
added
unto
his
being
Given
.
(
1.
)
That
He
was
not
before
in
or
with
that
Person
,
or
amongst
those
Persons
for
that
especial
Work
and
End
which
he
is
sent
for
.
He
may
be
in
them
and
with
them
in
one
respect
,
and
be
afterwards
said
to
be
sent
unto
them
in
another
:
So
our
Lord
Jesus
Christ
promiseth
to
send
the
Holy
Ghost
unto
his
Disciples
as
a
Comforter
,
whom
they
had
received
before
as
a
Sanctifier
.
I
will
,
saith
he
,
send
him
unto
you
and
you
know
him
,
for
he
dwelleth
with
you
,
John
14.
17.
He
did
so
as
a
Sanctifier
before
he
came
unto
them
as
a
Comforter
.
But
in
every
coming
of
His
,
He
is
sent
for
one
especial
Work
or
another
.
And
this
sufficiently
manifests
that
in
his
Gifts
and
Graces
he
is
not
common
unto
all
.
A
supposition
thereof
would
leave
no
place
for
this
especial
Act
of
sending
him
,
which
is
done
by
Choice
and
Distinction
of
the
Object
.
Much
less
is
he
a
Light
which
is
alwayes
in
all
Men
,
and
which
all
Men
may
be
in
if
they
please
.
For
this
neither
is
nor
can
be
absent
in
any
sense
from
any
one
at
any
time
.
(
2.
)
It
denotes
as
especial
Work
there
or
on
them
,
where
and
on
whom
,
there
was
none
before
of
that
kind
.
For
this
cause
is
he
said
to
be
sent
of
the
Father
.
[
](A53720-e37310-b)*
*
Etenim
si
de
loco
procedit
Spiritus
&
in
locum
transit
,
&
ipse
Pater
in
loco
invenitur
&
Filius
:
si
de
loco
exit
quem
Pater
mittit
aut
Filius
,
utique
de
loco
transiens
Spiritus
&
progrediens
,
&
Patrem
sicut
corpus
secundum
impias
interpretationes
relinquere
videtur
&
Filium
.
Hoc
secundum
eos
loquor
qui
putant
quod
habet
Spiritus
descensorium
motum
;
venit
non
de
loco
in
locum
,
sed
de
dispositione
constitutionis
in
salutem
Redemptionis
.
Ambros.
de
Sp.
Sanct.
lib.
1.
cap.
10.
No
Local
Motion
then
is
intended
in
this
Expression
only
there
is
an
allusion
thereunto
.
For
as
a
Creature
cannot
produce
any
Effects
where
it
is
not
,
until
it
either
be
sent
thither
,
or
go
thither
of
its
own
accord
;
So
the
Holy
Ghost
produceth
not
the
blessed
Effects
of
his
Power
and
Grace
,
but
in
and
towards
them
unto
whom
he
is
given
and
sent
by
the
Father
.
How
in
answer
hereunto
he
is
said
himself
to
come
,
shall
be
afterwards
declared
.
And
it
is
the
Person
of
the
Spirit
which
is
said
to
be
thus
sent
;
For
this
belongs
unto
that
Holy
Dispensation
of
the
several
Persons
of
the
Trinity
in
the
Work
of
our
Salvation
.
And
herein
the
Spirit
in
all
his
Operations
is
considered
as
sent
of
the
Father
,
for
the
Reasons
before
often
intimated
.
Sect.
9
Thirdly
;
God
is
said
to
MINISTER
the
Spirit
;
Gal.
3.
5.
He
that
ministreth
the
Spirit
unto
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
that
gives
you
continual
or
abundant
supplies
of
the
Spirit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
give
a
sufficiency
of
any
thing
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
dimensum
,
a
sufficiency
of
Provision
.
And
addition
thereunto
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
the
Communication
of
the
Spirit
is
expressed
.
Phil.
1.
19.
For
I
know
that
this
shall
turn
to
my
Salvation
through
your
Prayers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
additional
supply
of
the
Spirit
of
Jesus
Christ
.
That
Spirit
and
its
Assistance
he
had
before
received
;
but
He
yet
stood
in
need
of
a
daily
further
supply
.
So
is
the
word
used
constantly
for
the
adding
of
one
thing
to
another
,
or
one
degree
of
the
same
thing
unto
another
,
2
Pet.
1.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
add
to
your
Faith
Vertue
;
or
in
your
Faith
make
an
increase
of
Vertue
.
When
therefore
God
is
thus
said
to
Minister
the
Spirit
,
it
is
his
continual
giving
out
of
Additional
Supplies
of
his
Grace
by
his
Spirit
which
is
intended
.
For
the
Holy
Spirit
is
a
voluntary
Agent
,
and
distributes
unto
every
one
as
he
will
.
When
therefore
he
is
given
and
sent
unto
any
,
his
Operations
are
limited
by
his
own
Will
and
the
Will
of
him
that
sends
him
.
And
therefore
do
we
stand
in
need
of
supplies
of
him
and
from
him
,
which
are
the
principal
Subject
Matter
of
our
Prayers
in
this
World
.
Sect.
10
Fourthly
;
God
is
said
to
PUT
his
Spirit
in
or
upon
Men
;
and
this
also
belongeth
unto
the
manner
of
his
Dispensation
;
Isa.
42.
1.
Behold
my
Servant
whom
I
uphold
,
I
have
put
my
Holy
Spirit
upon
him
.
The
word
there
indeed
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
given
my
Holy
Spirit
upon
him
,
but
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
Him
is
joyned
to
it
,
it
is
by
ours
rendred
by
Put.
As
also
Ezek.
37.
14.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
you
is
added
;
Put
my
Spirit
in
you
.
The
same
is
plainly
intended
with
that
Isa.
63.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
put
his
Holy
Spirit
in
the
midst
of
them
.
Hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
given
,
or
I
will
give
,
Isa.
42.
1.
is
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
12.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
put
my
Spirit
upon
him
.
The
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
used
in
this
sense
,
doth
not
denote
the
granting
or
Donation
of
any
thing
but
its
actual
bestowing
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
.
And
it
is
the
effectual
Acting
of
God
in
this
Matter
that
is
intended
.
He
doth
not
only
give
and
send
his
Spirit
unto
them
to
whom
he
designs
so
great
a
Benefit
and
Priviledg
,
but
he
actually
collates
and
bestows
him
upon
them
.
[
](A53720-e37910-b)*
*
Quid
igitur
Spiritus
Sancti
operatione
Divinius
,
cum
etiam
benedictionum
suarum
praesentem
Spiritum
Deus
ipse
testetur
,
dicens
,
Ponam
Spiritum
meum
super
semen
tuum
,
&
benedictiones
meas
super
Filios
tuos
,
nulla
enim
potest
esse
plena
benedictio
nisi
per
infusionem
Spiritus
Sancti
.
Ambros.
de
Sp.
Sancto
.
lib.
1.
cap.
7.
He
doth
not
send
Him
unto
them
,
and
leave
it
in
their
Wills
and
Power
whether
they
will
receive
Him
or
no
;
but
he
so
effectually
collates
and
puts
him
in
them
or
upon
them
,
as
that
they
shall
be
actually
made
Partakers
of
him
.
He
efficaciously
endows
their
Hearts
and
Minds
with
Him
for
the
Work
and
End
which
he
is
designed
unto
.
So
Exod.
31.
6.
I
have
put
Wisdom
,
is
as
much
as
I
have
filled
them
with
Wisdom
,
v.
2.
So
then
,
where
God
intendeth
unto
any
the
Benefit
of
his
Spirit
,
he
will
actually
and
effectually
collate
Him
upon
them
.
He
doth
not
indeed
always
doe
this
in
the
same
manner
.
Sometimes
he
doth
it
as
it
were
by
a
surprizal
when
those
who
receive
him
are
neither
aware
of
it
nor
do
desire
it
.
So
the
Spirit
of
the
Lord
as
a
Spirit
of
Prophesy
,
came
upon
Saul
when
his
Mind
was
remote
and
enstranged
from
any
such
thoughts
.
In
like
manner
the
Spirit
of
God
came
upon
Eldad
and
Medad
in
the
Camp
;
when
the
other
Elders
went
forth
unto
the
Tabernacle
to
receive
Him
,
Numb.
11.
27.
And
so
the
Spirit
of
Prophesy
came
upon
most
of
the
Prophets
of
Old
,
without
either
Expectation
or
Preparation
on
their
Parts
;
So
Amos
giveth
an
Account
of
his
Call
unto
his
Office
,
Chap.
7.
1●
,
15.
I
was
,
saith
he
,
no
Prophet
,
neither
was
I
a
Prophets
Son
,
but
I
was
an
Heardman
and
a
gatherer
of
Sycomore
fruits
.
And
the
Lord
took
me
as
I
followed
the
Flock
,
and
the
Lord
said
unto
me
go
Prophesy
.
He
was
not
brought
up
with
any
Expectation
of
receiving
this
Gift
.
He
had
no
Preparation
for
it
,
but
God
surprized
him
with
his
Call
and
Gift
as
he
followed
the
Flock
.
Such
also
was
the
Call
of
Jeremiah
,
Chap.
1.
5
,
6
,
7.
So
vain
is
the
Discourse
of
Maimonides
on
this
Subject
prescribing
various
Natural
and
Moral
Preparations
for
the
receiving
of
this
Gift
.
But
these
things
were
extraordinary
.
Yet
I
no
way
doubt
but
that
God
doth
yet
continue
to
Work
Grace
in
many
by
such
unexpected
Surprizal
,
the
manner
whereof
shall
be
afterwards
inquired
into
.
But
sometimes
,
as
to
some
Gifts
and
Graces
,
God
doth
bestow
his
Spirit
,
where
there
is
some
Preparation
and
Cooperation
on
our
Part.
But
wherever
he
designs
to
put
or
place
him
,
he
doth
it
effectually
.
Fifthly
;
God
is
said
to
POUR
him
out
;
and
that
frequently
.
Prov.
1.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
behold
I
will
pour
out
my
Spirit
unto
you
.
[
](A53720-e38200-b)*
*
Significat
autem
effusionis
verbum
largam
&
divitem
muneris
abundantiam
;
itaque
cum
unus
quis
alicubi
aut
duo
Spiritum
Sanctum
accipiant
non
dicitur
effundam
de
Spiritu
meo
,
sed
tunc
quando
in
universas
gentes
munus
Spiritus
Sancti
redundaverit
.
Dydim
.
de
Sp.
Sanc.
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
ebullire
more
scaturiginis
,
to
bubble
up
as
a
Fountain
.
Hence
the
words
are
rendered
by
Theodot
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
scaturire
faciam
;
I
will
cause
my
Spirit
to
Spring
out
unto
you
as
a
Fountain
;
And
it
is
frequently
applied
unto
speaking
,
when
it
signifies
eloqui
aut
proferre
verba
more
scaturiginis
.
See
Psal.
72.
2.
Psal.
145.
7.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
which
some
take
to
be
the
root
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov.
1.
23.
hath
the
same
signification
.
And
the
Word
hath
a
double
lively
Metaphor
.
For
the
Proceeding
of
the
Spirit
from
the
Father
,
is
compared
to
the
continual
rising
of
the
Waters
of
a
Living
Spring
;
and
his
Communication
unto
us
,
to
the
overflowing
of
those
Waters
,
yet
guided
by
the
Will
and
Wisdom
of
God
.
Isa.
32.
15.
Until
the
Spirit
be
poured
upon
us
from
on
High
,
and
the
Wilderness
be
a
fruitful
field
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
indeed
sometimes
to
pour
out
,
but
more
properly
and
more
commonly
to
uncover
,
to
make
bare
,
to
reveal
.
Until
the
Spirit
be
revealed
from
on
High
.
There
shall
be
such
a
plentiful
Communication
of
the
Spirit
,
as
that
He
and
His
Work
shall
be
made
open
,
revealed
,
and
plain
.
Or
the
Spirit
shall
be
bared
,
as
God
is
said
to
make
his
Arme
bare
when
he
will
Work
mightily
and
effectually
.
Isa.
52.
10.
Isa.
44.
3
,
I
will
pour
my
Spirit
upon
thy
Seed
,
and
my
Blessing
upon
thine
Offspring
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Word
here
is
so
to
pour
a
thing
out
,
as
that
it
cleaveth
unto
and
abideth
on
that
which
it
is
poured
out
upon
.
As
the
Spirit
of
God
abides
with
them
unto
whom
he
is
Communicated
.
Ezek.
39.
29.
I
have
poured
out
my
Spirit
on
the
House
of
Israel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
another
word
;
This
is
properly
to
pour
out
,
and
that
in
a
plentiful
manner
.
The
same
word
that
is
used
in
that
great
Promise
,
Joel
.
2.
28.
which
is
rendred
Acts
2.
17.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
effundam
,
I
will
pour
out
my
Spirit
;
and
the
same
Thing
is
again
expressed
by
the
same
word
,
Acts
10.
45.
The
Gift
of
the
Holy
Ghost
is
poured
on
the
Gentiles
.
Sect.
12
Let
us
then
briefly
consider
the
Importance
of
this
Expression
.
And
one
or
two
things
may
be
observed
concerning
it
in
general
.
As
(
1.
)
wherever
it
is
used
it
hath
direct
respect
unto
the
Times
of
the
Gospel
.
Either
it
is
a
part
of
the
Promises
concerning
it
,
or
of
the
Story
of
its
Accomplishment
under
it
.
But
where-ever
it
is
mentioned
,
the
Time
,
State
,
and
Grace
of
the
Gospel
are
intended
in
it
.
For
the
Lord
Christ
was
in
all
things
to
have
the
preeminence
,
Col.
1.
18.
And
therefore
although
God
gave
his
Spirit
in
some
measure
before
,
yet
he
poured
him
not
out
until
He
was
first
anointed
with
his
Fulness
.
(
2.
)
There
is
a
tacit
comparison
in
it
with
some
other
Time
and
Season
,
or
some
other
Act
of
God
wherein
or
whereby
God
gave
his
Spirit
before
,
but
not
in
the
way
and
manner
that
he
intended
now
to
bestow
him
.
A
larger
Measure
of
the
Spirit
to
be
now
given
than
was
before
,
or
is
signified
by
any
other
Expressions
of
the
same
Gift
,
is
intended
in
this
Word
.
Sect.
13
Three
things
are
therefore
comprized
in
this
Expression
.
(
1.
)
An
eminent
Act
of
Divine
Bounty
.
Pouring
forth
is
the
way
whereby
Bounty
from
an
all-sufficeing
fulness
is
expressed
.
As
the
Clouds
filled
with
a
moist
vapour
pour
down
Rain
,
Job
36.
27.
until
it
water
the
Ridges
of
the
Earth
abundantly
,
setling
the
Furrows
thereof
,
and
making
it
soft
with
Showers
;
as
Psal.
65.
10.
which
with
the
things
following
in
that
place
,
v.
11
,
12
,
13.
are
spoken
Allegorically
of
this
pouring
out
of
the
Spirit
of
God
from
above
.
Hence
God
is
said
to
do
this
richly
,
Tit.
3.
6.
The
renewing
of
the
Holy
Ghost
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
hath
poured
on
us
richly
;
that
is
,
on
all
Believers
who
are
converted
unto
God
.
For
the
Apostle
discourseth
not
of
the
extraordinary
Gifts
of
the
Holy
Ghost
which
were
then
given
forth
in
a
plentiful
manner
,
but
of
that
Grace
of
the
Holy
Ghost
whereby
all
that
believe
are
regenerated
,
renewed
,
and
converted
unto
God
.
For
so
were
men
converted
of
old
by
a
rich
participation
of
the
Holy
Ghost
,
and
so
they
must
be
still
whatever
some
pretend
,
or
die
in
their
sins
.
And
by
the
same
word
is
the
bounty
of
God
in
other
things
expressed
.
The
living
God
who
giveth
us
richly
all
things
to
enjoy
,
1
Tim.
6.
17.
(
2.
)
This
pouring
out
hath
respect
unto
the
Gifts
and
Graces
of
the
Spirit
and
not
unto
his
Person
.
For
where
he
is
given
he
is
given
absolutely
,
and
as
to
himself
not
more
or
less
;
but
his
Gifts
and
Graces
may
be
more
plentifully
and
abundantly
given
at
one
time
than
at
another
,
to
some
Persons
than
to
others
.
Wherefore
this
Expression
is
metonymical
,
that
being
spoken
of
the
Cause
which
is
proper
to
the
Effect
;
the
Spirit
being
said
to
be
poured
forth
,
because
his
Graces
are
so
.
(
3.
)
Respect
is
had
herein
unto
some
especial
Works
of
the
Spirit
.
Such
are
the
Purifying
or
Sanctifying
,
and
the
Comforting
or
Refreshing
them
on
whom
He
is
poured
.
With
respect
unto
the
first
to
these
Effects
,
he
is
compared
both
unto
Fire
and
Water
.
For
both
Fire
and
Water
have
purifying
Qualities
in
them
,
though
towards
different
Objects
and
working
in
a
different
manner
.
So
by
Fire
are
Metals
purified
and
purged
from
their
Dross
and
Mixtures
,
and
by
Water
are
all
other
unclean
and
defiled
things
cleansed
and
purified
.
Hence
the
Lord
Jesus
Christ
in
his
Work
by
his
Spirit
is
at
once
compared
unto
a
Refiners
Fire
and
to
Fullers
Sope
,
Mal.
3.
2
,
3.
because
of
the
purging
purifying
Qualities
that
are
in
Fire
and
Water
.
And
the
Holy
Ghost
is
expresly
called
a
Spirit
of
Burning
,
Isa.
4.
4.
For
by
him
are
the
Vessels
of
the
House
of
God
that
are
of
Gold
and
Silver
refined
and
purged
,
as
those
that
are
but
of
Wood
and
Stone
are
consumed
.
And
when
it
is
said
of
our
Lord
Jesus
that
he
should
baptize
with
the
Holy
Ghost
and
with
Fire
,
Luke
3.
16.
it
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
thing
doubly
expressed
,
and
therefore
mention
is
made
only
of
the
Holy
Ghost
,
John
1.
33.
But
the
Holy
Ghost
was
in
his
Dispensation
to
purifie
and
cleanse
them
as
Fire
doth
Gold
and
Silver
.
And
on
the
same
account
is
he
compared
to
Water
,
Ezek.
36.
35.
I
will
sprinkle
clean
Water
upon
you
and
you
shall
be
clean
;
which
is
expounded
v.
26.
by
a
New
Spirit
will
I
put
within
you
,
which
God
calls
his
Spirit
,
Jer.
32.
39.
So
our
Saviour
calls
him
Rivers
of
Water
,
Joh.
7.
38
,
39.
see
Isa.
44.
3.
And
it
is
with
regard
unto
his
purifying
cleansing
and
sanctifying
our
Natures
that
he
is
thus
called
.
With
respect
therefore
in
an
especial
manner
hereunto
is
he
said
to
be
poured
out
.
So
our
Apostle
expresly
declares
,
Tit.
3.
4
,
5
,
6.
Again
it
respects
his
comforting
and
refreshing
them
on
whom
he
is
poured
.
Hence
is
he
said
to
be
poured
down
from
above
as
Rain
that
descends
on
the
Earth
;
Isa.
44.
3.
I
will
pour
Water
upon
him
that
is
thirsty
,
and
Floods
upon
the
dry
ground
;
that
is
,
I
will
pour
my
Spirit
on
thy
Seed
,
and
my
Blessing
upon
thy
Off-spring
;
and
they
shall
spring
up
as
among
the
Grass
,
as
Willows
by
the
Water-Courses
,
v.
4.
see
Chap.
35.
6
,
7.
He
comes
upon
the
dry
parched
barren
ground
of
the
hearts
of
men
,
with
his
refreshing
fructifying
Vertue
and
Blessing
,
causing
them
to
spring
and
bring
forth
Fruits
in
Holiness
and
Righteousness
to
God
,
Heb.
6.
7.
And
in
respect
unto
his
Communication
of
his
Spirit
,
is
the
Lord
Christ
said
to
come
down
like
Rain
upon
the
mown
Grass
,
as
Showers
that
water
the
Earth
,
Psal.
72.
6.
The
good
Lord
give
us
alwayes
of
these
Waters
and
refreshing
Showers
.
And
these
are
the
wayes
in
general
whereby
the
Dispensation
of
the
Spirit
from
God
,
for
what
End
or
Purpose
soever
it
be
,
is
expressed
.
Sect.
14
We
come
nextly
to
consider
what
is
ascribed
unto
the
Spirit
Himself
,
in
a
way
of
complyance
with
these
Acts
of
God
whereby
he
is
given
and
administred
.
Now
these
are
such
Things
or
Actions
as
manifest
him
to
be
a
Voluntary
Agent
;
and
that
not
only
as
to
what
he
acts
or
doth
in
men
,
but
also
as
to
the
manner
of
his
coming
forth
from
God
,
and
his
Application
of
himself
unto
his
Work
.
And
these
we
must
consider
as
they
are
declared
unto
us
in
the
Scripture
.
The
first
and
most
general
Expression
hereof
is
,
that
he
proceedeth
from
the
Father
;
and
being
the
Spirit
of
the
Son
,
he
proceedeth
from
him
also
in
like
manner
;
John
15.
25.
The
Spirit
of
Truth
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
There
is
〈…〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Procession
of
the
Holy
Ghost
.
The
〈…〉
,
Natural
or
Personal
.
This
expresseth
his
Eternal
Relation
to
the
Persons
of
the
Father
and
the
Son
.
He
is
of
them
by
an
eternal
Emanation
or
Procession
.
[
](A53720-e39430-b)*
*
Spiritus
Sanctus
qui
a
Patre
&
Filio
procedit
,
nec
ipse
caepit
;
quia
processio
ejus
continua
est
,
&
ab
eo
qui
non
caepit
.
Ambros.
in
Symbol
.
Apostol.
cap.
3.
Spiritus
quidem
Sanctus
nec
ingenitus
est
nec
genitus
alieubi
dicitu●
,
ne
si
ingenitus
diceretur
sicut
Pater
,
duo
Patres
in
Sancta
Trinitate
intelligerentur
;
aut
sigenitus
diecretur
sicut
Filius
,
duo
itidem
Filii
in
eadem
estimarentur
esse
Sancta
Te●uitate
:
sed
tantummodo
procedere
de
Patre
&
Filio
salva
fide
dicendum
est
.
Qui
tamen
non
de
Patre
procedit
in
Filium
,
&
de
Filio
procedit
ad
Sanctificandam
ereaturam
,
sicut
quidam
male
intelligentes
credendum
esse
putabant
,
sed
simul
de
utroque
procedit
.
Quia
Pater
talem
genuit
Filium
,
ut
quemadmodum
de
se
,
ita
&
de
illo
quoque
procedat
Spiritus
Sanctus
.
August
.
Sermo
38.
de
Tempore
.
The
manner
hereof
unto
us
in
this
Life
is
incomprehensible
.
Therefore
it
is
rejected
by
some
who
will
believe
no
more
than
they
can
put
their
hands
into
the
sides
of
.
And
yet
are
they
forced
in
things
under
their
Eyes
,
to
admit
of
many
things
which
they
cannot
perfectly
comprehend
.
But
we
live
by
Faith
and
not
by
Sight
.
[
](A53720-e39500-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin.
Martyr
.
Expositio
Fidei
de
recta
Confess
.
This
is
enough
unto
us
that
we
admit
nothing
in
this
great
Mystery
but
what
is
revealed
,
and
nothing
is
revealed
unto
us
that
is
inconsistent
with
the
Being
and
Subsistence
of
God
.
For
this
Procession
or
Emanation
includes
no
Separation
or
Division
in
or
of
the
Divine
Nature
,
but
only
expresseth
a
distinction
in
Subsistence
by
a
Property
peculiar
to
the
Holy
Spirit
:
But
this
is
not
that
which
at
present
I
intend
.
The
consideration
of
it
belongeth
unto
the
Doctrine
of
the
Trinity
in
general
and
hath
been
handled
elsewhere
.
Secondly
,
There
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Procession
of
the
Spirit
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
dispensatory
.
This
is
the
Egress
of
the
Spirit
in
his
Application
of
Himself
unto
his
Work
.
A
voluntary
Act
it
is
of
his
Will
,
and
not
a
necessary
Property
of
his
Person
.
And
he
is
said
thus
to
proceed
from
the
Father
,
because
he
goeth
forth
or
proceedeth
in
the
pursuit
of
the
Counsels
and
Purposes
of
the
Father
,
and
as
sent
by
him
to
put
them
into
Execution
or
to
make
them
effectual
.
And
in
like
manner
he
proceedeth
from
the
Son
,
sent
by
Him
for
the
Application
of
his
Grace
unto
the
Souls
of
his
Elect
,
John
15.
16.
It
is
true
,
this
proves
his
Eternal
Relation
to
the
Father
,
and
the
Son
,
as
he
proceeds
from
them
,
or
receives
his
peculiar
Personal
Subsistence
from
them
;
For
that
is
the
Ground
of
this
order
of
Operation
.
But
it
is
his
own
Personal
voluntary
acting
that
is
intended
in
the
Expression
.
And
this
is
the
general
Notation
of
the
Original
of
the
Spirits
acting
in
all
that
he
doth
.
He
proceedeth
or
cometh
forth
from
the
Father
.
Had
it
been
only
said
that
He
was
given
and
sent
,
it
could
not
have
been
known
that
there
was
any
thing
of
his
own
Will
in
what
he
did
,
whereas
he
is
said
to
divide
unto
every
one
as
He
will
.
But
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
proceedeth
of
his
own
accord
unto
his
Work
,
his
own
Will
and
Condescention
is
also
asserted
.
And
this
his
proceeding
from
the
Father
,
is
in
complyance
with
his
sending
of
Him
to
accomplish
and
make
effectual
the
Purposes
of
his
Will
and
the
Counsels
of
his
Grace
.
Sect.
16
Secondly
;
To
the
same
purpose
He
is
said
to
come
;
John
15.
26.
When
the
Comforter
is
come
.
John
16.
7.
If
I
go
not
away
the
Comforter
will
not
come
;
v.
8.
and
when
he
is
come
.
So
is
he
said
to
come
upon
Persons
.
We
so
express
it
,
1
Chron.
12.
18.
The
Spirit
came
upon
Amasai
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Spirit
clothed
Amasai
;
possessed
his
Mind
as
a
Man's
Cloths
cleave
unto
him
,
Acts
19.
6.
The
Holy
Ghost
came
on
them
and
they
prophesied
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
come
is
as
it
were
the
Terminus
ad
Quem
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
going
forth
or
proceeding
.
For
there
is
in
these
Expressions
an
Allusion
unto
a
local
Motion
,
whereof
these
two
words
denote
the
Beginning
and
the
End
.
The
first
intendeth
his
voluntary
Application
of
himself
to
his
Work
,
the
other
his
progress
in
it
;
such
Condescentions
doth
God
make
use
of
in
the
declaration
of
his
Divine
Actings
to
accommodate
them
unto
our
Understandings
,
and
to
give
us
some
kind
of
Apprehension
of
them
.
He
proceedeth
from
the
Father
as
given
by
him
,
and
cometh
unto
us
as
sent
by
him
.
The
meaning
of
both
is
,
that
the
Holy
Ghost
by
his
own
Will
and
Consent
worketh
in
the
pursuit
of
the
Will
of
the
Father
,
there
and
that
where
and
what
he
did
not
work
before
.
[
](A53720-e40010-b)†
†
Nullus
sine
Deo
,
neque
ullus
non
in
Deo
locus
est
.
In
Caelis
est
,
in
Inferno
est
,
ultra
Maria
est
.
Inest
interior
,
excedit
exterior
.
Itaque
cum
habet
atque
habetur
,
neque
in
aliquo
ipse
,
neque
non
in
omnibus
est
.
Hilar.
lib.
1.
de
Trinitat
.
And
as
there
is
no
local
Motion
to
be
thought
of
in
these
things
,
so
they
can
in
no
tolerable
sense
be
reconciled
to
the
Imagination
of
his
being
onely
the
inherent
Vertue
or
an
actual
Emanation
and
Influence
of
the
Power
of
God
.
And
hereby
is
our
Faith
and
Obedience
Regulated
in
our
dealing
with
God
about
Him
.
For
we
may
both
pray
the
Father
that
he
would
give
and
send
Him
unto
us
according
to
his
Promise
,
and
we
may
pray
to
Him
to
come
unto
us
to
sanctifie
and
comfort
us
according
to
the
Work
and
Office
that
he
hath
undertaken
.
This
is
that
which
we
are
taught
hereby
.
For
these
Revelations
of
God
are
for
our
Instruction
in
the
Obedience
of
Faith
.
Sect.
17
Thirdly
;
He
is
said
to
fall
on
Men
;
Acts
10.
44.
While
Peter
yet
spake
these
words
,
the
Holy
Ghost
fell
on
all
them
which
heard
the
Word
.
So
Chap.
11.
4.
Where
Peter
repeating
the
same
Matter
,
sayes
,
The
Holy
Ghost
fell
on
them
as
on
us
at
the
beginning
:
that
is
,
Acts
2.
4.
A
greatness
and
suddainness
in
a
surprizal
is
intended
in
this
Word
.
As
when
the
Fire
fell
down
from
Heaven
(
which
was
a
Type
of
him
)
upon
the
Altar
and
Sacrifice
of
Elijah
the
People
that
saw
it
were
amazed
,
and
falling
on
their
Faces
cryed
out
,
The
Lord
he
is
God
,
1
Kings
18.
38
,
39.
When
Men
are
no
way
in
expectation
of
such
a
Gift
,
or
when
they
have
an
Expectation
in
general
but
are
suddainly
surprized
as
to
the
particular
Season
it
is
thus
declared
.
But
where-ever
this
word
is
used
,
some
extraordinary
Effects
evidencing
his
Presence
and
Power
do
immediately
ensue
,
Acts
10.
44
,
46.
And
so
it
was
at
the
beginning
of
his
Effusion
under
the
New
Testament
,
Acts
2.
4.
&
8.
16.
Sect.
18
Fourthly
;
Being
come
,
He
is
said
to
Rest
on
the
Persons
to
whom
he
is
given
and
sent
;
Isa.
11.
3.
And
the
Spirit
of
the
Lord
shall
Rest
upon
him
.
This
is
interpreted
abiding
and
remaining
,
John
1.
32
,
33.
Numb.
11.
25
,
26.
The
Spirit
of
the
Lord
rested
on
the
Elders
.
So
the
Spirit
of
Elijah
rested
on
Elisha
,
2
Kings
2.
15.
1
Pet.
4.
14.
The
Spirit
of
God
and
of
Glory
resteth
on
you
.
Two
things
are
included
herein
;
(
1.
)
Complacency
.
(
2.
)
Permanency
.
First
,
He
is
well-pleased
in
his
Work
wherein
he
Rests
.
So
where
God
is
said
to
rest
in
his
Love
,
he
doth
i●
with
Joy
and
singing
,
Zeph.
3.
17.
so
doth
the
Spirit
rejoyce
where
he
rests
.
Secondly
,
He
abides
where
he
Rests
.
Under
this
Notion
is
this
acting
of
the
Spirit
promised
by
our
Saviour
.
He
shall
abide
with
you
for
ever
,
John
14.
16.
He
came
only
on
some
Men
by
a
sudden
surprizal
to
act
in
them
and
by
them
some
peculiar
Work
and
Duty
.
To
this
end
he
only
transiently
affected
their
Minds
with
his
Power
.
But
where
he
is
said
to
rest
,
as
in
the
works
of
Sanctification
and
Consolation
,
there
he
abides
and
continues
with
Complacency
and
Delight
.
Sect.
19
Fifthly
;
He
is
said
to
depart
from
some
Persons
.
So
it
is
said
of
Saul
,
1
Sam.
16.
14.
The
Spirit
of
the
Lord
departed
from
him
.
And
David
prayes
that
God
would
not
take
his
Holy
Spirit
from
him
.
Psal.
51.
11.
And
this
is
to
be
understood
answerably
unto
what
we
have
discoursed
before
about
his
coming
and
his
being
sent
.
As
he
is
said
to
come
so
is
he
said
to
depart
;
and
as
he
is
said
to
be
sent
so
is
he
said
to
be
taken
away
.
His
departure
from
men
therefore
is
his
ceasing
to
work
in
them
and
on
them
as
formerly
;
and
as
far
as
this
is
penal
he
is
said
to
be
taken
away
.
So
he
departed
and
was
taken
away
from
Saul
when
he
no
more
helped
him
with
that
Ability
for
Kingly
Government
which
before
he
had
by
his
Assistance
.
And
this
departure
of
the
Holy
Ghost
from
any
is
either
total
or
partial
onely
.
Some
on
whom
he
hath
been
bestowed
for
the
working
of
sundry
Gifts
for
the
good
of
others
,
with
manifold
convictions
by
Light
and
general
Assistance
unto
the
performance
of
Duties
,
He
utterly
deserts
and
gives
them
up
unto
themselves
and
their
own
hearts
lusts
.
Examples
hereof
are
common
in
the
World
.
Men
who
have
been
made
Partakers
of
many
Gifts
of
the
Holy
Ghost
,
and
been
in
an
especial
manner
enlightned
,
and
under
the
Power
of
their
Convictions
carried
out
unto
the
Profession
of
the
Gospel
and
the
performance
of
many
Duties
of
Religion
;
yet
being
entangled
by
Temptations
and
overcome
by
the
power
of
their
lusts
,
relinquish
all
their
Beginnings
and
Engagements
and
turn
wholly
unto
Sin
and
Folly
.
From
such
Persons
the
Holy
Ghost
utterly
departs
,
all
their
Gifts
dry
up
and
wither
;
their
Light
goeth
out
and
they
have
Darkness
in
stead
of
a
Vision
.
The
Case
of
such
is
deplorable
;
for
it
had
been
better
for
them
not
to
have
known
the
way
of
Righteousness
,
than
after
they
have
known
it
to
turn
from
the
Holy
Commandment
delivered
unto
them
,
2
Pet.
2.
21.
And
some
of
these
add
despight
and
contempt
of
that
whole
Work
of
the
Spirit
of
God
whereof
themselves
were
made
Partakers
unto
their
Apostasie
.
And
the
condition
of
such
profligate
Sinners
is
for
the
most
part
irrecoverable
,
Heb.
6.
4
,
5
,
6.
Chap.
10.
v.
26
,
27
,
28
,
29
,
30.
From
some
He
withdraweth
and
departeth
partially
only
,
and
that
mostly
but
for
a
season
.
And
this
Departure
respects
the
Grace
Light
and
Consolation
which
he
administers
unto
Believers
,
as
to
the
degrees
of
them
and
the
Sense
of
them
in
their
own
Souls
.
On
whom
He
is
bestowed
to
work
these
things
in
a
saving
way
,
from
them
he
never
utterly
or
totally
departs
.
This
our
Blessed
Saviour
plainly
promiseth
and
asserteth
;
John
4.
14.
Whosoever
drinketh
of
the
Water
that
I
shall
give
him
shall
never
thirst
;
but
the
Water
that
I
shall
give
him
shall
be
in
him
a
Well
of
Water
springing
up
into
Everlasting
Life
.
That
this
Well
of
Living
Water
is
his
Sanctifying
Spirit
himself
declares
,
John
7.
37
,
38.
He
who
hath
received
him
,
shall
never
have
a
thirst
of
total
Want
and
Indigence
any
more
.
Besides
He
is
given
unto
this
end
by
vertue
of
the
Covenant
of
Grace
.
And
the
Promise
is
express
therein
,
that
he
shall
never
depart
from
them
to
whom
he
is
given
,
Isa.
59.
21.
Jer.
31.
33.
Chap.
32.
39
,
40.
Ezek.
11.
19
,
20
,
But
now
as
to
the
degrees
and
sensible
Effects
of
these
Operations
,
He
may
depart
and
wi●hdraw
from
Believers
for
a
Season
.
Hence
they
may
be
left
unto
many
Spiritual
Decays
and
much
weakeness
,
the
things
of
Grace
that
remain
in
them
being
as
it
were
ready
to
die
,
Revel.
3.
2.
and
they
may
apprehend
themselves
deserted
and
forsaken
of
God
.
So
did
Sion
,
Isa.
40.
27.
Chap.
49.
15.
For
therein
doth
God
hide
himself
,
Isa.
44.
15.
or
forsake
his
People
for
a
moment
,
Chap.
54.
7.
He
hides
himself
and
his
wrath
,
Chap.
57.
17.
These
are
the
things
which
David
so
often
and
so
bitterly
complaineth
of
,
and
which
with
so
much
earnestness
he
contendeth
and
wrestleth
with
God
to
be
delivered
from
.
These
are
those
spiritual
Desertions
which
some
of
late
have
laden
with
reproach
contempt
and
scorn
.
All
the
apprehensions
and
complaints
of
the
People
of
God
about
them
,
they
would
represent
as
nothing
but
the
idle
Imaginations
of
distempered
Brains
,
or
the
Effects
of
some
disorder
in
their
Blood
and
Animal
Spirits
.
I
could
indeed
easily
allow
that
Men
should
despise
and
laugh
at
what
is
declared
as
the
Experience
of
Professors
at
present
.
Their
prejudice
against
their
Persons
will
not
allow
them
to
entertain
any
thoughts
of
them
but
what
are
suited
unto
Folly
and
Hypocrisie
.
But
at
this
I
acknowledg
I
stand
amazed
;
that
whereas
these
things
are
so
plainly
,
so
fully
and
frequently
declared
in
the
Scriptures
,
both
as
to
the
actings
of
God
and
his
Holy
Spirit
in
them
,
and
as
to
the
sense
of
those
concerned
about
them
;
whereas
the
whole
of
God's
dealings
,
and
Believers
application
of
themselves
to
him
in
this
Matter
,
are
so
graphically
exemplified
in
sundry
of
the
Holy
Saints
of
old
,
as
Joh
,
David
,
Heman
,
and
others
;
and
great
and
plentiful
Provision
is
made
in
the
Scripture
for
the
Direction
,
Recovery
,
Healing
and
Consolation
of
Souls
in
such
a
condition
;
yet
men
professing
themselves
to
be
Christians
,
and
to
believe
the
Word
of
God
at
least
not
to
be
a
Fable
,
should
dare
to
cast
such
opprobrious
Reproaches
on
the
Wayes
and
and
Works
of
God
.
The
end
of
these
Attempts
can
be
no
other
but
to
decry
all
real
entercourse
between
God
and
the
Souls
of
Men
,
leaving
only
an
outside
form
or
shape
of
Religion
,
not
one
jot
better
than
Atheism
.
Neither
is
it
only
what
concerns
Spiritual
Desertions
,
whose
Nature
,
Causes
,
and
Remedies
,
are
professedly
and
at
large
handled
by
all
the
Casuistical
Divines
even
of
the
Roman
Church
,
but
the
whole
Work
of
the
Spirit
of
God
upon
the
Hearts
of
Men
,
with
all
the
Effects
produduced
in
them
with
respect
unto
Sin
and
Grace
,
that
some
men
by
their
odious
and
scurrilous
Expressions
endeavour
to
expose
to
contempt
and
scorn
;
S.
P.
p.
339
,
340
,
341
,
342.
Whatever
trouble
befals
the
minds
of
men
upon
the
account
of
a
sense
of
the
guilt
of
Sin
,
whatever
Darkness
and
Disconsolation
they
may
undergo
through
the
displeasure
of
God
and
his
withdrawing
of
the
wonted
influences
of
his
Grace
Love
and
Favour
towards
them
,
whatever
Peace
Comfort
or
Joy
they
may
be
made
Partakers
of
by
a
sense
of
the
Love
of
God
shed
abroad
in
their
Hearts
by
the
Holy
Ghost
,
it
is
all
ascribed
in
most
opprobrious
Language
unto
Melancholy
reeks
and
vapours
,
whereof
a
certain
and
mechanical
account
may
be
given
by
them
who
understand
the
Anatomy
of
the
Brain
.
To
such
an
height
of
Profane
Atheism
is
the
daring
Pride
and
Ignorance
of
some
in
our
dayes
arrived
.
Sect.
20
There
remaineth
yet
one
general
Adjunct
of
the
Dispensation
and
Work
of
the
Holy
Ghost
,
which
gives
a
further
Description
of
the
manner
of
it
;
which
I
have
left
unto
a
single
Consideration
.
This
is
that
which
is
mentioend
Heb.
2.
4.
God
witnessing
unto
them
with
Signs
and
Wonders
,
with
divers
Miracles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Gifts
say
we
of
the
Holy
Ghost
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
Distributions
or
Partitions
.
And
hence
advantage
is
taken
by
some
to
argue
against
his
very
Being
.
So
Crellius
contends
that
the
Holy
Ghost
here
is
taken
passively
,
or
that
the
Expression
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Genitivus
Materiae
.
Wherefore
he
supposes
that
it
followeth
that
the
Holy
Ghost
himself
may
be
divided
into
Parts
,
so
that
one
may
have
one
Part
and
Parcel
of
him
,
and
another
may
have
another
Part.
How
inconsistent
this
is
with
the
Truth
of
his
Being
and
Personality
is
apparent
.
But
yet
neither
can
he
give
any
tolerable
account
of
the
Division
and
Partition
of
that
Power
of
God
which
he
calls
the
Holy
Ghost
,
unless
he
will
make
the
Holy
Spirit
to
be
a
Quality
in
us
and
not
in
the
Divine
Nature
,
as
Justin
Martyr
affirms
Plato
to
have
done
,
and
so
to
be
divided
.
[
](A53720-e41440-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin.
Martyr
.
ad
Graec.
Cohortat
.
Aliter
statuit
Cyprianus
seu
quisquis
fuit
Author
lib.
de
Spirit
.
Sanct.
inter
Opera
Cypriani
.
Hic
est
Spiritus
Sa●ctus
quem
Magi
in
Aegypto
tertii
signi
ostensione
convicti
,
cum
sua
defeciss●
.
praestigia
faterentur
,
Dei
digitum
appellabant
,
&
antiquis
Philosophis
ej●●
intimarunt
presentiam
defuisse
.
Et
licet
de
Patre
&
Filio
aliqua
sensissent
Platonici
,
Spiritus
tamen
tumidus
&
humani
appetitor
favoris
sanctificationem
mentis
Divinae
mereri
non
potuit
,
&
ubi
ad
profunditatem
Sacramentorum
deventum
est
,
omnis
eorum
caligavit
subtilitas
,
nec
potuit
insidelitas
Sanctitudini
propinquare
.
Cyp.
de
Spirit
.
Sanct.
And
the
Interpretation
he
useth
of
the
words
is
wrested
perverse
and
foolish
.
For
the
Contexture
of
them
requires
that
the
Holy
Ghost
be
here
taken
actively
as
the
Author
of
the
Distribution
mentioned
.
He
gives
out
of
his
Gifts
and
Powers
unto
Men
in
many
Parts
,
not
all
to
One
,
not
all
at
once
;
not
all
in
one
way
,
but
some
to
one
some
to
another
,
some
at
one
time
some
at
another
,
and
that
in
great
variety
.
The
Apostle
therefore
in
this
place
declares
,
That
the
Holy
Spirit
gave
out
various
Gifts
unto
the
first
Preachers
of
the
Gospel
for
the
confirmation
of
their
Doctrine
,
according
to
the
Promise
of
our
Saviour
,
John
15.
26
,
27.
Of
these
he
mentions
in
particular
,
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Signs
.
That
is
,
Miraculous
Works
wrought
to
signifie
the
Presence
of
God
by
his
Power
with
them
that
wrought
them
;
so
giving
out
his
Approbation
of
the
Doctrine
which
they
taught
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prodigies
or
Wonders
,
Works
beyond
the
Power
of
Nature
or
energie
of
Natural
Causes
wrought
to
fill
Men
with
Wonder
and
Admiration
;
manifesting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
surprizing
Men
with
a
sense
of
the
Presence
of
God
.
Thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mighty
Works
of
several
sorts
,
such
as
opening
of
the
Eyes
of
the
Blind
,
raising
the
Dead
and
the
like
.
These
being
mentioned
,
there
is
added
in
general
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gifts
of
the
Holy
Ghost
.
For
these
and
other
like
things
did
the
Holy
Ghost
work
and
effect
to
the
end
mentioned
.
And
these
Distributions
are
from
him
as
the
Signs
and
Wonders
were
,
that
is
,
Effects
of
his
Power
;
only
there
is
added
an
intimation
how
they
are
all
wrought
by
him
,
which
is
by
giving
them
a
power
for
their
Operation
variously
dividing
them
amongst
those
on
whom
they
were
bestowed
;
and
that
as
it
is
added
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
unto
his
own
Will.
And
this
place
is
so
directly
and
fully
expounded
,
1
Cor.
12.
7
,
8
,
9
,
10
,
11.
that
there
is
no
room
of
exception
left
unto
the
most
obstinate
.
And
that
place
having
been
opened
before
in
the
entrance
of
this
Discourse
,
I
shall
not
here
call
it
over
again
.
These
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
are
his
Gifts
which
as
Parts
and
Parcels
of
his
Work
he
giveth
out
in
great
variety
.
[
](A53720-e41720-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Origen
.
Comment.
in
Matthaeum
.
To
the
same
purpose
are
his
Operations
described
,
Isa.
11.
2
,
3.
The
Spirit
of
the
Lord
shall
rest
upon
Him
,
the
Spirit
of
Wisdom
and
Understanding
,
the
Spirit
of
Counsel
and
of
Might
,
the
Spirit
of
Knowledg
and
of
the
Fear
of
the
Lord
.
He
is
first
called
the
Spirit
of
the
Lord
to
express
his
Being
and
Nature
;
and
then
he
is
termed
the
Spirit
of
Wisdom
and
of
Counsel
,
&c.
That
is
He
who
is
the
Author
of
Wisdom
and
Counsel
,
and
the
rest
of
the
Graces
mentioned
,
who
divides
and
distributes
them
according
to
his
own
Will.
That
variety
of
Gifts
and
Graces
wherewith
Believers
are
endowed
and
adorned
are
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Distributions
of
the
Holy
Spirit
.
Hence
the
principal
respect
that
we
have
unto
him
immediately
in
our
Worship
of
him
under
the
New
Testament
is
,
as
he
is
the
Author
of
these
various
Gifts
and
Graces
.
So
John
saluting
the
Churches
of
Asia
,
prayeth
for
Grace
for
them
from
God
the
Father
,
and
the
seven
Spirits
that
are
before
his
Throne
,
Rev.
1.
4.
That
is
,
the
Holy
Spirit
of
God
considered
in
his
care
of
the
Church
,
and
his
yielding
supplies
unto
it
as
the
Author
of
that
Perfection
of
Gifts
and
Graces
which
are
and
are
to
be
bestowed
upon
it
.
So
doth
the
number
of
Seven
denote
.
And
therefore
whereas
our
Lord
Jesus
Christ
as
the
Foundation
of
his
Church
was
anointed
with
all
the
Gifts
and
Graces
of
the
Spirit
in
their
Perfection
,
it
is
said
that
upon
that
one
Stone
should
be
seven
Eyes
,
Zech.
3.
9.
all
the
Gifts
of
the
Seven
Spirits
of
God
,
or
of
that
Holy
Spirit
which
is
the
Author
of
them
all
.
Sect.
21
All
therefore
that
is
pleaded
for
the
Division
of
the
Holy
Ghost
from
this
place
,
is
built
on
the
Supposition
that
we
have
before
rejected
;
namely
,
that
he
is
not
a
Divine
Person
,
but
an
Arbitrary
Emanation
of
Divine
Power
;
and
yet
neither
so
can
the
division
of
the
Holy
Ghost
pleaded
for
be
with
any
tolerable
sense
maintained
.
Crellius
sayes
indeed
that
all
Divine
Inspirations
may
be
considered
as
one
Whole
,
as
many
Waters
make
up
one
Sea
.
In
this
respect
the
Holy
Ghost
is
One
,
that
is
,
one
Universal
made
up
of
many
Species
,
this
is
totum
logicum
.
And
so
He
may
be
divided
into
his
Subordinate
Species
.
But
what
Ground
or
Colour
is
there
for
any
such
Notions
in
the
Scripture
?
Where
is
it
said
that
all
the
Gifts
of
the
Holy
Ghost
do
constitute
or
make
up
one
Holy
Ghost
?
Or
the
Holy
Ghost
is
one
in
general
,
because
many
Effects
are
ascribed
unto
him
?
Or
that
the
several
Gifts
of
the
Spirit
are
so
many
distinct
kinds
of
it
?
The
contrary
unto
all
these
is
expresly
taught
;
namely
,
that
the
One
Holy
Spirit
worketh
all
these
things
as
he
pleaseth
,
so
that
they
are
all
of
them
external
Acts
of
his
Will
and
Power
.
And
it
is
to
as
little
purpose
pleaded
by
the
same
Author
,
that
he
is
divided
as
a
Natural
Whole
into
its
Parts
,
because
there
is
mention
of
a
Measure
and
Portion
of
him
.
So
God
is
said
not
to
give
him
to
Jesus
Christ
by
Measure
,
John
3.
34.
And
to
every
one
of
us
is
given
Grace
according
to
the
Measure
of
the
Gift
of
Christ
;
as
though
one
Measure
of
him
were
granted
unto
One
,
and
another
Measure
to
another
.
But
this
Measure
is
plainly
of
his
Gifts
and
Graces
.
These
were
bestowed
on
the
Lord
Christ
in
all
their
fulness
,
without
any
limitation
either
as
to
Kinds
or
Degrees
.
They
were
poured
into
him
according
unto
the
utmost
extent
and
capacity
of
Humane
Nature
,
and
that
under
an
inconceivable
advancement
by
its
Union
unto
the
Son
of
God
.
Others
receive
his
Gifts
and
Graces
in
limited
proportion
both
as
to
their
Kinds
and
Degrees
.
To
turn
into
a
Division
of
the
Spirit
himself
is
the
greatest
madness
.
And
casting
aside
Prejudices
there
is
no
difficulty
in
the
understanding
of
that
saying
of
God
to
Moses
,
Numb.
11.
17.
I
will
take
of
the
Spirit
that
is
on
thee
and
put
it
on
the
Elders
.
For
it
is
evidently
of
the
Gifts
of
the
Spirit
enabling
Men
for
Rule
and
Government
that
God
speaketh
and
not
of
the
Spirit
himself
.
Without
any
diminution
of
that
Spirit
in
him
,
that
is
of
the
Gifts
that
He
had
received
,
God
gave
unto
them
,
as
lighting
their
Candle
by
his
.
And
so
also
the
double
Portion
of
the
Spirit
of
Elijah
,
which
Elisha
requested
for
himself
,
was
only
a
large
and
peculiar
measure
of
Prophetical
Light
,
above
what
other
Prophets
which
he
left
behind
him
had
received
;
2
Kin.
2.
9.
He
asked
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
os
duorum
or
duplex
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
Expression
is
first
used
Deut.
21.
17.
where
the
double
Portion
of
the
First-Born
is
intended
.
So
that
probably
it
was
such
a
Portion
among
the
other
Prophets
,
as
the
First-Born
had
among
the
Brethren
of
the
same
Family
,
which
he
desired
;
and
so
it
came
to
pass
,
whence
also
he
had
the
Rule
and
Government
of
them
.
BOOK
II.
Peculiar
Operations
OF
THE
HOLY
SPIRIT
UNDER
THE
Old
Testament
Preparatory
for
The
NEW
.
CHAP.
I.
(
1.
)
The
Work
of
the
Spirit
of
God
in
the
New
Creation
;
by
some
despised
.
(
2.
)
Works
under
the
Old
Testament
preparatory
to
the
New
Creation
.
(
3
,
4.
)
Distribution
of
the
Works
of
the
Spirit
.
(
5.
)
The
Gift
of
Prophesie
;
the
Nature
,
Use
,
and
End
of
it
.
(
6.
)
The
beginning
of
Prophesie
.
(
7.
)
The
Holy
Spirit
the
only
Author
of
it
.
(
8.
)
The
Name
of
a
Prophet
;
its
signification
,
and
his
Work
.
(
9.
)
Prophesie
by
Inspiration
;
whence
so
called
.
(
10.
)
Prophets
how
acted
by
the
Holy
Ghost
.
(
11.
)
The
Adjuncts
of
Prophesie
,
or
distinct
wayes
of
its
Communication
.
(
12.
)
Of
Articulate
Voices
.
(
13.
)
Dreams
.
(
14.
)
Visions
.
(
15.
)
Adjuncts
of
Prophesie
.
Symbolical
Actions
.
(
16.
)
Local
Mutations
.
(
17.
)
Whether
unsanctified
Persons
might
have
the
Gift
of
Prophesie
.
The
Case
of
Baalam
.
(
18.
)
Answered
.
(
19.
)
Of
writing
the
Scriptures
.
(
20.
)
Three
things
required
thereunto
.
(
21.
)
Of
Miracles
.
(
22.
)
Works
of
the
Spirit
of
God
in
the
improvement
of
the
Natural
Faculties
of
the
Minds
of
Men
in
things
Political
.
(
23.
)
In
things
Moral
.
(
24.
)
In
things
Corporeal
.
(
25.
)
In
things
Intellectual
and
Artificial
.
(
26.
)
In
preaching
of
the
Word
.
Sect.
1
HAving
passed
through
these
general
things
which
are
of
a
necessary
previous
Consideration
unto
the
especial
Works
of
the
Holy
Ghost
,
I
now
proceed
unto
that
which
is
the
principal
Subject
of
our
present
Design
.
And
this
is
the
Dispensation
and
Work
of
the
Holy
Spirit
of
God
,
with
respect
unto
the
New
Creation
and
the
Recovery
of
Mankind
or
the
Church
of
God
thereby
.
A
Matter
this
is
of
the
highest
Importance
unto
them
that
sincerely
believe
,
but
most
violently
and
of
late
virulently
opposed
by
all
the
Enemies
of
the
Grace
of
God
and
our
Lord
Jesus
Christ
.
The
Weight
and
Concernment
of
the
Doctrine
hereof
,
have
in
part
been
spoken
unto
before
.
I
shall
at
present
add
no
farther
Considerations
to
the
same
purpose
,
but
leave
all
that
fear
the
Name
of
God
to
make
a
Judgment
of
it
by
what
is
revealed
concerning
it
in
the
Scriptures
,
and
the
Uses
whereunto
it
is
in
them
directed
.
Many
we
know
will
not
receive
these
things
,
but
whilst
we
keep
our selves
in
the
handling
of
them
unto
that
Word
whereby
one
day
both
we
and
they
must
either
stand
or
fall
;
we
need
not
be
moved
at
their
Ignorance
,
or
Pride
,
nor
at
the
Fruits
and
Effects
of
them
in
Reproaches
Contempt
and
scorn
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sect.
2
Now
the
Works
of
the
Spirit
in
Reference
unto
the
New-Creation
are
of
two
sorts
.
First
,
Such
as
were
Preparatory
unto
it
under
the
Old
Testament
.
For
I
reckon
that
the
State
of
the
Old-Creation
,
as
unto
our
Living
unto
God
,
ended
with
the
Entrance
of
Sin
and
giving
the
First
Promise
.
Whatever
ensued
thereon
,
in
a
Way
of
Grace
,
was
preparatory
for
and
unto
the
New
.
2dly
,
Such
as
were
actually
wrought
about
it
under
the
New
.
Those
Acts
and
Workings
of
his
,
which
are
Common
to
both
states
of
the
Church
,
as
is
his
effectual
Dispensation
of
sanctifying
Grace
towards
the
Elect
of
God
,
I
shall
handle
in
Common
under
the
Second
Head
.
Under
the
First
,
I
shall
only
reckon
up
those
that
were
peculiar
unto
that
State
.
To
make
way
hereunto
I
shall
premise
two
general
Positions
.
Sect.
3
1.
There
is
nothing
Excellent
amongst
Men
,
whether
it
be
absolutely
Extraordinary
,
and
every
way
above
the
Production
of
Natural
Principles
;
or
whether
it
consist
in
an
eminent
and
peculiar
Improvement
of
those
Principles
and
Abilities
,
but
it
is
ascribed
unto
the
Holy
Spirit
of
God
as
the
immediate
Operator
and
Efficient
Cause
of
it
.
This
we
shall
afterwards
confirm
by
Instances
.
Of
old
he
was
All
;
now
some
would
have
him
nothing
.
2.
Whatever
the
Holy
Spirit
wrought
in
an
eminent
manner
under
the
Old
Testament
,
it
had
generally
and
for
the
most
part
,
if
not
absolutely
and
always
,
a
Respect
unto
our
Lord
Jesus
Christ
and
the
Gospel
,
and
so
was
preparatory
unto
the
Compleating
of
the
great
Work
of
the
New-Creation
in
and
by
Him
.
And
these
Works
of
the
Holy
Spirit
,
may
be
referred
unto
the
two
sorts
mentioned
;
Namely
,
(
1.
)
Such
as
were
Extraordinary
and
exceeding
the
whole
compass
of
the
Abilities
of
Nature
however
improved
and
advanced
;
and
(
2.
)
Those
which
consist
in
the
Improving
and
Exaltation
of
those
Abilities
,
to
answer
the
Occasions
of
Life
,
and
Use
of
the
Church
.
Those
of
the
first
sort
may
be
reduced
unto
three
Heads
.
(
1.
)
Prophesy
.
(
2.
)
Inditeing
of
the
Scripture
.
(
3.
)
Miracles
.
Those
of
the
other
sort
we
shall
find
.
(
1.
)
In
things
Political
as
skill
for
Government
and
Rule
amongst
Men.
(
2.
)
In
things
Moral
,
as
Fortitude
and
Courage
.
(
3.
)
In
things
Natural
as
increase
of
Bodily
strength
.
(
4.
)
Gifts
Intellectual
;
(
1.
)
of
things
Sacred
,
as
to
preach
the
Word
of
God
,
(
2.
)
In
things
Artificial
as
in
Bezaliel
and
Aholiab
.
The
Work
of
Grace
on
the
Hearts
of
Men
being
more
fully
revealed
under
the
New-Testament
then
before
,
and
of
the
same
Kind
and
Nature
in
every
state
of
the
Church
since
the
fall
,
I
shall
treat
of
it
once
for
all
in
its
most
proper
Place
.
Sect.
5
The
First
eminent
Gift
and
Work
of
the
Holy
Ghost
under
the
Old
Testament
,
and
which
had
the
most
direct
and
immediate
respect
unto
Jesus
Christ
,
was
that
of
Prophecy
.
For
the
Chief
and
Principal
End
hereof
in
the
Church
was
to
foresignify
Him
,
his
Sufferings
and
the
Glory
that
should
ensue
;
or
to
appoint
such
things
to
be
observed
in
Divine
Worship
as
might
be
Types
and
Representations
of
Him
.
For
the
Chiefest
Privelidg
of
the
Church
of
Old
was
but
to
hear
Tidings
of
the
Things
which
we
enjoy
,
Isa.
33.
17.
As
Moses
on
the
top
of
Pisgah
saw
the
Land
of
Canaan
;
and
in
Spirit
,
the
Beauties
of
Holiness
to
be
erected
therein
,
which
was
his
highest
Attainment
;
So
the
best
of
these
Saints
was
to
contemplate
the
King
of
Saints
in
the
Land
that
was
yet
very
far
from
them
,
or
Christ
in
the
flesh
.
And
this
Prospect
which
by
Faith
they
obtained
was
their
Chiefest
Joy
and
Glory
,
Joh.
8.
56
;
yet
they
all
ended
their
Days
as
Moses
did
,
with
respect
unto
the
Type
of
the
Gospel-state
,
Deut.
3.
24
,
25.
So
did
they
:
Luke
10.
23.
24.
God
having
provided
some
better
thing
for
us
,
that
they
without
us
should
not
be
made
perfect
,
Heb.
11.
40.
That
this
was
the
Principal
End
of
the
Gift
of
Prophecy
Peter
declares
;
1
Epist.
Chap.
1.
v.
9
,
10
,
11
,
12.
Receiving
the
End
of
your
Faith
,
he
Salvation
of
your
Souls
;
of
which
Salvation
the
Prophets
have
enquired
and
searched
diligently
who
prophesyed
of
the
Grace
that
should
come
unto
you
.
Searching
what
,
or
what
manner
of
Time
the
Spirit
of
Christ
which
was
in
them
did
signify
,
when
it
testified
before
hand
the
sufferings
of
Christ
,
and
the
Glory
that
should
follow
.
Unto
whom
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
minister
the
Things
,
which
are
now
reported
unto
you
.
Some
of
the
Ancients
apprehended
that
some
things
were
spoken
obscurely
by
the
Prophets
and
not
to
be
understood
without
great
search
,
especially
such
as
concerned
the
Rejection
of
the
Jews
,
lest
they
should
have
been
provoked
to
abolish
the
Scripture
it self
.
[
](A53720-e42950-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Demost.
Evangel.
lib.
6.
Proem
.
But
the
Sum
and
Substance
of
the
Prophetical
Work
under
the
Old
Testament
,
with
the
Light
,
Design
,
and
Ministry
of
the
Prophets
themselves
,
are
declared
in
those
Words
.
The
Work
was
to
give
Testimony
unto
the
Truth
of
God
in
the
first
Promise
;
concerning
the
Coming
of
the
Blessing
Seed
.
This
was
God's
Method
.
First
,
He
gave
Himself
immediately
that
Promise
which
was
the
Foundation
of
the
Church
;
Gen.
3.
15.
Then
by
Revelation
unto
the
Prophets
he
confirmed
that
Promise
,
after
all
which
the
Lord
Christ
was
sent
to
make
them
all
good
unto
the
Church
;
Rom.
15.
8.
Herewithal
they
received
fresh
Revelations
concerning
his
Person
and
his
Sufferings
,
with
the
Glory
that
was
to
ensue
thereon
and
the
Grace
which
was
to
come
thereby
unto
the
Church
.
Whilst
they
were
thus
employed
and
acted
by
the
Holy
Ghost
or
the
Spirit
of
Christ
,
they
diligently
endeavoured
to
come
to
an
Acquaintance
with
the
Things
themselves
,
in
their
Nature
and
Efficacy
,
which
were
revealed
unto
them
;
[
](A53720-e43080-b)*
*
Omnes
Prophetae
illa
tantummodo
sciebant
quae
illis
fuissent
a
Domino
revelata
.
Vnde
&
Rex
Hieremiam
dubio
interrogat
,
si
in
ea
hora
qua
cum
illo
loquebatur
apud
eum
Sermo
Domini
haberetur
.
Sed
&
Eliseus
dicit
,
quomodo
haec
Dominus
abscondit
a
me
,
&
Elias
preter
se
esse
alios
qui
Deum
colerent
ignoravit
.
Hierom.
Comment.
in
Epist.
ad
Roman
.
Cap.
2.
yet
so
as
considering
that
not
Themselves
but
some
Succeeding
Generations
should
enjoy
them
in
their
actual
Exhibition
.
And
whilst
they
were
intent
on
these
things
,
they
searched
also
,
as
far
as
intimation
was
given
thereof
by
the
Spirit
,
after
the
Time
wherein
all
these
things
should
be
accomplished
;
both
when
it
should
be
,
and
what
Manner
of
time
it
should
be
,
or
what
would
be
the
State
and
Condition
of
the
People
of
God
in
those
Days
.
This
was
the
Principal
End
of
the
Gift
of
Prophecy
,
and
this
the
principal
Work
and
Employment
of
the
Prophets
.
The
first
Promise
was
given
by
God
in
the
Person
of
the
Son
,
as
I
have
proved
elsewhere
;
Gen.
3.
15.
But
the
whole
Explication
Confirmation
and
Declaration
of
it
,
was
carryed
on
by
the
Gift
of
Prophecy
.
Sect.
6
The
Communication
of
this
Gift
began
betimes
in
the
World
,
and
continued
without
any
known
interruption
in
the
Possession
of
some
one
or
more
in
the
Church
at
all
times
,
during
its
Preparatory
or
subservivient
Estate
.
After
the
finishing
of
the
Canon
of
the
Old
Testament
,
it
ceased
in
the
Judaical
Church
until
it
had
a
revival
in
John
the
Baptist
,
who
was
therefore
Greater
than
any
Prophet
that
went
before
,
because
he
made
the
nearest
Approach
unto
,
and
the
clearest
Discovery
of
the
Lord
Jesus
Christ
,
the
End
of
all
Prophecys
.
Thus
God
spake
by
the
mouth
of
his
Holy
Prophets
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
1.
70.
that
were
from
the
Beginning
of
the
World
.
Adam
himself
had
many
things
revealed
unto
him
;
without
which
he
could
not
have
Worshipped
God
aright
in
that
state
and
condition
whereinto
he
was
come
.
For
although
his
Natural
Light
was
sufficient
to
direct
Him
unto
all
Religious
Services
required
by
the
Law
of
Creation
;
yet
was
it
not
so
unto
all
Duties
of
that
state
whereinto
he
was
brought
by
the
giving
of
the
Promise
after
the
entrance
of
Sin
.
So
was
he
guided
unto
the
Observance
of
such
Ordinances
of
Worship
as
were
needful
for
Him
,
and
accepted
with
God
,
as
were
Sacrifices
.
The
Prophecy
of
Enoch
in
not
only
remembred
,
but
called
over
and
recorded
;
Jude
14.
15.
And
it
s
a
matter
neither
curious
nor
difficult
to
demonstrate
,
that
all
the
Patriarchs
of
Old
before
the
Flood
,
were
guided
by
a
Prophetical
Spirit
in
the
Imposition
of
Names
on
those
Children
who
were
to
succeed
them
in
the
sacred
Line
.
Concerning
Abraham
God
expresly
saith
Himself
,
that
he
was
a
Prophet
,
Gen.
20.
7.
that
is
,
One
who
used
to
receive
Divine
Revelations
.
Sect.
7
Now
this
Gift
of
Prophecy
was
always
the
immediate
Effect
of
the
Operation
of
the
Holy
Spirit
.
So
it
is
both
affirmed
in
general
,
and
in
all
the
Particular
Instances
of
it
.
In
the
first
way
,
we
have
the
Illustrious
Testimony
of
the
Apostle
Peter
;
2
Epist.
Chap.
1.
v.
20
,
21.
Knowing
this
first
that
no
Prophecy
of
Scripture
is
of
any
Private
Interpretation
,
for
the
Prophecy
came
not
in
Old
Time
by
the
Will
of
Man
,
but
Holy
Men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
[
](A53720-e43490-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophil
.
ad
Autolycum
.
lib.
2.
This
is
a
Principle
among
Beleivers
;
this
they
grant
and
allow
in
the
first
Place
,
as
that
which
they
resolve
their
Faith
into
;
Namely
,
that
the
sure
word
of
Prophecy
,
[
](A53720-e43530-b)†
†
Prophetae
voces
itemque
Virtutes
ad
fidem
Divinitatis
edebant
.
Tertul.
Apol.
Cap.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plotin
.
Ennead.
3.
lib.
3.
which
they
in
all
Things
take
heed
unto
v.
19.
was
not
a
fruit
of
any
Mens
private
conceptions
;
nor
was
Subject
to
the
Wills
of
Men
,
so
as
to
attain
it
,
or
exercise
it
by
their
own
Ability
.
But
it
was
given
by
Inspiration
from
God
;
2
Tim.
3.
16
;
For
the
Holy
Ghost
,
by
acting
,
moving
,
guiding
the
Minds
of
Holy
Men
,
inabled
them
thereunto
.
This
was
the
sole
Fountain
and
Cause
of
all
true
Divine
Prophecy
thatever
was
given
or
granted
to
the
Use
of
the
Church
.
And
in
particular
the
Coming
of
the
Spirit
of
God
upon
the
Prophets
enabling
them
unto
their
Work
is
frequently
mentioned
.
Micah
declares
in
his
own
Instance
how
it
was
with
them
all
,
Chap.
3.
8.
But
truly
I
am
full
of
Power
by
the
Spirit
of
the
Lord
,
and
of
Judgment
,
and
of
Might
,
to
declare
unto
Jacob
his
Transgression
,
and
to
Israel
his
Sin
.
It
was
from
the
Spirit
of
God
alone
,
that
he
had
all
his
Ability
for
the
discharge
of
that
Prophetical
Office
whereunto
he
was
called
.
And
when
God
would
endow
Seventy
Elders
with
a
Gift
of
Prophecy
;
he
tells
Moses
that
he
would
take
of
the
Spirit
that
was
upon
him
,
and
give
unto
them
for
that
Purpose
;
that
is
,
he
would
communicate
of
the
same
Spirit
unto
them
as
was
in
Him
.
And
where
it
is
said
at
any
time
,
that
God
spake
by
the
Prophets
,
or
that
the
Word
of
God
Came
to
them
,
of
God
spake
to
them
;
it
is
always
intended
that
this
was
the
immediate
Work
of
the
Holy
Ghost
.
So
says
David
of
Himself
;
The
Spirit
of
the
Lord
spake
by
Me
,
or
in
me
;
and
his
word
was
in
my
Tongue
.
2
Sam.
23.
2.
Hence
our
Apostle
repeating
his
words
ascribes
them
directly
to
the
Holy
Ghost
;
Heb.
3.
7.
Wherefore
,
as
the
Holy
Ghost
saith
,
to
day
if
you
will
hear
his
voice
;
and
Chap.
4.
7.
Saying
in
David
.
So
the
Words
which
are
ascribed
unto
the
Lord
of
Hosts
,
Isa.
6.
9.
are
asserted
to
be
the
Words
of
the
Holy
Ghost
,
Acts
28.
25.
He
spake
to
them
,
or
in
them
by
his
holy
Inspirations
;
and
he
spake
by
them
in
his
effectual
infallible
guidance
of
them
,
to
utter
,
declare
,
and
write
what
they
received
from
Him
,
without
Mistake
or
Variation
.
Sect.
8
And
this
Prophesy
as
to
its
Exercise
is
considered
two
ways
.
First
,
precisely
for
the
Prediction
or
foretelling
things
to
Come
,
as
the
Greek
word
and
the
Latine
traduced
from
thence
do
signify
.
So
Prophecy
is
a
Divine
Prediction
of
future
things
proceeding
from
Divine
Revelation
.
But
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Prophet
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prophesy
,
is
not
confined
unto
any
such
signification
,
although
Predictions
from
supernatural
Revelation
are
constantly
expressed
by
it
.
But
in
general
●he
word
signifies
no
more
,
but
to
speak
out
,
interpret
and
declare
the
Minds
or
Words
of
another
.
So
God
tells
Moses
;
that
He
would
make
Him
a
God
unto
Pharaoh
;
One
that
should
deal
with
him
in
the
Name
,
stead
and
Power
of
God
;
and
Aaron
his
Brother
should
be
his
Prophet
;
Exod.
7.
1.
that
is
,
one
that
should
interpret
his
meaning
and
declare
his
Words
unto
Pharaoh
,
Moses
having
complained
of
the
Defect
of
his
own
Utterance
.
So
Prophets
are
the
Interpreters
,
the
Declarers
of
the
Word
Will
,
Mind
or
Oracles
of
God
unto
others
.
Such
an
One
is
described
Job
.
33.
23.
Hence
those
who
expounded
the
Scripture
unto
the
Church
under
the
New
Testament
were
called
Prophets
,
and
their
work
Prophecy
;
Rom.
12.
6.
1
Cor.
14.
31
,
32.
And
under
the
Old
Testament
those
that
celebrated
the
Praises
of
God
with
singing
in
the
Temple
according
to
the
Institution
of
David
,
are
said
therein
to
Prophesy
;
1
Chron.
25.
2.
And
this
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Prophet
was
of
ancient
use
;
for
so
God
termed
Abraham
.
Gen.
20.
7.
Afterwards
in
common
use
a
Prophet
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Seer
,
because
of
their
Divine
Visions
;
and
this
was
occasioned
from
those
words
of
God
concerning
Moses
,
Numb.
11.
6.
And
this
being
the
Ordinary
way
of
his
Revealing
himself
,
namely
by
Dreams
and
Visions
,
Prophets
in
those
Days
even
from
the
Death
of
Moses
were
commonly
called
Seers
;
which
continued
in
use
until
the
days
of
Samuel
,
1.
Sam.
9.
9.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Man
of
God
;
1
Sam.
2.
27
;
which
Name
Paul
gives
to
the
Preachers
of
the
Gospel
,
1
Tim.
6.
11.
2
Tim.
3.
17.
And
it
is
not
altogether
unworthy
Observation
what
Kimchi
notes
,
that
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
most
frequently
used
in
the
Passive
Conjugation
Niphal
,
because
it
denotes
a
receiving
of
that
from
God
by
way
of
Revelation
which
is
spoken
unto
others
in
a
way
of
Prophecy
.
And
as
it
lies
before
us
as
an
Extraordinary
Gift
of
the
Holy
Ghost
,
it
is
neither
to
be
confined
to
the
strict
Notion
of
Prediction
and
Foretelling
,
nor
to
be
extended
to
every
true
Declaration
of
the
Mind
of
God
,
but
only
that
which
is
obtained
by
immediate
Revelation
.
Sect.
9
This
Peculiar
Gift
therefore
of
the
Holy
Spirit
we
may
a
little
distinctly
enquire
into
.
And
two
things
concerning
it
may
be
considered
.
(
1.
)
It
s
General
Nature
.
(
2.
)
The
particular
wayes
whereby
especial
Revelation
was
granted
unto
any
.
First
,
For
its
Nature
in
general
it
consisted
in
Inspiration
.
[
](A53720-e44420-b)*
*
Sed
&
hoc
notandum
ex
eo
quod
dixerat
;
ut
videam
quid
loquatur
,
in
me
;
Prophetiam
Visionem
&
Eloquium
Dei
non
extrinsecus
ad
Prophetas
fieri
,
sed
intrinsecus
&
interiori
homini
respondere
.
Vnde
&
Zacharias
,
&
Angelus
inquit
,
qui
loquebatur
in
me
,
Hieron
.
Comment.
in
Habbak
.
Cap.
2.
So
the
Apostle
speaks
of
the
Prophesies
recorded
in
the
Scripture
,
2
Tim.
3.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Divine
Inspiration
was
the
Original
and
Cause
of
it
.
And
the
acting
of
the
Holy
Ghost
in
communicating
his
Mind
unto
the
Prophets
was
called
Inspiration
on
a
double
account
.
First
,
in
answer
unto
his
Name
and
Nature
.
The
Name
whereby
He
is
revealed
unto
us
signifieth
Breath
;
and
He
is
called
the
Breath
of
God
whereby
his
Essential
Relation
to
the
Father
and
Son
,
with
his
Eternal
Natural
Emanation
from
them
,
is
expressed
.
And
therefore
when
our
Saviour
gave
Him
unto
his
Disciples
as
a
proper
Instructive
Emblem
of
what
he
gave
he
breathed
upon
them
,
John
20.
22.
So
also
in
the
great
Work
of
the
Infusion
of
the
Reasonable
Soul
into
the
Body
of
Man
,
it
is
said
,
God
breathed
into
him
the
Breath
of
Life
,
Gen.
2.
7.
From
hence
I
say
it
is
,
namely
from
the
Nature
and
Name
of
the
Holy
Spirit
,
that
his
immediate
actings
on
the
Minds
of
Men
in
the
supernatural
Communication
of
Divine
Revelations
unto
them
is
called
Inspiration
or
Inbreathing
.
And
the
Unclean
Spirit
counterfeiting
his
Actings
,
did
inspire
his
Worshippers
with
a
preternatural
Afflatus
,
by
wayes
suited
unto
his
own
filthy
Vileness
.
Secondly
;
This
Holy
Work
of
the
Spirit
of
God
,
as
it
is
expressed
suitable
to
his
Name
and
Nature
,
so
the
Meekness
,
Gentleness
Facility
wherewith
he
works
is
intended
hereby
.
He
did
as
it
were
gently
and
softly
breath
into
them
the
Knowledg
and
Comprehension
of
Holy
Things
.
It
is
an
especial
and
immediate
Work
wherein
he
acts
suitably
unto
his
Nature
as
a
Spirit
,
the
Spirit
or
Breath
of
God
;
and
suitably
unto
his
peculiar
Personal
Properties
of
Meekness
Gentleness
and
Peace
.
So
his
Acting
is
Inspiration
,
whereby
he
came
within
the
Faculties
of
the
Souls
of
Men
,
acting
them
with
a
Power
that
was
not
their
own
.
It
is
true
when
He
had
thus
inspired
any
with
the
Mind
of
God
,
they
had
no
Rest
nor
could
have
unless
they
declared
it
in
its
proper
Way
and
Season
;
Jer.
20.
9.
Then
I
said
I
will
not
make
mention
of
him
,
nor
speak
in
his
Name
any
more
;
but
his
Word
was
in
mine
heart
as
a
burning
Fire
shut
up
in
my
Bones
,
and
I
was
weary
with
forbearing
I
could
not
stay
.
But
this
Disturbance
was
from
a
moral
sense
of
their
Duty
,
and
no●
from
any
violent
Agitations
of
his
upon
their
Natures
.
And
whereas
sometimes
trouble
and
consternation
of
Spirit
did
befal
some
of
the
Prophets
in
and
under
the
Revelations
they
received
from
Him
;
it
was
on
a
double
account
.
First
,
Of
the
dreadful
Representations
of
things
that
were
made
unto
them
in
Visions
.
Things
of
great
dread
and
terror
were
represented
unto
their
Fancies
and
Imaginations
.
Secondly
,
Of
the
greatness
and
dread
of
the
Things
themselves
revealed
,
which
sometimes
were
terrible
and
destructive
,
Dan.
17.
27.
Chap.
7.
15
,
28.
Hab.
16.
Isa.
21.
2
,
3
,
4.
But
his
Inspirations
were
gentle
and
placid
.
Sect.
10
Secondly
;
The
immediate
Effects
of
this
Inspiration
were
,
that
those
inspired
were
moved
or
acted
by
the
Holy
Ghost
.
Holy
Men
of
God
spake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
1.
21.
Moved
or
Acted
by
the
Holy
Ghost
.
And
two
things
are
intended
hereby
.
First
,
The
Preparation
and
Elevation
of
their
Intellectual
Faculties
,
their
Minds
and
Understandings
wherein
his
Revelations
were
to
be
received
.
He
prepared
them
for
to
receive
the
Impressions
he
made
upon
them
,
and
confirmed
their
memories
to
retain
them
.
He
did
not
indeed
so
enlighten
and
raise
their
Minds
as
to
give
them
a
distinct
Understanding
and
full
Comprehension
of
all
the
Things
themselves
that
were
declared
unto
them
.
There
was
more
in
their
Inspirations
than
they
could
search
into
the
bottom
of
[
](A53720-e44920-b)*
*
And
whereas
the
Ancients
contend
against
the
Ebionites
,
Marcionites
,
and
Montanists
,
as
Epiphanius
Advers.
Haeres
.
lib.
2.
Tom.
1
Haeres
.
48.
Hierom.
Proaem
.
Comment.
in
Isaiam
,
that
the
Prophets
were
not
used
extatically
,
but
understood
the
things
that
were
spoken
to
them
;
They
did
not
intend
that
they
had
by
vertue
of
their
Inspiration
a
full
Comprehension
of
the
whole
sense
of
the
Revelations
made
unto
them
,
but
onely
that
they
were
not
in
or
by
Prophesie
deprived
of
the
use
of
their
Intellectual
Faculties
,
as
it
befel
Satanical
Enthusiasts
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Epiphanius
speaks
.
Wherefore
upon
these
words
of
Austin
,
per
quosdam
scientes
,
per
quosdam
nescientes
,
id
quod
ex
adventu
Christi
usque
nunc
&
deinceps
agitur
praenunciaretur
esse
venturum
,
de
Civitat
.
Dei
,
lib.
7.
cap.
32.
One
well
adds
,
Prophetae
nec
omnes
sua
vaticinia
intelligebant
,
nec
qui
intelligebant
omnia
intelligebant
:
non
enim
ex
se
loquebantur
sed
ex
superiore
Dei
afflatu
;
cujus
consilia
non
omnia
eis
erant
manifesta
;
utebaturque
Deus
illis
non
velut
consultis
futurorum
,
sed
instrumentis
quibus
homines
alloqueretur
.
Hence
although
the
Prophets
under
the
Old
Testament
were
made
use
of
to
communicate
the
clearest
Revelations
and
Predictions
concerning
Jesus
Christ
,
yet
in
the
Knowledg
and
Understanding
of
the
meaning
of
them
,
they
were
all
inferior
to
John
Baptist
,
as
he
was
in
this
Matter
to
the
meanest
Believer
,
or
least
in
the
Kingdom
of
Heaven
.
Therefore
for
their
own
Illumination
and
Edification
did
they
diligently
enquire
by
the
ordinary
means
of
Prayer
and
Meditation
,
into
the
meaning
of
the
Spirit
of
God
in
those
Prophesies
which
themselves
received
by
extraordinary
Revelation
,
1
Pet.
1.
10
,
11.
Nor
did
Daniel
who
had
those
express
Representations
and
glorious
Visions
concerning
the
Monarchies
of
the
World
,
and
the
providential
Alterations
which
should
be
wrought
in
them
,
understand
what
and
how
things
would
be
in
their
Accomplishment
.
That
account
he
doth
give
of
himself
in
the
close
of
his
Visions
,
Chap.
12
8
,
9.
But
he
so
raised
and
prepared
their
Minds
,
as
that
they
might
be
capable
to
receive
and
retain
those
impressions
of
things
which
he
communicated
unto
them
.
So
a
Man
Tunes
the
Strings
of
an
Instrument
,
that
it
may
in
a
due
manner
receive
the
Impressions
of
his
Finger
and
give
out
the
Sound
he
intends
.
He
did
not
speak
in
them
or
by
them
,
and
leave
it
unto
the
Use
of
their
Natural
Faculties
their
Minds
or
Memories
,
to
understand
and
remember
the
things
spoken
by
Him
,
and
so
declare
them
to
others
.
But
he
himself
acted
their
Faculties
,
making
use
of
them
to
express
his
Words
not
their
own
Conceptions
.
And
herein
besides
other
things
consists
the
difference
between
the
Inspirations
of
the
Holy
Spirit
and
those
so
called
of
the
Devil
.
The
utmost
that
Satan
can
do
is
,
to
make
strong
impressions
on
the
Imaginations
of
Men
,
or
influencing
their
Faculties
by
possessing
,
wresting
,
distorting
the
Organs
of
the
Body
and
Spirits
of
the
Blood
.
The
Holy
Spirit
is
in
the
Faculties
and
useth
them
as
his
Organs
.
And
this
he
did
secondly
with
that
Light
and
Evidence
of
Himself
,
of
his
Power
,
Truth
and
Holiness
,
as
left
them
lyable
to
no
suspicion
,
whether
their
Minds
were
under
his
Conduct
and
Influence
or
no.
Men
are
subject
to
fall
so
far
under
the
Power
of
their
own
Imaginations
,
through
the
prevalency
of
a
corrupt
distempered
Fancy
,
as
to
suppose
them
Supernatural
Revelations
.
And
Satan
may
and
did
of
old
,
and
perhaps
doth
so
still
impose
on
the
minds
of
some
,
and
communicate
unto
them
such
a
conception
of
his
Insinuations
,
as
that
they
shall
for
a
while
think
them
to
be
from
God
himself
.
But
in
the
Inspirations
of
the
Holy
Spirit
,
and
his
actings
of
the
Minds
of
the
Holy
Men
of
old
,
he
gave
them
infallible
Assurance
that
it
was
himself
alone
by
whom
they
were
acted
,
Jer.
23.
28.
If
any
shall
ask
by
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Infallible
Tokens
,
they
might
know
assuredly
the
Inspirations
of
the
Holy
Spirit
,
and
be
satisfied
with
such
a
perswasion
as
was
not
liable
to
mistake
,
that
they
were
not
imposed
upon
?
I
must
say
plainly
,
That
cannot
tell
;
for
these
are
things
whereof
we
have
no
Experience
.
Nor
is
any
thing
of
this
Nature
,
whatever
some
falsly
and
foolishly
impute
unto
them
who
profess
and
avow
an
interest
in
the
ordinary
gracious
workings
of
the
Holy
Ghost
,
pretended
unto
.
What
some
Phrenetical
Persons
in
their
Distempers
or
under
their
Delusions
have
boasted
of
,
no
sober
or
wise
Man
esteems
worthy
of
any
sedate
Consideration
.
But
this
I
say
,
It
was
the
Design
of
the
Holy
Ghost
to
give
those
whom
He
did
thus
extraordinarily
inspire
,
an
Assurance
sufficient
to
bear
them
out
in
the
discharge
of
their
Duty
that
they
were
acted
by
himself
alone
.
For
in
the
pursuit
of
their
Work
which
they
were
by
Him
called
unto
,
they
were
to
encounter
various
Dangers
,
and
some
of
them
to
lay
down
their
Lives
for
a
Testimony
unto
the
Truth
of
the
Message
delivered
by
them
.
This
they
could
not
be
ingaged
into
without
as
full
an
evidence
of
his
acting
them
,
as
the
Nature
of
Man
in
such
Cases
is
capable
of
;
The
Case
of
Abraham
fully
confirms
it
.
And
it
is
impossible
but
that
in
these
extraordinary
workings
there
was
such
an
impression
of
Himself
,
his
Holiness
and
Authority
left
on
their
Minds
,
as
did
secure
them
from
all
fear
of
Delusion
.
Even
upon
the
Word
as
delivered
by
them
unto
others
,
he
put
those
Characters
of
Divine
Truth
,
Holiness
and
Power
,
as
rendred
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worthy
to
be
believed
,
and
not
to
be
rejected
without
the
highest
sin
by
them
unto
whom
it
came
.
Much
more
was
there
such
an
evidence
in
it
unto
them
who
enjoyed
its
Original
Inspiration
.
Secondly
,
He
acted
and
guided
them
as
to
the
very
Organs
of
their
Bodies
,
whereby
they
expressed
the
Revelation
which
they
had
received
by
Inspiration
from
Him
.
They
spake
as
they
were
acted
by
the
Holy
Ghost
.
He
guided
their
Tongues
in
the
Declaration
of
his
Revelations
,
as
the
Mind
of
a
Man
guideth
his
Hand
in
writing
to
express
its
Conceptions
.
Hence
David
having
received
Revelations
from
Him
,
or
being
inspired
by
Him
,
affirms
in
his
Expression
of
them
,
That
his
Tongue
was
the
Pen
of
a
ready
Writer
,
Psal.
45.
2.
that
is
,
it
was
so
guided
by
the
Spirit
of
God
to
express
the
Conceptions
received
from
Him
.
And
on
this
account
God
is
said
to
speak
by
their
Mouths
,
as
he
spake
by
the
Mouth
of
the
Holy
Prophets
,
Luke
1.
70.
all
of
whom
had
but
one
Mouth
on
the
account
of
their
absolute
Consent
and
Agreement
in
the
same
Predictions
;
For
this
is
the
meaning
of
one
Voice
or
one
Mouth
in
a
Multitude
.
The
Holy
Ghost
spake
by
the
Mouth
of
David
,
Acts
1.
16.
For
whatever
they
received
by
Revelation
they
were
but
the
Pipes
through
which
the
Waters
of
it
were
conveyed
,
without
the
least
mixture
with
any
allay
from
their
Frailties
or
Infirmities
.
So
when
David
had
received
the
Pattern
of
the
Temple
,
and
the
manner
of
the
whole
Worship
of
God
therein
by
the
Spirit
;
1
Chron.
28.
12.
He
sayes
,
[
](A53720-e45470-b)*
*
Nec
aer
v●ce
pulsatus
ad
aures
eorum
perveniebat
,
sed
Deus
loquebatur
in
animo
Prophetarum
.
Hieron
.
Proem
.
in
lib.
1.
Commentar.
in
Isa.
All
this
the
Lord
made
me
understand
in
writing
by
his
hand
upon
me
,
even
all
the
Work
of
this
Pattern
,
v.
19.
The
Spirit
of
God
not
only
revealed
it
unto
him
,
but
so
guided
Him
in
the
writing
of
it
down
,
as
that
he
might
understand
the
Mind
of
God
out
of
what
Himself
had
written
;
or
he
gave
it
him
so
plainly
and
evidently
,
as
if
every
Particular
had
been
expressed
in
writing
by
the
Finger
of
God
.
Sect.
11
It
remaineth
that
as
unto
this
first
extraordinary
Work
and
Gift
of
the
Holy
Ghost
,
we
consider
those
especial
Wayes
and
Means
which
he
made
use
of
in
the
Communication
of
his
Mind
unto
the
Prophets
,
with
some
other
accidental
Adjuncts
of
Prophesie
.
Some
following
Maimonides
in
his
More
Nebuchim
,
have
from
the
several
wayes
of
the
Communication
of
Divine
Revelations
,
distinguished
the
Degrees
of
Prophesie
or
of
the
Gifts
of
it
,
preferring
one
above
another
.
This
I
have
elsewhere
disproved
,
Expos.
Heb.
Chap.
1.
Neither
indeed
is
there
either
hence
or
from
any
other
ground
the
least
occasion
to
feign
those
eleven
Degrees
of
Prophesie
which
he
thought
he
had
found
out
;
much
less
may
the
Spirit
or
Gift
of
Prophesie
be
attained
by
the
wayes
he
prescribes
,
and
with
Tatianus
seems
to
give
countenance
unto
.
[
](A53720-e45630-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tatian
.
Assyr
.
Contra
Graecos
.
The
distinct
outward
manners
and
ways
of
Revelation
mentioned
in
the
Scriptures
may
be
reduced
unto
three
Heads
.
(
1.
)
Voices
.
(
2.
)
Dreams
.
(
3.
)
Visions
.
And
the
accidental
Adjuncts
of
it
are
two
;
(
1.
)
Symbolical
Actions
.
(
2.
)
Local
Mutations
.
The
Schoolmen
after
Aquinas
22.
q.
174.
A.
1.
do
commonly
reduce
the
means
of
Revelation
unto
three
Heads
.
For
whereas
there
are
three
wayes
whereby
we
come
to
know
any
thing
.
(
1.
)
By
our
External
Senses
.
(
2.
)
By
Impressions
on
the
Phantasie
or
Imagination
.
(
3.
)
By
pure
Acts
of
the
Understanding
;
So
God
by
three
wayes
revealed
his
Will
unto
the
Prophets
:
(
1.
)
By
Objects
of
their
Senses
as
by
audible
Voices
.
(
2.
)
By
Impressions
on
the
Imagination
in
Dreams
and
Visions
.
(
3.
)
By
Illustration
or
enlightning
of
their
Minds
.
But
as
this
last
way
expresseth
Divine
Inspiration
,
I
cannot
acknowledg
it
as
a
distinct
way
of
Revelation
by
it self
.
For
it
was
that
which
was
absolutely
necessary
to
give
an
infallible
assurance
of
mind
in
the
other
wayes
also
.
And
setting
that
aside
,
there
is
none
of
them
but
are
obnoxious
to
Delusion
.
Sect.
12
First
,
God
sometimes
made
use
of
an
Articulate
Voice
,
speaking
out
those
things
which
he
did
intend
to
declare
in
words
significant
of
them
.
So
he
revealed
Himself
or
his
Mind
unto
Moses
when
he
spake
to
him
face
to
face
as
a
Man
speaketh
unto
his
Friend
,
Exod.
33.
11.
Numb.
12.
8.
And
as
far
as
I
can
observe
the
whole
Revelation
made
unto
Moses
,
was
by
outward
audible
articulate
Voices
,
whose
Sense
was
impressed
on
his
Mind
by
the
Holy
Spirit
.
For
an
external
Voice
without
an
inward
Elevation
and
Disposition
of
Mind
,
is
not
sufficient
to
give
security
and
assurance
of
Truth
unto
him
that
doth
receive
it
.
So
God
spake
to
Elijah
,
1
Kings
19.
12
,
13
,
14.
as
also
to
Samuel
and
Jeremiah
,
and
it
may
be
to
all
the
rest
of
the
Prophets
at
their
first
Calling
and
Entrance
into
their
Ministry
.
For
words
formed
miraculously
by
God
,
and
conveighed
sensibly
unto
the
outward
Ears
of
Men
,
carry
a
great
Majesty
and
Authority
with
them
.
This
was
not
the
usual
way
of
God's
revealing
his
Mind
,
nor
is
it
signified
by
that
Phrase
of
Speech
,
The
Word
of
the
Lord
came
unto
me
;
whereby
no
more
is
intended
but
an
immediate
Revelation
by
what
way
or
means
soever
it
was
granted
.
Mostly
this
was
by
that
Secret
effectual
Impression
on
their
Minds
which
we
have
before
described
.
And
these
Voices
were
either
immediately
created
by
God
himself
as
when
he
spake
unto
Moses
,
wherein
the
eminency
of
the
Revelation
made
unto
him
principally
consisted
,
or
the
Ministry
of
Angels
was
used
in
the
Formation
and
Pronunciation
of
them
.
But
,
as
we
observed
before
,
the
Divine
Certainty
of
their
Minds
to
whom
they
were
spoken
with
their
Abilities
infallibly
to
declare
them
unto
others
,
was
from
an
immediate
internal
Work
of
the
Spirit
of
God
upon
them
.
Without
this
the
Prophets
might
have
been
imposed
on
by
external
audible
Voices
;
nor
would
they
by
themselves
give
their
minds
an
infallible
assurance
.
Sect.
13
Secondly
;
Dreams
were
made
use
of
under
the
Old
Testament
to
the
same
purpose
,
and
unto
them
also
I
refer
all
those
Visions
which
they
had
in
their
sleep
though
not
called
Dreams
.
Sunt
autem
multa
genera
Prophetandi
,
quorum
unum
est
Somni●rum
quale
fuit
in
Daniele
.
Hieron
.
in
Hieremiam
,
cap.
23.
And
these
in
this
Case
were
the
immediate
Operation
of
the
Holy
Ghost
as
to
the
Divine
and
Infallible
Impressions
they
conveighed
to
the
Minds
of
Men.
Hence
in
the
Promise
of
the
Plentiful
Pouring
out
of
the
Spirit
or
Communication
of
his
Gifts
,
mention
is
made
of
Dreams
,
Acts
2.
17.
I
will
pour
out
my
Spirit
upon
all
flesh
,
and
your
Sons
and
your
Daughters
shall
Prophesie
,
your
young
Men
shall
see
Visions
,
and
your
old
Men
shall
dream
Dreams
.
Not
that
God
intended
much
to
make
use
of
this
way
of
Dreams
and
Nocturnal
Visions
under
the
New
Testament
;
but
the
intention
of
the
words
is
to
shew
,
that
there
should
be
a
plentiful
E●●usion
of
that
Spirit
which
acted
by
those
various
Wayes
and
Means
then
under
the
Old
.
Only
as
to
some
particular
Directions
God
did
sometimes
continue
his
Intimations
by
Visions
in
the
Rest
of
the
Night
.
Such
a
Vision
had
Paul
,
Acts
16.
10.
But
of
old
this
was
more
frequent
.
So
God
made
a
signal
Revelation
unto
Abraham
,
when
the
horrour
of
a
deep
sleep
fell
upon
him
,
Gen.
15.
12
,
13
,
14.
And
Daniel
heard
the
Voice
of
the
words
of
him
that
spake
unto
him
,
when
he
was
in
a
deep
Sleep
,
Dan.
10.
9.
But
this
Sleep
of
theirs
I
look
not
on
as
Natural
,
but
as
that
which
God
sent
and
cast
them
into
,
that
therein
he
might
represent
the
Image
of
things
unto
their
Imaginations
.
So
of
old
he
caused
a
deep
sleep
to
fall
on
Adam
,
Gen.
2.
21.
The
Jews
distinguish
between
Dreams
and
those
Visions
in
Sleep
as
they
may
be
distinctly
considered
;
but
I
cast
them
together
under
one
Head
of
Revelation
in
Sleep
.
And
this
way
of
Revelation
was
so
common
,
that
one
who
pretended
to
Prophesie
would
cry
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
dreamed
,
I
have
dreamed
,
Jer.
23.
And
by
the
Devils
imitation
of
God's
dealing
with
his
Church
,
this
became
a
way
of
Vaticination
among
the
Heathen
also
,
Hom.
Ili
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
A
Dream
is
from
Jupiter
.
And
when
the
reprobate
Jews
were
deserted
as
to
all
Divine
Revelations
,
they
pretended
unto
a
singular
skill
in
the
Interpretation
of
Dreams
,
on
the
account
of
their
deceit
wherein
they
were
sufficiently
infamous
.
Qualiacumque
voles
Judaei
somnia
vendent
.
Sect.
14
Thirdly
;
God
revealed
himself
in
and
by
Visions
or
Representations
of
things
to
the
inward
or
outward
senses
of
the
Prophets
.
And
this
way
was
so
frequent
,
that
it
bare
the
Name
for
a
Season
of
all
Prophetical
Revelations
.
For
so
we
observed
before
that
a
Prophet
of
old
time
was
called
a
Seer
.
And
that
because
in
their
receiving
of
their
Prophesies
they
saw
Visions
also
.
So
Isaiah
terms
his
whole
Glorious
Prophesie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Vision
which
he
saw
,
Chap.
1.
1.
partly
from
the
especial
Representation
of
things
that
were
made
unto
Him
,
Chap.
6.
1
,
2
,
3.
and
partly
it
may
be
from
the
Evidence
of
the
things
revealed
unto
him
,
which
were
cleared
as
fully
to
his
Mind
as
if
he
had
had
an
ocular
inspection
of
them
.
So
from
the
Matter
of
them
,
Prophesies
began
in
common
to
be
called
the
Burden
of
the
Lord
.
For
he
burdened
their
Consciences
with
his
Word
,
and
their
Persons
with
its
Execution
.
But
when
false
Prophets
began
to
make
frequent
use
and
to
serve
themselves
of
this
Expression
it
was
forbidden
,
Jer.
23.
33
,
36.
And
yet
we
find
that
there
is
mention
hereof
about
the
same
Time
it
may
be
by
Habbakuk
,
Chap.
1.
1.
as
also
after
the
return
from
the
Captivity
,
Zech.
9.
1.
Mal.
1.
1.
Either
therefore
this
respected
that
onely
season
wherein
false
Prophets
abounded
,
whom
God
would
thus
deprive
of
their
Pretence
;
or
indeed
the
People
by
Contempt
and
Scorn
did
use
that
Expression
as
that
which
was
familiar
unto
the
Prophets
in
their
Denunciation
of
God's
Judgments
against
them
,
which
God
here
rebukes
them
for
and
threatens
to
revenge
.
But
none
of
the
Prophets
had
all
their
Revelations
by
Visions
;
nor
doth
this
concern
the
Communication
of
the
Gift
of
Prophesie
but
it
Exercise
.
And
their
Visions
are
particularly
recorded
.
Such
were
those
of
Isa.
6.
1
,
2.
Jer.
1.
11
,
14
,
15.
Ezek.
1.
and
the
like
.
Now
these
Visions
were
of
two
sorts
.
[
](A53720-e46600-b)*
*
Propheta
Deum
qui
corporaliter
invisibilis
est
,
non
corporaliter
sed
spiritualiter
videt
.
Nam
multa
genera
Visionis
in
Scripturis
Sanctis
inveniuntur
.
Vnum
secundum
oculos
corporis
,
sicut
vidit
Abraham
tres
viros
sub
Ilice
Mambre
.
Alterum
secundum
quod
imaginamur
ea
quae
per
Corpus
sentimus
.
Nam
&
pars
ipsa
nostra
cum
Divinitus
assumitur
,
multa
revelantur
non
per
oculos
corporis
,
aut
aures
,
aliumve
sensum
carnalem
,
sed
tamen
his
similia
,
sicut
vidit
Petrus
discum
illum
submitti
a
Coelo
cum
variis
animalibus
.
Tertium
autem
genus
Visionis
est
secundum
mentis
intuitum
quo
intellecta
conspiciuntur
v●ritas
&
sapientia
;
sine
quo
gene●●●●●
duo
quae
prius
posui
vel
infractu●s●
sunt
vel
in
Errorem
mittunt
.
August
.
c●ntra
Adamantum
cap.
28.
(
1.
)
Outward
Representations
of
things
unto
the
bodily
Eyes
of
the
Prophets
.
(
2.
)
Inward
Representations
unto
their
Minds
.
(
1.
)
There
were
sometimes
appearances
of
Persons
or
Things
made
to
their
outward
Senses
.
And
herein
God
made
use
of
the
Ministry
of
Angels
.
Thus
three
Men
appeared
unto
Abraham
,
Gen.
18.
1
,
2.
one
whereof
was
the
Son
of
God
himself
,
the
other
two
Ministring
Angels
as
hath
been
proved
elsewhere
.
So
was
the
Burning
Bush
which
Moses
saw
,
Exod.
3.
2.
The
Appearances
without
similitude
of
any
living
thing
on
Mount
Sinai
at
the
giving
of
the
Law
,
Exod.
19.
The
Man
that
Joshua
saw
at
the
Siege
of
Jericho
,
Chap.
5.
13
,
14.
Such
were
the
Seething-Pot
and
Almond-Rod
seen
by
Jeremiah
,
Chap.
1.
11
,
14.
as
also
his
Baskets
of
Figs
,
and
many
more
of
the
like
kind
might
be
instanced
in
.
In
these
Cases
God
made
Representations
of
Things
unto
their
outward
Senses
.
(
2.
)
They
were
made
sometimes
only
to
their
Minds
.
So
it
is
said
expresly
that
when
Peter
saw
his
Vision
of
a
Sheet
knit
at
the
four
Corners
and
let
down
from
Heaven
to
Earth
he
was
in
a
Trance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
10.
10.
An
Extasie
seized
on
him
,
whereby
for
a
season
he
was
deprived
of
the
use
of
his
bodily
Senses
.
And
to
this
Head
I
refer
Daniel's
and
the
Apocalyptical
Visions
.
Especially
I
do
so
all
those
wherein
a
Representation
was
made
of
God
himself
and
his
Glorious
Throne
.
Such
as
that
of
Micaiah
,
1
Kings
22.
18.
and
Isa.
6.
1.
Ezek.
1.
3
,
4
,
5.
It
is
evident
that
in
all
these
there
was
no
use
of
the
bodily
Senses
of
the
Prophets
,
but
onely
their
Minds
were
affected
with
the
Idea's
and
Representation
of
Things
.
But
this
was
so
effectual
,
as
that
they
understood
not
but
that
they
also
made
use
of
their
visive
Faculty
.
Hence
Peter
when
he
was
actually
delivered
out
of
Prison
,
thought
a
good
while
that
he
had
only
seen
a
Vision
,
Acts
12.
9.
for
he
knew
how
powerfully
the
Mind
was
wont
to
be
affected
by
them
.
Now
these
Visions
of
both
sorts
were
granted
unto
the
Prophets
to
confirm
their
Minds
in
the
Apprehension
of
the
Things
communicated
unto
them
for
the
instruction
of
others
.
For
hereby
they
were
deeply
affected
with
them
,
whereunto
a
clear
Idea
and
Representation
on
of
things
doth
effectually
tend
.
But
yet
two
things
were
required
to
render
these
Visions
direct
and
compleat
Parts
of
Divine
Revelation
.
(
1.
)
That
the
Minds
of
the
Prophets
were
acted
guided
and
raised
in
a
due
manner
by
the
Holy
Spirit
for
the
receiving
of
them
;
this
gave
them
their
Assurance
that
their
Visions
were
from
God
.
(
2.
)
His
enabling
them
faithfully
to
retain
,
and
infallibly
to
declare
what
was
so
represented
unto
them
,
For
instance
,
Ezekiel
receiveth
a
Vision
by
way
of
Representation
unto
his
Mind
of
a
Glorious
Fabrick
of
a
Temple
,
to
instruct
the
Church
in
the
Spiritual
Glory
and
Beauty
of
Gospel-Worship
which
was
to
be
introduced
,
Chap.
44.
4
,
5
,
6
,
&c.
It
seems
utterly
impossible
for
the
Mind
of
Man
to
conceive
and
retain
at
once
all
the
Harmonious
Structure
,
Dimensions
,
and
Laws
of
the
Fabrick
represented
.
This
was
the
peculiar
Work
of
the
Holy
Ghost
,
namely
to
implant
and
preserve
the
Idea
presented
unto
him
on
his
Mind
,
and
to
enable
him
accurately
and
infallibly
to
declare
it
.
So
David
affirms
that
the
Spirit
of
God
made
him
to
understand
the
Pattern
of
the
Temple
built
by
Solomon
in
writing
by
his
hand
upon
him
.
Sect.
15
Secondly
;
There
were
some
Accidental
Adjuncts
of
Prophesie
,
which
at
some
times
accompanied
it
.
In
the
Revelation
of
the
Will
of
God
to
the
Prophets
,
they
were
sometimes
enjoyned
Symbolical
Actions
.
So
Isaiah
was
commanded
to
walk
naked
and
bare-foot
,
Isa.
20.
1
,
2
,
3.
Jeremiah
to
dispose
of
a
Linnen
Girdle
,
Chap.
13.
1
,
2.
Ezekiel
to
lie
in
the
Siege
,
Chap.
4.
1
,
2
,
3
,
4.
and
to
remove
the
Stuff
of
his
House
,
Chap.
12.
3
,
4.
Hosea
to
take
a
Wife
of
Whoredoms
,
and
Children
of
Whoredoms
,
Hos.
1.
2.
I
shall
be
brief
in
what
is
frequently
spoken
unto
.
Some
of
these
things
,
as
Isaiah's
going
Naked
,
and
Hoseah's
taking
a
Wife
of
Whoredoms
,
contain
things
in
them
against
the
Light
of
Nature
and
the
express
Law
of
God
,
and
of
evil
example
unto
others
.
None
of
these
therefore
can
be
granted
to
have
been
actually
done
;
only
these
things
were
represented
unto
them
in
Visions
to
take
the
deeper
impression
upon
them
.
And
what
they
saw
or
did
in
Vision
,
they
speak
positively
of
their
so
seeing
or
doing
,
see
Ezek.
8.
3
,
4.
For
the
other
Instances
,
I
know
nothing
but
that
the
things
reported
might
be
really
performed
and
not
in
Vision
only
.
And
it
is
plain
that
Ezekiel
was
commanded
to
do
the
things
he
did
in
the
sight
of
the
People
for
their
more
evident
conviction
,
Chap.
12.
4
,
5
,
6.
and
on
the
sight
whereof
they
made
enquiry
what
those
things
belonged
unto
them
,
Chap.
24.
19.
Sect.
16
Secondly
;
Their
Revelations
were
accompanied
with
Local
Mutations
,
or
their
being
carried
and
transported
from
one
place
unto
another
;
So
was
it
with
Ezekiel
,
Chap.
8.
3.
&
11.
24.
And
it
is
expresly
said
,
that
it
was
in
the
Visions
of
God
.
Falling
by
Divine
Dispensation
into
a
Trance
or
Extasie
,
wherein
their
outward
Senses
were
suspended
their
Operation
,
their
Minds
and
Understandings
were
unto
their
own
Apprehension
carried
in
a
Holy
Rapture
from
one
place
unto
another
,
which
was
effected
only
by
a
Divine
and
Efficacious
Representation
of
the
things
unto
them
,
which
were
done
in
the
places
from
whence
they
were
really
absent
.
And
these
are
some
of
those
Accidents
of
Prophetical
Revelations
which
are
recorded
in
the
Scripture
;
and
it
is
possible
that
some
other
Instances
of
the
like
nature
may
be
observed
.
And
all
these
belong
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
manifold
variety
of
Divine
Revelations
mentioned
Heb.
1.
1.
Sect.
17
But
here
a
doubt
of
no
small
Difficulty
nor
of
less
Importance
presents
it self
unto
us
.
Namely
,
whether
the
Holy
Ghost
did
ever
grant
his
Holy
Inspirations
,
and
the
Gift
of
Propheste
thereby
,
unto
Men
wicked
and
unsanctified
.
[
](A53720-e47530-b)*
*
Prophetae
erant
Baal
,
&
Prophetae
confusionis
,
&
alii
ossensionum
,
&
quoscunque
vitiosos
prophetas
Scriptura
Commemorat
.
Hieron
.
Comment.
in
Epist.
ad
Titum
.
cap.
1.
For
the
Apostle
Peter
tells
us
,
that
Holy
Men
spake
of
old
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.
21.
which
seems
to
intimate
that
all
those
who
were
inspired
and
moved
by
him
as
to
this
Gift
of
Prophesie
were
Holy
Men
of
God
.
[
](A53720-e47620-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Origen
.
Commentar.
in
Johan
.
Tom.
30.
Prophetiae
mysterio
usi
sunt
etiam
qui
exorbitaverant
a
vera
Religione
,
quia
&
illis
dedit
Deus
Verbum
suum
ut
mysteria
futura
pronunciarent
hominibus
.
Hieron
.
Comment.
in
Job
,
cap.
33.
Nam
&
Prophetare
&
Daemonia
excludere
&
virtutes
magnas
in
terris
facere
sublimis
utique
&
admirabilis
res
est
,
non
tamen
regnum
coeleste
consequitur
quisquis
in
his
omnibus
invenitur
,
nisi
recti
&
justi
itineris
observatione
gradiatur
.
Cyprian
.
de
Veritat
.
Ecclesiae
.
And
yet
on
the
other
hand
we
shall
find
that
true
Prophesies
have
been
given
out
by
Men
seeming
utterly
void
of
all
sanctifying
Grace
.
And
to
increase
the
difficulty
,
it
is
certain
that
great
Predictions
,
and
those
with
respect
unto
Christ
himself
,
have
been
given
and
made
by
Men
guided
and
acted
for
the
most
part
by
the
Devil
.
So
was
it
with
Balaam
who
was
a
Sorcerer
,
that
gave
himself
to
Diabolical
Enchantments
and
Divinations
,
and
as
such
a
one
was
destroyed
by
God's
Appointment
.
Yea
at
or
about
the
same
time
wherein
he
uttered
a
most
Glorious
Prophesie
concerning
the
Messiah
the
Star
of
Jacob
;
being
left
unto
his
own
Spirit
and
Inclination
,
he
gave
cursed
Advice
and
Counsel
for
the
drawing
of
the
People
of
God
into
destructive
and
Judgment-procuring
sins
,
Numb.
33.
16.
And
in
the
whole
of
his
Enterprize
he
thought
to
have
satisfied
his
Covetousness
with
a
reward
for
cursing
them
by
his
Enchantments
.
And
yet
this
Man
not
onely
professeth
of
himself
that
he
heard
the
Words
of
God
and
saw
the
Visions
of
the
Almighty
.
Numb.
24.
4.
but
did
actually
foretel
and
prophesie
Glorious
Things
concerning
Christ
and
his
Kingdom
.
Shall
we
then
think
that
the
Holy
Spirit
of
God
will
immix
his
own
Holy
Inspirations
with
the
wicked
suggestions
of
the
Devil
in
a
South-sayer
?
Or
shall
we
suppose
that
the
Devil
was
the
Author
of
those
Predictions
,
whereas
God
reproacheth
false
Gods
and
their
Prophets
acted
by
them
,
that
they
could
not
declare
the
things
that
should
happen
,
nor
shew
the
things
that
were
to
come
afterwards
?
Isa.
41.
22
,
23.
So
also
it
is
said
of
Saul
that
the
Spirit
of
the
Lord
departed
from
him
,
and
an
Evil
Spirit
vexed
him
;
and
yet
afterwards
that
the
Spirit
of
God
came
upon
him
and
he
prophesied
,
1
Sam.
19.
24.
The
Old
Prophet
at
Bethel
who
lyed
unto
the
Prophet
that
came
from
Judah
,
and
that
in
the
Name
of
the
Lord
,
seducing
him
unto
Sin
and
Destruction
,
and
probably
defiled
with
the
Idolatry
and
false
Worship
of
Jeroboam
,
was
yet
esteemed
a
Prophet
,
and
did
foretel
what
came
to
pass
,
1
Kings
13.
Sect.
18
Sundry
things
may
be
offered
for
the
Solution
of
this
Difficulty
.
For
(
1.
)
as
to
that
place
of
the
Apostle
Peter
;
(
1.
)
It
may
not
be
taken
Universally
,
that
all
who
prophesied
at
any
time
were
Personally
Holy
,
but
only
that
for
the
most
part
so
they
were
.
(
2.
)
He
seems
to
speak
particularly
of
them
only
who
were
Pen-men
of
the
Scripture
,
and
of
those
Prophesies
which
remain
therein
for
the
Instruction
of
the
Church
,
concerning
whom
I
no
way
doubt
but
that
they
were
all
Sanctified
and
Holy
.
(
3.
)
It
may
be
that
he
understandeth
not
real
inherent
Holiness
,
but
only
a
Separation
and
Dedication
unto
God
by
especial
Office
,
which
is
a
thing
of
another
nature
.
(
2.
)
The
Gift
of
Prophesie
is
granted
not
to
be
in
it self
and
its
own
Nature
a
Sanctifying
Grace
,
nor
is
the
Inspiration
so
whereby
it
is
wrought
.
For
whereas
it
consists
in
an
affecting
of
the
Mind
with
a
transient
irradiation
of
Light
in
hidden
things
,
it
neither
did
nor
could
of
it self
produce
Faith
,
Love
,
or
Holiness
in
the
Heart
.
Another
Work
of
the
Holy
Ghost
was
necessary
hereunto
.
(
3.
)
There
is
therefore
no
Inconsistency
in
this
Matter
,
that
God
should
grant
an
immediate
Inspiration
unto
some
that
were
not
really
sanctified
.
And
yet
I
would
not
grant
this
to
have
been
actually
done
without
a
just
Limitation
.
For
whereas
some
were
established
to
be
Prophets
unto
the
Church
in
the
whole
course
of
their
Lives
after
their
first
Call
from
God
,
as
Samuel
,
Elijah
,
Elisha
,
Jeremiah
,
and
the
rest
of
the
Prophets
mentioned
in
the
Scripture
;
in
like
manner
I
no
way
doubt
but
they
were
all
of
them
really
sanctified
by
the
Holy
Spirit
of
God
.
But
others
there
were
who
had
only
some
occasional
Discoveries
of
hidden
or
future
things
made
unto
them
,
or
fell
into
some
Extasies
or
Raptures
with
a
Supernatural
Agitation
of
their
Minds
(
as
it
is
twice
said
of
Saul
)
for
a
short
Season
.
And
I
see
no
Reason
why
we
may
not
grant
,
yea
from
Scripture-Testimonies
we
must
grant
,
that
many
such
Persons
may
be
so
acted
by
the
Holy
Spirit
of
God
.
So
was
it
with
wicked
Caiaphas
who
is
said
to
Prophesie
,
John
11.
51.
And
a
great
Prophesie
indeed
it
was
which
his
words
expressed
,
greater
than
which
there
is
none
in
the
Scripture
.
But
the
Wretch
himself
knew
nothing
of
the
Importance
of
what
was
uttered
by
him
.
A
suddain
Impression
of
the
Spirit
of
God
caused
him
against
his
Intention
to
utter
a
Sacred
Truth
,
and
that
because
he
was
High
Priest
whose
words
were
of
great
Reputation
with
the
People
.
[
](A53720-e48240-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Origen
.
Comment.
in
Johan
.
Sect.
30.
And
as
Balaam
was
over-ruled
to
Prophesie
and
speak
good
of
Israel
,
when
he
really
designed
and
desired
to
curse
them
:
So
this
Caiaphas
designing
the
Destruction
of
Jesus
Christ
,
brought
forth
those
words
which
expressed
the
Salvation
of
the
World
by
his
Death
.
(
5.
)
For
the
Difficulty
about
Balaam
himself
who
was
a
Sorcerer
and
the
Devil's
Prophet
,
I
acknowledg
it
is
of
Importance
.
But
sundry
things
may
be
offered
for
the
removal
of
it
.
(
1.
)
Some
do
contend
that
Balaam
was
a
Prophet
of
God
only
.
That
indeed
he
gave
himself
unto
Judicial
Astrologie
,
and
the
Conjectures
of
future
Events
from
Natural
Causes
.
But
as
to
his
Prophesies
they
were
all
Divine
;
and
the
Light
of
them
affecting
only
the
Speculative
Part
of
his
Mind
;
had
no
influence
upon
his
Will
,
Heart
,
and
Affections
which
were
still
corrupt
.
This
Tostatus
pleadeth
for
.
But
as
it
is
expresly
said
,
That
he
sought
for
Enchantments
,
Numb.
24.
1.
So
the
whole
Description
of
his
Course
and
End
gives
him
up
as
a
Cursed
Sorcerer
,
and
he
is
expresly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Sooth-sayer
,
John
.
12.
22.
Which
word
though
we
have
once
rendred
by
Prudent
,
that
is
,
One
who
prudently
conjectureth
at
future
Events
according
unto
present
appearing
Causes
,
Isa.
3.
2.
yet
it
is
mostly
used
for
a
Diabolical
Diviner
or
Sooth-sayer
.
And
for
what
he
said
of
himself
,
That
he
heard
the
Voice
of
God
,
and
saw
the
Visions
of
the
Most
High
,
it
might
be
only
his
own
boasting
to
procure
veneration
to
his
Diabolical
Incantations
.
But
in
Reputation
we
find
he
was
in
those
dayes
in
the
World
,
and
supposed
he
was
to
utter
Divine
Oracles
unto
Men.
This
God
in
his
Providence
made
use
of
to
give
out
a
Testimony
to
the
Nations
concerning
the
coming
of
the
Messiah
,
the
Report
whereof
was
then
almost
lost
amongst
Men.
In
this
condition
it
may
be
granted
,
that
the
Good
Spirit
of
God
,
without
the
least
Reflection
on
the
Majesty
and
Purity
of
his
own
Holiness
did
over-rule
the
Power
of
the
Devil
,
cast
out
his
Suggestions
from
the
Man's
Mind
,
and
gave
such
an
Impression
of
Sacred
Truths
in
the
room
of
them
,
as
he
could
not
but
utter
and
declare
.
For
that
instant
he
did
as
it
were
take
the
Instrument
out
of
the
Hand
of
Satan
,
and
by
his
Impression
on
it
caused
it
to
give
a
sound
according
to
his
Mind
,
which
when
he
had
done
he
left
it
again
unto
his
Possession
.
And
I
know
not
but
that
he
might
do
so
sometimes
with
others
among
the
Gentiles
who
were
professedly
given
up
to
receive
and
give
out
the
Oracles
of
the
Devil
.
So
he
made
the
Damsel
possessed
with
a
Spirit
of
Divination
and
Sooth-saying
to
acknowledg
Paul
and
his
Companions
to
be
Servants
of
the
most
High
God
,
and
to
shew
to
Men
the
way
of
Salvation
,
Acts
16.
16
,
17.
And
this
must
be
acknowledged
by
them
who
suppose
that
the
Sybills
gave
out
Predictions
concerning
Jesus
Christ
,
seeing
the
whole
strain
of
their
Prophetical
Oracles
were
expresly
Diabolical
.
And
no
Conspiracy
of
Men
or
Devils
shall
cause
him
to
forego
his
Sovereignty
over
them
,
and
the
using
of
them
to
his
own
Glory
.
(
6.
)
The
Case
of
Saul
is
plain
.
The
Spirit
of
the
Lord
who
departed
from
him
,
was
the
Spirit
of
Wisdom
,
Moderation
and
Courage
to
fit
him
for
Rule
and
Government
,
that
is
,
the
Gifts
of
the
Holy
Ghost
unto
that
purpose
,
which
he
withdrew
from
him
.
And
the
Evil
Spirit
that
was
upon
him
,
proceeded
no
farther
but
to
the
stirring
up
Vexatious
and
disquieting
Affections
of
Mind
.
And
notwithstanding
this
molestation
and
punishment
inflicted
on
him
,
the
Spirit
of
God
might
at
a
season
fall
upon
him
so
as
to
cast
him
into
a
Rapture
or
Extasie
wherein
his
Mind
was
acted
and
exercised
in
an
extraordinary
manner
,
and
himself
transported
into
Actions
that
were
not
at
all
according
unto
his
own
Inclinations
.
So
is
this
Case
well
resolved
by
[
](A53720-e48640-b)*
*
Saul
invidiae
stimulo
suscitatus
&
malo
Spiritu
saepe
arreptus
,
cum
David
occidere
vellet
,
&
ipse
David
tunc
cum
Samuele
&
caeterorum
Prophetarum
c●neo
Prophetaret
,
misit
Saul
nuncios
&
ipsum
interficiendum
de
medio
Prophetarum
rapere
Jubet
.
—
Sed
&
ipse
cum
inter
Prophetas
venerat
Prophetabat
.
—
Quoniam
Spiritus
Sancti
verba
non
dicentium
merito
pensantur
,
sed
ipsius
voluntate
ubicunque
voluerit
proferuntur
.
At
vero
quidam
in
hoc
loco
aestimant
quod
Saul
non
Divino
Spiritu
sed
malo
illo
quo
saepe
arripiebatur
per
totum
illum
diem
Prophetaret
.
—
Sed
qualiter
hoc
se●tiri
potest
cum
ita
scribitur
;
&
Sanctus
est
super
eum
Spiritus
Domini
&
ambulans
prophetabat
?
nisi
forte
sic
in
hoc
loco
accipiatur
Spiritus
Domini
quomodo
&
alio
loco
Spiritus
Domini
malus
Saul
arripiebat
.
Verumtamen
ubicunque
siue
additamento
Spiritus
Dei
vel
Spiritus
Domini
vel
Spiritus
Christi
in
Scripturis
Sanctis
invenitur
,
Spiritus
Sanctus
esse
a
nullo
sano
sensu
dubitatur
.
Vbicunque
vero
cum
additamento
Spiritus
Domini
malus
dicitur
esse
,
intelligitur
Diabolus
esse
,
qui
Domini
propter
ministerium
,
malus
propter
vitium
dictus
videtur
.
August
.
de
mirabil
.
Scripturae
,
lib.
2.
cap.
10.
Augustine
.
And
for
the
old
Prophet
at
Bethel
,
1
Kings
13.
although
he
appear
to
have
been
an
evil
Man
,
yet
he
was
one
whom
God
made
use
of
to
reveal
his
Mind
sometimes
to
that
People
;
nor
is
it
probable
that
he
was
under
Satanical
Delusions
like
the
Prophets
of
Baal
;
for
he
is
absolutely
called
a
Prophet
,
and
the
Word
of
the
Lord
did
really
come
unto
him
,
v.
20
,
21.
Sect.
19
The
Writing
of
the
Scripture
was
another
Effect
of
the
Holy
Ghost
,
which
had
its
beginning
under
the
Old
Testament
.
I
reckon
this
as
a
distinct
Gift
from
Prophesie
in
general
,
or
rather
a
distinct
Species
or
kind
of
Prophesie
.
For
many
Prophets
there
were
Divinely
Inspired
,
who
yet
never
wrote
any
of
their
Prophesies
,
nor
any
thing
else
for
the
use
of
the
Church
.
And
many
Pen-men
of
the
Scripture
,
were
no
Prophets
in
the
strict
sence
of
that
Name
.
And
the
Apostle
tells
us
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Scripture
or
Writing
it self
was
by
Inspiration
from
God
,
1
Tim.
3.
16.
as
David
affirms
that
he
had
the
Pattern
of
the
Temple
from
the
Spirit
of
God
in
Writing
,
because
of
his
guidance
of
him
in
putting
its
Description
into
Writing
,
1
Chron.
28.
19.
Now
this
Ministry
was
first
committed
unto
Moses
,
who
besides
the
Five
Books
of
the
Law
,
probably
also
wrote
the
Story
of
Job
.
Many
Prophets
there
were
before
Him
,
but
he
was
the
first
who
committed
the
Will
of
God
to
Writing
,
after
God
himself
who
wrote
the
Law
in
Tables
of
Stone
,
which
was
the
Beginning
and
Pattern
of
the
Scriptures
.
The
Writers
of
the
Historical
Books
of
the
Old
Testament
before
the
Captivity
are
unknown
.
The
Jews
call
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
or
former
Prophets
.
Who
they
were
in
particular
is
not
known
;
but
certain
it
is
that
they
were
of
the
Number
of
those
Holy
Men
of
God
,
who
of
old
Wrote
and
Spake
as
they
were
moved
by
the
Holy
Ghost
;
Hence
are
they
called
Prophets
.
For
although
they
wrote
in
an
Historical
manner
,
as
did
Moses
also
,
concerning
things
past
and
gone
in
their
Dayes
,
or
it
may
be
presently
acted
in
their
own
Times
,
yet
they
did
not
Write
them
either
from
their
own
Memory
,
nor
from
Tradition
,
nor
from
the
Rolls
or
Records
of
Times
,
(
although
they
might
be
furnished
with
and
skilled
in
these
things
)
but
by
the
Inspiration
,
Guidance
and
Direction
of
the
Holy
Ghost
.
Hence
are
they
called
Prophets
in
such
a
Latitude
as
the
Word
may
be
used
in
,
to
signifie
any
that
are
Divinely
Inspired
,
or
receive
immediate
Revelations
from
God
.
And
thus
was
it
with
all
the
Pen-men
of
the
Holy
Scripture
.
As
their
Minds
were
under
that
full
assurance
of
Divine
Inspiration
which
we
before
described
,
so
their
words
which
they
wrote
were
under
the
especial
care
of
the
same
Spirit
,
and
were
of
his
Suggestion
or
Inditing
.
Sect.
20
There
were
therefore
three
things
concurring
in
this
Work
.
(
1.
)
The
Inspiration
of
the
Minds
of
these
Prophets
,
with
the
Knowledg
and
Apprehension
of
the
things
communicated
unto
them
.
(
2.
)
The
Suggestion
of
words
unto
them
to
express
what
their
Minds
conceived
.
(
3.
)
The
guidance
of
their
Hands
in
setting
down
the
words
suggested
,
or
of
their
Tongues
in
uttering
them
unto
those
by
whom
they
were
committed
to
Writing
,
as
Baruch
wrote
the
Prophesie
of
Jeremiah
from
his
Mouth
,
Jer.
36.
3.
18.
If
either
of
these
were
wanting
,
the
Scripture
could
not
be
absolutely
and
every
way
Divine
and
Infallible
.
For
if
the
Pen-Men
of
it
were
left
unto
themselves
in
any
thing
wherein
that
Writing
was
concerned
,
who
can
secure
us
that
nihil
Humani
no
Humane
Imperfection
mixed
it self
therewithal
.
I
know
some
think
that
the
Matter
and
Substance
of
things
only
was
communicated
unto
them
;
but
as
for
the
words
whereby
it
was
to
be
expressed
,
that
was
left
unto
themselves
and
their
own
Abilities
.
And
this
they
suppose
is
evident
from
that
variety
of
Stile
which
according
to
their
various
Capacities
,
Education
and
Abilities
,
is
found
amongst
them
.
This
argues
,
as
they
say
,
that
the
wording
of
their
Revelations
was
left
unto
themselves
,
and
was
the
Product
of
their
Natural
Abilities
.
This
in
general
I
have
spoken
unto
elsewhere
,
and
manifested
what
mistakes
sundry
have
run
into
about
the
Stile
of
the
Holy
Pen-Men
of
the
Scripture
.
Here
I
shall
not
take
up
what
hath
been
argued
and
evinced
in
another
place
.
I
only
say
that
the
variety
intended
ariseth
mostly
from
the
variety
of
the
Subject
Matters
treated
of
;
nor
is
it
such
as
will
give
any
countenance
to
the
prophaneness
of
this
Opinion
.
For
the
Holy
Ghost
in
his
Work
on
the
Minds
of
Men
doth
not
put
a
force
upon
them
,
nor
acts
them
any
otherwise
than
they
are
in
their
own
Natures
,
and
with
their
present
Endowments
and
Qualifications
meet
to
be
acted
and
used
.
He
leads
and
conducts
them
in
such
Paths
wherein
they
are
able
to
walk
.
The
words
therefore
which
he
suggests
unto
them
are
such
as
they
are
accustomed
unto
,
and
he
causeth
them
to
make
use
of
such
Expressions
as
were
familiar
unto
themselves
.
So
he
that
useth
divers
Seals
maketh
different
Impressions
,
though
the
guidance
of
them
all
be
equal
and
the
same
.
And
he
that
toucheth
skilfully
several
Musical
Instruments
variously
tuned
,
maketh
several
Notes
of
Musick
.
We
may
also
grant
and
do
,
That
they
used
their
own
Abilities
of
Mind
and
Understanding
in
the
choice
of
Words
and
Expressions
.
So
the
Preacher
sought
to
find
out
acceptable
words
,
Eccles.
12.
10.
But
the
Holy
Spirit
who
is
more
intimate
unto
the
Minds
and
Skill
of
Men
than
they
are
themselves
,
did
so
guide
act
and
operate
in
them
,
as
that
the
words
they
fixed
upon
were
as
directly
and
certainly
from
him
,
as
if
they
had
been
spoken
to
them
by
an
audible
Voice
.
Hence
that
which
was
written
was
upright
,
even
Words
of
Truth
,
as
in
that
place
.
This
must
be
so
or
they
could
not
speak
as
they
moved
by
the
Holy
Ghost
,
nor
could
their
Writing
be
said
to
be
of
Divine
Inspiration
.
Hence
oft-times
in
the
Original
great
Senses
and
Significations
depend
on
a
single
Letter
,
as
for
instance
in
the
change
of
the
Name
of
Abraham
;
And
our
Saviour
affirms
that
every
Apex
and
Iota
of
the
Law
,
is
under
the
care
of
God
as
that
which
was
given
by
Inspiration
from
himself
,
Matth.
5.
But
I
have
on
other
occasions
treated
of
these
things
,
and
shall
not
therefore
here
enlarge
upon
them
.
Sect.
21
The
third
sort
of
the
immediate
extraordinary
Operations
of
the
Holy
Ghost
absolutely
exceeding
the
actings
and
compliance
of
Humane
Faculties
are
Miracles
of
all
sorts
,
which
were
frequent
under
the
Old
Testament
.
Such
were
many
things
wrought
by
Moses
and
Joshua
,
Elijah
and
Elisha
with
some
others
;
those
by
Moses
exceeding
,
if
the
Jews
fail
not
in
their
Computation
,
all
the
rest
that
are
recorded
in
the
Scripture
.
Now
these
were
all
the
immediate
Effects
of
the
Divine
Power
of
the
Holy
Ghost
.
He
is
the
sole
Author
of
all
real
miraculous
Operations
.
For
by
Miracles
we
understand
such
Effects
as
are
really
beyond
and
above
the
Power
of
Natural
Causes
however
applyed
unto
Operation
.
Now
it
is
said
expresly
that
our
Lord
Jesus
Christ
wrought
Miracles
(
for
Instance
,
the
casting
out
of
Devils
From
Persons
possessed
)
by
the
Holy
Ghost
.
And
if
their
immediate
Production
were
by
him
in
the
Humane
Nature
of
Jesus
Christ
personally
united
unto
the
Son
of
God
;
how
much
more
must
it
be
granted
that
it
was
He
alone
whose
Power
they
were
wrought
in
those
who
had
no
such
Relation
unto
the
Divine
Nature
.
And
therefore
where
they
are
said
to
be
wrought
by
the
Hand
or
Finger
of
God
,
it
is
the
Person
of
the
Holy
Spirit
which
is
precisely
intended
as
we
have
declared
before
;
And
the
Persons
by
whom
they
were
wrought
were
never
the
real
Subjects
of
the
Power
whereby
they
were
wrought
,
as
though
it
should
be
inherent
and
residing
in
them
as
a
Quality
,
Acts
2.
12
,
16.
Only
they
were
infallibly
directed
by
the
Holy
Ghost
by
Word
or
Action
to
presignifie
their
Operation
.
So
was
it
with
Joshua
when
he
commanded
the
Sun
and
Moon
to
stand
still
,
Josh.
10.
12.
There
was
no
Power
in
Joshua
,
no
not
extraordinarily
communicated
to
Him
,
to
have
such
a
real
influence
upon
the
whole
frame
of
Nature
as
to
effect
so
great
an
Alteration
therein
.
Onely
he
had
a
Divine
Warranty
to
speak
that
which
God
himself
would
effect
;
whence
it
is
said
that
therein
God
hearkned
unto
the
Voice
of
a
Man
,
v.
14.
It
is
a
vanity
of
the
greatest
magnitude
in
some
of
the
Jews
as
Maimonides
More
Nebuch
.
p.
2.
cap.
35.
Levi
B.
Gerson
on
the
place
,
and
others
who
deny
any
fixation
of
the
Sun
or
Moon
,
and
judge
that
it
is
only
the
speed
of
Joshua
in
subduing
his
Enemies
before
the
close
of
that
day
which
is
intended
.
This
they
contend
for
lest
Joshua
should
be
thought
to
have
wrought
a
greater
Miracle
than
Moses
.
But
as
the
Prophet
Habakkuk
is
express
to
the
contrary
,
c.
3.
11.
and
their
own
Sirachides
,
c.
45.
56.
so
it
is
no
small
prevarication
in
some
Christians
to
give
countenance
unto
such
a
putrid
Fiction
,
see
Grot.
in
loc.
It
is
so
in
all
other
miraculous
Operations
,
even
where
the
Parts
of
the
Bodies
of
Men
were
made
instrumental
of
the
Miracle
it self
,
as
in
the
Gift
of
Tongues
.
They
who
had
that
Gift
did
not
so
speak
from
any
Skill
or
Ability
residing
in
them
,
but
they
were
meerly
Organs
of
the
Holy
Ghost
which
he
moved
at
his
Pleasure
.
Now
the
end
of
all
these
miraculous
Operations
was
to
give
reputation
to
the
Persons
,
and
to
confirm
the
ministry
of
them
by
whom
they
were
wrought
.
For
as
at
first
they
were
the
occasion
of
wonder
and
astonishment
,
so
upon
their
consideration
they
evidenced
the
respect
and
regard
of
God
unto
such
Persons
and
their
Work
.
So
when
God
sent
Moses
to
declare
his
Will
in
an
extraordinary
manner
unto
the
People
of
Israel
,
he
commands
him
to
work
several
Miracles
or
Signs
before
them
that
they
might
believe
that
he
was
sent
of
God
,
Exod.
4.
8.
And
such
Works
were
called
Signs
,
because
they
were
Tokens
and
Pledges
of
the
Presence
of
the
Spirit
of
God
with
them
by
whom
they
were
wrought
.
Nor
was
this
Gift
ever
bestowed
on
any
Man
alone
or
for
its
own
sake
,
but
it
was
alwayes
subordinate
unto
the
Work
of
Revealing
or
Declaring
the
Mind
of
God
.
And
these
are
the
general
Heads
of
the
extraordinary
Operations
of
the
Holy
Spirit
of
God
in
Works
exceeding
all
Humane
or
Natural
Abilities
in
their
whole
kind
.
Sect.
22
The
next
sort
of
the
Operations
of
the
Holy
Ghost
under
the
Old
Testament
whose
Explanation
was
designed
,
is
of
those
whereby
he
improved
proved
through
immediate
impression
of
his
own
Power
,
the
Natural
Faculties
and
Abilities
of
the
Minds
of
Men.
And
these
as
was
intimated
have
respect
to
things
Political
,
Moral
,
Natural
,
and
Intellectual
,
with
some
of
a
mixed
Nature
.
First
,
He
had
in
them
respect
unto
things
Political
,
such
were
his
Gifts
whereby
he
enabled
sundry
Persons
unto
Rule
and
Civil
Government
amongst
Men.
Government
or
Supream
Rule
is
of
great
concernment
unto
the
Glory
of
God
in
the
World
and
of
the
highest
usefulness
unto
Mankind
.
Without
it
the
whole
World
would
be
filled
with
violence
,
and
become
a
Stage
for
all
Wickedness
visibly
and
openly
to
act
it self
upon
in
disorder
and
confusion
.
And
all
Men
confess
that
unto
a
due
management
hereof
unto
its
proper
Ends
,
sundry
peculiar
Gifts
and
Abilities
of
Mind
are
required
in
them
and
needful
for
them
who
are
called
thereunto
.
These
are
they
themselves
to
endeavour
after
and
sedulously
to
improve
the
Measures
which
they
have
attained
of
them
.
And
where
this
is
by
any
neglected
,
the
World
and
themselves
will
quickly
feed
on
the
Fruits
of
that
Negligence
.
But
yet
because
the
utmost
of
what
Men
may
of
this
kind
obtain
by
their
ordinary
endeavours
and
an
ordinary
Blessing
thereon
,
is
not
sufficient
for
some
especial
ends
which
God
aimed
at
in
and
by
their
Rule
and
Government
;
the
Holy
Ghost
did
oftentimes
give
an
especial
Improvement
unto
their
Abilities
of
Mind
by
his
own
immediate
and
extraordinary
Operation
.
And
in
some
Cases
he
manifested
the
Effects
of
his
Power
herein
by
some
external
visible
Signs
of
his
coming
on
them
in
whom
he
so
wrought
.
So
in
the
first
Institution
of
the
Sanhedrim
or
Court
of
Seventy
Elders
,
to
bear
together
with
Moses
the
Burden
of
the
People
in
their
Rule
and
Government
;
the
Lord
is
said
to
put
his
Spirit
upon
them
,
and
that
the
Spirit
rested
on
them
,
Numb.
11.
16
,
17.
And
the
Lord
said
unto
Moses
,
Gather
unto
me
Seventy
Men
of
the
Elders
of
Israel
,
whom
thou
knowest
to
be
Elders
of
the
People
and
Officers
over
them
.
And
I
will
take
of
the
Spirit
that
is
upon
thee
and
put
it
upon
them
,
and
they
shall
bear
the
burden
of
the
People
with
thee
,
vers.
25.
And
the
Lord
took
of
the
Spirit
that
was
on
Moses
and
gave
it
unto
the
Seventy
Elders
,
and
the
Spirit
rested
on
them
.
That
which
these
Elders
were
called
unto
,
was
a
share
in
the
Supream
Rule
and
Government
of
the
People
,
which
was
before
intirely
in
the
hand
of
Moses
.
This
the
occasion
of
their
Call
declares
,
vers.
11
,
12
,
13
,
14
,
15.
and
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inferior
Officers
before
;
such
as
they
had
in
Egypt
who
influenced
the
People
by
their
Counsel
and
Arbritration
,
Exod.
3.
16.
Chap.
5.
6.
Chap.
24.
1
,
9.
Now
they
had
a
Supream
Power
in
Judgment
committed
to
them
,
and
were
thence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Gods
.
For
these
were
they
unto
whom
the
Word
of
God
came
who
were
thence
called
Gods
,
John
10.
34
,
35.
Psal.
82.
6.
and
not
the
Prophets
who
had
neither
Power
nor
Rule
.
And
on
them
the
Spirit
of
God
that
was
in
Moses
rested
;
that
is
,
wrought
the
same
Abilities
for
Government
in
them
as
he
had
received
.
That
is
,
Wisdom
,
Righteousness
,
Diligence
,
Courage
and
the
like
;
that
they
might
judge
the
People
wisely
,
and
look
to
the
Execution
of
the
Law
impartially
.
Now
when
the
Spirit
of
God
thus
rested
on
them
,
it
is
said
they
Prophesied
and
ceased
not
,
v.
25
,
26.
That
is
,
they
sang
or
spake
forth
the
Praises
of
God
in
such
a
way
and
manner
as
made
it
evident
unto
all
that
they
were
extraordinarily
acted
by
the
Holy
Ghost
.
So
is
that
Word
used
1
Sam.
10.
10.
and
elsewhere
.
But
this
Gift
and
Work
of
Prophesie
was
not
the
especial
End
for
which
they
were
endowed
by
the
Spirit
,
for
they
were
now
called
as
hath
been
declared
unto
Rule
and
Government
.
But
because
their
Authority
and
Rule
was
new
among
the
People
,
God
gave
that
visible
Sign
and
Pledg
of
his
calling
them
to
their
Office
,
that
they
might
have
a
due
Veneration
of
their
Persons
and
acquiesce
in
their
Authority
.
And
hence
from
the
Ambiguity
of
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
and
ceased
not
,
they
Prophesied
and
ceased
not
,
vers.
25.
which
may
signifie
to
add
as
well
as
to
cease
;
many
of
the
Jews
affirm
that
they
so
prophesied
no
more
but
that
day
only
;
they
prophesied
then
and
added
not
,
that
is
,
to
do
so
any
more
.
So
when
God
would
erect
a
Kingdom
amongst
them
,
which
was
a
new
kind
of
Government
unto
them
,
and
designed
Saul
to
be
the
Person
that
should
Reign
,
it
is
said
that
he
gave
him
another
heart
;
1
Sam.
10.
9.
that
is
,
the
Spirit
of
God
came
upon
him
as
it
is
elsewhere
expressed
to
endow
him
with
that
Wisdom
and
Magnanimity
that
might
make
him
meet
for
Kingly
Rule
.
And
because
he
was
new
called
from
a
Low
Condition
unto
Royal
Dignity
;
the
Communication
of
the
Spirit
of
God
unto
him
was
accompanied
with
a
Visible
sign
and
Token
,
that
the
People
might
acquiesce
in
his
Government
who
were
ready
to
despise
his
Person
.
For
he
had
also
an
extraordinary
Afflatus
of
the
Spirit
expressing
it self
in
a
Visible
Rapture
,
vers.
10
,
11.
And
in
like
manner
he
dealt
with
others
.
For
this
cause
also
he
instituted
the
Ceremony
of
Anointing
at
their
Inauguration
;
for
it
was
a
Token
of
the
Communication
of
the
Gifts
of
the
Holy
Ghost
unto
them
;
though
respect
were
had
therein
to
Jesus
Christ
who
was
to
be
anointed
with
all
his
fulness
,
of
whom
they
were
Types
unto
that
People
.
Now
these
Gifts
for
Government
are
Natural
and
Moral
Abilities
of
the
Minds
of
Men
,
such
as
are
Prudence
,
Righteousness
,
Courage
,
Zeal
,
Clemency
and
the
like
.
And
when
the
Holy
Ghost
fell
upon
any
Persons
to
enable
them
for
Political
Rule
and
the
Administration
of
Civil
Power
,
he
did
not
Communicate
Gifts
and
Abilities
unto
them
quite
of
another
kind
,
but
only
gave
them
an
extraordinary
improvement
of
their
own
ordinary
Abilities
.
And
indeed
so
great
is
the
Burden
wherewith
a
just
and
useful
Government
is
attended
,
so
great
and
many
are
the
Temptations
which
Power
and
a
Confluence
of
Earthly
Things
will
invite
and
draw
towards
them
,
that
without
some
especial
Assistance
of
the
Holy
Spirit
of
God
,
Men
cannot
chuse
but
either
sink
under
the
weight
of
it
,
or
wretchedly
miscarry
in
its
Exercise
and
Management
.
This
made
Solomon
when
God
in
the
beginning
of
his
Reign
,
gave
him
his
option
of
all
earthly
desirable
things
,
to
prefer
Wisdom
and
Knowledg
for
Rule
before
them
all
,
2
Chron.
1.
10
,
11
,
12.
And
this
he
received
from
him
who
is
the
Spirit
of
Wisdom
and
Understanding
,
Isa.
11.
3.
And
if
the
Rulers
of
the
Earth
would
follow
this
Example
,
and
be
earnest
with
God
for
such
supplies
of
his
Spirit
as
might
enable
them
unto
an
Holy
Righteous
discharge
of
their
Office
,
it
would
in
many
places
be
better
with
them
and
the
World
,
than
it
is
or
can
be
where
is
the
state
of
things
described
,
Hos.
7.
3
,
4
,
5.
Now
God
of
old
did
carry
this
Dispensation
out
of
the
Pale
of
the
Church
for
the
effecting
of
some
especial
Ends
of
his
own
;
and
I
no
way
question
but
that
he
continueth
still
so
to
do
.
Thus
he
anointed
Cyrus
,
and
calls
him
his
Anointed
accordingly
,
Isa.
45.
1.
For
Cyrus
had
a
double
Work
to
do
for
God
in
both
parts
whereof
he
stood
in
need
of
his
especial
Assistance
.
He
was
to
execute
his
Judgements
and
Vengeance
on
Babylon
,
as
also
to
deliver
his
People
that
they
might
re-edifie
the
Temple
.
For
both
these
he
stood
in
need
and
did
receive
especial
Aid
from
the
Spirit
of
God
,
though
he
was
in
himself
but
a
ravenous
Bird
of
prey
,
Isa.
46.
11.
For
the
Gifts
of
this
Holy
One
in
this
kind
wrought
no
real
Holiness
in
them
on
whom
they
were
bestowed
;
they
were
only
given
them
for
the
good
and
benefit
of
others
,
with
their
own
success
in
what
they
attempted
unto
that
purpose
.
Yea
,
and
many
on
whom
they
are
bestowed
never
consider
the
Author
of
them
,
but
sacrifice
to
their
own
Nets
and
Drags
,
and
look
on
themselves
as
the
Springs
of
their
own
Wisdom
and
Ability
.
But
it
is
no
wonder
that
all
regard
unto
the
Gifts
of
the
Holy
Ghost
in
the
Government
of
the
World
is
despised
,
when
his
whole
Work
in
and
towards
the
Church
it self
is
openly
derided
.
Sect.
23
Secondly
;
We
may
add
hereunto
those
especial
Endowments
with
some
Moral
Vertues
which
he
granted
unto
sundry
Persons
for
the
accomplishment
of
some
especial
Design
.
So
He
came
upon
Gideon
and
upon
Jeptha
to
anoint
them
unto
the
Work
of
delivering
the
People
from
their
Adversaries
in
Battel
,
Judg.
6.
34.
Chap.
11.
29.
It
is
said
before
of
them
both
,
That
they
were
Men
of
Valour
,
Chap.
6.
12.
Chap.
11.
1.
This
coming
therefore
of
the
Spirit
of
God
upon
them
and
cloathing
of
them
,
was
his
especial
Excitation
of
their
Courage
,
and
his
fortifying
of
their
Minds
against
those
Dangers
they
were
to
conflict
withal
.
And
this
he
did
by
such
an
efficacious
impression
of
his
Power
upon
them
,
as
that
both
themselves
received
thereby
a
Confirmation
of
their
Call
,
and
others
might
discern
the
presence
of
God
with
them
.
Hence
it
is
said
that
the
Spirit
of
the
Lord
cloathed
them
,
they
being
warmed
in
themselves
,
and
known
to
others
by
his
Gifts
and
Actings
of
them
.
Sect.
24
Thirdly
;
There
are
sundry
Instances
of
his
adding
unto
the
Gifts
of
the
Mind
,
whereby
he
qualified
Persons
for
their
Duties
,
even
bodily
strength
When
that
also
was
needful
for
the
Work
whereunto
he
called
them
;
Such
was
his
Gift
unto
Sampson
.
His
bodily
strength
was
supernatural
,
a
meer
effect
of
the
Power
of
the
Spirit
of
God
,
and
therefore
when
he
put
it
forth
in
his
Calling
,
it
is
said
that
the
Spirit
of
the
Lord
came
mightily
upon
him
,
Judg.
14.
6.
Chap.
15.
14.
or
wrought
powerfully
in
him
.
And
he
gave
him
this
strength
in
the
way
of
an
Ordinance
,
appointing
the
growing
of
his
Hair
to
be
the
Sign
and
Pledg
of
it
;
the
Care
whereof
being
violated
by
him
,
he
lost
for
a
season
the
Gift
it self
.
Sect.
25
Fourthly
;
He
also
communicated
Gifts
intellectual
to
be
exercised
in
and
about
things
Natural
and
Artificial
.
So
he
endowed
Bezaliel
and
Aholiab
with
Wisdom
and
Skill
in
all
manner
of
curious
Workmanship
about
all
sorts
of
things
for
the
building
and
beautifying
of
the
Tabernacle
,
Exod.
31.
2
,
3.
Whether
Bezaliel
were
a
Man
that
had
before
given
himself
unto
the
Acquisition
of
those
Arts
and
Sciences
is
altogether
uncertain
.
But
certain
it
is
that
his
present
Endowments
were
extraordinary
.
The
Spirit
of
God
heightned
improved
and
strengthned
the
Natural
Faculties
of
his
Mind
,
to
a
Perception
and
Understanding
of
all
the
curious
Works
mentioned
in
that
place
,
and
unto
a
skill
how
to
contrive
and
dispose
of
them
into
their
Order
deigned
by
God
himself
.
And
therefore
although
the
skill
and
wisdom
mentioned
differed
not
in
the
kind
of
it
from
that
which
others
attained
by
industry
;
yet
he
received
it
by
an
immediate
Afflatus
or
Inspiration
of
the
Holy
Ghost
,
as
to
that
degree
at
least
,
which
he
was
made
Partaker
of
.
Sect.
27
Lastly
;
The
Assistance
given
unto
Holy
Men
for
the
Publishing
and
Preaching
of
the
Word
of
God
to
others
,
as
to
Noah
who
was
a
Preacher
of
Righteousness
,
2
Pet.
2.
5.
for
the
Conviction
of
the
Word
and
Conversion
of
the
Elect
,
wherein
the
Spirit
of
God
strove
with
Men
,
Gen.
6.
3.
and
preached
unto
them
that
were
Disobedient
,
1
Pet.
3.
19
,
20.
might
here
also
be
considered
,
but
that
the
Explanation
of
his
whole
Work
in
the
Particular
will
occur
unto
us
in
a
more
proper
place
.
Sect.
28
And
thus
I
have
briefly
passed
through
the
Dispensation
of
the
Spirit
of
God
under
the
Old
Testament
.
Nor
have
I
aimed
therein
to
gather
up
his
whole
Work
and
all
his
Actings
;
for
then
every
thing
that
is
praise-worthy
in
the
Church
must
have
been
enquired
into
;
For
all
without
him
is
Death
and
Darkness
and
Sin
.
All
Life
Light
and
Power
are
from
him
alone
.
And
the
instances
of
things
expresly
assigned
unto
him
which
we
have
insisted
on
,
are
sufficient
to
manifest
that
the
whole
Being
and
Welfare
of
the
Church
depended
solely
on
his
Will
and
his
Operation
.
And
this
will
yet
be
more
evident
when
we
have
also
considered
those
other
Effects
and
Operations
of
his
,
which
being
common
to
both
States
of
the
Church
under
the
Old
Testament
and
the
New
,
are
purposely
here
omitted
,
because
the
Nature
of
them
is
more
fully
cleared
in
the
Gospel
wherein
also
their
Exemplifications
are
more
illustrious
.
From
him
therefore
was
the
Word
of
Promise
and
the
Gift
of
Prophesie
whereon
the
Church
was
founded
and
whereby
it
was
built
.
From
him
was
the
Revelation
and
Institution
of
all
the
Ordinances
of
Religious
Whorship
;
from
him
was
that
Communication
of
Gifts
and
Gracious
Abilities
which
any
Persons
received
for
the
Edification
,
Rule
,
Protection
,
and
Deliverance
of
the
Church
.
All
these
things
were
wrought
by
that
one
and
self-same
Spirit
,
which
divideth
to
every
Man
severally
as
he
will
.
And
if
this
were
the
state
of
things
under
the
Old
Testament
,
a
Judgment
may
thence
be
made
how
it
is
under
the
New
.
The
principal
Advantage
of
the
present
State
above
that
which
is
past
next
unto
the
coming
of
Christ
in
the
Flesh
,
consists
in
the
pouring
out
of
the
Holy
upon
the
Disciples
of
Christ
in
a
larger
manner
than
formerly
.
And
yet
I
know
not
how
it
is
come
to
pass
that
some
Men
think
that
neither
He
nor
his
Work
are
of
any
great
use
unto
us
.
And
whereas
we
find
every
thing
that
is
good
even
under
the
Old
Testament
assigned
unto
him
as
the
sole
immediate
Author
of
it
,
it
is
hard
to
perswade
with
many
that
he
continues
now
to
do
almost
any
good
at
all
.
And
what
he
is
allowed
to
have
any
hand
in
,
it
is
sure
to
be
so
stated
,
as
that
the
principal
praise
of
it
may
redound
unto
our selves
;
So
diverse
,
yea
so
adverse
are
the
thoughts
of
God
and
Men
in
these
things
,
where
our
Thoughts
are
not
captivated
unto
the
Obedience
of
Faith
.
But
we
must
shut
up
this
Discourse
.
It
is
a
common
saying
among
the
Jewish
Masters
,
That
the
Gift
of
the
Holy
Ghost
ceased
under
the
second
Temple
or
after
the
finishing
of
it
.
Their
meaning
must
be
,
that
it
did
so
as
to
the
Gifts
of
Ministerial
Prophesie
,
of
Miracles
,
and
of
Writing
the
Mind
of
God
by
Inspiration
for
the
Use
of
the
Church
;
Otherwise
there
is
no
Truth
in
their
Observation
.
For
there
were
afterwards
especial
Revelations
of
the
Holy
Ghost
granted
unto
many
as
unto
Simeon
and
Anna
,
Luke
1.
And
others
constantly
received
of
his
Gifts
and
Graces
to
enable
them
unto
Obedience
,
and
fit
them
for
their
Employments
.
For
without
a
continuance
of
these
supplies
the
Church
it self
must
absolutely
cease
.
General
Dispensation
of
the
HOLY
SPIRIT
,
with
respect
unto
the
New
Creation
.
CHAP.
II.
(
1.
)
The
Work
of
the
Spirit
of
God
in
the
New
Creation
proposed
to
Consideration
.
The
Importance
of
the
Doctrine
hereof
.
(
2.
)
The
plentiful
Effusion
of
the
Spirit
the
great
Promise
respecting
the
Times
of
the
New
Testament
.
(
3.
)
Ministry
of
Gospel
founded
in
the
Promise
of
the
Spirit
.
(
4.
)
How
this
Promise
is
made
unto
all
Believers
.
(
5.
)
Injunction
to
all
to
pray
for
the
Spirit
of
God
.
(
6.
)
The
solemn
Promise
of
Christ
to
send
his
Spirit
when
he
left
the
Word
.
(
7.
)
The
ends
for
which
he
promised
him
.
(
8.
)
The
Work
of
the
New
Creation
the
principal
means
of
the
Revelation
of
God
and
his
Glory
.
(
9.
)
How
this
Revelation
is
made
in
particular
herein
.
Sect.
1
WE
are
now
arrived
at
that
part
of
our
Work
which
was
principally
intended
in
the
Whole
;
and
that
because
our
Faith
and
Obedience
is
principally
therein
concerned
.
This
is
the
Dispensation
and
Work
of
the
Holy
Ghost
with
respect
to
the
Gospel
,
or
the
New
Creation
of
all
things
in
and
by
Jesus
Christ
.
And
this
if
any
thing
in
the
Scripture
is
worthy
of
our
most
diligent
Enquiry
and
Meditation
;
nor
is
there
any
more
important
Principle
and
Head
of
that
Religion
which
we
do
profess
.
The
Doctrine
of
Being
and
Unity
of
the
Divine
Nature
is
common
to
us
with
the
rest
of
Mankind
,
and
hath
been
so
from
the
Foundation
of
the
World
;
however
some
like
bruit
Beasts
have
herein
also
corrupted
themselves
.
The
Doctrine
of
the
Trinity
,
or
the
Subsistence
of
three
Persons
in
the
one
Divine
Nature
or
Being
,
was
known
to
all
who
enjoyed
Divine
Revelation
even
under
the
Old
Testament
,
though
to
us
it
be
manifested
with
more
Light
and
convincing
Evidence
.
The
Incarnation
of
the
Son
of
God
was
promised
and
expected
from
the
first
entrance
of
Sin
,
and
received
its
actual
Accomplishment
in
the
fulness
of
Time
,
during
the
continuance
of
the
Mosaical
Paedagogie
.
But
this
Dispensation
of
the
Holy
Ghost
whereof
we
now
proceed
to
treat
,
is
so
peculiar
unto
the
New
Testament
,
that
the
Evangelist
speaking
of
it
sayes
,
The
Holy
Ghost
was
not
yet
given
,
because
Jesus
was
not
yet
glorified
,
Joh.
7.
39.
And
they
who
were
instructed
in
the
Doctrine
of
John
the
Bapist
only
,
knew
not
whether
there
were
any
Holy
Ghost
,
Acts
19.
2.
Both
which
saying
concerned
his
Dispensation
under
the
New
Testament
;
for
his
eternal
Being
and
Existence
they
were
not
ignorant
of
,
nor
did
he
then
first
begin
to
be
as
we
have
fully
manifested
in
our
foregoing
Discourse
.
To
stir
us
up
therefore
unto
diligence
in
this
Enquiry
unto
what
was
in
general
laid
down
before
,
I
shall
add
some
Considerations
evidencing
the
Greatness
and
Necessity
of
this
Duty
,
and
then
proceed
to
the
Matter
it self
that
we
have
proposed
to
handle
and
explain
.
Sect.
2
1.
The
plentiful
Effusion
of
the
Spirit
is
that
which
was
principally
prophesied
of
,
and
foretold
as
the
great
Priviledg
and
Pre-eminence
of
the
Gospel-Church
State
;
This
was
that
good
Wine
which
was
kept
until
the
last
;
This
all
Prophets
bear
witness
unto
,
see
Isa.
35.
7.
Chap.
44.
3.
Joel
.
2.
28.
Ezek.
11.
19.
Chap.
36.
27.
with
other
places
innumerable
.
The
great
Promise
of
the
Old
Testament
was
that
concerning
the
coming
of
Christ
in
the
Flesh.
But
he
was
so
to
come
as
to
put
an
end
unto
that
whole
Church-State
,
wherein
his
coming
was
expected
.
To
prove
this
was
the
principal
Design
of
the
Apostle
in
his
Epistle
to
the
Hebrews
.
But
this
Promise
of
the
Spirit
whose
accomplishment
was
reserved
for
the
Times
of
the
Gospel
,
was
to
be
the
Foundation
of
another
Church-State
and
the
means
of
its
Continuance
.
If
therefore
we
have
any
interest
in
the
Gospel
it self
or
desire
to
have
;
if
we
have
either
Part
or
Lot
in
this
Matter
,
or
desire
to
be
made
Partakers
of
the
Benefits
which
attend
thereon
,
which
are
no
less
than
our
Acceptation
with
God
here
and
our
Salvation
hereafter
;
it
is
our
Duty
to
Search
the
Scriptures
and
enquire
diligently
into
these
things
.
And
let
no
Man
deceive
us
with
vain
words
,
as
though
the
things
spoken
concerning
the
Spirit
of
God
and
his
Work
towards
them
that
do
believe
,
are
fanatical
and
unintelligible
by
rational
Men
,
for
because
of
this
contempt
of
him
the
Wrath
of
God
will
come
on
the
Children
of
Disobedience
.
And
if
the
World
in
Wisdom
and
their
Reason
know
him
not
,
nor
can
receive
him
,
yet
they
who
believe
do
know
him
,
for
he
dwelleth
with
them
and
shall
be
in
them
,
John
14.
17.
And
the
present
practice
of
the
World
in
despising
and
sleighting
the
Spirit
of
God
and
his
Work
,
gives
Light
and
Evidence
unto
those
words
of
our
Saviour
,
that
the
World
cannot
receive
him
.
And
it
cannot
do
so
because
it
neither
seeth
him
nor
knoweth
him
,
or
hath
no
Experience
of
his
Work
in
them
or
of
his
Power
and
Grace
.
Accordingly
doth
it
,
is
it
come
to
pass
.
Wherefore
not
to
avow
the
Spirit
of
God
in
his
Work
,
is
to
be
ashamed
of
the
Gospel
and
of
the
Promise
of
Christ
,
as
if
it
were
a
thing
not
to
be
owned
in
the
World
.
Sect.
3
2.
The
Ministry
of
the
Gospel
whereby
we
are
begotten
again
that
we
should
be
a
kind
of
first
Fruits
of
his
Creatures
unto
God
,
is
from
his
promised
Presence
with
it
and
Work
in
it
,
called
the
Ministry
of
the
Spirit
,
even
of
the
Spirit
that
giveth
Life
,
2
Cor.
3.
6.
And
it
is
so
in
opposition
to
the
ministration
of
the
Law
,
wherein
yet
there
were
a
multitude
of
Ordinances
of
Worship
and
Glorious
Ceremonies
.
And
he
who
knows
no
more
of
the
Ministry
of
the
Gospel
but
what
consists
in
an
attendance
unto
the
Letter
of
Institutions
,
and
the
manner
of
their
performance
,
knows
nothing
of
it
.
Nor
yet
is
there
any
extraordinary
Afflatus
or
Inspiration
now
intended
or
attended
unto
,
as
we
are
slanderously
reported
,
and
as
some
affirm
that
we
pretend
.
But
there
is
that
present
of
the
Spirit
of
God
with
the
Ministry
of
the
Gospel
,
in
his
Authority
,
Assistance
,
Communication
of
Gifts
and
Abilities
,
Guidance
and
Direction
,
as
without
which
it
will
be
useless
and
unprofitable
in
and
unto
all
that
take
the
Work
thereof
upon
them
.
This
will
be
more
fully
declared
afterwards
.
For
;
Sect.
4
3.
The
Promise
and
Gift
of
the
Spirit
under
the
Gospel
,
is
not
made
nor
granted
unto
any
peculiar
sort
of
Persons
only
,
but
unto
all
Believers
as
their
Conditions
and
Occasions
do
require
.
They
are
not
therefore
the
especial
Interest
of
a
few
but
the
common
concern
of
all
Christians
.
The
Papists
grant
that
this
Promise
is
continued
;
but
they
would
confine
it
to
their
Pope
or
their
Councils
,
things
no
where
mentioned
in
the
Scripture
,
nor
the
Object
of
any
one
Gospel-Promise
whatever
.
It
is
all
Believers
in
their
Places
and
Stations
,
Churches
in
their
Order
,
and
Ministers
in
their
Office
,
unto
whom
the
Promise
of
him
is
made
,
and
towards
whom
it
is
accomplished
as
shall
be
shown
.
Others
also
grant
the
continuance
of
this
Gift
,
but
understand
no
more
by
it
but
an
ordnary
blessing
upon
Mens
rational
endeavours
,
common
and
exposed
unto
all
alike
.
This
is
no
less
than
to
overthrow
his
whole
Work
,
to
take
his
Sovereignty
out
of
his
Hand
,
and
to
deprive
the
Church
of
all
especial
Interest
in
the
Promise
of
Christ
concerning
him
.
In
this
enquiry
therefore
we
look
after
what
at
present
belongs
unto
our selves
,
if
so
be
we
are
Disciples
of
Christ
and
do
expect
the
fulfilling
of
his
Promises
.
For
whatever
Men
may
pretend
,
unto
this
day
,
if
they
have
not
the
Spirit
of
Christ
they
are
none
of
his
,
Rom.
8.
9.
For
our
Lord
Jesus
Christ
hath
promised
him
as
a
Comforter
to
abide
with
his
Disciples
for
ever
,
Joh.
14.
And
by
him
it
is
that
he
is
present
with
them
and
among
them
to
the
end
of
the
World
,
Mat.
28.
20.
Chap.
18.
20.
That
we
speak
no●
as
yet
of
his
sanctifying
Work
,
whereby
we
are
enabled
to
believe
and
are
made
Partakers
of
that
Holiness
without
which
no
Man
shall
see
God
.
Wherefore
without
him
all
Religion
is
but
a
Body
without
a
Soul
,
a
Carcase
without
an
animating
Spirit
.
It
is
true
in
the
continuation
of
his
Work
he
ceaseth
from
putting
forth
those
extraordinary
Effects
of
his
Power
which
were
needful
for
the
laying
the
Foundation
of
the
Church
in
the
World
.
But
the
whole
Work
of
his
Grace
according
to
the
Promise
of
the
Covenant
,
is
no
less
truly
and
really
carried
on
at
this
day
in
and
towards
all
the
Elect
of
God
,
than
it
was
on
the
day
of
Pentecost
and
onwards
;
and
so
is
his
communication
of
Gifts
necessary
for
the
edification
of
the
Church
,
Ephes.
4.
10
,
11
,
12
,
13.
The
owning
therefore
and
avowing
the
Work
of
the
Holy
Ghost
in
the
Hearts
and
on
the
Minds
of
Men
,
according
to
the
Tenor
of
the
Convenant
of
Grace
,
is
the
principal
part
of
that
Profession
which
at
this
day
all
Believers
are
called
unto
.
Sect.
5
4.
We
are
taught
in
an
especial
manner
to
pray
that
God
would
give
his
Holy
Spirit
unto
us
,
that
through
his
Aid
and
Assistance
we
may
live
unto
God
in
that
Holy
Obedience
which
he
requires
at
our
hands
,
Luk.
11.
9
,
10
,
12
,
13.
Our
Saviour
enjoyning
an
importunity
in
our
Supplications
,
v.
9
,
10.
and
giving
us
encouragement
that
we
shall
succeed
in
our
Requests
,
v.
11
,
12.
makes
the
Subject
Matter
of
them
to
be
the
Holy
Spirit
;
Your
Heavenly
Father
shall
give
the
Holy
Spirit
to
them
that
ask
him
,
v.
13.
Which
in
the
other
Evangelists
is
good
things
,
Mat.
7.
11.
because
he
is
the
Author
of
them
all
in
us
and
to
us
;
Nor
doth
God
bestow
any
good
thing
on
us
,
but
by
his
Spirit
.
Hence
the
Promise
of
bestowing
the
Spirit
is
accompanied
with
a
Prescription
of
Duty
unto
us
that
we
should
ask
him
or
pray
for
him
;
which
is
included
in
every
Promise
where
his
sending
,
giving
,
or
bestowing
is
mentioned
.
He
therefore
is
the
great
Subject
Matter
of
all
our
Prayers
.
And
that
signal
Promise
of
our
Blessed
Saviour
to
send
him
as
a
Comforter
to
abide
with
us
for
ever
,
is
a
Directory
for
the
Prayers
of
the
Church
in
all
Generations
.
Nor
is
there
any
Church
in
the
World
fallen
under
such
a
total
Degeneracy
▪
but
that
in
their
Publick
Offices
there
are
Testimonies
of
their
ancient
Faith
and
Practice
in
praying
for
the
coming
of
the
Spirit
unto
them
,
according
to
this
Promise
of
Christ
.
And
therefore
our
Apostle
in
all
his
most
solemn
Prayers
for
the
Churches
in
his
dayes
makes
this
the
chief
Petition
of
them
,
That
God
would
give
unto
them
and
increase
in
them
the
Gifts
and
Graces
of
the
Holy
Spirit
,
with
the
Spirit
himself
for
sundry
especial
Effects
and
Operations
whereof
they
stood
in
need
,
Ephes.
1.
17.
Chap.
3.
16.
Col.
2.
2.
And
this
is
a
full
conviction
of
what
importance
the
Consideration
of
the
Spirit
of
God
and
his
Work
is
unto
us
.
We
must
deal
in
this
Matter
with
that
confidence
which
the
Truth
instructs
us
unto
,
and
therefore
say
,
That
he
who
prayeth
not
constantly
and
diligently
for
the
Spirit
of
God
that
he
may
be
made
partaker
of
him
for
the
Ends
for
which
he
is
promised
,
is
a
Stranger
from
Christ
and
his
Gospel
.
This
we
are
to
attend
unto
as
that
whereon
our
Eternal
Happiness
doth
depend
.
God
knows
our
State
and
Condition
,
and
we
may
better
learn
our
Wants
from
his
Prescription
of
what
we
ought
to
pray
for
,
than
from
our
own
Sense
and
Experience
.
For
we
are
in
the
Dark
unto
our
own
Spiritual
Concerns
,
through
the
Power
of
our
Corruptions
and
Temptations
,
and
know
not
what
we
should
pray
for
as
we
ought
,
Rom.
8.
26.
But
our
Heavenly
Father
knows
perfectly
what
we
stand
in
need
of
.
And
therefore
whatever
be
our
present
Apprehensions
concerning
our selves
which
are
to
be
examined
by
the
Word
,
our
Prayers
are
to
be
regulated
by
what
God
hath
enjoyned
us
to
ask
,
and
what
he
hath
promised
for
to
bestow
.
Sect.
6
5.
What
was
before
mentioned
may
here
be
called
over
again
and
farther
improved
,
yea
it
is
necessary
that
so
it
should
be
.
This
is
the
solemn
Promise
of
Jesus
Christ
when
he
was
to
leave
this
World
by
Death
.
And
whereas
he
therein
made
and
confirmed
his
Testament
,
Heb.
9.
15
,
16
,
17
,
He
bequeathed
his
Spirit
as
his
great
Legacy
unto
his
Disciples
.
And
this
he
gave
unto
them
as
the
great
Pledg
of
their
future
Inheritance
,
2
Cor.
1.
22.
which
they
were
to
live
upon
in
this
World
.
All
other
good
things
he
hath
indeed
bequeathed
unto
Believers
,
as
he
speaks
of
Peace
with
God
in
particular
.
Peace
I
leave
with
you
,
my
Peace
I
give
unto
you
,
John
14.
27.
But
he
gives
particular
Graces
and
Mercies
for
particular
Ends
and
Purposes
.
The
Holy
Spirit
he
bequeaths
to
supply
his
own
Absence
,
John
16.
17.
that
is
,
for
all
the
Ends
of
Spiritual
and
Eternal
Life
.
Let
us
therefore
consider
this
Gift
of
the
Spirit
either
formally
,
under
this
Notion
that
he
was
the
principal
Legaoy
left
unto
the
Church
by
our
dying
Saviour
,
or
materially
,
as
to
the
Ends
and
Purposes
for
which
he
is
so
bequeathed
,
and
it
will
be
evident
what
valuation
we
ought
to
have
of
Him
and
his
Work
.
How
would
some
rejoice
if
they
could
possess
any
Relique
of
any
thing
that
belonged
unto
our
Saviour
in
the
dayes
of
his
Flesh
,
though
of
no
use
or
benefit
unto
them
?
Yea
,
how
great
a
part
of
Men
called
Christians
do
boast
in
some
pretended
Parcels
of
the
Tree
whereon
he
suffered
.
Love
abused
by
Superstition
lies
at
the
bottom
of
this
Vanity
.
For
they
would
embrace
any
thing
left
them
by
their
dying
Saviour
.
But
he
left
them
no
such
things
,
nor
did
ever
bless
and
Sanctify
them
unto
any
holy
or
Sacred
Ends.
And
therefore
hath
the
abuse
of
them
been
punished
with
blindness
and
Idolatry
.
But
this
is
openly
testified
unto
in
the
Gospel
then
when
his
Heart
was
overflowing
with
Love
unto
his
Disciples
,
and
Care
for
them
,
when
he
took
an
Holy
Prospect
of
what
would
be
their
Condition
,
their
Work
,
Duty
,
and
Temptations
in
the
World
,
and
thereon
made
Provision
of
all
that
they
could
stand
in
need
of
;
he
promiseth
to
leave
and
give
unto
them
his
Holy
Spirit
to
abide
with
them
for
ever
,
directing
us
to
look
unto
Him
for
all
our
Comforts
and
Supplies
.
According
therefore
unto
our
valuation
and
esteem
of
Him
,
of
our
Satisfaction
and
Acquiescency
in
Him
,
is
our
regard
to
the
Love
,
Care
and
Wisdom
of
our
Blessed
Saviour
to
be
measured
.
And
indeed
it
is
only
in
his
Word
and
Spirit
wherein
we
can
either
honour
or
despise
him
in
this
World
.
In
his
own
Person
he
is
exalted
at
the
Right
Hand
of
God
far
above
all
Principalities
and
Powers
;
So
that
nothing
of
ours
can
immediately
reach
him
or
affect
him
.
But
it
is
in
our
regard
to
these
that
he
makes
a
Tryal
of
our
Faith
Love
and
Obedience
.
And
it
is
a
matter
of
Lamentation
to
consider
the
contempt
and
scorn
that
on
various
Pretences
is
cast
upon
this
Holy
Spirit
,
and
the
Work
whereunto
he
is
sent
by
God
the
Father
and
by
Jesus
Christ
.
For
there
is
included
therein
a
contempt
of
them
also
.
Nor
will
a
pretence
of
honouring
God
in
their
own
way
secure
such
Persons
as
shall
contract
the
guilt
of
this
Abomination
.
For
it
is
an
Idol
and
not
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
doth
not
work
effectually
in
the
Elect
by
the
Holy
Ghost
according
to
the
Scriptures
.
And
(
2.
)
if
we
consider
this
Promise
of
the
Spirit
to
be
given
unto
us
as
to
the
Ends
of
it
;
Then
,
Sect.
7
6.
He
is
promised
and
given
as
the
sole
Cause
and
Author
of
all
the
Good
that
in
this
[
](A53720-e53540-b)*
*
Gratias
ago
tibi
elementissime
Deus
,
quia
quod
quaesivi
mane
prior
ipse
donasti
.
Cypri
.
de
Baptism
.
Christi
.
World
we
are
or
can
be
made
Partakers
of
.
For
(
1.
)
there
is
no
good
communicated
unto
us
from
God
,
but
it
is
bestowed
on
us
or
wrought
in
us
by
the
Holy
Ghost
.
No
Gift
,
no
Grace
,
no
Mercy
,
no
Priviledg
,
no
Consolation
,
do
we
receive
possess
or
use
,
but
it
is
wrought
in
us
.
collated
on
us
,
or
manifested
unto
us
by
him
alone
.
Nor
(
2.
)
is
there
any
good
in
us
towards
God
,
any
Faith
,
Love
,
Duty
,
Obedience
,
but
what
is
effectually
wrought
in
us
by
Him
,
by
him
alone
.
For
in
us
that
is
in
our
flesh
(
and
by
Nature
we
are
but
flesh
)
there
dwelleth
no
good
thing
.
All
these
things
are
from
him
and
by
him
,
as
shall
God
assisting
be
made
to
appear
by
Instances
of
all
sorts
in
our
ensuing
Discourse
.
And
these
Considerations
I
thought
meet
to
premise
unto
our
Entrance
into
that
Work
which
now
lyeth
before
us
.
Sect.
8
The
great
Work
whereby
God
designed
to
glorifie
himself
ultimately
in
this
World
,
was
that
of
the
New
Creation
or
of
the
Recovery
and
Restauration
of
all
things
by
Jesus
Christ
,
Heb.
1.
1
,
2
,
3.
Ephes.
1.
10.
And
as
this
is
in
general
confessed
by
all
Christians
,
so
I
have
elsewhere
insisted
on
the
Demonstration
of
it
.
(
2.
)
That
which
God
ordereth
and
designeth
as
the
principal
means
for
the
manifestation
of
his
Glory
,
must
contain
the
most
perfect
and
absolute
Revelation
and
Declaration
of
Himself
,
his
Nature
,
his
Being
,
his
Existence
and
Excellencies
.
For
from
their
discovery
and
manifestation
,
with
the
Duties
which
as
known
they
require
from
rational
Creatures
,
doth
the
Glory
of
God
arise
and
no
otherwise
.
(
3.
)
This
therefore
was
to
be
done
in
this
great
Work
,
and
it
was
done
accordingly
.
Hence
is
the
Lord
Christ
in
his
Work
of
Mediation
said
to
be
the
Image
of
the
Invisible
God
,
Col.
1.
15.
The
brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
,
Heb.
1.
3.
in
whose
Face
the
Knowledg
of
the
Glory
of
God
shineth
forth
unto
us
,
2
Cor.
4.
6.
Because
in
and
by
him
in
his
Work
of
the
New
Creation
all
the
glorious
Properties
of
the
Nature
of
God
are
manifested
and
displayed
incomparably
above
what
they
were
in
the
Creation
of
all
things
in
the
beginning
.
I
say
therefore
in
the
Contrivance
,
Projection
,
Production
,
carrying
on
,
disposal
and
accomplishment
of
this
great
Work
,
God
hath
made
the
most
eminent
and
glorious
Discovery
of
himself
unto
Angels
and
Men
,
Ephes.
3.
8
,
9
,
10.
1
Pet.
1.
10
,
11
,
12.
That
we
may
Know
,
Love
,
Trust
,
Honour
and
Obey
him
in
all
things
as
God
and
according
to
his
Will.
(
4.
)
In
particular
in
this
New
Creation
he
hath
revealed
himself
in
an
especial
manner
as
Three
in
One.
There
was
no
one
more
glorious
Mystery
brought
to
Light
in
and
by
Jesus
Christ
than
that
of
the
Holy
Trinity
,
or
the
Subsistence
of
the
Three
Persons
in
the
Unity
of
the
same
Divine
Nature
.
And
this
was
done
not
so
much
in
express
Propositions
or
verbal
Testimonies
unto
that
purpose
,
which
yet
is
done
also
,
as
by
the
Declaration
of
the
mutual
Divine
Internal
Acts
of
the
Persons
towards
one
another
,
and
the
distinct
immediate
Divine
external
Actings
of
each
Person
in
the
Work
which
they
did
and
do
perform
.
For
God
revealeth
not
himself
unto
us
meerly
Doctrinally
and
Dogmatically
,
but
by
the
Declaration
of
what
he
doth
for
us
,
in
us
,
towards
us
,
in
the
accomplishment
of
the
Counsel
of
his
Will
;
see
Ephes.
1.
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12.
And
this
Revelation
is
made
unto
us
,
not
that
our
minds
might
be
possessed
with
the
Notions
of
it
,
but
that
we
may
know
aright
how
to
place
our
Trust
in
Him
,
how
to
Obey
him
and
Live
unto
him
,
how
to
obtain
and
exercise
Communion
with
him
,
until
we
come
to
the
enjoyment
of
him
.
Sect.
9
We
may
make
Application
of
these
things
unto
,
and
exemplifie
them
yet
farther
in
the
Work
under
Consideration
.
Three
things
in
general
are
in
it
proposed
unto
our
Faith
.
(
1.
)
The
Supream
Purpose
Design
Contrivance
and
Disposal
of
it
.
(
2.
)
The
Purchasing
and
Procuring
Cause
and
Means
of
the
Effects
of
that
Design
;
with
its
Accomplishment
in
it Self
and
with
respect
unto
God
.
(
3.
)
The
Application
of
the
Supream
Design
and
actual
Accomplishment
of
it
to
make
it
effectual
unto
us
.
The
first
of
these
is
absolutely
in
the
Scripture
assigned
unto
the
Father
,
and
that
Uniformely
and
every
where
.
His
Will
,
His
Counsel
,
His
Love
,
His
Grace
,
His
Authority
,
His
Purpose
,
His
Design
are
constantly
proposed
as
the
Foundation
of
the
whole
Work
,
as
those
which
were
to
be
pursued
,
effected
,
accomplished
;
see
Isa
42.
1
,
2
,
3.
Psal.
40.
6
,
7
,
8.
John
3.
16.
Isa.
53.
10
,
11
,
12.
Ephes.
1.
4
,
5
,
6
,
7
,
8
,
9
,
10.
and
other
places
innumerable
.
And
on
this
Account
,
because
the
Son
undertook
to
effect
what-ever
the
Father
had
so
designed
and
purposed
,
there
were
many
Acts
of
the
Will
of
the
Father
towards
the
Son
in
sending
,
giving
,
appointing
of
Him
,
in
preparing
him
a
Body
,
in
Comforting
and
Supporting
Him
,
in
rewarding
and
giving
a
People
unto
Him
which
belong
unto
the
Father
on
the
account
of
the
Authority
,
Love
and
Wisdom
that
were
in
them
,
their
actual
Operation
belonging
particularly
unto
another
Person
.
And
in
these
things
is
the
Person
of
the
Father
in
the
Divine
Being
proposed
unto
us
to
be
known
and
adored
.
Secondly
;
The
Son
condescendeth
,
consenteth
,
and
engageth
to
do
and
accomplish
in
his
own
Person
,
the
whole
Work
which
in
the
Authority
,
Counsel
and
Wisdom
of
the
Father
was
appointed
for
him
,
Phil.
2.
5
,
6
,
7
,
8.
And
in
these
Divine
Operations
is
the
Person
of
the
Son
revealed
unto
us
to
be
honoured
even
as
we
honour
the
Father
.
Thirdly
,
The
Holy
Ghost
doth
immediately
Work
and
Effect
what-ever
was
to
be
done
in
reference
unto
the
Person
of
the
Son
,
or
the
Sons
of
Men
,
for
the
Perfecting
and
Accomplishment
of
the
Father's
Counsel
,
and
the
Son's
Work
,
in
an
especial
Application
of
both
unto
their
especial
Effects
and
Ends.
Hereby
is
he
made
known
unto
us
,
and
hereby
our
Faith
concerning
him
and
in
him
is
directed
.
And
thus
in
this
great
Work
of
the
New
Creation
by
Jesus
Christ
doth
God
cause
all
his
Glory
to
pass
before
us
,
that
we
may
both
know
him
and
worship
him
in
a
due
manner
.
And
what
is
the
peculiar
Work
of
the
Holy
Ghost
herein
we
shall
now
declare
.
Work
of
the
Holy
Spirit
with
respect
unto
the
Head
of
the
New
Creation
,
the
Humane
Nature
of
Christ
.
CHAP.
III.
(
1.
)
The
especial
Works
of
the
Holy
Spirit
in
the
New
Creation
.
(
2.
)
His
Work
on
the
Humane
Nature
of
Christ
.
(
3.
)
How
this
Work
could
be
considering
the
Union
of
the
Humane
Nature
unto
and
in
the
Person
of
the
Son
of
God
.
(
4.
)
Assumption
of
the
Humane
Nature
into
Union
the
only
Act
of
the
Person
of
the
Son
towards
it
.
(
5.
)
Personal
Union
the
only
necessary
Consequent
of
this
Assumption
.
(
6.
)
All
other
Actings
of
the
Person
of
the
Son
in
and
on
the
Humane
Nature
voluntary
.
(
7.
)
The
Holy
Spirit
the
immediate
efficient
cause
of
all
Divine
Operations
.
(
8.
)
He
is
the
Spirit
of
the
Son
or
of
the
Father
.
(
9.
)
How
all
the
Works
of
the
Trinity
are
individed
.
(
10.
)
The
Body
of
Christ
formed
in
the
Womb
by
the
Holy
Ghost
;
but
of
the
Substance
of
the
Blessed
Virgin
;
why
this
was
necessary
.
(
11.
)
Christ
not
hence
the
Son
of
the
Holy
Ghost
according
to
the
Humane
Nature
.
(
12.
)
Difference
between
the
Assumption
of
the
Humane
Nature
by
the
Son
,
and
the
Creation
of
it
by
the
Holy
Ghost
.
(
13.
)
The
Conception
of
Christ
how
ascribed
to
the
Holy
Ghost
,
and
how
to
the
Blessed
Virgin
.
Reasons
of
the
Espousal
of
the
Blessed
Virgin
to
Joseph
before
the
Conception
of
Christ
.
(
14.
)
The
actual
Purity
and
Holiness
of
the
Soul
and
Body
of
Christ
from
his
Miraculous
Conception
.
Sect.
1
THe
Dispensation
and
Work
of
the
Holy
Ghost
in
this
New
Creation
;
respect
,
first
the
Head
of
the
Church
,
the
Lord
Jesus
Christ
in
his
Humane
Nature
,
as
it
was
to
be
and
was
united
unto
the
Person
of
the
Son
of
God
.
Secondly
,
It
concerns
the
Members
of
that
Mystical
Body
in
all
that
belongs
unto
them
as
such
.
And
under
these
two
Heads
we
shall
consider
them
.
Sect.
2
First
;
Therefore
we
are
to
enquire
what
are
the
Operations
of
the
Holy
Ghost
in
reference
unto
Jesus
Christ
the
Head
of
the
Church
.
And
these
were
of
two
sorts
.
(
1.
)
Such
as
whereof
the
Person
of
Christ
in
his
Humane
Nature
was
the
immediate
Object
.
(
2.
)
Such
as
he
performs
towards
others
on
his
behalf
;
that
is
,
with
direct
respect
unto
his
Person
and
Office
.
Sect.
3
But
yet
before
we
enter
upon
the
first
sort
of
his
Works
which
we
shall
begin
withal
,
an
Objection
of
seeming
weight
and
Difficulty
must
be
removed
out
of
our
way
;
which
I
shall
the
rather
do
,
because
our
answer
unto
it
will
make
the
whole
matter
treated
of
the
more
plain
and
familiar
unto
us
.
It
may
therefore
be
,
and
it
is
Objected
,
That
whereas
the
Humane
Nature
of
Christ
is
assigned
as
the
immediate
Object
of
these
Operations
of
the
Holy
Ghost
,
and
that
Nature
was
immediately
,
inseparably
,
and
undividedly
united
unto
the
Person
of
the
Son
of
God
,
there
doth
not
seem
to
be
any
need
,
nor
indeed
room
for
any
such
Operations
of
the
Spirit
.
For
could
not
the
Son
of
God
himself
in
his
own
Person
,
perform
all
things
requisite
both
for
the
forming
,
supporting
,
sanctifying
and
preserving
of
his
own
Nature
,
without
the
especial
Assistance
of
the
Holy
Ghost
?
Nor
is
it
easy
to
be
understood
how
an
immediate
Work
of
the
Holy
Ghost
should
be
interposed
in
the
same
Person
,
between
the
one
Nature
and
the
other
.
And
this
seeming
Difficulty
is
vehemently
pressed
by
the
Socinians
,
who
think
to
intangle
our
whole
Doctrine
of
the
Blessed
Trinity
,
and
Incarnation
of
the
Son
of
God
thereby
.
But
express
Testimonies
of
Scripture
,
with
the
clear
and
evident
Analogie
of
Faith
,
will
carry
us
easily
and
safely
through
this
seeming
Difficulty
.
To
which
End
we
may
Observe
;
That
,
Sect.
4
1.
The
only
singular
immediate
Act
of
the
Person
of
the
Son
on
the
Humane
Nature
,
was
the
Assumption
of
it
into
Subsistence
with
Himself
.
Herein
the
Father
and
the
Spirit
had
no
Interest
nor
concurrence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
Approbation
and
Consent
,
as
Damascen
speaks
.
For
the
Father
did
not
assume
the
Humane
Nature
;
he
was
not
Incarnate
;
neither
did
the
Holy
Spirit
do
so
.
But
this
was
the
Peculiar
Act
,
and
Work
of
the
Son
.
See
Joh.
1.
14.
Rom.
1.
4.
Gal.
4.
4.
Phil.
2.
6
,
7.
Heb.
2.
14.
17
;
which
Places
with
many
others
to
the
same
Purpose
,
I
have
elsewhere
expounded
,
and
vindicated
from
the
Exceptions
of
the
Socinians
.
Sect.
5
2.
That
the
only
Necessary
Consequent
of
this
Assumption
of
the
Humane
Nature
,
or
the
Incarnation
of
the
Son
of
God
,
is
the
Personal
Union
of
Christ
,
or
the
inseparable
Subsistence
of
the
assumed
Nature
in
the
Person
of
the
Son
.
This
was
necessary
,
and
indissoluble
,
so
that
it
was
not
impeached
,
nor
shaken
in
the
least
,
by
the
temporary
dissolution
of
that
Nature
by
the
separation
of
the
Soul
and
Body
.
For
the
Union
of
the
Soul
and
Body
in
Christ
did
not
constitute
him
a
Person
,
that
the
Dissolution
of
them
should
destroy
his
Personality
.
But
he
was
a
Person
by
the
Uniting
of
both
unto
the
Son
of
God
.
Sect.
6
3.
That
all
other
Actings
of
God
in
the
Person
of
the
Son
towards
the
Humane
Nature
were
Voluntary
,
and
did
not
necessarily
ensue
on
the
Union
mentioned
.
For
there
was
no
Transfusion
of
the
Properties
of
one
Nature
into
the
other
,
nor
real
Physical
Communication
of
Divine
Essential
Excellencies
unto
the
Humanity
.
Those
who
seem
to
contend
for
any
such
thing
,
resolve
all
at
last
into
a
true
Assignation
by
way
of
Predication
as
necessary
on
the
Union
mentioned
,
but
contend
not
for
a
real
transfusion
of
the
Properties
of
one
Nature
into
the
other
.
But
these
Communications
were
Voluntary
.
Hence
were
those
temporary
Dissations
,
when
under
his
great
trial
the
Humane
Nature
complained
of
its
desertion
and
Dereliction
by
the
Divine
,
Matth.
27.
46.
For
this
forsaking
was
not
as
to
Personal
Union
,
or
necessary
Subsistence
and
supportment
,
but
as
to
Voluntary
Communications
of
Light
and
Consolation
.
Hence
himself
declares
that
the
Humane
Nature
was
not
the
Residential
Subject
of
Omnisciency
.
For
so
he
speaks
,
Mark
.
13.
32.
But
of
that
Day
and
that
hour
knoweth
no
Man
,
no
nor
the
Angels
which
are
in
Heaven
,
neither
the
Son
,
but
the
Father
.
For
the
Exposition
given
by
some
of
the
Antients
,
that
the
Lord
Christ
speaks
not
this
absolutely
,
but
only
,
that
he
knew
it
not
to
declare
it
unto
them
,
is
unworthy
of
him
.
For
no
more
did
the
Father
so
know
it
,
seeing
he
hath
not
declared
it
.
But
this
was
the
Opinion
only
of
some
of
them
,
the
more
advised
were
otherwise
minded
.
He
[
](A53720-e54870-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athanas.
Orat.
4.
Ad.
Arian
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostom
.
Tom.
7.
Serm.
117.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Leontius
Byzantinus
,
de
Sectis
.
speaks
of
himself
with
respect
unto
his
Humane
Nature
only
.
And
thereunto
all
Communications
were
Voluntary
.
So
after
his
Ascention
God
gave
him
that
Revelation
that
he
made
to
the
Apostle
:
Revel.
1.
1.
The
Humane
Nature
therefore
,
however
inconceivably
advanced
,
is
not
the
Subject
of
Infinite
Essentially
Divine
Properties
.
And
the
Actings
of
the
Son
of
God
towards
it
,
consequential
unto
its
Assumption
,
and
that
indissoluble
subsistence
in
its
Union
which
ensued
thereon
,
are
Voluntary
.
Sect.
7
4.
The
Holy
Ghost
as
we
have
proved
before
,
is
the
immediate
Peculiar
Efficient
Cause
of
all
External
Divine
Operations
;
for
God
Worketh
by
his
Spirit
;
or
in
him
immediately
applies
the
Power
and
Efficacy
of
the
Divine
Excellencies
unto
their
Operation
;
Whence
the
same
Work
is
equally
the
Work
of
each
Person
.
Sect.
8
5.
The
Holy
Spirit
is
the
Spirit
of
the
Son
,
no
less
than
the
Spirit
of
the
Father
.
He
proceedeth
from
the
Son
,
as
from
the
Father
.
He
is
the
Spirit
of
the
Son
,
Gal.
4.
6.
And
hence
is
He
the
immediate
Operator
of
all
Divine
Acts
of
the
Son
himself
,
even
on
his
own
Humane
Nature
.
Whatever
the
Son
of
God
,
wrought
in
,
by
,
or
upon
the
Humane
Nature
,
he
did
it
by
the
Holy
Ghost
,
who
is
his
Spirit
as
he
is
the
Spirit
of
the
Father
.
Sect.
9
6.
To
clear
the
whole
matter
it
must
be
yet
further
observed
,
that
the
immediate
actings
of
the
Holy
Ghost
are
not
spoken
of
him
absolutely
,
nor
ascribed
unto
him
exclusively
,
as
unto
the
other
Persons
and
their
Concurrence
in
them
.
It
is
a
saying
generally
admitted
,
that
Opera
Trinitatis
ad
extra
sunt
indivisa
.
There
is
no
such
Division
in
the
external
Operations
of
God
,
that
any
one
of
them
should
be
the
Act
of
one
Person
without
the
Concurrence
of
the
others
.
And
the
Reason
of
it
is
,
because
the
Nature
of
God
which
is
the
Principle
of
all
Divine
Operations
,
is
one
and
the
same
individed
in
them
all
.
Whereas
therefore
they
are
the
Effects
of
Divine
Power
,
and
that
Power
is
essentially
the
same
in
each
Person
,
the
Works
themselves
belong
equally
unto
them
.
As
if
it
were
possible
that
Three
Men
might
see
by
the
same
Eye
,
the
Act
of
seeing
would
be
but
One
,
and
it
would
be
equally
the
Act
of
all
Three
.
But
the
Things
we
insist
on
are
ascribed
eminently
unto
the
Holy
Ghost
on
the
account
of
the
Order
of
his
Subsistence
in
the
Holy
Trinity
,
as
he
is
the
Spirit
of
the
Father
and
the
Son
;
whence
in
every
Divine
Act
,
the
Authority
of
the
Father
,
the
Love
and
Wisdom
of
the
Son
,
with
the
immediate
Efficacy
and
Power
of
the
Holy
Ghost
are
to
be
considered
.
Yea
,
and
there
is
such
a
distinction
in
their
Operations
,
that
one
Divine
Act
may
produce
a
peculiar
Respect
and
Relation
unto
one
Person
and
not
unto
another
;
as
the
Assumption
of
the
Humane
Nature
did
to
the
Son
,
for
he
only
was
incarnate
.
And
such
are
the
especial
Actings
of
the
Holy
Ghost
towards
the
Head
of
the
Church
our
Lord
Jesus
Christ
in
this
Work
of
the
New
Creation
,
as
we
shall
demonstrate
in
sundry
Instances
.
Sect.
10
First
;
The
framing
forming
and
miraculous
Conception
of
the
Body
of
Christ
in
the
[
](A53720-e55370-b)*
*
Maximum
in
tota
creatura
Testimonium
de
Divinitate
Spiritus
Sancti
Corpus
Domini
est
;
quod
ex
Spiritu
Sancto
esse
creditur
secundum
Evangelistam
,
Mat.
1.
sicut
Angelus
ad
Josephum
dicit
,
quod
in
ea
natum
est
de
Spiritu
Sancto
est
.
Athanasius
de
fid.
Vn.
&
Trin.
Creatrix
virtus
altissimi
,
superveniente
Spiritu
Sancto
in
virginem
Mariam
,
Christi
corpus
fabricavit
;
quo
ille
usus
Templo
sine
viri
natus
est
semine
.
Didym
.
de
Sp.
Sanct.
lib.
2.
Womb
of
the
Blessed
Virgin
,
was
the
peculiar
and
especial
Work
of
the
Holy
Ghost
.
This
Work
I
acknowledg
in
respect
of
Designation
and
the
Authoritative
Disposal
of
things
is
ascribed
unto
the
Father
.
For
so
the
Lord
Christ
speaketh
unto
him
;
A
Body
hast
thou
prepared
me
,
Heb.
10.
6.
But
this
Preparation
doth
not
signifie
the
actual
forming
and
making
ready
of
that
Body
,
but
the
Eternal
Designation
of
it
;
It
was
prepared
in
the
Counsel
and
Love
of
the
Father
.
As
to
voluntary
Assumption
it
is
ascribed
to
the
Son
himself
;
Heb.
2.
14.
Forasmuch
as
the
Children
were
Partakers
of
Flesh
and
Blood
,
he
also
himself
pertook
of
the
same
;
he
took
unto
him
a
Body
and
Soul
,
entire
Humane
Nature
,
as
the
Children
or
all
Believers
have
the
same
,
Synecdochically
expressed
by
Flesh
and
Blood
;
v.
16.
He
took
on
him
the
Seed
of
Abraham
.
But
the
immediate
Divine
Efficiency
in
this
Matter
was
the
Peculiar
Work
of
the
Holy
Ghost
.
Matth.
1.
18.
When
his
Mother
Mary
was
espoused
to
Joseph
,
before
they
came
together
she
was
found
to
be
with
Child
of
the
Holy
Ghost
;
v.
20.
That
which
is
conceived
in
her
is
of
the
Holy
Ghost
:
Luk.
1.
35.
The
Angel
answered
and
said
unto
her
,
The
Holy
Ghost
shall
come
upon
Thee
,
and
the
Power
of
the
Highest
shall
overshadow
Thee
;
therefore
also
that
Holy
Thing
which
shall
be
born
of
Thee
shall
be
called
the
Son
of
God
.
(
1.
)
The
Person
working
is
the
Holy
Ghost
.
He
is
the
wonderful
Operator
in
this
Glorious
Work
;
and
therein
the
Power
of
the
most
High
was
exerted
.
For
the
Power
of
the
most
High
is
neither
explicatory
of
the
former
expression
,
the
Holy
Ghost
,
as
though
he
were
only
the
Power
of
the
most
High
;
nor
is
it
the
adjoyning
of
a
Distinct
Agent
or
Cause
unto
him
,
as
though
the
Holy
Ghost
and
the
Power
of
the
most
High
were
different
Agents
in
this
Matter
.
Only
the
manner
of
his
effecting
this
wonderful
Matter
concerning
which
the
Blessed
Virgin
had
made
that
enquiry
,
v.
34.
How
can
this
be
seeing
I
know
not
a
Man
?
is
expressed
.
The
Holy
Ghost
,
saith
the
Angel
,
acting
the
Power
of
the
most
High
,
or
in
the
Infinite
Power
of
God
shall
accomplish
it
.
(
2.
)
For
his
access
unto
his
Work
;
it
is
expressed
by
his
coming
upon
her
.
The
importance
of
this
Expression
and
what
is
signified
thereby
,
hath
been
declared
before
.
And
it
is
often
used
to
declare
his
Actings
with
reference
unto
the
Production
of
Miraculous
Works
.
Acts
1.
8.
Ye
shall
receive
Power
after
the
Holy
Ghost
is
come
upon
you
.
He
will
so
come
upon
you
as
to
put
forth
the
Power
of
the
most
High
in
you
and
by
you
,
in
Gifts
and
Operations
miraculous
.
For
he
is
said
to
come
with
respect
unto
his
beginning
of
any
marvelous
Operation
,
where
before
he
did
not
work
to
the
like
purpose
.
(
3.
)
The
Act
of
the
Holy
Ghost
in
this
Matter
was
a
Creating
Act
;
not
indeed
like
the
first
Creating
Act
which
produced
the
Matter
and
Substance
of
all
things
out
of
nothing
,
causing
that
to
be
,
which
was
not
before
,
neither
in
Matter
nor
Form
,
nor
passive
Disposition
;
but
like
those
subsequent
Acts
of
Creation
,
whereby
out
of
Matter
before
made
and
prepared
,
things
were
made
that
which
before
they
were
not
,
and
which
of
themselves
they
had
no
active
Disposition
unto
nor
concurrence
in
.
So
Man
was
created
or
formed
of
the
Dust
of
the
Earth
,
and
Woman
of
a
Rib
taken
from
Man
.
There
was
a
previous
Matter
unto
their
Creation
,
but
such
as
gave
no
assistance
,
nor
had
any
active
Disposition
to
the
Production
of
that
particular
kind
of
Creature
whereinto
they
were
formed
by
the
Creating
Power
of
God
.
Such
was
this
Act
of
the
Holy
Ghost
in
forming
the
Body
of
our
Lord
Jesus
Christ
.
For
although
it
was
effected
by
an
Act
of
Infinite
Creating
Power
,
yet
it
was
formed
or
made
of
the
Substance
of
the
Blessed
Virgin
.
That
it
should
be
so
was
absolutely
necessary
(
1.
)
For
the
accomplishment
of
the
Promises
made
unto
Abraham
and
David
,
that
the
Messiah
should
be
of
their
Seed
and
proceed
from
their
Loyns
.
(
2.
)
So
was
it
also
on
the
account
of
the
first
Original
Promise
,
That
the
Seed
of
the
Woman
should
break
the
Serpents
Head
.
For
the
Word
was
to
be
made
Flesh
,
John
1.
14.
to
be
made
of
a
Woman
,
Gal.
4.
4.
or
made
of
the
Seed
of
David
according
to
the
Flesh
,
Rom.
1.
4.
and
take
upon
him
the
Seed
of
Abraham
,
Heb.
2.
16.
(
3.
)
To
confirm
the
Truth
hereof
is
his
Genealogie
according
to
the
Flesh
given
us
by
two
of
the
Evangelists
,
which
were
neither
to
the
purpose
nor
true
,
if
he
were
not
made
of
the
Substance
or
Flesh
of
the
Blessed
Virgin
.
(
4.
)
Besides
all
our
Cognation
and
Alliance
unto
him
,
whence
he
was
meet
to
be
our
Saviour
suffering
in
the
same
Nature
wherein
we
have
sinned
,
do
depend
hereon
,
Heb.
2.
14.
For
if
he
had
not
been
made
like
us
in
all
things
sin
only
excepted
,
if
he
had
not
been
Partaker
of
our
Nature
,
there
had
been
no
Foundation
for
the
imputing
that
unto
us
which
he
did
suffered
and
wrought
,
Rom.
8.
3.
And
hence
these
things
are
accounted
unto
us
,
and
cannot
be
so
unto
Angels
whose
Nature
he
did
not
take
upon
him
,
Heb.
2.
16.
This
therefore
was
the
Work
of
the
Holy
Ghost
in
reference
unto
the
Humane
Nature
of
Christ
in
the
Womb
of
his
Mother
.
By
his
Omnipotent
Power
he
formed
it
of
the
Substance
of
the
Body
of
the
Holy
Virgin
,
that
is
as
unto
his
Body
.
And
hence
sundry
things
do
ensue
.
Sect.
11
1.
That
the
Lord
Christ
could
not
on
this
account
,
no
not
with
respect
unto
his
Humane
Nature
only
,
be
said
to
be
the
Son
of
the
Holy
Ghost
,
although
he
supplyed
the
Place
and
Vertue
of
a
Natural
Father
in
Generation
.
For
the
Relation
of
Filiation
dependeth
only
on
and
ariseth
from
a
Perfect
Generation
,
and
not
on
every
Effect
of
an
Efficient
cause
.
When
one
Fire
is
kindled
by
another
,
we
do
not
say
that
it
is
the
Son
of
that
other
,
unless
it
be
very
improperly
.
Much
less
when
a
Man
builds
an
House
,
do
we
say
that
it
is
his
Son
.
There
was
therefore
no
other
Relation
between
the
Person
of
the
Holy
Ghost
and
the
Humane
Nature
of
Christ
,
but
that
of
a
Creator
and
a
Creature
.
And
the
Lord
Christ
is
,
and
is
called
the
Son
of
God
,
with
respect
only
unto
the
Father
and
his
eternal
ineffable
Generation
,
communicating
Being
and
Subsistence
unto
Him
,
as
the
Fountain
and
Original
of
the
Trinity
.
Filiation
therefore
is
a
Personal
Adjunct
,
and
belongs
unto
Christ
as
he
was
a
Divine
Person
,
and
not
with
respect
unto
his
Humane
Nature
.
But
that
Nature
being
assumed
,
whole
Christ
was
the
Son
of
God
.
Sect.
12
(
2.
)
That
this
Act
of
the
Holy
Ghost
in
forming
of
the
Body
of
Christ
,
differs
from
the
Act
of
the
Son
in
assuming
the
Humane
Nature
into
Personal
Union
with
Himself
.
For
this
Act
of
the
Son
was
not
a
Creating
Act
producing
a
Being
out
of
Nothing
,
or
making
any
thing
by
the
same
Power
to
be
what
in
its
own
Nature
it
was
not
.
But
it
was
an
ineffable
Act
of
Love
and
Wisdom
,
taking
the
Nature
so
formed
by
the
Holy
Ghost
,
so
prepared
for
him
,
to
be
his
own
in
the
instant
of
its
Formation
,
and
thereby
preventing
the
singular
and
individual
Subsistence
of
that
Nature
in
and
by
it self
.
So
then
as
the
creating
Act
of
the
Holy
Ghost
in
forming
the
Body
of
our
Lord
Jesus
Christ
in
the
Womb
,
doth
not
denominate
him
to
be
his
Father
,
no
not
according
to
the
Humane
Nature
,
but
he
is
the
Son
of
God
upon
the
account
of
his
Eternal
Generation
only
;
So
it
doth
not
denote
an
Assumption
of
that
Nature
into
Union
with
himself
,
nor
was
he
incarnate
.
He
made
the
Humane
Nature
of
Christ
Body
and
Soul
,
with
,
in
,
and
unto
a
Subsistence
in
the
Second
Person
of
the
Trinity
,
not
his
own
.
Sect.
13
3.
It
hence
also
followes
that
the
Conception
of
Christ
in
the
Womb
,
being
the
Effect
of
a
Creating
Act
,
was
not
accomplished
successively
and
in
process
of
time
but
was
perfected
in
an
Instant
.
For
although
the
[
](A53720-e56540-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Concil.
Constantinop
.
ad
Origenistas
.
Creating
Acts
of
Infinite
Power
,
where
the
Works
effected
have
distinct
Parts
,
may
have
a
Process
or
Duration
of
Time
allotted
unto
them
,
as
the
World
was
Created
in
six
Dayes
;
yet
every
part
of
it
that
was
the
Object
of
an
especial
Creating
Act
was
instantaneously
produced
.
So
was
the
forming
of
the
Body
of
Christ
,
with
the
infusion
of
a
Rational
Soul
to
quicken
it
,
though
it
increased
afterwards
in
the
Womb
unto
the
Birth
.
And
as
it
is
probable
that
this
Conception
was
immediate
upon
the
Angelical
Salutation
,
so
it
was
necessary
that
nothing
of
the
Humane
Nature
of
Christ
should
exist
of
it self
,
antecedently
unto
its
Union
with
the
Son
of
God
.
For
in
the
very
instant
of
its
Formation
,
and
therein
,
was
the
Word
made
Flesh
,
John
1.
14.
And
the
Son
of
God
was
made
of
a
Woman
,
Gal.
4.
4.
So
that
the
whole
Essence
of
his
Nature
was
created
in
the
same
Instant
.
Thus
far
the
Scriptures
go
before
,
and
herein
it
is
necessary
to
assert
the
forming
of
the
Body
and
Soul
of
Christ
by
the
Holy
Spirit
.
The
curious
enquiries
of
some
of
the
Schoolmen
and
others
,
are
to
be
left
unto
themselves
,
or
rather
to
be
condemned
in
them
.
For
what
was
farther
in
this
Miraculous
Operation
of
the
Holy
Ghost
,
it
seems
purposely
to
be
hid
from
us
in
that
Expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Power
of
the
most
High
shall
overshadow
thee
.
Under
the
Secret
Glorious
Covert
hereof
,
we
may
learn
to
adore
that
Holy
Work
here
,
which
we
hope
to
rejoyce
in
and
bless
God
for
unto
Eternity
.
And
I
suppose
also
that
there
is
in
the
Word
,
an
allusion
unto
the
Expression
of
the
Original
Acting
of
the
Holy
Spirit
,
towards
the
newly
produced
Mass
of
the
Old
Creation
,
whereof
we
spake
before
.
Then
it
is
said
of
Him
that
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
were
hovering
and
moving
over
it
for
the
Formation
and
Production
of
all
things
living
.
For
both
the
Words
include
in
them
an
allusion
unto
a
Covering
like
that
of
a
Fowl
over
its
Eggs
,
communicating
by
its
cognate
warmth
and
heat
,
a
principle
of
Life
unto
their
Seminal
Virtue
.
Sect.
14
It
remaineth
only
that
we
consider
how
the
same
Work
of
the
Conception
of
Christ
,
is
assigned
unto
the
Holy
Ghost
,
and
to
the
Blessed
Virgin
.
For
of
Her
it
is
said
expresly
in
Prophesie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Isa.
7.
14.
A
Virgin
shall
Conceive
;
the
same
Word
that
is
used
to
express
the
Conception
of
any
other
Woman
,
Gen.
4.
1.
Hence
She
is
termed
by
the
Ancients
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Dei
genetrix
,
which
last
at
least
I
wish
had
been
forborn
.
Compare
it
with
the
Scripture
and
there
will
appear
an
unwarrantable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
it
.
So
Luk.
1.
31.
The
words
of
the
Angel
to
Her
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
shalt
Conceive
in
thy
Womb
and
bring
forth
a
Son
;
where
Her
Conception
of
Him
is
distinguished
from
her
bringing
of
him
forth
.
And
yet
in
the
Ancient
Creed
commonly
called
the
Apostles
,
and
generally
received
by
all
Christians
as
a
Summary
of
Religion
,
it
is
said
he
was
Conceived
by
the
Holy
Spirit
,
and
only
Born
of
the
Virgin
Mary
.
An.
The
same
Work
is
assigned
to
both
as
Causes
of
a
different
kind
,
unto
the
Holy
Spirit
as
the
active
efficient
Cause
,
who
by
his
Almighty
Power
produced
the
Effect
.
And
the
Disputes
managed
by
some
of
the
Ancients
about
de
Spiritu
Sancto
,
and
ex
Spiritu
Sancto
,
were
altogether
needless
.
For
it
is
his
Creating
Efficiency
that
is
intended
.
And
his
Conceiving
is
ascribed
unto
the
Holy
Virgin
as
the
passive
material
Cause
;
for
his
Body
was
formed
of
her
Substance
as
was
before
declared
.
And
this
Conception
of
Christ
was
after
her
Solemn
Espousals
unto
Joseph
,
and
that
for
sundry
Reasons
.
For
(
1.
)
under
the
Covering
of
her
Marriage
to
him
she
was
to
receive
a
Protection
of
her
Spotless
Innocency
.
And
besides
(
2.
)
God
provided
one
that
should
take
care
of
her
and
her
Child
in
his
infancy
.
And
hereby
(
3.
)
also
was
our
Blessed
Saviour
freed
from
the
imputation
of
an
illegitimate
Birth
;
until
by
his
own
Miraculous
Operations
he
should
give
Testimony
unto
his
Miraculous
Conception
,
concerning
which
before
his
Mother
could
not
have
been
believed
.
(
4.
)
That
he
might
have
one
on
whose
account
his
Genealogie
might
be
recorded
,
to
manifest
the
accomplishment
of
the
Promise
unto
Abraham
&
David
.
For
the
Line
of
a
Genealogie
was
not
legally
continued
by
the
Mother
only
.
Hence
Matthew
gives
us
his
Genealogie
by
Joseph
,
to
whom
his
Mother
was
legally
espoused
;
And
although
Luke
give
us
the
true
Natural
Line
of
his
Descent
by
the
Progenitors
of
the
Blessed
Virgin
,
yet
he
nameth
her
not
,
only
mentioning
her
Espousals
,
he
begins
with
Heli
who
was
her
Father
,
Chap.
3.
23.
And
this
is
the
first
thing
ascribed
peculiarly
to
the
Holy
Spirit
with
respect
unto
the
Head
of
the
Church
Christ
Jesus
.
Sect.
14
From
this
Miraculous
Creation
of
the
Body
of
Christ
by
the
immediate
Power
of
the
Holy
Ghost
,
did
it
became
a
meet
Habitation
for
his
Holy
Soul
,
every
way
ready
and
complying
with
all
actings
of
Grace
and
Vertue
.
We
have
not
only
the
Depravation
of
our
Natures
in
General
,
but
the
obliquity
of
our
particular
Constitutions
to
conflict
withal
.
Hence
it
is
that
one
is
disposed
to
Passion
Wrath
and
Anger
,
another
to
Vanity
and
Lightness
,
a
third
of
Sensuality
and
fleshly
Pleasures
,
and
so
others
to
Sloth
and
Idleness
.
And
although
this
Disposition
so
far
as
it
is
the
Result
of
our
especial
Constitutions
and
Complexion
is
not
sin
in
it self
,
yet
it
dwells
at
the
next
Door
unto
it
,
and
as
it
is
excited
by
the
Moral
Pravity
of
our
Natures
,
a
continual
occasion
of
it
.
But
the
Body
of
Christ
being
formed
pure
and
exact
by
the
Holy
Ghost
,
there
was
no
Disposition
or
Tendency
in
his
Constitution
to
the
least
Deviation
from
perfect
Holiness
in
any
kind
.
The
exquisite
Harmony
of
his
natural
temperature
,
made
Love
Meekness
Gentleness
Patience
Benignity
and
Goodness
,
Natural
and
Cognate
unto
him
,
as
having
an
incapacity
of
such
Motions
as
should
be
subservient
unto
or
complaint
with
any
thing
different
from
them
.
Hence
,
2dly
,
also
;
although
he
took
on
him
those
Infirmities
which
belong
unto
our
Humane
Nature
as
such
,
and
are
inseparable
from
it
until
it
be
glorified
,
yet
he
took
none
of
our
particular
Infirmities
which
cleave
unto
our
Persons
,
occasioned
either
by
the
Vice
of
our
Constitutions
or
irregularity
in
the
use
of
our
Bodies
.
Those
natural
Passions
of
our
Minds
which
are
capable
of
being
the
means
of
affliction
and
trouble
,
as
Grief
Sorrow
and
the
like
,
he
took
upon
him
;
as
also
those
Infirmities
of
Nature
which
are
troublesome
to
the
Body
,
as
Hunger
Thirst
Weariness
and
Pain
.
Yea
,
the
purity
of
his
Holy
Constitution
made
him
more
highly
sensible
of
these
things
than
any
of
the
Children
of
Men.
But
as
to
our
Bodily
Diseases
,
and
Distempers
which
personally
adhere
unto
us
upon
the
Disorder
and
Vice
of
our
Constitutions
,
he
was
absolutely
free
from
.
Work
of
the
HOLY
SPIRIT
in
and
on
the
Humane
Nature
of
Christ
.
CHAP.
IV.
(
1.
)
The
actual
Sanctification
of
the
Humane
Nature
of
Christ
by
the
Holy
Ghost
.
On
what
Ground
spotless
and
free
from
sin
.
Positively
endowed
with
all
Grace
.
(
2.
)
Original
Holiness
and
Sanctification
in
Christ
how
carried
on
by
the
Spirit
.
Exercise
of
Grace
in
Christ
by
the
rational
Faculties
of
his
Soul
.
Their
Improvement
.
(
3.
)
Wisdom
and
Knowledg
how
increased
objectively
in
the
Humane
Nature
of
Christ
.
(
4.
)
The
Anointing
of
Christ
by
the
Holy
Spirit
with
Power
and
Gifts
.
(
5.
)
Collated
eminently
on
him
at
his
Baptism
.
John
3.
34.
explained
and
vindicated
.
(
6.
)
Miraculous
Works
wrought
in
Christ
by
the
Holy
Ghost
.
(
7.
)
Christ
guided
,
conducted
and
supported
by
the
Spirit
in
his
whole
Work
.
Mark
1.
11.
opened
.
(
8.
)
How
the
Lord
Christ
offered
himself
unto
God
through
the
Eternal
Spirit
.
(
9.
)
His
Sanctification
thereunto
.
(
10.
)
Graces
acting
eminently
therein
.
Love
,
Zeal
,
Submission
,
Faith
and
Truth
all
exercised
therein
.
(
11
,
12.
)
The
Work
of
the
Spirit
of
God
towards
Christ
whilst
he
was
in
the
state
of
the
Dead
;
in
his
Resurrection
and
Glorification
.
(
13.
)
The
Office
of
the
Spirit
to
bear
Witness
unto
Christ
and
its
Discharge
.
(
14.
)
The
true
Way
and
Means
of
coming
unto
the
Knowledg
of
Christ
,
with
the
necessity
thereof
.
(
15.
)
Danger
of
Mistakes
herein
.
(
16.
)
What
it
is
to
Love
Christ
as
we
ought
.
Sect.
1
SEcondly
;
The
Humane
Nature
of
Christ
being
thus
formed
in
the
Womb
by
a
Creating
Act
of
the
Holy
Spirit
,
was
in
the
instant
of
its
Conception
sanctified
,
and
filled
with
Grace
according
to
the
measure
of
its
Receptivity
.
Being
not
begotten
by
Natural
Generation
,
it
derived
no
taint
of
Original
Sin
or
Corruption
from
Adam
,
that
being
the
only
Way
and
Means
of
its
Propagation
.
And
being
not
in
the
Loyns
of
Adam
morally
before
the
Fall
,
the
Promise
of
his
Incarnation
being
not
given
until
afterwards
,
the
Sin
of
Adam
could
on
no
account
be
imputed
unto
him
.
All
Sin
was
charged
on
him
as
our
Mediator
,
and
Surety
of
the
Covenant
;
but
on
his
own
account
he
was
obnoxious
to
no
charge
of
Sin
Original
or
Actual
.
His
Nature
therefore
as
miraculously
created
in
the
manner
described
,
was
absolutely
innocent
,
spotless
,
and
free
from
sin
,
as
was
Adam
in
the
day
wherein
he
was
Created
.
But
this
was
not
all
;
It
was
by
the
Holy
Spirit
positively
endowed
with
all
Grace
.
And
hereof
it
was
afterwards
only
capable
of
farther
degrees
as
to
actual
Exercise
,
but
not
of
any
new
kind
of
Grace
.
And
this
Work
of
Sanctification
or
the
Original
Infusion
of
all
Grace
into
the
Humane
Nature
of
Christ
,
was
the
immediate
Work
of
the
Holy
Spirit
which
was
necessary
unto
him
.
For
let
the
Natural
Faculties
of
the
Soul
,
the
Mind
Will
and
Affections
be
created
pure
innocent
undefiled
,
as
they
cannot
be
otherwise
immediately
created
of
God
,
yet
this
is
not
enough
to
enable
any
rational
Creature
to
live
to
God
;
much
less
was
it
all
that
was
in
Jesus
Christ
.
There
is
moreover
required
hereunto
supernatural
Endowments
of
Grace
,
superadded
unto
the
Natural
Faculties
of
our
Souls
.
If
we
live
unto
God
there
must
be
a
principle
of
Spiritual
Life
in
us
as
well
of
Life
Natural
.
This
was
the
Image
of
God
in
Adam
,
and
was
wrought
in
Christ
by
the
Holy
Spirit
.
Isa.
11.
1
,
2
,
3.
And
there
shall
come
forth
a
Rod
out
of
the
Stem
of
Jesse
,
and
a
Branch
shall
grow
out
of
his
Roots
.
And
the
Spirit
of
the
Lord
shall
rest
upon
him
,
the
Spirit
of
Wisdom
and
Understanding
,
the
Spirit
of
Counsel
and
Might
,
the
Spirit
of
Knowledg
and
of
the
Fear
of
the
Lord
;
and
shall
make
him
of
quick
Understanding
in
the
Fear
of
the
Lord
.
It
is
granted
that
the
following
Work
of
the
Spirit
in
and
upon
the
Lord
Christ
,
in
the
execution
of
his
Office
as
the
King
and
Head
of
the
Church
,
is
included
in
these
words
.
But
his
first
Sanctifying
Work
in
the
Womb
is
principally
intended
.
For
those
Expressions
,
a
Rod
out
of
the
Stem
of
Jesse
,
and
a
Branch
out
of
his
Roots
,
with
respect
whereunto
the
Spirit
is
said
to
be
communicated
unto
him
,
do
plainly
regard
his
Incarnation
.
And
the
Soul
of
Christ
from
the
first
moment
of
its
Infusion
was
a
Subject
capable
of
a
Fulness
of
Grace
,
as
unto
its
habitual
Residence
and
Inbeing
,
though
the
actual
exercise
of
it
was
suspended
for
a
while
until
the
Organs
of
the
Body
were
fitted
for
it
.
This
therefore
it
received
by
this
first
Unction
of
the
Spirit
.
Hence
from
his
Conception
he
was
Holy
as
well
as
harmless
and
undefiled
,
Heb.
7.
26.
An
Holy
Thing
,
Luke
1.
35.
radically
filled
with
a
Perfection
of
Grace
and
Wisdom
;
Inasmuch
as
the
Father
gave
him
not
the
Spirit
by
Measure
,
John
3.
34.
See
to
this
purpose
Our
Commentary
on
Heb.
1.
v.
1.
p.
17.
see
John
1.
14
,
15
,
16.
Sect.
2
Thirdly
;
The
Spirit
carried
on
that
Work
whose
Foundation
it
had
thus
laid
.
And
Two
Things
are
to
be
here
diligently
observed
.
(
1.
)
That
the
Lord
Christ
as
Man
,
did
and
was
to
exercise
all
Grace
by
the
Rational
Faculties
and
Powers
of
his
Soul
,
his
Understanding
Will
and
Affections
.
For
he
acted
Grace
as
a
Man
made
of
a
Woman
,
made
under
the
Law
.
His
Divine
Nature
was
not
unto
him
in
the
place
of
a
Soul
,
nor
did
immediately
operate
the
things
which
he
performed
,
as
some
of
old
vainly
imagined
.
But
being
a
perfect
Man
his
Rational
Soul
was
in
him
the
immediate
principle
of
all
his
Moral
Operations
,
even
as
ours
are
in
us
.
Now
in
the
Improvement
and
Exercise
of
these
Faculties
and
Powers
of
his
Soul
,
he
had
and
made
a
Progress
after
the
manner
of
other
Men.
For
he
was
made
like
unto
us
in
all
things
yet
without
sin
.
In
their
Encrease
,
Enlargement
and
Exercise
there
was
required
a
Progression
in
Grace
also
.
And
this
he
had
continually
by
the
Holy
Ghost
.
Luke
[
](A53720-e57960-b)*
*
Quomodo
prosiciebat
sapientia
Dei
?
doceat
te
ordo
Verborum
.
Profectus
est
aetatis
,
Profectus
est
Sapientiae
,
sed
humanae
.
Idea
aetatem
ante
praemisit
,
ut
secundum
homines
crederes
dictum
;
aetas
enim
non
Divinitatis
sed
Corporis
est
.
Ergo
si
proficiebat
aetate
hominis
proficiebat
sapientia
hominis
.
Sapientia
autem
sensu
proficit
,
quia
a
sensu
Sapientia
.
Ambros.
de
Incarnat
.
Dom.
Mysterio
,
Chap.
7.
2.
40.
The
Child
grew
and
waxed
strong
in
Spirit
.
The
first
Clause
refers
to
his
Body
which
grew
and
increased
after
the
manner
of
other
Men
;
as
v.
52.
He
increased
in
Stature
.
The
other
respects
the
confirmation
of
the
Faculties
of
his
Mind
,
he
waxed
strong
in
Spirit
.
So
v.
47.
he
is
said
to
increase
in
Wisdom
as
in
Stature
.
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
continually
filling
and
filled
with
new
Degrees
of
Wisdom
as
to
its
Exercise
,
according
as
the
Rational
Faculties
of
his
Mind
were
capable
thereof
;
N●m
&
Dominus
homo
accepit
communicationem
Spiritus
Sancti
;
sicut
in
Evangeliis
legitur
;
Jesus
ergo
repletus
Spiritu
Sancto
,
regressus
est
a
Iordane
.
Haec
autem
absque
ulla
calumnia
de
Dominico
homine
,
qui
totus
Christus
,
unus
est
Jesus
Filius
Dei
,
sensu
debemus
pietatis
accipere
,
non
quod
alter
&
alter
sit
,
sed
quod
de
uno
atque
eodem
quasi
de
altero
secundum
naturam
Dei
,
&
hominis
disp●tatur
;
Didym
.
de
sp.
San.
Lib.
3.
an
increase
in
these
things
accompanied
his
years
,
v.
52.
And
what
is
here
recorded
by
the
Evangelist
,
contains
a
Description
of
the
Accomplishments
of
the
Prophesie
before
mentioned
,
Isa.
11.
1
,
2
,
3.
And
this
Growth
in
Grace
and
Wisdom
was
the
peculiar
Work
of
the
Holy
Spirit
.
For
as
the
Faculties
of
his
Mind
were
enlarged
by
Degrees
and
strengthened
,
so
the
Holy
Spirit
filled
them
up
with
Grace
for
Actual
Obedience
.
Sect.
3
2.
The
Humane
Nature
of
Christ
was
capable
of
having
New
Objects
proposed
to
its
Mind
and
Understanding
,
whereof
before
it
had
a
simple
Nescience
.
And
this
is
an
inseparable
adjunct
of
Humane
Nature
as
such
,
as
it
is
to
be
weary
or
hungry
,
and
no
vice
or
blameable
defect
.
Some
have
made
a
great
outcry
about
the
ascribing
of
Ignorance
by
some
Protestant
Divines
unto
the
Humane
Soul
of
Christ
,
Bellarm.
de
Anim.
Christi
.
Take
Ignorance
for
that
which
is
a
moral
Defect
in
any
kind
,
or
an
unacquaintedness
with
that
which
any
one
ought
to
know
,
or
is
necessary
unto
him
as
to
the
Perfection
of
his
Condition
or
his
Duty
,
and
it
is
false
that
ever
any
of
them
ascribed
it
unto
him
.
Take
it
meerly
for
a
nescience
of
some
things
,
and
there
is
no
more
in
it
but
a
denial
of
Infinite
Omniscience
,
nothing
inconsistent
with
the
highest
Holiness
and
Purity
of
Humane
Nature
.
So
the
Lord
Christ
sayes
of
himself
,
that
he
knew
not
the
Day
and
Hour
of
the
End
of
all
things
;
and
our
Apostle
of
him
,
that
he
learned
Obedience
by
the
things
that
he
suffered
,
Heb.
5.
8.
In
the
representation
then
of
things
anew
to
the
Humane
Nature
of
Christ
,
the
Wisdom
and
Knowledg
of
it
was
objectively
increased
,
and
in
new
Tryals
and
Temptations
he
experimentally
learned
the
new
Exercise
of
Grace
.
And
this
was
the
constant
Work
of
the
Holy
Spirit
in
the
Humane
Nature
of
Christ
.
He
dwelt
in
him
in
fulness
,
for
he
received
him
not
by
measure
.
And
continually
upon
all
occasions
he
gave
out
of
his
unsearchable
Treasures
,
Grace
for
Exercise
in
all
Duties
and
Instances
of
it
.
From
hence
was
he
habitually
Holy
,
and
from
hence
did
he
exercise
Holiness
entirely
and
universally
in
all
things
.
Sect.
4
Fourthly
;
The
Holy
Spirit
in
a
peculiar
manner
anointed
him
with
all
those
extraordinary
Powers
and
Gifts
which
were
necessary
for
the
Exercise
and
Discharging
of
his
Office
on
the
Earth
.
[
](A53720-e58410-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysost.
Homil.
de
Spiritu
Sancto
.
Isa.
61.
1.
The
Spirit
of
the
Lord
God
is
upon
Me
,
because
the
Lord
hath
anointed
me
to
Preach
good
Tydings
unto
the
Meek
;
he
hath
sent
me
to
bind
up
the
broken-hearted
,
to
proclaim
Liberty
to
the
Captives
,
and
the
opening
of
the
Prison
unto
them
that
are
bound
.
It
is
the
Prophetical
Office
of
Christ
and
his
discharge
thereof
in
his
Ministry
on
the
Earth
which
is
intended
.
And
he
applies
these
words
unto
himself
with
respect
unto
his
Preaching
of
the
Gospel
,
Luke
4.
18.
For
this
was
that
Office
which
he
principally
attended
unto
here
in
the
World
,
as
that
whereby
he
instructed
Men
in
the
Nature
and
Use
of
his
other
Offices
.
For
his
Kingly
Power
in
his
Humane
Nature
on
the
Earth
he
exercised
but
sparingly
.
Thereunto
indeed
belonged
his
sending
forth
of
Apostles
and
Evangelists
to
preach
with
Authority
.
And
towards
the
End
of
his
Ministry
he
instituted
Ordinances
of
Gospel-Worship
,
and
appointed
the
Order
of
his
Church
in
the
Foundation
and
Building
of
it
up
,
which
were
Acts
of
Kingly
Power
.
Nor
did
he
perform
any
Act
of
his
Sacerdotal
Office
but
only
at
his
Death
,
when
he
gave
himself
for
us
an
Offering
and
a
Sacrifice
to
God
for
a
sweet
smelling
Savour
,
Ephes.
5.
2.
wherein
God
smelt
a
Savour
of
Rest
and
was
appeased
towards
us
.
But
the
whole
course
of
his
Life
and
Ministry
was
the
Discharge
of
his
Prophetical
Office
unto
the
Jews
,
Rom.
15.
8.
Which
he
was
to
do
according
to
the
great
Promise
.
Deut.
18.
18
,
19.
And
on
the
Acceptance
or
Refusal
of
him
herein
,
depended
the
Life
and
Death
of
the
Church
of
Israel
,
v.
19.
Acts
3.
23.
Heb.
1.
1.
John
8.
44.
Hereunto
was
he
fitted
by
this
Unction
of
the
Spirit
.
And
here
also
is
a
distinction
between
the
Spirit
that
was
upon
him
,
and
his
being
anointed
to
Preach
,
which
contains
the
Communication
of
the
Gifts
of
that
Spirit
unto
him
.
As
it
is
said
,
Chap.
11.
3.
The
Spirit
rested
on
him
as
a
Spirit
of
Wisdom
to
make
him
of
quick
Understanding
in
the
Fear
of
the
Lord
.
Now
this
was
in
a
singular
manner
and
in
a
measure
inexpressible
,
whence
he
is
said
to
be
anointed
with
the
Oyl
of
Gladness
above
his
Fellows
,
or
those
who
were
Partakers
of
the
same
Spirit
with
him
,
Psal.
45.
7.
Heb.
1.
8
,
9.
Although
I
acknowledg
that
there
was
in
that
Expression
a
peculiar
respect
unto
his
Glorious
Exaltation
which
afterwards
ensued
,
as
hath
been
declared
on
that
place
.
And
this
Collation
of
Extraordinary
Gifts
for
the
discharge
of
his
Prophetical
Office
was
at
his
Baptism
,
Matth.
3.
They
were
not
bestowed
on
the
Head
of
the
Church
,
nor
are
any
Gifts
of
the
same
Nature
in
general
bestowed
on
any
of
his
Members
,
but
for
Use
,
Exercise
,
and
Improvement
.
And
that
they
were
then
collated
appears
;
For
,
Sect.
5
(
1.
)
Then
did
he
receive
the
Visible
Pledge
which
confirmed
him
in
,
and
testified
unto
others
his
calling
of
God
to
the
Exercise
of
his
Office
.
For
then
the
Spirit
of
God
descended
like
a
Dove
and
rested
on
him
,
and
lo
a
voice
came
from
Heaven
saying
,
This
is
my
Beloved
Son
in
whom
I
am
well
pleased
,
Matth.
3.
16
,
17.
Hereby
was
he
sealed
of
God
the
Father
,
John
6.
27
,
in
that
Visible
Pledg
of
his
Vocation
setting
the
great
Seal
of
Heaven
to
his
Commission
.
And
this
also
was
to
be
a
Testimony
unto
others
,
that
they
might
own
him
in
his
Office
now
he
had
undertaken
to
discharge
it
,
John
1.
33.
2.
He
now
entred
on
his
Publick
Ministry
and
wholly
gave
himself
up
unto
his
Work
.
For
before
he
did
only
occasionally
manifest
the
Presence
of
God
with
him
,
somewhat
to
prepare
the
Minds
of
Men
to
attend
unto
his
Ministry
;
as
when
he
filled
them
with
astonishment
at
his
Discourses
with
the
Doctors
in
the
Temple
,
Luke
2.
46
,
47.
And
although
it
is
probable
that
he
might
be
acted
by
the
Spirit
in
and
unto
many
such
extraordinary
Actions
during
his
Course
of
a
Private
Life
,
yet
the
fulness
of
Gifts
for
his
Work
he
received
not
until
the
time
of
his
Baptism
,
and
therefore
before
that
,
he
gave
not
himself
up
wholly
unto
his
publick
Ministry
.
3.
Immediately
hereon
it
is
said
that
He
was
full
of
the
Holy
Ghost
,
Luke
4.
1.
Before
he
was
said
to
wax
strong
in
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
2.
40.
continually
filling
;
but
now
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
of
the
Holy
Ghost
.
He
was
actually
possessed
of
and
furnished
with
all
that
fulness
of
Spiritual
Gifts
which
were
any
way
needful
for
him
or
useful
unto
him
,
or
which
Humane
Nature
is
capable
of
receiving
.
With
respect
hereunto
doth
the
Evangelist
use
that
Expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
John
3.
34.
For
God
giveth
not
the
Spirit
by
measure
.
That
it
is
the
Lord
Jesus
Christ
who
is
here
intended
unto
whom
the
Spirit
is
thus
given
,
is
evident
from
the
Context
,
although
it
be
not
express
in
the
Text.
He
is
spoken
of
,
and
is
the
Subject
of
the
whole
Discourse
,
v.
31.
He
that
cometh
from
Above
is
above
all
.
He
that
cometh
from
Heaven
is
above
all
.
None
doubts
but
that
this
is
a
Description
of
the
Person
of
Christ
.
And
in
the
beginning
of
this
Verse
,
He
whom
God
hath
sent
speaketh
the
Words
of
God
;
which
is
the
usual
Periphrasis
of
the
Lord
Christ
used
at
least
twenty
times
in
this
Gospel
.
Of
him
this
account
is
given
that
he
testifieth
what
he
hath
seen
and
heard
,
v.
32.
and
that
he
speaketh
the
Words
of
God
,
v.
3
,
4.
Different
events
are
also
marked
upon
his
Testimony
,
for
many
refused
it
,
v.
32.
but
some
received
it
who
therein
set
to
their
Seal
that
God
is
true
,
vers.
33.
For
he
that
believeth
not
the
Record
that
he
gave
of
his
Son
hath
made
him
a
lyar
,
1
John
5.
1.
As
a
Reason
of
all
this
it
is
added
,
That
God
gave
not
the
Spirit
unto
him
by
Measure
;
So
that
he
was
fully
enabled
to
speak
the
Words
of
God
,
and
those
by
whom
his
Testimony
was
rejected
were
justly
liable
to
Wrath
,
v.
36.
Vain
therefore
is
the
attempt
of
Crellius
de
Spirit
.
Sanct.
followed
by
Sclictingius
in
his
Comment
on
this
Place
,
who
would
exclude
the
Lord
Christ
from
being
intended
in
these
words
.
For
they
would
have
them
signifie
no
more
but
only
in
general
,
That
God
is
not
bound
up
to
Measures
in
the
Dispensation
of
the
Spirit
,
but
gives
to
one
according
unto
one
measure
,
and
to
another
according
to
another
.
But
as
this
gloss
overthrows
the
coherence
of
the
words
,
disturbing
the
Context
,
so
it
contradicts
the
Text
it self
.
For
God's
not
giving
the
Spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
Measure
,
is
his
giving
of
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
immeasurably
,
without
known
Bounds
or
Limits
,
and
so
the
Spirit
was
given
unto
the
Lord
Christ
only
.
For
unto
every
one
of
us
is
given
Grace
according
to
the
Measure
of
the
Gift
of
Christ
,
Ephes.
4.
7.
That
is
,
in
what
Measure
he
pleaseth
to
communicate
and
distribute
it
.
But
the
Effects
of
this
giving
of
the
Spirit
unto
the
Lord
Christ
not
by
Measure
,
belonged
unto
that
fulness
from
whence
we
receive
Grace
for
Grace
,
John
1.
16.
For
hereby
the
Father
accomplished
his
Will
,
when
it
pleased
him
,
that
in
him
all
fulness
should
dwell
,
Col.
1.
19.
that
he
in
all
things
might
have
the
Pre-eminence
.
Nor
can
any
Difficulty
of
weight
be
cast
on
this
Interpretation
from
the
use
of
the
word
in
the
present
Tense
,
which
is
by
Crellius
insisted
on
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
giveth
.
For
Christ
,
they
say
,
had
before
received
the
Spirit
,
for
this
is
spoken
of
him
after
his
Baptism
.
If
therefore
he
had
been
intended
,
it
should
rather
have
been
,
he
hath
given
,
or
he
hath
not
given
unto
him
by
Measure
.
But
(
1.
)
this
was
immediately
on
his
Baptism
,
and
therefore
the
collation
of
the
Fulness
of
the
Spirit
might
be
spoken
of
as
a
thing
present
being
but
newly
past
,
which
is
an
ordinary
kind
of
Speech
on
all
occasions
.
Besides
(
2.
)
the
collation
of
the
Spirit
is
a
continued
Act
,
in
that
he
was
given
him
to
abide
with
him
,
to
rest
upon
him
,
wherein
there
was
a
continuance
of
the
Love
of
God
towards
,
and
his
care
over
him
in
his
Work
.
Hence
the
Lord
Christ
saith
of
himself
,
or
the
Prophet
in
his
Person
,
that
the
Spirit
sent
him
.
Now
the
Lord
God
and
his
Spirit
hath
sent
me
,
Isa.
48.
16.
The
same
Work
in
sending
of
Christ
is
ascribed
unto
the
Lord
God
,
that
is
the
Father
,
and
to
the
Spirit
,
but
in
a
different
manner
.
He
was
sent
by
the
Father
authoritatively
,
and
the
Furniture
he
received
by
the
Spirit
,
of
Gifts
for
his
Work
and
Office
,
is
called
his
sending
of
him
.
As
the
same
Work
is
assigned
unto
different
Persons
in
the
Trinity
on
different
accounts
.
Sect.
6
Fifthly
;
It
was
in
an
especial
manner
by
the
Power
of
the
Holy
Spirit
,
by
which
he
wrought
those
great
and
miraculous
Works
whereby
his
Ministry
was
attested
unto
and
confirmed
.
Hence
it
is
said
,
That
God
wrought
Miracles
by
him
,
Acts
2.
22.
Jesus
of
Nazareth
a
Man
approved
of
God
,
by
Miracles
and
Wonders
and
Signs
which
God
did
by
him
.
For
they
are
all
immediate
Effects
of
Divine
Power
.
So
when
he
cast
out
Devils
with
a
word
of
command
,
he
affirms
that
he
did
it
by
the
Finger
of
God
,
Luke
11.
20.
that
is
,
the
Infinite
Divine
Power
of
God
;
but
the
Power
of
God
acted
in
an
especial
manner
by
the
Holy
Spirit
,
as
is
expresly
declared
in
the
other
Evangelist
,
Matth.
12.
28.
And
therefore
on
the
Ascription
of
his
Mighty
Works
unto
Beelzebub
the
Prince
of
Devils
,
he
lets
the
Jews
know
that
therein
they
blasphemed
the
Holy
Spirit
whose
Works
indeed
they
were
,
v.
31
,
32.
Hence
these
mighty
Works
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Powers
,
because
of
the
Power
of
the
Spirit
of
God
put
forth
for
their
working
and
effecting
,
see
Mark
6.
5.
Chap.
9.
39.
Luke
4.
36.
&
5.
17.
&
6.
19.
&
8.
46.
&
9.
1.
And
in
the
Exercise
of
this
Power
consisted
the
Testimony
given
unto
him
by
the
Spirit
that
he
was
the
Son
of
God
.
For
this
was
necessary
unto
the
Conviction
of
the
Jews
to
when
he
was
sent
,
John
10.
37
,
38.
Sect.
7
Sixthly
;
By
him
was
he
guided
,
directed
,
comforted
,
supported
,
in
the
whole
Course
of
his
Ministry
,
Temptations
,
Obedience
and
Sufferings
.
Some
few
Instances
on
this
Head
may
suffice
.
Presently
after
his
Baptism
when
he
was
full
of
the
Holy
Ghost
,
he
was
led
by
the
Spirit
into
the
Wilderness
,
Luke
4.
1.
The
Holy
Spirit
guided
him
to
begin
his
Contest
and
Conquest
with
the
Devil
.
Hereby
he
made
an
entrance
into
his
Ministry
;
and
it
teacheth
us
all
what
we
must
look
for
,
if
we
solemnly
engage
our selves
to
follow
him
in
the
Work
of
Preaching
the
Gospel
.
The
word
used
in
Mark
to
this
purpose
hath
occasioned
some
doubt
,
what
Spirit
is
intended
in
those
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chap.
1.
12.
The
Spirit
driveth
him
into
the
Wilderness
.
It
is
evident
that
the
same
Spirit
and
the
same
Act
is
intended
in
all
the
Evangelists
here
and
,
Mat.
4.
1.
Luke
4.
1.
But
now
the
Holy
Spirit
should
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
drive
him
,
is
not
so
easie
to
be
apprehended
.
But
the
Word
in
Luke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
denotes
a
guiding
and
rational
Conduct
.
And
this
cannot
be
ascribed
unto
any
other
Spirit
with
respect
unto
our
Lord
Jesus
but
onely
the
Spirit
of
God
.
Matthew
expresseth
the
same
effect
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chap.
4.
1.
he
was
carried
or
carried
up
,
or
taken
away
from
the
midst
of
the
People
.
And
this
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
that
Spirit
,
namely
which
descended
on
him
,
and
rested
on
him
immediately
before
,
Chap.
3.
17.
And
the
Continuation
of
the
Discourse
in
Luke
will
not
admit
that
any
other
Spirit
be
intended
.
And
Jesus
being
full
of
the
Holy
Spirit
,
returned
from
Jordan
and
was
led
by
the
Spirit
into
the
Wilderness
;
namely
,
by
that
Spirit
which
he
was
full
of
.
By
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
in
Mark
,
no
more
is
intended
but
the
sending
of
him
forth
by
an
high
and
strong
impression
of
the
Holy
Spirit
on
his
Mind
.
Hence
the
same
word
is
used
with
respect
unto
the
sending
of
others
by
the
powerful
impression
of
the
Spirit
of
God
on
their
Hearts
,
unto
the
Work
of
Preaching
the
Gospel
.
Matth.
9.
38.
Pray
you
therefore
the
Lord
of
the
Harvest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
also
,
Luk.
10.
2.
that
he
would
thrust
forth
Labourers
into
his
Harvest
;
namely
,
by
furnishing
them
with
the
Gifts
of
his
Spirit
,
and
by
the
Power
of
his
Grace
constraining
them
to
their
Duty
.
So
did
he
enter
upon
his
Preparation
unto
his
Work
under
his
Conduct
.
And
it
were
well
if
others
would
endeavour
after
a
conformity
unto
them
within
the
Rules
of
their
Calling
.
(
2.
)
By
his
assistance
was
he
carried
triumphantly
through
the
course
of
his
Temptations
unto
a
perfect
Conquest
of
his
Adversary
,
as
to
the
present
Conflict
wherein
he
sought
to
divert
him
from
his
Work
,
which
afterwards
he
endeavoured
by
all
wayes
and
means
to
oppose
and
hinder
.
(
3.
)
The
Temptation
being
finished
he
returned
again
out
of
the
Wilderness
to
Preach
the
Gospel
in
the
Power
of
the
Spirit
,
Luk.
4.
14.
He
returned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Power
of
the
Spirit
into
Galilee
,
that
is
powerfully
enabled
by
the
Holy
Spirit
unto
the
discharge
of
his
Work
.
And
thence
is
his
first
Sermon
at
Nazareth
he
took
those
Words
of
the
Prophet
for
his
Text
;
The
Spirit
of
the
Lord
is
upon
Me
,
because
he
hath
anointed
me
to
Preach
the
Gospel
to
the
Poor
,
Luke
4.
18.
The
issue
was
,
That
they
all
bare
him
Witness
,
and
wondred
at
the
gracious
Words
that
proceeded
out
of
his
Mouth
,
v.
22.
And
as
he
thus
began
his
Ministry
in
the
Power
of
the
Spirit
,
so
having
received
him
not
by
measure
,
he
continually
on
all
occasions
put
forth
his
Wisdom
,
Power
,
Grace
and
Knowledg
,
to
the
astonishment
of
all
,
and
the
stopping
of
the
Mouths
of
his
Adversaries
,
shutting
them
up
in
their
Rage
and
Unbelief
.
(
4.
)
By
him
was
he
directed
strengthned
and
comforted
in
his
whole
Course
,
in
all
his
Temptations
,
Troubles
and
Sufferings
from
first
to
last
.
For
we
know
that
there
was
a
confluence
of
all
those
upon
him
in
his
whole
Way
and
Work
,
a
great
part
of
that
whereunto
he
humbled
himself
for
our
sakes
consisting
in
these
things
.
In
and
under
them
he
stood
in
need
of
mighty
Supportment
and
strong
Consolation
.
This
God
promised
unto
him
and
this
he
expected
,
Isa.
50.
7
,
8.
&
42.
4
,
6.
&
49.
5
,
6
,
7
,
8.
Now
all
the
voluntary
Communications
of
the
Divine
Nature
unto
the
Humane
,
were
as
we
have
shewed
,
by
the
Holy
Spirit
.
Sect.
8
Seventhly
;
He
offered
himself
up
unto
God
through
the
Eternal
Spirit
,
Heb.
9.
14.
I
know
many
Learned
Men
do
judge
that
by
the
Eternal
Spirit
in
that
place
,
not
the
Third
Person
is
intended
,
but
the
Divine
Nature
of
the
Son
himself
.
And
there
is
no
doubt
but
that
also
may
properly
be
called
the
Eternal
Spirit
.
There
is
also
a
Reason
in
the
words
themselves
strongly
inclining
unto
that
sense
and
acceptation
of
them
.
For
the
Apostle
doth
shew
whence
it
was
that
the
Sacrifices
of
the
Lord
Christ
had
an
Efficacy
beyond
and
above
the
Sacrifices
of
the
Law
;
and
whence
it
would
certainly
produce
that
great
Effect
of
purging
our
Consciences
from
dead
Works
.
And
this
was
from
the
Dignity
of
his
Person
on
the
account
of
his
Divine
Nature
.
It
arose
I
say
from
the
Dignity
of
his
Person
,
his
Deity
giving
sustentation
unto
his
Humane
Nature
in
the
Sacrifice
of
himself
.
For
by
reason
of
the
indissoluble
Union
of
both
his
Natures
,
his
Person
became
the
Principle
of
all
his
Mediatory
Acts
,
and
from
thence
had
they
their
Dignity
and
Efficacy
.
Nor
will
I
oppose
this
Exposition
of
the
words
.
But
on
the
other
side
many
Learned
Persons
,
both
of
the
Ancient
and
Modern
Divines
,
do
judg
that
it
is
the
Person
of
the
Holy
Spirit
that
is
intended
.
Sect.
9
And
because
this
is
a
Matter
of
great
Importance
,
namely
how
the
Lord
Christ
offered
up
himself
unto
God
as
a
Sacrifice
by
the
Eternal
Spirit
,
I
shall
farther
explain
it
though
but
briefly
.
Those
who
look
only
on
the
outward
part
of
the
Death
of
Christ
can
see
nothing
but
suffering
in
it
.
The
Jews
took
him
,
and
they
with
the
Souldiers
both
scourged
and
slew
him
,
hanging
him
on
the
Tree
.
But
the
principal
Consideration
of
it
,
is
his
own
offering
himself
a
Sacrifice
unto
God
as
the
great
High
Priest
of
the
Church
,
to
make
Atonement
and
Reconciliation
for
Sinners
,
which
was
hid
from
the
World
by
those
outward
Acts
of
Violence
which
were
upon
him
.
And
this
he
did
by
the
Eternal
Spirit
,
wherein
we
may
take
notice
of
the
ensuing
Instances
.
1.
He
Sanctified
,
Consecrated
or
Dedicated
himself
unto
God
for
to
be
an
Offering
or
Sacrifice
;
John
17.
19.
For
their
sakes
,
that
is
the
Elect
,
I
sanctifie
my self
.
The
Lord
Christ
was
before
this
perfectly
sanctified
as
to
all
Inherent
Holiness
,
so
that
he
could
not
speak
of
sanctifying
himself
afresh
in
that
sense
.
Neither
was
it
the
Consecration
of
himself
unto
his
Office
of
a
Priest
.
For
this
was
the
Act
of
him
who
called
him
,
He
glorified
not
himself
to
be
made
an
High
Priest
,
but
he
that
said
unto
Him
,
Thou
art
my
Son
,
Heb.
5.
6.
He
made
him
a
Priest
by
his
Death
,
after
the
Power
of
an
Endless
Life
,
Chap.
7.
16
,
20
,
21.
Wherefore
he
consecrated
himself
to
be
a
Sacrifice
,
as
the
Beast
to
be
Sacrificed
of
old
was
first
devoted
unto
that
purpose
.
Therefore
it
is
said
that
he
thus
Sanctified
or
Consecrated
himself
,
that
we
might
be
Sanctified
.
Now
we
are
Sanctified
by
the
Offering
of
the
Body
of
Christ
once
for
all
,
Heb.
10.
10.
This
was
his
first
Sacerdotal
Acts.
He
dedicated
himself
to
be
an
Offering
to
God
.
And
this
he
did
through
the
Effectual
Operation
of
the
Eternal
Spirit
in
him
.
2.
He
went
voluntarily
and
of
his
own
accord
to
the
Garden
,
which
answered
the
Adduction
or
bringing
of
the
Beast
to
be
Sacrificed
unto
the
Door
of
the
Tabernacle
according
to
the
Law
;
for
there
he
did
not
only
give
up
himself
into
the
hands
of
those
who
were
to
shed
his
Blood
;
but
also
actually
entred
upon
the
offering
up
of
himself
unto
God
in
his
Agony
,
when
he
offered
up
Prayers
and
Supplications
with
strong
Crying
and
Tears
,
Heb.
5.
7.
which
declares
not
the
Matter
but
the
Manner
of
his
Offering
.
3.
In
all
that
ensued
,
all
that
followed
hereon
,
unto
his
giving
up
the
Ghost
,
he
offered
himself
to
God
in
and
by
those
Actings
of
the
Grace
of
the
Holy
Spirit
in
him
,
which
accompanied
him
to
the
last
.
And
these
are
diligently
to
be
considered
,
because
on
them
depends
the
Efficacy
of
the
Death
of
Christ
,
as
to
Atonement
and
Merit
,
as
they
were
enhanced
and
rendred
excellent
by
the
Worth
and
Dignity
of
his
Person
.
For
it
is
not
the
Death
of
Christ
meerly
as
it
was
penal
and
undergone
by
the
way
of
Suffering
,
that
is
the
Means
of
our
Deliverance
,
but
the
Obedience
of
Christ
therein
,
which
consisted
in
his
offering
of
himself
through
the
Eternal
Spirit
unto
God
,
that
gave
efficacy
and
success
unto
it
.
We
may
therefore
enquire
what
were
those
Principal
Graces
of
the
Spirit
which
he
acted
in
this
offering
of
himself
unto
God
.
And
they
were
,
(
1.
)
Love
to
Man-kind
,
and
Compassion
towards
Sinners
.
This
the
Holy
Soul
of
the
Lord
Jesus
was
then
in
the
highest
and
most
inconceivable
Exercise
of
.
This
therefore
is
frequently
expressed
where
mention
is
made
of
this
Offering
of
Christ
;
Gal.
2.
20.
Who
loved
me
and
gave
himself
for
me
;
Rev.
1.
5.
Who
loved
us
and
washed
us
in
his
own
Blood
.
And
Compassion
is
the
first
Grace
required
in
an
High
Priest
or
Sacrificer
,
Heb.
5.
2.
God
being
now
upon
a
Design
of
Love
,
(
for
it
was
in
the
pursuit
of
Eternal
Love
that
Christ
was
sent
into
the
World
,
John
3.
16.
Tit.
3.
4
,
5
,
6.
)
This
Love
that
was
now
in
its
most
inconceivable
Advancement
in
the
Heart
of
Christ
,
was
most
grateful
and
acceptable
unto
him
.
And
this
Intenseness
of
Love
did
also
support
the
Mind
of
Christ
under
all
his
Sufferings
,
as
Jacob
through
the
greatness
of
his
Love
unto
Rachel
,
made
light
of
the
seven
years
Service
that
he
endured
for
her
,
Gen.
29.
20.
And
so
did
the
Lord
Christ
endure
the
Cross
and
despise
the
shame
for
the
Joy
of
saving
his
Elect
which
was
set
before
him
,
Heb.
12.
2.
And
this
was
one
Grace
of
the
Eternal
Spirit
whereby
he
offered
himself
unto
God
.
2.
That
which
principally
acted
him
in
the
Whole
,
was
his
unspeakable
Zeal
,
for
and
Ardency
of
Affection
unto
the
Glory
of
God
.
These
were
the
Coals
which
with
a
Vehement
Flame
as
it
were
consumed
the
Sacrifice
.
And
there
were
two
things
that
he
aimed
at
with
respect
unto
the
Glory
of
God
.
(
1.
)
The
manifestation
of
his
Righteousness
,
Holiness
and
Severity
against
Sin
.
His
Design
was
to
repair
the
Glory
of
God
,
wherein
it
had
seemed
to
suffer
by
sin
,
Psal.
40.
6
,
7
,
8.
and
Heb.
10.
5
,
6
,
7.
He
came
to
do
that
with
full
desire
of
Soul
,
(
expressed
in
those
words
,
Lo
I
come
)
which
Legal
Sacrifices
could
not
do
,
namely
to
make
satisfaction
to
the
Justice
of
God
for
sin
,
to
be
a
propitiation
to
declare
his
Righteousness
,
Rom.
3.
25.
And
this
he
doth
as
to
the
manner
of
it
with
inexpressible
Ardency
of
Zeal
and
Affections
;
v.
8.
I
delight
to
do
thy
Will
,
O
my
God
,
yea
thy
Law
is
in
the
midst
of
my
Bowels
;
he
doubles
the
Expression
of
the
Intenseness
of
his
Mind
hereon
.
And
therefore
when
he
was
to
prepare
himself
in
his
last
Passeover
for
his
Suffering
,
he
expresseth
the
highest
ingagement
of
Heart
and
Affections
unto
it
;
Luke
22.
15.
With
desire
have
I
desired
to
eat
this
Passeover
with
you
before
I
suffer
.
As
with
respect
unto
the
same
Work
he
had
before
exprest
it
.
I
have
a
Baptism
to
be
Baptized
withal
,
and
how
am
I
straitned
,
or
pained
,
till
it
be
accomplished
?
Luke
12.
50.
His
Zeal
to
advance
the
Glory
of
God
in
the
manifestation
of
his
Righteousness
and
Holiness
,
by
the
offering
up
himself
as
a
Sin-Offering
to
make
Atonement
,
gave
him
no
Rest
and
Ease
until
he
was
engaged
in
it
,
whence
it
wrought
unto
the
utmost
.
(
2.
)
The
Exercise
of
his
Grace
and
Love
.
This
he
knew
was
the
way
to
open
the
Treasures
of
Grace
and
Love
that
they
might
be
poured
out
on
Sinners
to
the
Everlasting
Glory
of
God
.
For
this
was
the
Design
of
God
in
the
whole
,
Rom.
3.
24
,
25
,
26.
This
Zeal
and
Affection
unto
the
Glory
of
God's
Righteousness
,
Faithfulness
and
Grace
,
which
was
wrought
in
the
Heart
of
Christ
by
the
Eternal
Spirit
,
was
that
wherein
principally
he
offered
up
himself
unto
God
.
3.
His
Holy
Submission
and
Obedience
unto
the
Will
of
God
,
which
were
now
in
the
height
of
their
Exercise
,
and
Grace
advanced
unto
the
utmost
in
them
,
was
another
especial
part
of
this
his
Offering
up
himself
.
That
this
was
wrought
in
him
by
the
Holy
or
Eternal
Spirit
was
before
declared
.
And
it
is
frequently
expressed
as
that
which
had
an
especial
Influence
into
the
Efficacy
and
Merit
of
his
Sacrifice
.
Psal.
2.
8.
He
humbled
himself
,
and
became
Obedient
unto
Death
,
the
Death
of
the
Cross.
And
when
he
offered
up
Prayers
and
Supplications
,
though
he
were
a
Son
,
yet
learned
he
obedience
by
the
things
that
he
suffered
,
Heb.
5.
8.
That
is
,
he
experienced
Obedience
in
Suffering
.
It
is
true
,
that
the
Lord
Christ
in
the
whole
course
of
his
Life
yeelded
Obedience
unto
God
,
as
he
was
made
of
a
Woman
,
made
under
the
Law
,
Gal.
4.
4.
But
now
he
came
to
the
great
Tryal
of
it
,
with
respect
unto
the
especial
command
of
the
Father
,
to
lay
down
his
Life
,
and
to
make
his
Soul
an
Offering
for
sin
,
Isa.
53.
10.
This
was
the
highest
Act
of
Obedience
unto
God
that
ever
was
or
ever
shall
be
to
all
Eternity
.
And
therefore
doth
God
so
express
his
satisfaction
therein
and
acceptance
of
it
,
Isa.
53.
11
,
12.
Phil.
2.
9
,
10.
This
was
wrought
in
him
,
this
he
was
wrought
unto
by
the
Holy
Spirit
,
and
therefore
by
him
offered
himself
unto
God
.
4.
There
belongs
also
hereunto
that
Faith
and
Trust
in
God
,
which
with
fervent
Prayers
,
Cries
&
Supplications
,
he
now
acted
on
God
and
his
Promises
,
both
with
respect
unto
himself
,
and
to
the
Covenant
which
he
was
sealing
with
his
Blood
.
This
our
Apostle
represents
as
an
especial
Work
of
his
testified
unto
in
the
Old
Testament
;
Heb.
2.
13.
I
will
put
my
trust
in
him
.
And
this
(
1.
)
respected
himself
,
namely
that
he
should
be
supported
,
assisted
,
and
carried
through
the
Work
he
had
undertaken
unto
a
blessed
Issue
.
Herein
I
confess
he
was
horribly
assaulted
until
he
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Psal.
22.
1.
But
yet
after
and
through
all
his
dreadful
Tryal
,
his
Faith
and
Trust
in
God
were
Victorious
.
This
he
expressed
in
the
Depth
and
Extremity
of
his
Tryals
,
Psal.
22.
9
,
10
,
11.
and
made
such
an
open
Profession
of
it
,
that
his
Enemies
when
they
supposed
him
lost
and
defeated
,
reproached
him
with
it
,
v.
8.
Matth.
27.
43.
To
this
purpose
be
declared
himself
at
large
,
Isa.
50.
7
,
8
,
9.
So
his
Faith
and
Trust
in
God
,
as
to
his
own
supportment
and
deliverance
,
with
the
accomplishment
of
all
the
Promises
that
were
made
unto
him
upon
his
ingagement
into
the
Work
of
Mediation
,
were
victorious
.
(
2.
)
They
respected
the
Covenant
and
all
the
Benefits
that
the
Church
of
the
Elect
was
to
be
made
Partaker
of
thereby
.
The
Blood
that
he
now
shed
was
the
Blood
of
the
Covenant
,
and
it
was
shed
for
his
Church
;
namely
,
that
the
Blessings
of
the
Covenant
might
be
communicated
unto
them
,
Gal.
3.
13
,
14.
With
respect
hereunto
did
he
also
exercise
Faith
in
God
,
as
appears
fully
in
his
Prayer
which
he
made
when
he
entred
on
his
Oblation
,
John
17.
Now
concerning
these
Instances
we
may
observe
three
Things
to
our
present
purpose
.
(
1.
)
These
and
the
like
gracious
Actings
of
the
Soul
of
Christ
,
were
the
Wayes
and
Means
whereby
in
his
Death
and
Bloodshedding
,
which
was
violent
and
by
force
inflicted
on
him
as
to
the
outward
Instruments
,
and
was
penal
as
to
the
Sentence
of
the
Law
,
he
voluntarily
and
freely
offered
up
himself
a
Sacrifice
unto
God
for
to
make
Atonement
.
And
these
were
the
things
which
from
the
dignity
of
his
Person
became
Efficacious
and
Victorious
.
Without
these
his
Death
and
Bloodshedding
had
been
no
Oblation
.
(
2.
)
These
were
the
things
which
rendred
his
Offering
of
himself
,
to
be
a
Sacrifice
of
a
sweet
sm●lling
Savour
unto
God
,
Ephes.
5.
2.
God
was
so
absolutely
delighted
and
pleased
with
these
high
and
glorious
Acts
of
Grace
and
Obedience
in
Jesus
Christ
,
that
he
smelt
as
it
were
a
Savour
of
Rest
towards
Mankind
,
or
those
for
whom
he
offered
himself
;
so
that
he
would
be
angry
with
them
no
more
,
curse
them
no
more
:
As
it
is
said
of
the
Type
of
it
in
the
Sacrifice
of
Noah
,
Gen.
8.
20
,
21.
God
was
more
pleased
with
the
Obedience
of
Christ
,
than
he
was
displeased
with
the
Sin
and
Disobedience
of
Adam
,
Rom.
5.
17
,
18
,
19.
It
was
not
then
the
outward
suffering
of
a
violent
and
bloody
Death
which
was
inflicted
on
him
,
by
the
most
horrible
wickedness
that
ever
Humane
Nature
brake
forth
into
,
that
God
was
atoned
,
Acts
2.
23.
Nor
yet
was
it
meerly
his
enduring
the
Penalty
of
the
Law
,
that
was
the
means
of
our
Deliverance
.
But
the
voluntary
giving
up
of
himself
to
be
a
Sacrifice
in
these
Holy
Acts
of
Obedience
,
was
that
upon
which
in
an
especial
manner
God
was
reconciled
unto
us
.
All
these
things
being
wrought
in
the
Humane
Nature
by
the
Holy
Ghost
,
who
in
the
time
of
his
Offering
acted
all
his
Graces
unto
the
utmost
;
He
is
said
thereon
to
offer
himself
unto
God
through
the
Eternal
Spirit
,
by
whom
as
our
High
Priest
he
was
Consecrated
,
Spirited
,
and
Acted
thereunto
.
Sect.
10
Eighthly
;
There
was
a
peculiar
Work
of
the
Holy
Spirit
towards
the
Lord
Christ
whilst
he
was
in
the
State
of
the
Dead
.
For
here
our
precedeing
Rule
must
be
remembred
;
namely
,
that
notwithstanding
the
Union
of
the
Humane
Nature
of
Christ
with
the
Divine
in
the
Person
of
the
Son
,
yet
the
Communications
of
God
unto
it
,
beyond
Subsistence
,
were
voluntary
.
Thus
in
his
Death
the
Union
of
his
Natures
in
his
Person
was
not
in
the
least
impeached
;
but
yet
for
his
Soul
or
Spirit
he
recommends
that
in
an
especial
manner
into
the
Hands
of
God
his
Father
,
Psal.
31.
5.
Luke
23.
46.
Father
into
thy
Hands
I
commend
my
Spirit
;
for
the
Father
had
ingaged
himself
in
an
Eternal
Covenant
,
to
take
care
of
him
,
to
preserve
and
protect
him
even
in
Death
,
and
to
shew
him
again
the
Way
and
Path
of
Life
,
Psal.
16.
11.
Notwithstanding
then
the
Union
of
his
Person
,
his
Soul
in
its
separate
State
was
in
an
especial
manner
under
the
care
protection
and
power
of
the
Father
,
preserved
in
his
Love
until
the
Hour
came
wherein
he
shewed
him
again
the
Path
of
Life
.
His
Holy
Body
in
the
Grave
continued
under
the
especial
care
of
the
Spirit
of
God
,
and
hereby
was
accomplished
that
great
Promise
,
That
his
Soul
should
not
be
left
in
Hell
,
nor
the
Holy
One
see
Corruption
,
Psal.
16.
10.
Acts
2.
31.
It
is
the
Body
of
Christ
which
is
here
called
the
Holy
One
;
as
it
was
made
an
holy
Thing
by
the
Conception
of
it
in
the
Womb
by
the
Power
of
the
Holy
Ghost
.
And
it
is
here
spoken
of
in
contradistinction
unto
his
Soul
,
and
opposed
by
Peter
unto
the
Body
of
David
,
which
when
it
died
saw
Corruption
,
Acts
2.
29.
This
Pure
and
Holy
Substance
was
preserved
in
its
Integrity
by
the
overshadowing
Power
of
the
Holy
Spirit
,
without
any
of
those
Accidents
of
change
which
attend
the
dead
Bodies
of
others
.
I
deny
not
but
there
was
use
made
of
the
Ministry
of
Angels
about
the
dead
Body
of
Christ
whilst
it
was
in
the
Grave
;
even
those
which
were
seen
sitting
afterwards
in
the
place
where
he
lay
,
John
20.
12.
by
these
was
it
preserved
from
all
outward
Force
and
Violation
;
But
this
also
was
under
the
peculiar
care
of
the
Spirit
of
God
,
who
how
he
worketh
by
Angels
hath
been
before
declared
.
Sect.
11
Ninthly
;
There
was
a
peculiar
Work
of
the
Holy
Spirit
in
his
Resurrection
,
this
being
the
compleating
Act
in
laying
the
Foundation
of
the
Church
whereby
Christ
entred
into
his
Rest
,
the
great
Testimony
given
unto
the
finishing
of
the
Work
of
Redemption
,
with
the
satisfaction
of
God
therein
,
and
his
acceptation
of
the
Person
of
the
Redeemer
.
It
is
on
various
accounts
assigned
distinctly
to
each
Person
in
the
Trinity
.
And
this
not
only
as
all
the
external
Works
of
God
are
individed
,
each
Person
being
equally
concerned
in
their
Operation
,
but
also
upon
the
account
of
their
especial
respect
unto
and
interest
in
the
Work
of
Redemption
,
in
the
manner
before
declared
.
Unto
the
Father
it
is
ascribed
on
the
account
of
his
Authority
,
and
the
declaration
therein
of
Christ's
perfect
accomplishment
of
the
Work
committed
unto
him
;
Acts
2.
24.
Him
hath
God
raised
up
,
having
loosed
the
Pains
of
Death
,
because
it
was
not
possible
that
he
should
be
holden
of
it
;
it
is
the
Father
who
is
spoken
of
.
And
he
is
said
,
as
in
other
places
,
to
raise
Christ
from
the
Dead
;
but
this
he
doth
with
respect
unto
his
loosing
the
Pains
of
Death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
with
a
little
alteration
of
one
Vowel
,
signifie
the
Sorrows
of
Death
,
or
the
Cords
of
Death
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
the
Sorrow
of
Death
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
the
Cords
of
Death
,
see
Psal.
18.
4.
Psal.
116.
3.
And
these
Sorrows
of
Death
here
intended
were
the
Cords
of
it
,
that
is
,
the
Power
it
had
to
bind
the
Lord
Christ
for
a
season
under
it
.
For
the
Pains
of
Death
,
that
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tormenting
Pains
,
ended
in
his
death
it self
.
But
the
Consequents
of
them
are
here
reckoned
unto
them
,
or
the
continuance
under
the
Power
of
Death
according
unto
the
Sentence
of
the
Law
.
These
God
loosed
when
the
Law
being
fully
satisfied
the
Sentence
of
it
was
taken
off
,
and
the
Lord
Christ
was
acquitted
from
its
whole
Charge
.
This
was
the
Act
of
God
the
Father
,
as
the
Supream
Rector
and
Judg
of
all
.
Hence
he
is
said
to
raise
him
from
the
Dead
,
as
the
Judg
by
his
Order
delivereth
an
acquitted
Prisoner
,
or
one
who
hath
answered
the
Law
.
The
same
Work
he
also
takes
unto
himself
;
John
10.
17
,
18.
I
lay
down
my
Life
that
I
may
take
it
again
,
no
Man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
,
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
.
For
although
Men
by
violence
took
away
his
Life
,
when
with
wicked
hands
they
crucified
and
slew
him
,
Acts
2.
23.
Chap.
3.
15
;
Yet
because
they
had
neither
Authority
nor
Ability
so
to
do
without
his
own
consent
,
he
saith
,
No
Man
could
or
did
take
away
his
Life
,
that
is
,
against
his
Will
,
by
Power
over
him
,
as
the
lives
of
other
Men
are
taken
away
;
for
this
neither
Angels
nor
Men
could
do
.
So
also
although
the
Father
is
said
to
raise
him
from
the
Dead
by
taking
off
the
Sentence
of
the
Law
,
which
he
had
answered
;
yet
he
himself
also
took
his
Life
again
by
an
Act
of
the
Love
,
Care
,
and
Power
of
his
Divine
Nature
;
his
living
again
being
an
Act
of
his
Person
,
although
the
Humane
Nature
only
died
.
But
the
peculiar
efficiency
in
the
reuniting
of
his
most
Holy
Soul
and
Body
was
an
Effect
of
the
Power
of
the
Holy
Spirit
;
1
Pet.
3.
18.
He
was
put
to
death
in
the
Flesh
,
but
quickned
in
the
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
restored
to
Life
by
the
Spirit
;
and
this
was
that
Spirit
whereby
he
preached
unto
them
that
were
disobedient
in
the
dayes
of
Noah
,
v.
19
,
20.
or
that
Spirit
of
Christ
which
was
in
the
Prophets
from
the
Foundation
of
the
World
,
1
Pet.
1.
11
,
12.
by
which
he
preached
in
Noah
unto
that
disobedient
Generation
,
2
Pet.
2.
5.
whereby
the
Spirit
of
God
strove
for
a
season
with
those
Inhabitants
of
the
Old
World
,
Gen.
6.
3.
that
is
the
Holy
Spirit
of
God
.
To
the
same
purpose
we
are
instructed
by
our
Apostle
;
Rom.
8.
11.
But
if
the
Spirit
of
him
that
raised
up
Jesus
from
the
Dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
Dead
shall
also
quicken
your
Mortal
Bodies
by
his
Spirit
which
dwelleth
in
you
.
God
shall
quicken
our
Mortal
Bodies
also
,
by
the
same
Spirit
whereby
he
raised
Christ
from
the
Dead
.
For
so
the
Relation
of
the
one
Work
to
the
other
,
requires
the
words
to
be
understood
.
And
he
asserts
again
the
same
expresly
,
Ephes.
1.
17
,
18
,
19
,
20.
he
prayes
that
God
would
give
his
Holy
Spirit
unto
them
,
as
a
Spirit
of
Wisdom
and
Revelation
,
v.
17.
The
Effects
thereof
in
them
and
upon
them
are
described
,
v.
18.
and
this
he
desires
that
they
may
so
be
made
Partakers
of
,
that
by
the
Work
of
the
Spirit
of
God
in
themselves
renewing
and
quickning
of
them
,
they
might
have
an
experience
of
that
exceeding
greatness
of
his
Power
,
which
he
put
forth
in
the
Lord
Christ
when
he
raised
him
from
the
Dead
.
And
the
Evidence
or
Testimony
given
unto
his
being
the
Son
of
God
,
by
his
Resurrection
from
the
Dead
,
is
said
to
be
according
to
the
Spirit
of
Holiness
,
or
the
Holy
Spirit
,
Rom.
1.
4.
He
was
positively
declared
to
be
the
Son
of
God
by
his
Resurrection
from
the
Dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
by
the
powerful
working
of
the
Holy
Spirit
.
This
also
is
the
intendment
of
that
Expression
,
1
Tim.
3.
16.
Justified
in
the
Spirit
.
God
was
manifest
in
the
Flesh
by
his
Incarnation
and
Passion
therein
,
and
justified
in
the
Spirit
by
a
Declaration
of
his
acquitment
from
the
Sentence
of
Death
,
and
all
the
Evils
which
he
underwent
,
with
the
Reproaches
wherewith
he
was
contemptuously
used
,
by
his
Quickning
and
Resurrection
from
the
Dead
,
through
the
mighty
and
effectual
working
of
the
Spirit
of
God
.
Sect.
12
Tenthly
;
It
was
the
Holy
Spirit
that
glorified
the
Humane
Nature
,
and
made
it
every
way
meet
for
its
Eternal
Residence
at
the
Right
Hand
of
God
,
and
a
Pattern
of
the
Glorification
of
the
Bodies
of
them
that
believe
on
him
.
He
who
first
made
his
Nature
Holy
,
now
made
it
Glorious
.
And
as
we
are
made
conformable
unto
him
in
our
Souls
here
,
his
Image
being
renewed
in
us
by
the
Spirit
,
so
he
is
in
his
Body
now
glorified
by
the
Effectual
Operation
of
the
same
Spirit
,
the
Exemplar
and
Pattern
of
that
Glory
which
in
our
Mortal
Bodies
we
shall
receive
by
the
same
Spirit
.
For
when
he
appears
we
shall
be
like
him
,
1
John
3.
2.
seeing
he
will
change
our
vile
Bodies
,
that
they
may
be
fashioned
like
unto
his
Glorious
Body
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
unto
himself
,
Phil.
3.
21.
And
these
are
some
of
the
principal
Instances
of
the
Operations
of
the
Holy
Spirit
on
the
Humane
Nature
of
the
Head
of
the
Church
.
The
whole
of
them
all
,
I
confess
,
is
a
Work
that
we
can
look
but
little
into
,
only
what
is
plainly
revealed
we
desire
to
receive
and
imbrace
;
considering
that
if
we
are
his
,
we
are
predestinated
to
be
made
conformable
in
all
things
unto
him
,
and
that
by
the
powerful
and
effectual
Operation
of
that
Spirit
which
thus
wrought
all
things
in
him
to
the
Glory
of
God
.
And
as
it
is
a
matter
of
unspeakable
consolation
unto
us
,
to
consider
what
hath
been
done
in
and
upon
our
Nature
by
the
Application
of
the
Love
and
Grace
of
God
through
his
Spirit
unto
it
;
so
it
is
of
great
Advantage
,
in
that
it
directs
our
Faith
and
Supplications
in
our
Endeavours
after
Conformity
with
him
,
which
is
our
next
End
,
under
the
enjoyment
of
God
in
Glory
.
What
therefore
in
these
Matters
we
apprehend
we
embrace
;
and
for
the
depth
of
them
they
are
the
Object
of
our
Admiration
and
Praise
.
Sect.
13
Secondly
;
There
is
yet
another
Work
of
the
Holy
Spirit
,
not
immediately
in
and
upon
the
Person
of
the
Lord
Christ
,
but
towards
him
and
on
his
behalf
with
respect
unto
his
Work
and
Office
.
And
it
comprizeth
the
Head
and
Fountain
of
the
whole
Office
of
the
Holy
Spirit
towards
the
Church
.
This
was
his
witness-bearing
unto
the
Lord
Christ
;
namely
,
that
he
was
the
Son
of
God
,
the
true
Messiah
,
and
that
the
Work
which
he
performed
in
the
World
,
was
committed
unto
him
by
God
the
Father
to
accomplish
.
And
this
same
Work
he
continueth
to
attend
unto
,
unto
this
day
,
and
will
do
so
to
the
consummation
of
all
things
.
It
is
known
how
the
Lord
Christ
was
reproached
whilst
he
was
in
this
World
,
and
how
ignominiously
he
was
sent
out
of
it
by
Death
.
Hereon
a
great
contest
ensued
amongst
mankind
,
wherein
Heaven
and
Hell
were
deeply
ingaged
.
The
greatest
part
of
the
World
,
the
Princes
,
Rulers
,
and
Wise
Men
of
it
,
affirmed
that
he
was
an
Impostor
,
a
Seducer
,
a
Malefactor
,
justly
punished
for
his
Evil
Deeds
.
He
on
the
other
side
chose
twelve
Apostles
to
bear
Testimony
unto
the
Holiness
of
his
Life
,
the
Truth
and
Purity
of
his
Doctrine
,
the
Accomplishment
of
the
Prophesies
of
the
Old
Testament
in
his
Birth
,
Life
,
Work
,
and
Death
;
and
in
especial
unto
his
Resurrection
from
the
Dead
,
whereby
he
was
justified
and
acquitted
from
all
the
Reproaches
of
Hell
and
the
World
,
and
their
Calumnies
refelled
.
But
what
could
the
Testimony
of
twelve
poor
Men
,
though
never
so
honest
,
prevail
against
the
confronting
Suffrage
of
the
World
?
Wherefore
this
Work
of
bearing
witness
unto
the
Lord
Christ
,
was
committed
unto
him
who
is
above
and
over
all
,
who
knoweth
how
,
and
is
able
to
make
his
Testimony
prevalent
;
John
15.
26.
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
Truth
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
Accordingly
the
Apostles
plead
his
concurring
Testimony
;
Acts
5.
32.
And
we
are
his
Witnesses
of
these
things
,
and
so
also
is
the
Holy
Spirit
,
whom
God
hath
given
to
them
that
obey
him
.
And
how
he
thus
gave
his
Testimony
our
Apostle
declares
,
Heb.
2.
4.
God
also
bearing
witness
with
them
,
(
that
is
,
the
Apostles
)
both
with
Signs
and
Wonders
,
and
with
divers
Miracles
and
Gifts
of
the
Holy
Spirit
according
to
his
Will.
The
first
principal
End
why
God
gave
the
Holy
Spirit
to
work
all
those
miraculous
Effects
in
them
that
believed
in
Jesus
,
was
to
bear
witness
unto
his
Person
that
he
was
indeed
the
Son
of
God
,
owned
and
exalted
by
him
.
For
no
Man
not
utterly
forsaken
of
all
Reason
and
Understanding
,
not
utterly
blinded
,
would
once
imagine
that
the
Holy
Spirit
of
God
would
work
such
marvelous
Operations
in
and
by
them
who
believed
on
him
,
if
he
designed
not
to
justifie
his
Person
,
Work
,
and
Doctrine
thereby
.
And
this
in
a
short
time
,
together
with
that
effectual
Power
which
he
put
forth
in
and
by
the
Preaching
of
the
Word
,
carried
not
only
his
Vindication
against
all
the
Machinations
of
Satan
,
and
his
Instruments
throughout
the
World
,
but
also
subdued
the
generality
of
Mankind
unto
Faith
in
him
and
Obedience
unto
him
,
1
Cor.
10.
4
,
5.
And
upon
this
Testimony
it
is
,
that
there
is
real
Faith
in
him
yet
maintained
in
the
World
.
This
is
that
which
he
promised
unto
his
Disciples
whilst
he
was
yet
with
them
in
the
World
,
when
their
hearts
were
solicitous
how
they
should
bear
up
against
their
Adversaries
upon
his
absence
.
I
will
▪
saith
he
,
send
the
Comforter
unto
you
,
and
when
he
is
come
he
will
reprove
the
World
of
Sin
,
and
of
Righteousness
,
and
of
Judgment
;
of
sin
,
because
they
believe
not
on
me
;
of
Righteousness
,
because
I
go
to
my
Father
and
ye
see
me
no
more
;
of
Judgment
,
because
the
Prince
of
this
World
is
Judged
,
John
16.
7
,
8
,
9
,
10
,
11.
The
Reason
why
the
World
believed
not
on
Christ
,
was
because
they
believed
not
that
he
was
sent
of
God
,
John
9.
29.
By
his
Testimony
the
Spirit
was
to
reprove
the
World
of
their
Infidelity
,
and
to
convince
them
of
it
by
evidencing
the
Truth
of
his
Mission
.
For
hereon
the
whole
issue
of
the
Controversie
between
him
and
the
World
did
depend
.
Whether
he
were
Righteous
or
a
Deceiver
,
was
to
be
determined
by
his
being
sent
,
or
not
sent
of
God
,
and
consequently
God's
Acceptance
or
Disapprobation
of
him
.
That
he
was
so
sent
,
so
approved
,
the
Holy
Spirit
convinced
the
World
by
his
Testimony
,
manifesting
that
he
went
to
the
Father
,
and
was
exalted
by
him
;
for
it
was
upon
his
Ascention
and
Exaltation
that
he
received
and
poured
out
the
Promise
of
the
Spirit
to
this
purpose
,
Acts
2.
33.
Moreover
whilst
he
was
in
the
World
,
there
was
an
unrighteous
Judgment
by
the
instigation
of
Satan
passed
upon
him
.
On
this
Testimony
of
the
Spirit
,
that
Judgment
was
to
be
reversed
,
and
a
contrary
Sentence
passed
on
the
Author
of
it
,
the
Prince
of
this
World
.
For
by
the
Gospel
so
testified
unto
,
was
he
Discovered
,
Convicted
,
Judged
,
Condemned
,
and
cast
out
of
that
Power
and
Rule
in
the
World
,
which
by
the
darkness
of
the
Minds
of
Men
within
,
and
Idolatry
without
,
he
had
obtained
and
exercised
.
And
that
the
Holy
Spirit
continueth
to
do
the
same
Work
,
though
not
absolutely
by
the
same
means
unto
this
very
day
,
shall
be
afterwards
declared
.
And
by
these
Considerations
may
we
be
led
into
that
Knowledg
of
,
and
Acquaintance
with
our
Lord
Jesus
Christ
,
which
is
so
necessary
,
so
useful
,
and
so
much
recommended
unto
us
in
the
Scripture
.
And
the
utter
neglect
of
Learning
the
Knowledg
of
Christ
,
and
of
the
Truth
as
it
is
in
him
,
is
not
more
pernicious
unto
the
Souls
of
Men
,
than
is
the
learning
of
it
by
undue
means
,
whereby
false
and
mischievous
Ideas
or
Representations
of
him
are
infused
into
the
Minds
of
Men.
The
Papists
would
learn
and
teach
him
by
Images
,
the
Work
of
Mens
Hands
,
and
Teachers
of
Lies
.
For
besides
that
they
are
forbidden
by
God
himself
to
be
used
unto
any
such
purposes
,
and
therefore
cursed
with
barrenness
and
uselesness
as
to
any
end
of
Faith
or
Holiness
;
they
are
in
themselves
suited
only
to
ingenerate
low
and
carnal
Thoughts
in
depraved
superstitious
Minds
.
For
as
the
Worshippers
of
such
Images
know
not
what
is
the
proper
Cause
nor
the
proper
Object
of
that
Reverence
,
and
those
Affections
they
find
in
themselves
,
when
they
approach
unto
them
and
adore
before
them
;
So
the
Apprehensions
which
they
can
have
hereby
,
tend
but
to
the
knowing
after
the
flesh
,
which
the
Apostle
looked
on
as
no
part
of
his
Duty
,
2
Cor.
5.
16.
But
the
Glory
of
the
Humane
Nature
,
as
united
unto
the
Person
of
the
Son
of
God
,
and
ingaged
in
the
discharge
of
his
Office
of
Mediator
,
consists
alone
in
these
eminent
,
peculiar
,
ineffable
Communications
of
the
Spirit
of
God
unto
him
,
and
his
powerful
Operations
in
him
;
This
is
represented
unto
us
in
the
Glass
of
the
Gospel
,
which
we
beholding
by
Faith
are
changed
into
the
same
Image
by
the
same
Spirit
,
2
Cor.
3.
18.
Sect.
15
Our
Lord
Christ
himself
did
foretel
us
that
there
would
be
great
enquiries
after
him
,
and
that
great
Deceits
would
be
immixed
therewithal
;
If
,
saith
he
,
they
shall
say
unto
you
,
He
is
in
the
Wilderness
,
go
not
forth
,
behold
he
is
in
the
Secret
Chambers
,
believe
it
not
,
Matth.
24.
26.
It
is
not
a
Wilderness
,
low
,
persecuted
,
unglorious
and
invisible
Condition
,
as
to
outward
Profession
,
that
our
Saviour
here
intendeth
.
For
himself
foretold
that
his
Church
should
be
driven
into
the
Wilderness
,
and
nourished
there
,
and
that
for
a
long
season
,
Rev.
12.
6.
And
where
his
Church
is
there
is
Christ
,
for
his
Promise
is
to
be
with
them
and
among
them
unto
the
end
of
the
World
,
Matth.
28.
20.
Nor
by
Secret
Chambers
doth
he
intend
those
private
places
of
meeting
for
security
,
which
all
his
Disciples
for
some
hundreds
of
years
were
compelled
unto
and
did
make
use
of
,
after
his
Apostles
who
met
sometimes
in
an
upper
Room
,
sometimes
in
the
Night
for
fear
of
the
Jews
.
And
such
it
is
notorious
were
all
the
Meetings
of
the
Primitive
Christians
.
But
our
Saviour
here
foretels
the
false
wayes
that
some
would
pretend
he
is
taught
by
and
found
in
.
For
,
first
,
some
would
say
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Desart
or
Wilderness
;
and
if
Men
would
go
forth
thither
,
there
they
would
see
him
and
find
him
.
And
there
is
nothing
intended
hereby
,
but
the
ancient
Superstitious
Monks
,
who
under
a
pretence
of
Religion
retired
themselves
into
Desarts
and
Solitary
Places
.
For
there
they
pretended
great
Intercourse
with
Christ
,
great
Visions
and
Appearances
of
him
,
being
variously
deluded
and
imposed
on
by
Satan
and
their
own
Imaginations
.
It
is
ridiculous
on
the
one
hand
,
and
deplorable
on
the
other
,
to
consider
the
woful
Follies
,
Delusions
,
and
Superstitions
this
sort
of
Men
fell
into
:
Yet
was
in
those
dayes
nothing
more
common
,
than
to
say
,
That
Christ
was
in
the
Desart
,
conversing
with
the
Monks
and
Anchorites
.
Go
not
forth
unto
them
,
saith
our
Lord
Christ
,
for
in
so
doing
you
will
be
deceived
;
And
again
saith
he
,
If
they
say
unto
them
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Secret
Chambers
,
believe
it
not
.
There
is
,
or
I
am
much
deceived
,
a
deep
and
mysterious
Instruction
in
these
words
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
those
secret
places
in
an
House
where
Bread
and
Wine
and
Cates
of
all
sorts
are
laid
up
and
stored
.
This
is
the
proper
signification
and
use
of
the
word
.
What
pretence
then
could
there
be
for
any
to
say
that
Christ
was
in
such
a
place
?
Why
,
there
insued
so
great
a
pretence
hereof
,
and
so
horrible
a
superstition
thereon
,
that
it
was
of
Divine
Wisdom
to
foresee
it
,
and
of
Divine
Goodness
to
forewarn
us
of
it
.
For
it
is
nothing
but
the
Popish
Figment
of
Transubstantiation
that
is
intended
.
Christ
must
be
in
the
secret
Places
where
their
Wafer
and
Wine
was
deposited
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Concerning
this
saith
our
Saviour
,
believe
them
not
.
All
Crafts
and
Frauds
and
bloody
Violences
will
be
used
to
compel
you
to
believe
a
Christ
in
the
Pix
and
Repository
;
but
if
you
would
not
be
seduced
,
believe
them
not
.
Such
are
the
false
wayes
whereby
some
have
pretended
to
teach
Christ
,
and
to
learn
him
,
which
have
led
them
from
him
into
hurtful
Snares
and
Perdition
.
The
consideration
that
we
have
insisted
on
will
guide
us
,
if
attended
,
unto
a
Spiritual
and
Saving
Knowledg
of
him
,
and
we
are
to
learn
thus
to
know
him
.
Sect.
16
First
;
That
we
may
love
him
with
a
pure
unmixed
Love
.
It
is
true
,
it
is
the
Person
of
Christ
as
God
and
Man
,
that
is
the
Proper
and
Ultimate
Object
of
our
Love
towards
him
.
But
a
clear
distinct
Consideration
of
his
Natures
and
their
Excellencies
is
effectual
to
stir
up
and
draw
forth
our
Love
towards
him
.
So
the
Spouse
in
the
Canticles
rendring
a
Reason
of
her
intense
Affections
towards
him
,
sayes
,
That
he
is
White
and
Ruddy
,
the
chiefest
of
ten
thousand
;
that
is
,
perfect
in
the
Beauty
of
the
Graces
of
the
Holy
Spirit
,
which
rendred
him
exceeding
amiable
.
So
also
Psal.
45.
2.
Would
you
therefore
propose
Christ
unto
your
Affections
,
so
as
that
your
Love
unto
him
may
be
sincere
and
without
corruption
as
it
is
required
to
be
,
Ephes.
6.
24.
that
you
may
not
lavish
away
the
Actings
of
your
Souls
upon
a
false
Object
,
and
think
you
love
Christ
,
when
you
love
only
the
Imaginations
of
your
own
Breasts
;
consider
his
Humane
Nature
,
as
it
was
rendred
beautiful
and
lovely
by
the
Work
of
the
Spirit
of
God
upon
it
before
described
.
Do
you
love
him
because
he
was
and
is
so
full
of
Grace
,
so
full
of
Holiness
,
because
in
him
there
was
an
All-fulness
of
the
Graces
of
the
Spirit
of
God
?
Consider
aright
what
hath
been
delivered
concerning
him
,
and
if
you
can
and
do
on
the
account
thereof
delight
in
him
,
and
love
him
,
your
Love
is
Genuine
and
Spiritual
.
But
if
your
Love
be
meerly
out
of
an
apprehension
of
his
being
now
Glorious
in
Heaven
,
and
there
able
to
do
you
Good
or
Evil
,
it
differs
not
much
from
that
of
the
Papists
,
whose
Love
is
much
regulated
in
its
Actings
,
by
the
good
or
bad
painting
of
the
Images
whereby
they
represent
him
.
You
are
often
pressed
to
direct
your
Love
unto
the
Person
of
Christ
,
and
it
is
that
which
is
your
principal
Duty
in
this
World
.
But
this
you
cannot
do
without
a
distinct
Notion
and
Knowledg
of
him
.
There
are
therefore
three
things
in
general
that
you
are
to
consider
to
this
purpose
.
(
1.
)
The
Blessed
Union
of
his
two
Natures
in
the
same
Person
.
Herein
he
is
singular
,
God
having
taken
that
especial
State
on
him
,
which
in
no
other
thing
or
way
had
any
Consideration
;
This
therefore
is
to
have
a
specialty
in
our
Divine
Love
to
the
Person
of
Christ
.
(
2.
)
The
Uncreated
Glories
of
the
Divine
Nature
,
whence
our
Love
hath
the
same
Object
with
that
which
we
owe
unto
God
absolutely
.
(
3.
)
That
Perfection
and
Fulness
of
Grace
which
dwelt
in
his
Humane
Nature
,
as
communicated
unto
him
by
the
Holy
Spirit
whereof
we
have
treated
.
If
you
love
the
Person
of
Christ
,
it
must
be
on
these
Considerations
.
Which
whilst
some
have
neglected
,
they
have
doted
on
their
own
Imaginations
;
and
whilst
they
have
thought
themselves
even
sick
of
Love
for
Christ
,
they
have
only
languished
in
their
own
Fancies
.
Secondly
;
We
are
to
know
Christ
so
,
as
to
labour
after
conformity
unto
him
.
And
this
Conformity
consists
only
in
a
Participation
of
those
Graces
whose
fulness
dwells
in
him
.
We
can
therefore
no
other
way
regularly
press
after
it
,
but
by
an
Acquaintance
with
,
and
due
Consideration
of
the
Work
of
the
Spirit
of
God
upon
his
Humane
Nature
,
which
is
therefore
worthy
of
our
most
diligent
enquiry
into
.
And
so
have
we
given
a
brief
delineation
of
the
Dispensation
and
Work
of
the
Holy
Spirit
,
in
and
towards
the
Person
of
our
Lord
Jesus
Christ
,
the
Head
of
the
Church
;
his
preparation
of
a
Mystical
Body
for
him
,
in
his
Powerful
Gracious
Work
on
the
Elect
of
God
,
doth
nextly
ensue
.
The
General
Work
of
the
Holy
Spirit
in
the
New
Creation
,
with
respect
unto
the
Members
of
that
Body
whereof
Christ
is
the
Head
.
CHAP.
V.
(1)
Christ
the
Head
of
the
New
Creation
.
(
2.
)
Things
premised
in
general
unto
the
remaining
Work
of
the
Spirit
.
Things
presupposed
unto
the
Work
of
the
Spirit
towards
the
Church
,
the
Love
and
Grace
of
Father
and
Son
.
(
3.
)
The
whole
Work
of
the
building
of
the
Church
committed
to
the
Holy
Spirit
;
Acts
2.
33.
opened
.
(
4.
)
The
Foundation
of
the
Church
in
the
Promise
of
the
Spirit
,
and
its
Building
by
him
alone
.
(
5.
)
Christ
present
with
his
Church
only
by
his
Spirit
,
Mat.
28.
19.
Acts
1.
9
,
10.
Acts
3.
21.
Mat.
18.
19.
1
Cor.
6.
16.
1
Cor.
3.
16.
compared
.
(
6.
)
The
Holy
Spirit
works
the
Work
of
Christ
;
John
16.
13
,
14
,
15.
opened
.
(
7.
)
The
Holy
Spirit
the
peculiar
Author
of
all
Grace
.
(
8.
)
The
Holy
Spirit
worketh
all
this
according
to
his
own
Will.
1.
His
Will
and
Pleasure
is
in
all
his
Works
.
2.
He
works
variously
as
to
the
Kinds
and
Degrees
of
his
Operations
.
How
he
may
be
resisted
,
how
not
.
(9)
How
the
same
Work
is
ascribed
unto
the
Spirit
distinctly
,
and
to
others
with
him
.
(
10.
)
The
General
Heads
of
his
Operations
towards
the
Church
.
Sect.
1
WE
have
considered
the
Work
of
the
Spirit
of
God
in
his
laying
the
Foundation
of
the
Church
of
the
New
Testament
,
by
his
Dispensations
towards
the
Head
of
it
,
our
Lord
Jesus
Christ
.
He
is
the
Foundation
Stone
of
this
Building
,
with
seven
Eyes
engraven
on
him
,
or
filled
with
an
absolute
perfection
of
all
the
Gifts
and
Graces
of
the
Spirit
,
Zech.
3.
9.
which
when
he
is
exalted
also
as
the
Head
Stone
in
the
Corner
,
there
are
shoutings
in
Heaven
and
Earth
,
crying
,
Grace
,
Grace
unto
him
,
Zech.
4.
7.
As
upon
the
laying
of
the
Foundation
,
and
placing
of
the
Corner
Stones
of
the
Earth
in
the
Old
Creation
;
the
Morning
Stars
sang
together
,
and
all
the
Sons
of
God
shouted
for
Joy
,
Job
38.
6
,
7.
So
upon
the
laying
of
this
Foundation
,
and
placing
of
this
Corner
Stone
in
the
New
Creation
,
all
things
sing
together
and
cry
,
Grace
,
Grace
unto
it
.
The
same
Hand
which
laid
this
Foundation
,
doth
also
finish
the
Building
.
The
same
Spirit
which
was
given
unto
him
,
not
by
Measure
,
Joh.
3.
34.
giveth
Grace
unto
every
one
of
us
,
according
to
the
Measure
of
the
Gift
of
Christ
,
Ephes.
4.
7.
And
this
falleth
now
under
our
Consideration
;
namely
,
the
perfecting
the
Work
of
the
New
Creation
by
the
effectual
Operation
and
Distributions
of
the
Spirit
of
God
.
And
this
belongs
unto
the
Establishment
of
our
Faith
,
that
he
who
Prepared
,
Sanctified
,
and
Glorified
the
Humane
Nature
,
the
Natural
Body
of
Jesus
Christ
,
the
Head
of
the
Church
,
hath
undertaken
to
Prepare
,
Sanctifie
,
and
Glorifie
his
Mystical
Body
,
or
all
the
Elect
given
unto
him
of
the
Father
.
Concerning
which
before
we
come
to
consider
particular
Instances
,
some
things
in
general
must
be
premised
;
which
are
these
that
follow
.
Sect.
2
First
;
Unto
the
Work
of
the
Holy
Spirit
towards
the
Church
,
some
things
are
supposed
from
whence
it
proceeds
,
which
it
is
built
upon
,
and
resolved
into
.
It
is
not
an
Original
but
a
Perfecting
Work
;
some
things
it
supposeth
,
and
bringeth
all
things
to
perfection
;
And
these
are
,
First
;
The
Love
,
Grace
,
Counsel
and
Eternal
Purpose
of
the
Father
.
(
2.
)
The
whole
Work
of
the
Mediation
of
Jesus
Christ
,
which
things
I
have
handled
elsewhere
.
For
it
is
the
peculiar
Work
of
the
Holy
Spirit
,
to
make
those
things
of
the
Father
and
Son
effectual
unto
the
Souls
of
the
Elect
,
to
the
Praise
of
the
Glory
of
the
Grace
of
God
.
God
doth
all
things
for
himself
,
and
his
Supream
End
is
the
manifestation
of
his
own
Glory
.
And
in
the
Old
or
First
Creation
,
he
seems
principally
or
firstly
to
intend
the
Demonstration
and
Exaltation
of
the
Glorious
Essential
Properties
of
his
Nature
,
his
Goodness
,
Power
,
Wisdom
,
and
the
like
:
as
Psal.
19.
1
,
2
,
3
,
4.
Rom.
1.
19
,
20
,
21.
Acts
14.
15
,
16
,
17.
Acts
7.
24
,
25
,
26
,
27.
leaving
only
on
the
Works
of
his
Hands
some
obscure
Impressions
of
the
distinction
of
Persons
,
subsisting
in
the
Unity
of
that
Being
,
whose
Properties
he
had
displayed
and
glorified
.
But
in
the
Work
of
the
New
Creation
,
God
firstly
and
principally
intends
the
especial
Revelation
of
each
Person
of
the
whole
Trinity
distinctly
,
in
their
peculiar
distinct
Operations
;
all
which
tend
ultimately
to
the
manifestation
of
the
Glory
of
his
Nature
also
.
And
herein
consists
the
principal
Advantage
of
the
New
Testament
above
the
Old
;
for
although
the
Work
of
the
New
Creation
was
begun
and
carried
on
Secretly
and
Virtually
under
the
Old
Testament
;
yet
they
had
not
a
full
discovery
of
the
Oeconomy
of
the
Holy
Trinity
therein
,
which
was
not
evidently
manifest
until
the
whole
Work
was
illustriously
brought
to
Light
by
the
Gospel
.
Hence
although
there
appear
a
vigorous
acting
of
Faith
,
and
ardency
of
Affection
in
the
Approaches
of
the
Saints
unto
God
,
under
the
Old
Testament
;
yet
as
unto
a
clear
access
to
the
Father
through
the
Son
by
the
Spirit
,
as
Ephes.
2.
18.
wherein
the
Life
and
Comfort
of
our
Communion
with
God
doth
consist
,
we
hear
nothing
of
it
.
Herein
therefore
God
plainly
declares
,
that
the
Foundation
of
the
Whole
was
laid
in
the
Counsel
,
Will
,
and
Grace
of
the
Father
,
Ephes.
1.
3
4
,
5
,
6.
Then
that
the
making
way
for
the
accomplishing
of
that
Counsel
of
his
,
so
that
it
might
be
brought
forth
to
the
praise
of
his
Glory
,
is
by
the
Mediation
of
the
Son
;
God
having
designed
in
this
Work
to
bring
things
so
about
,
that
all
Men
should
honour
the
Son
,
even
as
they
honour
the
Father
,
John
5.
23.
There
yet
remains
the
actual
Application
of
all
to
the
Souls
of
Men
,
that
they
may
be
Partakers
of
the
Grace
designed
in
the
Counsel
of
the
Father
,
and
prepared
in
the
Mediation
of
the
Son
.
And
herein
is
the
Holy
Spirit
to
be
manifested
and
glorified
,
that
He
also
,
together
with
the
Father
and
the
Son
,
may
be
Known
,
Adored
,
Worshipped
,
according
unto
his
own
Will.
This
is
the
Work
that
he
hath
undertaken
.
And
hereon
upon
the
solemn
Initiation
of
any
Person
into
the
Covenant
of
God
,
in
answer
unto
this
Design
and
Work
,
he
is
Baptized
into
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Spirit
,
Matth.
28.
18.
And
these
things
have
been
discoursed
of
before
,
though
necessarily
here
called
over
again
.
Sect.
3
Secondly
;
From
the
Nature
and
Order
of
this
Work
of
God
,
it
is
,
That
after
the
Son
was
actually
exhibited
in
the
Flesh
according
to
the
Promise
,
and
had
fulfilled
what
he
had
taken
upon
him
to
do
in
his
own
Person
,
the
great
Promise
of
carrying
on
and
finishing
the
whole
Work
of
the
Grace
of
God
in
our
Salvation
,
concerns
the
sending
of
the
Holy
Spirit
,
to
do
and
perform
what
he
also
had
undertaken
.
[
](A53720-e64060-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Jobius
apud
Photium
.
lib.
122.
Thus
when
our
Lord
Jesus
Christ
was
ascended
into
Heaven
,
and
began
conspicuously
and
gloriously
to
carry
on
the
building
of
his
Church
upon
himself
the
Rock
and
Foundation
of
it
,
it
is
said
,
That
being
exalted
by
the
Right
Hand
of
God
,
he
received
of
the
Father
the
Promise
of
the
Holy
Spirit
,
Acts
2.
33.
which
must
be
a
little
opened
.
Before
he
departed
from
his
Disciples
,
as
hath
been
mentioned
on
several
occasions
,
he
comforted
and
cheared
their
drooping
Spirits
,
with
the
Promise
of
sending
him
unto
them
,
which
he
often
repeated
and
inculcated
on
their
minds
,
John
14.
15
,
16.
And
(
2.
)
when
he
was
actually
leaving
of
them
after
his
Resurrection
he
gives
them
order
to
sit
still
,
and
not
to
ingage
in
the
publick
Work
of
building
the
Church
,
whereunto
he
had
designed
them
,
until
that
Promise
were
actually
accomplished
towards
them
,
Acts
1.
4.
Being
assembled
together
with
them
,
he
commanded
them
that
they
should
not
depart
from
Jerusalem
,
but
wait
for
the
Promise
of
the
Father
;
and
Vers.
8.
Ye
shall
receive
Power
after
the
Holy
Spirit
is
come
upon
you
,
and
ye
shall
be
Witnesses
unto
me
,
both
in
Jerusalem
and
in
all
Judea
,
and
in
Samaria
,
and
unto
the
utmost
parts
of
the
Earth
.
He
would
have
them
look
neither
for
Assistance
in
their
Work
,
nor
success
unto
it
,
but
from
the
promised
Spirit
alone
;
and
lets
them
know
also
,
that
by
his
Aid
they
should
be
enabled
to
carry
their
Testimony
of
him
to
the
uttermost
parts
of
the
Earth
.
And
herein
lay
,
and
herein
doth
lie
the
Foundation
of
the
Ministry
of
the
Church
,
as
also
its
Continuance
and
Efficacy
.
The
Kingdom
of
Christ
is
Spiritual
,
and
in
the
animating
Principles
of
it
,
invisible
.
If
we
fix
our
Minds
only
on
outward
Order
,
we
lose
the
Rise
and
Power
of
the
whole
;
it
is
not
an
outward
visible
Ordination
by
Men
,
though
that
be
necessary
by
Rule
and
Precept
,
but
Christ's
Communication
of
that
Spirit
,
the
Everlasting
Promise
whereof
he
received
of
the
Father
,
that
gives
Being
,
Life
,
Usefulness
,
and
success
to
the
Ministry
.
Wherefore
also
(
3.
)
upon
his
Ascention
in
the
Accomplishment
of
the
great
Promises
given
unto
the
Church
under
the
Old
Testament
,
Isa.
44.
3.
Joel
1.
18.
as
also
of
his
own
newly
given
unto
his
Disciples
,
he
poured
forth
his
Spirit
on
them
.
This
the
Apostle
Peter
declares
in
this
place
;
Being
exalted
by
the
right
Hand
of
God
,
and
having
received
of
the
Father
the
Promise
of
the
Holy
Spirit
;
he
shed
forth
what
they
then
saw
and
heard
,
in
the
Miraculous
Operations
and
Effects
of
it
.
And
he
is
said
then
to
receive
the
Promise
of
the
Father
,
because
he
then
received
the
thing
promised
.
The
Promise
was
not
then
first
given
unto
him
,
nor
did
he
then
receive
it
for
himself
;
For
as
the
Promise
was
given
long
before
,
so
in
his
own
Person
he
had
received
the
fulness
of
the
Spirit
from
his
Incarnation
,
as
hath
been
declared
.
But
now
he
had
Power
given
him
actually
to
fulfil
and
accomplish
the
Promise
in
the
Collation
of
the
thing
promised
,
and
is
thence
said
to
receive
the
Promise
.
So
Heb.
11.
13
,
39.
it
is
said
of
all
Believers
under
the
Old
Testament
,
That
they
died
in
Faith
,
having
not
received
the
Promise
;
that
is
,
the
thing
promised
was
not
actually
exhibited
in
their
dayes
,
though
they
had
the
Promise
of
it
;
as
it
is
expresly
said
of
Abraham
,
Chap.
7.
6.
The
Promise
therefore
it self
was
given
unto
the
Lord
Christ
,
and
actually
received
by
him
in
the
Covenant
of
the
Mediator
,
when
he
undertook
the
great
Work
of
the
Restauration
of
all
things
to
the
Glory
of
God
.
For
herein
had
he
the
Ingagement
of
the
Father
that
the
Holy
Spirit
should
be
poured
out
on
the
Sons
of
Men
,
to
make
effectual
unto
their
Souls
,
the
whole
Work
of
his
Mediation
;
wherefore
he
is
said
now
to
receive
this
Promise
,
because
on
his
account
,
and
by
him
as
exalted
,
it
was
now
solemnly
accomplished
,
in
and
towards
the
Church
.
In
the
same
manner
the
same
thing
is
described
,
Psal.
68.
18.
Thou
hast
ascended
on
High
,
thou
hast
led
Captivity
captive
,
thou
hast
received
Gifts
for
Men
;
which
is
rendred
,
Ephes.
4.
8.
Thou
hast
given
Gifts
unto
Men
,
for
he
received
the
Promise
at
this
time
,
only
to
give
out
the
Spirit
and
his
Gifts
unto
Men.
And
if
any
are
so
fond
as
to
expect
Strength
and
Assistance
in
the
Work
of
the
Ministry
without
him
,
or
such
success
in
their
Labours
as
shall
find
Acceptance
with
God
;
they
do
but
deceive
their
own
Souls
and
others
.
Sect.
4
Here
lay
the
Foundation
of
the
Christian
Church
.
The
Lord
Christ
had
called
his
Apostles
to
the
great
Work
of
building
his
Church
,
and
the
propagation
of
his
Gospel
in
the
World
.
Of
themselves
they
were
plainly
and
openly
defective
in
all
Qualifications
and
Abilities
that
might
contribute
any
thing
thereunto
.
But
whatever
is
wanting
in
themselves
,
whether
Light
,
Wisdom
,
Authority
,
Knowledg
,
Utterance
,
or
Courage
,
he
promiseth
to
supply
them
withal
.
And
this
he
would
not
do
,
nor
did
any
otherwise
,
but
by
sending
the
Holy
Spirit
unto
them
,
on
whose
presence
and
assistance
alone
depended
the
whole
success
of
their
Ministry
in
the
World
.
It
was
through
the
Holy
Ghost
that
he
gave
Commandments
unto
them
,
Acts
1.
2.
Those
Commandments
concern
the
whole
Work
in
Preaching
the
Gospel
and
Founding
of
the
Church
;
and
these
he
gives
unto
them
through
the
acting
of
Divine
Wisdom
in
the
Humane
Nature
by
the
Holy
Ghost
.
And
on
their
part
,
without
his
Assistance
he
forbids
them
to
attempt
any
thing
,
v.
4
,
8
,
9.
In
this
Promise
then
the
Lord
Christ
founded
the
Church
it self
,
and
by
it
he
builded
it
up
;
And
this
is
the
Hinge
whereon
the
whole
weight
of
it
doth
turn
and
depend
unto
this
day
.
Take
it
away
,
suppose
it
to
cease
as
unto
a
continual
Accomplishment
,
and
there
will
be
an
absolute
end
of
the
Church
of
Christ
in
this
World
.
No
Dispensation
of
the
Spirit
,
no
Church
.
He
that
would
utterly
separate
the
Spirit
from
the
Word
,
had
as
good
burn
his
Bible
.
The
bare
Letter
of
the
New
Testament
will
no
more
ingenerate
Faith
and
Obedience
in
the
Souls
of
Men
,
no
more
constitute
a
Church-State
among
them
who
enjoy
it
,
than
the
Letter
of
the
Old
Testament
doth
so
at
this
day
among
the
Jews
,
2
Cor.
3.
6
,
8.
But
blessed
be
God
who
hath
knit
these
things
together
towards
his
Elect
in
the
Bond
of
an
Everlasting
Covenant
,
Isa.
59.
21.
Let
Men
therefore
cast
themselves
into
what
order
they
please
,
institute
what
Forms
of
Government
and
Religious
Worship
they
think
good
,
let
them
do
it
either
by
an
attendance
according
unto
the
best
of
their
understandings
unto
the
Letter
of
the
Scripture
,
or
else
in
an
Exercise
of
their
own
Wills
,
Wisdom
and
Invention
;
if
the
Work
of
the
Spirit
of
God
be
disowned
or
disclaimed
by
them
,
if
there
be
not
in
them
and
upon
them
such
a
Work
of
his
as
he
is
promised
by
our
Lord
Jesus
Christ
,
there
is
not
Church-State
amongst
them
;
nor
as
such
is
it
to
be
owned
or
esteemed
.
And
on
the
Ministry
and
the
Church
do
all
ordinary
Communications
of
Grace
from
God
depend
.
Sect.
5
Thirdly
;
It
is
the
Holy
Spirit
who
supplies
the
bodily
absence
of
Christ
;
and
by
him
doth
he
accomplish
all
his
Promises
to
the
Church
.
Hence
some
of
the
Ancients
call
him
Vicarium
Christi
,
the
Vicar
of
Christ
,
or
he
who
represents
his
Person
,
and
dischargeth
his
promised
Work
;
Operam
navat
Christo
Vicariam
.
When
our
Lord
Jesus
was
leaving
the
World
he
gave
his
Disciples
command
to
Preach
the
Gospel
,
and
to
Disciple
the
World
into
the
Faith
and
Profession
thereof
,
Matth.
28.
19.
For
their
incouragement
herein
,
he
promiseth
his
own
presence
with
them
in
their
whole
Work
,
where-ever
any
of
them
should
be
called
unto
it
,
and
that
whilst
he
would
have
the
Gospel
preached
on
the
Earth
;
so
saith
he
,
I
am
with
you
alwayes
even
unto
the
end
of
the
World
,
or
the
Consummation
of
all
things
,
v.
20.
Immediately
after
he
had
thus
spoken
unto
them
,
while
they
beheld
he
was
taken
up
,
and
a
Cloud
received
him
out
of
their
sight
,
and
they
looked
stedfastly
towards
Heaven
as
he
went
up
,
Acts
1.
9
,
10.
Where
now
is
the
Accomplishment
of
his
Promise
,
that
he
would
be
with
them
unto
the
end
of
all
things
,
which
was
the
sole
Incouragement
he
gave
them
unto
their
great
undertaking
?
It
may
be
that
after
this
his
triumphant
Ascention
into
Heaven
to
take
possession
of
his
Kingdom
and
Glory
,
he
came
again
unto
them
,
and
made
his
abode
with
them
:
No
,
saith
Peter
,
the
Heavens
must
receive
him
until
the
time
of
the
restitution
of
all
things
,
Acts
3.
21.
How
then
is
this
Promise
of
his
made
good
,
which
had
such
a
peculiar
respect
unto
the
Ministry
and
Ministers
of
the
Gospel
,
that
without
it
none
can
ever
honestly
or
conscientiously
engage
in
the
Dispensation
of
it
;
or
expect
the
least
success
upon
their
so
doing
?
Besides
he
had
promised
unto
the
Church
it self
,
That
where
ever
two
or
three
were
gathered
together
in
his
Name
,
that
he
would
be
in
the
midst
of
them
,
Matth.
18.
19
,
20.
Hereon
do
all
their
Comforts
and
all
their
Acceptance
with
God
depend
.
I
say
,
all
these
Promises
are
perfectly
fulfilled
by
his
sending
of
the
Holy
Spirit
.
In
and
by
him
he
is
present
with
his
Disciples
in
their
Ministry
and
their
Assemblies
.
And
when-ever
Christ
leaves
the
World
,
the
Church
must
do
so
too
.
For
it
is
his
Presence
alone
which
puts
Men
into
that
condition
,
or
invests
them
with
that
Priviledg
.
For
so
he
saith
,
I
will
dwell
in
them
,
and
walk
in
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
People
,
2
Cor.
6.
16.
Levit.
26.
12.
Their
being
the
People
of
God
,
so
as
therewithal
to
be
the
Temple
of
the
Living
God
,
that
is
,
to
be
brought
into
a
Sacred
Church-State
for
his
Worship
,
depends
on
his
dwelling
in
them
,
and
walking
in
them
;
and
this
he
doth
by
his
Spirit
alone
.
For
know
you
not
that
you
are
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
,
1
Cor.
3.
16.
He
therefore
so
far
represents
the
Person
,
and
supplies
the
bodily
absence
of
Christ
,
that
on
his
Presence
the
Being
of
the
Church
,
the
Success
of
the
Ministry
,
and
the
Edification
of
the
whole
do
absolutely
depend
.
And
this
if
any
thing
in
the
whole
Gospel
deserves
our
serious
Consideration
.
For
(
1.
)
the
Lord
Jesus
hath
told
us
that
his
presence
with
us
by
his
Spirit
is
better
and
more
expedient
for
us
than
the
continuance
of
his
Bodily
Presence
.
Now
who
is
there
that
hath
any
Affection
for
Christ
,
but
thinks
that
the
Carnal
Presence
of
the
Humane
Nature
of
Christ
would
be
of
unspeakable
Advantage
unto
him
?
And
so
no
doubt
it
would
,
had
any
such
thing
been
designed
or
appointed
in
the
Wisdom
and
Love
of
God
.
But
so
it
is
not
;
and
on
the
other
side
we
are
commanded
to
look
for
more
Advantage
and
Benefit
by
his
Spiritual
Presence
with
us
,
or
his
Presence
with
us
by
the
Holy
Ghost
.
It
is
therefore
certainly
incumbent
on
us
,
to
inquire
diligently
what
Valuation
we
have
hereof
,
and
what
Benefit
we
have
hereby
.
For
if
we
find
not
that
we
really
receive
Grace
,
Assistance
,
and
Consolation
from
this
presence
of
Christ
with
us
,
we
have
no
benefit
at
all
by
him
,
nor
from
him
,
for
he
is
now
no
otherwise
for
those
ends
with
any
but
by
his
Spirit
.
And
this
they
will
one
day
find
,
whose
Profession
is
made
up
of
such
a
sottish
Contradiction
as
to
avow
an
honour
for
Jesus
Christ
,
and
yet
blaspheme
his
Spirit
in
all
his
Holy
Operations
.
(
2.
)
The
Lord
Christ
having
expresly
promised
to
be
present
with
us
to
the
end
of
all
things
,
there
are
great
Enquiries
how
that
Promise
is
accomplished
.
Some
say
he
is
present
with
us
by
his
Ministers
and
Ordinances
;
but
how
then
is
he
present
with
those
Ministers
themselves
,
unto
whom
the
Promise
of
his
Presence
is
made
in
an
especial
manner
?
The
Papists
would
have
him
Carnally
and
Bodily
present
in
the
Sacrament
.
But
he
himself
hath
told
us
,
that
the
Flesh
in
such
a
sense
profiteth
nothing
,
John
6.
63.
and
that
it
is
the
Spirit
alone
that
quickneth
.
The
Lutherans
sancy
an
Omnipresence
or
Ubiquity
of
his
Humane
Nature
,
by
virtue
of
its
Personal
Union
.
But
this
is
destructive
of
that
Nature
it self
;
which
being
made
to
be
every
where
as
such
a
Nature
,
is
truly
no
where
.
And
the
most
Learned
among
them
are
ashamed
of
this
Imagination
.
The
words
of
Smidh
on
Ephes.
4.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
worthy
consideration
.
Per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliqui
intelligunt
totum
Mundum
,
seu
totum
Universum
hoc
,
exponuntque
ut
Omnipraesentia
sua
omnibus
in
Mundo
locis
adesset
,
loca
omnia
implendo
:
&
hi
verbum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
de
Physica
&
crassa
impletione
accipiunt
;
quam
tamen
talis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seu
impletio
locorum
in
Mundo
omnium
quae
vel
expansionem
corpoream
in
quantitate
continua
,
vel
multiplicationem
,
imo
infinitam
multitudinem
unius
ejusdemque
corporis
in
discreta
praesupponit
,
&
ex
humana
speculatione
orta
est
,
falsoque
nostris
Ecclesiis
a●●ingitur
;
(
wherein
yet
he
confesseth
that
it
is
taught
)
Ne
cogitanda
quidem
sit
pio
homini
;
sed
potius
Omnipraesentia
Christi
Hominis
—
uti
promissa
est
,
modo
nobis
ineffabili
credi
,
&
multo
certius
aliunde
sciri
possit
ex
ipsius
promissione
,
Matth.
28.
20.
This
way
,
as
we
say
with
the
Scripture
,
is
by
his
Spirit
;
the
perfect
manner
of
whose
Presence
and
Operation
is
ineffable
.
Sect.
6
Fourthly
;
As
he
represents
the
Person
,
and
supplies
the
Room
and
Place
of
Jesus
Christ
,
so
he
worketh
and
effecteth
what-ever
the
Lord
Christ
hath
taken
upon
himself
to
Work
and
Effect
towards
his
Disciples
.
Wherefore
as
the
Work
of
the
Son
was
not
his
own
Work
,
but
rather
the
Work
of
the
Father
who
sent
him
,
and
in
whose
Name
he
performed
it
;
so
the
Work
of
the
Holy
Spirit
is
not
his
own
Work
,
but
rather
the
Work
of
the
Son
,
by
whom
he
is
sent
,
and
in
whose
Name
he
doth
accomplish
it
.
John
16.
13
,
14
,
15.
Howbeit
when
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
Truth
.
For
he
shall
not
speak
of
himself
,
but
whatsoever
he
shall
hear
,
that
he
shall
speak
,
and
he
will
shew
you
things
to
come
.
He
shall
glorifie
me
,
for
he
shall
receive
of
mine
and
shall
shew
it
unto
you
.
all
things
that
the
Father
hath
are
mine
;
therefore
said
I
that
he
shall
take
of
mine
,
and
shew
it
unto
you
.
He
comes
to
reveal
and
communicate
Truth
and
Grace
to
the
Disciples
of
Christ
.
And
in
his
so
doing
he
speaks
not
of
himself
;
that
is
,
of
himself
only
.
He
comes
not
with
any
absolute
new
Dispensation
of
Truth
or
Grace
,
distinct
or
different
from
that
which
is
in
and
by
the
Lord
Christ
,
and
which
they
had
heard
from
him
.
The
Holy
Spirit
being
promised
unto
the
Disciples
,
and
all
their
Work
and
Duty
being
suspended
on
the
accomplishment
of
that
Promise
,
whereas
he
is
God
,
they
might
suppose
that
he
would
come
with
some
absolute
new
Dispensation
of
Truth
,
so
that
what
they
had
learned
and
received
from
Christ
should
pass
away
and
be
of
no
use
unto
them
.
To
prevent
any
such
Apprehensions
,
he
lets
them
know
that
the
Work
he
had
to
do
,
was
only
to
carry
on
and
build
on
the
Foundation
which
was
laid
in
his
Person
or
Doctrine
,
or
the
Truth
which
he
had
revealed
from
the
Bosom
of
the
Father
.
And
this
I
take
to
be
the
meaning
of
that
Expression
.
For
he
shall
not
speak
of
himself
,
he
shall
reveal
no
other
Truth
,
communicate
no
other
Grace
but
what
is
in
from
and
by
my self
.
This
was
the
Holy
Spirit
to
do
,
and
this
he
did
;
and
hereby
may
we
try
every
Spirit
whether
it
be
of
God
.
That
Spirit
which
revealeth
any
thing
or
pretendeth
to
reveal
any
Thing
,
any
Doctrine
,
any
Grace
,
any
Truth
,
that
is
contrary
unto
,
that
is
not
consonant
to
,
yea
that
is
not
the
Doctrine
,
Grace
,
or
Truth
of
Christ
,
as
now
revealed
in
the
Word
,
that
brings
any
thing
new
,
his
own
,
or
of
himself
,
that
Spirit
is
not
of
God
.
So
it
is
added
,
(
2.
)
Whatsoever
he
shall
hear
that
shall
he
speak
.
This
which
he
hears
,
is
the
whole
Counsel
of
the
Father
and
the
Son
concerning
the
Salvation
of
the
Church
.
And
how
is
he
said
to
hear
it
,
which
word
in
its
proper
signification
hath
no
place
in
the
mutual
internal
Actings
of
the
Divine
Persons
of
the
Holy
Trinity
.
Being
the
Spirit
of
the
Father
and
the
Son
,
proceeding
from
both
,
he
is
equally
participant
of
their
Counsels
.
So
the
outward
Act
of
Hearing
is
mentioned
as
the
sign
of
his
Infinite
Knowledg
of
the
Eternal
Counsels
of
the
Father
and
Son
;
He
is
no
stranger
unto
them
.
And
this
is
a
general
Rule
,
That
those
words
which
with
respect
unto
us
express
the
means
of
any
thing
,
as
applyed
unto
God
,
intend
no
more
but
the
signs
of
it
.
Hearing
is
the
means
whereby
we
come
to
know
the
mind
of
another
who
is
distinct
from
us
.
And
when
God
is
said
to
hearken
or
hear
,
it
is
a
sign
of
his
knowledg
,
not
the
means
of
it
.
So
is
the
Holy
Spirit
said
to
hear
those
things
because
he
knows
them
.
As
he
is
also
on
the
same
account
said
to
search
the
deep
things
of
God
.
Add
hereunto
that
the
Counsel
of
these
things
is
originally
peculiar
to
the
Father
,
and
unto
him
it
is
every
where
peculiarly
ascribed
;
therefore
is
the
participation
of
the
Spirit
therein
as
a
distinct
Person
called
his
hearing
.
Hereunto
(
3.
)
his
great
Work
is
subjoyned
.
He
,
saith
Christ
,
shall
glorifie
me
.
This
is
the
Design
that
he
is
sent
upon
;
this
is
the
Work
that
he
comes
to
do
,
even
as
it
was
the
Design
and
Work
of
Jesus
Christ
to
glorifie
the
Father
by
whom
he
was
sent
.
And
this
are
they
alwayes
to
bear
in
mind
,
who
stand
in
need
of
or
pray
for
his
Assistance
in
their
Work
or
Office
in
the
Church
of
God
.
He
is
given
unto
them
that
through
him
they
may
give
and
bring
Glory
to
Jesus
Christ
.
And
(
4.
)
how
the
Holy
Spirit
doth
glorifie
the
Lord
Christ
is
also
declared
.
He
shall
receive
of
mine
and
shew
it
unto
you
;
The
Communication
of
Spiritual
Things
from
Christ
by
the
Spirit
is
here
called
his
receiving
of
them
;
as
the
communication
of
the
Spirit
from
the
Father
by
the
Lord
Christ
to
his
Disciples
,
is
called
the
receiving
of
the
Promise
.
The
Spirit
cannot
receive
any
thing
subjectively
which
he
had
not
,
as
an
addition
unto
him
.
It
is
therefore
the
Oeconomy
of
these
things
that
is
here
intended
.
He
is
not
said
to
receive
them
as
though
before
he
had
them
not
.
For
what
can
he
who
is
God
so
receive
?
only
when
he
begins
to
give
them
unto
us
,
because
they
are
peculiarly
the
things
of
Christ
,
he
is
said
to
receive
them
.
For
we
can
give
nothing
of
anothers
but
what
we
receive
of
him
.
Good
things
are
given
unto
us
from
Christ
by
the
Spirit
.
For
so
it
is
added
,
and
shall
shew
them
unto
you
.
He
shall
make
them
known
unto
you
;
so
declare
them
and
manifestly
evidence
them
to
you
,
and
in
you
,
that
you
shall
understand
and
have
experience
of
them
in
your selves
;
shew
them
by
Revelation
,
instructing
you
in
them
,
by
communication
imparting
them
to
you
.
And
what
are
these
things
that
he
shall
so
declare
?
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
things
,
saith
our
Saviour
.
The
things
of
Christ
may
be
referred
unto
two
Heads
,
His
Truth
and
His
Grace
,
John
1.
17.
The
first
he
shews
by
Revelation
,
the
latter
by
Effectual
Communication
.
His
Truth
he
shewed
unto
them
by
Revelation
,
as
we
have
declared
him
to
be
the
Immediate
Author
of
all
Divine
Revelations
.
This
he
did
unto
the
Apostles
by
his
Inspirations
,
enabling
them
infallibly
to
receive
understand
and
declare
,
the
whole
Counsel
of
God
in
Christ
.
For
so
according
unto
the
Promise
,
He
led
them
into
all
Truth
.
And
his
Grace
he
shewed
unto
them
in
his
pouring
out
both
of
his
Sanctifying
Graces
and
Extraordinary
Gifts
upon
them
in
an
abundant
measure
.
And
so
he
still
continues
to
shew
the
Truth
and
Grace
of
Christ
unto
all
Believers
,
though
not
in
the
same
manner
as
unto
the
former
,
nor
unto
the
same
Degree
as
unto
the
latter
.
For
he
shews
unto
us
the
Truth
of
Christ
,
or
the
Truth
that
came
by
Jesus
Christ
,
by
the
Word
as
Written
and
Preached
,
instructing
us
in
it
,
and
enlightning
our
Minds
Spiritually
and
Savingly
to
understand
the
Mind
of
God
therein
.
And
of
his
Grace
he
imparts
unto
us
in
our
Sanctification
,
Consolation
,
and
Communication
of
Spiritual
Gifts
,
according
unto
the
measure
of
the
Gift
of
Christ
unto
every
one
of
us
,
as
the
present
use
of
the
Church
doth
require
,
which
things
must
be
afterwards
declared
.
And
the
Reason
of
the
Assertion
is
added
in
the
last
place
.
All
things
that
the
Father
hath
are
mine
;
therefore
said
I
,
that
he
shall
take
of
mine
and
shall
shew
it
unto
you
.
Two
things
may
be
observed
in
these
words
.
1.
The
Extent
of
the
Things
of
Christ
,
which
are
to
be
shewed
unto
Believers
by
the
Spirit
;
and
they
are
all
the
things
that
the
Father
hath
.
They
are
mine
,
saith
our
Saviour
;
And
these
All
things
may
be
taken
either
absolutely
and
personally
,
or
with
a
restriction
unto
Office
.
(
1.
)
All
things
that
the
Father
hath
absolutely
,
were
the
Son
's
also
.
For
receiving
his
Personality
from
the
Father
,
by
the
communication
of
the
whole
entire
Divine
Nature
,
all
the
things
of
the
Father
must
needs
be
his
.
Thus
as
the
Father
hath
Life
in
himself
,
so
he
hath
given
unto
the
Son
to
have
Life
in
himself
,
John
5.
26.
and
the
like
may
be
said
of
all
other
Essential
Properties
of
the
God-head
.
But
these
seem
not
to
be
the
All
Things
here
intended
.
They
are
not
the
All
things
of
the
Divine
Nature
which
he
had
by
Eternal
Generation
;
but
the
All
Things
of
Spiritual
Grace
and
Power
which
he
had
by
voluntary
Donation
;
Matth.
11.
27.
Joh.
3.
35.
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
.
That
is
,
all
the
Effects
of
the
Love
,
Grace
,
and
Will
of
the
Father
,
what-ever
he
had
purposed
in
himself
from
Eternity
,
and
what-ever
his
Infinite
Power
and
Goodness
would
produce
in
the
pursuit
thereof
,
was
all
given
and
committed
unto
Jesus
Christ
;
so
All
things
that
the
Father
hath
were
his
.
2.
That
these
things
may
be
rightly
understood
and
apprehended
,
we
must
consider
a
two-sold
Operation
of
God
as
Three
in
One.
The
first
hereof
is
absolute
in
all
Divine
Works
what-ever
;
the
other
respects
the
Oeconomy
of
the
Operations
of
God
in
our
Salvation
.
In
those
of
the
first
sort
,
both
the
Working
and
the
Work
,
do
in
common
and
undivid●dly
belong
unto
and
proceed
from
each
Person
.
And
the
Reason
hereof
is
,
because
they
are
all
Effects
of
the
Essential
Properties
of
the
same
Divine
Nature
;
which
is
in
them
all
,
or
rather
which
is
the
one
Nature
of
them
all
.
But
yet
as
they
have
one
Nature
,
so
there
is
an
Order
of
subsistence
in
that
Nature
,
and
the
distinct
Person
Work
in
the
Order
of
their
Subsistence
;
John
5.
19
,
20.
Verily
I
say
unto
you
,
the
Son
can
do
nothing
of
himself
,
but
what
he
seeth
the
Father
do
;
for
whatsoever
things
he
doth
,
those
also
doth
the
Son
likewise
.
The
Father
doth
not
first
work
in
order
of
Time
,
and
then
the
Son
seeing
of
it
work
another
Work
like
unto
it
.
But
the
Son
doth
the
same
Work
that
the
Father
doth
.
This
is
absolutely
necessary
,
because
of
their
Union
in
Nature
.
But
yet
in
the
Order
of
their
Subsistence
,
the
Person
of
the
Father
is
the
Original
of
all
Divine
Works
,
in
the
principle
and
beginning
of
them
,
and
that
in
order
of
Nature
,
antecedently
unto
the
Operation
of
the
Son
.
Hence
he
is
said
to
see
what
the
Father
doth
;
which
according
unto
our
former
Rule
in
the
Exposition
of
such
Expressions
,
when
ascribed
unto
the
Divine
Nature
is
the
sign
and
evidence
,
and
not
the
means
of
his
Knowledg
.
He
sees
what
the
Father
doth
,
as
he
is
his
Eternal
Wisdom
.
The
like
must
be
said
of
the
Holy
Spirit
,
with
respect
both
unto
the
Father
and
Son
.
And
this
Order
of
Operation
in
the
Holy
Trinity
is
not
voluntary
,
but
natural
and
necessary
from
the
one
Essence
and
distinct
Subsistences
thereof
.
Secondly
;
There
are
those
Operations
,
which
with
respect
unto
our
Salvation
,
the
Father
,
Son
,
and
Holy
Spirit
,
do
graciously
condescend
unto
,
which
are
those
treated
of
in
this
place
.
Now
though
the
designing
of
this
Work
was
absolutely
voluntary
,
yet
upon
a
supposition
thereof
,
the
order
of
its
Accomplishment
was
made
necessary
from
the
Order
of
the
Subsistence
of
the
distinct
Persons
in
the
Deity
;
and
that
is
here
declared
.
Thus
(
1.
)
the
things
to
be
declared
unto
us
,
and
bestowed
on
us
,
are
originally
the
Father's
Things
.
He
is
the
peculiar
Fountain
of
them
all
.
His
Love
,
His
Grace
,
His
Wisdom
,
His
Goodness
,
His
Counsel
,
His
Will
,
is
their
Supream
Cause
and
Spring
.
Hence
are
they
said
to
be
the
things
that
the
Father
hath
.
(
2.
)
They
are
made
the
Things
of
the
Son
,
that
is
,
they
are
given
and
granted
in
and
unto
his
disposal
,
on
the
account
of
his
Mediation
;
for
thereby
they
were
to
be
prepared
for
us
,
and
given
out
unto
us
,
to
the
Glory
of
God
.
Answerable
hereunto
as
the
Lord
Christ
is
Mediator
,
all
the
things
of
Grace
are
originally
the
Fathers
,
and
then
given
unto
him
.
(
3.
)
They
are
actually
communicated
unto
us
by
the
Holy
Spirit
,
Therefore
said
I
,
he
shall
take
of
mine
and
shew
unto
you
.
He
doth
not
communicate
them
unto
us
immediately
from
the
Father
.
We
do
not
so
receive
any
Grace
from
God
that
is
the
Father
;
nor
do
we
so
make
any
return
of
Praise
or
Obedience
unto
God
.
We
have
nothing
to
do
with
the
Person
of
the
Father
immediately
.
It
is
by
the
Son
alone
by
whom
we
have
an
Access
unto
him
,
and
by
the
Son
alone
that
he
gives
out
of
his
Grace
and
Bounty
unto
us
.
He
that
hath
not
the
Son
hath
not
the
Father
.
With
him
as
the
great
Treasurer
of
Heavenly
Things
,
are
all
Grace
and
Mercy
entrusted
.
The
Holy
Spirit
therefore
shews
them
unto
us
,
works
them
in
us
,
bestows
them
on
us
,
as
they
are
the
Fruits
of
the
Media●ion
of
Christ
,
and
not
meerly
as
Effects
of
the
Divine
Love
and
Bounty
of
the
Father
;
and
this
is
required
from
the
Order
of
Subsistence
before
mentioned
.
Thus
the
Holy
Spirit
supplies
the
bodily
Absence
of
Jesus
Christ
,
and
Effects
what
he
hath
to
do
and
accomplish
towards
his
in
the
World
;
so
that
what-ever
is
done
by
him
,
it
is
the
same
as
if
it
were
wrought
immediately
by
the
Lord
Christ
himself
in
his
own
Person
;
whereby
all
his
Holy
Promises
are
fully
accomplished
towards
them
that
believe
.
Sect.
6
And
this
instructs
us
in
the
Way
and
Manner
of
that
Communion
which
we
have
with
God
by
the
Gospel
.
For
herein
the
Life
,
Power
,
and
Freedom
of
our
Evangelical
State
doth
consist
,
and
an
acquaintance
herewith
gives
us
our
Translation
out
of
Darkness
into
the
marvelous
Light
of
God
.
(
1.
)
The
Person
of
the
Father
in
his
Wisdom
,
Will
,
and
Love
,
is
the
Original
of
all
Grace
and
Glory
.
But
nothing
hereof
is
communicated
immediately
unto
us
from
him
.
It
is
the
Son
whom
he
loves
and
hath
given
all
things
into
his
hand
.
He
hath
made
way
for
the
Communication
of
these
things
unto
us
unto
the
Glory
of
God
.
And
he
doth
it
immediately
by
the
Spirit
,
as
hath
been
declared
.
Hereby
are
all
our
Returns
unto
God
to
be
regulated
.
The
Father
who
is
the
Original
of
all
Grace
and
Glory
,
is
ultimately
intended
by
us
in
our
Faith
,
Thankfulness
,
and
Obedience
;
yet
not
so
,
but
that
the
Son
and
Spirit
are
considered
as
one
God
with
him
.
But
we
cannot
address
our selves
with
any
of
them
immediately
unto
him
.
There
is
no
going
to
the
Father
,
saith
Christ
,
but
by
me
,
John
14.
6.
Through
him
we
believe
in
God
,
1
Pet.
1.
21.
But
yet
neither
can
we
do
so
,
unless
we
are
enabled
thereunto
by
the
Spirit
,
the
Author
in
us
,
of
Faith
,
Prayer
,
Praise
,
Obedience
,
and
what-ever
our
Souls
tend
unto
God
by
.
As
the
descending
of
God
towards
us
in
Love
and
Grace
,
issues
or
ends
in
the
Work
of
the
Spirit
in
us
and
on
us
;
so
all
our
ascending
towards
him
begins
therein
.
And
as
the
first
Instance
of
the
proceeding
of
Grace
and
Love
towards
us
from
the
Father
,
is
in
and
by
the
Son
;
so
the
first
step
that
we
take
towards
God
,
even
the
Father
,
is
in
and
by
the
Son
.
And
these
things
ought
to
be
explicitly
attended
unto
by
us
,
if
we
intend
our
Faith
,
and
Love
,
and
Duties
of
Obedience
should
be
Evangelical
.
Take
an
Instance
of
the
Prayer
of
Wicked
Men
under
their
Convictions
,
or
their
Fears
,
Troubles
and
Dangers
;
and
the
Prayers
of
Believers
.
The
former
is
meerly
,
Vox
Naturae
Clamantis
ad
Dominum
Naturae
;
an
out-cry
that
distressed
Nature
makes
to
the
God
of
it
,
and
as
such
alone
it
considers
him
.
But
the
other
is
,
Vox
Spiritus
Adoptionis
clamantis
per
Christum
,
Abba
Pater
;
It
is
the
Voice
of
the
Spirit
of
Adoption
addressing
it self
in
the
Hearts
of
Believers
unto
God
as
a
Father
.
And
a
due
attendance
unto
this
Order
of
things
,
gives
Life
and
Spirit
unto
all
that
we
have
to
do
with
God
.
Wo
to
Professors
of
the
Gospel
who
shall
be
seduced
,
to
believe
that
all
they
have
to
do
with
God
,
consists
in
their
attendance
unto
Moral
Vertue
.
It
is
fit
for
them
so
to
do
,
who
being
weary
of
Christianity
,
have
a
mind
to
turn
Pagans
.
But
our
Fellowship
is
in
the
way
described
,
with
the
Father
and
his
Son
Christ
Jesus
.
It
is
therefore
of
the
highest
importance
unto
us
,
to
enquire
into
,
and
secure
unto
our selves
the
promised
workings
of
the
Holy
Spirit
.
For
by
them
alone
are
the
Love
of
the
Father
,
and
the
Fruits
of
the
Mediation
of
the
Son
communicated
unto
us
,
without
which
we
have
no
interest
in
them
.
And
by
them
alone
are
we
enabled
to
make
any
acceptable
Returns
of
Obedience
unto
God
.
It
is
sottish
Ignorance
and
Infidelity
to
suppose
that
under
the
Gospel
there
is
no
communication
between
God
and
us
,
but
what
is
on
his
part
in
Laws
,
Commands
,
and
Promises
;
and
on
ours
by
Obedience
performed
in
our
own
Strength
,
and
upon
our
Convictions
unto
them
.
The
exclude
hence
the
real
internal
Operations
of
the
Holy
Ghost
,
is
to
destroy
the
Gospel
.
And
as
we
shall
see
farther
afterwards
,
this
is
the
true
Ground
and
Reason
why
there
is
a
sin
against
the
Holy
Spirit
,
that
is
irremissible
;
for
the
coming
unto
us
to
make
Application
of
the
Love
of
the
Father
,
and
Grace
of
the
Son
unto
our
Souls
;
in
the
contempt
of
him
,
there
is
a
contempt
of
the
whole
actings
of
God
towards
us
,
in
a
way
of
Grace
,
for
which
there
can
be
no
Remedy
.
Sect.
7
Fifthly
;
Whereas
the
Holy
Spirit
is
the
Spirit
of
Grace
,
and
the
immediate
Efficient
Cause
of
all
Grace
,
and
Gracious
Effects
in
Men
;
where-ever
there
is
mention
made
of
them
,
or
any
fruits
of
them
,
it
is
to
be
looked
on
as
a
part
of
his
Work
,
though
he
be
not
expresly
named
,
or
it
be
not
particularly
attributed
unto
him
.
I
know
not
well
,
or
do
not
well
understand
what
some
Men
begin
to
talk
about
Moral
Vertue
;
Some
thing
they
seem
to
aim
at
,
(
if
they
would
once
leave
the
old
Pelagian
ambiguous
Expressions
,
and
learn
to
speak
clearly
and
intelligibly
)
that
is
in
their
own
Power
,
and
so
consequently
of
all
other
Men.
At
least
it
is
so
with
an
ordinary
blessing
upon
their
own
endeavours
,
which
things
we
must
afterwards
enquire
into
.
But
for
Grace
,
I
think
all
Men
will
grant
,
that
as
to
our
participation
of
it
,
it
is
of
the
Holy
Spirit
,
and
of
him
alone
.
Now
Grace
is
taken
two
wayes
in
the
Scripture
;
(
1.
)
For
the
gracious
free
Love
and
Favour
of
God
towards
us
:
And
(
2.
)
for
gracious
free
effectual
Operations
in
us
,
and
upon
us
.
In
both
senses
the
Holy
Spirit
is
the
Author
of
it
,
as
unto
us
.
In
the
first
as
to
its
manifestation
and
Application
;
in
the
latter
,
as
to
the
Operation
it self
.
For
although
he
be
not
the
principal
Cause
,
nor
procurer
of
Grace
in
the
first
sense
,
which
is
the
free
Act
of
the
Father
;
yet
the
Knowledg
,
Sense
,
Comfort
,
and
all
the
Fruits
of
it
are
by
him
alone
communicated
unto
us
,
as
we
shall
see
afterwards
.
And
the
latter
is
his
proper
and
peculiar
Work
.
This
therefore
must
be
taken
for
granted
,
that
where-ever
any
gracious
actings
of
God
in
or
towards
Men
are
mentioned
,
it
is
the
Holy
Spirit
who
is
peculiarly
and
principally
intended
.
Sect.
8
Sixthly
;
It
must
be
duly
considered
,
with
reference
unto
the
whole
Work
of
the
Holy
Spirit
,
that
in
what-ever
he
doth
,
he
Acts
,
Works
,
and
Distributes
according
to
his
own
Will.
This
our
Apostle
expresly
affirmeth
.
And
sundry
things
of
great
moment
do
depend
hereon
in
our
walking
before
God
.
As
;
1.
That
the
Will
and
Pleasure
of
the
Holy
Spirit
is
in
all
the
Goodness
,
Grace
,
Love
,
and
Power
,
that
he
either
communicates
unto
us
,
or
worketh
in
us
.
He
is
not
as
a
meer
Instrument
or
Servant
disposing
of
the
things
wherein
he
hath
no
Concern
,
or
over
which
he
hath
no
Power
.
But
in
all
things
he
worketh
towards
us
according
to
his
own
Will.
We
are
therefore
in
what
we
receive
from
him
,
and
by
him
,
no
less
to
acknowledg
his
Love
,
Kindness
,
and
Sovereign
Grace
,
than
we
do
to
those
of
the
Father
,
and
the
Son
.
2.
That
he
doth
not
work
as
a
natural
Agent
,
ad
ultimum
virium
,
to
the
utmost
of
his
Power
,
as
though
in
all
he
did
,
he
came
and
did
what
he
could
.
He
moderates
all
his
Operations
by
his
Will
and
Wisdom
.
And
therefore
whereas
some
are
said
to
resist
the
Holy
Spirit
,
Acts
7.
51.
and
so
to
frustrate
his
Work
towards
them
,
it
is
not
because
they
can
do
so
absolutely
,
but
only
they
can
do
so
as
to
some
way
,
kind
,
or
degree
,
of
his
Operations
.
Men
may
resist
some
sort
or
kind
of
means
that
he
useth
,
as
to
some
certain
end
and
purpose
;
but
they
cannot
resist
him
as
to
his
purpose
and
the
end
he
aims
at
.
For
he
is
God
,
and
who
hath
resisted
his
Will
?
Rom.
9.
19.
Wherefore
in
any
Work
of
his
,
two
things
are
to
be
considered
;
(
1.
)
What
the
means
he
maketh
use
of
tend
unto
in
their
own
Nature
;
And
(
2.
)
what
he
intends
by
it
;
The
first
may
be
resisted
and
frustrated
,
but
the
latter
cannot
be
so
.
Sometimes
in
and
by
that
word
which
in
its
own
Nature
tends
to
the
Conversion
of
Sinners
,
he
intendeth
by
it
only
their
hardning
,
Isa.
6.
9
,
10.
John
12.
40
,
41.
Acts
18.
26.
Rom.
11.
8.
And
he
can
,
when
he
pleaseth
,
exert
that
Power
and
Efficacy
in
working
,
as
shall
take
away
all
Resistance
.
Sometimes
he
will
only
take
order
for
the
Preaching
and
Dispensation
of
the
Word
unto
Men
;
for
this
also
is
his
Work
,
Acts
13.
2.
Herein
Men
may
resist
his
Work
,
and
reject
his
Counsel
concerning
themselves
.
But
when
he
will
put
forth
his
Power
in
and
by
the
Word
,
to
the
creating
of
a
new
heart
in
Men
,
and
the
opening
of
the
Eyes
of
them
that
are
blind
,
he
doth
therein
so
take
away
the
Principle
of
Resistance
,
that
he
is
not
,
that
he
cannot
be
resisted
.
Sect.
9
3.
Hence
also
it
follows
that
his
Works
may
be
of
various
kinds
,
and
that
those
which
are
of
the
same
kind
may
yet
be
carried
on
unequally
as
to
Degrees
.
It
is
so
in
the
Operations
of
all
voluntary
Agents
,
who
work
by
Choice
and
Judgment
.
They
are
not
confined
to
one
sort
of
Works
,
nor
to
the
Production
of
the
same
kind
of
Effects
;
and
where
they
design
so
to
do
,
they
moderate
them
as
to
degrees
according
to
their
Power
and
pleasure
.
Thus
we
shall
find
some
of
the
Works
of
the
Holy
Spirit
to
be
such
as
may
be
perfect
in
their
kind
,
and
Men
may
be
made
Partakers
of
the
whole
End
and
Intention
of
them
,
and
yet
no
saving
Grace
be
wrought
in
them
.
Such
are
his
Works
of
Illumination
,
Conviction
,
and
sundry
others
.
Men
,
I
say
,
may
have
a
Work
of
the
Holy
Spirit
on
their
Hearts
and
Minds
,
and
yet
not
be
Sanctified
and
Converted
unto
God
.
For
the
Nature
and
Kind
of
his
Works
are
regulated
by
his
own
Will
and
Purpose
;
if
he
intends
no
more
but
their
Conviction
and
Illumination
,
no
more
shall
be
effected
.
For
he
works
not
by
a
necessity
of
Nature
,
so
that
all
his
Operations
should
be
of
the
same
kind
,
and
have
their
especial
Form
from
his
Nature
,
and
not
from
his
Will.
So
also
where
he
doth
work
the
same
Effect
in
the
Souls
of
Men
,
I
mean
the
same
in
the
kind
of
it
,
as
in
their
Regeneration
he
doth
;
yet
he
doth
it
by
sundry
means
,
and
carrieth
it
on
to
a
great
inequality
,
as
to
the
strengthening
of
its
Principle
,
and
increase
of
its
Fruits
unto
Holiness
;
And
hence
is
that
great
difference
as
to
Light
,
Holiness
,
and
Fruitfulness
,
which
we
find
among
Believers
,
although
all
alike
Partakers
of
the
same
Grace
for
the
kind
thereof
.
The
Holy
Spirit
worketh
in
all
these
things
according
to
his
own
Will
;
whereof
there
neither
is
nor
can
be
any
other
Rule
but
his
own
Infinite
Wisdom
.
And
this
is
that
which
the
Apostle
minds
the
Corinthians
of
,
to
take
away
all
Emulation
and
Envy
about
Spiritual
Gifts
,
that
every
one
should
orderly
make
use
of
what
he
had
received
to
the
Profit
and
Edification
of
others
.
They
are
,
saith
he
,
given
and
distributed
by
the
same
Spirit
according
to
his
own
Will
,
to
one
after
one
manner
,
unto
another
after
another
;
so
that
it
is
an
unreasonable
thing
for
any
to
contend
about
them
.
Sect.
10
But
it
may
be
said
,
that
if
not
only
the
working
of
Grace
in
us
,
but
also
the
Effects
and
Fruits
of
it
,
in
all
its
variety
of
Degrees
,
is
to
be
ascribed
unto
the
Holy
Spirit
,
and
his
Operations
in
us
according
to
his
own
Will
,
then
do
we
signifie
nothing
our selves
;
nor
is
there
any
need
that
we
should
either
use
our
endeavours
and
diligence
,
or
at
all
take
any
care
about
the
furtherance
or
growth
of
Holiness
in
us
,
or
attend
unto
any
Duties
of
Obedience
.
To
what
end
and
purpose
then
serve
all
the
Commands
,
Threatnings
,
Promises
,
and
Exhortations
of
the
Scripture
,
which
are
openly
designed
to
excite
and
draw
forth
our
own
Endeavours
?
And
this
is
indeed
the
principal
Difficulty
wherewith
some
Men
seek
to
intangle
and
perplex
the
Grace
of
God
.
But
I
Answer
.
(
1.
)
Let
Men
imagine
what
absurd
Consequences
they
please
thereon
,
yet
that
the
Spirit
of
God
is
the
Author
and
Worker
of
all
Grace
in
us
,
and
of
all
the
Degrees
of
it
,
of
all
that
is
spiritually
good
in
us
,
is
a
Truth
which
we
must
not
forgo
,
unless
we
intend
to
part
with
our
Bibles
also
.
For
in
them
we
are
taught
,
That
in
us
,
that
is
,
in
our
flesh
,
there
dwelleth
no
good
thing
,
Rom.
7.
18.
That
we
are
not
sufficient
of
our selves
to
think
any
thing
,
as
of
our selves
,
but
our
sufficiency
is
of
God
,
2
Cor.
3.
5.
Who
is
able
to
make
all
Grace
abound
towards
us
,
that
we
may
alwayes
have
All-sufficiency
in
all
things
abounding
to
every
good
work
,
Chap.
9.
8.
But
without
Christ
we
can
do
nothing
,
John
15.
5.
For
it
is
God
which
worketh
in
us
both
to
Will
and
to
Do
of
his
good
Pleasure
,
Phil.
2.
13.
To
grant
therefore
that
there
is
any
spiritual
good
in
us
,
or
any
Degree
of
it
,
that
is
not
wrought
in
us
by
the
Spirit
of
God
,
both
overthrows
the
Grace
of
the
Gospel
,
and
denies
God
to
be
the
only
First
,
Supream
,
and
chiefest
Good
;
as
also
the
immediate
cause
of
what
is
so
,
which
is
to
deny
his
very
Being
.
It
is
therefore
certain
,
what-ever
any
pertend
,
that
nothing
can
hence
ensue
,
but
what
is
true
,
and
good
,
and
useful
to
the
Souls
of
Men
:
For
from
Truth
,
especiall
such
great
and
important
Truths
,
nothing
else
will
follow
.
2.
It
is
brutish
Ignorance
in
any
to
argue
in
the
Things
of
God
,
from
the
Effectual
Operations
of
the
Spirit
,
unto
a
sloth
and
negligence
of
our
own
Duty
.
He
that
doth
not
know
that
God
hath
promised
to
work
in
us
,
in
a
way
of
Grace
,
what
he
requires
from
us
in
a
way
of
Duty
,
hath
either
never
read
the
Bible
,
or
doth
not
believe
it
,
or
never
Prayed
,
or
never
took
notice
of
what
he
prayed
for
.
He
is
a
Heathen
,
he
hath
nothing
of
the
Christian
in
him
,
who
doth
not
pray
that
God
would
work
in
him
what
he
requires
of
him
.
This
we
know
that
what
God
commands
and
prescribes
unto
us
,
what
he
encourageth
us
unto
,
we
ought
with
all
diligence
and
earnestness
,
as
we
value
our
Souls
and
their
eternal
welfare
,
to
attend
unto
and
comply
withal
.
And
we
do
know
that
what-ever
God
hath
promised
,
that
he
will
do
himself
in
us
,
towards
us
,
and
upon
us
:
It
is
our
Duty
to
believe
that
he
will
so
do
.
And
to
fancy
an
inconsistency
between
these
things
,
is
to
charge
God
foolishly
.
3.
If
there
be
an
Opposition
between
these
things
,
it
is
either
because
the
Nature
of
Man
is
not
meet
to
be
commanded
,
or
because
it
needs
not
to
be
assisted
.
But
that
both
these
are
false
and
vain
Suppositions
,
shall
be
afterwards
declared
.
The
Holy
Spirit
so
worketh
in
us
,
as
that
he
worketh
by
us
;
and
what
He
doth
in
us
,
is
done
by
us
;
Our
Duty
it
is
to
apply
our selves
unto
his
Commands
,
according
to
the
Conviction
of
our
Minds
;
and
his
Work
it
is
to
enable
us
to
perform
them
.
4.
He
that
will
indulge
,
or
can
do
so
,
unto
sloth
and
negligence
in
himself
on
the
account
of
the
promised
working
of
the
Spirit
of
Grace
,
may
look
upon
it
as
an
evidence
,
that
he
hath
no
interest
or
concern
therein
.
For
he
ordinarily
giveth
not
out
his
Aids
and
Assistances
anywhere
,
but
where
he
prepares
the
Soul
with
Diligence
in
Duty
.
And
whereas
he
acts
us
no
otherwise
but
in
and
by
the
Faculties
of
our
own
Minds
,
it
is
ridiculous
,
and
implies
a
Contradiction
,
for
a
Man
to
say
he
will
do
nothing
,
because
the
Spirit
of
God
doth
all
;
For
where
he
doth
nothing
,
the
Spirit
of
God
doth
nothing
,
unless
it
be
meerly
in
the
infusion
of
the
first
Habit
or
Principle
of
Grace
,
whereof
we
shall
treat
afterwards
.
5.
For
Degrees
of
Grace
and
Holiness
which
are
enquired
after
,
they
are
peculiar
unto
Believers
.
Now
these
are
furnished
with
an
Ability
and
Power
to
attend
unto
and
perform
those
Duties
,
whereon
the
encrease
of
Grace
and
Holiness
doth
depend
.
For
although
there
is
no
Grace
,
nor
Degree
of
Grace
or
Holiness
in
Believers
,
but
what
is
wrought
in
them
by
the
Spirit
of
God
;
yet
ordinarily
and
regularly
the
Increase
and
Growth
of
Grace
,
and
their
thriving
in
Holiness
and
Righteousness
,
depend
upon
the
Use
and
Improvement
of
Grace
received
,
in
a
diligent
Attendance
unto
all
those
Duties
of
Obedience
which
are
required
of
us
,
2
Pet.
1.
5
,
6
,
7.
And
me-thinks
it
is
the
most
unreasonable
and
sottish
thing
in
the
World
,
for
a
Man
to
be
slothful
and
negligent
in
attending
unto
those
Duties
which
God
requireth
of
him
,
which
all
his
Spiritual
Growth
depends
upon
,
which
the
eternal
welfare
of
his
Soul
is
concerned
in
,
on
pretence
of
the
efficacious
Aids
of
the
Spirit
,
without
which
he
can
do
nothing
,
and
which
he
neither
hath
,
nor
can
have
,
whilst
he
doth
nothing
.
Sect.
8
Here
lies
the
Ground
and
Foundation
of
our
exercising
Faith
in
particular
towards
him
,
and
of
our
acting
of
it
in
Supplications
and
Thanksgivings
.
His
participation
of
the
Divine
Nature
is
the
formal
Reason
of
our
yeelding
unto
him
Divine
and
Religious
Worship
in
general
;
but
his
acting
towards
us
according
to
the
Sovereignty
of
his
own
Will
,
is
the
especial
Reason
of
our
particular
Addresses
unto
him
in
the
exercise
of
Grace
,
for
we
are
baptized
into
his
Name
also
.
Sect.
9
Seventhly
;
We
may
observe
that
in
the
Actings
and
Works
of
the
Holy
Spirit
,
some
things
are
distinctly
and
separately
ascribed
unto
him
,
although
some
things
be
of
the
same
kind
wrought
by
the
Person
in
and
by
whom
he
Acts
;
or
he
is
said
at
the
same
time
to
do
the
same
thing
distinctly
by
himself
,
and
in
and
by
others
.
So
John
15.
26
,
27.
I
will
,
saith
our
Saviour
,
send
the
Spirit
of
Truth
,
and
he
shall
testifie
of
me
,
and
ye
also
shall
bear
witness
.
The
Witness
of
the
Spirit
unto
Christ
is
proposed
as
distinct
and
separate
from
the
witness
given
by
the
Apostles
.
He
shall
testifie
of
me
,
and
ye
also
shall
bear
witness
.
And
yet
they
also
were
enabled
to
give
their
witness
by
him
alone
.
So
it
is
expresly
declared
,
Acts
1.
8.
Ye
shall
receive
Power
after
that
the
Holy
Spirit
is
come
upon
you
,
and
ye
shall
be
Witnesses
unto
me
.
Their
witnessing
unto
Christ
was
the
Effect
of
the
Power
of
the
Holy
Spirit
upon
them
,
and
the
Effect
of
his
Work
in
them
.
And
he
himself
gave
no
other
Testimony
but
in
and
by
them
.
What
then
is
the
distinct
Testimony
that
is
ascribed
unto
him
?
It
must
be
somewhat
that
in
or
by
whomsoever
it
was
wrought
,
it
did
of
its
own
Nature
discover
its
Relation
unto
him
as
his
Work
.
So
it
was
in
this
Matter
;
For
it
was
no
other
but
those
Signs
and
Wonders
,
or
Miraculous
Effects
which
he
wrought
,
in
the
confirmation
of
the
Testimony
given
by
the
Apostles
,
all
which
clearly
evidenced
their
own
Original
.
So
our
Apostle
,
Heb.
2.
4.
The
word
was
confirmed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
co-witnessing
by
Signs
and
Wonders
.
He
enabled
the
Apostles
to
bear
witness
unto
Christ
by
their
Preaching
,
Sufferings
,
Holiness
,
and
constant
Testimony
which
they
gave
unto
his
Resurrection
.
But
in
this
he
appeared
not
,
he
evidenced
not
himself
unto
the
World
,
though
he
did
so
in
and
by
them
in
whom
he
wrought
.
But
moreover
he
wrought
such
visible
miraculous
Works
by
them
,
as
evidenced
themselves
to
be
Effects
of
his
Power
,
and
were
his
distinct
Witness
to
Christ
.
So
our
Apostle
tells
us
,
Rom.
8.
16.
The
Spirit
it self
beareth
witness
with
our
Spirits
that
we
are
the
Children
of
God
.
The
Witness
which
our
own
Spirits
do
give
unto
our
Adoption
,
is
the
Work
and
Effect
of
the
Holy
Spirit
in
us
.
If
it
were
not
,
it
would
be
false
,
and
not
confirmed
by
the
Testimony
of
the
Spirit
himself
,
who
is
the
Spirit
of
Truth
.
and
none
knoweth
the
things
of
God
,
but
the
Spirit
of
God
,
1
Cor.
2.
11.
If
he
declare
not
our
Sonship
in
us
,
and
to
us
,
we
cannot
know
it
.
How
then
doth
he
bear
witness
with
our
Spirits
?
What
is
his
distinct
Testimony
in
this
Matter
?
It
must
be
some
such
Act
of
his
,
as
evidenceth
it self
to
be
from
him
immediately
,
unto
them
that
are
concerned
in
it
,
that
is
,
those
unto
whom
it
is
given
.
What
this
is
in
particular
,
and
wherein
it
doth
consist
,
we
shall
afterwards
enquire
.
So
Rev.
22.
17.
The
Spirit
and
the
Bride
say
come
.
The
Bride
is
the
Church
,
and
she
prayeth
for
the
coming
of
Christ
.
This
She
doth
by
his
Aid
and
Assistance
,
who
is
the
Spirit
of
Grace
and
Supplications
.
And
yet
distinctly
and
separately
the
Spirit
saith
come
;
that
is
,
he
puts
forth
such
earnest
and
fervent
desires
,
as
have
upon
them
an
Impression
of
his
immediate
efficiency
.
So
v.
20.
carrieth
the
sense
of
the
place
,
namely
,
that
it
is
Christ
himself
,
unto
whom
She
sayes
come
,
or
they
pray
for
the
hastning
of
his
coming
.
Or
they
say
come
unto
others
,
in
their
Invitation
of
them
unto
Christ
,
as
the
end
of
v.
17.
seems
to
apply
it
.
Then
is
it
the
Prayers
and
Preaching
of
the
Church
for
the
Conversion
of
Souls
that
is
intended
.
And
with
both
the
Spirit
works
eminently
to
make
them
effectual
.
Or
it
may
be
in
this
place
,
the
Spirit
is
taken
for
the
Spirit
in
the
Guides
and
Leaders
of
the
Church
.
They
praying
by
his
especial
Guidance
and
Assistance
,
say
,
Come
;
or
Preachers
say
unto
others
.
Come
,
and
the
Bride
,
or
the
Body
of
the
Church
acted
by
the
same
Spirit
,
joyn
with
them
in
this
great
Request
and
Supplication
;
and
thereunto
all
Believers
are
invited
in
the
following
words
;
and
let
him
that
heareth
,
say
,
Come
.
Sect.
10
All
these
things
were
necessary
to
be
premised
in
general
,
as
giving
some
insight
into
the
Nature
of
the
Operations
of
the
Holy
Spirit
in
us
and
towards
us
.
And
hereby
we
have
made
our
Way
plain
to
the
consideration
of
his
especial
Works
in
the
Calling
,
Building
,
and
Carrying
on
the
Church
unto
Perfection
.
Now
all
his
Works
of
this
kind
may
be
reduced
unto
three
Heads
.
(
1.
)
Of
Sanctifying
Grace
.
(
2.
)
Of
Especial
Gifts
.
(
3.
)
Of
peculiar
Evangelical
Priviledges
.
Only
we
must
observe
that
these
things
are
not
so
distinguished
,
as
to
be
negatively
contradistinct
to
each
other
;
for
the
same
thing
under
several
Considerations
may
be
all
these
,
a
Grace
,
a
Gift
,
and
a
Priviledg
.
All
that
I
intend
,
is
to
reduce
the
Operations
of
the
Holy
Spirit
unto
these
Heads
,
casting
each
of
them
under
that
which
it
is
most
eminent
in
,
and
as
which
it
is
most
directly
proposed
unto
us
.
And
I
shall
begin
with
his
Work
of
Grace
.
BOOK
III.
WORK
OF
THE
HOLY
SPIRIT
IN
THE
New
Creation
BY
REGENERATION
.
CHAP.
I.
(
1.
)
The
New
Creation
Compleated
.
(
2.
)
Regeneration
the
especial
Work
of
the
Holy
Spirit
;
(
3
,
4
,
5
,
6
,
7
,
8
,
9.
)
Wrought
under
the
Old
Testament
,
but
clearly
revealed
in
the
New
;
And
(
10
,
11
,
12.
)
is
of
the
same
kind
in
all
that
are
Regenerate
.
(
13
,
14.
)
The
Causes
and
Way
of
it
being
the
same
in
all
.
(
15
,
16.
)
It
consisteth
not
in
Baptism
alone
;
Nor
(
17
,
18.
)
in
a
Moral
Reformation
of
Life
;
But
(
19
,
20.
)
a
New
Creature
is
Formed
in
it
;
whose
(
21
,
22.
)
Nature
is
declared
,
and
(
23.
)
farther
explained
.
(
24.
)
Denial
of
the
Original
Depravation
of
Nature
the
Cause
of
many
Noxious
Opinions
.
(
25
,
26.
)
Regeneration
consisteth
not
in
Enthusiaslick
Raptures
;
their
Nature
and
Danger
.
(
27.
)
The
whole
Doctrine
necessary
,
d●spised
,
corrupted
,
vindicated
.
Sect.
1
WE
have
formerly
declared
the
Work
of
the
Holy
Spirit
in
Preparing
and
Forming
the
Natural
Body
of
Christ
.
This
was
the
beginning
of
the
New
Creation
,
the
Foundation
of
the
Gospel-State
and
Church
.
But
this
was
not
the
whole
of
the
Work
he
had
to
do
.
As
he
had
provided
and
prepared
the
Natural
Body
of
Christ
,
so
he
was
to
prepare
his
Mystical
Body
also
.
And
hereby
the
Work
of
the
New
Creation
was
to
be
compleated
and
perfected
.
And
as
it
was
with
respect
unto
him
and
his
Work
in
the
Old
Creation
,
so
was
it
also
in
the
New
.
All
things
in
their
first
production
had
Darkness
and
Death
upon
them
.
For
the
Earth
was
Void
and
without
Form
,
and
Darkness
was
upon
the
Face
of
the
Deep
,
Gen.
1.
2.
Neither
was
there
any
thing
that
had
either
Life
in
it
,
or
Principle
of
Life
,
or
any
Disposition
thereunto
.
In
this
condition
he
moved
on
the
prepared
Matter
,
preserving
and
cherishing
of
it
,
and
communicating
unto
all
things
a
Principle
of
Life
whereby
they
were
animated
,
as
we
have
declared
.
It
was
no
otherwise
in
the
New
Creation
.
There
was
a
Spiritual
Darkness
and
Death
came
by
sin
on
all
Mankind
.
Neither
was
there
in
any
Man
living
the
least
Principle
of
Spiritual
Life
,
or
any
Disposition
thereunto
.
In
this
State
of
things
the
Holy
Spirit
undertaketh
to
create
a
New
World
,
New
Heavens
,
and
a
New
Earth
,
wherein
Righteousness
should
dwell
.
And
this
in
the
first
place
was
by
his
Effectual
Communication
of
a
New
Principle
of
Spiritual
Life
unto
the
Souls
of
God's
Elect
,
who
were
the
Matter
designed
of
God
for
this
Work
to
be
wrought
upon
.
This
he
doth
in
their
Regeneration
,
as
we
shall
now
manifest
.
Sect.
2
(
1.
)
Regeneration
in
Scripture
is
every-where
assigned
to
be
the
proper
and
peculiar
Work
of
the
Holy
Spirit
.
John
3.
3
,
4
,
5
,
6.
Jesus
answered
and
said
unto
Nicodemus
,
Verily
,
verily
,
I
say
unto
thee
,
Except
a
Man
be
born
again
he
cannot
see
the
Kingdom
of
God
.
Nicodemus
saith
unto
him
,
How
can
a
Man
be
born
when
he
is
old
;
can
he
enter
the
second
time
into
his
Mothers
Womb
and
be
born
?
Jesus
answered
,
Verily
,
verily
,
I
say
unto
thee
,
Except
a
Man
be
born
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
That
which
is
born
of
the
Flesh
,
is
Flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
It
was
an
ancient
knowing
Teacher
of
the
Church
of
the
Jews
,
a
Master
in
Israel
,
whom
our
Blessed
Saviour
here
discourseth
withal
and
instructs
.
For
on
the
consideration
of
his
Miracles
,
he
concluded
that
God
was
with
him
,
and
came
to
enquire
of
him
about
the
Kingdom
of
God
.
Our
Saviour
knowing
how
all
our
Faith
and
Obedience
to
God
,
and
all
our
Acceptance
with
him
depended
on
our
Regeneration
,
or
being
born
again
,
acquaints
him
with
the
necessity
of
it
,
wherewith
he
is
at
first
surprized
.
Wherefore
he
proceeds
to
instruct
him
in
the
Nature
of
the
Work
,
whose
necessity
he
had
declared
.
And
this
he
describes
both
by
the
Cause
and
the
Effect
of
it
.
For
the
Cause
of
it
he
tells
him
,
it
is
wrought
by
Water
and
the
Spirit
.
By
the
Spirit
as
the
Principal
Efficient
Cause
;
and
by
Water
[
](A53720-e68760-b)*
*
Si
in
Gratia
,
non
ex
natura
Aquae
,
sed
ex
praesentia
est
Spiritus
Sancti
:
numquid
in
Aqua
vivimus
,
sicut
in
Spiritu
?
numquid
in
Aqua
signamur
sicut
in
Spiritu
?
Ambros.
de
Spirit
.
Sanct.
lib.
1.
cap.
6.
as
the
Pledg
,
Sign
and
Token
of
it
,
in
the
initial
Seal
of
the
Covenant
,
the
Doctrine
whereof
was
then
preached
amongst
them
by
John
the
Baptist
;
or
the
same
thing
is
intended
in
a
redoub●ed
Expression
,
the
Spirit
being
signified
by
the
Water
also
,
under
which
Notion
he
is
often
promised
.
Sect.
3
Hereof
then
,
or
of
this
Work
,
the
Holy
Spirit
is
the
Principal
Efficient
Cause
;
whence
he
in
whom
it
is
wrought
,
is
said
to
be
born
of
the
Spirit
,
v.
8.
so
is
every
one
that
is
born
of
the
Spirit
.
And
this
is
the
same
with
what
is
delivered
,
Chap.
1.
v.
13.
Who
are
born
not
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
.
The
Natural
and
Carnal
Means
of
Blood
,
Flesh
,
and
the
Will
of
Man
,
are
rejected
wholly
in
this
Matter
,
and
the
whole
Efficiency
of
the
New
Birth
is
ascribed
unto
God
alone
.
His
Work
answers
what-ever
Contribution
there
is
unto
Natural
Generation
,
from
the
Will
and
Nature
of
Man
.
For
these
things
are
here
compared
,
and
from
its
Analogie
unto
Natural
Generation
,
is
this
Work
of
the
pirit
called
Regeneration
;
so
in
this
place
is
the
Allusion
and
Opposition
between
these
things
expressed
by
our
Saviour
;
That
which
is
born
of
the
Flesh
is
Flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
,
v.
6.
And
herein
also
we
have
a
farther
Description
of
this
Work
of
the
Holy
Spirit
,
by
its
Effect
or
the
Product
of
it
;
It
is
Spirit
,
a
new
Spiritual
Being
,
Creature
,
Nature
,
Life
,
as
shall
be
declared
.
And
because
there
is
in
it
a
Communication
of
a
new
Spiritual
Life
,
it
is
called
a
Vivification
or
quickning
,
with
respect
unto
the
State
wherein
all
Men
are
,
before
this
Work
is
wrought
in
them
and
on
them
,
Ephes.
2.
1
,
5.
which
is
the
Work
of
the
Spirit
alone
;
for
it
is
the
Spirit
that
quickneth
,
the
Flesh
profiteth
nothing
,
John
6.
63.
see
Rom.
8.
9
,
10.
Titus
3.
4
,
5
,
6.
where
the
same
Truth
is
declared
and
asserted
.
But
after
that
the
kindness
and
love
of
God
our
Saviour
towards
Man
appeared
;
not
by
Works
of
Righteousness
which
we
have
done
,
but
according
to
his
Mercy
he
saved
us
,
by
the
washing
of
Regeneration
,
and
renewing
of
the
Holy
Spirit
,
which
he
shed
on
us
richly
through
Jesus
Christ
our
Saviour
.
Sect.
4
What
we
have
frequently
mentioned
occurreth
here
expresly
;
namely
,
the
whole
Blessed
Trinity
,
and
each
Person
therein
acting
distinctly
in
the
Work
of
our
Salvation
.
The
Spring
or
Fountain
of
the
whole
lyeth
in
the
Kindness
and
Love
of
God
,
even
the
Father
.
Thereunto
it
is
every-where
ascribed
in
the
Scripture
,
see
John
3.
16.
Ephes.
1.
4
,
5
,
6.
What-ever
is
done
in
the
Accomplishment
of
this
Work
,
it
is
so
in
the
pursuit
of
his
Will
,
Purpose
,
and
Counsel
;
and
is
an
Effect
of
his
Love
and
Grace
.
The
procuring
Cause
of
the
Application
of
the
Love
and
Kindness
of
God
unto
us
,
is
Jesus
Christ
our
Saviour
,
in
the
whole
Work
of
his
Mediation
,
v.
6.
and
the
immediate
efficient
Cause
in
the
Communication
of
the
Love
and
Kindness
of
the
Father
,
through
the
Mediation
of
the
Son
unto
us
,
is
the
Holy
Spirit
.
And
this
he
doth
in
the
Renovation
of
our
Natures
,
by
the
washing
of
Regeneration
,
wherein
we
are
purged
from
our
sins
,
and
sanctified
unto
God
.
Sect.
5
More
Testimonies
unto
this
purpose
need
not
be
insisted
on
.
This
Truth
of
the
Holy
Spirit
being
the
Author
of
our
Regeneration
,
which
the
Ancients
esteemed
a
Cogent
Argument
to
prove
his
Deity
even
from
the
[
](A53720-e69220-b)*
*
Similiter
ex
Spiritu
secundum
Gratiam
nos
renasci
,
Dominus
ipse
testatur
Dicens
;
quod
natum
est
ex
carne
,
caro
est
,
quia
de
carne
natum
est
;
&
quod
natum
est
de
Spiritu
,
Spiritus
est
,
quia
Spiritus
Deus
est
.
Claret
igitur
spiritalis
quoque
generationis
authorem
esse
Spiritum
Sanctum
,
quia
secundum
Deum
creamur
&
Filii
Dei
simus
.
Ergo
cum
ille
nos
in
regnum
suum
per
adoptionem
sacrae
regenerationis
assumpserit
,
nos
ei
quod
suum
est
denegamus
?
ille
nos
supernae
generationis
haeredes
fecit
,
nos
haereditatem
vindicamus
,
refutamus
authorem
:
sed
non
potest
manere
beneficium
cum
author
excluditur
;
nec
author
sine
munere
,
nec
sine
authore
munus
.
Si
vindicas
Gratiam
,
crede
potentiam
;
si
refutas
potentiam
,
gratiam
ne
requiras
.
Sancti
igitur
Spiritus
opus
est
Regeneratio
ista
praestantior
,
&
novi
hujus
hominis
qui
creatur
ad
imaginem
Dei
autor
est
Spiritus
,
quem
utique
meliorem
hoc
exteriori
esse
nostro
homine
nemo
dub●taverit
.
Ambros.
de
Sp.
San.
l.
2.
c.
9.
the
Greatness
and
Dignity
of
the
Work
,
is
in
words
at
least
,
so
far
as
I
know
,
granted
by
all
who
pretend
to
sobriety
in
Christianity
.
That
by
some
others
it
hath
been
derided
and
exploded
,
is
the
occasion
of
this
Vindication
of
it
.
It
must
not
be
expected
that
I
should
here
handle
the
whole
Doctrine
of
Regeneration
practically
,
as
it
may
be
educed
by
Inferences
from
the
Scripture
,
according
to
the
Analogie
of
Faith
,
and
the
Experiences
of
them
that
believe
;
It
hath
been
done
already
by
others
.
My
present
aim
is
only
,
to
confirm
the
Fundamental
Principles
of
Truth
concerning
those
Operations
of
the
Holy
Spirit
,
which
at
this
day
are
opposed
with
violence
and
virulence
.
And
what
I
shall
offer
on
the
present
Subject
,
may
be
reduced
unto
the
ensuing
Heads
.
Sect.
6
(
1.
)
Although
the
Work
of
Regeneration
by
the
Holy
Spirit
was
wrought
under
the
Old
Testament
,
even
from
the
Foundation
of
the
World
;
and
the
Doctrine
of
it
was
recorded
in
the
Scriptures
,
yet
the
Revelation
of
it
was
but
obscure
in
comparison
of
that
Light
and
Evidence
which
it
is
brought
forth
into
by
the
Gospel
.
This
is
evident
from
the
Discourse
which
our
Blessed
Saviour
had
with
Nicodemus
on
this
Subject
.
For
when
he
acquainted
him
clearly
with
the
Doctrine
of
it
,
he
was
surprized
and
fell
into
that
enquiry
which
argued
some
amazement
;
How
can
these
things
be
?
But
yet
the
Reply
of
our
Saviour
manifests
,
That
he
might
have
attained
a
better
acquaintance
with
it
out
of
the
Scripture
than
he
had
done
.
Art
thou
saith
he
,
a
Master
in
Israel
and
knowest
not
these
things
?
Dost
thou
take
upon
thee
to
Teach
others
what
is
their
State
and
Condition
,
and
what
is
their
Duty
towards
God
,
and
art
ignorant
thy self
of
so
Great
and
Fundamental
a
Doctrine
,
which
thou
mightest
have
learned
from
the
Scripture
?
For
if
he
might
not
so
have
done
,
there
would
have
been
no
just
cause
of
the
Reproof
given
him
by
our
Saviour
.
For
it
was
neither
Crime
nor
Negligence
in
him
to
be
ignorant
of
what
God
had
not
revealed
.
This
Doctrine
therefore
,
namely
,
That
every
one
who
will
enter
into
the
Kingdom
of
God
must
be
born
again
of
the
Holy
Spirit
,
was
contained
in
the
Writings
of
the
Old
Testament
.
It
was
so
in
the
Promises
,
That
God
would
circumcise
the
Hearts
of
his
People
,
that
he
would
take
away
their
Heart
of
Stone
,
and
give
them
a
Heart
of
Flesh
,
with
his
Law
written
in
it
,
and
other
wayes
as
shall
be
afterwards
proved
.
Sect.
7
But
yet
we
see
that
it
was
so
obscurely
declared
,
that
the
principal
Masters
and
Teachers
of
the
People
knew
little
or
nothing
of
it
.
Some
indeed
would
have
this
Regeneration
,
if
they
knew
what
they
would
have
,
or
as
to
what
may
be
gathered
of
their
minds
,
out
of
their
great
swelling
words
of
vanity
,
to
be
nothing
but
Reformation
of
Life
,
according
to
the
Rules
of
the
Scripture
.
But
Nicodemus
knew
the
necessity
of
Reformation
of
Life
well
enough
,
if
he
had
ever
read
either
Moses
or
the
Prophets
.
And
to
suppose
that
our
Lord
Jesus
Christ
proposed
unto
him
the
thing
which
he
knew
perfectly
well
,
only
under
a
new
Name
or
Notion
which
he
had
never
heard
of
before
:
So
to
take
an
advantage
of
charging
him
with
being
ignorant
of
what
indeed
he
full
well
knew
and
understood
,
is
a
blasphemous
Imagination
.
How
they
can
free
themselves
from
the
Guilt
hereof
,
who
look
on
Regeneration
as
no
more
but
a
Metaphorical
Expression
of
Amendment
of
Life
,
I
know
not
.
And
if
it
be
so
,
if
there
be
no
more
in
it
,
but
as
they
love
to
speak
,
becoming
a
new
Moral
Man
,
a
thing
which
all
the
World
,
Jews
and
Gentiles
understood
;
our
Lord
Jesus
was
so
far
from
bringing
it
forth
into
more
Light
,
and
giving
it
more
perspicuity
,
by
what
he
teacheth
concerning
Regeneration
,
the
Nature
,
Manner
,
Causes
and
Effects
of
it
,
that
he
cast
it
thereby
into
more
darkness
and
obscurity
than
ever
it
was
delivered
in
,
either
by
Jewish
Masters
,
or
Gentile
Philosophy
.
For
although
the
Gospel
do
really
teach
all
Duties
of
Morality
with
more
exactness
and
clearness
,
and
press
unto
the
Observance
of
them
,
on
motives
incomparably
more
cogent
than
any
thing
that
otherwise
ever
befel
the
Mind
of
Man
to
think
or
apprehend
;
yet
if
it
must
be
supposed
to
intend
nothing
else
in
its
Doctrine
of
the
New
Birth
or
Regeneration
,
but
those
Moral
Duties
and
their
Observance
,
it
is
dark
and
unintelligible
;
I
say
,
if
there
be
not
a
secret
mysterious
Work
of
the
Spirit
of
God
,
in
and
upon
the
Souls
of
Men
intended
in
the
Writings
of
the
New
Testament
,
but
only
a
Reformation
of
Life
,
and
the
Improvement
of
Mens
Natural
Abilities
in
the
Exercise
of
Moral
Virtue
,
through
the
Application
of
outward
means
unto
their
Minds
and
Understandings
,
conducting
and
perswading
thereunto
;
they
must
be
granted
to
be
obscure
,
beyond
those
of
any
other
Writers
whatsoever
,
as
some
have
not
feared
already
to
publish
unto
the
World
concerning
the
Epistles
of
Paul
.
But
so
long
as
we
can
obtain
an
acknowledgment
from
Men
,
that
they
are
true
,
and
in
any
sense
the
Word
of
God
,
we
doubt
not
but
to
evince
that
the
things
intended
in
them
,
are
clearly
and
properly
expressed
,
so
as
they
ought
to
be
,
and
so
as
they
are
capable
to
be
expressed
;
The
Difficulties
which
seem
to
be
in
them
,
arising
from
the
Mysterious
Nature
of
the
things
themselves
contained
in
them
,
and
the
weakness
of
our
Minds
in
apprehending
such
things
,
and
not
from
any
obscurity
or
intricacy
in
the
Declaration
of
them
.
And
herein
indeed
consists
the
main
Contest
whereunto
things
with
the
most
are
reduced
.
Some
judg
that
all
things
are
so
expressed
in
the
Scripture
with
a
condesension
unto
our
Capacity
,
so
as
that
there
is
still
to
be
conceived
an
inexpressible
Grandure
in
many
of
them
beyond
our
Comprehension
.
Others
judg
on
the
other
hand
,
That
under
a
Grandure
of
Words
and
Hyperbolical
Expressions
,
things
of
a
meaner
and
a
lower
sense
are
intended
and
to
be
understood
.
Some
judg
the
Things
of
the
Gospel
to
be
deep
and
mysterious
,
the
Words
and
Expressions
of
it
to
be
plain
and
proper
:
Others
think
the
Words
and
Expressions
of
it
to
be
Mystical
and
Figurative
,
but
the
Things
intended
to
be
ordinary
and
obvious
to
the
Natural
Reason
of
every
Man
.
But
to
return
.
Sect.
8
Both
Regeneration
and
the
Doctrine
of
it
were
under
the
Old
Testament
.
All
the
Elect
of
God
in
their
several
Generations
were
all
Regenerate
by
the
Spirit
of
God
.
But
in
that
Ampliation
and
Enlargement
of
Truth
and
Grace
under
the
Gospel
which
came
by
Jesus
Christ
,
who
brought
Life
and
Immortality
to
light
,
as
more
Persons
than
of
old
were
to
be
made
Partakers
of
the
Mercy
of
it
,
so
the
Nature
of
the
Work
it self
is
far
more
clearly
,
evidently
and
distinctly
revealed
and
declared
.
And
because
this
is
the
principal
and
internal
Remedy
of
that
Disease
which
the
Lord
Christ
came
to
cure
and
take
away
,
one
of
the
first
things
that
he
Preached
was
the
Doctrine
of
it
.
All
things
of
this
Nature
before
,
even
from
the
beginning
of
the
World
lay
hid
in
God
,
Ephes.
3.
9.
Some
intimations
were
given
of
them
in
Parables
and
dark
Sayings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
78.
2.
in
Types
,
Shadows
,
and
Ceremonies
,
so
as
the
Nature
of
the
Grace
in
them
was
not
clearly
to
be
discerned
.
But
now
when
the
great
Physician
of
our
Souls
came
,
who
was
to
heal
the
Wound
of
our
Natures
,
whence
we
were
dead
in
Trespasses
and
Sins
,
he
layes
naked
the
Disease
it self
,
declares
the
Greatness
of
it
,
the
Ruine
we
were
under
from
it
,
that
we
might
know
and
be
thankful
for
its
Reparation
.
Hence
no
Doctrine
is
more
fully
and
plainly
declared
in
the
Gospel
,
than
this
of
our
Regeneration
by
the
effectual
and
ineffable
Operation
of
the
Holy
Spirit
.
And
it
is
a
Consequent
and
Fruit
of
the
Depravation
of
our
Nature
,
that
against
the
full
Light
and
Evidence
of
Truth
now
clearly
manifested
,
this
Great
and
Holy
Work
is
opposed
and
despised
.
Sect.
9
Few
indeed
have
yet
the
confidence
in
plain
and
intelligible
words
to
deny
it
absolutely
.
But
many
tread
in
the
steps
of
him
who
first
in
the
Church
of
God
undertook
to
undermine
it
.
[
](A53720-e69780-b)*
*
Denique
quomodo
respondeat
advertite
,
&
videte
latebras
ambiguitatis
falsitati
praeparare
refugia
,
ita
ut
etiam
nos
cum
primum
ea
legimus
,
recta
vel
correcta
propemodum
gauderemus
.
August
.
de
Peccat
.
Orig.
cap.
18.
Mihi
pene
persuaser
it
hanc
illum
gratiam
de
qua
quaestio
est
confiteri
;
quo
minus
in
multis
ejus
opusculi
locis
sibiipsi
contradicere
videretur
.
Sed
cum
in
manus
meas
&
alia
venissent
quae
posterius
latiusque
scripsit
,
vidi
quemadmodum
etiam
illic
gratiam
nominare
sed
ambigua
generalitate
quid
sentiret
abscondens
,
gratiae
tamen
vocabulo
frangens
invidiam
,
offensionemque
declinans
.
Id.
de
Grat.
Christ
.
lib.
1.
cap.
37.
Vid.
August
.
lib.
1.
cont.
Julianum
cap.
5.
lib.
3.
cap.
1.
lib.
de
gest
.
Pelag.
cap.
30.
Epist.
95.
ad
Innocent
.
Epist.
Innocent
.
ad
August
.
N●gant
etiam
quam
ad
Sacram
Christi
virginem
Neme●iadem
in
oriente
conscripsimus
,
&
noverint
nos
ita
hominis
laudare
naturam
ut
Dei
semper
addamus
auxilium
,
(
verba
Pelagii
quibus
respondet
Augustinus
)
istam
sane
lege
,
mi●ique
pene
persuaserat
,
hanc
illam
gratiam
de
qua
quae
quaestio
est
confiteri
.
Id.
ubi
supra
.
This
was
Pelagius
,
whose
principal
Artifice
which
he
used
in
the
Introduction
of
his
Heresie
,
was
in
the
clouding
of
his
Intentions
with
general
and
ambiguous
Expressions
,
as
some
would
be
making
use
of
his
very
Words
and
Phrases
.
Hence
for
a
long
time
,
when
he
was
justly
charged
with
his
Sacrilegious
Errors
,
he
made
no
defence
of
them
,
but
reviled
his
Adversaries
as
corrupting
his
Mind
,
and
not
understanding
his
Expressions
.
And
by
this
means
as
he
got
himself
acquitted
in
the
Judgments
of
some
,
less
experienced
in
the
sleights
and
cunning
craftiness
of
them
who
lie
in
wait
to
deceive
;
and
[
](A53720-e69950-b)*
*
Fefellit
Judicium
Palaestinum
propterea
ibi
videtur
purgatus
;
Romanam
vero
Ecclesiam
,
ubi
cum
esse
notissimum
scitis
fallere
usque-quaque
non
potuit
,
quamvis
&
hoc
fuerit
utrumque
conatus
.
Tanto
Judices
fefellit
occultius
,
quanto
exponit
ista
versutius
.
August
.
lib.
de
peccat
.
Orig.
cap.
16.
juridically
freed
in
an
Assembly
of
Bishops
:
so
in
all
probability
he
had
suddenly
infected
the
whole
Church
with
the
poison
of
those
Opinions
which
the
proud
and
corrupted
Nature
of
Man
is
so
apt
to
receive
and
embrace
,
if
God
had
not
stirred
up
some
few
Holy
and
Learned
Persons
,
Austin
especially
,
to
discover
his
Frauds
,
to
refel
his
Calumnies
,
and
confute
his
Sophisms
;
which
they
did
with
indefatigable
industry
and
good
success
.
But
yet
these
Tares
being
once
sown
by
the
envious
one
,
found
such
a
suitable
and
fruitful
Soil
in
the
darkned
Minds
and
proud
Hearts
of
Men
,
that
from
that
day
to
this
they
could
never
be
fully
extirpated
;
but
the
same
bitter
Root
hath
still
sprung
up
unto
the
defiling
of
many
,
though
various
new
Colours
have
been
put
upon
its
Leaves
and
Fruit.
And
although
those
who
at
present
amongst
us
have
undertaken
the
same
Cause
with
Pelagius
,
do
not
equal
him
either
in
Learning
or
Diligence
,
or
an
Appearance
of
Piety
and
Devotion
,
yet
do
they
exactly
imitate
him
in
declaring
their
minds
in
cloudy
ambiguous
Expressions
,
capable
of
various
Constructions
until
they
are
fully
examined
,
and
thereon
reproaching
(
as
he
did
)
those
that
oppose
them
as
not
aright
representing
their
Sentiments
,
when
they
judg
it
their
Advantage
so
to
do
,
as
the
scurrilous
clamorous
Writings
of
S.
P.
do
sufficiently
manifest
.
Sect.
10
Secondly
;
Regeneration
by
the
Holy
Spirit
is
the
same
Work
for
the
kind
of
it
,
and
wrought
by
the
same
Power
of
the
Spirit
in
all
that
are
Regenerate
,
or
ever
were
,
or
shall
be
so
,
from
the
beginning
of
the
World
unto
the
end
thereof
.
Great
variety
there
is
in
the
Application
of
the
outward
means
,
which
the
Holy
Spirit
is
pleased
to
use
and
make
effectual
towards
the
Accomplishment
of
this
great
Work
.
Nor
can
the
Wayes
and
Manner
hereof
be
reduced
unto
any
certain
order
.
For
the
Spirit
worketh
how
and
when
he
pleaseth
,
following
the
sole
Rule
of
his
own
Will
and
Wisdom
.
Mostly
,
God
makes
use
of
the
Preaching
of
the
Word
,
thence
called
an
Engrafted
Word
,
which
is
able
to
save
our
Souls
,
James
1.
21.
and
the
incorruptible
Seed
,
by
which
we
are
born
again
,
1
Pet.
1.
21.
Sometimes
't
is
wrought
without
it
;
as
in
all
those
who
are
Regenerate
before
they
come
to
the
use
of
Reason
,
or
in
their
Infancy
.
Sometimes
Men
are
called
,
and
so
regenerate
in
an
extraordinary
manner
,
as
was
Paul
;
but
mostly
they
are
so
in
and
by
the
use
of
ordinary
Means
,
instituted
,
blessed
,
and
sanctified
of
God
to
that
end
and
purpose
.
And
great
variety
there
is
also
in
the
perception
and
understanding
of
the
Work
it self
,
in
them
in
whom
it
is
wrought
.
For
in
it self
it
is
secret
and
hidden
,
and
is
no
other
wayes
discoverable
but
in
its
Causes
and
Effects
.
For
as
the
Wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
Spirit
,
John
3.
8.
Sect.
11
In
the
Minds
and
Consciences
of
some
this
is
made
known
by
infallible
Signs
and
Tokens
.
Paul
knew
that
Christ
was
formed
and
revealed
in
himself
,
Gal.
1.
16.
So
he
declared
that
who-ever
is
in
Christ
Jesus
is
a
New
Creature
,
2
Cor.
5.
17.
that
is
,
is
born
again
,
whether
they
know
themselves
so
to
be
or
no.
And
many
are
in
the
dark
as
to
their
own
condition
in
this
Matter
all
their
dayes
;
For
they
fear
the
Lord
,
and
obey
the
Voice
of
his
Servant
(
Christ
Jesus
)
and
yet
walk
in
Darkness
and
have
no
Light
,
Isa.
50.
10.
They
are
Children
of
Light
,
Luk.
16.
8.
John
12.
36.
Ephes.
5.
8.
1
Thess.
5.
5.
and
yet
walk
in
darkness
and
have
no
Light
;
which
Expressions
have
been
well
used
and
improved
by
some
,
and
by
others
of
late
derided
and
blasphemed
.
Sect.
12
And
there
is
great
variety
in
the
carrying
on
of
this
Work
towards
Perfection
,
in
the
Growth
of
the
New
Creature
,
or
the
Increase
of
Grace
,
implanted
in
our
Natures
by
it
:
For
some
through
the
supplies
of
the
Spirit
make
a
great
and
speedy
progress
towards
Perfection
;
others
thrive
slowly
and
bring
forth
little
Fruit
;
the
Causes
and
Occasions
whereof
are
not
here
to
be
enumerated
.
But
notwithstanding
all
Differences
in
previous
Dispositions
,
in
the
Application
of
outward
Means
,
in
the
manner
of
it
,
ordinary
or
extraordinary
,
in
the
Consequen●s
of
much
or
less
Fruit
,
the
Work
it self
in
its
own
Nature
is
of
the
same
kind
,
one
and
the
same
.
The
Elect
of
God
were
not
regenerate
one
way
,
by
one
kind
of
Operation
of
the
Holy
Spirit
,
under
the
Old
Testament
,
and
those
under
the
New
Testament
another
.
They
who
were
miraculously
Converted
,
as
Paul
,
or
who
upon
their
Conversion
had
miraculous
Gifts
bestowed
on
them
,
as
had
multitudes
of
the
Primitive
Christians
,
were
no
otherwise
regenerate
,
nor
by
any
other
internal
Efficiency
of
the
Holy
Spirit
,
then
every
one
is
at
this
day
,
who
is
really
made
Partaker
of
this
Grace
and
Priviledg
.
Neither
were
those
Miraculous
Operations
of
the
Holy
Spirit
,
which
were
visible
unto
others
,
any
part
of
the
Work
of
Regeneration
,
nor
did
they
belong
necessarily
unto
it
.
For
many
were
the
Subjects
of
them
,
and
received
miraculous
Gifts
by
them
,
who
were
never
Regenerate
;
and
many
were
Regenerate
who
were
never
Partakers
of
them
.
And
it
is
a
Fruit
of
the
highest
Ignorance
and
Unacquaintedness
imaginable
with
these
things
,
to
affirm
that
in
the
Work
of
Regeneration
,
the
Holy
Spirit
wrought
of
old
miraculously
in
and
by
outwardly
visible
Operations
,
but
now
only
in
an
humane
and
rational
way
,
leading
our
Understanding
by
the
Rules
of
Reason
,
unless
the
more
external
Mode
and
Sign
of
his
Operation
be
intended
.
For
all
ever
were
and
ever
shall
be
Regenerate
by
the
same
kind
of
Operation
,
and
the
same
Effect
of
the
Holy
Spirit
on
the
Faculties
of
their
Souls
.
Which
will
be
farther
manifest
if
we
consider
;
1.
That
the
Condition
of
all
Men
as
Unregenerate
is
absolutely
the
same
,
One
is
not
by
Nature
more
unregenerate
than
another
.
All
Men
since
the
Fall
,
and
the
corruption
of
our
Nature
by
sin
,
are
in
the
same
State
and
Condition
towards
God
.
They
are
all
alike
alienated
from
him
,
and
all
alike
under
his
Curse
,
Psal.
51.
5.
John
3.
5
,
36.
Rom.
3.
19.
Chap.
5.
15
,
16
,
17
,
18.
Ephes.
2.
3.
Tit.
3
,
3.
4.
There
are
Degrees
of
Wickedness
in
them
that
are
Unregenerate
;
but
there
is
no
difference
as
to
State
and
Condition
between
them
,
all
are
Unregenerate
alike
.
As
amongst
those
who
are
Regenerate
,
there
are
different
Degrees
of
Holiness
and
Righteousness
,
one
it
may
be
far
exceeding
another
;
yet
there
is
between
them
no
difference
of
State
and
Condition
,
they
are
all
equally
Regenerate
.
Yea
some
may
be
in
a
greater
forwardness
and
preparation
for
the
Work
it self
,
and
thereby
in
a
greater
nearness
to
the
State
of
it
than
others
;
but
the
State
it self
is
incapable
of
such
Degrees
.
Now
it
must
be
the
same
Work
for
the
Kind
and
Nature
of
it
,
which
relieves
and
translates
Men
out
of
the
same
State
and
Condition
.
That
which
gives
the
formal
Reason
of
the
change
of
their
State
,
of
their
Translation
from
Death
to
Life
is
and
must
be
the
same
in
all
.
If
you
can
fix
on
any
Man
from
the
Foundation
of
the
World
,
who
was
not
equally
born
in
sin
,
and
by
Nature
dead
in
Trespasses
and
Sins
with
all
other
Men
,
the
Man
Christ
Jesus
only
excepted
,
I
would
grant
that
he
might
have
another
kind
of
Regeneration
than
others
have
,
but
that
I
know
he
would
stand
in
need
of
none
at
all
.
Sect.
14
2.
The
State
whereinto
Men
are
brought
by
Regeneration
is
the
same
.
Nor
is
it
in
its
Essence
or
Nature
capable
of
Degrees
,
so
that
one
should
be
more
Regenerate
than
another
.
Every
one
that
is
born
of
God
is
equally
so
,
though
one
may
be
more
beautiful
than
another
,
as
having
the
Image
of
his
Heavenly
Father
more
evidently
impressed
on
him
,
though
not
more
truly
.
Men
may
be
more
or
less
Holy
,
more
or
less
Sanctified
;
but
they
cannot
be
more
or
less
Regenerate
.
All
Children
that
are
born
into
the
World
,
are
equally
born
,
though
some
quickly
outstrip
others
in
the
Perfections
and
Accomplishments
of
Nature
.
And
all
born
of
God
are
equally
so
,
though
some
speedily
out-go
others
in
the
Accomplishments
and
Perfections
of
Grace
.
There
was
then
never
but
one
kind
of
Regeneration
in
this
World
,
the
Essential
Form
of
it
being
specifically
the
same
in
all
.
3.
That
the
Efficient
Cause
of
this
Work
,
the
Grace
and
Power
whereby
it
is
wrought
,
with
the
internal
manner
of
the
Communication
of
that
Grace
,
are
the
same
,
shall
be
afterwards
declared
.
To
this
Standard
then
all
must
come
.
Men
may
bear
themselves
high
,
and
despise
this
whole
Work
of
the
Spirit
of
God
,
or
set
up
an
Imagination
of
their
own
in
the
room
thereof
;
but
whether
they
will
or
no
,
they
must
be
tryed
by
it
;
and
no
less
depends
on
their
interest
in
it
,
than
their
Admission
into
the
Kingdom
of
God
.
And
let
them
pretend
what
they
please
,
the
true
Reason
why
any
despise
the
New
Birth
,
is
because
they
hate
a
New
Life
.
He
that
cannot
endure
to
live
to
God
,
will
as
little
endure
to
hear
of
being
born
of
God
.
But
we
shall
by
the
Scripture
enquire
what
we
are
taught
concerning
i●
,
and
declare
both
what
it
is
not
,
of
things
which
falsly
pretend
thereunto
,
and
then
what
it
is
indeed
.
Sect.
15
First
;
Regeneration
doth
not
consist
in
a
participation
of
the
Ordinance
of
Baptism
,
and
a
profession
of
the
Doctrine
of
Repentance
.
This
is
all
that
some
will
allow
unto
it
,
to
the
utter
rejection
and
overthrow
of
the
Grace
of
our
Lord
Jesus
Christ
.
For
the
dispute
in
this
Matter
is
not
whether
the
Ordinances
of
the
Gospel
,
as
Baptism
,
do
really
communicate
internal
Grace
unto
them
,
that
are
,
as
to
their
outward
manner
of
their
Administration
,
duly
made
Partakers
of
them
,
whether
ex
opere
operato
as
the
Papists
speak
,
or
as
a
●aederal
means
of
the
Conveyance
and
Communication
of
that
Grace
which
they
betoken
and
are
the
Pledges
of
;
but
whether
the
outward
susception
of
the
Ordinance
,
joyned
with
a
profession
of
Repentance
in
them
that
are
adult
,
be
not
the
whole
of
what
is
called
Regeneration
.
The
vanity
of
this
presumptuous
folly
,
destructive
of
all
the
Grace
of
the
Gospel
,
invented
to
countenance
Men
in
their
Sins
,
and
to
hide
from
them
the
necessity
of
being
born
again
,
and
therein
of
turning
unto
God
,
will
be
laid
open
in
our
Declaration
of
the
Nature
of
the
Work
it self
.
For
the
present
the
ensuing
Reasons
will
serve
to
remove
it
out
of
our
way
.
Sect.
16
(
1.
)
Regeneration
doth
not
consist
in
these
things
which
are
only
outward
Signs
and
Tokens
of
it
,
or
at
most
,
instituted
means
of
effecting
it
.
For
the
Nature
of
thing
▪
is
different
and
distinct
from
the
Means
,
and
Evidences
or
Pledges
of
them
.
But
such
only
is
Baptism
,
with
the
Profession
of
the
Doctrine
of
it
,
as
is
acknowledged
by
all
who
have
Treated
of
the
Nature
of
that
Sacrament
.
(
2.
)
The
Apostle
Peter
really
states
this
Case
,
1
Pet.
3.
21.
In
answer
whereunto
even
Baptism
doth
also
now
save
us
;
not
the
putting
away
of
the
filth
of
the
Flesh
,
but
the
answer
of
a
good
Conscience
towards
God
,
by
the
Resurrection
of
Jesus
Christ
.
The
outward
Administration
of
this
Ordinance
considered
materially
,
reacheth
no
farther
,
but
to
the
washing
away
of
the
filth
of
the
Flesh
,
but
more
is
signified
thereby
.
There
is
denoted
in
it
the
Restipulation
of
a
good
Conscience
unto
God
,
by
the
Resurrection
of
Christ
from
the
Dead
,
or
a
Conscience
purged
from
Dead
Works
to
serve
the
Living
God
,
Heb.
9.
14.
and
quickned
by
vertue
of
his
Resurrection
unto
Holy
Obedience
;
see
Rom.
6
3
,
4
,
5
,
6
,
7.
(
3.
)
The
Apostle
Paul
doth
plainly
distinguish
between
the
outward
Ordinances
,
with
what
belongs
unto
a
due
participation
of
them
,
and
the
Work
of
Regeneration
it self
;
Gal.
6.
15.
In
Jesus
Christ
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
availeth
any
thing
,
but
a
New
Creature
.
For
as
by
Circumcision
the
whole
System
of
Mosaical
Ordinances
is
intended
,
so
the
state
of
Uncircumcision
,
as
then
it
was
in
the
Professing
Gentiles
,
supposed
a
Participation
of
all
the
Ordinances
of
the
Gospel
.
But
from
them
all
he
distinguisheth
the
New
Creation
,
as
that
which
they
may
be
without
,
and
which
being
so
,
they
are
not
available
in
Christ
Jesus
.
(
4.
)
It
this
were
so
,
then
all
that
are
duly
Baptized
,
and
do
thereon
make
profession
of
the
Doctrine
of
it
,
that
is
,
of
Repentance
for
the
forgiveness
of
Sins
,
must
of
necessity
be
Regenerate
.
But
this
we
know
to
be
otherwise
.
For
instance
;
Simon
the
Megician
was
rightly
and
duly
Baptized
,
for
he
was
so
by
Philip
the
Evangelist
;
which
he
could
not
be
without
a
Profession
of
Faith
and
Repentance
;
accordingly
it
is
said
that
he
believed
,
Acts
8.
13.
that
is
,
made
a
profession
of
his
Faith
in
the
Gospel
.
Yet
he
was
not
Regenerate
,
for
at
the
same
time
he
had
no
part
or
lot
in
that
Matter
,
his
Heart
not
being
right
in
the
sight
of
God
,
but
was
in
the
Gall
of
Bitterness
,
and
Bond
of
Iniquity
,
v.
21
,
23.
which
is
not
the
Description
of
a
Person
newly
Regenerate
and
Born
again
.
Hence
the
Cabbalistical
Jews
,
who
grope
in
darkness
after
the
old
Notions
of
Truth
that
were
among
their
Forefathers
,
do
say
,
That
at
the
same
instant
wherein
a
Man
is
made
a
Proselyte
of
Righteousness
,
there
comes
a
New
Soul
into
him
from
Heaven
,
his
old
Pagan
Soul
vanishing
or
being
taken
away
.
The
Introduction
of
a
New
Spiritual
Principle
,
to
be
that
unto
the
Soul
which
the
Soul
is
unto
the
Body
naturally
,
is
that
which
they
understand
,
or
they
chuse
thus
to
express
the
reiterated
Promise
of
taking
away
the
Heart
of
Stone
,
and
giving
an
Heart
of
Flesh
in
the
place
of
it
.
Sect.
17
Secondly
;
Regeneration
doth
not
consist
in
a
Moral
Reformation
Life
and
Conversation
.
Let
us
suppose
such
a
Reformation
to
be
extensive
unto
all
known
Instances
.
Suppose
a
Man
be
changed
from
Sensuality
unto
Temperance
,
from
Rapine
to
Righteousness
,
from
Pride
and
the
Dominion
of
Irregular
Passions
,
unto
Humility
and
Moderation
,
with
all
Instances
of
the
like
Nature
which
we
can
imagine
,
or
are
prescribed
in
the
Rules
of
the
strictest
Moralists
?
Suppose
this
change
be
laboured
,
exact
and
accurate
,
and
so
of
great
use
in
the
World
.
Suppose
also
that
a
Man
hath
been
brought
and
perswaded
unto
it
,
through
the
preaching
of
the
Gospel
,
so
escaping
the
Pollutions
that
are
in
the
World
through
Lust
,
even
by
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
,
or
the
Directions
of
his
Doctrine
delivered
in
the
Gospel
;
yet
I
say
all
this
,
and
all
this
added
unto
Baptism
,
accompanied
with
a
Profession
of
Faith
and
Repentance
,
is
not
Regeneration
,
nor
do
they
comprize
it
in
them
.
And
I
have
extended
this
Assertion
beyond
what
some
among
us
,
so
far
as
I
can
see
,
do
so
much
as
pretend
unto
,
in
their
confused
Notions
and
sophistical
Expressions
about
Morality
,
when
they
make
it
the
same
with
Grace
.
But
what-ever
there
may
be
of
Actual
Righteousness
in
these
things
,
they
do
not
express
an
inherent
habitual
Righteousness
,
which
whosoever
denies
,
overthrows
the
Gospel
,
and
all
the
whole
Work
of
the
Spirit
of
God
,
and
of
the
Grace
of
our
Lord
Jesus
Christ
.
But
we
must
stay
a
while
.
This
Assertion
of
ours
is
by
some
not
only
denyed
but
derided
.
Neither
is
that
all
,
but
who-ever
maintains
it
,
is
exposed
as
an
Enemy
to
Morality
,
Righteousness
,
and
Reformation
of
Life
.
All
Vertue
,
they
say
,
is
hereby
excluded
,
to
introduce
I
know
not
what
imaginary
Godliness
.
But
whether
we
oppose
or
exclude
Moral
Vertue
or
no
,
by
the
Doctrine
of
Regeneration
or
any
other
,
God
and
Christ
will
in
due
time
judg
and
declare
.
Yea
,
were
the
confession
of
the
Truth
consistent
with
their
Interests
,
the
decision
of
this
doubt
might
be
referred
unto
their
own
Consciences
.
But
being
not
free
to
commit
any
thing
to
that
Tribunal
,
unless
we
had
better
security
of
its
freedom
from
corrupt
Principles
and
Prejudices
than
we
have
,
we
shall
at
present
leave
all
the
World
to
judg
of
our
Doctrine
,
with
respect
unto
Vertue
and
Morality
,
by
the
Fruits
of
it
,
compared
with
theirs
,
by
whom
it
is
denied
.
In
the
mean
time
we
affirm
that
we
design
nothing
in
Vertue
and
Morality
,
but
to
improve
them
by
fixing
them
on
a
proper
Foundation
,
or
ingraf●ing
them
into
that
Stock
whereon
alone
they
will
thrive
and
grow
to
the
Glory
of
God
,
and
the
good
of
the
Souls
of
Men
;
neither
shall
we
be
moved
in
this
Design
by
the
Clamorous
or
Calumnious
out-cries
of
Ignorant
or
Profligate
Persons
.
And
for
the
Assertion
laid
down
,
I
desire
that
those
who
despise
and
reproach
it
,
would
attempt
an
Answer
unto
the
ensuing
Arguments
whereby
it
is
confirmed
;
with
those
other
which
shall
be
insisted
on
in
our
Description
of
the
Nature
of
the
Work
of
Regeneration
it self
;
and
that
upon
such
Grounds
and
Principles
as
are
not
destructive
of
Christian
Religion
,
nor
introductive
of
Atheism
,
before
they
are
too
confident
of
their
success
.
Sect.
19
If
there
be
in
,
and
required
unto
Regeneration
,
the
[
](A53720-e71460-b)*
*
Per
inhaerentem
Justitiam
int●lligimus
supernaturale
donum
gratiae
sanctificantis
,
oppositum
originali
peccato
,
&
in
singulis
animae
facultatibus
reparans
&
renovans
illam
Dei
imaginem
,
quae
per
peccatum
originale
foedata
ac
dissipata
fuit
.
Originale
peccatum
mentem
tenebris
implevit
,
haec
infusa
gratia
lumine
caelesti
collustrat
.
Istud
,
cor
humanum
〈◊〉
&
odi●
Dei
ac
Divinae
Legis
〈◊〉
,
haec
infuse
Justitia
〈◊〉
emollit
&
more
boni
accendit
&
i●st●●●at
.
Postremo
illud
affectus
omnes
atqu
.
ipsum
appetitum
rebellione
infecit
;
haec
ren
vata
Sanctitas
in
ordin●m
〈◊〉
pertu●●
it
as
affectiones
,
&
ips●m
rebellem
〈◊〉
Dominio
spoliat
,
&
quasi
sub
Jug●m
mittit
.
Davenant
.
de
Jus●it
.
Habit.
cap.
3.
Fides
tanquam
radix
imbre
suscepto
hae●et
in
animae
solo
;
ut
cum
per
legem
Dei
excoli
caeperit
surgant
in
ea
rami
qui
fructus
operum
ferant
.
Non
ergo
ex
operibus
radix
Justitiae
,
sed
ex
radice
Justitiae
seuctus
aperum
crescit
.
Origen
.
lib.
4.
in
Epist.
ad
Roman
.
infusion
of
a
new
real
Spiritual
Princip●e
into
the
Soul
and
its
Faculties
,
of
Spiritual
Life
,
Light
,
Holiness
,
and
Righteousness
,
disposed
unto
,
and
suited
for
the
Destruction
or
Expulsion
of
a
contrary
inbred
habitual
Principle
of
sin
and
enmity
against
God
,
enabling
un●o
all
Acts
of
Holy
Obedience
,
and
so
in
order
of
Nature
antecedent
unto
them
;
then
it
doth
not
consist
in
a
meer
Reformation
of
Life
and
Moral
Vertue
,
be
they
never
so
exact
or
accurate
.
Three
things
are
to
be
observed
for
the
clearing
of
this
Assertion
,
before
we
come
to
the
Proof
and
Confirmation
of
it
.
As
,
(
1.
)
That
this
Reformation
of
Life
,
which
we
say
is
not
Regeneration
,
or
that
Regeneration
doth
not
consist
therein
,
is
a
necessary
Duty
indispensibly
required
of
all
Men.
For
we
shall
take
it
here
for
the
whole
course
of
Actual
Obedience
unto
God
,
and
that
according
to
the
Gospel
.
Those
indeed
by
whom
it
is
urged
and
pressed
in
the
room
of
Regeneration
,
or
as
that
wherein
Regeneration
doth
consist
,
do
give
such
an
Account
and
Description
of
it
,
as
that
it
is
,
or
at
least
may
be
Foreign
unto
true
Gospel-Obedience
,
and
so
not
contain
in
it
one
Acceptable
Duty
unto
God
,
as
shall
afterwards
be
declared
.
But
here
I
shall
take
it
in
our
present
enquiry
,
for
that
whole
Course
of
Du●●●s
,
which
in
Obedience
towards
God
,
are
prescribed
unto
us
.
(
2.
)
That
the
Principle
before
described
,
wherein
Regeneration
as
passiv●ly
considered
,
or
as
wrought
in
us
consists
,
doth
alwayes
certainly
and
infallibly
produce
the
Reformation
of
Life
intended
.
In
some
it
doth
it
more
compleatly
,
in
others
more
imperfectly
,
in
all
sincerely
.
For
the
same
Grace
in
Nature
and
Kind
is
communicated
unto
several
Persons
in
various
Degree
,
and
is
by
them
used
and
improved
with
more
〈◊〉
care
and
diligence
.
In
th●se
therefore
that
are
adult
,
these
things
are
inseparable
.
Therefore
,
(
3.
)
The
difference
in
this
Matter
〈◊〉
unto
this
Head
;
We
say
and
believe
that
Regeneration
consi●s
in
Spirituali
Renovatione
Naturae
;
in
a
Spiritual
Renovation
of
our
Nature
:
Our
Modern
Socinians
,
that
it
doth
so
,
in
Morali
Reformatione
vitae
in
a
Moral
Reformation
of
Life
.
Now
as
we
grant
that
this
Spiritual
Renovation
of
Nature
will
infallibly
produce
a
Moral
Reformation
of
Life
;
so
if
they
will
grant
that
this
Moral
Reformation
of
Life
doth
proceed
from
a
Spiritual
Renovation
of
our
Nature
,
this
difference
will
be
at
an
end
.
And
this
is
that
which
the
Ancients
intend
by
first
receiving
the
Holy
Ghost
,
and
then
all
Graces
with
him
.
[
](A53720-e71690-b)*
*
〈…〉
However
if
they
only
design
to
speak
ambiguously
,
improperly
and
unscripturally
,
confounding
Effects
and
their
Causes
,
Habits
and
Actions
,
Faculties
or
Powers
and
occasional
Acts
,
infused
Principles
and
acquired
Habits
,
Spiritual
and
Moral
,
Grace
and
Nature
,
that
they
may
take
an
opportunity
to
rail
at
others
for
want
of
better
Advantage
,
I
shall
not
contend
with
them
.
For
allow
a
new
Spiritual
Principle
,
an
infused
Habit
of
Grace
,
or
gracious
Abilities
to
be
required
in
and
unto
Regeneration
,
or
to
be
the
Product
or
the
Work
of
the
Spirit
therein
,
that
which
is
born
of
the
Spirit
being
Spirit
,
and
this
part
of
the
Nature
of
this
Work
is
sufficiently
cleared
.
Now
this
the
Scripture
abundantly
testifieth
unto
.
Sect.
20
2
Cor.
5.
17.
If
any
Man
be
in
Christ
he
is
a
New
Creature
.
This
New
Creature
is
that
which
is
intended
,
that
which
was
before
described
,
which
being
born
of
the
Spirit
is
Spirit
.
[
](A53720-e71780-b)*
*
Sicut
in
nativitate
carnali
omnem
nascentis
hominis
voluntatem
praecedit
operis
Divini
formatio
,
sic
in
spirituali
nativitate
qua
veterem
hominem
deponere
incipimus
.
Fulgent
.
de
Incarnat
.
&
Grat.
Christ
.
c.
29.
Forma
praecessit
in
carne
Christi
,
quam
in
nostra
fide
Spiritualiter
agnoscamus
;
Nam
Christus
Filius
Dei
,
secundum
carnem
de
Spiritu
Sancto
conceptus
&
natus
est
:
Carnem
autem
illam
nec
concipere
virgo
posset
nec
parere
,
nisi
ejus
carnis
Spiritus
Sanctus
operetur
exordium
.
Sic
etiam
in
hominis
corde
nec
concipi
fides
potuit
nec
augeri
,
nisi
eam
Spiritus
Sanctus
effundat
&
nutriat
.
Ex
eodem
namque
Spiritu
renati
sumus
,
ex
quo
Christus
natus
est
.
Idem
.
cap.
20.
This
is
produced
in
the
Souls
of
Men
by
aS
Creating
Act
of
the
Power
of
God
,
or
it
is
not
a
Creature
;
and
it
is
superinduced
into
the
essential
Faculties
of
our
Souls
,
or
it
is
not
a
New
Creature
;
for
what-ever
is
in
the
Soul
of
Power
,
Disposition
,
Ability
,
or
Inclination
unto
God
,
or
for
any
Moral
Actions
,
by
Nature
,
it
belongs
unto
the
Old
Creation
,
it
is
no
New
Creature
.
And
it
must
be
somewhat
that
hath
a
Being
and
Subsistence
of
its
own
in
the
Soul
,
or
it
can
be
neither
New
nor
a
Creature
.
And
by
our
Apostle
it
is
opposed
to
all
outward
Priviledges
,
Gal.
5.
6.
Chap.
6.
15.
That
the
production
of
it
also
is
by
a
Creating
Act
of
Almighty
Power
the
Scripture
testifieth
,
Psal.
51.
10.
Ephes.
2.
10.
And
this
can
denote
nothing
but
a
New
Spiritual
Principle
or
Nature
wrought
in
us
by
the
Spirit
of
God
.
No
,
say
some
,
a
New
Creature
is
no
more
but
a
changed
Man
;
it
is
true
,
but
then
this
Change
is
Internal
also
;
yes
,
in
the
Purposes
,
Designs
,
and
Inclinations
of
the
Mind
:
But
is
it
by
a
real
Infusion
of
a
new
Principle
of
Spiritual
Life
and
Holiness
?
No
,
it
denotes
no
more
but
a
new
course
of
Conversation
;
only
the
Expression
is
Metaphorical
,
a
New
Creature
is
a
Moral
Man
,
that
hath
changed
his
Course
or
Way
.
For
if
he
were
alwayes
a
Moral
Man
,
that
he
was
never
in
any
vitious
Way
or
Course
,
as
it
was
with
him
,
Matth.
19.
18
,
19
,
20.
then
he
was
alwayes
a
New
Creature
.
This
is
good
Gospel
,
at
once
overthrowing
Original
Sin
,
and
the
Grace
of
our
Lord
Jesus
Christ
.
This
Doctrine
I
am
sure
was
not
learned
from
the
Fathers
,
whereof
some
used
to
boast
:
Nay
,
it
is
much
more
fulsome
than
any
thing
ever
taught
by
Pelagius
himself
,
who
indeed
ascribed
more
unto
Grace
than
these
Men
do
,
although
he
denied
this
Creation
of
a
New
Principle
of
Grace
in
us
,
antecendent
unto
Acts
of
Obedience
.
[
](A53720-e72060-b)*
*
Adjuvat
nos
Deus
(
the
words
of
Pelagius
)
per
doctrinam
&
revelationem
suam
,
dum
cordis
nostri
oculos
aperit
,
dum
nobis
,
ne
praesentibus
occupemure
,
futura
demonstrat
,
dum
Diaboli
pandit
insidias
,
dum
nos
multiformi
&
ineffabili
dono
gratiae
caelestis
illuminat
.
August
.
lib.
de
Grat.
cont.
Pelag.
&
Caelest.
cap.
7.
And
this
turning
all
Scripture-Expressions
of
Spiritual
Things
into
Metaphors
,
is
but
a
way
to
turn
the
whole
into
a
Fable
,
or
at
least
to
render
the
Gospel
the
most
obscure
and
improper
way
of
teaching
the
Truth
of
things
that
ever
was
made
use
of
in
the
World
.
Sect.
21
This
New
Creature
therefore
doth
not
consist
in
a
new
course
of
Actions
,
but
in
renewed
Faculties
with
new
Dispositions
,
Power
,
and
Ability
,
to
them
and
for
them
.
Hence
it
is
called
the
Divine
Nature
,
2
Pet.
1.
4.
He
hath
given
unto
us
exceeding
great
and
precious
Promises
,
that
by
these
you
might
be
Partakers
of
the
Divine
Nature
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Divine
Nature
is
not
the
Nature
of
God
,
whereof
in
our
own
Persons
we
are
not
subjectively
Partakers
.
And
yet
a
Na●ure
it
is
,
which
is
a
Principle
of
Operation
,
and
that
Divine
or
Spiritual
;
namely
,
an
Habitual
Holy
Principle
,
wrought
in
us
by
God
and
bearing
his
Image
.
By
the
Promises
therefore
we
are
made
Partakers
of
a
Divine
Supernatural
Principle
,
of
Spiritual
Actions
and
Operations
,
which
is
what
we
contend
for
.
So
the
whole
of
what
we
intend
is
declared
,
Ephes.
4.
22
,
23
,
24.
Put
off
concerning
the
former
Conversation
the
Old
Man
,
which
is
corrupt
,
according
to
deceitful
lusts
;
and
be
renewed
in
the
Spirit
of
your
Mind
;
and
put
on
the
New
Man
,
which
after
God
is
created
in
Righteousness
and
true
Holiness
.
It
is
the
Work
of
Regeneration
,
with
respect
both
to
its
Foundation
and
Progress
that
is
here
described
.
(
1.
)
The
Foundation
of
the
whole
is
laid
in
our
being
renewed
in
the
Spirit
of
our
Mind
;
which
the
same
Apostle
else-where
calls
,
being
transformed
in
the
Renovation
of
our
Minds
,
Rom.
12.
2.
That
this
consists
in
the
participation
of
a
new
saving
Supernatural
Light
,
to
enable
the
Mind
unto
Spiritual
Actings
and
to
guide
it
therein
,
shall
be
afterwards
declared
.
Herein
consists
our
Renovation
in
Knowledg
,
after
the
Image
of
him
who
created
us
,
Col.
3.
10.
And
(
2.
)
the
Principle
it self
infused
into
us
,
created
in
us
,
is
called
the
New
Man
,
v.
24.
That
is
the
New
Creature
before-mentioned
;
and
called
the
New
Man
,
because
it
consists
in
the
universal
change
of
the
whole
Soul
,
as
it
is
the
principle
of
all
Spiritual
and
Moral
Actions
.
And
(
1.
)
it
is
opposed
unto
the
Old
Man
,
vers.
23.
put
off
the
Old
Man
and
put
on
the
New
Man
,
vers.
22
,
24.
Now
this
Old
Man
is
the
corruption
of
our
Nature
,
as
that
Nature
is
the
Principle
of
all
Religious
,
Spiritual
and
Moral
Actions
,
as
is
evident
,
Rom.
6.
6.
It
is
not
a
corrupt
Conversation
,
but
the
Principle
and
Root
of
it
.
For
it
is
distinguished
both
from
the
Conversation
of
Men
,
and
those
corrupt
lusts
which
are
exercised
therein
as
to
that
Exercise
.
And
(
2.
)
it
is
called
the
New
Man
,
because
it
is
the
Effect
and
Product
of
God's
Creating
Power
,
and
that
in
a
way
of
a
New
Creation
;
see
Ephes.
1.
18.
Col.
2.
12
,
13.
2
Thess.
1.
11.
and
it
is
here
said
to
be
Created
after
God
,
v.
24.
Now
the
Object
of
a
Creating
Act
is
an
instantaneous
Production
.
What-ever
preparations
there
may
be
for
it
,
and
dispositions
unto
it
,
the
bringing
forth
of
a
new
Form
and
Being
by
Creation
,
is
in
an
instant
.
This
therefore
cannot
consist
in
a
mere
Reformation
of
Life
.
So
are
we
said
herein
to
be
the
Workmanship
of
God
created
in
Christ
Jesus
unto
good
Works
,
Ephes.
2.
10.
There
is
a
Work
of
God
in
us
precedeing
all
our
good
Works
towards
him
.
For
before
we
can
work
any
of
them
,
in
order
of
Nature
,
we
must
be
the
Workmanship
of
God
,
created
unto
them
,
or
enabled
Spiritually
for
the
performance
of
them
.
Sect.
22
Again
;
This
New
Man
,
whereby
we
are
born
again
,
is
said
to
be
created
in
Righteousness
and
true
Holiness
.
That
there
is
a
respect
unto
Man
created
in
Innocency
,
wherein
he
was
made
in
the
Image
of
God
,
I
suppose
will
not
be
denyed
.
It
is
also
expressed
,
Col.
3.
10.
You
have
put
on
the
New
Man
,
which
is
renewed
in
Knowledg
,
after
the
Image
of
him
that
created
him
.
Look
then
what
was
,
or
wherein
consisted
the
Image
of
God
in
the
First
Man
,
thereunto
answers
this
New
Man
,
which
is
created
of
God
.
Now
this
did
not
consist
in
Reformation
of
Life
,
no
nor
in
a
course
of
vertuous
Actions
;
For
he
was
created
in
the
Image
of
God
,
before
he
had
done
any
one
good
thing
at
all
,
or
was
capable
of
so
doing
.
But
this
Image
of
God
consisted
principally
,
as
we
have
evinced
elsewhere
,
in
the
Uprightness
,
Rectitude
,
and
Ability
of
his
whole
Soul
,
his
Mind
,
Will
,
and
Affections
,
in
,
unto
,
and
for
the
Obedience
that
God
required
of
him
.
This
he
was
endowed
withal
antecedently
unto
all
voluntary
Actions
whereby
he
was
to
live
to
God
.
Such
therefore
must
be
our
Regeneration
,
or
the
Creation
of
this
New
Man
in
us
.
It
is
the
begetting
,
infusing
,
creating
,
of
a
new
saving
Principle
of
Spiritual
Life
,
Light
and
Power
in
the
Soul
,
antecedent
unto
true
Evangelical
Reformation
of
Life
,
in
Order
of
Nature
,
enabling
Men
thereunto
,
according
unto
the
Mind
of
God
.
Sect.
23
Hereunto
accords
that
of
our
Saviour
,
Luk.
6.
43.
A
good
Tree
bringeth
not
forth
corrupt
Fruit
,
neither
doth
a
corrupt
Tree
bring
forth
good
Fruit
;
compared
with
Matth.
7.
18.
The
Fruit
followeth
the
Nature
of
the
Tree
.
And
there
is
no
way
to
change
the
Nature
of
the
Fruit
,
but
by
changing
the
Nature
of
the
Tree
which
brings
it
forth
.
Now
all
Amendment
of
Life
in
Reformation
is
but
Fruit
,
Matth.
3.
10.
But
the
changing
of
our
Nature
is
antecedent
hereunto
.
This
is
the
constant
Course
and
Tenor
of
the
Scripture
,
to
distinguish
between
the
Grace
of
Regeneration
,
which
it
declares
to
be
an
immediate
supernatural
Work
of
God
in
us
and
upon
us
,
and
all
that
Obedience
,
Holiness
,
Righteousness
,
Vertue
,
or
what-ever
is
good
in
us
,
which
is
the
Consequent
,
Product
,
and
Effect
of
it
.
Yea
,
God
hath
declared
this
expresly
in
his
Covenant
,
Ezek.
36.
25
,
26
,
27.
Jer.
31.
33.
Chap.
32.
39
,
40.
The
Method
of
God's
proceeding
with
us
in
his
Covenant
is
,
that
he
first
washeth
and
cleanseth
our
Natures
,
takes
away
the
Heart
of
Stone
,
gives
an
Heart
of
Flesh
,
writes
his
Law
in
our
Hearts
,
puts
his
Spirit
in
us
,
wherein
as
shall
be
evidenced
the
Grace
of
Regeneration
doth
consist
.
The
Effect
and
Consequent
hereof
is
,
That
we
shall
walk
in
his
Statutes
,
keep
his
Judgments
and
do
them
;
that
is
,
reform
our
Lives
,
and
yeeld
all
Holy
Obedience
unto
God
;
wherefore
these
things
are
distinguished
as
Causes
and
Effects
.
See
to
the
same
purpose
,
Rom.
6.
3
,
4
,
5
,
6.
Col.
3.
1
,
5.
Ephes.
2.
10.
Chap.
4.
23
,
24
,
25.
This
I
insist
upon
still
,
on
supposition
,
that
by
Reformation
of
Life
,
all
Actual
Obedience
is
intended
.
For
as
to
that
kind
of
Life
which
is
properly
called
a
moral
course
of
Life
,
in
opposition
to
open
Debaucheries
and
Unrighteousness
,
which
doth
not
proceed
from
an
internal
Principle
of
Saving
Grace
;
It
is
so
far
from
being
Regeneration
or
Grace
,
as
that
it
is
a
thing
of
no
acceptation
with
God
absolutely
,
what-ever
Use
or
Reputation
it
may
be
of
in
the
World
.
Sect.
24
And
yet
further
;
This
Work
is
described
to
consist
in
the
Sanctification
of
the
whole
Spirit
,
Soul
,
and
Body
,
1
Thess.
5.
23.
And
if
this
be
that
which
some
men
intend
by
Reformation
of
Life
and
Moral
Vertue
,
they
must
needs
win
much
esteem
,
for
their
clearness
and
perspicuity
in
teaching
Spiritual
Things
.
For
who
would
not
admire
them
for
such
a
Definition
of
Morality
,
namely
,
that
it
is
the
principal
Sanctification
of
the
whole
Spirit
,
Soul
and
Body
of
a
Believer
by
the
Holy
Ghost
?
But
not
to
dwell
longer
on
this
Subject
,
There
is
no
description
of
the
Work
of
Regeneration
in
the
Scripture
,
in
its
Nature
,
Causes
,
or
Effects
,
no
Name
given
unto
it
,
no
promise
made
of
it
,
nothing
spoken
of
the
Wayes
,
Means
,
or
Power
by
which
it
is
wrought
,
but
is
inconsistent
with
this
bold
Pelagian
Figment
,
which
is
destructive
of
the
Grace
of
Jesus
Christ
.
The
ground
of
this
Imagination
,
that
Regeneration
consists
in
a
Moral
Reformation
of
Life
,
ariseth
from
a
denial
of
Original
Sin
,
or
an
inherent
habitual
corruption
of
Nature
.
For
the
Masters
unto
the
Men
of
this
Perswasion
tell
us
,
that
what-ever
is
of
vice
or
defilement
in
us
,
it
is
contracted
by
a
custom
of
sinning
only
.
And
their
Conceptions
hereof
do
regulate
their
Opinions
about
Regeneration
.
For
if
Man
be
not
originally
corrupted
and
polluted
,
if
his
Nature
be
not
depraved
,
if
it
be
not
possessed
by
,
and
under
the
Power
of
evil
Dispositions
and
Inclinations
,
it
is
certain
that
he
stands
in
no
need
of
an
inward
Spiritual
Renovation
of
it
.
It
is
enough
for
such
a
one
,
that
by
change
of
Life
he
renounce
a
custom
of
sinning
,
and
reform
his
Conversation
according
to
the
Gospel
,
which
in
himself
he
hath
power
to
do
.
But
as
it
hath
been
in
part
already
manifested
,
and
will
fully
,
God
assisting
,
be
evinced
afterwards
,
that
in
our
Regeneration
the
native
Ignorance
,
Darkness
and
Blindness
of
our
Minds
are
dispelled
,
Saving
and
Spiritual
Light
being
introduced
by
the
Power
of
God's
Grace
into
them
,
That
the
pravity
and
stubbornness
of
our
Wills
are
removed
and
taken
away
,
a
new
principle
of
Spiritual
Life
and
Righteousness
being
bestowed
on
them
,
and
that
the
Disorder
and
Rebellion
of
our
Affections
are
cured
,
by
the
infusion
of
the
Love
of
God
into
our
Souls
;
so
the
corrupt
Imagination
of
the
contrary
Opinion
directly
opposite
to
the
Doctrine
of
the
Scriptures
,
the
Faith
of
the
Antient
Church
,
and
the
Experience
of
all
sincere
Believers
,
hath
amongst
us
of
late
nothing
but
Ignorance
and
ready
Confidence
produced
to
give
countenance
unto
it
.
Sect.
25
Thirdly
;
The
Work
of
the
Holy
Spirit
in
Regeneration
doth
not
consist
in
Enthusiastical
Raptures
,
Extasies
,
Voices
,
or
any
thing
of
the
like
kind
.
It
may
be
some
such
things
have
been
by
some
deluded
Persons
apprehended
or
pretended
unto
.
But
the
countenancing
of
any
such
Imaginations
,
is
falsly
and
injuriously
charged
on
them
,
who
maintain
the
powerful
and
effectual
Work
of
the
Holy
Spirit
in
our
Regeneration
.
And
this
some
are
prone
to
do
,
wherein
whether
they
discover
more
of
their
Ignorance
,
or
of
their
Malice
I
know
not
,
but
nothing
is
more
common
with
them
.
All
whom
in
this
Matter
they
dissent
from
,
so
far
as
they
know
what
they
say
,
or
whereof
they
affirm
,
do
teach
Men
to
look
after
Enthusiastick
Inspirations
,
or
unaccountable
Raptures
,
and
to
esteem
them
for
Conversion
unto
God
,
although
in
the
mean
time
they
live
in
a
neglect
of
Holiness
and
Righteousness
of
Conversation
.
I
Answer
,
if
there
be
those
who
do
so
,
we
doubt
not
but
that
without
their
Repentance
,
the
Wrath
of
God
will
come
upon
them
as
upon
other
Children
of
Disobedience
.
And
yet
in
the
mean
time
we
cannot
but
call
aloud
,
that
others
would
discover
their
diligence
in
attendance
unto
these
things
,
who
as
far
as
I
can
discern
,
do
cry
up
the
Names
of
Virtue
and
Righteousness
,
in
opposition
to
the
Grace
of
Jesus
Christ
,
and
that
Holiness
which
is
a
Fruit
thereof
.
But
for
the
Reproach
now
under
Consideration
,
it
is
as
applyed
,
no
other
but
a
Calumny
and
false
Accusation
.
And
that
it
is
so
,
the
Writings
and
Preachings
of
those
who
have
most
diligently
laboured
in
the
Declaration
of
the
Work
of
the
Holy
Spirit
in
our
Regeneration
,
will
bear
Testimony
at
the
great
Day
of
the
Lord
.
We
may
therefore
as
unto
this
Negative
Principle
observe
three
things
.
(
1.
)
That
the
Holy
Spirit
in
this
Work
doth
ordinarily
put
forth
his
Power
in
and
by
the
use
of
Means
.
He
worketh
also
on
Men
suitably
unto
their
Natures
,
even
as
the
Faculties
of
their
Souls
,
their
Minds
,
Wills
,
and
Affections
,
are
meet
to
be
affected
and
wrought
upon
.
He
doth
not
come
upon
them
with
involuntary
Raptures
,
using
their
Faculties
and
Powers
,
as
the
Evil
Spirit
wrests
the
Bodies
of
them
whom
he
possesseth
;
His
whole
Work
therefore
is
rationally
to
be
accounted
for
,
by
and
unto
them
who
believe
the
Scripture
,
and
have
received
the
Spirit
of
Truth
,
whom
the
World
cannot
receive
.
The
formal
efficiency
of
the
Spirit
indeed
,
in
the
putting
forth
the
exceeding
greatness
of
his
Power
,
in
our
quickning
;
Which
the
Ancient
Church
constantly
calleth
his
Inspiration
of
Grace
,
both
in
private
Writing
,
and
Canons
of
Councils
,
is
no
otherwise
to
be
comprehended
by
us
,
than
any
other
Creating
Act
of
Divine
Power
:
for
as
we
hear
the
Wind
but
know
not
from
whence
it
cometh
,
nor
whither
it
goeth
,
so
is
every
one
that
is
born
of
God
;
yet
these
two
things
are
certain
herein
.
First
,
That
he
worketh
nothing
,
nor
any
other
way
,
nor
by
any
other
means
,
than
what
are
determined
and
declared
in
the
Word
.
By
that
therefore
may
,
and
must
every
thing
,
really
belonging
,
or
pretended
to
belong
unto
this
Work
of
Regeneration
,
be
tryed
and
examined
.
Secondly
;
That
he
acts
nothing
contrary
unto
,
puts
no
force
upon
any
of
the
Faculties
of
our
Souls
,
but
works
in
them
and
by
them
suitably
to
their
Natures
;
and
being
more
intimate
unto
them
,
as
Austin
speaks
,
than
they
are
unto
themselves
,
by
an
Almighty
Facility
he
produceth
the
Effect
which
he
intendeth
.
Sect.
20
This
great
Work
therefore
,
neither
in
part
nor
whole
,
consists
in
Raptures
,
Extasies
,
Visions
,
Enthusiastick
Inspirations
,
but
in
the
Effect
of
the
Power
of
the
Spirit
of
God
on
the
Souls
of
Men
,
by
and
according
to
his
Word
,
both
of
the
Law
and
the
Gospel
.
And
those
who
charge
these
things
on
them
,
who
have
asserted
,
declared
,
and
preached
it
according
to
the
Scriptures
,
do
it
probably
to
countenance
themselves
in
their
hatred
of
them
,
and
of
the
Work
it self
.
Wherefore
2dly
,
where
by
Reason
of
Distempers
of
Mind
,
Disorder
of
Fancy
,
or
long
continuance
of
distressing
Fears
and
Sorrows
,
in
and
under
such
Preparatory
Works
of
the
Spirit
,
which
sometimes
cut
Men
to
their
Hearts
in
the
sense
of
their
sin
,
and
sinful
lost
condition
,
any
do
fall
into
Apprehensions
or
Imaginations
of
any
thing
extraordinary
in
the
wayes
before-mentioned
,
if
it
be
not
quickly
and
strictly
brought
unto
the
Rule
,
and
discarded
thereby
,
it
may
be
of
great
danger
unto
their
Souls
,
and
is
never
of
any
solid
Use
or
Advantage
.
Such
Apprehensions
for
the
most
part
are
either
Conceptions
of
distempered
Minds
,
and
discomposed
Fancies
,
or
Delusions
of
Satan
transforming
himself
into
an
Angel
of
Light
,
which
the
Doctrine
of
Regeneration
ought
not
to
be
accountable
for
.
Yet
I
must
say
,
(
3dly
,
)
That
so
it
is
come
to
pass
,
that
many
of
those
who
have
been
really
made
Partakers
of
this
gracious
Work
of
the
Holy
Spirit
,
have
been
looked
on
in
the
World
,
which
knows
them
not
,
as
mad
,
Enthusiastick
and
Fanatical
.
So
the
Captains
of
the
Host
esteemed
the
Prophet
that
came
to
anoint
Jehu
,
2
Kings
9.
11.
And
the
Kindred
of
our
Saviour
,
when
he
began
to
Preach
the
Gospel
,
said
,
He
was
besides
himself
,
or
extatical
,
Mark
3.
21.
and
they
went
out
to
lay
hold
of
him
.
So
Festus
judged
of
Paul
,
Acts
26.
24
,
25.
And
the
Author
of
the
Book
of
Wisdom
gives
us
an
account
what
acknowledgments
some
will
make
when
it
shall
be
too
late
,
as
to
their
own
Advantage
;
Chap.
5.
3
,
4
,
5.
They
shall
say
,
crying
out
,
because
of
the
trouble
of
their
Minds
;
This
is
he
whom
we
accounted
a
scorn
,
and
a
common
reproach
,
We
Fools
esteemed
his
Life
madness
,
and
his
latter
End
to
have
been
shameful
;
but
how
is
he
reckoned
among
the
Sons
of
God
,
and
his
Lot
is
among
the
Holy
Ones
.
From
what
hath
been
spoken
it
appears
;
Sect.
26
Fourthly
;
That
the
Work
of
the
Spirit
of
God
in
Regenerating
the
Souls
of
Men
,
is
diligently
to
be
enquired
into
by
the
Preaching
of
the
Gospel
,
and
all
to
whom
the
Word
is
dispensed
.
For
the
former
sort
,
there
is
a
peculiar
Reason
for
their
Attendance
unto
this
Duty
.
For
they
are
used
and
employed
in
the
Work
it self
by
the
Spirit
of
God
,
and
are
by
him
made
instrumental
for
the
effecting
of
this
New
Birth
and
Life
.
So
the
Apostle
Paul
stiles
himself
the
Father
of
them
who
were
Converted
to
God
,
or
Regenerate
through
the
Word
of
his
Ministry
:
1
Cor.
4.
15.
Though
you
have
ten
thousand
Instructers
in
Christ
,
yet
have
you
not
many
Fathers
,
for
in
Christ
Jesus
I
have
begotten
you
through
the
Gospel
.
He
was
used
in
the
Ministry
of
the
Word
for
their
Regeneration
,
and
therefore
was
their
Spiritual
Father
,
and
he
only
,
though
the
Work
was
afterwards
carried
on
by
others
.
And
if
Men
are
Fathers
in
the
Gospel
to
no
more
than
are
Converted
unto
God
by
their
Personal
Ministry
,
it
will
be
no
Advantage
unto
any
,
one
day
,
to
have
assumed
that
Title
,
when
it
hath
had
no
Foundation
in
that
Work
as
to
its
effectual
success
.
So
speaking
of
Onesimus
,
who
was
Converted
by
him
in
Prison
,
he
calls
him
his
Son
whom
he
had
begotten
in
his
Bonds
,
Philem.
10.
and
this
he
declared
to
have
been
prescribed
unto
him
as
the
Principal
End
of
his
Ministry
,
in
the
Commission
he
had
for
Preaching
the
Gospel
,
Acts
26.
17
,
18.
Christ
said
unto
him
,
I
send
thee
unto
the
Gentiles
to
open
their
Eyes
,
to
turn
them
from
Darkness
to
Light
,
and
from
the
Power
of
Satan
unto
God
;
which
is
a
Description
of
the
Work
under
Consideration
.
And
this
is
the
principal
End
of
our
Ministry
also
.
Now
certainly
it
is
the
Duty
of
Ministers
to
understand
the
Work
about
which
they
are
employed
,
as
far
as
they
are
able
,
that
they
may
not
Work
in
the
Dark
,
and
Fight
Uncertainly
,
as
Men
beating
the
Air
,
What
the
Scripture
hath
revealed
concerning
it
,
as
to
its
Nature
,
and
the
manner
of
its
Operation
;
as
to
its
Causes
,
Effects
,
Fruits
,
Evidences
,
they
ought
diligently
to
enquire
into
.
To
be
spiritually
skilled
herein
,
is
one
of
the
principal
Furnishments
of
any
for
the
Work
of
the
Ministry
,
without
which
they
will
never
be
able
to
divide
the
Word
aright
,
nor
shew
themselves
Workmen
that
need
not
be
ashamed
.
Yet
is
it
scarcely
imaginable
with
what
rage
and
perversity
of
Spirit
,
with
what
scornful
Expressions
this
whole
Work
is
traduced
,
and
exposed
to
contempt
.
Those
who
have
laboured
herein
,
are
said
to
prescribe
long
and
tedious
trains
of
Conversion
,
to
set
down
nice
and
subtile
Processes
of
Regeneration
,
to
fill
Peoples
Heads
with
innumerable
Swarms
of
Superstitious
Fears
and
Scruples
about
the
due
Degrees
of
Godly
Sorrow
,
and
the
certain
Symptoms
of
a
through-Humiliation
,
p.
306
,
307.
Could
any
mistake
be
charged
on
particular
Persons
in
these
things
,
or
the
prescribing
of
Rules
about
Conversion
to
God
and
Regeneration
,
that
are
not
warranted
by
the
Word
of
Truth
,
it
were
not
amiss
to
reflect
upon
them
,
and
refute
them
.
But
the
intention
of
these
Expressions
is
evident
,
and
the
reproach
in
them
is
cast
upon
the
Work
of
God
it self
.
And
I
must
profess
,
that
I
believe
the
Degeneracy
from
the
Truth
and
Power
of
Christian
Religion
;
the
Ignorance
of
the
principal
Doctrines
of
the
Gospel
,
and
that
scorn
which
is
cast
in
these
and
the
like
Expressions
on
the
Grace
of
our
Lord
Jesus
Christ
,
by
such
as
not
only
profess
themselves
to
be
Ministers
,
but
of
an
higher
Degree
than
ordinary
,
will
be
sadly
ominous
unto
the
whole
State
of
the
Reformed
Church
amongst
us
,
if
not
timely
repressed
and
corrected
.
But
what
at
present
I
affirm
in
this
Matter
is
,
That
it
is
a
Duty
indispensibly
incumbent
on
all
Ministers
of
the
Gospel
,
to
acquaint
themselves
throughly
with
the
Nature
of
this
Work
,
that
they
may
be
able
to
comply
with
the
Will
of
God
,
and
Grace
of
the
Spirit
in
the
Effecting
and
Accomplishment
of
it
,
upon
the
Souls
of
them
unto
whom
they
dispense
the
Word
.
Neither
without
some
competent
knowledg
hereof
,
can
they
discharge
any
one
part
of
their
Duty
and
Office
in
a
right
manner
.
If
all
that
hear
them
are
born
dead
in
Trespasses
and
Sins
,
if
they
are
appointed
of
God
to
be
the
Instruments
of
their
Regeneration
,
It
is
a
madness
which
must
one
day
be
accounted
for
,
to
neglect
a
sedulous
enquiry
into
the
Nature
of
this
Work
,
and
the
means
whereby
it
is
wrought
.
And
the
ignorance
hereof
,
or
negligence
herein
,
with
the
want
of
an
Experience
of
the
Power
of
this
Work
in
their
own
Souls
,
is
one
great
cause
of
that
lifeless
and
unprofitable
Ministry
which
is
among
us
.
Sect.
27
Secondly
;
It
is
likewise
the
Duty
of
all
to
whom
the
Word
is
Preached
to
enquire
also
into
it
;
It
is
unto
such
to
whom
the
Apostle
speaks
,
2
Cor.
13.
5.
Examine
your selves
whether
you
be
in
the
Faith
,
prove
your
own
selves
;
know
you
not
your
own
Selves
,
how
that
Jesus
Christ
is
in
you
except
you
be
Reprobates
.
It
is
the
Concernment
of
all
individual
Christians
,
or
Professors
of
Christian
Religion
,
to
try
and
examine
themselves
what
Work
of
the
Spirit
of
God
,
there
hath
been
upon
their
hearts
;
and
none
will
deter
them
from
it
,
but
those
who
have
a
design
to
hoodwink
them
to
Perdition
.
And
(
1.
)
the
Doctrine
of
it
is
revealed
and
taught
us
.
For
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
belong
unto
us
and
to
our
Children
for
ever
,
that
we
may
do
all
the
Words
of
the
Law
,
Deut.
29.
29.
And
we
speak
not
of
curious
Enquiries
into
,
or
after
hidden
things
,
or
the
secret
veiled
Actions
of
the
Holy
Spirit
;
but
only
of
an
upright
endeavour
to
search
into
,
and
comprehend
the
Doctrine
concerning
this
Work
,
to
this
very
end
,
that
we
might
understand
it
.
(
2.
)
It
is
of
such
Importance
unto
all
our
Duties
,
and
all
our
Comforts
,
to
have
a
due
Apprehension
of
the
Nature
of
this
Work
,
and
of
our
own
Concernment
therein
,
that
an
enquiry
into
the
one
and
the
other
cannot
be
neglected
without
the
greatest
folly
and
madness
.
Whereunto
we
may
add
,
(
3.
)
the
danger
that
there
is
of
Mens
being
deceived
in
this
Matter
,
which
is
the
Hinge
whereon
their
Eternal
State
and
Condition
doth
absolutely
turn
and
depend
.
And
certain
it
is
,
that
very
many
in
the
World
do
deceive
themselves
herein
.
For
they
evidently
live
under
one
of
these
pernicious
Mistakes
;
namely
,
That
(
1.
)
either
Men
may
go
to
Heaven
,
or
enter
into
the
Kingdom
of
God
,
and
not
be
born
again
;
contrary
to
that
of
our
Saviour
,
John
3.
6.
or
that
Men
may
be
born
again
,
and
yet
live
in
sin
,
contrary
to
1
John
3.
9.
Works
of
the
HOLY
SPIRIT
Preparatory
unto
Regeneration
.
CHAP.
II.
(
1.
)
Sundry
things
Preparatory
to
the
Work
of
Conversion
.
(
2.
)
Material
and
Formal
Dispositions
with
their
Difference
.
(
3
,
4.
)
Things
in
the
power
of
our
Natural
Abilities
required
of
us
in
a
way
of
Duty
.
(
5.
)
Internal
Spiritual
Effects
wrought
in
the
Souls
of
Men
by
the
Word
.
(
6
,
7.
)
Illumination
.
Conviction
of
Sin
.
Consequents
thereof
.
(
8.
)
These
Things
variously
taught
.
(
9.
)
Power
of
the
Word
and
Energie
of
the
Spirit
distinct
.
(
10.
)
Subject
of
this
Work
;
Mind
,
Affections
,
and
Conscience
.
(
11
,
12
,
13.
)
Nature
of
this
whole
Work
,
and
Difference
from
Saving
Conversion
farther
declared
.
Sect.
1
FIrst
;
In
reference
unto
the
Work
of
Regeneration
it self
,
positively
considered
,
we
may
observe
,
that
ordinarily
there
are
certain
previous
and
preparatory
Works
,
or
workings
in
and
upon
the
Souls
of
Men
,
that
are
antecedent
and
dispositive
unto
it
.
But
yet
Regeneration
doth
not
consist
in
them
,
nor
can
it
be
educed
out
of
them
.
This
is
for
the
substance
of
it
the
Position
of
the
Divines
of
the
Church
of
England
,
at
the
Synod
of
Dort
,
two
whereof
died
Bishops
,
and
others
of
them
were
dignified
in
the
Hierarchy
.
I
mention
it
,
that
those
by
whom
these
things
are
despised
,
may
a
little
consider
whose
Ashes
they
trample
on
and
scorn
.
Lawful
doubtless
it
is
for
any
Man
,
on
just
grounds
,
to
dissent
from
their
Judgments
and
Determinations
;
[
](A53720-e73800-b)*
*
Sunt
quaedam
opera
externa
ab
hominibus
ordinarie
requisita
priusquam
ad
statum
Regenerationis
aut
Conversionis
perducantur
,
quae
ab
iisdem
quandoque
libere
fieri
,
quandoque
libere
omitti
solent
,
ut
adire
Ecclesiam
,
audire
verbi
praeconium
,
&
id
genus
alia
.
Sunt
quaedam
effecta
interna
ad
Conversionem
sive
Regenerationem
praevia
,
quae
virtute
Verbi
Spiritusque
in
nondum
regeneratorum
cordibus
excitantur
,
qualia
sunt
notitia
voluntatis
Divinae
,
sensus
peccati
,
timor
paenae
;
cogitatio
de
liberatione
,
spes
aliqua
veniae
.
Synod
.
Derdrec
.
Suffrag
.
Theolog.
Britan.
ad
Artic.
quartum
,
Thes.
1.
2.
but
to
do
it
with
an
imputation
of
folly
,
with
derision
,
contempt
,
scorn
and
scoffing
at
what
they
believed
and
taught
,
becometh
only
a
Generation
of
new
Divines
amongst
us
.
But
to
return
;
I
speak
in
this
Position
only
of
them
that
are
Adult
,
and
not
Converted
until
they
have
made
use
of
the
Means
of
Grace
,
in
and
by
their
own
Reasons
and
Understandings
:
And
the
Dispositions
I
intend
,
are
only
materially
so
;
not
such
as
contain
Grace
of
the
same
Nature
as
is
Regeneration
it self
.
A
material
Disposition
is
that
which
disposeth
,
and
some
way
maketh
a
Subject
fit
for
the
Reception
of
that
which
shall
be
communicated
,
added
,
or
infused
into
it
as
its
Form
.
So
Wood
by
dryness
and
a
due
composure
,
is
made
fit
and
ready
to
admit
of
firing
,
or
continual
Fire
.
A
formal
Disposition
is
where
one
Degree
of
the
same
kind
,
disposeth
the
Subject
unto
farther
Degrees
of
it
.
As
the
Morning
Light
which
is
of
the
same
kind
,
disposeth
the
Air
to
the
reception
of
the
full
Light
of
the
Sun
.
The
former
we
allow
here
,
not
the
latter
.
Thus
in
Natural
Generation
there
are
sundry
Dispositions
of
the
Matter
before
the
Form
is
introduced
.
So
the
Body
of
Adam
was
formed
,
before
the
rational
Soul
was
breathed
into
it
;
and
Ezekiel's
Bones
came
together
with
a
noise
and
shaking
before
the
Breath
of
Life
entred
into
them
.
Sect.
2
I
shall
in
this
place
give
only
a
summary
account
of
this
Preparatory
Work
;
because
in
the
close
of
these
Discourses
,
I
shall
handle
it
practically
and
more
at
large
.
Wherefore
what
I
have
here
to
offer
concerning
it
,
shall
be
reduced
unto
the
ensuing
Observations
.
Sect.
3
(
1.
)
There
are
some
things
required
of
us
in
a
way
of
Duty
in
order
unto
our
Regeneration
,
which
are
so
in
the
power
of
our
own
natural
Abilities
,
as
that
nothing
but
corrupt
prejudices
and
stubbornness
in
sinning
,
doth
keep
or
hinder
Men
from
the
performance
of
them
.
And
these
we
may
reduce
unto
two
Heads
.
(
1.
)
An
outward
Attendance
unto
the
Dispensation
of
the
Word
of
God
,
with
those
other
external
means
of
Grace
,
which
accompany
it
,
or
are
appointed
therein
.
Faith
cometh
by
Hearing
,
and
Hearing
by
the
Word
of
God
,
Rom.
10.
17.
that
is
,
it
is
Hearing
the
Word
of
God
which
is
the
ordinary
means
of
ingenerating
Faith
in
the
Souls
of
Men.
This
is
required
of
all
to
whom
the
Gospel
doth
come
,
and
this
they
are
able
of
themselves
to
do
,
as
well
as
any
other
Natural
or
Civil
Action
.
And
where
Men
do
it
not
,
where
they
despise
the
Word
at
a
distance
,
yea
,
where
they
do
it
not
with
diligence
and
choice
,
it
is
meerly
from
supine
negligence
of
Spiritual
Things
,
carnal
security
and
contempt
of
God
,
which
they
must
answer
for
.
(
2.
)
A
diligent
Intension
of
Mind
,
in
attendance
on
the
Means
of
Grace
,
to
understand
and
receive
the
things
revealed
and
declared
as
the
Mind
and
Will
of
God
.
For
this
end
hath
God
given
Men
their
Reasons
and
Understandings
,
that
they
may
use
and
exercise
them
about
their
Duty
towards
him
,
according
to
the
Revelation
of
his
Mind
and
Will.
To
this
purpose
he
calls
upon
them
to
remember
that
they
are
Men
,
and
to
turn
unto
him
.
And
there
is
nothing
herein
but
what
is
in
the
Liberty
and
Power
of
the
rational
Faculties
of
our
Souls
,
assisted
with
those
common
Aids
,
which
God
affords
unto
all
Men
in
general
.
And
great
Advantages
both
may
be
,
and
are
daily
attained
hereby
.
Persons
,
I
say
,
who
diligently
apply
their
Rational
Abilities
in
and
about
Spiritual
Things
,
as
externally
revealed
in
the
Word
,
and
the
Preaching
of
it
,
do
usually
attain
great
Advantages
by
it
,
and
excel
their
Equals
in
other
things
;
as
Paul
did
when
he
was
brought
up
at
the
Feet
of
Gamaliel
.
Would
Men
be
but
as
intent
and
diligent
in
their
endeavours
after
knowledg
in
Spiritual
Things
,
as
revealed
in
a
way
suited
unto
our
Capacities
and
Understandings
,
as
they
are
to
get
skill
in
Crafts
,
Sciences
,
and
other
Mysteries
of
Life
,
it
would
be
much
otherwise
with
many
than
it
is
.
A
neglect
herein
also
is
the
Fruit
of
Sensuality
,
Spiritual
Sloth
,
love
of
Sin
,
and
contempt
of
God
,
all
which
are
the
voluntary
Frames
and
Actings
of
the
Minds
of
Men.
Sect.
4
These
things
are
required
of
us
in
order
unto
our
Regeneration
,
and
it
is
in
the
power
of
our
own
Wills
to
comply
with
them
;
and
we
may
observe
concerning
them
,
That
(
1.
)
the
omission
of
them
,
the
neglect
of
Men
in
them
,
is
the
principal
occasion
and
cause
of
the
eternal
ruine
of
the
Souls
of
the
generality
of
them
to
whom
,
or
amongst
whom
the
Gospel
is
preached
.
This
is
the
condemnation
,
that
Light
is
come
into
the
World
,
and
Men
loved
Darkness
rather
than
Light
,
because
their
Deeds
are
evil
,
John
3.
19.
The
generality
of
Men
know
full
well
that
they
do
in
this
Matter
,
no
more
what
they
are
able
,
than
what
they
should
.
All
pleadable
pretences
of
inability
and
weakness
are
far
●●om
them
.
They
cannot
but
know
here
,
and
they
shall
be
forced
to
〈◊〉
hereafter
,
that
it
was
meerly
from
their
own
cursed
sloth
,
with
lov●
of
the
World
and
Sin
,
that
they
were
diverted
from
a
diligent
Attendance
on
the
Means
of
Conversion
,
and
the
sedulous
exercise
of
their
Minds
about
them
.
Complaints
hereof
against
themselves
will
make
up
a
great
part
of
their
last
dreadful
cry
.
(
2.
)
In
the
most
diligent
use
of
outward
means
,
Men
are
not
able
of
themselves
to
attain
unto
Regeneration
,
or
compleat
Conversion
to
God
,
without
an
especial
,
effectual
,
internal
Work
of
the
Holy
Spirit
of
Grace
on
their
whole
Souls
.
This
,
containing
the
substance
of
what
is
principally
proposed
unto
confirmation
in
the
ensuing
Discourses
,
needs
not
here
be
insisted
on
.
(
3.
)
Ordinarily
God
in
the
effectual
Dispensation
of
his
Grace
meeteth
with
them
,
who
attend
with
Diligence
on
the
outward
Administration
of
the
means
of
it
.
He
doth
so
,
I
say
,
ordinarily
,
in
comparison
of
them
who
are
Despisers
and
Neglecters
of
them
.
Sometimes
indeed
he
goeth
as
it
were
out
of
the
way
,
to
meet
with
and
bring
home
unto
himself
a
persecuting
Saul
,
taking
of
him
in
,
and
taking
him
off
,
from
a
course
of
open
Sin
and
Rebellion
.
But
ordinarily
he
dispenseth
his
peculiar
especial
Grace
,
among
them
who
attend
unto
the
common
means
of
it
.
For
he
will
both
glorifie
his
Word
thereby
,
and
give
out
Pledges
of
〈◊〉
,
Approbation
of
our
Obedience
unto
his
Commands
and
Institutions
.
Sect.
5
Secondly
;
There
are
certain
internal
Spiritual
〈…〉
in
and
upon
the
Souls
of
Men
,
whereof
the
Word
〈…〉
the
immediate
instrumental
Cause
,
which
ordinarily
do
prec●de
the
Work
of
Regeneration
,
or
real
Conversion
unto
God
.
And
they
are
reduce●●
〈◊〉
to
three
Heads
.
1.
Illumination
.
2.
Conviction
.
3.
Ref●●●●
The
first
of
these
respects
the
Mind
only
;
the
second
the
Min●●●●●●science
,
and
Affections
;
and
the
third
the
Life
and
Conversation
.
Sect.
6
The
first
is
Illumination
,
of
whose
Nature
and
Causes
we
must
afterwards
treat
distinctly
;
At
present
I
shall
only
consider
it
,
as
it
is
ordinarily
previous
unto
Regeneration
,
and
materially
disposing
the
Mind
thereunto
.
Now
all
the
Light
which
by
any
means
we
attain
unto
,
or
Knowledg
that
we
have
in
or
about
Spiritual
Things
,
things
of
supernatural
Revelation
,
come
under
this
Denomination
of
Illumination
.
And
hereof
there
are
three
Degrees
.
(
1.
)
That
which
ariseth
meerly
from
an
industrious
Application
of
the
Rational
Faculties
of
our
Souls
,
to
know
,
perceive
,
and
understand
,
the
Doctrines
of
Truth
as
revealed
unto
us
.
For
hereby
much
knowledg
of
Divine
Truth
may
be
obtained
,
which
others
,
through
their
negligence
,
sloth
,
and
pride
,
are
unacquainted
with
.
And
this
knowledg
I
refer
unto
Illumination
,
that
is
,
a
Light
superadded
to
the
innate
conceptions
of
Mens
Minds
,
and
beyond
what
of
themselves
they
can
extend
unto
;
because
it
is
concerning
such
things
as
the
heart
of
Man
could
never
of
it self
conceive
,
but
the
very
knowledg
of
them
is
communicated
by
their
Revelation
,
1
Cor.
2.
9
,
11.
And
the
reason
why
so
very
few
do
exercise
themselves
to
the
attaining
of
this
Knowledg
,
according
to
their
Abilities
,
is
,
because
of
the
Enmity
which
is
in
the
Carnal
Minds
of
all
Men
by
Nature
unto
the
things
themselves
that
are
revealed
.
And
within
the
compass
of
this
Degree
,
I
comprize
all
knowledg
of
Spiritual
Things
that
is
merely
Natural
.
(
2.
)
There
is
an
Illumination
which
is
an
especial
Effect
of
the
Holy
Ghost
by
the
Word
on
the
Minds
of
Men.
With
respect
hereunto
,
some
who
fall
totally
from
God
,
and
perish
Eternally
,
are
said
to
have
been
once
enlightned
,
Heb.
6.
4.
This
Light
variously
affects
the
Mind
,
and
makes
a
great
Addition
unto
what
is
purely
natural
or
attainable
by
the
meer
exercise
of
our
Natural
Abilities
.
Sect.
7
For
(
1.
)
it
adds
Perspicuity
unto
it
,
making
the
things
discerned
in
it
more
clear
and
perspicuous
to
the
Mind
.
Hence
Men
endowed
with
it
,
are
said
to
know
the
Way
of
Righteousness
,
2
Pet.
2.
21.
clearly
and
distinctly
to
apprehend
the
Doctrine
of
the
Gospel
as
the
way
of
Righteousness
.
They
know
it
not
only
or
meerly
as
true
,
but
as
a
way
of
Righteousness
;
namely
,
the
way
of
God's
Righteousness
,
which
is
therein
revealed
from
Faith
to
Faith
,
Rom.
1.
17.
and
the
way
of
Righteousness
for
sinners
in
the
sight
of
God
,
Rom.
10.
3
,
4.
(
2.
)
It
adds
a
greater
Assent
unto
the
Truth
of
the
things
revealed
,
than
meer
natural
Reason
can
rise
up
unto
.
Hence
those
thus
Illuminated
are
frequently
said
to
believe
;
their
Faith
being
only
the
naked
Assent
of
their
Minds
unto
the
Truth
revealed
to
them
.
So
it
is
said
of
Simon
the
Magician
,
Acts
8.
12.
and
of
sundry
of
the
Jews
,
John
2.
23
,
24.
Chap.
12.
42.
(
3.
)
It
adds
unto
them
some
kind
of
evanid
Joy
.
These
receive
the
Word
with
Joy
,
and
yet
have
no
Root
in
themselves
,
Luke
18.
13.
They
rejoyce
in
the
Light
of
it
,
at
least
for
a
Season
,
Joh.
5.
35.
Persons
that
are
thus
enlightned
,
will
be
variously
affected
with
the
Word
,
so
as
they
are
not
whose
Natural
Faculties
are
not
Spiritually
Excited
.
(
4.
)
It
adds
oft-times
Gifts
also
,
wherof
this
Spiritual
Light
is
as
it
were
the
common
Matter
,
which
in
Exercise
is
formed
and
fashioned
in
great
variety
.
I
say
,
this
kind
of
Spiritual
Light
,
the
Effect
of
this
Ilumination
is
the
Subject
Matter
,
and
contains
in
it
the
Substance
of
all
Spiritual
Gifts
.
One
sort
of
Gift
it
is
,
when
put
forth
and
exercised
in
one
way
,
or
one
kind
of
Duty
,
and
another
as
in
another
.
And
where
it
is
improved
into
Gifts
,
which
principally
it
is
by
Exercise
,
there
it
wonderfully
affects
the
Mind
,
and
raiseth
its
Apprehensions
in
and
of
Spiritual
Things
.
Now
concerning
this
Degree
of
Illumination
,
I
say
,
(
1.
)
That
it
is
not
Regeneration
,
nor
doth
it
consist
therein
,
nor
doth
necessarily
or
infallibly
ensue
upon
it
.
A
third
Degree
is
required
thereunto
,
which
we
shall
afterwards
explain
.
Many
therefore
may
be
thus
enlightned
,
and
yet
never
be
converted
.
(
2.
)
That
in
order
of
Nature
it
is
previous
unto
a
full
and
real
Conversion
to
God
,
and
is
materially
preparatory
and
dispositive
thereunto
.
For
Saving
Grace
enters
into
the
Soul
by
Light
.
As
it
is
therefore
a
Gift
of
God
,
so
it
is
the
Duty
of
all
Men
,
to
labour
after
a
participation
of
it
,
however
by
many
it
be
abused
.
Sect.
8
Secondly
;
Conviction
of
Sin
is
another
Effect
of
the
Preaching
of
the
Word
,
antecedaneous
unto
real
Conversion
to
God
.
This
in
general
the
Apostle
describes
,
1
Cor.
14.
24
,
25.
If
ye
prophesie
,
and
one
cometh
in
who
believeth
not
,
he
is
convinced
of
all
;
and
thus
are
the
Secrets
of
his
Heart
made
manifest
,
and
so
falling
down
on
his
Face
he
will
Worship
God
.
And
sundry
things
are
included
herein
,
or
do
accompany
it
.
As
(
1.
)
a
disquieting
sense
of
the
guilt
of
Sin
,
with
respect
unto
the
Law
of
God
,
with
his
Threatnings
and
future
Judgments
.
Things
that
before
were
slighted
and
made
a
mock
of
,
do
now
become
the
Soul's
Burthen
and
constant
Disquietment
.
Fools
make
a
mock
of
Sin
;
they
traverse
their
ways
,
and
snuff
up
the
Wind
like
the
wild
Ass
;
but
in
their
Month
,
when
Conviction
hath
burthened
them
,
you
may
find
them
.
And
hereby
are
the
Minds
of
Men
variously
affected
with
[
](A53720-e74920-b)*
*
Heu
miserum
nimisque
miserum
quem
torquet
Conscientia
sua
,
quam
fugere
not
potest
;
nimis
miserum
quem
expectat
Damnatio
sua
quam
vitare
non
potest
,
nisi
Deus
eripiat
.
Nimis
est
infaelix
cui
mors
aeterna
est
sensibilis
;
nimis
aerumnosus
quem
terrent
continui
de
sua
infaelicitate
horrores
.
August
.
de
contritione
Cordis
.
fears
and
anguish
in
various
degrees
,
according
as
Impressions
are
made
upon
them
by
the
Word
.
And
these
Degrees
are
not
prescribed
as
necessary
Duties
unto
Persons
under
their
Conversions
,
but
only
described
as
they
usually
fall
out
to
the
relief
and
direction
of
such
as
are
concerned
in
them
.
As
a
Man
going
to
give
Directions
unto
another
,
how
to
guide
his
Course
in
a
Voyage
at
Sea
;
he
tells
him
,
That
in
such
a
place
he
will
meet
with
Rocks
and
Shelves
,
Storms
and
cross
Winds
,
so
that
if
he
Steer
not
very
heedfully
,
he
will
be
in
danger
to
miscarry
and
to
be
cast
away
.
He
doth
not
prescribe
it
unto
him
as
his
Duty
,
to
go
among
such
Rocks
,
and
into
such
Storms
,
but
only
directs
him
how
to
guide
himself
in
them
,
where
he
doth
meet
with
them
,
as
assuredly
he
will
,
if
he
miss
not
his
proper
Course
.
(
2.
)
Sorrow
or
Grief
for
Sin
committed
,
because
past
and
irrecoverable
,
which
is
the
formal
Reason
of
this
condemning
Sorrow
.
This
the
Scripture
calls
sorrow
of
the
World
,
2
Cor.
7.
10.
Divines
usually
legal
sorrow
,
as
that
which
in
Conjunction
with
the
sense
of
the
guilt
of
sin
mentioned
,
brings
Men
into
bondage
under
fear
,
Rom.
8.
15.
(
3.
)
Humiliation
for
Sin
;
which
is
the
exercise
or
working
of
Sorrow
and
Fear
in
outward
Acts
of
Confession
,
Fasting
,
Praying
,
and
the
like
.
This
is
the
true
Nature
of
Legal
Humiliation
,
1
Kings
21.
29.
(
4.
)
Unless
by
these
things
the
Soul
be
swallowed
up
in
despair
,
it
cannot
be
but
that
it
will
be
filled
with
Thoughts
,
Desires
,
Enquiries
,
and
Contrivances
about
a
Deliverance
out
of
that
State
and
Condition
wherein
it
is
;
as
Acts
2.
27.
Acts
16.
30.
Thirdly
;
Oftentimes
a
great
Reformation
of
Life
,
and
Change
in
Affections
doth
ensue
hereon
;
as
Matth.
13.
20.
2
Pet.
2.
20.
Matth.
12.
43.
Sect.
9
All
these
things
may
be
wrought
in
the
Minds
of
Men
by
the
Dispensation
of
the
Word
,
and
yet
the
Work
of
Regeneration
be
never
perfected
in
them
.
Yea
,
although
they
are
good
in
themselves
,
and
Fruits
of
the
kindness
of
God
towards
us
,
they
may
not
only
be
lost
as
unto
any
Spiritual
Advantage
,
but
also
be
abused
unto
our
great
disadvantage
.
And
this
comes
not
to
pass
but
by
our
own
Sin
,
whereby
we
contract
a
new
Guilt
upon
our
Souls
.
And
it
commonly
so
falls
out
one
of
these
three
wayes
.
For
(
1.
)
some
are
no
way
careful
or
wise
to
improve
this
Light
and
Conviction
unto
the
end
whereunto
they
tend
and
are
designed
.
Their
Message
is
to
turn
the
Minds
of
Men
,
and
to
take
them
off
from
their
self-confidence
,
and
to
direct
them
unto
Christ
.
Where
this
is
not
attended
unto
,
where
they
are
not
used
and
improved
unto
the
pursuit
of
this
End
,
they
insensibly
wither
,
decay
,
and
come
to
nothing
.
(
2.
)
In
some
they
are
overborn
by
the
Power
and
Violence
of
their
Lusts
,
the
Love
of
Sin
,
and
Efficacy
of
Temptation
.
They
are
sinned
away
every
day
,
and
leave
the
Soul
in
ten-times
a
worse
condition
than
they
found
it
.
(
3.
)
Some
rest
in
these
things
as
though
they
comprized
the
whole
Work
of
God
towards
them
,
and
guided
them
in
all
the
Duties
required
of
them
.
This
is
the
State
of
many
where
they
extend
their
Power
,
in
the
last
Instance
,
unto
any
considerable
Reformation
of
Life
,
and
Attendance
unto
Duties
of
Religious
Worship
.
But
this
,
as
was
said
,
falls
out
through
the
abuse
which
the
Carnal
Minds
of
Men
,
retaining
their
Enmity
against
God
,
do
put
these
things
unto
.
In
their
own
Nature
they
are
good
,
useful
,
and
material
Preparations
unto
Regeneration
,
disposing
the
Mind
unto
the
reception
of
the
Grace
of
God
.
Sect.
10
And
the
Doctrine
concerning
these
things
hath
been
variously
handled
,
distinguished
,
and
applyed
,
by
many
Learned
Divines
and
Faithful
Ministers
of
the
Gospel
.
Unto
that
Light
which
they
received
into
them
from
the
infallible
Word
of
Truth
,
they
joyned
those
Experiences
which
they
had
observed
in
their
own
Hearts
,
and
the
Consciences
of
others
with
whom
they
had
to
do
,
which
were
suitable
thereunto
.
And
in
the
Dispensation
of
this
Truth
,
according
to
the
measure
of
the
Gift
of
the
Grace
of
Christ
,
which
they
severally
received
,
they
had
an
useful
and
fruitful
Ministry
in
the
World
,
to
the
Converting
of
many
unto
God
.
But
we
have
lived
to
see
all
these
things
decried
and
rejected
.
And
the
way
which
some
have
taken
therein
,
is
as
strange
and
uncouth
as
the
thing
it self
.
For
they
go
not
about
once
to
disprove
by
Scripture
or
Reason
,
what
hath
been
taught
or
delivered
by
any
sober
Persons
to
this
purpose
;
nor
do
they
endeavour
themselves
to
declare
from
,
or
by
the
Scriptures
,
what
is
the
Work
of
Regeneration
,
what
are
the
Causes
and
Effects
of
it
,
in
opposition
thereunto
.
These
and
such
like
wayes
made
use
of
by
all
that
have
treated
of
Spiritual
Things
,
from
the
Foundation
of
Christianity
are
despised
and
rejected
.
But
horrible
and
contemptuous
Reproaches
are
cast
upon
the
things
themselves
,
in
words
heaped
together
on
purpose
to
expose
them
unto
scorn
,
among
Persons
ignorant
of
the
Gospel
and
themselves
.
Those
that
teach
them
are
extatical
and
illiterate
;
and
those
that
receive
them
are
superstitious
.
giddy
,
and
Phanatical
.
All
conviction
,
sense
of
,
and
sorrow
for
sin
;
all
fear
of
the
Curse
and
Wrath
due
unto
Sin
,
all
Troubles
and
Distressed
of
Mind
,
by
reason
of
these
things
,
are
foolish
Imaginations
,
the
Effects
of
bodily
Diseases
and
Distempers
,
Enthusiastick
Notions
arising
from
the
disorders
of
Mens
Brains
;
and
I
know
not
what
untoward
Humours
in
their
Complexions
and
Constitutions
.
The
same
or
the
like
account
is
also
given
concerning
all
Spiritual
Desertions
,
or
Joys
and
Refreshments
.
And
the
whole
Doctrine
concerning
these
things
is
branded
with
novelty
,
and
hopes
expressed
of
its
sudden
vanishing
out
of
the
World
.
This
contempt
and
scorn
of
the
Gospel
have
we
lived
to
see
,
whereof
it
may
be
other
Ages
and
Places
have
not
had
Experience
.
For
as
all
these
things
are
plentifully
taught
by
some
of
the
Ancients
,
in
their
Expositions
of
the
Scriptures
,
wherein
they
are
expressed
,
especially
by
Austin
,
who
had
occasion
particularly
to
enquire
into
them
;
so
the
Doctrine
concerning
them
is
in
a
great
measure
retained
in
the
Church
of
Rome
it self
.
Only
some
amongst
ourselves
are
weary
of
them
;
who
being
no
way
able
to
oppose
the
Principles
and
Foundations
whereon
they
are
Built
,
nor
to
disprove
them
by
Scripture
or
Reason
,
betake
themselves
to
these
Revilings
and
Reproaches
.
And
as
if
it
were
not
enough
for
them
to
proclaim
their
own
Ignorance
and
Personal
unacquaintance
with
those
things
which
inseparably
accompany
that
Conviction
of
Sin
,
Righteousness
and
Judgment
,
which
our
Lord
Jesus
Christ
hath
promised
to
sent
the
Holy
Spirit
to
Work
in
all
that
should
believe
,
they
make
the
reproaching
of
it
in
others
a
Principal
Effect
of
that
Religion
which
they
profess
.
Nevertheless
the
Foundation
of
God
standeth
sure
;
God
knoweth
who
are
his
.
But
we
must
return
to
our
purpose
.
Sect.
11
Thirdly
;
All
the
things
mentioned
as
wrought
instrumentally
by
the
Word
,
are
Effects
of
the
Power
of
the
Spirit
of
God
.
The
Word
it self
,
under
a
bare
proposal
to
the
Minds
of
Men
will
not
so
affect
them
.
We
need
go
no
further
for
the
Confirmation
hereof
,
than
meerly
to
consider
the
Preaching
,
(
with
the
Effects
which
it
had
towards
many
)
of
the
Prophets
of
old
,
Isa.
49.
4.
Jer.
15.
30.
Ezek.
33.
31
,
32.
of
Jesus
Christ
himself
,
John
8.
59.
And
of
the
Apostles
,
Acts
13.
41
,
45
,
46.
Hence
to
this
day
the
Jews
who
enjoy
the
Letter
of
the
Old
Testament
,
without
the
Administration
of
the
Spirit
,
are
as
full
of
blindness
,
hardness
,
and
obstinacy
,
as
any
in
the
World
who
are
utterly
deprived
of
it
.
Many
amongst
our selves
fit
all
their
dayes
under
the
Preaching
of
the
Word
,
and
yet
have
none
of
the
Effects
mentioned
wrought
upon
them
,
when
others
their
Associates
in
Hearing
,
are
really
Affected
,
Convinced
,
and
Converted
.
It
is
therefore
the
Ministration
of
the
Spirit
,
in
and
by
the
Word
,
which
produceth
all
or
any
of
these
Effects
on
the
Minds
of
Men.
He
is
the
Fountain
of
all
Illumination
.
Hence
they
that
are
enlightned
are
said
to
be
made
Partakers
of
the
Holy
Spirit
,
Heb.
6.
4.
And
he
is
promised
by
our
Saviour
to
Convince
the
World
of
Sin
,
John
16.
8.
which
although
in
that
place
it
respects
only
one
kind
of
Sin
,
yet
it
is
sufficient
to
establish
a
general
Rule
,
that
all
Conviction
of
Sin
is
from
and
by
him
.
And
no
wonder
if
Men
live
securely
in
their
Sins
,
to
whom
the
Light
which
he
gives
,
and
the
Convictions
which
he
worketh
are
a
Scorn
and
Reproach
.
Sect.
12
There
is
indeed
an
Objection
of
some
Moment
,
against
the
Ascription
of
this
Work
,
unto
the
energie
of
the
Holy
Spirit
.
For
whereas
it
is
granted
,
that
all
these
things
may
be
wrought
in
the
Minds
and
Souls
of
Men
,
and
yet
they
may
come
short
of
the
Saving
Grace
of
God
;
How
can
he
be
thought
to
be
the
Author
of
such
a
Work
?
Shall
we
say
that
he
designs
only
a
weak
and
imperfect
Work
upon
the
Hearts
of
Men
?
Or
that
he
deserts
and
gives
over
the
Work
of
Grace
which
he
hath
undertaken
towards
them
as
not
able
to
accomplish
it
?
Sect.
13
Ans.
(
1.
)
In
many
Persons
,
it
may
be
in
the
most
who
are
thus
affected
,
real
Conversion
unto
God
doth
ensue
;
The
Holy
Spirit
by
these
Preparatory
Actings
making
way
for
the
Introduction
of
the
new
Spiritual
Life
into
the
Soul
.
So
they
belong
unto
a
Work
that
is
perfect
in
its
kind
.
(
2.
)
Where-ever
they
fail
and
some
short
of
what
in
their
own
Nature
they
have
a
tendency
unto
;
it
is
not
from
any
weakness
and
imperfection
in
themselves
,
but
from
the
sins
of
them
in
whom
they
are
wrought
.
For
Instance
,
even
common
Illumination
and
Conviction
of
sin
▪
have
in
their
own
Nature
a
tendency
unto
sincere
Conversion
.
They
have
so
in
the
same
kind
,
as
the
Law
hath
to
bring
us
unto
Christ
.
Where
this
end
is
not
attained
,
it
is
alwayes
from
the
Interposition
of
an
Act
of
wilfulness
and
stubbornness
in
those
Enlightned
and
Convicted
.
They
do
not
sincerely
improve
what
they
have
received
,
and
faint
not
meerly
for
want
of
strength
to
proceed
,
but
by
a
free
Act
of
their
own
Wills
,
they
refuse
the
Grace
which
is
further
tendred
unto
them
in
the
Gospel
.
This
Will
,
and
its
actual
Resistency
unto
the
Work
of
the
Spirit
,
God
is
pleased
in
some
to
take
away
;
It
is
therefore
of
Sovereign
Grace
when
,
and
where
it
is
removed
;
but
the
Sin
of
Men
and
their
Guilt
is
in
it
,
where
it
is
continued
.
For
no
more
is
required
hereunto
,
but
that
it
be
voluntary
;
It
is
Will
and
not
Power
,
that
gives
Rectitude
or
Obliquity
unto
Moral
Actions
.
(
3.
)
As
we
observed
before
,
The
Holy
Spirit
in
his
whole
Work
is
a
Voluntary
Agent
.
He
worketh
what
,
when
,
and
how
he
pleaseth
.
No
more
is
required
unto
his
Operations
,
that
they
may
be
such
as
become
him
but
these
two
things
.
First
That
in
themselves
they
be
good
and
holy
.
Secondly
,
That
they
be
effectual
as
unto
the
ends
whereunto
by
him
they
are
designed
.
That
he
should
alwayes
design
them
to
the
utmost
length
of
what
they
have
a
moral
tendency
towards
,
though
no
real
efficiency
for
,
is
not
required
.
And
these
things
are
found
in
these
Operations
of
the
Holy
Spirit
.
They
are
in
their
own
Nature
good
and
holy
;
Illumination
is
so
,
so
is
Conviction
,
and
Sorrow
for
Sin
,
with
a
subsequent
change
of
Affections
and
Amendment
of
Life
.
Sect.
14
Again
,
what
he
worketh
in
any
of
these
,
effectually
and
infallibly
accomplisheth
the
end
aimed
at
;
which
is
no
more
,
but
that
Men
be
Enlightned
,
Convinced
,
Humbled
,
and
reformed
,
wherein
he
faileth
no●
.
In
these
things
he
is
pleased
to
take
on
him
the
management
of
the
Law
,
so
to
bring
the
Soul
into
bondage
thereby
,
that
it
may
be
stirred
up
to
seek
after
Deliverance
:
And
he
is
thence
actively
called
the
Spirit
of
Bondage
unto
Fear
,
Rom.
8.
15.
And
this
Work
is
that
which
constitutes
the
third
ground
in
our
Saviours
Parable
of
the
Sower
.
It
receives
the
Seed
and
Springs
up
hopefully
until
by
cares
of
the
World
,
Temptations
and
occasions
of
Life
it
is
choaked
and
lost
,
Matth.
13.
22.
Now
because
it
oftentimes
maketh
a
great
Appearance
and
Resemblance
of
Regeneration
it self
,
or
of
real
Conversion
to
God
,
so
that
neither
the
World
nor
the
Church
are
able
to
distinguish
between
them
,
it
is
of
great
concernment
unto
all
Professors
of
the
Gospel
,
to
enquire
diligently
whether
they
have
in
their
own
Souls
been
made
Partakers
of
any
other
Work
of
the
Spirit
of
God
or
no.
For
although
this
be
a
good
Work
,
and
do
lie
in
a
good
subserviency
unto
Regeneration
,
yet
if
Men
attain
no
more
,
if
they
proceed
no
farther
,
they
will
perish
,
and
that
eternally
.
And
multitudes
do
herein
actually
deceive
themselves
,
speaking
peace
unto
their
Souls
on
the
Effects
of
this
Work
,
whereby
it
is
not
only
insufficient
to
save
them
,
as
it
is
to
all
Persons
at
all
times
,
but
also
becomes
a
means
of
their
present
security
and
future
destruction
.
I
shall
therefore
give
some
few
Instances
of
what
this
Work
in
the
Conjunction
of
all
the
parts
of
it
,
and
in
its
utmost
improvement
cannot
effect
,
whereby
Men
may
make
a
Judgment
how
things
stand
in
their
own
Souls
in
respect
unto
it
.
Sect.
15
1.
It
may
be
observed
,
that
we
have
placed
all
the
Effects
of
this
Work
in
the
Mind
,
Conscience
,
Affections
,
and
Conversation
.
Hence
it
follows
,
notwithstanding
all
that
is
or
may
be
spoken
of
it
,
that
the
Will
is
neither
really
changed
,
nor
internally
renewed
by
it
.
Now
the
Will
is
the
ruling
,
governing
Faculty
of
the
Soul
,
as
the
Mind
is
the
guiding
and
leading
.
Whilst
this
abides
unchanged
,
unrenewed
,
the
Power
and
Reign
of
Sin
continues
in
the
Soul
;
though
not
undisturbed
,
yet
unruined
.
It
is
true
,
there
are
many
checks
and
controuls
from
the
Light
of
the
Mind
,
and
Reflections
of
Conscience
cast
in
this
State
upon
the
Actings
of
the
Will
,
so
that
it
cannot
put
it self
forth
in
and
towards
Sin
,
with
that
freedom
,
security
,
and
licentiousness
,
as
it
was
wont
to
do
;
Its
fierceness
and
rage
rushing
into
Sin
,
as
the
Horse
into
the
Battel
,
running
on
God
,
and
the
thick
Bosses
of
his
Buckler
,
may
be
broken
and
abated
,
by
those
Hedges
of
Thorns
which
it
finds
set
in
its
way
,
and
those
buffettings
it
meets
withal
from
Light
and
Convictions
.
It
s
delight
and
greediness
in
sinning
,
may
be
calmed
and
quieted
by
those
frequent
Representations
of
the
terror
of
the
Lord
on
the
one
hand
,
and
the
pleasure
of
Eternal
Rest
on
the
other
,
which
are
made
unto
it
.
But
yet
still
,
setting
aside
all
Considerations
forreign
unto
its
own
Principle
,
the
Bent
and
Inclination
of
the
Will
it self
is
to
Sin
and
Evil
alwayes
and
continually
.
The
Will
of
sinning
may
be
restrained
upon
a
thousand
Considerations
,
which
Light
and
Convictions
will
administer
;
but
it
is
not
taken
away
.
And
this
discovers
it self
where
the
very
first
Motions
of
the
Soul
towards
sinful
Objects
have
a
sensible
complacency
,
until
they
are
controuled
by
Light
and
Fear
.
This
argues
an
unrenewed
Will
,
if
it
be
constant
and
universal
.
Sect.
16
2.
The
Effects
of
this
Work
on
the
Mind
,
which
is
the
first
Subject
affected
with
it
,
proceeds
not
so
far
as
to
give
it
Delight
,
Complacency
,
and
Satisfaction
,
in
the
lively
Spiritual
Nature
and
Excellencies
of
the
things
revealed
unto
it
.
The
true
Nature
of
Saving
Illumination
consists
in
this
,
that
it
gives
the
Mind
such
a
direct
intuitive
insight
and
prospect
into
Spiritual
Things
,
as
that
in
their
own
Spiritual
Nature
they
suit
,
please
,
and
satisfie
it
.
So
that
it
is
transformed
into
them
,
cast
into
the
Mould
of
them
,
and
rests
in
them
,
Rom.
6.
17.
Chap.
12.
2.
1
Cor.
2.
13
,
14.
2
Cor.
3.
18.
Chap.
4.
6.
This
the
Work
we
have
insisted
in
reacheth
not
unto
.
For
notwithstanding
any
discovery
that
is
made
therein
of
Spiritual
Things
unto
the
Mind
,
it
finds
not
an
immediate
direct
Spiritual
Excellency
in
them
,
but
onely
with
respect
unto
some
Benefit
or
Advantage
which
is
to
be
attained
by
means
thereof
.
It
will
not
give
such
a
Spiritual
insight
into
the
Mystery
of
God's
Grace
by
Jesus
Christ
,
called
,
his
Glory
shining
in
the
Face
of
Christ
,
2
Cor.
4.
6.
as
that
the
Soul
in
its
first
direct
view
of
it
,
should
for
what
it
is
in
it self
admire
it
,
delight
in
it
,
approve
it
,
and
find
Spiritual
Solace
with
refreshment
in
it
.
But
such
a
Light
,
such
a
Knowledg
it
communicates
,
as
that
a
Man
may
like
it
well
in
its
Effects
,
as
a
way
of
Mercy
and
Salvation
.
Sect.
17
3.
This
Work
extends
it self
to
the
Conscience
also
;
but
yet
it
doth
not
purge
the
Conscience
from
dead
Works
,
that
we
should
serve
the
living
God
.
This
is
the
effect
of
a
real
Application
of
the
Blood
of
Christ
by
Faith
unto
our
Souls
,
Heb.
9.
14.
Two
things
it
effects
upon
the
Conscience
.
(
1.
)
It
renders
it
more
ready
,
quick
,
and
sharp
in
the
reproving
and
condemning
of
all
Sin
than
it
was
before
.
To
condemn
Sin
according
unto
its
Light
and
Guidance
,
is
natural
unto
,
and
inseparable
from
the
Conscience
of
Man
.
But
its
Readiness
and
Ability
to
exercise
this
condemning
Power
,
may
by
custom
and
course
of
sinning
in
the
World
,
be
variously
weakned
and
impeded
.
But
when
Conscience
is
brought
under
the
Power
of
this
Work
,
having
its
directing
Light
augmented
,
whereby
it
sees
more
of
the
evil
of
sin
than
formerly
,
and
having
its
self-reflections
sharpned
and
multiplyed
,
it
is
more
ready
and
quick
in
putting
forth
its
Judging
and
Condemning
Power
than
it
was
.
(
2.
)
Conscience
is
assisted
and
directed
hereby
to
condemn
many
things
in
Sin
,
which
before
it
approved
of
.
For
its
Judging
Power
is
still
commensurate
unto
its
Light
.
And
many
things
are
thereby
now
discovered
to
be
sinful
,
which
were
not
so
by
the
meer
natural
guidance
under
which
before
it
was
.
But
yet
notwithstanding
all
this
,
it
doth
not
purge
the
Conscience
from
Dead
Works
;
that
is
,
Conscience
is
not
hereby
wrought
unto
such
an
Abhorrency
of
Sin
for
it self
,
as
continually
to
direct
the
Soul
unto
an
Application
to
the
Blood
of
Christ
,
for
the
cleansing
of
itself
,
and
the
purging
of
it
out
.
It
contents
it self
to
keep
all
things
in
a
tumult
,
disorder
,
and
confusion
,
by
its
constant
condemning
both
Sin
and
Sinners
.
Sect.
18
(
4.
)
This
Work
operates
greatly
on
the
Affections
;
We
have
given
Instances
in
the
Fear
,
Sorrow
,
Joy
and
Delight
,
about
Spiritual
Things
,
that
are
stirred
up
and
acted
thereby
.
But
yet
it
comes
short
in
two
things
of
a
through-Work
upon
the
Affections
themselves
.
For
(
1.
)
it
doth
not
fix
them
.
And
(
2.
)
it
doth
not
fill
them
.
(
1.
)
It
is
required
that
our
Affections
be
fixed
on
Heavenly
and
Spiritual
Things
,
and
true
Grace
will
effect
it
.
Col.
3.
1
,
2.
If
ye
be
risen
with
Christ
,
seek
those
things
which
are
Above
,
where
Christ
sitteth
on
the
Right
Hand
of
God
.
Set
your
Affections
on
things
Above
.
The
Joys
,
the
Fears
,
the
Hopes
,
the
Sorrows
,
with
reference
unto
Spiritual
and
Eternal
Things
,
which
the
Work
before
mentioned
doth
produce
,
are
evanid
,
uncertain
,
unstable
;
not
onely
as
to
the
Degrees
,
but
as
to
the
very
Being
of
them
.
Sometimes
they
are
as
a
River
ready
to
over-flow
its
Banks
,
Men
cannot
but
be
pouring
them
out
on
all
occasions
.
And
sometimes
as
Waters
that
fail
,
no
drop
comes
from
them
.
Sometimes
they
are
hot
,
and
sometimes
cold
;
sometimes
up
,
and
sometimes
down
;
sometimes
all
Heaven
,
and
sometimes
all
World
,
without
equality
,
without
stability
.
But
true
Grace
fixeth
the
Affections
on
Spiritual
Things
.
As
to
the
Degrees
of
their
Exercise
,
there
may
be
and
is
in
them
great
variety
,
according
as
they
may
be
excited
,
aided
,
assisted
,
by
Grace
,
and
the
means
of
it
,
or
obstructed
and
impeded
by
the
interposition
of
Temptations
and
Diversions
.
But
the
constant
bent
and
inclination
of
renewed
Affections
is
unto
Spiritual
Things
,
as
the
Scripture
every-where
testifieth
,
and
Experience
doth
confirm
.
(
2.
)
The
fore-mentioned
Work
doth
not
fill
the
Affections
;
how-ever
it
may
serve
to
take
them
up
and
pacifie
them
.
It
come
like
many
Strangers
to
an
Inn
to
Lodg
,
which
take
up
a
great
deal
of
room
,
and
make
an
Appearance
,
as
if
none
were
in
the
House
but
themselves
;
and
yet
they
turn
not
out
the
Family
which
dwelleth
there
,
but
there
they
make
their
abode
still
.
Light
and
Conviction
with
all
their
Train
and
Attendants
come
into
the
Mind
and
Affections
,
as
if
they
would
fill
them
and
possess
them
for
themselves
alone
.
But
yet
when
they
have
done
all
,
they
leave
the
quiet
Places
of
the
House
for
the
World
,
and
Sin
,
and
Self
;
they
do
not
thrust
them
out
of
the
Affections
,
and
fill
up
their
places
with
Spiritual
Things
.
But
Saving-Grace
fills
up
the
Affections
with
Spiritual
Things
,
fills
the
Soul
with
Spiritual
Love
,
Joy
,
and
Delight
,
and
exerciseth
all
other
Affections
about
their
proper
Objects
.
It
denies
not
a
room
to
any
other
Things
,
Relations
,
Possessions
,
Enjoyments
,
meerly
as
they
are
natural
,
and
are
content
to
be
subordinate
unto
God
,
and
Spiritual
Things
.
But
if
they
would
be
carnal
,
disorderly
,
or
predominant
,
it
casts
them
out
.
Sect.
19
5.
This
Work
is
often-times
carried
on
very
far
in
Reformation
of
Life
,
and
Conversation
,
so
that
it
will
express
the
whole
form
of
Godliness
therein
.
But
herein
also
it
is
subject
unto
a
three-fold
Defect
and
Imperfection
.
For
(
1.
)
it
will
consist
with
and
allow
of
raging
and
reigning
sins
of
Ignorance
.
The
conducting
Light
in
this
Work
not
leading
into
the
Abhorrency
of
all
sin
as
sin
,
nor
into
a
pursuit
of
Holiness
,
out
of
a
design
to
be
universally
conformable
unto
Christ
;
but
being
gathered
up
from
this
and
that
particular
Command
,
it
oft-times
leaves
behind
it
great
sins
unregarded
.
So
it
left
Persecution
in
Paul
before
his
Conversion
;
and
so
it
leaves
hatred
and
a
desire
of
Persecution
in
many
at
this
day
.
And
other
Sins
of
the
like
Nature
may
escape
its
utmost
search
to
the
ruine
of
the
Soul
.
(
2.
)
It
s
Reformation
of
the
Conversation
is
seldom
universal
as
to
all
known
sins
,
unless
it
be
for
a
season
,
whilst
the
Soul
is
under
a
flagrant
pursuit
of
Self-Righteousness
.
Paul
in
that
condition
had
preserved
himself
,
so
as
that
according
to
the
Law
he
was
blameless
;
and
the
young
Man
thought
he
had
kept
all
the
Commandments
from
his
youth
.
But
setting
aside
this
Consideration
,
notwithstanding
the
utmost
that
this
Work
can
attain
unto
,
after
the
efficacy
of
its
first
Impressions
begin
to
abate
.
Lust
will
reserve
some
peculiar
way
of
venting
and
discovering
it self
,
which
is
much
spoken
unto
.
(
3.
)
The
Conversations
of
Persons
who
live
and
abide
under
the
Power
of
this
Work
only
,
is
assuredly
fading
and
decaying
;
Coldness
,
Sloth
,
Negligence
,
Love
of
the
World
,
Carnal-Wisdom
and
Security
do
every
day
get
ground
upon
them
.
Hence
although
by
a
long
course
of
abstinence
from
open
sensual
sins
,
and
stating
of
a
contrary
Interest
,
they
are
not
given
up
unto
them
;
yet
by
the
decayes
of
the
Power
of
their
Convictions
,
and
the
ground
that
Sin
gets
upon
them
,
they
become
walking
and
talking
Sceletons
in
Religion
,
dry
sapless
,
useless
Worldlings
.
But
where
the
Soul
is
inlaid
with
real
Saving-Grace
,
it
is
in
a
state
of
thriving
continually
.
Such
a
one
will
go
on
from
Strength
to
Strength
,
from
Grace
to
Grace
,
from
Glory
to
Glory
,
and
will
be
fat
and
flourishing
in
Old
Age.
By
these
things
may
we
learn
to
distinguish
in
our selves
between
the
preparatory
Work
mentioned
,
and
that
of
real
Saving-Conversion
unto
God
.
And
these
are
some
of
the
Heads
of
those
Operations
of
the
Holy
Spirit
on
the
Minds
of
Men
,
which
often-times
are
preparatory
unto
a
real
Conversion
unto
God
;
and
sometimes
their
Contempt
and
Rejection
,
a
great
Aggravation
of
the
sin
and
misery
of
them
in
whom
they
were
wrought
.
Sect.
20
And
these
things
as
they
are
clearly
laid
down
in
the
Scripture
,
and
exemplified
in
sundry
Instances
,
so
for
the
substance
of
them
they
have
been
acknowledged
(
till
of
late
)
by
all
Christians
;
only
some
of
the
Papists
have
carried
them
so
far
,
as
to
make
them
formally
dispositive
unto
Justification
,
and
to
have
a
congruous
merit
thereof
.
But
this
the
Ancients
denyed
,
who
would
not
allow
that
either
any
such
Preparation
,
or
any
Moral
Virtues
did
capacitate
Men
for
real
Conversion
,
observing
that
others
were
often
called
before
those
who
were
so
qualified
.
[
](A53720-e77290-b)*
*
Nonne
advertimus
multos
fideles
nostros
ambulantes
viam
Dei
,
ex
nulla
parte
ingenio
comparari
;
non
dicam
quorundam
haereticorum
,
sed
etiam
minorum
?
Item
nonne
videmus
quosdam
homines
utriusque
sexus
in
conjugali
castitate
viventes
sine
querela
,
&
tamen
vel
haereticos
vel
Paganos
,
vel
etiam
in
vera
fide
&
vera
Ecclesia
sic
tepidos
,
ut
eos
miremur
meretricum
&
bistrionum
subito
conversorum
,
non
solum
sapientia
&
temperantia
,
sed
etiam
fide
,
spe
&
Charitate
superari
.
August
.
lib.
2.
Quaest.
ad
Simplician
.
q.
2.
And
in
them
there
are
Goads
and
Nails
,
which
have
been
fastned
by
Wise
and
Experienced
Masters
of
the
Assemblies
,
to
the
great
Advantage
of
the
Souls
of
Men.
For
observing
the
usual
Wayes
and
Means
whereby
these
Effects
are
wrought
in
the
Minds
of
the
Hearers
of
the
Word
,
with
their
Consequences
,
in
Sorrow
,
troubles
,
Fear
,
and
Humiliations
,
and
the
Courses
which
they
take
to
improve
them
,
or
to
extricate
themselves
from
the
perplexity
of
them
,
they
have
managed
the
Rules
of
Scripture
with
their
own
and
others
Experience
suitable
thereunto
,
to
the
great
benefit
of
the
Church
of
God
.
That
these
things
are
now
despised
and
laughed
to
scorn
,
is
no
part
of
the
happiness
of
the
Age
wherein
we
live
,
as
the
event
will
manifest
.
Sect.
21
And
in
the
mean
time
,
if
any
suppose
that
we
will
forgoe
those
Truths
and
Doctrines
which
are
so
plainly
revealed
in
the
Scripture
,
the
Knowledg
whereof
is
so
useful
unto
the
Souls
of
Men
,
and
whose
Publication
in
Preaching
hath
been
of
so
great
Advantage
to
the
Church
of
God
,
meerly
because
they
understand
them
not
,
and
therefore
reproach
them
,
they
will
be
greatly
mistaken
.
Let
them
lay
aside
that
unchristian
way
of
treating
about
these
things
which
they
have
ingaged
in
;
and
plainly
prove
that
Men
need
not
be
convinced
of
sin
,
that
they
ought
not
to
be
humbled
for
it
,
nor
affected
with
sorrow
with
respect
unto
it
;
that
they
ought
not
to
seek
for
a
Remedy
or
Deliverance
from
it
;
that
all
Men
are
not
born
in
a
state
of
Sin
;
that
our
Nature
is
not
depraved
by
the
Fall
;
that
we
are
able
to
do
all
that
is
required
of
us
,
without
the
Internal
Aids
and
Assistances
of
the
Spirit
of
God
,
and
they
shall
be
diligently
attended
unto
.
Corruption
or
Depravation
of
the
Mind
by
Sin
.
CHAP.
III.
(
1.
)
Contempt
and
Corruption
of
the
Doctrine
of
Regeneration
.
(
2.
)
All
Men
in
the
World
Regenerate
or
Unregenerate
.
(
3.
)
General
Description
of
Corrupted
Nature
.
(
4
,
5.
)
Depravation
of
the
Mind
.
(
6.
)
Darkness
upon
it
.
(
7.
)
The
Nature
of
Spiritual
Darkness
.
(
8
,
9.
)
Reduced
into
two
Heads
of
Darkness
objective
.
(
10.
)
How
removed
.
(
11
,
12
,
13
,
14.
)
Of
Darkness
subjective
,
its
Nature
and
Power
.
(
15
,
16.
proved
.
(
17.
Ephes.
4.
17
,
18.
opened
.
(
18.
)
Applyed
.
(
19.
)
The
Mind
alienated
from
the
Life
of
God
.
(
20
,
21.
22.
)
The
Life
of
God
what
it
is
.
(
23.
)
The
Power
of
the
Mind
,
with
respect
unto
Spiritual
Things
,
examined
.
(
24
,
25.
)
1
Cor.
2.
14.
opened
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Natural
Man
,
who
.
(
26.
)
Spiritual
Things
,
what
they
are
.
(
27.
)
How
the
Natural
Man
cannot
know
or
receive
Spiritual
Things
.
(
28.
)
Difference
between
understanding
Doctrines
,
and
receiving
of
Things
.
(
29
,
30.
)
A
two-fold
Power
and
Ability
of
Mind
,
with
respect
unto
Spiritual
Things
,
explained
.
(
31.
)
Reasons
why
a
Natural
Man
cannot
discern
Spiritual
Things
.
(
32
,
33
,
34
,
35
,
36
,
37.
)
How
and
wherefore
Spiritual
Things
are
foolishness
to
Natural
Men.
(
38.
)
Why
Natural
Men
cannot
receive
the
Things
of
God
.
(
39
,
40
,
41.
)
A
double
impotency
in
the
Mind
of
Man
by
Nature
.
(
42.
)
1
Cor.
2.
14.
farther
vindicated
.
(
43.
)
Power
of
Darkness
in
Persons
Unregenerate
.
(
44.
)
The
Mind
filled
with
Wills
or
Lusts
,
and
enmity
thereby
.
(
45.
)
The
Power
and
Efficacy
of
Spiritual
Darkness
at
large
declared
.
Sect.
1
WE
have
I
hope
made
our
way
plain
for
the
due
Consideration
of
the
great
Work
of
the
Spirit
in
the
Regeneration
of
the
Souls
of
God's
Elect.
This
is
that
whereby
he
forms
the
Members
of
the
Mystical
Body
of
Christ
,
and
prepares
Living
Stones
for
the
building
of
a
Temple
,
wherein
the
Living
God
will
dwell
.
Now
that
we
may
not
only
declare
the
Truth
in
this
Matter
,
but
also
vindicate
it
from
those
Corruptions
wherewith
some
have
endeavoured
to
debauch
it
,
I
shall
promise
a
Description
lately
given
of
it
,
with
confidence
enough
,
and
it
may
be
not
without
too
much
Authority
.
And
it
is
in
these
words
;
What
is
it
to
be
born
again
,
and
to
have
a
new
Spiritual
Life
in
Christ
,
but
to
become
sincere
Proselytes
to
the
Gospel
;
to
renounce
all
vitious
Customs
and
Practices
,
and
to
give
an
upright
and
uniform
obedience
to
all
the
Laws
of
Christ
;
and
therefore
if
they
are
all
but
precepts
of
moral
virtue
,
to
be
born
again
,
and
to
have
a
new
Spiritual
life
,
is
only
to
become
a
new
moral
man
.
But
their
account
(
speaking
of
nonconformist
Ministers
)
of
this
Article
,
is
so
wild
and
Phantastick
,
that
had
I
nothing
else
to
make
good
my
charge
against
them
,
that
alone
would
be
more
than
enough
to
expose
the
prodigious
folly
of
their
Spiritual
Divinity
.
p.
343
,
344.
I
confess
these
are
the
words
of
one
who
seems
not
much
to
consider
what
he
says
,
so
as
that
it
may
serve
his
present
turn
,
in
reviling
and
reproaching
other
men
.
For
he
considers
not
that
by
this
description
of
it
he
utterly
excludes
the
baptismal
Regeneration
of
Infants
,
which
is
so
plainly
professed
by
the
Church
wherein
he
is
dignified
.
But
this
is
publickly
declared
,
avowed
,
and
vended
as
allowed
Doctrine
amongst
us
,
and
therefore
deserves
to
be
noticed
,
though
the
person
that
gives
it
out
,
be
at
irreconcilable
feuds
with
himself
and
his
Church
.
Of
Morality
and
Grace
an
account
shall
be
given
elsewhere
.
At
present
the
work
of
Regeneration
is
that
which
is
under
our
consideration
.
And
concerning
this
,
those
so
severely
treated
,
teach
no
other
Doctrine
,
but
what
for
the
substance
of
it
is
received
in
all
the
Reformed
Churches
in
Europe
,
and
which
so
many
learned
Divines
of
the
Church
of
England
confirmed
with
their
suffrage
at
the
Synod
of
Dort
.
Whether
this
deserves
all
the
scorn
which
this
haughty
person
pours
upon
it
by
his
swelling
words
of
vanity
,
will
to
indifferent
persons
be
made
appear
in
the
ensuing
discourse
;
as
also
what
is
to
be
thought
of
the
description
of
it
given
by
that
Author
,
which
whether
it
savour
more
of
ignorance
and
folly
,
or
of
pride
and
fulsom
errors
,
is
hard
to
determine
.
I
know
some
words
in
it
are
used
with
the
old
Pelagian
trick
of
ambiguity
,
so
as
to
be
capable
of
having
another
sense
and
Interpretation
put
upon
them
,
than
their
present
use
and
design
will
admit
of
.
But
that
Artifice
will
be
immdiately
rendred
useless
.
Sect.
2
There
is
a
two-fold
state
of
men
with
respect
unto
God
which
is
comprehensive
of
all
individuals
in
the
World
.
For
all
men
are
either
Unregenerate
,
or
Regenerate
.
There
being
an
Affirmation
and
a
Negation
concerning
the
state
of
Regeneration
in
the
Scripture
,
one
of
them
may
be
used
concerning
every
capable
Subject
;
every
man
living
is
so
,
or
he
is
not
so
;
And
herein
,
as
I
suppose
,
there
is
a
general
consent
of
Christians
.
Again
,
it
is
evident
in
the
Scripture
,
and
we
have
proved
it
in
our
way
,
that
all
men
are
born
in
an
unregenerate
Condition
.
This
is
so
positively
declared
by
our
Saviour
,
that
there
is
no
rising
up
against
it
.
Joh.
3.
3
,
4
,
5
,
6
,
7
,
8.
Now
Regeneration
being
the
delivery
of
men
(
or
the
means
of
it
)
from
that
state
and
condition
wherein
they
are
born
,
or
are
by
nature
,
we
cannot
discover
wherein
it
doth
consist
,
without
a
declaration
of
that
state
which
it
gives
us
deliverance
from
.
And
this
in
the
first
place
we
shall
insist
upon
at
large
,
giving
an
account
of
the
state
of
lapsed
nature
under
a
loss
of
the
Original
Grace
of
God
.
And
these
things
I
shall
handle
practically
for
the
Edification
of
all
sorts
of
Believers
,
and
not
in
the
way
and
method
of
the
Schools
,
which
yet
shall
be
done
elsewhere
.
Sect.
3
In
the
[
](A53720-e77770-b)*
*
Di●o
veterem
Nativitatem
atque
adeo
omnes
vires
naturae
,
qua
naturali
propagatione
transfunduntur
in
s●b●lem
in
scriptura
damnari
;
maledictam
cordis
nostri
imaginationem
,
rationem
,
os
,
manus
,
pedes
peccato
&
〈◊〉
inveluta
in
●●bis
omnia
.
Johan
.
Ferus
in
Evang.
Joh.
cap.
1.
v.
23.
Fide
perdita
spe
relicta
,
in
elligentia
obcaecata
,
Voluntate
captiva
,
homo
quo
in
se
repareter
non
invenit
.
de
Vocat
.
Gent.
l.
7.
c
3.
Declaration
of
the
state
of
corrupted
nature
after
the
fall
,
and
before
the
Reparation
of
it
by
the
Grace
of
Jesus
Christ
,
that
is
,
the
effectual
Operation
of
the
Holy
Spirit
,
The
Scripture
principally
insists
on
3
things
.
(1)
The
Corruption
and
Depravation
of
the
Mind
;
which
it
calls
by
the
name
of
Darkness
and
Blindness
,
with
the
consequents
of
vanity
,
ignorance
and
folly
.
(2)
The
Depravation
of
the
Will
and
Affections
,
which
it
expresseth
several
wayes
,
as
by
weakness
or
impotency
,
and
stubbornness
or
obstinacy
.
(3)
By
the
general
name
of
death
,
extended
to
the
condition
of
the
whole
soul
;
and
these
have
various
Effects
and
Consequences
,
as
in
our
explanation
of
them
will
appear
.
Sect.
4
1.
All
Men
by
nature
not
inlightened
,
not
renewed
in
their
minds
by
the
saving
effectual
Operation
of
the
Holy
Spirit
,
are
in
a
state
of
Darkness
and
Blindness
,
with
respect
unto
God
and
Spiritual
things
,
with
the
way
of
pleasing
him
,
and
living
unto
him
.
Be
men
otherwise
,
and
in
other
things
never
so
wise
,
knowing
,
learned
,
and
skilful
;
in
Spiritual
things
they
are
dark
,
blind
,
ignorant
,
unless
they
are
renewed
in
the
Spirit
of
their
Minds
by
the
Holy
Ghost
.
This
is
a
matter
which
the
World
cannot
endure
to
hear
of
,
and
is
ready
to
fall
into
a
tumult
upon
its
mention
.
They
think
it
but
an
Artifice
which
some
weak
men
have
got
,
to
reflect
on
and
condemn
them
who
are
wiser
than
themselves
.
On
the
like
occasion
did
the
Pharisees
ask
of
our
Saviour
that
question
with
pride
and
scorn
;
are
we
blind
also
?
Joh.
9.
40.
But
as
he
lets
them
know
,
that
their
presumption
of
light
and
knowledg
,
would
serve
only
to
aggravate
their
sin
and
condemnation
,
v.
41.
so
he
plainly
tells
them
that
notwithstanding
all
their
boasting
,
they
had
not
heard
the
voice
of
God
at
any
time
,
nor
seen
his
shape
,
Joh.
5.
37.
Sect.
5
Some
at
present
talk
much
about
the
power
of
the
intellectual
faculties
of
our
Souls
,
as
though
they
were
neither
debased
,
corrupted
,
impaired
,
nor
depraved
.
All
that
disadvantage
which
is
befallen
our
anture
by
the
entrance
of
Sin
is
but
in
the
disorder
of
the
affections
,
and
the
inferiour
sensitive
parts
of
the
Soul
,
which
are
apt
to
tumultuate
and
rebel
against
that
poor
untainted
light
which
is
in
the
Mind
.
And
this
they
speak
of
it
,
without
respect
unto
its
Renovation
by
the
Holy
Spirit
;
for
if
they
include
that
also
,
they
are
in
their
discourses
most
notorious
confused
triflers
.
Indeed
some
of
them
write
,
as
if
they
had
never
deigned
once
to
consult
with
the
Scriptures
,
and
others
are
plainly
gone
over
into
the
Tents
of
the
Pelagians
.
But
setting
aside
their
modern
Artifices
,
of
confident
boasting
,
contemptuous
reproaches
,
and
scurrilous
railings
,
it
is
no
difficult
undertaking
,
so
to
demonstrate
the
depravation
of
the
Minds
of
men
by
nature
,
and
their
impotency
thence
to
discern
Spiritual
things
in
a
spiritual
manner
,
[
](A53720-e78110-b)*
*
Si
quis
per
Naturae
vigorem
evangelizanti
predie
itioni
nos
consentire
posse
confirmat
absque
illuminatione
Spiritus
Sancti
;
haeretico
Fallitur
Spiritu
.
Conc.
Arausie
.
2
Can
7.
without
a
saving
effectual
Work
of
the
Holy
Spirit
in
their
Renovation
;
as
that
the
proudest
and
most
petulant
of
them
shall
not
be
able
to
return
any
thing
of
a
solid
answer
thereunto
.
And
herein
we
plead
for
nothing
but
the
known
doctrine
of
the
ancient
Catholick
Church
,
declared
in
the
writings
of
the
most
learned
Fathers
and
Determinations
of
Councils
against
the
Pelagians
,
whose
errors
and
heresies
are
again
revived
among
us
by
a
crew
of
Socinianized
Arminians
.
Sect.
6
We
may
to
this
purpose
first
consider
the
Testimonies
given
in
the
Scripture
unto
the
Assertion
as
laid
down
in
general
;
Matth.
4.
16.
The
People
which
sat
in
darkness
saw
great
Light
,
and
to
them
that
sat
in
the
Region
and
Shadow
of
Death
,
Light
is
sprung
up
.
Of
what
kind
this
Darkness
was
in
particular
shall
be
afterwards
declared
.
For
the
present
it
answers
what
is
proposed
,
That
before
the
Illumination
given
them
by
the
Preaching
of
the
Gospel
,
the
People
mentioned
sat
in
Darkness
,
or
lived
under
the
Power
of
it
.
And
such
as
was
the
Light
whereby
they
were
relieved
,
of
the
same
kind
was
the
Darkness
under
which
they
were
detained
.
And
in
the
same
sense
when
Christ
preached
the
Gospel
,
the
Light
shined
into
Darkness
,
&
the
Darkness
comprehended
it
not
,
John
1.
5.
gave
not
place
to
the
Light
of
the
Truth
declared
by
him
,
that
it
might
be
received
in
the
Souls
of
Men.
The
Commission
which
he
gave
to
Paul
the
Apostle
when
he
sent
him
to
Preach
the
Gospel
,
was
to
open
the
Eyes
of
Men
,
and
to
turn
them
from
Darkness
to
Light
,
Acts
26.
18.
not
a
Light
within
them
;
for
Internal
Light
is
the
Eye
,
or
seeing
of
the
Soul
.
But
the
Darkness
was
such
as
consisted
in
their
blindness
,
in
not
having
their
eyes
open
.
To
open
their
Eyes
,
and
turn
them
from
Darkness
,
Ephes.
5.
8.
Ye
were
sometimes
Darkness
,
but
now
are
ye
Light
in
the
Lord
.
What
is
the
Change
and
Alteration
made
in
the
Minds
of
Men
intended
in
this
Expression
will
afterwards
appear
.
But
that
a
great
Change
is
proposed
none
can
doubt
;
Col.
1.
13.
Who
hath
delivered
us
from
the
Power
of
Darkness
;
as
also
1
Pet.
2.
9.
Who
hath
called
us
out
of
Darkness
into
his
marvelous
Light
.
And
the
Darkness
which
is
in
these
Testimonies
ascribed
unto
Persons
in
an
unregenerate
Condition
,
is
by
Paul
compared
to
that
which
was
at
the
beginning
,
before
the
Creation
of
Light
;
Gen.
1.
2.
Darkness
was
upon
the
Face
of
the
Deep
.
There
was
no
Creature
that
had
a
Visive
Faculty
,
there
was
Darkness
Subjectively
in
all
,
and
there
was
no
Light
to
see
by
,
but
all
was
objectively
wrapt
up
in
Darkness
.
In
this
state
of
things
,
God
by
an
Almighty
Act
of
his
Power
created
Light
;
vers.
3.
God
said
,
Let
there
be
Light
,
and
there
was
Light
.
And
no
otherwise
is
it
in
this
new
Creation
.
God
who
commanded
then
Light
to
shine
out
of
Darkness
,
shines
into
the
Hearts
of
Men
to
give
them
the
knowledg
of
his
Glory
in
the
Face
of
Jesus
Christ
,
2
Cor.
4.
6.
Spiritual
Darkness
is
in
and
upon
all
Men
,
until
God
by
an
Almighty
and
Effectual
Work
of
the
Spirit
shine
into
them
,
or
Create
Light
in
them
.
And
this
Darkness
is
that
Light
within
which
some
boast
to
be
in
themselves
and
others
.
Sect.
7
To
clear
our
way
in
this
Matter
,
we
must
consider
,
first
,
the
Nature
of
this
Spiritual
Darkness
,
what
it
is
,
and
wherein
it
doth
consist
;
and
then
secondly
,
shew
its
Efficacy
and
Power
in
and
on
the
Minds
of
Men
,
and
how
they
are
corrupted
by
it
.
First
;
The
Term
of
Darkness
in
this
case
is
Metaphorical
,
and
borrowed
from
that
which
is
Natural
.
What
Natural
Darkness
is
,
and
wherein
it
consists
all
Men
know
;
if
they
know
it
not
in
its
Cause
and
Reason
,
yet
they
know
it
by
its
Effects
.
They
know
it
is
that
which
hinders
Men
from
all
Regular
Operations
,
which
are
to
be
guided
by
the
outward
Senses
.
And
it
is
two-fold
;
(
1.
)
When
Men
have
not
Light
to
see
by
;
or
when
the
usual
Light
,
the
only
external
Medium
for
the
discovery
of
distant
Objects
is
taken
from
them
.
So
was
it
with
the
Egyptians
during
the
three
dayes
darkness
that
was
on
their
Land
.
They
could
not
see
for
want
of
Light
;
they
had
their
Visive
Faculty
continued
unto
them
;
yet
having
no
Light
,
they
saw
not
one
another
,
nor
arose
any
from
his
place
,
Exod.
10.
23.
For
God
probably
to
augment
the
terror
of
his
Judgment
,
restrained
the
vertue
of
Artificial
Light
,
as
well
as
he
did
that
which
was
Natural
.
(
2.
)
There
is
Darkness
unto
Men
when
they
are
blind
,
either
born
so
,
or
made
so
.
Psal.
69.
29.
Let
their
Eyes
be
darkned
that
they
may
not
see
.
So
the
Angel
smote
the
Sodomites
with
blindness
,
Gen.
19.
11.
and
Paul
the
Sorcerer
,
Acts
13.
11.
However
the
Sun
shineth
,
it
is
all
one
perpetual
Night
unto
them
that
are
blind
.
Sect.
8
Answerable
hereunto
,
Spiritual
Darkness
may
be
referred
unto
two
Heads
.
For
there
is
an
Objective
Darkness
,
a
Darkness
that
is
on
Men
;
and
a
Subjective
Darkness
,
a
Darkness
that
is
in
them
.
The
first
consists
in
the
want
of
those
Means
whereby
alone
they
may
be
enlightned
in
the
Knowledg
of
God
and
Spiritual
Things
.
This
is
intended
,
Mat.
4.
16.
This
Means
is
the
Word
of
God
,
and
the
preaching
of
it
.
Hence
it
is
called
a
Light
,
Psal.
119.
105.
and
is
said
to
give
Light
,
Psal.
19.
8.
or
to
be
a
Light
shining
in
a
dark
place
,
2
Pet.
1.
19.
And
it
is
so
termed
,
because
it
is
the
outward
Means
of
Communicating
the
Light
of
the
Knowledg
of
God
unto
the
Minds
of
Men.
What
the
Sun
is
unto
the
World
,
as
unto
things
natural
,
that
is
the
Word
and
the
Preaching
of
it
unto
Men
as
to
Things
Spiritual
.
And
hence
our
Apostle
applies
what
is
said
of
the
Sun
in
the
Firmament
,
as
to
the
enlightning
of
the
World
,
Psal.
19.
1
,
2
,
3
,
4.
unto
the
Gospel
,
and
the
Preaching
of
it
,
Rom.
10.
15
,
18.
Sect.
9
And
this
Darkness
is
upon
many
in
the
World
,
even
all
unto
whom
the
Gospel
is
not
declared
,
or
by
whom
it
is
not
received
,
where
it
is
or
hath
been
so
.
Some
I
know
have
entertained
a
vain
Imagination
about
a
Saving-Revelation
of
the
Knowledg
of
God
,
by
the
Works
of
Creation
and
Providence
,
objected
to
the
Rational
Faculties
of
the
Minds
of
Men.
It
is
not
my
purpose
here
to
divert
unto
the
confutation
of
that
Fancy
.
Were
it
so
,
it
were
easie
to
demonstrate
,
that
there
is
no
Saving
Revelation
of
the
Knowledg
of
God
unto
Sinners
,
but
as
he
is
in
Christ
reconciling
the
World
unto
himself
;
and
that
so
he
is
not
made
known
,
but
by
the
Word
of
Reconciliation
committed
unto
the
Dispensers
of
the
Gospel
.
What-ever
knowledg
therefore
of
God
may
be
attained
by
the
means
mentioned
,
as
he
is
the
God
of
Nature
ruling
over
Men
,
and
requiring
Obedience
from
them
according
to
the
Covenant
and
Law
of
their
Creation
,
yet
the
knowledg
of
him
as
a
God
in
Christ
pardoning
Sin
and
saving
Sinners
,
is
attainable
by
the
Gospel
only
.
But
this
I
have
proved
and
confirmed
elsewhere
.
Sect.
10
It
is
the
Work
of
the
Holy
Spirit
to
remove
and
take
away
this
Darkness
,
which
until
it
is
done
,
no
Man
can
see
the
Kingdom
of
God
or
enter
into
it
.
And
this
he
doth
by
sending
the
Word
of
the
Gospel
into
any
Nation
,
Country
,
Place
,
or
City
,
as
he
pleaseth
.
The
Gospel
doth
not
get
ground
in
any
place
,
nor
is
restrained
from
any
Place
or
People
,
by
accident
,
〈◊〉
by
the
endeavours
of
Men
,
but
it
is
sent
and
disposed
of
〈◊〉
,
to
the
Sovereign
Will
and
Pleasure
of
the
Spirit
of
God
.
He
Gifteth
,
Calls
,
and
Sends
Men
unto
the
Work
of
Preaching
it
,
Acts
13.
2
,
4.
and
disposeth
them
unto
the
Places
where
they
shall
declare
it
,
either
by
express
Revelation
as
of
old
,
Acts
16.
6
,
7
,
8
,
9
,
10.
or
guides
them
by
the
secret
Operations
of
his
Providence
.
Thus
the
Dispensation
of
the
Light
of
the
Gospel
,
as
to
Times
,
Places
,
and
Persons
,
depends
on
his
Sovereign
Pleasure
,
Psal.
147.
19
,
20.
Wherefore
although
we
are
to
take
care
and
pray
much
about
the
continuance
of
the
Dispensation
of
the
Gospel
in
any
place
,
and
its
Propagation
in
others
;
yet
need
we
not
to
be
over-solicitous
about
it
.
This
Work
and
Care
the
Holy
Ghost
hath
taken
on
himself
,
and
will
carry
it
on
according
to
the
Counsel
of
God
and
his
Purposes
,
concerning
the
Kingdom
of
Jesus
Christ
in
this
World
.
And
thus
far
the
Dispensation
of
the
Gospel
is
only
a
causa
sine
qua
non
,
of
the
Regeneration
of
Men
,
and
the
granting
of
it
depends
solely
on
the
Will
of
the
Spirit
of
God
.
Sect.
11
It
is
Subjective
Darkness
which
is
of
more
direct
and
immediate
Consideration
in
this
Matter
,
the
Nature
whereof
,
with
what
it
doth
respect
,
and
the
influence
of
it
on
the
Minds
of
Men
must
be
declared
,
before
we
can
rightly
apprehend
the
Work
of
the
Holy
Spirit
,
in
its
removal
by
Regeneration
.
This
is
that
whereby
the
Scripture
expresseth
the
Natural
Depravation
and
Corruption
of
the
Minds
of
Men
,
with
respect
unto
Spiritual
Things
,
and
the
Duty
that
we
owe
to
God
according
to
the
Tenor
of
the
Covenant
.
And
two
things
must
be
premised
to
our
consideration
of
it
.
As
;
Sect.
12
1.
That
I
shall
not
Treat
of
the
Depravation
or
Corruption
of
the
Mind
of
Man
by
the
Fall
,
with
respect
unto
Things
Natural
,
Civil
,
Political
,
or
Moral
,
but
meerly
with
regard
to
things
Spiritual
,
Heavenly
,
and
Evangelical
.
It
were
easie
to
evince
,
not
only
by
Testimonies
of
the
Scripture
,
but
by
the
Experience
of
all
Mankind
built
on
Reason
,
and
the
Observation
of
Instances
innumerable
,
that
the
whole
Rational
Soul
of
Man
since
the
Fall
,
and
by
the
entrance
of
sin
,
is
weakned
,
impaired
,
vitiated
,
in
all
its
Faculties
,
and
all
their
Operations
about
their
proper
and
natural
Objects
.
Neither
is
there
any
Relief
against
these
Evils
,
with
all
those
unavoidable
Perturbations
wherewith
it
is
possessed
,
and
actually
disordered
in
all
its
Workings
,
but
by
some
secret
and
hidden
Operation
of
the
Spirit
of
God
,
such
as
he
continually
exerts
in
the
Rule
and
Government
of
the
World
.
But
it
is
concerning
the
Impotency
,
Defect
,
Depravation
,
and
Perversity
of
the
Mind
,
with
respect
unto
Spiritual
Things
alone
that
we
shall
treat
at
present
.
I
say
then
;
Sect.
13
2.
That
by
reason
of
that
Vice
,
Corruption
,
or
Depravation
of
the
Minds
of
all
Unregenerate
Men
,
which
the
Scripture
calls
Darkness
and
Blindness
,
they
are
not
able
of
themselves
,
by
their
own
Reasons
and
Understandings
how-ever
exercised
and
improved
,
to
discern
,
receive
,
understand
,
or
believe
savingly
Spiritual
Things
,
or
the
Mystery
of
the
Gospel
,
when
and
as
they
are
outwardly
revealed
unto
them
,
without
an
effectual
powerful
Work
of
the
Holy
Spirit
creating
,
or
by
his
Almighty
Power
inducing
a
new
Saving
Light
into
them
.
[
](A53720-e79250-b)*
*
Quomodo
lux
incassum
circumfudit
oculus
caecos
vel
clausos
,
ita
animalis
homo
non
percipit
ea
quae
sunt
Dei
.
Bernliard
.
Ser.
1.
sup.
Cantie
.
Let
it
be
supposed
that
the
Mind
of
a
Man
be
no
way
hurt
or
impaired
by
any
natural
defect
,
such
as
doth
not
attend
the
whole
Race
of
Mankind
but
is
personal
only
and
accidental
;
suppose
it
free
from
contracted
habits
of
Vice
,
or
voluntary
Prejudices
:
yet
upon
the
Proposal
of
the
Doctrine
and
Mysteries
of
the
Gospel
,
let
it
be
done
by
the
most
skilful
Masters
of
the
Assemblies
,
with
the
greatest
Evidence
and
Demonstration
of
the
Truth
;
it
is
not
able
of
it self
,
Spiritually
and
Savingly
to
receive
,
understand
,
and
assent
unto
them
,
without
the
especial
[
](A53720-e79350-b)†
†
Si
quis
per
naturae
vigorem
bonum
aliquod
quod
ad
salutem
pertinet
vitae
aeternae
cogitare
ut
expedit
aut
eligere
,
sive
salutari
,
id
est
,
Evangelicae
praedicationi
consentire
posse
confirmat
,
absque
illuminatione
&
inspiratione
Spiritus
Sancti
,
qui
dat
omnibus
suavitatem
consentiendo
&
credendo
veritati
,
haeretico
fallitur
Spiritu
.
Conc.
Arausican
.
can.
2.
can
.
7.
Ideo
dictum
est
quia
nullus
hominum
illuminatur
nisi
illo
lumine
veritatis
quod
Deus
est
;
ne
quisquam
putaret
ab
eo
se
illuminari
,
a
quo
aliquid
audit
ut
discat
,
non
dico
si
quenquam
magnum
hominem
,
sed
nec
si
angelum
ei
contingat
habere
Doctorem
.
Adhibetur
enim
sermo
veritatis
extrinsecus
Vocis
Ministerio
corporali
;
verumtamen
neque
qui
plantat
est
aliquid
,
neque
qui
rigat
,
sed
qui
incrementum
dat
Deus
.
Audit
quippe
homo
dicentem
vel
Hominem
vel
Angelum
,
sed
ut
sentiat
&
cognoscat
verum
esse
quod
dicitur
,
illo
lumine
mens
ejus
intus
aspergitur
,
quod
aeternum
manet
,
quod
etiam
in
tenebris
lucet
.
August
.
de
Peccator
.
Meritis
&
Remissione
.
lib.
1.
c.
25.
Aid
,
and
Assistance
,
and
Operation
of
the
Holy
Spirit
.
To
evince
this
Truth
,
we
may
consider
in
one
Instance
,
the
Description
given
us
in
the
Scripture
of
the
Mind
it self
,
and
of
its
Operations
,
with
respect
unto
Spiritual
Things
.
This
we
have
Ephes.
4.
17.
18.
This
I
say
therefore
,
and
testifie
in
the
Lord
,
that
you
hence-forth
walk
not
as
other
Gentiles
walk
in
the
vanity
of
their
Mind
,
having
the
Understanding
darkned
,
being
alienated
from
the
Life
of
God
,
through
the
Ignorance
that
is
in
them
,
because
of
the
blindness
of
their
Heart
.
It
is
of
the
Gentiles
that
the
Apostle
speaks
,
But
the
Apostle
speaks
of
them
,
on
the
account
of
that
which
is
common
unto
all
Men
by
Nature
.
For
he
Treats
of
their
Condition
,
with
respect
unto
the
Faculties
of
their
Minds
and
Souls
,
wherein
there
is
,
as
unto
the
Life
of
God
or
Spiritual
Things
,
no
difference
naturally
among
Men
;
and
their
Operations
and
Effects
are
for
the
substance
of
them
the
same
.
Sect.
14
Some
indeed
give
such
an
account
of
this
Text
,
as
if
the
Apostle
had
said
,
Do
we
not
live
after
the
Heathens
,
in
the
vileness
of
those
Practices
,
and
in
their
Idol
Worship
?
That
long
course
of
Sin
having
blinded
their
Understandings
,
so
that
they
see
not
that
which
by
the
Light
of
Nature
they
are
enabled
to
see
,
and
by
that
gross
Ignorance
and
obduration
of
Heart
,
run
into
all
Impiety
,
are
far
removed
from
that
Life
which
God
and
Nature
require
of
them
.
It
is
supposed
in
this
Exposition
,
(
1.
)
That
the
Apostle
hath
respect
in
the
first
place
to
the
Practices
of
the
Gentiles
,
not
to
their
State
and
Condition
.
(
2.
)
That
this
Practice
concerns
only
their
Idolatry
and
Idol-Worship
.
(
3.
)
That
what
is
here
ascribed
unto
them
,
came
upon
them
by
a
long
course
of
sinning
.
(
4.
)
That
the
Darkness
mentioned
consists
in
a
not
discerning
of
what
might
be
seen
by
the
Light
of
Nature
.
(
5.
)
That
their
Alienation
from
the
Life
of
God
,
consisted
in
running
into
that
Impiety
which
was
distant
or
removed
from
the
Life
that
God
and
Nature
require
.
But
all
these
Sentiments
are
so
far
from
being
contained
in
the
Text
,
as
that
they
are
expresly
contrary
unto
it
.
For
(
1.
)
although
the
Apostle
doth
carry
on
his
Description
of
this
State
of
the
Gentiles
,
unto
the
vile
Practices
that
ensued
thereon
,
on
,
v.
19.
Yet
it
is
their
State
by
Nature
,
with
respect
unto
the
Life
of
God
,
which
is
first
intended
by
him
.
This
is
apparent
from
what
he
prescribes
unto
Christians
in
opposition
thereunto
;
namely
,
The
New
Man
which
after
God
is
created
in
Rightcousness
and
true
Holiness
,
v.
24.
(
2.
)
The
Vanity
mentioned
is
subjective
in
their
Minds
,
and
so
hath
no
respect
to
Idol-Worship
but
as
it
was
an
Effect
thereof
.
The
vanity
of
their
Minds
is
the
Principle
whereof
this
walking
,
be
what
it
will
,
was
the
Effect
and
Consequent
.
(
3.
)
Here
is
no
mention
nor
intimation
of
any
long
course
of
sinning
,
much
less
that
it
should
be
the
cause
of
the
other
things
ascribed
to
the
Gentiles
,
whereof
indeed
it
was
the
Effect
.
The
Description
given
,
is
that
of
the
state
of
all
Men
by
Nature
,
as
is
plain
from
Chap.
2.
1
,
2
,
3.
(
4.
)
The
Darkness
here
mentioned
,
is
opposed
unto
being
Light
in
the
Lord
,
Chap.
5.
8.
which
is
not
meer
Natural
Light
,
nor
can
any
by
that
Light
alone
discern
Spiritual
Things
,
or
the
Things
that
belong
to
the
Life
of
God
.
(
5.
)
The
Life
of
God
here
is
not
that
Life
which
God
and
Nature
require
,
but
that
Life
which
God
reveals
in
,
requires
and
communicates
by
the
Gospel
through
Jesus
Christ
,
as
all
Learned
Expositors
acknowledg
.
Wherefore
the
Apostle
treateth
here
of
the
State
of
Men
by
Nature
,
with
respect
unto
Spiritual
and
Supernatural
Things
.
And
three
Heads
he
reduceth
all
things
in
Man
unto
.
(
1.
)
He
mentions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mind
.
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Understanding
.
And
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Heart
.
And
all
these
are
one
entire
Principle
of
all
our
Moral
and
Spiritual
Operations
;
and
are
all
affected
with
the
Darkness
and
Ignorance
whereof
we
treat
.
Sect.
15
1.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mind
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Leading
and
Ruling
Faculty
of
the
Soul
.
It
is
that
in
us
which
looketh
out
after
proper
Objects
,
for
the
Will
and
Affections
to
receive
and
embrace
.
Hereby
we
have
our
first
Apprehensions
of
all
things
,
whence
Deductions
are
made
to
our
Practice
.
And
hereunto
is
ascribed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vanity
;
they
walk
in
the
vanity
of
their
Mind
.
Things
in
the
Scripture
are
said
to
be
vain
,
which
are
useless
and
fruitless
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vain
,
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
no
purpose
,
Matth.
15.
9.
Hence
the
Apostle
calls
the
Idols
of
the
Gentiles
,
and
the
Rites
used
in
their
Worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
things
,
Acts
14.
15.
So
he
expresseth
the
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jonas
2.
8.
lying
Vanities
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
thing
altogether
useless
and
unprofitable
,
according
to
the
Description
given
of
them
,
1
Sam.
12.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vain
things
which
cannot
profit
,
nor
deliver
,
for
they
are
vain
.
There
is
no
profit
in
,
nor
use
of
that
which
is
vain
.
As
the
Mind
is
said
to
be
vain
,
or
under
the
Power
of
vanity
,
two
things
are
intended
.
(
1.
)
It
s
natural
Inclination
unto
things
that
are
vain
;
that
is
,
such
as
are
not
a
proper
nor
useful
Object
unto
the
Soul
and
its
Affections
.
It
seeks
about
to
lead
the
Soul
to
rest
and
satisfaction
,
but
alwayes
unto
vain
things
,
and
that
in
great
variety
.
Sin
,
the
World
,
Pleasures
,
the
Satisfaction
of
the
Flesh
,
with
Pride
of
Life
,
are
the
things
which
it
naturally
pursues
.
And
in
actings
of
this
Nature
a
vain
Mind
abounds
;
it
multiplies
vain
Imaginations
,
like
the
Sand
on
the
Sea-shore
.
These
are
called
the
Figments
of
the
Hearts
of
Men
,
Gen.
6.
5.
which
are
found
to
be
only
evil
continually
.
These
it
feigns
and
frames
,
abundantly
bringing
them
forth
as
the
Earth
doth
Grass
,
or
as
a
Cloud
pours
out
drops
of
Water
.
And
herein
(
2.
)
it
is
unstable
.
For
that
which
is
vain
is
various
,
inconstant
,
unfixed
,
light
,
as
a
natural
Mind
is
;
so
that
it
is
like
Hell
it self
for
Confusion
and
Disorder
;
or
the
Whorish
Woman
described
by
Solomon
,
Prov.
7.
11
,
12.
And
this
hath
befallen
it
by
the
loss
of
that
fixed
regularity
which
it
was
created
in
.
There
was
the
same
cogitative
or
imaginative
Faculty
in
us
in
the
State
of
Innocency
,
as
there
remains
under
the
Power
of
Sin
.
But
then
all
the
Actings
of
it
were
orderly
and
regular
.
The
Mind
was
able
to
direct
them
all
unto
the
end
for
which
we
were
made
.
God
was
and
would
have
been
the
principal
Object
of
them
,
and
all
other
things
in
order
unto
him
.
But
now
being
turned
off
from
him
,
the
Mind
in
them
engageth
in
all
manner
of
Confusion
;
and
they
all
end
in
vanity
or
disappointment
.
They
offer
,
as
it
were
,
their
Service
unto
the
Soul
,
to
bring
it
in
Satisfaction
.
And
although
they
are
rejected
one
after
another
,
as
not
answering
what
they
pretend
unto
,
yet
they
constantly
arise
under
the
same
Notion
,
and
keep
the
whole
Soul
under
Everlasting
Disappointments
.
And
from
hence
it
is
that
the
Mind
cannot
assent
unto
the
common
Principles
of
Religion
in
a
due
manner
,
which
yet
it
cannot
deny
.
This
will
be
further
cleared
afterwards
.
Hereon
in
Conversion
unto
God
,
we
are
said
to
have
our
Minds
renewed
,
Rom.
12.
2.
and
to
be
renewed
in
the
Spirit
of
our
Minds
,
Ephes.
4.
23.
By
the
Mind
the
Faculty
it self
is
intended
,
the
rational
Principle
in
us
of
Apprehension
,
of
Thinking
,
Discoursing
,
and
Assenting
.
This
is
renewed
by
Grace
,
or
brought
into
another
Habitude
and
Frame
,
by
the
implantation
of
a
Ruling
,
Guiding
,
Spiritual
Light
in
it
.
The
Spirit
of
the
Mind
is
the
Inclination
and
Disposition
in
the
Actings
of
it
.
These
also
must
be
regulated
by
Grace
.
Sect.
16
2.
There
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Understanding
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
directive
,
discerning
,
judging-Faculty
of
the
Soul
,
that
leads
it
unto
Practice
.
It
guides
the
Soul
in
the
choice
of
the
Notions
which
it
receives
by
the
Mind
.
And
this
is
more
corrupt
than
the
Mind
it self
.
For
the
nearer
things
come
to
Practice
,
the
more
prevalent
in
them
is
the
Power
of
Sin
.
This
therefore
is
said
to
be
darkned
.
And
being
so
,
it
is
wholly
in
vain
to
pretend
a
sufficiency
in
it
to
discern
Spiritual
Things
,
without
a
Supernatural
Illumination
.
Light
in
the
Dispensation
of
the
Gospel
shines
,
or
casts
out
some
Rayes
of
it self
into
this
darkned
Understanding
of
Men
,
but
that
receives
it
not
,
John
1.
5.
Sect.
17
3.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Heart
.
This
in
Scripture
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Soul
the
practical
Principle
of
Operation
,
and
so
includes
the
Will
also
.
It
is
the
actual
complyance
of
the
Will
and
Affections
with
the
Mind
and
Understanding
,
with
respect
unto
the
Objects
proposed
by
them
.
Light
is
received
by
the
Mind
,
applyed
by
the
Understanding
,
used
by
the
Heart
.
Upon
this
,
saith
the
Apostle
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blindness
.
It
is
not
a
meer
Ignorance
,
or
Incomprehensiveness
of
the
Notions
of
Truth
that
is
intended
,
but
a
stubborn
Resistance
of
Light
and
Conviction
.
An
obstinate
and
obdurate
hardness
is
upon
the
Heart
,
whence
it
rejects
all
the
Impressions
that
come
upon
it
from
Notions
of
Truth
.
And
on
these
Considerations
Men
themselves
before
Conversion
are
said
to
be
Darkness
,
Ephes.
5.
8.
There
may
be
Degrees
in
a
moral
Privation
;
but
when
it
is
expressed
in
the
abstract
,
it
is
a
sign
that
it
is
at
its
height
,
that
it
is
total
and
absolute
;
and
this
is
spoken
with
respect
unto
Spiritual
and
Saving
Light
only
,
or
a
saving
Apprehension
of
Spiritual
Truths
.
There
is
not
in
such
Persons
so
much
as
any
Disposition
remaining
to
receive
Saving
Knowledg
,
no
more
than
there
is
a
Disposition
in
Darkness
it self
to
receive
Light
.
The
Mind
indeed
remains
a
capable
Subject
to
receive
it
,
but
hath
no
active
Power
nor
Disposition
in
it self
towards
it
.
And
therefore
when
God
is
pleased
to
give
us
a
new
Ability
to
understand
and
perceive
Spiritual
Things
in
a
due
manner
,
he
is
said
to
give
us
a
new
Faculty
,
because
of
the
utter
disability
of
our
Minds
naturally
to
receive
them
,
1
John
5.
20.
Let
vain
Men
boast
whilst
they
please
of
the
Perfection
and
Ability
of
their
Rational
Faculties
,
with
respect
unto
Religion
,
and
the
Things
of
God
;
this
is
the
State
of
them
by
Nature
,
upon
his
Judgment
that
must
stand
for
ever
.
Sect.
18
And
by
the
way
,
it
may
not
be
amiss
to
divert
here
a
little
unto
the
Consideration
of
that
Exposition
which
the
whole
World
and
all
things
in
it
,
give
unto
this
Text
and
Testimony
,
concerning
the
Minds
of
Natural
Men
being
under
the
Power
of
Vanity
,
for
this
is
the
Spring
and
inexhaustible
Fountain
of
all
that
Vanity
which
the
World
is
filled
with
.
There
is
indeed
a
Vanity
which
is
penal
,
namely
,
that
vexation
and
disappointment
which
Men
finally
meet
withal
in
the
pursuit
of
perishing
things
,
whereof
the
Wise
Man
treats
at
large
in
his
Ecclesiastes
.
But
I
intend
that
sinful
Vanity
which
the
Mind
it self
produces
,
and
that
in
all
sorts
of
Persons
,
Ages
,
Sexes
,
and
Conditions
in
the
World
.
This
some
of
the
Heathens
saw
,
complained
of
,
reproved
and
derided
,
but
yet
could
never
reach
to
the
cause
of
it
,
nor
free
themselves
from
being
under
the
Power
of
the
same
Vanity
,
though
in
a
way
peculiar
and
distinct
from
the
common
sort
,
as
might
easily
be
demonstrated
.
But
the
thing
is
apparent
,
almost
all
that
our
Eyes
see
,
or
our
Ears
hear
of
in
the
World
is
altogether
vain
.
All
that
which
makes
such
a
Noise
,
such
a
Business
,
such
an
Appearance
and
Shew
among
Men
,
may
be
reduced
unto
two
Heads
.
(
1.
)
The
Vanity
that
they
bring
into
the
things
that
are
,
and
that
are
either
good
in
themselves
,
and
of
some
use
,
or
at
least
indifferent
.
So
Men
do
variously
corrupt
their
Buildings
and
Habitations
,
their
Trading
,
their
Conversation
,
their
Power
,
their
Wealth
,
their
Relations
;
they
joyn
innumerable
Vanities
with
them
,
which
render
them
loathsome
and
contemptible
,
and
the
meanest
condition
to
be
the
most
suitable
to
rational
Satisfaction
.
(
2.
)
Men
find
out
,
and
as
it
were
,
create
things
to
be
meer
Supporters
,
Countenancers
,
and
Nourishers
of
Vanity
.
Such
in
Religion
are
carnal
pompous
Ceremonies
,
like
those
of
the
Church
of
Rome
,
which
have
no
end
,
but
to
bring
in
some
kind
of
Provision
for
the
satisfaction
of
vain
Minds
;
Stage-Playes
,
Mimicks
,
with
innumerable
other
things
of
the
same
nature
,
which
are
nothing
but
Theatres
for
Vanity
to
act
it self
upon
.
It
were
endless
but
to
mention
the
common
Effects
of
Vanity
in
the
World
;
and
Men
are
mightily
divided
about
these
things
.
Those
engaged
in
them
,
think
it
strange
that
others
run
not
out
into
the
same
compass
of
excess
,
and
riot
with
themselves
,
speaking
evil
of
them
,
1
Pet.
4.
4.
They
wonder
at
the
perverse
stubborn
and
froward
Humour
which
befals
some
Men
,
that
they
delight
not
in
,
that
they
approve
not
of
those
Things
and
Wayes
wherein
they
find
so
great
a
suitableness
unto
their
own
Minds
.
Others
again
are
ready
to
admire
whence
it
is
that
the
World
is
mad
on
such
vain
and
foolish
things
as
it
is
almost
wholly
given
up
unto
.
The
Consideration
we
have
insisted
on
,
gives
us
a
satisfactory
account
of
the
Grounds
and
Reasons
hereof
.
The
Mind
of
Man
by
Nature
is
wholly
vain
,
under
the
Power
of
Vanity
,
and
is
an
endless
fruitful
!
Womb
of
all
monstrous
Births
.
The
World
is
now
growing
towards
six
thousand
years
old
,
and
yet
is
no
nearer
the
bottom
of
the
Springs
of
its
vanity
,
or
the
drawing
out
of
its
supplies
,
than
it
was
the
first
day
that
Sin
entred
into
it
.
New
Sins
,
new
Vices
,
new
Vanities
break
forth
continually
;
and
all
is
from
hence
,
that
the
Mind
of
Man
by
Nature
is
altogether
vain
.
Nor
is
there
any
way
or
means
for
putting
a
stop
hereunto
in
Persons
,
Families
,
Cities
,
Nations
,
but
so
far
as
the
Minds
of
Men
are
cured
and
renewed
by
the
Holy
Ghost
.
The
World
may
alter
its
shape
,
and
the
outward
appearances
of
things
,
it
may
change
its
Scenes
,
and
act
its
Part
in
new
Habits
and
Dresses
,
but
it
will
still
be
altogether
vain
so
long
as
natural
uncured
vanity
is
predominant
in
the
Minds
of
Men
,
and
this
will
sufficiently
secure
them
from
attaining
any
saving
acquaintance
with
Spiritual
Things
.
Sect.
19
Again
,
it
is
one
of
the
principal
Duties
incumbent
on
us
to
be
acquainted
with
and
diligently
to
watch
over
the
remainders
of
this
Vanity
in
our
own
Minds
.
The
sinful
Distempers
of
our
Natures
are
not
presently
cured
at
once
,
but
the
healing
and
removing
of
them
is
carried
on
by
degrees
unto
the
consummation
of
the
course
of
our
obedience
in
this
World
.
And
there
are
three
Effects
of
this
natural
Vanity
of
the
Mind
in
its
depraved
condition
to
be
found
among
Believers
themselves
.
(
1.
)
An
instability
in
Holy
Duties
,
as
Meditation
,
Prayer
,
and
Hearing
of
the
Word
;
How
ready
is
the
Mind
to
wander
in
them
,
and
to
give
entertainment
unto
vain
and
fond
Imaginations
,
at
least
unto
Thoughts
and
Apprehensions
of
things
unsuited
to
the
Duties
wherein
we
are
ingaged
?
How
difficult
is
it
to
keep
it
up
unto
an
even
fixed
stable
frame
of
acting
spiritually
in
Spiritual
Things
?
How
is
it
ready
at
every
breath
to
unbend
and
let
down
its
Intension
?
All
we
experience
or
complain
of
in
this
kind
,
is
from
the
uncured
Reliques
of
this
Vanity
.
(
2.
)
This
is
that
which
inclines
and
leads
Men
towards
a
conformity
with
and
unto
a
vain
World
,
in
its
Customs
,
Habits
,
and
ordinary
Converse
,
which
are
all
vain
and
foolish
.
And
so
prevalent
is
it
herein
,
and
such
Arguments
hath
it
possessed
it self
withal
to
give
it
countenance
,
that
in
many
instances
of
vanity
it
is
hard
to
give
a
distinction
between
them
and
the
whole
World
that
lies
under
the
Power
of
it
.
Professors
it
may
be
will
not
comply
with
the
World
in
the
things
before-mentioned
,
that
have
no
other
use
nor
end
,
but
meerly
to
support
,
act
,
and
nourish
vanity
;
but
from
other
things
which
being
indifferent
in
themselves
;
are
yet
filled
with
Vanity
in
their
use
;
How
ready
are
many
for
a
complyance
with
the
course
of
the
World
which
lyeth
in
evil
and
passeth
away
?
(
3.
)
It
acts
it self
in
fond
and
foolish
Imaginations
,
whereby
it
secretly
makes
provision
for
the
Flesh
and
the
Lusts
thereof
,
for
they
all
generally
lead
unto
Self-Exaltation
and
Satisfaction
.
And
these
,
if
not
carefully
checkt
,
will
proceed
to
such
an
excess
as
greatly
to
taint
the
whole
Soul
.
And
in
these
things
lies
the
principal
Cause
and
Occasion
of
all
other
Sins
and
Miscarriages
.
We
have
therefore
no
more
important
Duty
incumbent
on
us
,
than
mightily
to
oppose
this
Radical
Distemper
.
It
is
so
also
to
attend
diligently
unto
the
remedy
of
it
.
And
this
consists
(
1.
)
in
an
holy
fixedness
of
Mind
,
and
an
habitual
inclination
unto
Things
Spiritual
,
which
is
communicated
unto
us
by
the
Holy
Ghost
,
as
shall
be
afterwards
declared
,
Ephes.
4.
23
,
24.
(
2.
)
In
the
due
and
constant
improvement
of
that
gracious
Principle
.
(
1.
)
By
constant
watchfulness
against
the
Minds
acting
it self
in
vain
,
foolish
,
unprofitable
Imaginations
,
so
far
at
least
that
vain
thoughts
may
not
lodg
in
us
.
(
2.
)
By
exercising
it
continually
unto
Holy
Spiritual
Meditations
,
minding
alwayes
the
things
that
are
above
,
Col.
3.
3.
(
3.
)
By
a
constant
conscientious
humbling
of
our
Souls
,
for
all
the
vain
actings
of
our
Minds
that
we
do
observe
;
All
which
might
be
usefully
enlarged
on
,
but
that
we
must
return
.
Sect.
20
The
Minds
of
Men
unregenerate
being
thus
depraved
and
corrupted
,
being
thus
affected
with
Darkness
,
and
thereby
being
brought
under
the
Power
of
Vanity
,
we
may
yet
farther
consider
what
other
Effects
and
Consequents
are
on
the
same
account
ascribed
unto
it
.
And
the
Mind
of
Man
in
this
State
may
be
considered
;
either
(
1.
)
as
to
its
Dispositions
and
Inclinations
.
(
2.
)
As
to
its
Power
and
Actings
,
with
respect
unto
Spiritual
Supernatural
Things
.
(
1.
)
As
to
its
Dispositions
,
it
is
(
from
the
Darkness
described
)
perverse
and
depraved
,
whereby
Men
are
alienated
from
the
Life
of
God
,
Ephes.
4.
18.
for
this
Alienation
of
Men
from
the
Divine
Life
,
is
from
the
depravation
of
their
Minds
.
Hence
are
they
said
to
be
Alienated
and
Enemies
in
their
Minds
by
wicked
Works
,
or
by
their
Minds
in
wicked
Works
,
being
fixed
on
them
,
and
under
the
Power
of
them
,
Col.
1.
21.
And
that
we
may
the
better
understand
what
is
intended
hereby
,
we
may
consider
both
what
is
this
Life
of
God
,
and
how
the
unregenerate
Mind
is
alienated
from
it
.
Sect.
21
1.
All
Life
is
from
God
.
The
Life
which
we
have
in
common
with
all
other
living
Creatures
is
from
him
,
Acts
17.
28.
Psal.
104.
30.
And
(
2.
)
that
peculiar
vital
Life
which
we
have
by
the
union
of
the
rational
Soul
with
the
Body
is
from
God
also
,
and
that
in
an
especial
manner
,
Gen.
2.
7.
Job
10.
12.
But
neither
of
these
are
any-where
called
the
Life
of
God
.
But
it
is
an
especial
Life
unto
God
which
is
intended
,
and
sundry
things
belong
thereunto
,
or
sundry
things
are
applyed
unto
the
Description
of
it
.
(
1.
)
It
is
the
Life
which
God
requireth
of
us
,
that
we
may
please
him
here
,
and
come
to
the
enjoyment
of
him
hereafter
.
The
Life
of
Faith
and
Spiritual
Obedience
by
Jesus
Christ
,
Rom.
1.
17.
Gal.
2.
20.
I
live
by
the
Faith
of
the
Son
of
God
,
Rom.
6.
7.
(
2.
)
It
is
that
Life
which
God
worketh
in
us
,
not
Naturally
by
his
Power
,
but
Spiritually
by
his
Grace
;
And
that
both
as
to
the
Principle
and
all
the
Vital
Acts
of
it
,
Ephes.
2.
1
,
5.
Phil.
2.
13.
(
3.
)
It
is
that
Life
whereby
God
liveth
in
us
,
that
is
,
in
and
by
his
Spirit
through
Jesus
Christ
.
Gal.
2.
20.
Christ
liveth
in
me
,
and
where
the
Son
is
there
is
the
Father
;
whence
also
this
Life
is
said
to
be
hid
with
him
in
God
,
Col.
3.
3.
(
4.
)
It
is
the
Life
whereby
we
live
to
God
,
Rom.
6.
7.
whereof
God
is
the
Supream
and
Absolute
End
,
as
he
is
the
principal
efficient
Cause
of
it
.
And
two
things
are
contained
herein
;
(
1.
)
That
we
do
all
things
to
his
Glory
.
This
is
the
proper
End
of
all
the
Acts
and
Actings
of
this
Life
,
Rom.
14.
7
,
8.
(
2.
)
That
we
design
in
and
by
it
,
to
come
unto
the
eternal
enjoyment
of
him
,
as
our
Blessedness
and
Reward
,
Gen.
15.
1.
(
5.
)
It
is
the
Life
whereof
the
Gospel
is
the
Law
and
Rule
,
John
6.
68.
Acts
5.
20.
(
6.
)
A
Life
,
all
whose
Fruits
are
Holiness
and
Spiritual
Evangelical
Obedience
,
Rom.
6.
22.
Phil.
1.
11.
Lastly
,
It
is
a
Life
that
dieth
not
,
that
is
not
obnoxious
unto
Death
,
Eternal
Life
,
John
17.
3.
These
things
contain
the
chief
concerns
of
that
peculiar
Spiritual
Heavenly
Life
,
which
is
called
the
Life
of
God
.
Sect.
22
2.
The
Carnal
Mind
is
alienated
from
this
Life
;
it
hath
no
liking
of
it
,
no
inclination
to
it
,
but
carrieth
away
the
whole
Soul
with
an
aversation
from
it
.
And
this
Alienation
or
Aversation
appears
in
two
things
;
(
1.
)
In
its
unreadiness
and
unaptness
to
receive
Instructions
in
and
about
the
Concernments
of
it
.
Hence
are
Men
dull
and
flow
of
heart
to
believe
,
Luke
24.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
5.
11
,
12.
Heavy
in
Hearing
,
and
flow
in
the
Apprehension
of
what
they
hear
.
So
are
all
Men
towards
what
they
do
not
like
but
have
an
aversation
from
.
This
God
complains
of
in
the
People
of
old
;
My
People
are
foolish
,
they
have
not
known
me
;
they
are
sottish
Children
,
and
have
none
understanding
;
they
are
wise
to
do
evil
,
but
to
do
good
they
have
no
knowledg
,
Jer.
4.
22.
(
2.
)
In
the
Choice
and
preferring
of
any
other
Life
before
it
.
The
first
Choice
a
Natural
Mind
makes
,
is
of
a
Life
in
Sin
and
Pleasure
;
which
is
but
a
Death
,
a
Death
to
God
,
1
Tim.
5.
6.
James
5.
5.
a
Life
without
the
Law
,
and
before
it
comes
,
Rom.
7.
9.
This
is
the
Life
which
is
suited
to
the
Carnal
Mind
,
which
it
desires
,
delights
in
,
and
which
willingly
it
would
never
depart
from
.
Again
,
if
by
Afflictions
or
Convictions
it
be
in
part
or
wholly
forced
to
forsake
and
give
up
this
Life
,
it
will
chuse
magnifie
and
extol
a
moral
Life
,
a
Life
in
,
by
and
under
the
Law
,
though
at
the
last
it
will
stand
it
in
no
more
stead
than
the
Life
of
Sin
and
Pleasure
,
which
it
hath
been
forced
to
forgo
,
Rom.
9.
32.
Chap.
10.
3.
The
thoughts
of
this
Spiritual
Life
,
this
Life
of
God
,
it
cannot
away
with
;
the
Notions
of
it
are
Uncouth
,
the
Description
of
it
is
Unintelligible
,
and
the
Practice
of
it
either
odious
Folly
or
needless
Superstition
.
This
is
the
Disposition
and
Inclination
of
the
Mind
towards
Spiritual
Things
,
as
it
is
corrupt
and
depraved
.
Sect.
23
2.
The
Power
also
of
the
Mind
,
with
respect
unto
its
actings
toward
Spiritual
Things
may
be
considered
.
And
this
in
short
is
none
at
all
,
in
the
sense
which
shall
be
explained
immediately
,
Rom.
5.
6.
for
this
is
that
which
we
shall
prove
concerning
the
Mind
of
a
Natural
Man
,
or
of
a
Man
in
the
State
of
Nature
;
how-ever
it
may
be
excited
and
improved
,
under
those
Advantages
of
Education
and
Parts
which
it
may
have
received
;
yet
is
not
able
,
hath
not
a
power
of
its
own
,
Spiritually
and
Savingly
,
or
in
a
due
manner
to
receive
,
embrace
,
and
assent
unto
Spiritual
Things
,
when
proposed
unto
it
in
the
Dispensation
and
Preaching
of
the
Gospel
,
unless
it
be
renewed
,
enlightned
,
and
acted
by
the
Holy
Ghost
.
Sect.
24
This
the
Apostle
plainly
asserts
,
1
Cor.
2.
14.
The
Natural
Man
receiveth
not
the
Things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
(
1.
)
The
Subject
spoke
of
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
animalis
homo
,
the
natural
Man
,
he
who
is
a
natural
Man
.
This
Epithete
is
in
the
Scripture
opposed
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Spiritual
,
1
Cor.
15.
44.
Jud.
15.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
described
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
have
not
the
Spirit
of
God
.
The
foundation
of
this
distinction
,
and
the
distribution
of
Men
into
these
two
sorts
thereby
,
is
laid
in
that
of
our
Apostle
1
Cor.
15.
45.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
Adam
was
made
a
living
Soul
;
Hence
every
Man
who
hath
no
more
but
what
is
traduced
from
him
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
is
a
living
Soul
,
as
was
the
first
Adam
.
And
the
last
Adam
is
made
a
quickning
Spirit
;
Hence
he
that
is
of
him
,
Partaker
of
his
Nature
,
that
derives
from
him
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Spiritual
Man
.
The
Person
therefore
here
spoken
of
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
one
that
hath
all
that
is
or
can
be
derived
from
the
first
Adam
,
one
endowed
with
a
rational
Soul
,
and
who
hath
the
use
and
exercise
of
all
its
rational
Faculties
.
Sect.
25
Some
who
look
upon
themselves
almost
so
near
to
Advancements
,
as
to
countenance
them
in
Magisterial
Dictates
,
and
scornful
Reflections
upon
others
;
tell
us
,
that
by
this
Natural
Man
,
a
Man
given
up
to
his
Pleasures
,
and
guided
by
bruitish
Affections
,
and
no
other
is
intended
;
one
that
gives
himself
up
to
the
government
of
his
Inferiour
Faculties
.
But
no
rational
Man
,
no
one
that
will
attend
unto
the
Dictates
of
Reason
,
is
at
all
concerned
in
this
Assertion
.
But
how
is
this
proved
?
If
we
are
not
content
with
bare
affirmations
,
we
must
at
length
be
satisfied
with
railing
▪
and
lying
,
and
all
sorts
of
Reproaches
.
But
the
Apostle
in
this
Chapter
distributes
all
Men
living
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Spiritual
and
Natural
.
He
who
is
not
a
Spiritual
Man
,
be
he
who
and
what
he
will
,
be
he
as
rational
as
some
either
presume
themselves
to
be
,
or
would
beg
of
the
World
to
believe
that
they
are
,
is
a
Natural
Man
.
The
supposition
of
a
middle
state
of
Men
is
absolutely
destructive
of
the
whole
Discourse
of
the
Apostle
as
to
its
proper
design
.
Besides
,
this
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
best
and
softest
term
that
is
given
in
the
Scripture
to
unregenerate
Men
,
with
respect
untoth●e
Things
of
God
;
and
there
is
no
reason
why
it
should
be
thought
only
to
express
the
worst
sort
of
them
thereby
.
The
Scripture
terms
not
Men
peculiarly
captivated
unto
bruitish
Affections
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
natural
Men
,
but
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
2.
12.
natural
bruit
Beasts
.
And
Austin
gives
us
a
better
account
of
this
Exposition
,
Tractat.
98.
in
Johan
.
Animalis
homo
,
i.
e.
qui
secundum
hominem
sapit
,
animalis
dictus
ab
anima
,
carnalis
a
carne
,
quia
ex
anima
&
carne
constat
omnis
homo
,
non
percipit
ea
quae
sunt
Spiritus
Dei
,
i.
e.
quid
gratia
credentibus
conferat
crux
Christi
.
And
another
;
Carnales
dicimur
,
quando
totos
nos
voluptatibus
damus
;
Spirituales
,
quando
Spiritum
Sanctum
praevium
sequimur
;
id
est
,
cum
ipso
sapimus
instruente
,
ipso
ducimur
auctore
.
Animales
reor
esse
Philosophos
qui
proprios
cogitatus
putant
esse
Sapientiam
,
de
quibus
recte
dicitur
,
animalis
autem
homo
non
recipit
ea
quae
sunt
Spiritus
,
stultitia
quippe
est
ei
.
Hieronim
.
Comment.
in
Epist.
ad
Gal.
cap.
5.
And
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
1
Cor.
2.
15.
The
Natural
Man
is
he
who
ascribes
all
things
to
the
Power
of
the
Reasonings
of
the
Mind
,
and
doth
not
think
that
he
stands
in
need
of
Aid
from
Above
,
which
is
madness
.
For
God
hath
given
the
Soul
that
it
should
learn
and
receive
what
he
bestows
,
or
what
is
from
him
,
and
not
suppose
that
it
is
sufficient
of
it self
,
or
to
it self
.
Eyes
are
beautiful
and
profitable
;
but
if
they
would
see
without
Light
,
this
Beauty
and
Power
will
not
profit
but
hurt
them
.
And
the
Mind
if
it
would
see
(
Spiritual
Things
)
without
the
Spirit
of
God
,
it
doth
but
ensnare
it self
.
And
it
is
a
sottish
Supposition
,
that
there
are
a
sort
of
unregenerate
Rational
Men
,
who
are
not
under
the
power
of
corrupt
Affections
in
and
about
Spiritual
Things
;
seeing
the
carnal
Mind
is
enmity
against
God
.
This
therefore
is
the
Subject
of
the
Apostle's
Proposition
,
namely
,
a
Natural
Man
,
every
one
that
is
so
,
that
is
no
more
but
so
,
that
is
,
every
one
who
is
not
a
Spiritual
Man
,
is
not
one
who
hath
received
the
Spirit
of
Christ
,
v.
11
,
12.
one
that
hath
the
Spirit
of
a
Man
enabling
him
to
search
and
know
the
things
of
a
Man
,
or
to
attain
Wisdom
in
things
Natural
,
Civil
,
or
Political
.
Sect.
26
2ly
,
There
is
in
the
words
a
supposition
of
the
proposal
of
some
things
unto
the
Mind
of
this
Natural
Man
.
For
the
Apostle
speaks
with
respect
unto
the
Dispensation
and
Preaching
of
the
Gospel
,
whereby
that
Proposal
is
made
,
v.
4.
7.
and
these
things
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
things
of
the
Spirit
of
God
;
which
are
variously
expressed
in
this
Chapter
,
v.
7.
They
are
called
the
Wisdom
of
God
in
a
Mystery
,
the
hidden
Wisdom
that
God
hath
ordained
.
v.
12.
The
things
that
are
freely
given
unto
us
of
God
.
v.
16.
The
mind
of
Christ
.
v.
2.
Jesus
Christ
and
him
crucified
.
And
sundry
other
ways
to
the
same
purpose
.
These
are
in
the
Gospel
and
belong
to
the
preaching
of
it
,
precepts
innumerable
concerning
moral
Duties
to
be
observed
towards
God
,
our selves
,
and
other
Men.
And
all
these
have
a
Coincidence
with
,
and
a
suitableness
unto
the
inbred
Light
of
Nature
,
because
the
principles
of
them
all
are
indelibly
ingrafted
therein
.
These
things
being
in
some
sense
the
things
of
a
man
,
may
be
known
by
the
Spirit
of
a
Man
that
is
in
him
,
v.
11.
Howbeit
they
cannot
be
observed
and
practised
according
to
the
mind
of
God
,
without
the
Aid
and
Assistance
of
the
Holy
Ghost
.
But
these
are
not
the
things
peculiarly
here
intended
,
but
the
Mysteries
,
which
depend
on
more
sovereign
Supernatural
Revelation
,
and
that
wholly
.
Things
that
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
have
they
entred
into
the
heart
of
man
to
conceive
,
v.
9.
Things
of
God's
Sovereign
Counsel
,
whereof
there
were
no
impressions
in
the
Mind
of
Man
in
his
First
Creation
,
see
Ephes.
3.
v.
8.
9
,
10
,
11.
Sect.
27
3ly
.
that
which
is
affirmed
of
the
Natural
Man
,
with
respect
unto
these
Spiritual
things
,
is
doubly
expressed
.
(1)
By
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
receiveth
them
not
.
(2)
By
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
cannot
know
them
.
In
this
double
Assertion
,
(1)
A
Power
of
receiving
Spiritual
things
is
denyed
,
he
cannot
know
them
.
He
cannot
receive
them
.
As
Rom.
7.
8.
The
Carnal
Mind
is
not
Subject
to
the
Law
of
God
,
neither
indeed
can
be
;
and
the
rea●●n
hereof
is
subjoyned
;
because
they
are
Spiritually
discerned
,
a
thing
which
such
a
Person
hath
no
power
to
effect
.
(
2.
)
a
Will
of
rejecting
them
is
implyed
.
He
receiveth
them
not
,
for
the
Reason
hereof
is
,
because
they
are
foolishness
unto
him
.
They
are
represented
unto
him
under
such
a
notion
,
as
that
he
will
have
nothing
to
do
with
them
.
(
3.
)
Actually
.
(
and
)
that
both
because
he
cannot
,
and
because
he
will
not
,
)
he
receives
them
not
.
The
Natural
Man
neither
can
,
nor
will
,
nor
doth
receive
the
things
of
the
Spirit
of
God
;
is
altogether
uncapable
of
giving
them
admission
in
the
sense
to
be
explained
.
To
clear
and
free
this
Assertion
from
Objections
it
must
be
observed
.
Sect.
28
1.
That
it
is
not
the
meer
[
](A53720-e82670-b)*
*
Firmissime
tene
&
nullatenus
dubites
,
posse
quidem
hominem
,
quem
nec
ignorantia
literarum
,
neque
aliqua
prohibet
imbecillitas
aut
adversitas
,
verba
sanctae
legis
&
Evangelii
legere
sive
ex
ore
cujusdum
praedicatoris
audire
;
sed
ut
quod
audit
percipiat
etiam
corde
,
ut
mandata
Dei
facere
velit
,
nemo
potest
nisi
quem
Deus
gratia
sua
praeveniret
,
datâ
divinitus
bonâ
voluntate
&
virtute
,
August
.
de
fide
ad
Petrum
cap.
32.
Literal
Sense
of
Doctrines
or
Propositions
of
Truth
that
is
intended
.
For
instance
that
Jesus
Christ
was
crucified
,
mentioned
by
the
Apostle
.
v.
2.
is
a
Proposition
,
whose
sense
and
importance
any
Natural
Man
may
understand
,
and
assent
unto
its
Truth
,
and
so
be
said
to
receive
it
.
And
all
the
Doctrines
of
the
Gospel
may
be
taught
and
declared
,
in
Propositions
and
Discourses
,
the
sense
and
meaning
whereof
a
Natural
Man
may
understand
.
And
in
the
due
investigation
of
this
sense
,
and
judging
thereon
concerning
Truth
and
Falshood
,
lies
that
use
of
Reason
in
religious
things
,
which
some
would
ignorantly
confound
with
an
Ability
of
discerning
Spiritual
things
in
themselves
,
and
their
own
proper
Nature
.
This
therefore
is
granted
;
but
it
is
denyed
that
a
Natural
Man
can
receive
the
things
themselves
.
There
is
a
wide
difference
between
the
Mind
's
receiving
Doctrines
Notionally
,
and
its
receiving
the
things
taught
in
them
really
.
The
first
a
Natural
Man
can
do
.
It
is
done
by
all
,
who
by
the
use
of
outward
means
do
know
the
Doctrine
of
the
Scripture
,
in
distinction
from
ignorance
,
falshood
and
errour
.
Hence
Men
Unregenerate
are
said
to
know
the
way
of
Righteousness
,
2
Pet.
2.
21.
that
is
,
Notionally
and
Doctrinally
;
for
Really
,
saith
our
Apostle
they
cannot
.
Hereon
they
profess
that
they
know
God
,
that
is
the
things
which
they
are
taught
concerning
him
and
his
will
,
whilst
in
works
they
deny
him
,
being
abominable
and
disobedient
,
Tit.
1.
16.
Rom.
2.
17
,
18.
In
the
latter
way
they
only
receive
Spiritual
things
,
in
whose
Minds
they
are
so
implanted
as
to
produce
their
real
and
proper
Effects
,
Rom.
12.
2.
Ephes.
4.
22
,
23
,
24.
And
there
are
two
things
required
unto
the
receiving
of
Spiritual
things
Really
and
as
they
are
in
themselves
.
Sect.
29
(
1.
)
That
we
discern
,
assent
unto
them
,
and
receive
him
,
under
an
Apprehension
of
their
conformity
and
agreeableness
to
the
Wisdom
,
Holiness
,
and
Righteousness
of
God
,
1
Cor.
1.
23
,
24.
The
Reason
why
men
receive
not
Christ
crucified
as
preached
in
the
Gospel
,
is
because
they
see
not
a
consonancy
in
it
unto
the
Divine
Perfections
of
the
Nature
of
God
.
Neither
can
any
receive
it
until
they
see
in
it
an
Expression
of
Divine
Power
and
Wisdom
.
This
therefore
is
required
unto
our
receiving
the
things
of
the
Spirit
of
God
in
a
due
manner
;
namely
,
that
we
spiritually
see
and
discern
their
answerableness
unto
the
Wisdom
,
Goodness
and
Holiness
of
God
,
wherein
lyes
the
principal
Rest
and
Satisfaction
of
them
that
really
believe
.
This
a
Natural
man
cannot
do
.
2.
That
we
discern
their
suitableness
unto
the
great
Ends
for
which
they
are
proposed
as
the
means
of
accomplishing
.
Unless
we
see
this
clearly
and
distinctly
we
cannot
but
judg
them
Weakness
and
Foolishness
.
These
Ends
being
the
Glory
of
God
in
Christ
,
with
our
Deliverance
from
a
state
of
sin
and
misery
,
with
a
Translation
into
a
state
of
Grace
and
Glory
;
unless
we
are
acquainted
with
these
things
,
and
the
aptness
and
fitness
,
and
Power
of
the
things
of
the
Spirit
of
God
to
effect
them
,
we
cannot
receive
them
as
we
ought
;
and
this
a
Natural
Man
cannot
do
.
And
from
these
considerations
unto
which
sundry
others
of
the
like
nature
might
be
added
,
it
appears
how
and
whence
it
is
,
that
a
Natural
Man
is
not
capable
of
the
things
of
the
Spirit
of
God
.
Sect.
29
Secondly
,
it
must
be
observed
that
there
is
,
or
may
be
,
a
two-fold
Capacity
or
Ability
of
receiving
,
knowing
or
understanding
Spiritual
things
in
the
Mind
of
a
Man
.
1.
There
is
a
Natural
Power
consisting
in
the
suitableness
,
and
proportionableness
of
the
faculties
of
the
Soul
,
to
receive
Spiritual
things
in
the
way
that
they
are
proposed
unto
us
.
This
is
supposed
in
all
the
Exhortations
,
Promises
,
Precepts
,
and
Threatnings
of
the
Gospel
.
For
in
vain
would
they
be
proposed
unto
us
,
had
we
not
rational
Minds
and
Understandings
to
apprehend
their
sence
,
use
,
and
importance
;
and
also
meet
Subjects
for
the
Faith
,
Grace
and
Obedience
which
are
required
of
us
.
None
pretend
that
men
are
in
their
Conversion
to
God
,
like
stocks
and
stones
,
or
bruit
beasts
that
have
no
understanding
.
For
although
the
work
of
our
Conversion
is
called
a
turning
of
stones
into
children
of
Abraham
;
because
of
the
greatness
of
the
change
,
and
because
of
our selves
we
contribute
nothing
thereunto
:
yet
if
we
were
every
way
as
such
,
as
to
the
capacity
of
our
natures
,
it
would
not
become
the
Wisdom
of
God
to
apply
the
means
mentioned
for
effecting
of
that
Work
.
God
is
said
indeed
herein
to
give
us
an
understanding
,
1
Joh.
5.
20.
but
the
Natural
Faculty
of
the
Understanding
is
not
thereby
intended
but
only
the
Renovation
of
it
by
Grace
,
and
the
actual
exercise
of
that
Grace
in
apprehending
Spiritual
things
.
There
are
two
Adjuncts
of
the
Commands
of
God
;
(
1.
)
That
they
are
equal
,
(
2.
)
That
they
are
Easy
,
or
not
grievous
.
The
former
they
have
from
the
nature
of
the
things
commanded
and
the
fitness
of
our
Minds
to
receive
such
Commands
,
Ezek.
28.
25.
The
latter
they
have
from
the
dispensation
of
the
Spirit
and
Grace
of
Christ
,
which
renders
them
not
only
possible
unto
us
,
but
easy
for
us
.
[
](A53720-e83180-b)*
*
Magnum
aliquid
Pelagiani
se
scire
putant
quando
discunt
,
non
Juberet
Deus
quod
sit
non
posse
ab
homine
fieri
,
quis
hoc
nesciat
?
sed
ideo
Jubet
aliqua
quae
non
possumus
ut
noverimus
quid
ab
illo
petere
debeamus
.
Ipsa
enim
est
quae
orando
impetrat
,
quod
lex
imperat
.
August
.
de
Grat.
&
lib.
Arbit
.
cap.
19.
Sect.
30
Mandando
impossibilia
non
praevaricatores
Deus
homines
fecit
sed
humiles
,
ut
omne
os
obturetur
&
reus
fiat
totus
mundus
Deo
;
accipientes
igitur
mandatum
,
&
sentientes
defectum
clamabimus
ad
caelum
&
miserabitur
nostri
Deus
.
Bernard
.
Serm.
50.
in
Cantic
.
Some
pretend
that
whatever
is
required
of
us
,
or
prescribed
unto
us
in
a
way
of
Duty
,
that
we
have
a
Power
in
and
of
our selves
to
perform
.
If
by
this
Power
they
intend
no
more
,
but
that
our
Minds
and
the
other
rational
Faculties
of
our
Souls
,
are
fit
and
meet
,
as
to
their
natural
Capacity
,
for
and
unto
such
Acts
,
as
wherein
those
duties
do
consist
,
it
is
freely
granted
.
For
God
requires
nothing
of
us
,
but
must
be
acted
in
our
Minds
and
Wills
,
and
which
they
are
naturally
meet
and
suited
for
.
But
if
they
intend
such
an
active
Power
and
Ability
,
as
being
excited
by
the
Motives
proposed
unto
us
,
can
of
it self
answer
the
Commands
of
God
in
a
due
manner
;
They
deny
the
Corruption
of
our
Nature
by
the
entrance
of
sin
,
and
render
the
Grace
of
Christ
useless
,
as
shall
be
demonstrated
.
2.
That
is
,
or
may
be
a
Power
in
the
Mind
to
discern
Spiritual
things
,
whereby
it
is
so
able
to
do
it
,
as
that
it
can
immediately
exercise
that
Power
in
the
Spiritual
discerning
of
them
upon
their
due
Proposal
unto
it
,
that
is
Spiritually
;
as
a
man
that
hath
a
Visive
Faculty
sound
and
entire
,
upon
the
due
proposal
of
visible
Objects
unto
him
,
can
discern
and
see
them
.
This
Power
must
be
Spiritual
and
Supernatural
.
For
whereas
to
receive
Spiritual
things
,
Spiritually
,
is
so
to
receive
them
as
really
to
believe
them
with
Faith
Divine
and
Supernatural
,
to
love
them
with
Divine
Love
,
to
conform
the
whole
Soul
and
Affection
unto
them
,
Rom.
6.
17.
2.
Cor.
3.
18.
no
Natural
Man
hath
power
so
to
do
;
This
is
that
which
is
denied
in
this
place
by
the
Apostle
:
Wherefore
between
the
Natural
Capacity
of
the
Mind
,
and
the
Act
of
Spiritual
Discerning
,
there
must
be
an
interposition
of
an
Effectual
Work
of
the
Holy
Ghost
inableing
it
thereunto
,
1
Joh.
5.
20
,
1
Cor.
4.
6.
Sect.
31
Of
the
Assertion
thus
laid
down
and
explained
the
Apostle
gives
a
double
Reason
;
the
first
taken
from
the
Nature
of
the
things
to
be
known
,
with
respect
unto
the
Mind
and
Understanding
of
a
Natural
Man
,
the
other
from
the
Way
or
Manner
whereby
alone
Spiritual
things
may
be
acceptably
discerned
.
1.
The
first
Reason
taken
from
the
Nature
of
the
things
themselves
with
respect
unto
the
mind
,
is
,
that
they
are
foolishness
.
In
themselves
they
are
the
Wisdom
of
God
,
2.
Cor.
2.
7.
Effects
of
the
Wisdom
of
God
,
and
those
which
have
the
impress
of
the
Wisdom
of
God
upon
them
;
and
when
the
Dispensation
of
them
was
said
to
be
foolishness
,
the
Apostle
contends
not
about
it
,
but
tells
them
how-ever
it
is
the
foolishness
of
God
,
1
Cor.
1.
15.
which
he
doth
to
cast
contempt
on
all
the
Wisdom
of
Men
,
whereby
the
Gospel
is
despised
:
And
they
are
the
hidden
Wisdom
of
God
;
such
an
effect
of
Divine
Wisdom
as
no
Creature
could
make
any
discovery
of
,
Ephes.
3.
9
,
10.
Job
28.
20
,
21
,
22.
And
they
are
the
Wisdom
of
God
in
a
Mystery
,
or
full
of
deep
mysterious
Wisdom
.
But
to
the
Natural
Man
they
are
foolishness
,
not
only
although
they
are
the
Wisdom
of
God
,
but
peculiarly
because
they
are
so
,
and
as
they
are
so
;
for
the
Carnal
Mind
is
Enmity
against
God
.
Now
that
is
esteemed
foolishness
,
which
is
looked
on
either
as
weak
and
impertinent
,
or
as
that
which
contains
or
expresseth
Means
and
Ends
disproportionate
,
or
as
that
which
is
undesirable
in
comparison
of
what
may
be
set
up
in
competition
with
it
,
or
is
on
any
other
consideration
not
eligible
,
or
to
be
complyed
with
on
the
terms
whereon
it
is
proposed
.
And
for
one
or
other
,
or
all
of
these
Reasons
,
are
Spiritual
Things
,
namely
,
those
here
intended
,
wherein
the
Wisdom
of
God
in
the
Mystery
of
the
Gospel
doth
consist
,
foolishness
unto
a
Natural
Man
;
which
we
shall
demonstrate
by
some
Instances
.
Sect.
32
(
1.
)
That
they
were
so
unto
the
Learned
Philosophers
of
old
,
both
our
Apostle
doth
testifie
,
and
the
known
Experience
of
those
first
Ages
of
of
the
Church
makes
evident
,
1
Cor.
1.
22
,
23
,
26
,
27
,
28.
Had
Spiritual
Things
been
suited
unto
the
Minds
or
Reasons
of
Natural
Men
,
it
could
not
be
but
that
those
who
had
most
improved
their
Minds
,
and
were
raised
unto
the
highest
exercise
of
their
Reasons
,
must
much
more
readily
have
received
and
embraced
the
Mysteries
of
the
Gospel
,
than
those
who
were
poor
,
illiterate
,
and
came
many
degrees
behind
them
in
the
Exercise
and
Improvement
thereof
.
So
we
see
it
is
as
to
the
Reception
of
any
thing
in
Nature
or
Morality
,
which
being
of
any
worth
is
proposed
unto
the
Minds
of
Men
;
they
are
embraced
soonest
by
them
that
are
wisest
and
know
most
.
But
here
things
fell
out
quite
otherwise
;
they
were
the
Wise
,
the
Knowing
,
the
Rational
,
the
Learned
Men
of
the
World
,
that
made
the
greatest
and
longest
opposition
unto
Spiritual
Things
;
and
that
expresly
and
avowedly
,
because
they
were
foolishness
unto
them
,
and
that
on
all
the
accounts
before-mentioned
;
and
their
opposition
unto
them
they
managed
with
Pride
,
Scorn
,
and
Contempt
,
as
they
thought
foolish
things
ought
to
be
handled
.
Sect.
33
The
profound
Ignorance
and
Confidence
whence
it
is
that
some
of
late
are
not
ashamed
to
Preach
and
Print
,
That
it
was
the
Learned
,
Rational
,
Wise
part
of
Mankind
,
as
they
were
esteemed
or
professed
of
themselves
;
the
Philosophers
,
and
such
as
under
their
Conduct
pretended
unto
a
Life
according
to
the
Dictates
of
Reason
,
who
first
embraced
the
Gospel
,
as
being
more
disposed
unto
its
Reception
than
others
,
cannot
be
sufficiently
admired
or
despised
.
Had
they
once
considered
what
is
spoken
unto
this
purpose
in
the
New
Testament
,
or
knew
any
thing
of
the
Entrances
,
Growth
,
or
Progress
of
Christian
Religion
in
the
World
,
they
would
themselves
be
ashamed
of
this
folly
.
But
every
day
in
this
Matter
,
Prodeunt
Orators
novi
,
stulti
adolescentuli
,
who
talk
confidently
,
whilst
they
know
neither
what
they
say
,
nor
whereof
they
do
affirm
.
Sect.
34
2.
The
principal
Mysteries
of
the
Gospel
,
or
the
Spiritual
Things
intended
,
are
by
many
looked
on
and
rejected
as
foolish
,
because
false
and
untrue
.
Though
indeed
they
have
no
reason
to
think
them
false
,
but
because
they
suppose
them
foolish
;
and
they
fix
upon
charging
them
with
falsity
,
to
countenance
themselves
in
judging
them
to
be
folly
.
Whatever
concerns
the
Incarnation
of
the
Son
of
God
,
the
Satisfaction
that
he
made
for
Sin
and
Sinners
;
the
Imputation
of
his
Righteousness
unto
them
that
believe
;
the
effectual
working
of
his
Grace
in
the
Conversion
of
the
Souls
of
Men
,
which
with
what
belongs
unto
them
,
comprize
the
greatest
part
of
the
Spiritual
Things
of
the
Gospel
,
are
not
received
by
many
,
because
they
are
false
as
they
judg
.
And
that
which
induceth
them
so
to
determine
,
is
because
they
look
on
them
as
foolish
and
unsuited
unto
the
rational
Principles
of
their
Minds
.
Sect.
35
3.
Many
plainly
scoff
at
them
,
and
despise
them
as
the
most
contemptible
Notions
that
Mankind
can
exercise
their
Reasons
about
.
Such
were
of
old
Prophesied
concerning
,
2
Pet.
3.
3
,
4.
and
things
at
this
day
are
come
to
that
pass
.
The
World
swarms
with
Scoffers
at
Spiritual
Things
,
as
those
which
are
unfit
for
rational
,
noble
,
generous
Spirits
to
come
under
a
sense
or
power
of
,
because
they
are
so
foolish
.
But
these
things
were
we
foretold
of
,
that
when
they
came
to
pass
we
should
not
be
troubled
or
shaken
in
our
Minds
.
Yea
,
the
Atheism
of
some
,
is
made
a
means
to
confirm
the
Faith
of
others
.
Sect.
36
It
is
not
much
otherwise
with
some
,
who
yet
dare
not
engage
into
an
open
Opposition
to
the
Gospel
with
them
before
mentioned
.
For
they
profess
the
Faith
of
it
,
and
avow
a
Subjection
to
the
Rules
and
Laws
of
it
.
But
the
things
declared
in
the
Gospel
may
be
reduced
unto
two
Heads
,
as
was
before
observed
;
(
1.
)
Such
as
consist
in
the
confirmation
,
direction
,
and
improvement
of
the
moral
Principles
and
Precepts
of
the
Law
of
Nature
.
(
2.
)
Such
as
flow
immediately
from
the
Sovereign
Will
and
Wisdom
of
God
,
being
no
way
communicated
unto
us
,
but
by
Supernatural
Revelation
only
.
Such
are
all
the
Effects
of
the
Wisdom
and
Grace
of
God
,
as
he
was
in
Christ
reconciling
the
World
unto
himself
;
the
Offices
of
Christ
,
his
Administration
of
them
,
and
Dispensation
of
the
Spirit
,
with
the
especial
Evangelical
Supernatural
Graces
and
Duties
which
are
required
in
us
with
respect
thereunto
.
The
first
sort
of
these
things
many
will
greatly
praise
and
highly
extol
.
And
they
will
declare
how
consonant
they
are
to
Reason
,
and
what
Expressions
suitable
unto
them
may
be
found
in
the
Ancient
Philosophers
.
But
it
is
evident
that
herein
also
they
fall
under
a
double
Inconvenience
;
For
(
1.
)
mostly
they
visibly
transgress
what
they
boast
of
as
their
Rule
,
and
that
above
others
.
For
where
shall
we
meet
with
any
,
at
least
with
many
of
these
sort
of
Men
,
who
in
any
measure
comply
with
that
Modesty
,
Humility
,
Meekness
,
Patience
,
Self-denial
,
Abstinence
,
Temperance
,
Contempt
of
the
World
,
Love
of
Mankind
,
Charity
and
Purity
,
which
the
Gospel
requires
under
this
Head
of
Duties
?
Pride
,
Ambition
,
Insatiable
desires
after
Earthly
Advantages
and
Promotions
,
Scoffing
,
Scorn
and
Contempt
of
others
,
Vanity
of
Converse
,
Envy
,
Wrath
,
Revenge
,
Railing
,
are
none
of
the
Moral
Duties
required
in
the
Gospel
.
And
(
2.
)
no
pretence
of
an
esteem
for
any
one
part
of
the
Gospel
,
will
shelter
Men
from
the
Punishment
due
to
the
rejection
of
the
whole
,
by
whom
any
essential
part
of
it
is
refused
.
And
this
is
the
condition
of
many
.
The
Things
which
most
properly
belong
to
the
Mysteries
of
the
Gospel
,
or
the
unsearchable
Riches
of
the
Grace
of
God
in
Christ
Jesus
,
are
foolishness
unto
them
;
and
the
Preaching
of
them
is
called
Canting
and
Folly
.
And
some
of
these
,
although
they
go
not
so
far
as
the
Frier
at
Rome
,
who
said
,
That
St.
Paul
fell
into
great
excesses
in
these
things
;
yet
they
have
dared
to
accuse
his
Writings
of
Darkness
and
Obscurity
,
for
no
other
reason
,
so
far
as
I
can
understand
,
but
because
he
insists
on
the
Declaration
of
these
Spiritual
Mysteries
.
And
it
is
not
easie
to
express
what
contempt
and
reproach
is
cast
by
some
Preachers
on
the
Preaching
of
them
.
But
it
is
not
amiss
that
some
have
proclaimed
their
own
shame
herein
,
and
have
left
it
on
Record
to
the
abhorrency
of
Posterity
.
Sect.
37
5.
The
Event
of
the
Dispensation
of
the
Gospel
manifesteth
,
That
the
Spiritual
things
of
it
are
foolishness
to
the
most
,
for
as
such
are
they
rejected
by
them
:
Esa.
53.
1
,
2
,
3.
Suppose
a
Man
of
good
Reputation
for
Wisdom
and
Sobriety
,
should
go
unto
others
,
and
inform
them
,
and
that
with
Earnestness
,
Evidence
of
Love
to
them
,
and
care
for
them
,
with
all
kind
of
Motives
to
beget
a
belief
of
what
he
proposeth
,
that
by
such
ways
as
he
prescribeth`
,
they
may
exceedingly
increase
their
Substance
in
this
World
,
until
they
exceed
the
wealth
of
Kings
,
a
thing
that
the
Minds
of
Men
in
their
Contrivance
and
Designs
are
intent
upon
;
if
in
this
case
they
follow
not
his
Advice
,
it
can
be
for
no
other
reason
,
but
because
they
judge
the
things
proposed
by
him
,
to
be
no
way
suited
or
expedient
unto
the
end
promised
,
that
is
to
be
foolish
things
;
And
this
is
the
state
of
things
with
respect
unto
the
Mysteries
of
the
Gospel
.
Men
are
informed
in
and
by
the
ways
of
God's
Appointment
,
how
great
and
glorious
they
are
,
and
what
blessed
consequents
there
will
be
of
a
Spiritual
reception
of
them
.
The
Beauty
and
Excellency
of
Christ
,
the
inestimable
Priviledge
of
Divine
Adoption
,
the
great
and
pretious
Promises
made
unto
them
that
do
believe
;
the
glory
of
the
World
to
come
;
the
necessity
and
excellency
of
Holiness
and
Gospel-Obedience
unto
the
attaining
of
Everlasting
Blessedness
,
are
Preached
unto
Men
,
and
pressed
on
them
with
Arguments
and
Motives
filled
with
Divine
Authority
and
Wisdom
:
Yet
after
all
this
we
see
,
how
few
Eventually
do
apply
themselves
with
any
industry
to
receive
them
,
or
at
least
actually
do
receive
them
;
for
many
are
called
but
few
are
chosen
.
And
the
Reason
is
,
because
indeed
unto
their
darkened
Minds
,
these
things
are
Foolishness
,
whatsoever
they
pretend
unto
the
contrary
.
Sect.
38
Secondly
;
As
the
instance
foregoing
compriseth
the
reasons
why
a
Natural
Man
will
never
receive
the
things
of
the
Spirit
of
God
,
so
the
Apostle
addes
a
reason
why
he
cannot
;
and
that
is
taken
from
the
manner
whereby
alone
they
may
be
usefully
and
savingly
received
,
which
they
cannot
attain
unto
;
Because
they
are
Spiritually
discerned
.
In
this
whole
Chapter
he
insists
on
an
Opposition
between
a
Natural
and
a
Spiritual
Man
,
Natural
things
and
Spiritual
things
,
Natural
light
and
knowledg
and
Spiritual
.
The
Natural
Man
he
informs
us
,
will
by
a
Natural
light
discern
Natural
things
.
The
things
of
a
Man
knoweth
the
Spirit
of
a
Man
.
And
the
Spiritual
Man
by
a
Spiritual
light
received
from
Jesus
Christ
,
discerneth
Spiritual
Things
.
For
none
knoweth
the
things
of
God
,
but
the
Spirit
of
God
,
and
he
to
whom
He
will
reveal
them
.
This
Ability
the
Apostle
denies
unto
a
Natural
Man
.
And
this
he
proves
(1)
Because
it
is
the
Work
of
the
Spirit
of
God
,
to
endow
the
Minds
of
Men
with
that
ability
,
which
there
were
no
need
of
,
in
case
Men
had
it
of
themselves
by
Nature
.
And
(2)
(
as
he
shews
plentifully
elsewhere
)
The
Light
it self
,
whereby
alone
Spiritual
things
can
be
Spiritually
discerned
,
is
wrought
,
effected
,
created
in
us
,
by
an
Almighty
Act
of
the
Power
of
God
,
2.
Cor.
4.
6.
Sect.
39
From
these
Things
premised
it
is
evident
,
That
there
is
a
two-fold
Impotency
on
the
Minds
of
Man
with
respect
unto
Spiritual
things
;
(
1.
)
That
which
immediately
affects
the
Mind
,
a
Natural
Impotency
whence
it
cannot
receive
them
,
for
want
of
Light
in
it self
;
(2)
That
which
affects
the
Mind
by
the
Will
and
Affections
,
a
Moral
Impotency
,
whereby
it
cannot
receive
the
things
of
the
Spirit
of
God
,
because
unalterably
it
will
not
;
and
that
because
from
the
unsuitableness
of
the
Object
unto
its
Will
and
Affections
,
and
the
Mind
by
them
,
they
are
Foolishness
unto
it
.
(1)
There
is
in
unregenerate
Men
a
[
](A53720-e84590-b)†
†
In
nullo
gloriandum
,
quia
nihil
nostrum
est
,
Cyprian
.
lib.
3.
ad
Quirin
.
Fide
perdita
,
spe
relicta
,
intelligentia
obcaecata
,
voluntate
captiva
,
homo
qua
in
se
reparatur
non
invenit
.
lib.
1.
de
.
Vocat
.
Gent.
cap.
3.
Sect.
40
Quicunque
tribuit
sibi
bonum
quod
facit
,
etiamsi
nihil
videtur
mali
manibus
operari
,
jam
cordis
innocentiam
perdidit
,
in
quo
se
largitori
bonorum
praetulit
.
Hieron
.
in
Prov.
cap.
16.
Natural
Impotency
,
through
the
immediate
depravation
of
the
faculties
of
the
Mind
,
or
understanding
,
whereby
a
Natural
Man
is
absolutely
unable
without
an
especial
Renovation
by
the
Holy
Ghost
to
discern
Spiritual
things
in
a
saving
manner
.
Neither
is
this
Impotency
,
although
absolutely
and
naturally
insuperable
,
and
although
it
have
in
it
also
the
nature
of
a
punishment
,
any
excuse
or
Alleviation
of
the
sin
of
Men
when
they
receive
not
Spiritual
things
,
as
proposed
unto
them
;
for
although
it
be
our
misery
,
it
is
our
sin
;
it
is
the
misery
of
our
Persons
,
and
the
sin
of
our
Natures
.
As
by
it
there
is
an
inconformity
in
our
Minds
to
the
Mind
of
God
,
it
is
our
sin
;
as
it
is
a
consequent
of
the
Corruption
of
our
Nature
by
the
fall
,
it
is
an
Effect
of
sin
;
and
as
it
exposeth
us
unto
all
the
ensuing
evil
of
sin
and
unbelief
,
it
is
both
the
punishment
and
cause
of
Sin
.
And
no
man
can
plead
his
sin
or
fault
,
as
an
excuse
of
another
sin
in
any
kind
.
This
Impotency
is
Natural
;
because
it
consists
in
the
deprivation
of
the
Light
and
Power
that
was
Originally
in
the
faculties
of
our
Minds
or
Understandings
,
and
because
it
can
never
be
taken
away
or
cured
but
by
an
immediate
communication
of
a
new
Spiritual
power
and
Ability
unto
the
Mind
it self
by
the
Holy
Ghost
in
its
Renovation
,
so
curing
the
Depravation
of
the
Faculty
it self
.
And
this
is
consistent
with
what
was
before
declared
,
the
Natural
Power
of
the
Mind
to
receive
Spiritual
things
:
For
the
Power
respects
the
Natural
Capacity
of
the
faculties
of
our
Minds
;
this
Impotency
the
Depravation
of
them
with
respect
unto
Spiritual
Things
.
Sect.
41
2.
There
is
in
the
Minds
of
Unregenerate
persons
a
Moral
Impotency
,
which
is
reflected
on
them
greatly
from
the
Will
and
Affections
,
whence
the
Mind
never
will
receive
Spiritual
things
;
that
is
,
it
will
always
and
unchangeably
reject
and
refuse
them
,
and
that
because
of
various
Lusts
,
Corruptions
and
Prejudices
invincibly
fixed
in
them
,
causing
them
to
look
on
them
as
Foolishness
.
Hence
it
will
come
to
pass
that
no
Man
shall
be
judged
and
perish
at
the
last
day
meerly
on
the
acount
of
his
Natural
Impotency
.
Every
one
to
whom
the
Gospel
hath
bin
preached
,
and
by
whom
it
is
refused
,
shall
be
convinced
of
positive
actings
in
their
Minds
,
rejecting
the
Gospel
for
the
Love
of
Self
,
Sin
,
and
the
World
.
Thus
our
Saviour
tells
the
Jews
,
that
no
Man
can
come
unto
him
unless
the
Father
draw
him
,
Joh.
6.
44.
Such
is
their
Natural
Impotency
that
they
cannot
,
nor
is
it
to
be
cured
but
by
an
immediate
Divine
Instruction
or
Illumination
,
as
it
is
written
,
they
shall
be
all
taught
of
God
,
v.
45.
But
this
is
not
all
,
he
tells
them
elsewhere
;
you
will
not
come
unto
me
that
you
may
have
Life
,
Joh.
5.
40.
The
present
thing
in
question
was
not
the
Power
or
Impotency
of
their
Minds
,
but
the
obstinacy
of
their
Wills
and
Affections
which
Men
shall
principally
be
judged
upon
at
the
last
day
.
For
this
is
the
Condemnation
that
light
is
come
into
the
World
,
and
Men
loved
darkness
rather
than
light
,
because
their
deeds
are
evil
.
Joh.
3.
19.
Hence
it
follows
;
(
3.
)
That
the
Will
and
Affections
being
more
corrupted
than
the
Understanding
,
as
is
evident
from
their
Opposition
unto
,
and
defeating
of
its
manifold
Convictions
;
no
Man
doth
actually
apply
his
Mind
to
the
receiving
of
the
things
of
the
Spirit
of
God
to
the
utmost
of
that
Ability
which
he
hath
.
For
all
unregenerate
Men
are
invincibly
impeded
therein
,
by
the
corrupt
stubbornness
and
perverseness
of
their
Wills
and
Affections
.
There
is
not
in
any
of
them
a
due
improvement
of
the
capacity
of
their
Natural
Faculties
,
in
the
use
of
means
,
for
the
discharge
of
their
Duty
towards
God
herein
.
And
what
hath
been
pleaded
,
may
suffice
for
the
vindication
of
this
Divine
Testimony
,
concerning
the
disability
of
the
Mind
of
Man
in
the
State
of
Nature
,
to
understand
and
receive
the
Things
of
the
Spirit
of
God
in
a
spiritual
and
saving
manner
,
how-ever
they
are
proposed
unto
it
;
which
those
who
are
otherwise
minded
may
despise
whilst
they
please
,
but
are
no
way
able
to
answer
or
evade
.
Sect.
42
And
hence
we
may
judge
of
that
Paraphrase
and
Exposition
of
this
place
which
One
hath
given
of
late
;
But
such
things
as
these
,
they
that
are
led
only
by
the
Light
of
Humane
Reason
,
the
Learned
Philosophers
,
&c.
do
absolutely
despise
,
and
so
hearken
not
after
the
Doctrine
of
the
Gospel
,
for
it
seems
folly
to
them
.
Nor
can
they
by
any
study
of
their
own
come
to
the
knowledge
of
them
;
for
they
are
only
to
be
had
by
understanding
the
Prophesies
of
the
Scripture
,
and
other
such
Means
which
depend
on
Divine
Revelation
,
the
Voice
from
Heaven
,
Descent
of
the
Holy
Ghost
,
Miracles
,
&c.
(
1.
)
The
Natural
Man
is
here
allowed
to
be
the
Rational
Man
,
the
Learned
Philosopher
,
one
walking
by
the
Light
of
Humane
Reason
,
which
complies
not
with
their
Exception
to
this
Testimony
,
who
would
have
only
such
an
one
,
as
is
sensual
and
given
up
unto
bruitish
Affections
to
be
intended
.
But
yet
neither
is
there
any
ground
(
though
some
countenance
be
given
to
it
by
Hierome
)
to
fix
this
Interpretation
unto
that
Expression
.
If
the
Apostle
may
be
allowed
to
declare
his
own
Mind
,
he
tells
us
,
That
he
intends
every
one
of
what
sort
and
condition
soever
,
who
hath
not
received
the
Spirit
of
Christ
.
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
paraphrased
by
,
doth
absolutely
despise
;
which
neither
the
Word
here
,
nor
elsewhere
,
nor
its
disposal
in
the
present
Connexion
will
allow
of
,
or
give
countenance
unto
.
The
Apostle
in
the
whole
Discourse
gives
an
account
why
so
few
received
the
Gospel
,
especially
of
those
who
seemed
most
likely
so
to
do
,
being
Wise
and
Learned
Men
;
and
the
Gospel
being
no
less
than
the
Wisdom
of
God
.
And
the
Reason
hereof
he
gives
from
their
disability
to
receive
the
things
of
God
,
and
their
hatred
of
them
,
or
opposition
to
them
,
neither
of
which
can
be
cured
but
by
the
Spirit
of
Christ
.
(
3.
)
The
Apostle
treats
not
of
what
Men
could
find
out
by
any
study
of
their
own
,
but
of
what
they
did
,
and
would
do
,
and
could
do
no
otherwise
,
when
the
Gospel
was
proposed
,
declared
,
and
preached
unto
them
.
They
did
not
,
they
could
not
receive
,
give
assent
unto
,
or
believe
the
Spiritual
Mysteries
therein
revealed
.
(
4.
)
This
Preaching
of
the
Gospel
unto
them
,
was
accompanied
with
,
and
managed
with
those
Evidences
mentioned
;
namely
,
the
Testimonies
of
the
Prophesies
of
Scripture
,
Miracles
,
and
the
like
,
in
the
same
way
and
manner
,
and
unto
the
same
degree
as
it
was
towards
them
by
whom
it
was
received
and
believed
.
In
the
outward
means
of
Revelation
and
its
Proposition
,
there
was
no
difference
.
(
5.
)
The
proper
meaning
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
receiveth
not
,
is
given
us
in
the
ensuing
Reason
and
Explanation
of
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
cannot
know
them
;
that
is
,
unless
he
be
spiritually
enabled
thereunto
by
the
Holy
Ghost
.
And
this
is
farther
confirmed
in
the
Reason
subjoyned
,
because
they
are
spiritually
discerned
.
And
to
wrest
this
unto
the
outward
means
of
Revelation
,
which
is
directly
designed
to
express
the
internal
manner
of
the
Mind's
reception
of
things
revealed
,
is
to
wrest
the
Scripture
at
pleasure
.
How
much
better
doth
the
Description
given
by
Chrysostom
of
a
Natural
and
Spiritual
Man
,
give
Light
unto
and
determine
the
sense
of
this
place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Natural
Man
is
He
who
lives
in
or
by
the
Flesh
,
and
hath
not
his
Mind
as
yet
enlightned
by
the
Spirit
;
but
only
hath
that
inbred
Humane
Understanding
which
the
Creator
hath
endued
the
Minds
of
all
Men
withal
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Spiritual
Man
is
he
who
liveth
by
the
Spirit
,
having
his
Mind
enlightned
by
him
;
having
not
only
an
inbred
Humane
Understanding
,
but
rather
a
Spiritual
Understanding
b●stowed
on
him
graciously
;
wh●ch
the
Holy
Ghost
endues
the
Minds
of
Believers
withal
.
But
we
proceed
.
Sect.
43
Having
cleared
the
Impotency
to
discern
Spiritual
Things
spiritually
,
that
is
in
the
Minds
of
Natural
Men
by
reason
of
their
Spiritual
Blindness
,
or
that
Darkness
which
is
in
them
;
It
remains
that
we
consider
what
is
the
Power
and
Efficacy
of
this
Darkness
to
keep
them
in
a
constant
and
unconquerable
Aversation
from
God
and
the
Gospel
.
To
this
purpose
some
Testimonies
of
Scripture
must
be
also
considered
.
For
notwithstanding
all
other
Notions
and
Disputes
in
this
matter
,
for
the
most
part
complyant
with
the
Inclinations
and
Affections
of
corrupted
Nature
,
by
them
must
our
Judgments
be
determined
,
and
into
them
is
our
Faith
to
be
resolved
.
I
say
then
,
that
this
Spiritual
Darkness
hath
a
Power
over
the
Minds
of
Men
to
alienate
them
from
God
;
that
is
,
this
which
the
Scripture
so
calleth
,
is
not
a
meer
Privation
,
with
an
Impotency
in
the
Faculty
ensuing
thereon
;
but
a
depraved
Habit
,
which
powerfully
,
and
as
unto
them
in
whom
it
is
,
unavoidably
influenceth
their
Wills
and
Affections
into
an
opposition
unto
Spiritual
Things
;
the
Effects
whereof
the
World
is
visibly
filled
withal
at
this
Day
.
And
this
I
shall
manifest
first
in
General
,
and
then
in
Particular
Instances
.
And
by
the
whole
it
will
be
made
to
appear
,
that
not
only
the
Act
of
believing
and
turning
unto
God
,
is
the
sole
Work
and
Effect
of
Grace
,
which
the
Pelagians
did
not
openly
deny
,
and
the
Semi-pelagians
did
openly
grant
;
but
also
that
all
Power
and
Ability
for
it
,
properly
so
called
,
is
from
Grace
also
.
Sect.
44
(
1.
Col.
1.
13.
We
are
said
to
be
delivered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
from
the
Power
of
Darkness
.
The
word
signifies
such
a
Power
as
consists
in
Authority
or
Rule
,
that
bears
sway
,
and
commands
them
who
are
obnoxious
unto
it
.
Hence
the
Sins
of
Men
,
especially
those
of
a
greater
Guilt
than
ordinary
,
are
called
Works
of
Darkness
,
Ephes.
5.
11.
not
only
such
as
are
usually
perpetrated
in
the
dark
,
but
such
as
the
darkness
also
of
Mens
Minds
doth
encline
them
unto
and
naturally
produce
.
That
also
which
is
here
called
the
Power
of
Darkness
,
is
called
the
Power
of
Satan
,
Acts
26.
18.
For
I
acknowledg
that
it
is
not
only
or
meerly
the
internal
Darkness
,
or
blindness
of
the
Minds
of
Men
in
the
State
of
Nature
that
is
here
intended
,
but
the
whole
State
of
Darkness
,
with
what
is
contributed
thereunto
by
Satan
and
the
World
.
This
the
Prophet
speaks
of
,
Isa.
60.
2.
Behold
,
Darkness
shall
cover
the
Earth
,
and
gross
Darkness
the
People
,
but
the
Lord
shall
arise
upon
thee
.
Such
a
Darkness
it
is
as
nothing
can
dispel
,
but
the
Light
of
the
Lord
arising
on
and
in
the
Souls
of
Men
;
But
all
is
resolved
into
internal
Darkness
.
For
Satan
hath
no
Power
in
Men
,
nor
Authority
over
them
,
but
what
he
hath
by
means
of
this
Darkness
.
For
by
this
alone
doth
that
Prince
of
the
Power
of
the
Air
work
effectually
in
the
Children
of
Disobedience
,
Ephes.
2.
2.
Hereby
doth
he
seduce
,
pervert
,
and
corrupt
them
;
nor
hath
he
any
way
to
fortifie
and
confirm
their
Minds
against
the
Gospel
,
but
by
increasing
this
blindness
or
darkness
in
them
,
2
Cor.
4.
4.
Sect.
45
An
Evidence
of
the
Power
and
Efficacy
of
this
Darkness
,
we
may
find
in
the
Devil
himself
.
The
Apostle
Peter
tells
us
,
That
the
Angels
who
sinned
are
kept
unto
Judgment
under
Chains
of
Darkness
,
2
Pet.
2.
4.
It
is
plain
that
there
is
an
allusion
in
the
words
unto
the
dealings
of
Men
with
stubborn
and
hainous
Malefactors
.
They
do
not
presently
execute
them
upon
their
Offences
,
nor
when
they
are
first
apprehended
.
They
must
be
kept
unto
a
solemn
day
of
Tryal
and
Judgment
.
But
yet
to
secure
them
that
they
make
no
escape
,
they
are
bound
with
Chains
which
they
cannot
deliver
themselves
from
.
Thus
God
deals
with
fallen
Angels
.
For
although
yet
they
go
to
and
fro
in
the
Earth
,
and
walk
up
and
down
in
it
,
as
also
in
the
Air
,
in
a
seeming
Liberty
and
at
their
pleasure
,
yet
are
they
under
such
Chains
as
shall
securely
hold
them
unto
the
great
Day
of
their
Judgment
and
Execution
.
That
they
may
not
escape
their
appointed
Doom
,
they
are
held
in
Chains
of
Darkness
.
They
are
alwayes
so
absolutely
and
universally
under
the
Power
of
God
,
as
that
they
are
not
capable
of
the
Vanity
of
a
Thought
for
the
subducting
themselves
from
under
it
.
But
whence
is
it
that
in
all
their
Wisdom
,
Experience
,
and
long-continued
Prospect
which
they
have
had
of
their
future
eternal
Misery
,
none
of
them
ever
have
attempted
,
or
ever
will
,
a
mitigation
of
their
Punishment
or
Deliverance
from
it
,
by
Repentance
and
Complyance
with
the
Wild
of
God
?
This
is
alone
from
their
own
Darkness
,
in
the
Chains
whereof
they
are
so
bound
;
that
although
they
believe
their
own
everlasting
ruine
,
and
tremble
at
the
Vengeance
of
God
therein
,
yet
they
cannot
but
continue
in
their
course
of
Mischief
,
Disobedience
and
Rebellion
.
And
although
Natural
Men
are
not
under
the
same
obdurateness
with
them
,
as
having
a
way
of
Escape
and
Deliverance
provided
for
them
,
and
proposed
unto
them
which
they
have
not
;
yet
this
Darkness
is
no
less
effectual
to
bind
them
in
a
State
of
Sin
,
without
the
powerful
Illumination
of
the
Holy
Ghost
,
than
it
is
in
the
Devils
themselves
.
And
this
may
be
farther
manifested
by
the
Consideration
of
the
Instances
wherein
it
puts
forth
its
Efficacy
in
them
.
Sect.
46
First
;
It
fills
the
Mind
with
enmity
against
God
,
and
all
the
Things
of
God
;
Col.
1.
21.
You
were
Enemies
in
your
Minds
;
Rom.
8.
7.
The
Carnal
Minds
is
enmity
against
God
,
it
is
not
subject
unto
the
Law
of
God
,
neither
indeed
can
it
be
.
And
the
Carnal
Mind
there
intended
,
is
that
which
is
in
every
Man
who
hath
not
received
,
who
is
not
made
Partaker
of
the
Spirit
of
God
,
in
a
peculiar
saving
manner
,
as
is
at
large
declared
in
the
whole
Discourse
of
the
Apostle
,
v.
5.
6
,
9
,
10
,
11.
So
that
the
Pretence
is
vain
and
directly
contradictory
to
the
Apostle
,
that
it
is
only
one
sort
of
fleshly
sensual
unregenerate
Men
whom
he
intends
.
This
confidence
,
not
only
in
perverting
,
but
openly
opposing
of
the
Scripture
,
is
but
of
a
late
date
,
and
that
which
few
of
the
Ancient
Enemies
of
the
Grace
of
God
did
rise
up
unto
.
Now
God
in
himself
is
infinitely
Good
and
Desirable
.
How
great
is
his
Goodness
!
How
great
is
his
Beauty
!
Zech.
9.
17.
There
is
nothing
in
him
but
what
is
suited
to
draw
out
,
to
answer
and
fill
the
Affections
of
the
Soul
.
Unto
them
that
know
him
,
he
is
the
only
Delight
,
Rest
,
and
Satisfaction
.
Whence
then
doth
it
come
to
pass
that
the
Minds
of
Men
should
be
filled
and
possessed
with
enmity
against
him
?
Enmity
against
,
and
hatred
of
Him
who
is
absolute
and
infinite
Goodness
,
seem
incompatible
unto
our
Humane
Affections
.
But
they
arise
from
this
Darkness
,
which
is
the
Corruption
and
Depravation
of
our
Nature
;
by
the
Ways
that
shall
be
declared
.
Sect.
47
It
is
pretended
and
pleaded
by
some
in
these
dayes
,
that
upon
an
Apprehension
of
the
Goodness
of
the
Nature
of
God
,
as
manifested
in
the
Works
and
Light
of
Nature
,
Men
may
,
without
any
other
Advantages
,
love
him
above
all
and
be
accepted
with
him
.
But
as
this
would
render
Christ
and
the
Gospel
,
as
objectively
proposed
,
if
not
useless
,
yet
not
indispensibly
necessary
,
so
I
desire
to
know
how
this
enmity
against
God
,
which
the
Minds
of
all
Natural
Men
are
filled
withal
,
if
we
may
believe
the
Apostle
,
comes
to
be
removed
and
taken
away
,
so
as
that
they
should
love
him
above
all
,
seeing
these
things
are
absolute
extreams
and
utterly
irreconcileable
?
This
must
be
either
by
the
Power
of
the
Mind
it self
upon
the
proposal
of
God's
Goodness
unto
it
,
or
by
the
effectual
Operation
in
it
and
upon
it
of
the
Spirit
of
God
.
Any
other
way
is
not
pretended
unto
;
and
the
latter
is
that
which
we
contend
for
.
And
as
to
the
former
,
the
Apostle
supposeth
the
Goodness
of
God
,
and
the
proposal
of
this
Goodness
of
God
unto
the
Minds
of
Men
;
not
only
as
revealed
in
the
Works
of
Nature
,
but
also
in
the
Law
and
Gospel
,
and
yet
affirms
that
the
Carnal
Mind
which
is
in
every
Man
,
is
enmity
against
him
.
And
in
Enmity
there
is
neither
Disposition
nor
Inclination
to
Love
.
In
such
Persons
there
can
be
no
more
true
Love
of
God
,
than
is
consistent
with
enmity
to
him
and
against
him
Sect.
48
All
Discourses
therefore
about
the
Acceptance
they
shall
find
with
God
,
who
love
him
above
all
for
his
Goodness
,
without
any
farther
Communications
of
Christ
or
the
Holy
Spirit
unto
them
,
are
vain
and
empty
,
seeing
there
never
was
nor
ever
will
be
any
one
dram
of
such
Love
unto
God
in
the
World
.
For
what-ever
Men
may
fancy
concerning
the
Love
of
God
▪
where
this
Enmity
arising
from
Darkness
is
unremoved
by
the
●pirit
of
Grace
and
Love
,
it
is
but
a
self
pleasing
with
those
false
Nations
of
God
which
this
Darkness
suggests
unto
them
.
With
these
they
either
please
themselves
or
are
terrified
,
as
they
represent
Things
to
their
Corrupt
Reason
and
Phancies
.
Men
in
this
State
destitute
of
Divine
Revelation
,
did
of
old
seek
aster
God
,
Acts
17.
27.
as
Men
groping
in
the
Dark
.
And
although
they
did
in
some
measure
find
him
and
know
him
,
so
far
as
that
from
the
Things
that
were
made
they
came
to
be
acquainted
with
his
eternal
Power
and
God-head
,
Rom.
1.
20
,
21.
yet
he
was
still
absolutely
unto
them
the
unknown
God
,
Acts
17.
23.
whom
they
ignorantly
worshipped
;
that
is
,
they
directed
some
Worship
to
him
in
the
Dedication
of
their
Altars
,
but
knew
him
not
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
they
entertained
all
of
them
false
Notions
of
God
,
is
from
hence
evident
that
none
of
them
,
either
by
vertue
of
their
knowledg
of
him
did
free
themselves
from
gross
Idolatry
,
which
is
the
greatest
Enmity
unto
him
;
or
did
not
countenance
themselves
in
many
Impie●ies
or
Sins
,
from
those
Notions
they
had
received
of
God
and
his
Goodness
,
Rom.
1.
20
,
21.
The
issue
of
their
Disquisitions
after
the
Nature
of
God
was
,
that
they
glorified
him
not
,
but
became
vain
in
their
Imaginations
,
and
their
foolish
Hearts
were
darkned
.
Upon
the
common
Principles
of
the
first
Being
and
the
chiefest
Good
,
their
Fancy
or
Imaginations
raised
such
Notions
of
God
,
as
pleased
and
delighted
them
,
and
drew
out
their
Affections
;
which
was
not
indeed
unto
God
and
his
Goodness
,
but
unto
the
Effect
and
Product
of
their
own
Imaginations
.
And
hence
it
was
that
those
that
had
the
most
raised
Apprehensions
concerning
the
Nature
,
Being
,
Goodness
of
God
,
with
the
highest
Expressions
of
a
constant
Admiration
of
him
and
Love
unto
him
,
when
by
any
means
the
true
God
indeed
was
declared
unto
them
as
he
hath
revealed
himself
,
and
as
he
will
be
known
,
these
great
admirers
and
lovers
of
Divine
Goodness
were
constantly
the
greatest
Opposers
of
him
,
and
Enemies
unto
him
.
And
an
uncontroulable
Evidence
this
is
,
That
the
Love
of
Divine
Goodness
,
which
some
do
fancy
,
in
Persons
destitute
of
Supernatural
Revelation
and
other
Aids
of
Grace
,
was
in
the
best
of
them
placed
on
the
Products
of
their
own
Imaginations
,
and
not
on
God
himself
.
Sect.
49
But
omitting
them
,
we
may
consider
the
Effects
of
this
Darkness
working
by
Enmity
in
the
Minds
of
them
who
have
the
Word
preached
unto
them
.
Even
in
these
until
effectually
prevailed
on
by
victorious
Grace
,
either
closly
or
openly
it
exerts
it self
.
And
how-ever
they
may
be
doctrinally
instructed
in
true
Notions
concerning
God
and
his
Attributes
,
yet
in
the
Application
of
them
unto
themselves
,
or
in
the
consideration
of
their
own
concernment
in
them
,
they
always
err
in
their
hearts
.
All
the
Practical
Notions
they
have
of
God
,
tend
to
alienate
their
Hearts
from
him
;
and
that
either
by
contempt
,
or
by
an
undue
dread
and
terror
.
For
some
apprehend
him
slow
and
regardless
of
what
they
do
,
at
least
one
that
is
not
so
severely
displeased
with
them
,
as
that
it
should
be
necessary
for
them
to
seek
a
change
of
their
State
and
Condition
.
They
think
that
God
is
such
an
one
as
themselves
,
Psal.
50.
21.
at
least
that
he
doth
approve
them
and
will
accept
them
,
although
they
should
continue
in
their
sins
.
Now
this
is
a
Fruit
of
the
highest
Enmity
against
God
,
though
palliated
with
the
pretence
of
the
most
raised
Notions
and
Apprehensions
of
his
Goodness
.
For
as
it
is
an
hainous
Crime
to
imagine
an
outward
shape
of
the
Divine
Nature
,
and
that
God
is
like
to
Men
or
Beasts
,
the
height
of
the
Sin
of
the
most
gross
Idolaters
,
Rom.
1.
23.
Psal.
106.
20.
so
it
is
a
Sin
of
an
higher
Provocation
,
to
conceive
him
so
for
like
unto
bestial
Men
,
as
to
approve
and
accept
of
them
in
their
Sins
.
Yet
this
false
Notion
of
God
,
even
when
his
Nature
and
Will
are
objectively
revealed
in
the
Word
,
this
Darkness
doth
and
will
maintain
in
the
Minds
of
Men
,
whereby
they
are
made
obstinate
in
their
sin
to
the
uttermost
.
And
where
this
fails
,
it
will
on
the
other
hand
represent
God
all
Fire
and
Fury
,
inexorable
and
intractable
.
See
Micah
6.
6.
Isa.
33.
14.
Gen.
4.
13.
Sect.
50
Moreover
this
Darkness
fills
the
Mind
with
Enmity
against
all
the
Ways
of
God
.
For
as
the
Carnal
Mind
is
Enmity
against
God
,
so
it
is
not
subject
unto
his
Law
,
neither
can
so
be
.
So
the
Apostle
informs
us
that
Men
are
alienated
from
the
Life
of
God
,
or
dislike
the
whole
way
and
work
of
living
unto
him
,
by
reason
of
the
ignorance
and
blindness
that
is
in
them
,
Ephes.
4.
18.
and
it
esteems
the
whole
Rule
and
Measure
of
it
to
be
foolishness
,
1
Cor.
1.
18
,
20.
But
I
must
not
too
long
insist
on
Particulars
,
although
in
these
dayes
wherein
some
are
so
apt
to
boast
in
proud
swelling
words
of
Vanity
,
concerning
the
Power
and
Sufficiency
of
the
Mind
,
even
with
respect
unto
Religion
and
Spiritual
Things
,
it
cannot
be
unseasonable
to
declare
what
is
the
Judgment
of
the
Holy
Ghost
,
plainly
expressed
in
the
Scriptures
in
this
Matter
;
and
one
Testimony
thereof
will
be
of
more
weight
with
the
Disciples
of
Jesus
Christ
,
than
a
thousand
Declamations
to
the
contrary
.
Sect.
51
Secondly
;
This
Darkness
fills
the
Mind
with
Wills
or
perverse
Lusts
that
are
directly
contrary
to
the
Will
of
God
,
Ephes.
2.
3.
There
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Wills
or
Lusts
of
the
Mind
;
that
is
,
the
habitual
Inclinations
of
the
Mind
unto
sensual
Objects
.
It
minds
earthly
things
,
Phil.
3.
19.
And
hence
the
Mind
it self
is
said
to
be
fleshly
,
Col.
2.
18.
As
unto
Spiritual
Things
,
it
is
born
of
the
Flesh
,
and
is
Flesh.
It
likes
,
savours
,
approves
of
nothing
but
what
is
carnal
,
sensual
,
and
vain
.
Nothing
is
suited
unto
it
,
but
what
is
either
curious
,
or
needless
,
or
superstitious
,
or
sensual
and
earthly
.
And
therefore
are
Men
said
to
walk
in
the
Vanity
of
their
Minds
.
In
the
whole
course
of
their
lives
they
are
influenced
by
a
predominant
Principle
of
Vanity
.
And
in
this
state
the
Thoughts
and
Imaginations
of
the
Mind
are
alwayes
set
on
work
to
provide
sensual
Objects
for
this
vain
and
fleshly
frame
;
Hence
are
they
said
to
be
evil
continually
,
Gen.
6.
5.
This
is
the
course
of
a
darkned
Mind
.
It
s
vain
frame
or
inclination
,
the
fleshly
Will
of
it
stirs
up
vain
Thoughts
and
Imaginations
;
it
minds
the
things
of
the
flesh
,
Rom.
8.
5.
These
thoughts
fix
on
,
and
represent
unto
the
Mind
Objects
suited
unto
the
satisfaction
of
its
Vanity
and
Lust.
With
these
the
Mind
committeth
folly
and
lewdness
,
and
the
fleshly
habit
thereof
is
thereby
heightned
and
confirmed
;
and
this
multiplies
Imaginations
of
its
own
kind
,
whereby
Men
inflame
themselves
,
Isa.
57.
5.
waxing
worse
and
worse
.
And
the
particular
bent
of
these
Imaginations
,
doth
answer
the
Predominancy
of
any
especial
Lust
in
the
heart
or
mind
.
Sect.
52
It
will
be
Objected
,
That
although
these
things
are
so
in
many
,
especially
in
Persons
that
are
become
profligate
in
sin
,
yet
proceeding
from
their
Wills
and
corrupt
sensual
Affections
,
they
argue
not
an
Impotency
in
the
Mind
to
discern
and
receive
Spiritual
Things
;
but
notwithstanding
these
Enormities
of
some
,
the
Faculty
of
the
Mind
is
still
endued
with
a
Power
of
discerning
,
judging
and
believing
Spiritual
Things
in
a
due
manner
.
Answ.
1.
We
do
not
discourse
concerning
the
weakness
and
disability
of
the
Mind
in
and
about
these
things
,
which
is
as
it
were
a
natural
Impotency
like
blindness
in
the
Eyes
,
which
hath
been
both
explained
and
confirmed
before
.
But
it
is
a
Moral
Disability
,
and
that
as
unto
all
the
Powers
of
Nature
invincible
,
as
unto
the
right
receiving
of
Spiritual
Things
,
which
ensues
on
that
corrupt
Depravation
of
the
Mind
in
the
state
of
Nature
that
the
Scripture
calls
darkness
or
blindness
,
which
we
intend
.
(
2.
)
Our
present
Testimonies
have
sufficiently
confirmed
,
that
all
the
Instances
mentioned
,
do
proceed
from
the
Depravation
of
the
Mind
.
And
whereas
this
is
common
unto
,
and
equal
in
all
unregenerate
Men
,
if
it
produce
not
in
all
Effects
to
the
same
degree
of
Enormity
,
it
is
from
some
Beams
of
Light
,
and
secret
Convictions
from
the
Holy
Spirit
,
as
we
shall
afterwards
declare
.
(
3.
)
Our
only
aim
is
to
prove
the
indispensible
necessity
of
a
saving
Work
of
Illumination
on
the
Mind
,
to
enable
it
to
receive
Spiritual
Things
spiritually
,
which
appears
sufficiently
from
the
Efficacy
of
this
Darkness
,
whence
a
Man
hath
no
ability
to
disintangle
or
save
himself
.
For
also
;
Sect.
53
Thirdly
;
It
fills
the
Mind
with
Prejudices
against
Spiritual
Things
,
as
proposed
unto
them
in
the
Gospel
.
And
from
these
Prejudices
it
hath
neither
Light
nor
Power
to
extricate
it self
.
No
small
part
of
its
Depravation
consists
in
its
readiness
to
embrace
them
,
and
pertinacious
adherence
unto
them
.
Some
few
of
these
Prejudices
may
be
instanced
.
(
1.
)
The
Mind
from
the
Darkness
that
is
in
it
,
apprehends
that
Spiritual
Things
,
the
Things
of
the
Gospel
as
they
are
proposed
,
have
an
utter
inconsistency
with
true
Contentment
and
Satisfaction
.
These
are
the
Things
which
all
Men
by
various
wayes
do
seek
after
.
This
is
the
Scent
and
Chase
which
they
so
eagerly
pursue
in
different
Tracts
,
and
Paths
innumerable
.
Something
they
would
attain
or
arrive
unto
,
which
should
satisfie
their
Minds
and
fill
their
Desires
.
And
this
commonly
before
they
have
had
any
great
Consideration
of
the
Proposals
of
the
Gospel
,
they
suppose
themselves
in
the
way
at
least
unto
,
by
those
little
Tastes
of
Satisfaction
unto
their
Lusts
,
which
they
have
obtained
in
the
wayes
of
the
World
.
And
these
hopeful
Beginnings
they
will
not
forgo
.
Isa.
57.
10.
Thou
art
wearied
in
the
greatness
of
thy
way
;
yet
saidst
thou
not
,
There
is
no
hope
;
Thou
hast
found
the
Life
of
thine
Hand
,
therefore
thou
wast
not
grieved
.
They
are
ready
oft-times
to
faint
in
the
pursuit
of
their
Lusts
,
because
of
the
Disappointments
which
they
find
in
them
,
or
the
Evils
that
attend
them
.
For
which
way
soever
they
turn
themselves
in
their
Course
,
they
cannot
but
see
or
shrewdly
suspect
that
the
end
of
them
is
,
or
will
be
Vanity
and
Vexation
of
Spirit
.
But
yet
they
give
not
over
the
pursuit
wherein
they
are
engaged
;
they
say
not
,
There
is
no
hope
.
And
the
Reason
hereof
is
,
because
they
find
the
Life
of
their
Hand
.
Something
or
other
comes
in
daily
,
either
from
the
Work
that
they
do
,
or
the
Company
they
keep
,
or
the
Expectation
they
have
,
which
preserves
their
Hope
alive
,
and
makes
them
unwilling
to
forgo
their
present
Condition
.
They
find
it
to
be
none
of
the
best
,
but
do
not
think
there
can
be
a
better
.
And
therefore
their
only
design
is
to
improve
or
to
thrive
in
it
.
If
they
might
obtain
more
Mirth
,
more
Wealth
,
more
Strength
and
Health
,
more
Assurance
of
their
Lives
,
more
Power
,
more
Honour
,
more
suitable
Objects
unto
their
sensual
Desires
,
then
they
suppose
it
would
be
better
than
it
is
;
but
as
for
any
thing
which
differeth
from
these
in
the
whole
kind
,
they
can
entertain
no
respect
for
it
.
In
this
State
and
Condition
,
Spiritual
Things
,
the
spiritual
mysterious
things
of
the
Gospel
are
proposed
unto
them
.
At
first
view
they
judg
that
these
Things
will
not
assist
them
in
the
pursuit
or
improvement
of
their
Carnal
Satisfactions
.
And
so
far
they
are
in
the
Right
,
they
judg
not
amiss
.
The
things
of
the
Gospel
will
give
neither
Countenance
nor
Help
to
the
Lusts
of
Men.
Nay
,
it
is
no
hard
matter
for
them
to
come
to
a
discovery
,
that
the
Gospel
being
admitted
in
the
Power
of
it
,
will
crucifie
and
mortifie
those
corrupt
Affections
,
which
hitherto
they
have
been
given
up
to
the
pursuit
of
.
For
this
it
plainly
declares
,
Col.
3.
1
,
2
,
3
,
4
,
5.
Tit.
2.
11
,
12.
Sect.
54
There
are
but
two
things
wherein
Men
seeking
after
Contentment
and
Satisfaction
are
concerned
.
First
,
The
Objects
of
their
Lusts
or
Desires
,
and
then
those
Lusts
and
Desires
themselves
.
The
former
may
be
considered
in
their
own
Nature
,
so
they
are
indifferent
,
or
as
they
are
capable
of
being
abused
to
corrupt
and
sinful
ends
.
In
the
first
way
,
as
the
Gospel
condemns
them
not
,
so
it
adds
nothing
to
them
unto
those
by
whom
it
is
received
.
It
gives
not
Men
more
Riches
,
Wealth
,
or
Honour
,
than
they
had
before
in
the
World
.
It
promises
no
such
thing
unto
them
that
do
receive
it
,
but
rather
the
contrary
.
The
latter
consideration
of
them
,
it
condemns
and
takes
away
.
And
for
the
desires
of
Men
themselves
,
the
avowed
Work
of
the
Gospel
is
to
mortifie
them
.
And
hereby
the
naturally
corrupt
Relation
which
is
between
these
Desires
and
their
Objects
,
is
broken
and
dissolved
.
The
Gospel
leaves
Men
unless
upon
extraordinary
occasions
,
their
Names
,
their
Reputations
,
their
Wealth
,
their
Honours
,
if
lawfully
obtained
and
possessed
.
But
the
League
that
is
between
the
Mind
and
these
things
in
all
Natural
Men
must
be
broken
.
They
must
no
more
be
looked
on
as
the
Chiefest
Good
,
or
in
the
place
thereof
,
nor
as
the
Matter
of
Satisfaction
,
but
must
give
place
to
spiritual
,
unseen
,
eternal
Things
.
This
secretly
alienates
the
Carnal
Mind
,
and
a
Prejudice
is
raised
against
it
,
as
that
which
would
deprive
the
Soul
of
all
its
present
Satisfaction
,
and
offers
nothing
in
the
room
of
them
that
is
suitable
to
any
of
its
Desires
or
Affections
.
For
by
reason
of
the
Darkness
that
it
is
under
the
Power
of
,
it
can
neither
discern
the
Excellency
of
the
Spiritual
and
Heavenly
Things
which
are
proposed
unto
it
,
nor
have
any
Affections
whereunto
they
are
proper
and
suited
,
so
that
the
Soul
should
go
forth
after
them
.
Hereby
this
Prejudice
becomes
invincible
in
their
Souls
.
They
neither
do
,
nor
can
,
nor
will
admit
of
those
things
which
are
utterly
inconsistent
with
all
things
wherein
they
hope
or
look
for
Satisfaction
.
And
Men
do
but
please
themselves
with
Dreams
and
Fancies
,
who
talk
of
such
a
reasonableness
and
excellency
in
Gospel-Truths
,
as
that
the
Mind
of
a
Natural
Man
will
discern
such
a
suitableness
in
them
unto
it self
,
so
as
thereon
to
receive
and
embrace
them
.
Nor
do
any
for
the
most
part
give
a
greater
Evidence
of
the
Prevalency
of
the
Darkness
and
Enmity
that
is
in
Carnal
Minds
against
the
Spiritual
Things
of
the
Gospel
,
as
to
their
Life
and
Power
,
than
those
who
most
pride
and
please
themselves
in
such
Discourses
.
Sect.
55
2dly
;
The
Mind
by
this
Darkness
is
filled
with
Prejudices
against
the
Mystery
of
the
Gospel
in
a
peculiar
manner
.
The
hidden
Spiritual
Wisdom
of
God
in
it
as
Natural
Men
cannot
receive
,
so
they
do
despise
it
;
and
all
the
parts
of
its
Declaration
they
look
upon
as
empty
and
unintelligible
Notions
.
And
this
is
that
Prejudice
whereby
this
Darkness
prevails
in
the
Minds
of
Men
otherwise
knowing
and
learned
;
it
hath
done
so
in
all
Ages
,
and
in
none
more
effectually
than
in
that
which
is
present
.
But
there
is
a
Sacred
,
Mysterious
Spiritual
Wisdom
in
the
Gospel
and
the
Doctrine
of
it
.
This
is
Fanatical
,
Chimerical
,
and
Foolish
to
the
wisest
in
the
World
whilst
they
are
under
the
Power
of
this
Darkness
.
To
demonstrate
the
Truth
hereof
,
is
the
Design
of
the
Apostle
Paul
,
1
Cor.
1
,
&
2.
For
he
directly
affirms
that
the
Doctrine
of
the
Gospel
is
the
Wisdom
of
God
in
a
Mystery
;
that
this
Wisdom
cannot
be
discerned
nor
understood
by
the
Wise
and
Learned
Men
of
the
World
who
have
not
received
the
Spirit
of
Christ
;
and
therefore
that
the
things
of
it
are
weakness
and
foolishness
unto
them
.
And
that
which
is
foolish
is
to
be
despised
;
yea
,
Folly
is
the
only
object
of
Contempt
.
And
hence
we
see
that
some
with
the
greatest
Pride
,
Scorn
and
Contempt
imaginable
,
do
despise
the
Purity
,
Simplicity
,
and
whole
Mystery
of
the
Gospel
,
who
yet
profess
they
believe
it
.
But
to
clear
the
whole
Nature
of
this
Prejudice
,
some
few
Things
may
be
distinctly
observed
.
Sect.
56
(
1.
)
There
are
two
sorts
of
Things
declared
in
the
Gospel
.
First
,
Such
as
are
absolutely
its
own
,
that
are
proper
and
peculiar
unto
it
;
Such
as
have
no
footsteps
in
the
Law
or
in
the
Light
of
Nature
,
but
are
of
a
pure
Revelation
peculiar
to
the
Gospel
.
Of
this
Nature
are
all
Things
concerning
the
Love
and
Will
of
God
in
Christ
Jesus
.
The
Mystery
of
his
Incarnation
,
of
his
Offices
and
whole
Mediation
,
of
the
Dispensation
on
the
Spirit
,
and
our
Participation
thereof
,
and
our
Union
with
Christ
thereby
;
our
Adoption
,
Justification
and
Effectual
Sanctification
thence
proceeding
:
in
brief
,
every
thing
that
belongs
unto
the
Purchase
and
Application
of
Saving-Grace
is
of
this
sort
.
These
things
are
purely
and
properly
Evangelical
,
peculiar
to
the
Gospel
alone
.
Hence
the
Apostle
Paul
,
unto
whom
the
Dispensation
of
it
was
committed
,
puts
that
eminency
upon
them
,
that
in
comparison
he
resolved
to
insist
on
nothing
else
in
his
Preaching
,
1
Cor.
2.
2.
And
to
that
purpose
doth
he
describe
his
Ministry
,
Ephes.
3.
7
,
8
,
9
,
10
,
11.
Sect.
57
(
2.
)
There
are
such
Things
declared
and
enjoyned
in
the
Gospel
,
as
have
their
Foundation
in
the
Law
and
Light
of
Nature
.
Such
are
all
the
Moral
Duties
which
are
taught
therein
.
And
two
things
may
be
observed
concerning
them
;
(
1.
)
That
they
are
in
some
measure
known
unto
Men
aliunde
from
other
Principles
.
The
inbred
concreated
Light
of
Nature
doth
,
though
obscurely
,
teach
and
confirm
them
.
So
the
Apostle
speaking
of
Mankind
in
general
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
1.
19.
That
which
may
be
known
of
God
,
is
manifested
in
themselves
.
The
Essential
Properties
of
God
rendring
our
Moral
Duty
to
him
necessary
,
are
known
by
the
Light
of
Nature
.
And
by
the
same
Light
are
Men
able
to
make
a
judgment
of
their
Actions
,
whether
they
be
Good
or
Evil
,
Rom.
2.
14
,
15.
And
this
is
all
the
Light
which
some
boast
of
,
as
they
will
one
day
find
to
their
disappointment
.
(
2.
)
There
is
on
all
Men
an
obligation
unto
Obedience
answerable
to
their
Light
concerning
these
things
.
The
same
Law
and
Light
which
discovereth
these
things
,
doth
also
enjoyn
their
Observance
.
Thus
is
it
with
all
Men
antecedently
unto
the
Preaching
of
the
Gospel
unto
them
.
In
this
Estate
of
Gospel
superadds
two
things
unto
the
Minds
of
Men.
(
1.
)
It
directs
us
unto
a
right
performance
of
these
things
;
from
a
right
Principle
,
by
a
right
Rule
,
and
to
a
right
End
and
Purpose
,
so
that
they
and
we
in
them
may
obtain
acceptance
with
God
.
Hereby
it
gives
them
a
new
Nature
,
and
turns
Moral
Duties
into
Evangelical
Obedience
.
(
2.
)
By
a
communication
of
that
Spirit
which
is
annexed
unto
its
Dispensation
,
it
supplies
us
with
strength
for
their
Performance
,
in
the
manner
it
prescribes
.
Sect.
58
Hence
it
follows
that
this
is
the
Method
of
the
Gospel
.
First
,
It
proposeth
and
declareth
things
which
are
properly
and
peculiarly
its
own
.
So
the
Apostle
sets
down
the
constant
Entrance
of
his
Preaching
,
1
Cor.
15.
3.
It
reveals
its
own
Mysteries
to
lay
them
as
the
Foundation
of
Faith
and
Obedience
.
It
inlayes
them
in
the
Mind
,
and
thereby
conforms
the
whole
Soul
unto
them
;
See
Rom.
6.
17.
Gal.
4.
19.
Tit.
2.
11
,
12.
1
Cor.
3.
11.
2
Cor.
3.
18.
This
Foundation
being
laid
,
without
which
it
hath
as
it
were
nothing
to
do
with
the
Souls
of
Men
,
nor
will
proceed
unto
any
other
thing
,
with
them
by
whom
this
its
first
Work
is
refused
,
it
then
grafts
all
Duties
of
Moral
Obedience
on
this
stock
of
Faith
in
Christ
Jesus
.
This
is
the
Method
of
the
Gospel
,
which
the
Apostle
Paul
observeth
in
all
his
Epistles
.
First
,
He
declares
the
Mysteries
of
Faith
that
are
peculiar
to
the
Gospel
,
and
then
descends
unto
those
Moral
Duties
which
are
regulated
thereby
.
But
the
Prejudice
we
mentioned
inverts
the
Order
of
these
things
.
Those
who
are
under
the
Power
of
it
,
when
on
various
accounts
they
give
admittance
unto
the
Gospel
in
general
,
yet
they
fix
their
Minds
firstly
and
principally
on
the
things
which
have
their
Foundation
in
the
Law
and
Light
of
Nature
.
These
they
know
and
have
some
acquaintance
with
in
themselves
,
and
therefore
cry
them
up
,
although
not
in
their
proper
place
,
nor
to
their
proper
end
.
These
they
make
the
foundation
according
to
the
place
which
they
held
in
the
Law
of
Nature
and
Covenant
of
Works
,
whereas
the
Gospel
allows
them
to
be
only
necessary
Superstructions
on
the
Foundation
.
But
resolving
to
give
unto
Moral
Duties
the
Preheminence
in
their
Minds
,
they
consider
afterwards
the
peculiar
Doctrines
of
the
Gospel
with
one
or
other
of
these
Effects
:
For
(
1.
)
some
in
a
manner
wholly
despise
them
,
reproaching
those
by
whom
they
are
singularly
professed
.
What
is
contained
in
them
,
is
of
no
importance
in
their
Judgment
,
compared
with
the
more
necessary
Duties
of
Morality
which
they
pretend
to
embrace
;
and
to
acquit
themselves
of
the
trouble
of
a
search
into
them
,
reject
them
as
unintelligible
or
unnecessary
.
Or
(
2.
)
they
will
by
forced
Interpretations
,
enervating
the
Spirit
,
and
perverting
the
Mystery
of
them
,
square
and
fit
them
to
their
own
low
and
Carnal
Apprehensions
.
They
would
reduce
the
Gospel
and
all
the
Mysteries
of
it
,
to
their
own
Light
as
some
,
to
Reason
as
others
,
to
Philosophy
as
the
rest
;
And
let
them
who
comply
not
with
their
weak
and
carnal
Notions
of
things
,
expect
all
the
contemptuous
Reproaches
which
the
proud
pretenders
unto
Science
and
Wisdom
of
old
,
cast
upon
the
Apostles
and
first
Preachers
of
the
Gospel
.
Hereby
advancing
Morality
above
the
Mystery
and
Grace
of
the
Gospel
,
they
at
once
reject
the
Gospel
,
and
destroy
Morality
also
;
for
taking
it
off
from
its
proper
Foundation
,
it
falls
into
the
Dirt
,
whereof
the
Conversation
of
the
Men
of
this
Perswasion
is
no
small
Evidence
.
Sect.
59
From
this
Prejudice
it
is
,
that
the
Spiritual
Things
of
the
Gospel
are
by
many
despised
and
contemned
.
So
God
spake
of
Ephraim
,
Hos.
8.
12.
I
have
written
to
him
the
great
things
of
the
Law
,
but
they
were
counted
as
a
strange
thing
.
The
things
intended
were
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
,
manifold
,
various
things
of
the
Law
.
That
which
the
Law
was
then
unto
that
People
,
that
is
the
Gospel
now
unto
us
.
The
Torah
was
the
intire
Means
of
God's
communicating
his
Mind
and
Will
unto
them
,
as
his
whole
Counsel
is
revealed
unto
us
by
the
Gospel
.
These
things
he
wrote
unto
them
,
or
made
them
in
themselves
and
their
Revelation
plain
and
perspicuous
.
But
when
all
was
done
they
were
esteemed
by
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
is
also
the
Gospel
,
a
thing
forreign
and
alien
unto
the
Minds
of
Men
,
which
they
intend
not
to
concern
themselves
in
.
They
will
heed
the
things
that
are
cognate
unto
the
Principles
of
their
Nature
,
things
morally
Good
or
Evil
;
but
for
the
hidden
Wisdom
of
God
in
the
Mystery
of
the
Gospel
,
it
is
esteemed
by
them
as
a
strange
thing
.
And
innumerable
other
Prejudices
of
the
same
Nature
doth
this
Darkness
fill
the
Minds
of
Men
withal
,
whereby
they
are
powerfully
,
and
as
unto
any
Light
or
Strength
of
their
own
,
invincibly
kept
off
from
receiving
of
Spiritual
Things
in
a
spiritual
manner
.
Sect.
60
Again
,
the
Power
and
Efficacy
of
this
Darkness
in
and
upon
the
Souls
of
Unregenerate
Men
,
will
be
farther
evidenced
by
the
Consideration
of
its
especial
Subject
,
or
the
Nature
and
Use
of
that
Faculty
which
is
affected
with
it
.
This
is
the
Mind
or
Understanding
.
Light
and
Knowledg
,
are
intellectual
Vertues
or
Perfections
of
the
Mind
;
and
that
in
every
kind
what-ever
,
whether
in
things
Natural
,
Moral
or
Spiritual
.
The
Darkness
whereof
we
treat
,
is
the
Privation
of
Spiritual
Light
,
or
the
want
of
it
.
And
therefore
are
they
opposed
unto
one
another
;
You
were
Darkness
,
but
are
Light
in
the
Lord
,
Ephes.
5.
8.
It
is
therefore
the
Mind
or
Understanding
,
which
is
affected
with
this
Darkness
,
which
is
vitiated
and
depraved
by
it
.
Now
the
Mind
may
be
considered
two
ways
;
(
1.
)
As
it
is
Theoretical
or
Contemplative
,
discerning
and
judging
of
things
proposed
unto
it
.
So
it
is
its
office
to
find
out
,
consider
,
discern
and
apprehend
the
truth
of
Things
.
In
the
Case
before
us
,
it
is
the
duty
of
the
Mind
to
apprehend
,
understand
and
receive
the
Truths
of
the
Gospel
as
they
are
proposed
unto
it
,
in
the
manner
of
,
and
unto
the
end
of
their
proposal
.
This
,
as
we
have
manifested
,
by
reason
of
its
Depravation
it
neither
doth
nor
is
able
to
do
,
John
1.
5.
2
Cor.
2.
14.
(
2.
)
It
may
be
considered
as
it
is
practical
,
as
to
the
Power
it
hath
to
direct
the
whole
Soul
,
and
determine
the
Will
unto
actual
Operation
according
to
its
Light
.
I
shall
not
enquire
at
present
whether
the
Will
as
to
the
specification
of
its
Acts
,
do
necessarily
follow
the
determination
of
the
Mind
or
practical
Understanding
.
I
am
at
no
more
,
but
that
it
is
the
directive
Faculty
of
the
Soul
as
unto
all
Moral
and
Spiritual
Operations
.
Hence
it
follows
;
Sect.
61
(
1.
)
That
nothing
in
the
Soul
,
not
the
Will
and
Affections
,
can
will
,
desire
,
or
cleave
unto
any
good
,
but
what
is
presented
unto
them
by
the
Mind
,
and
as
it
is
presented
.
That
Good
what-ever
it
be
which
the
Mind
cannot
discover
,
the
Will
cannot
chuse
,
nor
the
Affections
cleave
unto
.
All
their
actings
about
and
concerning
them
,
are
not
such
as
answer
their
Duty
.
This
our
Saviour
directs
us
to
the
consideration
of
,
Mat.
6.
22
,
23.
The
Light
of
the
Body
is
the
Eye
;
if
therefore
thine
Eye
be
single
,
the
whole
Body
shall
be
full
of
Light
.
But
if
thine
Eye
be
evil
,
the
whole
Body
shall
be
full
of
Darkness
;
if
therefore
the
Light
that
is
in
thee
be
Darkness
,
how
great
is
that
Darkness
?
As
the
Eye
is
naturally
the
Light
of
the
Body
,
or
the
means
thereof
,
so
is
the
Mind
unto
the
Soul
.
And
if
Darkness
be
in
the
Eye
,
not
only
the
Eye
but
the
whole
Body
is
in
Darkness
,
because
in
the
Eye
alone
is
the
Light
of
the
whole
;
so
if
the
Mind
be
under
Darkness
,
the
whole
Soul
is
so
also
,
because
it
hath
no
Light
but
by
the
Mind
.
And
hence
both
is
Illumination
sometimes
taken
for
the
whole
Work
of
Conversion
unto
God
,
and
the
Spiritual
Actings
of
the
Mind
by
the
Renovation
of
the
Holy
Ghost
,
are
constantly
proposed
,
as
those
which
precede
any
gracious
Actings
in
the
Will
,
Heart
and
Life
;
as
we
shall
shew
afterwards
.
(
2.
)
As
the
Soul
can
no
way
by
any
other
of
its
Faculties
receive
,
embrace
or
adhere
unto
that
Good
in
a
saving
manner
,
which
the
Mind
doth
not
savingly
apprehend
;
so
where
the
Mind
is
practically
deceived
,
or
any
way
captivated
under
the
Power
of
Prejudices
,
the
Will
and
the
Affections
,
can
no
way
free
themselves
from
entertaining
that
evil
which
the
Mind
hath
perversly
assented
unto
.
Thus
where
the
Mind
is
reprobate
or
void
of
a
sound
Judgment
;
so
as
to
call
God
Evil
,
and
Evil
Good
;
the
Heart
,
Affections
,
and
Conversation
will
be
conformable
thereunto
,
Rom.
1.
28
,
29.
And
in
the
Scripture
,
the
deceit
of
the
Mind
is
commonly
laid
down
as
the
Principle
of
all
Sin
what-ever
,
1
Tim.
2.
14.
Heb.
3.
12
,
13.
2
Cor.
11.
3.
Sect.
62
And
this
is
a
brief
Delineation
of
the
state
of
the
Mind
of
Man
whilst
unregenerate
,
with
respect
unto
Spiritual
Things
.
And
from
what
hath
been
spoken
,
we
do
conclude
that
the
Mind
in
the
state
of
Nature
is
so
depraved
,
vitiated
and
corrupted
,
that
it
is
not
able
upon
the
proposal
of
Spiritual
Things
unto
it
in
the
Dispensation
and
Preaching
of
the
Gospel
,
to
understand
,
receive
and
embrace
them
in
a
spiritual
and
saving
manner
,
so
as
to
have
the
sactifying
Power
of
them
thereby
brought
into
and
fixed
in
the
Soul
,
without
an
internal
,
especial
,
immediate
,
supernatural
,
effectual
enlightning
Act
of
the
Holy
Ghost
;
which
what
it
is
,
and
wherein
it
doth
consist
,
shall
be
declared
.
Life
and
Death
,
Natural
and
Spiritual
,
Compared
.
CHAP.
IV.
(
1.
)
Of
Death
in
Sin
.
All
Unregenerate
Men
Spiritually
Dead
.
(
2.
)
Spiritual
Death
two-fold
.
Moral
.
(
3.
)
Metaphorical
.
(
4.
)
Life
Natural
,
what
it
is
,
and
wherein
it
consists
.
(
5.
)
Death
Natural
,
with
its
necessary
Consequents
.
(
6
,
7
,
8.
)
The
Supernatural
Life
of
Adam
in
Innocency
,
in
its
Principle
,
Acts
,
and
Power
.
(
9
,
10.
)
Differences
between
it
and
our
Spiritual
Life
in
Christ
.
(
11
,
12.
)
Death
Spiritual
a
Privation
of
the
Life
we
had
in
Adam
;
a
Negation
of
the
Life
of
Christ
.
(
13.
)
Privation
of
a
Principle
of
all
Life
to
God
.
Spiritual
Impotency
therein
.
(
14.
)
Differences
between
Death
Natural
and
Spiritual
.
(
15
,
16
,
17.
)
The
Use
of
Precepts
,
Promises
,
and
Threatnings
.
(
18
,
19
,
20
,
21.
)
No
Man
perisheth
meerly
for
want
of
Power
.
(
22
,
23
,
24.
)
No
Vital
Acts
in
an
estate
of
Death
;
the
Way
of
the
Communication
of
Spiritual
Life
.
(
25
,
26
,
27
,
28.
)
Of
what
Nature
are
the
best
Works
of
Persons
Unregenerate
.
(
29.
)
No
Disposition
unto
Spiritual
Life
under
the
Power
of
Spiritual
Death
.
Sect.
1
ANother
Description
that
the
Scripture
gives
of
Unregenerate
Men
as
to
their
State
and
Condition
is
,
That
they
are
Spiritually
Dead
.
And
hence
in
like
manner
it
follows
,
that
there
is
a
necessity
of
an
internal
,
powerful
,
effectual
Work
of
the
Holy
Ghost
on
the
Souls
of
Men
,
to
deliver
them
out
of
this
State
and
Condition
by
Regeneration
.
And
this
principally
respects
their
Wills
and
Affections
,
as
the
Darkness
and
Blindness
before
described
doth
their
Minds
and
Understandings
.
There
is
a
Spiritual
Life
whereby
Men
live
unto
God
;
This
they
being
Strangers
unto
,
and
Alienate
from
,
are
spiritually
dead
.
And
this
the
Scripture
declares
concerning
all
Unregenerate
Persons
,
partly
in
direct
words
,
and
partly
in
other
Assertions
of
the
same
importance
.
Of
the
first
sort
the
Testimonies
are
many
and
express
;
Ephes.
2.
1.
You
were
dead
in
Trespasses
and
Sins
;
v.
5.
When
you
were
dead
in
sins
;
Col.
2.
13.
And
you
being
dead
in
your
sins
,
and
the
uncircumcision
of
your
flesh
;
2
Cor.
5.
14.
If
one
died
for
all
,
then
were
all
dead
;
Rom.
5.
15.
Through
the
offence
of
one
many
are
dead
;
v.
12.
Death
passed
on
all
Men
,
for
that
all
have
sinned
.
And
the
same
is
asserted
in
the
second
Way
,
where
the
Recovery
and
Restauration
of
Men
by
the
Grace
of
Christ
is
called
their
Quickning
,
or
the
bestowing
of
a
New
Life
upon
them
,
For
this
supposeth
that
they
were
dead
or
destitute
of
that
Life
which
in
this
Revivification
is
communicated
unto
them
.
For
that
alone
can
be
said
to
be
quickened
,
which
was
dead
before
.
See
Ephes.
2.
5.
Joh.
5.
21.
Joh.
6.
63.
Sect.
2
This
Death
that
Unregenerate
Persons
are
under
is
two-fold
;
(
1.
)
Legal
with
reference
unto
the
sentence
of
the
Law
.
The
Sanction
of
the
Law
was
,
that
upon
Sin
Man
should
dye
.
In
the
day
thou
eatest
thereof
thou
shalt
dye
the
death
,
Gen.
2.
17.
Upon
this
sentence
Adam
and
all
his
Posterity
became
dead
in
Law
,
morally
dead
,
or
obnoxious
unto
death
penally
,
and
adjudged
unto
it
.
This
Death
is
intended
in
some
of
the
Places
before
mentioned
;
as
Rom.
5.
12.
and
it
may
be
also
2
Cor.
5.
14.
For
as
Christ
dyed
,
so
were
all
dead
.
He
dyed
penally
under
the
sentence
of
the
Law
,
and
all
were
obnoxious
unto
death
or
dead
on
that
Account
.
But
this
is
not
the
Death
which
I
intend
,
neither
are
we
delivered
from
it
by
Regeneration
but
by
Justification
,
Rom.
8.
1.
Sect.
3
(
2.
)
There
is
in
them
a
Spiritual
Death
called
so
Metaphorically
from
the
Analogie
and
Proportion
that
it
bears
unto
death
Natural
.
Of
great
Importance
it
is
to
know
the
true
nature
hereof
,
and
how
by
Reason
thereof
Unregenerate
Men
are
utterly
disabled
from
doing
any
thing
that
is
spiritually
Good
,
until
they
are
quickened
by
the
Almighty
Power
and
irresistible
Efficacy
of
the
Holy
Ghost
.
Wherefore
to
declare
this
aright
we
must
consider
the
nature
of
Life
and
Death
natural
,
in
Allusion
whereunto
the
Spiritual
estate
of
Unregenerate
Men
is
thus
described
.
Life
in
general
,
or
the
Life
of
a
Living
Creature
is
,
Actus
Vivificantis
in
Vivificatum
per
unionem
utriusque
,
The
Act
of
a
quickning
Principle
on
a
Subject
to
be
quickened
,
by
Virtue
of
their
Union
.
And
three
things
are
to
be
considered
in
it
.
(1)
The
Principle
of
Life
it self
.
And
this
in
man
is
the
Rational
living
Soul
;
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gen.
2.
7.
God
breathed
into
his
nostrils
the
breath
of
Life
,
and
Man
became
a
living
Soul
.
Having
formed
the
Body
of
man
of
the
Dust
of
the
Earth
,
he
designed
him
a
Principle
of
Life
Superior
unto
that
of
bruit
Creatures
,
which
is
but
the
Exurgency
and
Spirit
of
their
Temperature
and
Composition
,
though
peculiarly
educed
by
the
formative
Vertue
and
Power
of
the
Holy
Ghost
,
as
hath
been
before
declared
.
He
creates
for
him
therefore
a
separate
,
distinct
,
animating
soul
,
and
infuseth
it
into
the
matter
prepared
for
its
Reception
.
And
as
he
did
thus
in
the
Beginning
of
the
Creation
of
the
Species
or
Kind
of
humane
Race
in
its
first
Individuals
,
so
he
continueth
to
do
the
same
in
the
ordinary
course
of
the
Works
of
his
Providence
for
the
continuation
of
it
.
For
having
ordained
the
Preparation
of
the
Body
by
Generation
,
he
immediately
infuseth
into
it
the
Living
Soul
,
the
Breath
of
Life
.
(2)
There
is
the
Actus
primus
,
or
the
quickning
act
of
this
Principle
on
the
Principle
quickned
in
and
by
Vertue
of
Union
.
Hereby
the
whole
man
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Living
Soul
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
person
quickned
by
a
Vital
Principle
,
and
enabled
for
all
naturally
Vital
Actions
.
(
3.
)
There
are
the
Acts
of
this
Life
it self
.
And
they
are
of
two
sorts
.
(1)
Such
as
flow
from
Life
,
as
Life
:
(2)
Such
as
proceed
from
it
,
as
such
a
Life
,
from
the
Principle
of
a
Rational
Soul
.
Those
of
the
first
sort
are
natural
and
necessary
;
as
are
all
the
Actings
,
and
Energies
of
the
Senses
,
of
the
locomotive
Faculty
,
as
also
what
belongs
unto
the
receiving
and
improving
of
Nutriment
.
These
are
Acts
of
Life
;
whence
the
Psalmist
proves
Idols
to
be
dead
things
,
from
the
want
of
them
;
so
far
are
they
from
having
a
Divine
Life
,
as
that
they
have
no
Life
at
all
;
Psal.
115.
4
,
5
,
6
,
7.
These
are
Acts
of
Life
as
Life
,
inseparable
from
it
,
and
their
End
is
to
preserve
the
Union
of
the
whole
,
between
the
quickning
and
quickned
Principles
.
(2)
There
are
such
Acts
of
Life
as
proceed
from
the
especial
nature
of
this
quickning
Principle
.
Such
are
all
the
elicit
,
and
imperate
Acts
of
our
Understandings
and
Wills
;
all
Actions
that
are
voluntary
,
rational
and
peculiarly
humane
.
These
proceed
from
that
special
kind
of
Life
,
which
is
given
by
the
especial
quickning
Principle
of
a
rational
Soul
.
Sect.
5
Hence
it
is
evident
wherein
Death
natural
doth
consist
.
And
three
things
may
be
considered
in
it
.
(1)
The
Separation
of
the
Soul
from
the
Body
.
Hereby
the
Act
of
infusing
the
living
Soul
,
ceaseth
unto
all
its
Ends.
For
as
a
Principle
of
Life
unto
the
whole
,
it
operates
only
by
Vertue
of
its
Union
with
the
subject
to
be
quickned
by
it
.
(2)
A
Cessation
of
all
Vital
Actings
in
the
quickned
Subject
.
For
that
Union
from
whence
they
should
proceed
is
dissolved
.
(3)
As
a
Consequent
of
these
,
there
is
in
the
Body
an
Impotency
for
,
and
an
Ineptitude
unto
all
Vital
Operations
.
Not
only
do
all
Operations
of
Life
actually
cease
,
but
the
Body
is
no
more
able
to
effect
them
.
There
remains
in
it
indeed
,
Potentia
obedientialis
,
a
passive
power
to
receive
Life
again
,
if
communicated
unto
it
by
an
external
efficient
Cause
.
So
the
body
of
Lazarus
being
dead
,
had
a
receptive
Power
of
a
living
Soul
.
But
an
active
Power
to
dispose
it self
unto
Life
or
Vital
Actions
,
it
hath
not
.
Sect.
6
From
these
things
we
may
be
a
just
Analogie
collect
wherein
Life
and
Death
Spiritual
do
consist
.
And
to
that
End
some
things
must
be
previously
observed
.
As
1
:
That
Adam
in
the
state
of
Innocency
,
besides
his
Natural
life
whereby
he
was
a
Living
Soul
,
had
likewise
a
Supernatural
Life
with
respect
unto
its
end
whereby
he
lived
unto
God
.
This
is
called
the
Life
of
God
,
Ephes.
4.
18.
;
which
Men
now
in
the
state
of
nature
are
alienated
from
;
The
Life
which
God
requires
,
and
which
hath
God
for
its
Object
and
End
.
And
this
Life
was
in
him
Supernatural
;
for
although
it
was
concreated
in
,
and
with
the
rational
Soul
,
as
a
perfection
due
unto
it
,
in
the
state
wherein
,
and
with
respect
unto
the
End
for
which
it
was
made
;
yet
it
did
not
naturally
flow
from
the
Principles
of
the
rational
Soul
;
nor
were
the
Principles
,
Faculties
or
Abilities
of
it
inseparable
from
those
of
the
Soul
it self
,
being
only
accidental
Perfections
of
them
,
inlaid
in
them
by
especial
Grace
.
This
Life
was
necessary
unto
him
,
with
respect
unto
the
state
wherein
,
and
the
End
for
which
he
was
made
.
He
was
made
to
live
unto
the
living
God
,
and
that
in
a
peculiar
manner
;
to
live
unto
his
glory
in
this
World
,
by
the
discharge
of
the
rational
and
moral
Obedience
required
of
him
,
and
to
live
afterward
in
his
Glory
,
and
the
eternal
Enjoyment
of
him
,
as
his
Cheifest
Good
and
Highest
Reward
.
That
whereby
he
was
enabled
hereunto
,
was
that
Life
of
God
,
which
we
are
alienated
from
in
the
state
of
Nature
.
2.
In
this
Life
,
as
in
Life
in
General
three
things
are
to
be
considered
;
(1)
Its
Principle
;
(2)
Its
Operation
;
(3)
Its
Vertue
;
or
Habit
,
Act
,
and
Power
.
Sect.
7
(
1.
)
There
was
a
Quickning
Principle
belonging
unto
it
.
For
every
Life
is
an
Act
of
a
Quïckning
Principle
.
This
in
Adam
was
the
Image
of
God
;
or
an
habitual
Conformity
unto
God
his
Mind
and
Will
;
wherein
the
Holiness
and
Righteousness
of
God
himself
was
represented
,
Gen.
1.
26
,
27.
In
this
Image
he
was
created
,
or
it
was
concreated
with
him
,
as
a
Perfection
due
to
his
Nature
,
in
the
Condition
wherein
he
was
made
.
This
gave
him
an
habitual
disposition
unto
all
duties
of
that
Obedience
that
was
required
of
him
.
It
was
the
Rectitude
of
all
the
faculties
of
his
Soul
with
respect
unto
his
Supernatural
End
,
Eccles.
7.
20.
(2)
There
belonged
unto
it
continual
Actings
,
from
,
or
by
Vertue
of
,
and
suitable
unto
this
Principle
.
All
the
Acts
of
Adam's
Life
should
have
been
subordinate
unto
his
great
moral
End
.
In
all
that
he
did
,
he
should
have
lived
unto
God
,
according
unto
the
Law
of
that
Covenant
wherein
he
walked
before
him
.
And
an
Acting
in
all
things
,
suitable
unto
the
Light
in
his
Mind
,
unto
the
Righteousness
and
Holiness
in
his
Will
and
Affection
,
that
Uprightness
or
Integrity
,
or
Order
that
was
in
his
Soul
,
was
his
Living
unto
God
.
Sect.
8
(3)
He
had
here-withal
,
Power
or
Ability
to
continue
the
Principle
of
Life
in
suitable
Acts
of
it
,
with
respect
unto
the
whole
Obedience
required
of
him
;
that
is
,
he
had
a
sufficiency
of
Ability
for
the
Performance
of
any
Duty
,
or
of
all
,
that
the
Covenant
required
.
And
in
these
three
did
the
Supernatural
Life
of
Adam
in
Innocency
consist
.
And
it
is
that
which
the
Life
whereunto
we
are
restored
by
Christ
doth
answer
.
It
answers
unto
it
I
say
,
and
supplies
its
absence
with
respect
unto
the
End
of
living
unto
God
,
according
unto
the
New
Covenant
that
we
are
taken
into
.
For
neither
would
the
Life
of
Adam
be
sufficient
for
us
,
to
live
unto
God
according
to
the
terms
of
the
New
Covenant
;
nor
is
the
Life
of
Grace
we
now
enjoy
,
suited
to
the
Covenant
wherein
Adam
stood
before
God
.
Wherefore
some
Differences
there
are
between
them
,
the
Principal
whereof
may
be
reduced
into
two
Heads
.
Sect.
9
1.
That
Principle
of
this
Life
was
wholly
and
intirely
in
Man
himself
.
It
was
the
Effect
of
another
Cause
,
of
that
which
was
without
him
,
namely
,
the
Good
Will
and
Power
of
God
;
but
it
was
left
to
grow
on
no
other
Root
but
what
was
in
Man
himself
.
It
was
wholly
implanted
in
his
Nature
,
and
therein
did
its
Springs
lye
.
Actual
Excitations
by
Influence
of
Power
from
God
,
it
should
have
had
.
For
no
Principle
of
Operation
can
subsist
in
an
Independence
of
God
,
nor
apply
it self
unto
Operation
without
his
Concurence
.
But
in
the
Life
whereunto
we
are
renewed
by
Jesus
Christ
,
the
Fountain
and
Principle
of
it
is
not
in
our selves
but
in
him
,
as
One
common
Head
unto
all
that
are
made
Partakers
of
him
.
He
is
our
Life
,
Col.
1.
3.
and
our
Life
,
(
as
to
the
Spring
and
Fountain
of
it
)
is
hid
with
him
in
God
.
For
he
quickneth
us
by
his
Spirit
,
Rom.
8.
10.
And
our
Spiritual
Life
as
in
us
consists
in
the
Vital
Actings
of
this
Spirit
of
his
in
Us
;
for
,
without
him
we
can
do
nothing
,
John
15.
3.
By
Vertue
hereof
we
walk
in
newness
of
Life
;
Rom.
6.
4.
We
live
therefore
hereby
,
yet
not
so
much
we
,
as
Christ
liveth
in
us
;
Gal.
2.
20.
Sect.
10
2.
There
is
a
Difference
between
these
Lives
with
respect
unto
the
Object
of
their
Vital
Acts.
For
the
Life
which
we
now
lead
by
the
faith
of
the
Son
of
God
,
hath
sundry
Objects
of
its
Actings
,
which
the
other
had
not
.
For
whereas
all
the
Actings
of
our
Faith
and
Love
,
that
is
,
all
our
Obedience
doth
respect
the
Revelation
that
God
makes
of
himself
and
his
Will
unto
us
;
there
are
now
New
Revelations
of
God
in
Christ
,
and
consequently
new
Duties
of
Obedience
required
of
us
,
as
will
afterwards
appear
.
And
other
such
differences
there
are
between
them
.
The
Life
which
we
had
in
Adam
and
that
which
we
are
renewed
unto
in
Christ
Jesus
,
are
so
far
of
the
same
Nature
and
kind
,
as
our
Apostle
manifests
in
sundry
Places
,
Ephes.
4.
23
,
24.
Col.
3.
10.
as
that
they
serve
to
the
same
End
and
Purpose
.
Sect.
11
There
being
therefore
this
two-fold
Spiritual
Life
,
or
Ability
of
Living
unto
God
,
that
which
we
had
in
Adam
,
and
that
which
we
have
in
Christ
,
we
must
enquire
with
reference
unto
which
of
these
it
is
,
that
Unregenerate
Men
are
said
to
be
Spiritually
dead
,
or
dead
in
Trespasses
and
Sins
.
Now
this
in
the
first
Place
hath
respect
unto
the
Life
we
had
in
Adam
:
For
the
Deprivation
of
that
Life
,
was
in
the
Sanction
of
the
Law
,
Thou
shalt
die
the
Death
.
This
Spiritual
Death
is
comprized
therein
,
and
that
in
the
Privation
of
that
Spiritual
Life
,
or
Life
unto
God
,
which
Unregenerate
Men
,
never
had
,
neither
de
facto
,
nor
de
jure
,
in
any
state
or
condition
.
Wherefore
with
respect
hereunto
they
are
dead
only
negatively
;
they
have
it
not
;
but
with
respect
unto
the
Life
we
had
in
Adam
,
they
are
dead
privatively
,
they
have
lost
that
Power
of
Living
unto
God
which
they
had
.
Sect.
12
From
what
hath
been
discoursed
,
we
may
discover
the
Nature
of
this
Spiritual
Death
,
under
the
Power
whereof
all
Unregenerate
Persons
do
abide
.
For
there
are
three
things
in
it
.
(1)
A
Privation
of
a
Principle
of
Spiritual
Life
enabling
us
to
live
unto
God
;
(2)
A
Negation
of
all
Spiritual
Vital
Acts
;
that
is
,
of
all
Acts
and
Duties
of
holy
Obedience
acceptable
unto
God
,
and
tending
to
the
Enjoyment
of
him
.
(3)
A
total
Defect
and
want
of
Power
for
any
such
Acts
whatever
.
All
these
are
in
that
Death
which
is
a
Privation
of
Life
,
such
as
this
is
.
First
,
there
is
in
it
a
Privation
of
a
Principle
of
Spiritual
Life
,
namely
of
that
which
we
had
before
the
Entrance
of
sin
,
or
a
Power
of
living
unto
God
according
to
the
Covenant
of
Works
;
and
a
Negation
of
that
which
we
have
by
Christ
,
or
a
Power
of
Living
unto
God
according
to
the
Tenor
of
the
Covenant
of
Grace
.
Those
therefore
who
are
thus
dead
have
no
Principle
or
First
Power
of
Living
unto
God
,
or
the
Performance
of
any
Duty
to
be
accepted
with
him
,
in
order
to
the
Enjoyment
of
him
,
according
to
either
Covenant
.
It
is
with
them
as
to
all
the
Acts
and
Ends
of
Life
Spiritual
,
as
it
is
with
the
Body
as
to
the
Acts
and
Ends
of
Life
Natural
,
when
the
Soul
is
departed
from
it
.
Why
else
are
they
said
to
be
dead
?
Sect.
13
It
is
objected
that
there
is
a
wide
difference
between
Death
Natural
and
Spiritual
.
In
Death
Natural
the
soul
it self
is
utterly
removed
and
taken
from
the
Body
:
but
in
Death
Spiritual
it
continues
.
A
man
is
still
notwithstanding
this
Spiritual
Death
,
endowed
with
an
Understanding
,
Will
,
and
Affections
.
And
by
these
are
Men
enabled
to
perform
their
Duty
unto
God
;
and
yield
the
Obedience
required
of
them
.
Answ.
(1)
In
Life
Spiritual
,
the
Soul
is
unto
the
Principle
of
it
,
as
the
Body
is
unto
the
Soul
in
Life
Natural
.
For
in
Life
Natural
the
Soul
is
the
quickning
Principle
,
and
the
Body
is
the
Principle
quickned
.
When
the
Soul
departs
it
leaves
the
Body
with
all
its
own
Natural
Properties
,
but
utterly
deprived
of
them
which
it
had
by
Vertue
of
its
Union
with
the
Soul
.
So
in
Life
Spiritual
the
Soul
is
not
in
and
by
its
Essential
Properties
the
quickning
Principle
of
it
,
but
it
is
the
Principle
that
is
quickned
.
And
when
the
quickning
Principle
of
Spiritual
Life
departs
,
it
leaves
the
Soul
with
all
its
Natural
Properties
entire
as
to
their
Essence
,
though
morally
corrupted
.
But
of
all
the
Power
and
Abilities
which
it
had
by
Virtue
of
its
Union
with
a
quickning
Principle
of
Spiritual
Life
,
it
is
deprived
.
And
to
deny
such
a
quickning
Principle
of
Spiritual
Life
superadded
unto
us
by
the
Grace
of
Christ
,
distinct
and
separate
from
the
Natural
Faculties
of
the
Soul
,
is
upon
the
matter
to
renounce
the
whole
Gospel
.
It
is
all
one
,
as
to
deny
that
Adam
was
created
in
the
Image
of
God
,
which
he
lost
,
and
that
we
are
renewed
unto
the
Image
of
God
by
Jesus
Christ
.
Hence
.
(
2ly
)
Whatever
the
Soul
acts
in
Spiritual
things
by
its
Understanding
,
Will
,
and
Affections
,
as
deprived
of
,
or
not
quickned
by
this
Principle
of
Spiritual
Life
,
it
doth
it
Naturally
not
Spiritually
,
as
shall
be
instantly
made
to
appear
.
There
is
therefore
in
the
first
Place
a
Disability
or
Impotency
unto
all
Spiritual
things
to
be
performed
in
a
Spiritual
manner
,
in
all
Persons
not
born
again
by
the
Spirit
,
because
they
are
Spiritually
dead
.
Whatever
they
can
do
;
or
however
Men
may
call
what
they
do
,
unless
they
are
endowed
with
a
quickning
Principle
of
Grace
,
they
can
perform
no
Act
Spiritually
vital
,
no
Act
of
Life
,
whereby
we
live
to
God
;
or
that
is
absolutely
accepted
with
him
.
Hence
it
is
said
,
the
Carnal
Mind
is
enmity
against
God
,
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
it
be
,
Rom.
8.
7.
so
then
,
they
that
are
in
the
flesh
cannot
please
God
.
v.
8.
Men
may
cavil
whilst
they
please
about
this
carnal
Mind
,
and
contend
that
it
is
only
the
sensitive
part
of
the
Soul
,
or
the
Affections
as
corrupted
by
Prejudices
and
depraved
habits
of
Vice
.
Two
things
are
plain
in
the
Text.
First
,
that
this
Carnal
Mind
,
is
in
all
mankind
whoever
they
be
,
who
are
not
partakers
of
the
Spirit
of
God
,
and
his
Quickning
Power
.
Secondly
;
that
where
it
is
,
there
is
a
Disability
of
doing
any
thing
that
should
please
God
;
which
is
the
Sum
of
what
we
contend
for
,
and
which
Men
may
with
as
little
a
disparagement
of
their
Modesty
deny
,
as
reject
the
Authority
of
the
Apostle
.
So
our
Saviour
as
to
one
Instance
tells
us
,
that
no
Man
can
come
unto
him
unless
the
Father
draw
him
.
Joh.
6.
4.
4.
And
so
is
it
figuratively
expressed
where
all
Men
being
by
Nature
compared
unto
evil
Trees
,
it
is
affirmed
of
them
,
that
they
cannot
bring
forth
Good
fruit
unless
their
Nature
be
changed
;
Mat.
7.
18.
Chap.
12.
33.
And
this
Disability
as
to
Good
is
also
compared
by
the
Prophet
unto
such
Effects
,
as
lye
under
a
Natural
Impossibility
of
Accomplishment
,
Jerem.
13.
24.
We
contend
not
about
Expressions
.
This
is
that
which
the
Scripture
abundantly
instructeth
us
in
.
There
is
no
Power
in
Men
by
Nature
whereby
they
are
of
themselves
,
upon
the
mere
proposal
of
their
Duty
in
Spiritual
Obedience
,
and
Exhortations
from
the
Word
of
God
unto
the
Performance
of
it
accompanied
with
all
the
Motives
which
are
meet
and
suited
to
prevail
with
them
thereunto
,
to
perceive
,
know
,
will
,
or
do
any
thing
in
such
a
Way
or
Manner
,
as
that
it
should
be
accepted
with
God
,
with
respect
unto
our
Spiritual
Life
unto
him
according
to
his
Will
,
and
future
Enjoyment
of
him
,
without
the
Efficacious
Infusion
into
them
,
or
Creation
in
them
,
of
a
new
gracious
Principle
or
Habit
enabling
them
thereunto
;
and
that
this
is
accordingly
wrought
in
all
that
believe
by
the
Holy
Ghost
,
we
shall
afterwards
declare
.
But
it
will
be
Objected
;
and
hath
against
this
Doctrine
been
ever
so
,
since
the
days
of
Pelagius
,
that
a
supposition
hereof
renders
all
Exhortations
,
Commands
,
Promises
,
and
Threatnings
,
which
comprize
the
whole
Way
of
the
external
communication
of
the
Will
of
God
unto
us
,
vain
and
useless
.
For
to
what
purpose
is
it
to
exhort
Blind
Men
to
see
,
or
Dead
Men
to
live
,
or
to
promise
Rewards
unto
them
upon
their
so
doing
?
Should
Men
thus
deal
with
stones
,
would
it
not
be
vain
and
ludicrous
,
and
that
because
of
their
Impotency
to
comply
with
any
such
proposals
of
our
Mind
unto
them
.
And
the
same
is
here
supposed
in
Men
?
as
to
any
Ability
in
Spiritual
things
.
Answ.
(1)
There
is
nothing
in
the
highest
Wisdom
required
in
the
Application
of
any
Means
to
the
producing
of
an
Effect
,
[
](A53720-e91140-b)*
*
Magnum
aliquid
Pelagiani
se
scire
putant
quando
dicunt
,
non
Juberet
Deus
quod
seit
non
posse
ab
homine
fieri
,
quis
hoc
nesciat
?
sed
ideo
Jubet
aliqua
quae
non
possumus
ut
noverimus
quid
ab
illo
petere
debeamus
.
Ipsa
enim
est
fides
quae
orando
impetrat
,
quod
lex
imperat
.
August
.
de
Grat.
&
lib.
Arbit
.
cap.
16.
O
homo
cognosce
in
praeceptione
quid
debeas
habere
;
in
coruptione
cognosce
tuo
te
vitio
non
habere
;
in
oratione
cognosce
unde
accipias
quod
vis
habere
.
Idem
de
Corrupt
,
&
Grat.
Cap.
3.
Mandando
impossibilia
non
praevaricatores
Deus
homines
fecit
sed
humiles
,
ut
omne
os
obturetur
&
reus
fiat
totus
mundus
Deo
;
accipientes
igitur
mandatum
,
&
sentientes
defectum
elamabimus
ad
coelum
Bernard
.
Serm.
50.
in
Cant.
Quamvis
dicamus
Dei
donum
esse
obedientiam
,
tamen
homines
exhortamur
ad
eam
:
sed
illis
qui
Veritatis
Exhortationem
obedienter
audiunt
,
ipsum
domum
Dei
datum
est
,
hoc
est
,
obedienter
audire
;
illi
autem
qui
non
sic
audit
non
est
datum
.
August
.
de
Dono
perseverant
.
Cap.
14.
but
that
in
their
own
Nature
they
are
suited
thereunto
;
and
that
the
Subject
to
be
wrought
upon
by
them
,
is
capable
of
being
affected
,
according
as
their
Nature
requires
.
And
thus
Exhortations
with
Promises
and
Threatnings
are
in
their
kind
,
as
Moral
Instruments
,
suited
and
proper
to
produce
the
Effects
of
Faith
and
Obedience
in
the
Minds
of
Men.
And
the
Faculties
of
their
Souls
,
their
Understandings
,
Wills
,
and
Affections
,
are
meet
to
be
wrought
upon
by
them
unto
that
End
.
For
by
Mens
rational
Abilies
they
are
able
to
discern
their
Nature
,
and
judge
of
their
Tendency
.
And
because
these
Faculties
are
the
Principle
and
Subject
of
all
actual
Obedience
,
it
is
granted
that
there
is
in
Man
a
Natural
,
remote
Passive
Power
to
yield
Obedience
unto
God
,
which
yet
can
never
actually
put
forth
it self
without
the
effectual
working
of
the
Grace
of
God
,
not
only
enabling
,
but
working
in
them
to
will
and
to
do
.
Exhortations
,
Promises
,
and
Threatnings
,
respect
not
primarily
our
present
Ability
,
but
our
Duty
.
Their
End
is
,
to
declare
unto
us
,
not
what
we
can
do
,
but
what
we
ought
to
do
.
And
this
is
done
fully
in
them
.
On
the
other
hand
,
make
a
general
Rule
,
that
what
God
commands
,
or
Exhorts
us
unto
,
with
Promises
made
unto
our
Obedience
,
and
Threatnings
annexed
unto
a
supposition
of
Disobedience
,
that
we
have
power
in
and
of
our selves
to
do
,
or
that
we
are
of
our selves
able
to
do
;
and
you
quite
evacuate
the
Grace
of
God
,
or
at
least
,
make
it
only
useful
for
the
more
easie
discharge
of
our
Duty
,
not
necessary
unto
the
very
being
of
Duty
it self
,
which
is
the
Pelagianism
Anathematized
by
so
many
Councils
of
old
.
But
in
the
Church
it
hath
hitherto
been
believed
,
that
the
Command
directs
our
Duty
,
but
the
Promise
gives
strength
for
the
performance
of
it
.
Sect.
18
(
3.
)
God
is
pleased
to
make
these
Exhortations
and
Promises
to
be
Vehicula
Gratiae
,
the
means
of
communicating
Spiritual
Life
and
Strength
unto
Men.
And
he
hath
appointed
them
unto
this
end
,
because
considering
the
Moral
and
Intellectual
Faculties
of
the
Minds
of
Men
,
they
are
suited
thereunto
.
Hence
these
Effects
are
ascribed
unto
the
Word
,
which
really
are
wrought
by
the
Grace
communicated
thereby
,
Jam.
1.
18.
1
Pet.
1.
23.
And
this
in
their
Dispensation
under
the
Covenant
of
Grace
,
is
their
proper
end
.
God
may
therefore
wisely
make
use
of
them
,
and
command
them
to
be
used
towards
Men
,
notwithstanding
all
their
own
disability
savingly
to
comply
with
them
,
seeing
he
can
,
will
,
and
doth
himself
make
them
effectual
unto
the
end
aimed
at
.
Sect.
19
But
it
will
be
further
objected
;
That
if
Men
are
thus
utterly
devoid
of
a
Principle
of
Spiritual
Life
,
of
all
Power
to
live
unto
God
;
that
is
,
to
repent
,
believe
,
and
yeeld
obedience
;
is
it
righteous
that
they
should
perish
eternally
,
meerly
for
their
disability
,
or
their
not
doing
that
which
they
are
not
able
to
do
?
This
would
be
to
require
Brick
and
to
give
no
Straw
;
yea
,
to
require
much
where
nothing
is
given
.
But
the
Scripture
every-where
chargeth
the
Destruction
of
Men
upon
their
wilful
sin
,
not
their
weakness
or
disability
.
Answ.
(
1.
)
Mens
Disability
to
live
to
God
is
their
sin
.
What-ever
therefore
ensues
thereon
,
may
be
justly
charged
on
them
.
It
is
that
which
came
on
us
by
the
Sin
of
our
Nature
in
our
first
Parents
;
all
whose
Consequents
are
our
sin
and
our
misery
,
Rom.
5.
12.
Had
it
befallen
us
without
a
guilt
truly
our
own
,
according
to
the
Law
of
our
Creation
and
Covenant
of
our
Obedience
,
the
Case
would
have
been
otherwise
.
But
on
this
Supposition
,
(
sufficiently
confirmed
else-where
)
those
who
perish
,
do
but
feed
on
the
Fruit
of
their
own
Wayes
.
Sect.
20
(
2.
)
In
the
Transactions
between
God
and
the
Souls
of
Men
,
with
respect
unto
their
Obedience
and
Salvation
,
there
is
none
of
them
but
hath
a
Power
in
sundry
things
,
as
to
some
degrees
and
measures
of
them
,
to
comply
with
his
Mind
and
Will
,
which
they
voluntarily
neglect
.
And
this
of
it self
is
sufficient
to
bear
the
Charge
of
their
eternal
ruine
.
But
;
(
3.
)
No
Man
is
so
unable
to
live
unto
God
,
to
do
any
thing
for
him
,
but
that
withal
he
is
able
to
do
any
thing
against
him
.
There
is
in
all
Men
by
Nature
a
depraved
vitious
habit
of
Mind
wherein
they
are
alienated
from
the
Life
of
God
.
And
there
is
no
command
given
unto
Men
for
Evangelical
Faith
or
Obedience
,
but
they
can
and
do
put
forth
a
free
positive
Act
of
their
Wills
in
the
rejection
of
it
,
either
directly
or
interpretatively
,
in
preferring
somewhat
else
before
it
.
As
they
cannot
come
to
Christ
unless
the
Father
draw
them
,
so
they
will
not
come
that
they
may
have
Life
;
wherefore
their
Destruction
is
just
and
of
themselves
.
This
is
the
Description
which
the
Scripture
giveth
us
,
concerning
the
Power
,
Ability
,
or
Disability
of
Men
in
the
State
of
Nature
as
unto
the
Performance
of
Spiritual
Things
.
By
some
it
is
traduced
as
Fanatical
and
senseless
,
which
the
Lord
Christ
must
answer
for
,
not
we
.
For
we
do
nothing
but
plainly
represent
what
he
hath
expressed
in
his
Word
,
and
if
it
be
foolishness
unto
any
,
the
Day
will
determine
where
the
blame
must
lie
.
Sect.
21
Secondly
;
There
is
in
this
Death
an
actual
cessation
of
all
Vital
Acts.
From
this
defect
of
Power
,
or
the
want
of
a
Principle
of
Spiritual
Life
,
it
is
,
that
Men
in
the
state
of
Nature
can
perform
no
Vital
Act
of
Spiritual
Obedience
;
nothing
that
is
spiritually
Good
,
or
Saving
,
or
Accepted
with
God
according
to
the
Tenor
of
the
New
Covenant
;
which
we
shall
in
the
second
place
a
little
explain
.
The
whole
course
of
our
Obedience
to
God
in
Christ
is
the
Life
of
God
,
Ephes.
4.
18.
That
Life
which
is
from
him
in
a
peculiar
manner
,
whereof
he
is
the
especial
Author
,
and
whereby
we
live
unto
him
which
is
our
End
.
And
the
Gospel
which
is
the
Rule
of
our
Obedience
,
is
called
the
words
of
this
Life
,
Acts
5.
20.
That
which
guides
and
directs
us
how
to
live
to
God
.
Hence
all
the
Duties
of
this
Life
are
Vital
Acts
,
spiritually
Vital
Acts
,
Acts
of
that
Life
whereby
we
live
to
God
.
Sect.
22
Where
therefore
this
Life
is
not
,
all
the
Works
of
Men
are
Dead
Works
.
Where
Persons
are
dead
in
sin
,
their
Works
are
dead
Works
.
They
are
so
all
of
them
,
either
in
their
own
Nature
,
or
with
respect
unto
them
by
whom
they
are
performed
,
Heb.
9.
14.
They
are
dead
Works
because
they
proceed
not
from
a
Principle
of
Life
,
are
unprofitable
as
dead
things
,
Ephes.
5.
11.
and
end
in
death
eternal
,
Jam.
1.
15.
We
may
then
consider
how
this
Spiritual
Life
which
enableth
us
unto
these
Vital
Acts
is
derived
and
communicated
unto
us
.
(
1.
)
The
original
Spring
and
Fountain
of
this
Life
is
with
God
;
Psal.
36.
9.
With
thee
is
the
Fountain
of
Life
;
The
sole
Spring
of
our
Spiritual
Life
is
in
an
especial
way
and
manner
in
God
.
And
hence
our
Life
is
said
to
be
hid
with
Christ
in
God
,
Col.
3.
3.
that
is
,
as
in
its
Eternal
producing
and
preserving
Cause
.
But
it
is
thus
also
with
respect
unto
all
Life
whatever
.
God
is
the
living
God
,
all
other
things
are
in
themselves
but
dead
Things
;
their
Life
,
what-ever
it
be
,
is
in
him
efficiently
and
eminently
,
and
in
them
is
purely
derivative
.
Wherefore
;
Sect.
23
(
2.
)
Our
Spiritual
Life
,
as
unto
the
especial
Nature
of
it
is
specificated
and
discerned
from
a
Life
of
any
other
kind
,
in
that
the
fulness
of
it
is
communicated
unto
the
Lord
Christ
as
Mediator
,
Col.
1.
19.
And
from
his
fulness
we
do
receive
it
.
John
1.
16.
There
is
a
Principle
of
Spiritual
Life
communicated
unto
us
from
his
fulness
thereof
,
whence
he
quickneth
whom
he
pleaseth
.
Hence
he
is
said
to
be
our
Life
,
Col.
3.
4.
And
in
our
Life
,
it
is
not
so
much
we
who
live
,
as
Christ
that
liveth
in
us
,
Gal.
2.
20.
because
we
act
nothing
but
as
we
are
acted
by
Vertue
and
Power
from
him
,
1
Cor.
15.
10.
Sect.
24
3ly
;
The
Fountain
of
this
Life
being
in
God
,
and
the
fulness
of
it
being
laid
up
in
Christ
for
us
,
He
communicates
the
Power
and
Principle
of
it
unto
us
by
the
Holy
Ghost
,
Rom.
8.
11.
That
he
is
the
immediate
efficient
Cause
hereof
,
we
shall
afterwards
fully
evince
and
declare
.
But
yet
he
doth
it
so
,
as
to
derive
it
unto
us
from
Jesus
Christ
,
Ephes.
4.
15
,
16.
For
he
is
the
Life
,
and
without
him
,
or
Power
communicated
from
him
,
we
can
do
nothing
,
John
15.
5.
4ly
;
This
Spiritual
Life
is
communicated
unto
us
by
the
Holy
Ghost
according
unto
,
and
in
order
for
the
Ends
of
that
New
Covenant
.
For
this
is
the
Promise
of
it
,
That
God
will
first
write
his
Law
in
our
Hearts
,
and
then
we
shall
walk
in
his
Statutes
;
that
is
,
the
Principle
of
Life
must
precede
all
vital
Acts.
From
this
Principle
of
Life
thus
derived
and
conveyed
unto
us
,
are
all
those
vital
Acts
whereby
we
live
to
God
.
Where
this
is
not
,
as
it
is
not
in
any
that
are
dead
in
sin
,
for
from
the
want
hereof
are
they
denominated
dead
,
no
Act
of
Obedience
unto
God
can
so
be
performed
,
as
that
it
should
be
an
Act
of
the
Life
of
God
;
and
this
is
the
way
whereby
the
Scripture
doth
express
it
.
The
same
thing
is
intended
,
when
we
say
in
other
words
,
that
without
an
infused
habit
of
internal
inherent
Grace
,
received
from
Christ
by
an
efficacious
Work
of
the
Spirit
no
Man
can
believe
or
obey
God
,
or
perform
any
Duty
in
a
saving
manner
,
so
as
it
should
be
accepted
with
Him
.
And
if
we
abide
not
in
this
Principle
,
we
let
in
the
whole
poysonous
Flood
of
Pelagianism
into
the
Church
.
To
say
that
we
have
a
sufficiency
in
our selves
,
so
much
as
to
think
a
good
thought
,
to
do
any
thing
as
we
ought
,
any
Power
,
any
Ability
,
that
is
our
own
,
or
in
us
by
Nature
,
however
externally
excited
and
guided
by
Motives
,
Directions
,
Reasons
,
Encouragements
of
what
sort
soever
,
to
believe
or
obey
the
Gospel
savingly
in
any
one
Instance
,
is
to
overthrow
the
Gospel
and
the
Faith
of
the
Catholick
Church
in
all
Ages
.
Sect.
25
But
it
may
be
Objected
;
That
whereas
many
unregenerate
Persons
may
and
do
perform
many
duties
of
Religious
Obedience
,
if
there
be
nothing
of
Spiritual
Life
in
them
,
then
are
they
all
sins
,
and
so
differ
not
from
the
worst
things
they
do
in
this
World
,
which
are
but
Sins
;
And
if
so
,
unto
what
end
should
they
take
pains
about
them
?
Were
it
not
as
good
for
them
to
indulge
unto
their
Lusts
and
Pleasures
,
seeing
all
comes
to
one
end
?
It
is
all
sin
,
and
nothing
else
;
why
do
the
Dispensers
of
the
Gospel
press
any
Duties
on
such
as
they
know
to
be
in
that
estate
?
What
advantage
shall
they
have
by
a
complyance
with
them
?
Were
it
not
better
to
leave
them
to
themselves
and
wait
for
their
Conversion
,
than
to
spend
time
and
labour
about
them
to
no
purpose
?
Answ.
(
1.
)
It
must
be
granted
,
That
all
the
Duties
of
such
Persons
are
in
some
sense
sins
.
[
](A53720-e92490-b)*
*
Manifestissime
patet
in
impiorum
animis
nullam
habitare
virtutem
;
sed
omnia
opera
eorum
immund
esse
atque
polluta
,
habentium
sapientiam
non
spiritalem
sed
animalem
,
non
caelestem
sed
terrenam
.
Prosper
.
ad
Collat.
cap.
28.
Omne
etenim
probitatis
opus
nisi
semine
verae
exoritur
fidei
,
peccatum
est
,
inque
erratum
vertitur
,
&
sterilis
eumulat
sibi
gloria
poenam
.
Prosper
.
de
Ingratis
.
cap.
16.
Multa
laudibilia
atque
miranda
possunt
in
homine
reperiri
,
quae
sine
charitatis
medullis
habent
quidem
pietatis
similitudinem
.
s●d
non
habent
veritatem
.
Idem
.
ad
Russin
.
de
lib.
Arbit
.
It
was
the
saying
of
Austin
,
That
the
Vertues
of
Unbelievers
are
splendida
peccata
.
This
some
are
now
displeased
with
;
but
it
is
easier
to
censure
him
than
to
confute
him
.
Two
things
attend
in
every
Duty
that
is
properly
so
.
(
1.
)
That
it
is
accepted
with
God
:
And
(
2.
)
that
it
is
sanctified
in
them
that
do
it
;
but
neither
of
these
are
in
the
Duties
of
Unregenerate
Men.
For
they
have
not
Faith
;
And
without
Faith
it
is
impossible
to
please
God
,
Heb.
11.
6.
And
the
Apostle
also
assures
us
;
That
unto
the
defiled
and
unbelieving
,
that
is
,
all
unsanctified
Persons
not
purified
by
the
Spirit
of
Grace
,
All
things
are
unclean
,
because
their
Consciences
and
Minds
are
defiled
,
Tit.
1.
15.
So
their
Praying
is
said
to
be
an
abomination
,
and
their
Plowing
sin
.
It
doth
not
therefore
appear
what
is
otherwise
in
them
or
to
them
.
But
as
there
are
Good
Duties
which
have
sin
adhering
to
them
,
Isa.
64.
6.
so
there
are
sins
which
have
good
in
them
.
For
bonum
oritur
ex
integris
,
malum
ex
quocunque
defectu
.
Such
are
the
Duties
of
Men
unregenerate
.
Formally
,
and
unto
them
they
are
sin
,
materially
and
in
themselves
they
are
good
.
This
gives
them
a
difference
from
,
and
a
preference
above
such
sins
,
as
are
every
way
sinful
.
As
they
are
Duties
they
are
good
,
as
they
are
the
Duties
of
such
Persons
they
are
evil
,
because
necessarily
defective
in
what
should
preserve
them
from
being
so
.
And
on
this
ground
they
ought
to
attend
unto
them
,
and
may
be
pressed
thereunto
.
Sect.
26
(
2ly
,
)
That
which
is
good
materially
and
in
it self
,
though
vitiated
from
the
Relation
which
it
hath
to
the
Person
by
whom
it
is
performed
,
is
approved
and
hath
its
Acceptation
in
its
proper
place
.
For
Duties
may
be
performed
two
wayes
.
(
1.
)
In
hypocrisie
and
pretence
,
so
they
are
utterly
abhorred
of
God
in
matter
and
manner
;
that
is
such
a
poisonous
Ingredient
as
vitiates
the
whole
,
Isa.
1.
11
,
12
,
13
,
14.
Hos.
1.
4.
(
2.
)
In
Integrity
according
unto
present
Light
and
Conviction
,
which
for
the
substance
of
them
are
approved
.
And
no
Man
is
to
be
exhorted
to
do
any
thing
in
Hypocrisie
;
see
Matth.
10.
21.
And
on
this
account
also
,
that
the
Duties
themselves
are
acceptable
,
Men
may
be
pressed
to
them
.
But
(
3ly
,
)
it
must
be
granted
,
that
the
same
Duty
for
the
substance
of
it
in
general
,
and
performed
according
to
the
same
Rule
as
to
the
outward
manner
of
it
,
may
be
accepted
in
or
from
one
,
and
rejected
in
or
from
another
.
So
was
it
with
the
Sacrifices
of
Cain
and
Abel
.
And
not
only
so
,
but
the
same
rejected
Duty
may
have
Degrees
of
evil
,
for
which
it
is
rejected
,
and
be
more
sinful
in
and
unto
one
than
unto
another
.
But
we
must
observe
that
the
difference
doth
not
relate
meerly
unto
the
different
States
of
the
Persons
by
whom
such
are
performed
;
as
because
one
is
in
the
state
of
Grace
,
whose
Duties
are
accepted
;
and
another
in
the
state
of
Nature
,
whose
Duties
are
rejected
as
their
Persons
are
.
For
although
the
Acceptation
of
our
Persons
be
a
necessary
condition
for
the
Acceptation
of
our
Duties
,
as
God
first
had
respect
unto
Abel
,
and
then
unto
his
Offerings
;
yet
there
is
alwayes
a
real
specifical
diference
between
the
Duties
themselves
,
whereof
one
is
accepted
and
the
other
rejected
,
although
,
it
may
be
unto
us
,
it
be
every
way
imperceptible
.
As
in
the
Offerings
of
Cain
and
Abel
,
that
of
Abel
was
offered
in
Faith
,
the
defect
whereof
in
the
other
caused
it
to
be
refused
.
Suppose
Duties
therefore
to
be
every
way
the
same
as
to
the
Principles
,
Rule
and
Ends
,
or
what-ever
is
necessary
to
render
them
good
in
their
kind
;
and
they
would
be
all
equally
accepted
with
God
,
by
whomsoever
they
are
performed
,
for
he
is
no
accepter
of
Persons
.
But
this
cannot
be
,
but
where
those
that
perform
them
are
partakers
of
the
same
Grace
.
It
is
therefore
the
Wills
of
Men
only
that
vitiate
their
Duties
,
which
are
required
of
them
as
good
;
and
if
so
they
may
justly
be
required
of
them
.
The
defect
is
not
immediately
in
their
State
,
but
in
their
Wills
and
their
Perversity
.
Sect.
27
4ly
,
The
Will
of
God
is
the
Rule
of
all
Mens
Obedience
.
This
they
are
all
bound
to
attend
unto
;
and
if
what
they
do
through
their
own
defect
prove
eventually
sin
unto
them
,
yet
the
Commandment
is
just
and
holy
,
and
the
observance
of
it
justly
prescribed
unto
them
.
The
Law
is
the
moral
cause
of
the
performance
of
the
Duties
it
requires
,
but
not
of
the
sinful
manner
of
their
performance
.
And
God
hath
not
lost
his
right
of
commanding
Men
,
because
they
by
their
sin
have
lost
their
Power
to
fulfil
his
Commands
.
And
if
they
equity
of
the
Command
doth
arise
from
the
proportioning
of
strength
that
Men
have
to
answer
it
,
He
that
by
contracting
the
highest
moral
Disability
that
depraved
habits
of
Mind
can
introduce
,
or
a
course
of
sinning
produce
in
him
,
is
freed
from
owning
obedience
unto
any
of
God's
Commands
;
seeing
all
confess
that
such
an
habit
of
sin
may
be
contracted
,
as
will
deprive
them
in
whom
it
is
,
of
all
Power
of
Obedience
.
Wherefore
;
Sect.
28
4.
Preachers
of
the
Gospel
and
others
have
sufficient
warrant
to
press
upon
all
Men
,
the
Duties
of
Faith
,
Repentance
,
and
Obedience
,
although
they
know
that
in
themselves
they
have
not
a
sufficiency
of
Ability
for
their
due
performance
.
For
(
1.
)
it
is
the
Will
and
Command
of
God
that
so
they
should
do
,
and
that
is
the
Rule
of
all
our
Duties
.
They
are
not
to
consider
what
Man
can
do
or
will
do
,
but
what
God
requires
.
To
make
a
judgment
of
Mens
Ability
,
and
to
accommodate
the
Commands
of
God
unto
them
accordingly
,
is
not
committed
unto
any
of
the
Sons
of
Men.
(
2.
)
They
have
a
double
End
in
pressing
on
Men
the
observance
of
Duties
,
with
a
supposition
of
the
State
of
Impotency
described
.
(
1.
)
To
prevent
them
from
such
courses
of
sin
,
as
would
harden
them
,
and
so
render
their
Conversion
more
difficult
if
not
desperate
.
(
2.
)
To
exercise
a
means
appointed
of
God
for
their
Conversion
,
or
the
Communication
of
Saving-Grace
unto
them
.
Such
are
God's
Commands
,
and
such
are
the
Duties
required
in
them
.
In
and
by
them
God
doth
use
to
communicate
of
his
Grace
unto
the
Souls
of
Men
,
not
with
respect
unto
them
as
their
Duties
,
but
as
they
are
wayes
appointed
and
sanctified
by
him
unto
such
ends
.
And
hence
it
follows
that
even
such
Duties
as
are
vitiated
in
their
performance
,
yet
are
of
advantage
unto
them
by
whom
they
are
performed
.
For
(
1.
)
by
attendance
unto
them
,
they
are
preserved
from
many
sins
.
(
2.
)
In
an
especial
manner
from
the
great
sin
of
despising
God
,
which
ends
commonly
in
that
which
is
unpardonable
.
(
3.
)
They
are
hereby
made
useful
unto
others
,
and
many
ends
of
God's
Glory
in
the
World
.
(
4.
)
They
are
kept
in
God's
Way
,
wherein
they
may
gradually
be
brought
over
unto
a
real
Conversion
unto
him
.
Sect.
29
Thirdly
;
In
this
State
of
Spiritual
Death
,
there
is
not
in
them
who
are
under
the
Power
of
it
any
Disposition
,
active
and
inclining
unto
Life
Spiritual
.
There
is
not
so
in
a
dead
Carcass
unto
Life
Natural
;
It
is
a
Subject
meet
for
an
External
Power
to
introduce
a
Living
Principle
into
;
so
the
dead
Body
of
Lazarus
was
quickned
and
animated
again
by
the
introduction
of
his
Soul
.
But
in
it self
it
had
not
the
least
active
Disposition
nor
Inclination
thereunto
.
And
no
otherwise
is
it
with
a
Soul
dead
in
Trespasses
and
Sins
.
There
is
in
it
Potentia
Obedientialis
,
a
Power
rendring
it
meet
to
receive
the
Communications
of
Grace
and
Spiritual
Life
.
But
a
Disposition
thereunto
of
its
own
it
hath
not
.
There
is
in
it
a
remote
Power
,
in
the
nature
of
its
Faculties
meet
to
be
wrought
upon
by
the
Spirit
and
Grace
of
God
.
But
an
immediate
Power
disposing
and
enabling
it
unto
Spiritual
Acts
it
hath
not
.
And
the
reason
is
,
because
Natural
Corruption
cleaves
unto
it
,
as
an
invincible
unmoveable
Habit
constantly
inducing
unto
evil
,
wherewith
the
least
Disposition
unto
Spiritual
Good
is
not
inconsistent
.
There
is
in
the
Soul
in
the
Scripture-Language
(
which
some
call
Canting
)
the
Body
of
the
Sins
of
the
Flesh
,
2
Col.
11.
which
unless
it
be
taken
away
by
Spiritual
Circumcision
through
the
vertue
of
the
Death
of
Christ
,
it
will
lie
dead
in
to
Eternity
.
There
is
therefore
in
us
that
which
may
be
quickned
and
saved
.
And
this
is
all
we
have
to
boast
of
by
Nature
.
Though
Man
by
Sin
be
made
like
the
Beasts
that
perish
,
being
bruitish
and
foolish
in
his
Mind
and
Affections
;
yet
he
is
not
so
absolutely
,
he
retains
that
living
Soul
,
those
intellectual
Faculties
which
were
the
Subject
of
Original
Righteousness
,
and
are
meet
to
receive
again
the
Renovation
of
the
Image
of
God
by
Jesus
Christ
.
Sect.
30
But
this
also
seems
obnoxious
to
an
Objection
from
the
Instances
that
are
given
in
the
Scripture
,
and
whereof
we
have
experience
concerning
sundry
good
Duties
performed
by
Men
Unregenerate
,
and
that
in
a
tendency
unto
living
unto
God
,
which
argues
a
Disposition
to
Spiritual
Good
.
So
Balaam
desired
to
die
the
Death
of
the
Righteous
,
and
Herod
heard
John
Baptist
gladly
,
doing
many
things
willingly
.
And
great
Endeavours
after
Conversion
unto
God
,
we
find
in
many
who
never
attain
thereunto
.
So
that
to
say
there
is
no
Disposition
unto
Spiritual
Life
in
any
Unregenerate
Person
,
is
to
make
them
all
equal
,
which
is
contrary
to
Experience
.
Answ.
(
1.
)
There
is
no
doubt
but
that
Unregenerate
Men
may
perform
many
external
Duties
,
which
are
good
in
themselves
,
and
lie
in
the
order
of
the
outward
Disposal
of
the
means
of
Conversion
.
Nor
is
it
questioned
but
they
may
have
real
Designs
,
Desires
,
and
Endeavours
after
that
which
is
presented
unto
them
as
their
chiefest
Good
.
But
so
far
as
these
Desires
or
Actings
are
meerly
Natural
,
there
is
no
Disposition
in
them
unto
Spiritual
Life
,
or
that
which
is
Spiritually
Good
:
So
far
as
they
are
Supernatural
,
they
are
not
of
themselves
.
For
;
(
2.
)
Although
there
are
no
preparatory
Inclinations
in
Men
,
yet
there
are
preparatory
Works
upon
them
.
Those
who
have
not
the
Word
,
yet
may
have
Convictions
of
Good
and
Evil
,
from
the
Authority
of
God
in
their
Consciences
,
Rom.
2.
14
,
15.
And
the
Law
in
the
Dispensation
of
it
,
may
work
Men
unto
many
Duties
of
Obedience
;
much
more
may
the
Gospel
so
do
.
But
what-ever
Effects
are
hereby
produced
,
they
are
wrought
by
the
Power
of
God
exerted
in
the
Dispensation
of
the
Word
.
They
are
not
educed
out
of
the
natural
Faculties
of
the
Minds
of
Men
,
but
are
Effects
of
the
Power
of
God
in
them
and
upon
them
.
For
we
know
that
in
the
flesh
there
dwelleth
no
good
thing
;
And
all
Unregenerate
Men
are
no
more
;
for
that
which
is
born
of
the
flesh
is
flesh
.
(
3.
)
The
Actings
thus
effected
and
produced
in
Men
Unregenerate
,
are
neither
Fruits
of
,
nor
Dispositions
unto
Spiritual
Life
.
Men
that
are
spiritually
dead
,
may
have
Designs
and
Desires
to
free
themselves
from
dying
Eternally
;
but
such
a
desire
to
be
saved
,
is
no
saving
Disposition
unto
Life
.
The
Nature
,
Causes
,
and
Means
of
Regeneration
.
CHAP.
V.
(
1.
)
Description
of
the
State
of
Nature
,
necessary
unto
a
right
understanding
of
the
Work
of
the
Spirit
in
Regeneration
.
(
2.
)
No
possibility
of
Salvation
unto
Persons
living
and
dying
in
a
state
of
Sin
.
(
3.
)
Deliverance
from
it
by
Regeneration
only
.
(
4.
)
The
Holy
Ghost
the
peculiar
Author
of
this
Work
.
(
5.
)
Differences
about
the
Manner
and
Nature
of
it
.
(
6.
)
Way
of
the
Ancients
in
explaining
the
Doctrine
of
Grace
;
the
present
Method
proposed
.
(
7.
)
Conversion
not
wrought
by
Moral
Swasion
only
.
(
8
,
9
,
10.
)
The
Nature
and
Efficacy
of
Moral
Swasion
,
wherein
they
consist
.
(
11.
)
Illumination
preparatory
unto
Conversion
.
(
12
,
13
,
14
,
15
,
16
,
17
,
18.
)
The
Nature
of
Grace
morally
effective
only
,
opened
;
not
sufficient
of
Conversion
.
(
19
,
20.
)
The
first
Argument
disproving
the
working
of
Grace
in
Conversion
to
be
by
Moral
Swasion
only
.
(
21
,
22.
)
The
Second
.
(
23
,
24.
)
The
Third
.
(
25.
)
The
Fourth
.
(
26
,
27
,
28.
)
Wherein
the
Work
of
the
Spirit
in
Regeneration
positively
doth
consist
;
the
use
and
end
of
outward
means
.
(
29.
)
Real
internal
efficiency
of
the
Spirit
in
this
Work
.
(
30
,
31
,
32
,
33
,
34
,
35.
)
Grace
victorious
and
irresistible
,
the
Nature
of
it
explained
.
(
36.
)
Proved
.
(
37
,
38
,
39
,
40.
)
The
manner
of
God's
working
by
Grace
on
our
Wills
further
explained
.
Testimonies
concerning
the
Actual
Collation
of
Faith
by
the
Power
of
God
.
(
41
,
42
,
43
,
44.
)
Victorious
efficacy
of
internal
Grace
proved
by
sundry
Testimonies
of
Scripture
.
(
45
,
46
,
47
,
48
,
49.
)
From
the
nature
of
the
Work
wrought
by
it
,
in
Vivification
and
Regeneration
.
(
50
,
51
,
52
,
53
,
54.
)
Regeneration
considered
with
respect
unto
the
distinct
Faculties
of
the
Soul
.
The
Mind
.
(
55.
)
The
Will
.
(
56
,
57.
)
The
Affections
.
Sect.
1
UNto
The
Description
we
are
to
give
of
the
Work
of
Regeneration
,
the
precedent
account
of
the
Subject
of
it
,
or
the
State
and
Condition
of
them
that
are
to
be
Regenerated
,
was
necessarily
to
be
premised
.
For
upon
the
knowledg
thereof
,
doth
a
due
Apprehension
of
the
Nature
of
that
Work
depend
.
And
the
occasion
of
all
the
Mistakes
and
Errors
that
have
been
about
it
,
ei●her
of
old
or
of
late
,
hath
been
a
misunderstanding
of
the
true
state
of
Men
in
their
lapsed
condition
,
or
of
Nature
as
depraved
.
Yea
,
and
those
by
whom
this
whole
Work
is
derided
,
do
now
countenance
themselves
therein
by
their
Ignorance
of
that
state
,
which
they
will
not
learn
either
from
the
Scripture
or
Experience
;
For
,
Natura
sic
apparet
vitiata
ut
hoc
majoris
vitii
sit
non
videre
,
as
Austin
speaks
.
It
is
an
Evidence
of
the
Corruption
of
Nature
,
that
it
disenables
the
Minds
of
Men
to
discern
their
own
Corruption
.
We
have
previously
discharged
this
work
so
far
as
it
is
necessary
unto
our
present
purpose
.
Many
other
things
might
be
added
in
the
Explication
of
it
,
were
that
our
direct
Design
.
Particularly
having
confined
my self
to
treat
only
concerning
the
Depravation
of
the
Mind
and
Will
,
I
have
not
insisted
on
that
of
the
Affections
,
which
yet
is
effectual
to
retain
unregenerate
Men
under
the
Power
of
sin
;
though
it
be
far
enough
from
Truth
that
the
whole
Corruption
of
Nature
consists
therein
,
as
some
weakly
and
Athologically
have
Imagined
.
Much
less
have
I
treated
concerning
that
encrease
and
heightning
of
the
Depravation
of
Nature
which
is
attracted
by
a
Custom
of
sinning
,
as
unto
all
the
perverse
Ends
of
it
.
Yet
this
also
the
Scripture
much
insists
upon
,
as
that
which
naturally
and
necessarily
ensues
in
all
in
whom
it
is
not
prevented
by
the
effectual
transforming
Grace
of
the
Spirit
of
God
.
And
it
is
that
which
seals
up
the
Impossibility
of
their
turning
themselves
to
God
.
Jerom.
13.
23.
Rom.
3.
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18
,
19.
But
that
the
whole
Difficulty
of
Conversion
should
arise
from
Mens
contracting
an
Habit
or
Custom
of
sinning
,
is
false
,
and
openly
contradictory
to
the
Scripture
.
These
things
are
Personal
Evils
and
befal
Individuals
through
their
own
default
in
various
Degrees
.
And
we
see
that
amongst
Men
under
the
same
use
of
means
,
some
are
converted
unto
God
,
who
have
been
deeply
immersed
in
an
habitual
course
of
open
sins
,
whilst
others
kept
from
them
by
the
Influence
of
their
Education
upon
their
Inclinations
and
Affections
,
remain
uncoverted
.
So
was
it
of
old
between
the
Publicans
and
Harlots
on
the
one
hand
,
and
the
Pharisees
on
the
other
.
But
my
design
was
only
to
mention
that
which
is
common
unto
all
;
Or
wherein
all
Men
Universally
are
equally
concerned
,
who
are
partakers
of
the
same
Humane
Nature
in
its
lapsed
Condition
.
And
what
we
have
herein
declared
from
the
Scriptures
will
guide
us
in
our
Enquiry
after
the
work
of
the
Holy
Spirit
of
Grace
in
our
Deliverance
from
it
.
Sect.
2
It
is
evident
and
needs
no
further
confirmation
that
persons
Living
and
Dying
in
this
Estate
cannot
be
saved
.
This
hitherto
hath
been
allowed
by
all
that
are
called
Christians
,
nor
are
we
to
be
moved
that
some
who
call
themselves
so
,
do
begin
to
laugh
at
the
disease
and
Despise
the
Remedy
of
our
Nature
.
Among
those
who
lay
any
serious
and
real
claim
unto
Christianity
,
there
is
nothing
more
certain
,
nor
more
acknowledged
,
than
that
there
is
no
Deliverance
from
a
state
of
misery
for
those
who
are
not
delivered
from
a
state
of
sin
.
And
he
who
denies
the
necessary
perishing
of
all
that
live
and
dye
in
the
state
of
Corrupted
Nature
,
denies
all
the
use
of
the
Incarnation
and
Mediation
of
the
Son
of
God
.
For
if
we
may
be
saved
without
the
Renovation
of
our
Natures
,
there
was
no
need
,
nor
use
of
the
New
Creation
of
all
things
by
Jesus
Christ
,
which
principally
consists
therein
.
And
if
Men
may
be
saved
under
all
the
Evils
that
came
upon
us
by
the
fail
,
then
did
Christ
dye
in
vain
.
Besides
,
it
is
frequently
expressed
that
Men
in
that
state
are
Enemies
to
God
,
alienated
from
him
,
Children
of
Wrath
,
under
the
Curse
;
and
if
such
may
be
saved
,
so
may
Devils
also
.
In
brief
,
it
is
not
consistent
with
the
Nature
of
God
,
his
Holiness
,
Righteousness
or
Truth
,
with
the
Law
or
Gospel
,
nor
possible
in
the
nature
of
the
thing
it self
,
that
such
persons
should
enter
into
,
or
be
made
possessors
of
Glory
and
Rest
with
God
.
A
Deliverance
therefore
out
of
and
from
this
Condition
is
indispensibly
necessary
to
make
us
meet
for
the
inheritance
of
the
Saints
in
Light
.
Sect.
3
This
Deliverance
must
be
,
and
is
by
Regeneration
.
The
Determinaof
our
Saviour
is
positive
both
in
this
and
the
necessity
of
it
before
asserted
,
Joh.
3.
3.
Except
a
Man
be
born
again
,
or
from
above
,
he
cannot
see
the
Kingdom
of
God
.
Whatever
sense
the
Kingdom
of
God
is
taken
in
either
for
that
of
Grace
here
,
or
of
Glory
hereafter
,
it
is
all
the
same
as
unto
our
present
purpose
.
There
is
no
Interest
in
it
to
be
obtained
,
no
Participation
of
the
Benefits
of
it
,
unless
a
man
be
born
again
,
unless
he
be
Regenerate
.
And
this
Determination
of
our
Saviour
,
as
it
is
absolute
and
decretory
,
so
it
is
applicable
unto
and
equally
comprizeth
every
Individual
of
mankind
.
And
the
Work
intended
by
their
Regeneration
or
in
being
born
again
,
which
is
the
Spiritual
Conversion
and
Quickning
of
the
Souls
of
Men
,
is
everywhere
ascribed
unto
them
that
shall
be
saved
.
And
although
Men
may
have
through
their
ignorance
and
prejudices
false
Apprehensions
about
Regeneration
and
the
Nature
of
it
,
or
wherein
it
doth
consist
;
yet
so
far
as
I
know
,
all
Christians
are
agreed
,
that
it
is
the
way
and
means
of
our
Deliverance
from
the
state
of
Sin
or
Corrupted
Nature
,
or
rather
our
Deliverance
it self
.
For
this
both
express
Testimonies
of
Scripture
,
and
the
Nature
of
the
thing
it self
,
put
beyond
Contradiction
,
Tit.
3.
3
,
4
,
5.
And
those
by
whom
it
is
exposed
unto
scorn
,
who
esteem
it
a
ridiculous
thing
for
any
one
to
enquire
whether
he
be
Regenerate
or
no
,
will
one
day
understand
the
necessity
of
it
;
although
it
may
be
not
before
it
is
too
late
to
obtain
any
Advantage
thereby
.
Sect.
4
The
Holy
Ghost
is
the
immediate
Author
and
Cause
of
this
work
of
Regeneration
.
And
herein
again
as
I
suppose
,
we
have
in
general
the
Consent
of
all
.
Nothing
is
more
in
words
acknowledged
than
that
all
the
Elect
of
God
are
sanctified
by
the
Holy
Ghost
.
And
this
Regeneration
is
the
Head
,
Fountain
or
Beginning
of
our
Sanctification
virtually
comprizing
the
whole
in
it self
,
as
will
afterwards
appear
.
However
that
it
is
a
part
thereof
,
is
not
to
be
denied
.
Besides
,
as
I
suppose
it
is
equally
confessed
to
be
an
Effect
or
Work
of
Grace
,
the
Actual
Dispensation
whereof
is
solely
in
the
hand
of
the
Holy
Spirit
.
This
I
say
is
in
words
acknowledged
by
all
;
although
I
know
not
how
some
can
reconcile
this
Profession
unto
other
notions
and
sentiments
which
they
declare
concerning
it
:
For
setting
aside
what
Men
do
herein
themselves
,
and
what
others
do
towards
them
in
the
Ministry
of
the
Word
,
and
I
cannot
see
what
remains
as
they
express
their
loose
Imaginations
,
to
be
ascribed
unto
the
Spirit
of
God
.
But
at
present
we
shall
make
use
of
this
general
concession
that
Regeneration
is
the
Work
of
the
Holy
Ghost
,
or
an
Effect
of
his
Grace
.
Not
that
we
have
any
need
so
to
do
,
but
that
we
may
avoid
contesting
about
those
things
wherein
Men
may
shrowd
their
false
Opinions
under
general
ambiguous
Expressions
,
which
was
the
constant
practice
of
Pelagius
and
those
who
followed
him
of
Old
.
But
the
Scripture
is
express
in
Testimonies
to
our
purpose
.
What
our
Saviour
calls
being
born
again
,
John
3.
3.
He
calls
being
born
of
the
Spirit
,
ver.
5.
6.
because
he
is
the
sole
principal
efficient
Cause
of
this
new
birth
.
For
it
is
the
Spirit
that
quickneth
,
Joh.
6.
v.
63.
Rom.
8.
11.
And
God
saveth
us
,
according
to
his
mercy
by
the
washing
of
Regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
whereas
therefore
we
are
said
to
be
born
of
God
,
or
to
be
begotten
again
of
his
own
will
;
John
1.
13.
Jam.
1.
18.
1
John
3.
9.
it
is
with
respect
unto
the
especial
and
peculiar
Operation
of
the
Holy
Spirit
.
Sect.
5
These
things
are
thus
far
confessed
,
even
by
the
Pelagians
themselves
,
both
those
of
old
,
and
those
at
present
,
at
least
in
general
;
nor
hath
any
as
yet
been
so
hardy
as
to
deny
Regeneration
to
be
the
Work
of
the
holy
Spirit
in
us
;
unless
we
must
except
those
deluded
Souls
who
deny
both
him
and
his
Work
.
Our
sole
Enquiry
therefore
must
be
after
the
manner
and
nature
of
this
work
;
for
the
nature
of
it
depends
on
the
manner
of
the
working
of
the
Spirit
of
God
herein
.
This
I
acknowledg
was
variously
contended
about
of
old
;
and
the
truth
concerning
it
,
hath
scarce
escaped
an
open
Opposition
in
any
Age
of
the
Church
.
And
at
present
this
is
the
great
Ball
of
Contention
,
between
the
Jesuites
and
the
Jansenists
,
the
latter
keeping
close
to
the
Doctrine
of
the
principal
Ancient
Writers
of
the
Church
,
the
former
under
new
Notions
,
Expressions
and
Distinctions
endeavouring
the
Reinforcement
of
Pelagianism
,
whereunto
some
of
the
Elder
School-Men
led
the
way
,
of
whom
our
Bradwardine
so
long
ago
complained
.
But
never
was
it
with
so
much
Impotence
and
Ignorance
traduced
and
reviled
as
it
is
by
some
among
our selves
.
For
a
sort
of
Men
we
have
who
by
stories
of
wandring
Jews
,
Rhetorical
Declamations
pert
Cavillings
and
proud
Revilings
of
those
who
dissent
from
them
,
think
to
scorn
and
banish
Truth
out
of
the
World
;
though
they
never
yet
durst
attempt
to
deal
openly
and
plainly
with
any
one
Argument
that
is
pleaded
in
its
defence
and
confirmation
.
Sect.
6
The
Ancient
Writers
of
the
Church
,
who
looked
into
these
things
with
most
diligence
and
laboured
in
them
with
most
success
,
as
Austin
,
Hilary
,
Prosper
,
and
Fulgentius
,
do
represent
the
whole
Work
of
the
Spirit
of
God
towards
the
Souls
of
Men
under
certain
Heads
or
Distinctions
of
Grace
.
And
herein
were
they
followed
by
many
of
the
more
sober
School-Men
;
and
others
of
late
without
number
.
Frequent
mention
we
find
in
them
of
Grace
,
as
preparing
,
preventing
,
Working
,
Co-working
and
Confirming
.
Under
these
Heads
do
they
handle
the
whole
Work
of
our
Regeneration
or
Conversion
unto
God
.
And
although
there
may
be
some
Alteration
in
Method
and
ways
of
Expression
,
which
may
be
varied
as
they
are
found
to
be
of
Advantage
unto
them
that
are
to
be
instructed
;
yet
for
the
substance
of
the
Doctrine
,
they
taught
the
same
which
hath
been
preached
amongst
us
since
the
Reformation
,
which
some
have
ignorantly
traduced
as
novel
.
And
the
whole
of
it
is
nobly
and
elegantly
exemplifyed
by
Austin
in
his
Confessions
,
wherein
he
gives
us
the
Experience
of
the
Truth
he
had
taught
in
his
own
Soul
.
And
I
might
follow
their
footsteps
herein
,
and
perhaps
should
for
some
Reasons
have
chosen
so
to
have
done
;
but
that
there
have
been
so
many
differences
raised
about
the
Explication
and
Application
of
these
Terms
and
Distinctions
;
and
the
Declaration
of
the
nature
of
the
Acts
and
Effects
of
the
Spirit
of
Grace
intended
in
them
;
as
that
to
carry
the
Truth
through
the
intricate
perplexities
which
under
these
notions
have
been
cast
upon
it
,
would
be
a
longer
Work
than
I
shall
here
ingage
into
;
and
too
much
divert
me
from
my
principal
intention
.
I
shall
therefore
in
general
refer
the
whole
Work
of
the
Spirit
of
God
with
respect
unto
the
Regeneration
of
sinners
unto
two
Heads
.
First
,
that
which
is
preparatory
for
it
;
and
secondly
,
that
which
is
effective
of
it
.
That
which
is
preparatory
for
it
,
is
the
Conviction
of
sin
;
This
is
the
Work
of
the
Holy
Spirit
.
John
16.
8.
9.
And
this
also
may
be
distinctly
referred
unto
three
Heads
.
(1)
A
Discovery
of
the
True
Nature
of
Sin
,
by
the
ministry
of
the
Law
,
Rom.
7.
7.
(2)
An
Application
of
that
discovery
made
in
the
Mind
or
Understanding
unto
the
Conscience
of
the
sinner
.
(3)
The
Excitation
of
Affections
suitable
unto
that
Discovery
and
Application
;
Acts
2.
37.
But
these
Things
so
far
as
they
belong
unto
our
present
Design
have
been
before
insisted
on
.
Our
principal
Enquiry
at
present
is
after
the
Work
it self
,
or
the
nature
and
manner
of
the
working
of
the
Spirit
of
God
in
and
on
the
Souls
of
Men
in
their
Regeneration
.
And
this
must
be
both
negatively
and
positively
declared
.
Sect.
7
First
;
The
Work
of
the
Spirit
of
God
in
the
Regeneration
of
sinners
,
or
the
quickning
of
them
who
are
dead
in
trespasses
and
sins
,
or
in
their
first
Saving
Conversion
to
God
,
doth
not
consist
in
a
Moral
Swasion
only
.
By
Swasion
we
intend
such
a
perswasion
as
,
may
,
or
may
not
be
effectual
;
so
absolutely
we
call
that
only
perswasion
whereby
a
Man
is
actually
perswaded
.
Concerning
this
we
must
consider
,
(1)
What
it
is
that
is
intended
by
that
Expression
and
wherein
its
Efficacy
doth
consist
;
and
(
2.
)
prove
that
the
whole
Work
of
the
Spirit
of
God
in
the
Conversion
of
sinners
doth
not
consist
therein
.
And
I
shall
handle
this
matter
under
this
Notion
,
as
that
which
is
known
unto
those
who
are
conversant
in
these
things
from
the
writings
of
the
ancient
and
modern
Divines
.
For
it
is
to
no
purpose
to
endeavour
the
reducing
of
the
extravagant
confused
Discourses
of
some
present
Writers
unto
a
certain
and
determinate
stating
of
the
things
in
difference
among
us
.
That
which
they
seem
to
aim
at
and
conclude
may
be
reduced
unto
these
Heads
,
(
1.
)
That
God
administers
Grace
unto
all
in
the
Declaration
of
the
Doctrine
of
the
Law
and
Gospel
.
(
2.
)
That
the
Reception
of
this
Doctrine
,
the
Belief
and
Practice
of
it
,
is
enforced
by
Promises
and
Threatnings
.
(
3.
)
That
the
things
revealed
taught
and
commanded
,
are
not
only
good
in
themselves
,
but
so
suited
unto
the
Reason
and
Interest
of
Mankind
,
as
that
the
Mind
cannot
but
be
disposed
and
enclined
to
receive
and
obey
them
,
unless
overpowered
by
Prejudices
and
a
Course
of
Sin
.
(
4.
)
That
the
Consideration
of
the
Promises
and
Threatnings
of
the
Gospel
,
is
sufficient
to
remove
these
prejudices
and
reform
that
Course
.
(
5.
)
That
upon
a
compliance
with
the
Doctrine
of
the
Gospel
and
Obedience
thereunto
,
Men
are
made
partakers
of
the
Spirit
with
other
Priviledges
of
the
New
Testament
,
and
have
a
Right
unto
all
the
Promises
of
the
present
and
future
Life
.
Now
this
being
a
perfect
systeme
of
Pelagianism
,
condemned
in
the
ancient
Church
as
absolutely
exclusive
of
the
Grace
of
our
Lord
Jesus
Christ
,
will
be
fully
removed
out
of
our
way
in
our
present
Discourse
,
though
the
loose
confused
expressions
of
some
be
not
considered
in
particular
.
For
if
the
Work
of
our
Regeneration
doth
not
consist
in
a
Moral
Swasion
,
which
as
we
shall
see
contains
all
that
these
Men
will
allow
to
Grace
,
their
whole
Fabrick
falls
to
the
ground
of
its
own
accord
.
Sect.
8
1.
As
to
the
nature
of
this
Moral
Swasion
two
things
may
be
considered
.
(
1.
)
The
Means
,
Instrument
,
and
Matter
of
it
,
and
this
is
the
Word
of
God
;
the
Word
of
God
or
the
Scripture
in
the
Doctrinal
Instructions
,
Precepts
,
Promises
,
and
Threatnings
of
it
.
This
is
that
,
and
this
is
that
alone
whereby
we
are
commanded
,
pressed
,
perswaded
to
turn
our selves
and
live
to
God
.
And
herein
we
comprize
the
whole
,
both
the
Law
and
the
Gospel
,
with
all
the
Divine
Truths
contained
in
them
,
as
severally
respecting
the
especial
Ends
whereunto
they
are
designed
.
For
although
they
are
distinctly
and
peculiarly
suited
to
produce
distinct
Effects
on
the
Minds
of
Men
,
yet
they
all
joyntly
tend
unto
the
general
end
of
guiding
Men
how
to
live
unto
God
,
and
to
obtain
the
enjoyment
of
him
.
As
for
those
Documents
and
Instructions
which
Men
have
concerning
the
Will
of
God
,
and
the
Obedience
which
he
requires
of
them
from
the
Light
of
Nature
,
with
the
Works
of
Creation
and
Providence
,
I
shall
not
here
take
them
into
Consideration
.
For
either
they
are
solitary
or
without
any
super-addition
of
instructive
Light
by
Revelation
,
and
then
I
utterly
deny
them
to
be
a
sufficient
outward
means
of
the
Conversion
of
any
one
Soul
;
or
they
may
be
considered
as
improved
by
the
written
Word
as
dispensed
unto
Men
,
and
so
they
are
comprized
under
it
,
and
need
not
to
be
considered
apart
.
We
will
therefore
suppose
that
those
unto
whom
the
Word
is
declared
,
have
antecedaneously
thereunto
,
all
the
help
which
the
Light
of
Nature
will
afford
.
Sect.
9
2.
The
principal
way
of
the
Application
of
this
means
to
produce
its
Effect
on
the
Souls
of
Men
,
is
the
Ministry
of
the
Church
.
God
hath
appointed
the
Ministry
for
the
Application
of
the
Word
unto
the
Minds
and
Consciences
of
Men
for
their
Instruction
and
Conversion
.
And
concerning
this
we
may
observe
two
things
.
(
1.
)
That
the
Word
of
God
thus
dispensed
by
the
Ministry
of
the
Church
,
is
the
only
ordinary
outward
means
which
the
Holy
Ghost
maketh
use
of
in
the
Regeneration
of
the
Adult
unto
whom
it
is
preached
.
(
2.
)
That
it
is
every
way
sufficient
in
its
own
kind
;
that
is
,
as
an
outward
means
.
For
the
Revelation
which
is
made
of
God
and
his
Mind
thereby
,
is
sufficient
to
teach
Men
all
that
is
needful
for
them
to
believe
and
do
,
that
they
may
be
converted
unto
God
,
and
yeeld
him
the
Obedience
that
he
requires
.
Hence
two
things
do
ensue
:
(
1.
)
That
the
use
of
those
means
unto
Men
in
the
state
of
Sin
,
if
they
are
not
complyed
withal
,
is
sufficient
on
the
grounds
before
laid
down
,
to
leave
them
by
whom
they
are
rejected
inexcusable
;
so
Isa.
5.
3
,
4
,
5.
Prov.
29.
1.
2
Chron.
36.
14
,
15.
Joh.
(
2.
)
That
the
effect
of
Regeneration
or
Conversion
unto
God
,
is
assigned
unto
the
Preaching
of
the
Word
,
because
of
its
efficacy
thereunto
in
its
own
kind
and
way
as
the
outward
means
thereof
,
1
Cor.
4.
15.
James
1.
14.
1
Pet.
1.
23.
Sect.
10
2ly
;
We
may
consider
what
is
the
Nature
,
and
wherein
the
Efficacy
of
this
Moral
Work
doth
consist
.
To
which
purpose
we
may
observe
;
Sect.
11
1.
That
in
the
use
of
this
Means
for
the
Conversion
of
Men
,
there
is
preparatory
unto
that
wherein
this
Moral
Perswasion
doth
consist
,
an
Instruction
of
the
Mind
in
the
knowledg
of
the
Will
of
God
and
its
duty
towards
him
.
The
first
regard
unto
Men
in
the
Dispensation
of
the
Word
unto
them
,
is
their
Darkness
and
Ignorance
,
whereby
they
are
alienated
from
the
Life
of
God
.
This
therefore
is
the
first
End
of
Divine
Revelation
;
namely
,
to
make
known
the
Counsel
and
Will
of
God
unto
us
;
see
Matth.
4.
15
,
16.
Luk.
4.
18
,
19.
Acts
26.
17
,
18.
Acts
20.
20
,
21
,
26
,
27.
By
the
Preaching
of
the
Law
and
the
G●spel
,
Men
are
instructed
in
the
whole
Counsel
of
God
,
and
what
he
requires
of
them
.
And
in
their
Apprehension
hereof
doth
the
Illumination
of
their
Minds
consist
,
whereof
we
must
treat
distinctly
afterwards
.
Without
a
supposition
of
this
Illumination
there
is
no
use
of
the
Perswasive
Power
of
the
Word
;
for
it
consists
in
affecting
the
Mind
with
its
Concernment
in
the
things
that
it
knows
,
or
wherein
it
is
instructed
.
Wherefore
we
suppose
in
this
Case
,
that
a
Man
is
taught
by
the
Word
,
both
the
Necessity
of
Regeneration
,
and
what
is
required
of
himself
thereunto
.
Sect.
12
2.
On
this
Supposition
,
that
a
Man
is
instructed
in
the
knowledg
of
the
Will
of
God
,
as
revealed
in
the
Law
and
the
Gospel
;
there
is
accompanying
the
Word
of
God
in
the
Dispensation
of
it
,
a
powerful
perswasive
E●●●cacy
unto
a
complyance
with
it
,
and
observance
of
it
.
For
Instance
;
Suppose
a
Man
to
be
convinced
by
the
Word
of
God
of
the
Nature
of
Sin
,
of
his
own
sinful
Condition
;
of
his
danger
from
thence
with
respect
unto
the
Sin
of
Nature
,
on
which
account
he
is
a
Child
of
Wrath
,
and
of
his
actual
Sin
,
which
further
renders
him
obnoxious
unto
the
Curse
of
the
Law
,
and
the
Indignation
of
God
;
of
his
Duty
hereon
to
turn
unto
God
,
and
the
way
whereby
he
may
so
do
;
there
are
in
the
Precepts
,
Exhortations
,
Expostulations
,
Promises
and
Threatnings
of
the
Word
,
especially
as
dispensed
in
the
Ministry
of
the
Church
,
Powerful
Motives
to
affect
,
and
Arguments
to
prevail
with
the
Mind
and
Will
of
such
a
Man
,
to
endeavour
his
own
Regeneration
or
Conversion
unto
God
,
rational
and
cogent
above
all
that
can
be
objected
unto
the
contrary
.
On
some
it
is
acknowledged
that
these
things
have
no
effect
;
they
are
not
moved
by
them
,
they
care
not
for
them
,
they
do
despise
them
,
and
live
and
die
in
rebellion
against
the
Light
of
them
,
having
their
Eyes
blinded
by
the
God
of
this
World
.
But
this
is
no
Argument
that
they
are
not
powerful
in
themselves
;
although
indeed
it
is
that
they
are
not
so
towards
us
of
themselves
,
but
only
as
the
Holy
Spirit
is
pleased
to
act
them
towards
us
.
But
in
these
Motives
,
Reasons
,
and
Arguments
,
whereby
Men
are
in
and
from
the
Word
,
and
the
Ministry
of
it
,
urged
and
pressed
unto
Conversion
to
God
,
doth
this
Moral
Perswasion
whereof
we
speak
consist
.
And
the
efficacy
of
it
,
unto
the
end
proposed
,
ariseth
from
the
things
ensuing
,
which
are
all
resolved
into
God
himself
.
Sect.
13
(
1.
)
From
an
evidence
of
the
Truth
of
the
things
from
whence
these
Motives
and
Arguments
were
taken
.
The
Foundation
of
all
the
Efficacy
of
the
Dispensation
of
the
Gospel
lies
in
an
evidence
,
that
the
things
proposed
in
it
are
not
cunningly
devised
Fables
,
2
Pet.
1.
16.
Where
this
is
not
admitted
,
where
it
is
not
firmly
assented
unto
,
there
can
be
no
perswasive
Efficacy
in
it
.
But
where
this
is
,
namely
a
prevalent
Perswasion
of
the
Truth
of
the
Things
proposed
,
there
the
Mind
is
under
a
Disposition
unto
the
things
whereunto
it
is
perswaded
.
And
hereon
the
whole
Efficacy
of
the
Word
in
and
upon
the
Souls
of
Men
,
is
resolved
into
the
Truth
and
Veracity
of
God
.
For
the
things
contained
in
the
Scripture
are
not
proposed
unto
us
meerly
as
true
,
but
as
Divine
Truths
,
as
immediate
Revelations
from
God
,
which
requires
not
only
a
rational
,
but
a
sacred
Religious
respect
unto
them
.
They
are
Things
that
the
Mouth
of
the
Lord
hath
spoken
.
(
2.
)
There
is
a
proposal
unto
the
Wills
and
Affections
of
Men
in
the
Things
so
assented
unto
,
on
the
one
hand
as
Good
,
Amiable
,
and
Excellent
,
wherein
the
chiefest
Good
,
Happiness
,
and
utmost
End
of
our
Natures
are
comprized
,
to
be
pursued
and
attained
;
and
on
the
other
of
things
Evil
and
Terrible
,
the
utmost
Evil
that
our
Nature
is
obnoxious
unto
,
to
be
avoided
.
For
this
is
urged
on
them
,
that
to
comply
with
the
Will
of
God
in
the
proposals
of
the
Gospel
,
to
conform
thereunto
,
to
do
what
he
requires
,
to
turn
from
Sin
unto
him
,
is
good
unto
Men
,
best
for
them
,
assuredly
attended
with
present
Satisfaction
and
future
Glory
.
And
therein
is
also
proposed
the
most
noble
Object
for
our
Affections
,
even
God
himself
as
a
Friend
,
as
reconciled
unto
us
in
Christ
,
and
that
in
a
way
suited
unto
his
Holiness
,
Righteousness
,
Wisdom
and
Goodness
,
which
we
have
nothing
to
oppose
unto
,
nor
to
lay
in
the
Ballance
against
.
The
way
also
of
the
Reconciliation
of
Sinners
unto
God
by
Jesus
Christ
is
set
out
,
as
that
which
hath
such
an
Impress
of
Divine
Wisdom
and
Goodness
upon
it
,
as
that
it
can
be
refused
by
none
,
but
out
of
a
direct
enmity
against
God
himself
.
Unto
the
enforcing
of
these
things
on
the
Minds
of
Men
,
the
Scripture
abounds
with
Reasons
,
Motives
,
and
Arguments
,
the
rendring
whereof
effectual
,
is
the
principal
end
of
the
Ministry
.
On
the
other
hand
it
is
declared
and
evidenced
,
that
Sin
is
the
great
Debasement
of
our
Natures
,
the
Ruine
of
our
Souls
,
the
only
Evil
in
the
World
,
in
its
Guilt
and
Punishment
;
that
a
Continuance
in
a
state
of
it
,
with
a
Rejection
of
the
Invitation
of
the
Gospel
unto
Conversion
to
God
,
is
a
thing
foolish
,
unworthy
of
a
rational
Creature
,
and
that
which
will
be
everlastingly
pernitious
.
Whereas
therefore
in
the
judgment
of
every
rational
Creature
,
Spiritual
Things
are
to
be
preferred
before
Natural
,
Eternal
Things
before
Temporal
,
and
that
these
things
are
thus
disposed
of
in
infinite
Goodness
,
Love
and
Wisdom
,
they
must
needs
be
apt
to
affect
the
Wills
,
and
take
the
Affections
of
Men.
And
herein
the
Efficacy
of
the
Word
on
the
Minds
and
Consciences
of
Men
is
resolved
into
the
Authority
of
God
.
These
Precepts
,
these
Promises
,
these
Threatnings
are
his
,
who
hath
right
to
give
them
and
power
to
execute
them
.
And
with
his
Authority
,
his
Glorious
Greatness
,
and
his
Infinite
Power
come
under
consideration
.
So
also
doth
his
Goodness
and
Love
in
an
especial
manner
,
with
many
other
things
,
even
all
the
known
Properties
of
his
Holy
Nature
,
all
which
concur
in
giving
Weight
,
Power
,
and
Efficacy
unto
these
Motives
and
Arguments
.
Sect.
14
3.
Great
Power
and
Efficacy
is
added
hereunto
from
the
management
of
these
Motives
in
the
preaching
of
the
Word
.
Herein
by
some
the
Rhetorical
Faculty
of
them
by
whom
it
is
dispensed
,
is
of
great
consideration
.
For
hereby
are
they
able
to
prevail
very
much
on
the
Minds
of
Men.
Being
acquainted
with
the
Inclinations
and
Dispositions
of
all
sorts
of
Persons
,
the
nature
of
their
Affections
and
Prejudices
,
with
the
Topicks
or
kinds
and
heads
of
Arguments
meet
to
affect
them
and
prevail
with
them
;
as
also
the
wayes
of
insinuating
Perswasive
Motives
to
their
Minds
,
they
express
the
whole
in
words
elegant
,
proper
,
expressive
,
and
suited
to
allure
,
draw
,
and
ingage
them
unto
the
Wayes
and
Duties
proposed
unto
them
.
[
](A53720-e95780-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athanas.
de
Semente
.
Herein
do
some
place
the
principal
Use
and
Efficacy
of
the
Ministry
in
the
dispensation
of
the
Word
;
with
me
it
is
of
no
consideration
.
For
our
Apostle
rejects
it
utterly
from
any
place
in
his
Ministry
;
1
Cor.
2.
4.
My
Speech
and
my
Preaching
was
not
with
enticing
words
of
Man's
Wisdom
,
but
in
the
demonstration
of
the
Spirit
and
of
Power
.
Some
of
late
have
put
in
faint
and
weak
Exceptions
unto
the
latter
Clause
,
as
though
not
an
evidence
of
the
powerful
presence
of
the
Spirit
of
God
in
the
Dispensation
of
the
Gospel
were
intended
therein
,
but
the
power
of
working
Miracles
,
contrary
to
the
whole
scope
of
the
place
,
and
consent
of
the
best
Expositors
.
But
that
by
the
first
Clause
,
the
Perswasive
Act
of
Humane
Oratory
,
is
excluded
from
Use
and
Efficacy
in
the
preaching
of
the
Gospel
,
none
as
yet
hath
had
the
impudence
to
deny
.
But
let
this
also
be
esteemed
to
be
as
useful
and
efficacious
in
this
Work
,
as
to
the
end
of
Preaching
in
the
Conversion
of
the
Souls
of
Men
,
as
any
can
imagine
,
it
shall
be
granted
.
Only
I
shall
take
leave
to
resolve
the
Efficacy
of
Preaching
into
two
other
Causes
.
Sect.
15
1.
The
Institution
of
God
:
He
hath
appointed
the
Preaching
of
the
Word
to
be
the
Means
,
the
only
outward
ordinary
Means
for
the
Conversion
of
the
Souls
of
Men
,
1
Cor.
1.
17
,
18
,
19
,
20.
Mar.
16.
15
,
16.
Rom.
1.
16.
And
the
Power
or
Efficacy
of
any
thing
that
is
used
unto
an
End
in
Spiritual
Matters
,
depends
solely
on
its
Divine
Appointment
unto
that
End
.
Sect.
16
2.
The
Especial
Gifts
that
the
Spirit
of
God
doth
furnish
the
Preachers
of
the
Gospel
withal
,
to
enable
them
unto
an
effectual
discharge
of
their
Work
,
Ephes.
4.
11
,
12
,
13.
whereof
we
shall
treat
afterwards
.
All
the
Power
therefore
that
these
things
are
accompanied
withal
,
is
resolved
into
the
sovereignty
of
God
.
For
he
hath
chosen
this
way
of
Preaching
for
this
End
,
and
he
bestows
these
Gifts
on
whom
he
pleaseth
.
From
these
things
it
is
that
the
Perswasive
Motives
which
the
Word
abounds
withal
unto
Conversion
o●
turning
to
God
from
Sin
,
have
that
peculiar
Efficacy
on
the
Minds
of
Men
which
is
proper
unto
them
.
Sect.
17
4.
We
do
not
therefore
in
this
Case
suppose
that
the
Motives
of
the
Word
are
left
unto
a
meer
Natural
Operation
,
with
respect
unto
the
Ability
of
them
by
whom
it
is
dispensed
;
but
moreover
that
it
is
blessed
of
God
,
and
accompanied
with
the
Power
of
the
Holy
Spirit
,
for
the
producing
of
its
Effect
and
End
upon
the
Souls
of
Men.
Only
the
Operation
of
the
Holy
Ghost
,
on
the
Minds
and
Wills
of
Men
in
and
by
these
means
,
is
supposed
to
extend
no
further
,
but
unto
Motives
,
Arguments
,
Reasons
and
Considerations
,
proposed
unto
the
Mind
,
so
to
influence
the
Will
and
the
Affections
.
Hence
his
Operation
is
herein
Moral
,
and
so
Metaphorical
,
not
real
,
proper
,
and
Physical
.
Now
concerning
this
whole
Work
,
I
affirm
these
two
things
.
Sect.
18
1.
That
the
Holy
Spirit
doth
make
use
of
it
in
the
Regeneration
or
Conversion
of
all
that
are
Adult
,
and
that
either
immediately
in
and
by
the
Preaching
of
it
,
or
by
some
other
Application
of
Light
and
Truth
unto
the
Mind
derived
from
the
Word
;
For
by
the
Reasons
,
Motives
,
and
Perswasive
Arguments
which
the
Word
affords
,
are
our
Minds
affected
,
and
our
Souls
wrought
upon
in
our
Conversion
unto
God
,
whence
it
becomes
our
reasonable
Obedience
.
And
there
are
none
ordinarily
converted
,
but
they
are
able
to
give
some
account
by
what
Considerations
they
were
prevailed
on
thereunto
.
But
;
2.
We
say
that
the
whole
Work
,
or
the
whole
of
the
Work
of
the
Holy
Ghost
in
our
Conversion
doth
not
consist
herein
;
but
there
is
a
real
,
Physical
Work
,
whereby
he
infuseth
a
gracious
Principle
of
Spiritual
Life
into
all
that
are
effectually
Converted
,
and
really
Regenerated
,
and
without
which
there
is
no
Deliverance
from
the
State
of
Sin
and
Death
which
we
have
described
;
which
among
others
may
be
proved
by
the
ensuing
Arguments
.
Sect.
19
The
principal
Arguments
in
this
Case
will
ensue
in
our
Proofs
from
the
Scriptures
,
that
there
is
a
Real
,
Physical
Work
of
the
Spirit
on
the
Souls
of
Men
in
their
Regeneration
.
That
all
he
doth
,
consisteth
not
in
this
Moral
Swasion
,
the
ensuing
Reasons
do
sufficiently
evince
.
1.
If
the
Holy
Spirit
worketh
no
otherwise
on
Men
in
their
Regeneration
or
Conversion
,
but
by
[
](A53720-e96290-b)*
*
Non
est
igitur
Gratia
Dei
in
liberi
Arbitrii
natura
,
&c.
in
lege
at●ue
Doctrina
sicut
Pelagius
desipit
.
sed
ad
singulos
actus
datur
illius
voluntate
de
quo
scriptum
est
;
Pluvium
voluntarium
segregabis
Deus
haereditati
tuae
.
Quia
&
liberum
Arbitrium
ad
diligendum
Deum
primi
peccati
granditate
perdid●mus
;
&
lex
Dei
atque
doctrina
ou
●mvis
sancta
&
justa
,
tamen
occidit
,
si
non
vivificet
Spiritus
,
per
quem
fit
non
ut
audiendo
sed
ut
obediendo
,
neque
ut
lectione
sed
ut
dilectione
teneatur
.
Quapropter
ut
in
Deum
●r●damus
&
pie
vivamus
,
non
volentis
neque
currentis
sed
miserentis
est
Dei
;
non
quia
velle
non
debemus
&
curr●re
,
sed
quia
ipse
in
nobis
&
velle
operatur
&
currere
,
Non
ergo
gratiam
dicamus
esse
Doctrinam
,
sed
agnos●amus
Gratiam
quae
facit
prodesse
Doctrinam
;
quae
Gratia
si
desit
,
videmus
etiam
obesse
Doctrinam
.
August
.
Epist.
107.
ad
Vitalem
.
proposing
unto
them
,
and
urging
upon
them
,
Reasons
,
Arguments
,
and
Motives
to
that
purpose
;
then
after
his
whole
Work
,
and
notwithstanding
it
,
the
Will
of
Man
remains
absolutely
indifferent
whether
it
will
admit
of
them
or
no
;
or
whether
it
will
convert
it self
unto
God
upon
them
or
no
;
for
the
whole
of
this
Work
consists
in
proposing
Objects
unto
the
Will
,
with
respect
whereunto
it
is
left
undertermined
whether
it
will
chuse
and
close
with
them
or
no.
And
indeed
this
is
that
which
some
plead
for
.
For
they
say
,
That
in
all
Men
,
at
least
all
unto
whom
the
Gospel
is
Preached
,
there
is
that
Grace
present
,
or
with
them
,
that
they
are
able
to
comply
with
the
Word
if
they
please
,
and
so
believe
,
repent
,
or
do
any
Act
of
Obedience
unto
God
according
to
his
Will.
And
if
they
will
,
they
can
refuse
to
make
use
of
this
Assistance
,
Aid
,
Power
,
or
Grace
,
and
so
continue
in
their
Sins
.
What
this
Grace
is
,
or
whence
Men
have
this
Power
and
Ability
,
by
some
is
not
declared
.
Neither
is
it
much
to
be
doubted
but
that
many
do
imagine
that
it
is
purely
Natural
;
only
they
will
allow
it
to
be
called
Grace
,
because
it
is
from
God
who
made
us
.
Others
acknowledg
it
to
be
the
Work
or
Effect
of
Grace
Internal
,
wherein
part
of
the
difference
lay
,
between
the
Pelagians
and
Semi-pelagians
of
old
.
But
they
all
agree
that
it
is
absolutely
in
the
Power
of
the
Will
of
Man
to
make
use
of
it
or
not
;
that
is
,
of
the
whole
Effect
on
them
,
or
product
in
them
of
this
Grace
communicated
in
the
way
described
.
For
notwithstanding
any
thing
wrought
in
us
or
upon
us
thereby
,
the
Will
is
still
left
various
,
flexible
,
and
undetermined
.
It
is
true
,
that
notwithstanding
the
Grace
thus
Administred
,
the
Will
hath
Power
to
refuse
it
and
to
abide
in
Sin
.
But
that
there
is
no
more
Grace
wrought
in
us
,
but
what
may
be
so
refused
,
or
that
the
Will
can
make
use
of
that
Grace
for
Conversion
,
which
it
can
refuse
,
is
false
.
Sect.
20
For
(
1.
)
this
ascribes
the
whole
Glory
of
our
Regeneration
and
Conversion
unto
our selves
,
and
not
to
the
Grace
of
God
.
For
that
Act
of
our
Wills
,
on
this
Supposition
,
whereby
we
convert
unto
God
,
is
meerly
an
Act
of
our
own
,
and
not
of
the
Grace
of
God
.
This
is
evident
,
for
if
the
Act
it self
were
of
Grace
,
then
would
it
not
be
in
the
Power
of
the
Will
to
hinder
it
.
(
2.
)
This
would
leave
it
absolutely
uncertain
,
notwithstanding
the
purpose
of
God
,
and
the
purchase
of
Christ
,
whether
ever
any
one
in
the
World
should
be
Converted
unto
God
or
no.
For
when
the
whole
Work
of
Grace
is
over
,
it
is
absolutely
in
the
Power
of
the
Will
of
Man
whether
it
shall
be
effectual
or
no
;
and
so
absolutely
uncertain
;
which
is
contrary
to
the
Covenant
,
Promise
,
and
Oath
of
God
,
unto
and
with
Jesus
Christ
.
(
3.
)
It
is
contrary
to
express
Testimonies
of
Scripture
innumerable
,
wherein
actual
Conversion
unto
God
is
ascribed
unto
his
Grace
,
as
the
immediate
Effect
thereof
.
This
will
further
appear
afterwards
.
God
worketh
in
us
to
will
and
to
do
,
Phil.
2.
13.
The
Act
therefore
it self
of
willing
in
our
Conversion
,
is
of
God's
Operation
;
and
although
we
will
our
selves
,
yet
it
is
he
who
causeth
us
to
Will
,
by
working
in
us
to
will
and
to
do
.
And
if
the
Act
of
our
Will
in
Believing
and
Obedience
,
in
our
Conversion
to
God
,
be
not
the
effect
of
his
Grace
in
us
,
he
doth
not
work
in
us
both
to
will
and
to
do
of
his
own
good
Pleasure
.
Sect.
21
Secondly
;
This
Moral
Perswasion
,
how-ever
advanced
or
improved
,
and
supposed
to
be
effectual
,
yet
it
confers
no
new
real
supernatural
strength
unto
the
Soul
.
For
whereas
it
worketh
,
yea
,
the
Spirit
or
Grace
of
God
therein
and
thereby
,
by
Reasons
,
Motives
,
Arguments
,
and
Objective
Considerations
and
no
otherwise
,
it
is
able
only
to
excite
and
draw
out
the
strength
which
we
have
,
delivering
the
Mind
and
Affections
from
Prejudices
and
other
Moral
Impediments
:
Real
Aid
,
[
](A53720-e96760-b)*
*
Sed
quid
illud
est
quo
corporeorum
sensuum
pulsantur
,
in
agro
cordis
cui
impend●tur
ista
cultura
,
nec
radicem
potest
figere
nec
germen
emittere
,
nisi
ille
summus
&
verus
Agricola
potentiā
sui
operis
adhibuerit
,
&
ad
vitalem
profectum
ea
quae
sent
plantata
perduxerit
.
Epist.
ad
Demetriadem
.
and
internal
Spiritual
Strength
,
neither
is
nor
can
be
conferred
thereby
.
And
he
who
will
acknowledg
that
there
is
any
such
internal
spiritual
strength
communicated
unto
us
,
must
also
acknowledg
that
there
is
another
Work
of
the
Spirit
of
God
in
us
and
upon
us
,
than
can
be
effected
by
these
Perswasions
.
But
thus
it
is
in
this
case
as
some
suppose
.
The
Mind
of
Man
is
affected
with
much
Ignorance
,
and
usually
under
the
Power
of
many
Prejudices
,
which
by
the
corrupt
course
of
things
in
the
World
,
possess
it
from
its
first
actings
in
the
state
of
Infancy
.
The
Will
and
the
Affections
likewise
are
vitiated
with
depraved
Habits
,
which
by
the
same
means
are
contracted
.
But
when
the
Gospel
is
proposed
and
preached
unto
them
,
the
Things
contained
in
it
,
the
Duties
it
requires
,
the
Promises
it
gives
,
are
so
rational
or
so
suited
unto
the
Principles
of
our
Reason
,
and
the
subject
Matter
of
them
is
so
good
,
desirable
and
beautiful
unto
an
intellectual
Appetite
,
that
being
well
conveyed
unto
the
Mind
,
they
are
able
to
discard
all
the
Prejudices
and
Disadvantages
of
a
corrupt
course
under
which
it
hath
suffered
,
and
prevail
with
the
Soul
to
desist
from
sin
,
that
is
,
a
course
of
sinning
,
and
to
become
a
new
Man
in
all
vertuous
Conversation
.
And
that
this
is
in
the
Liberty
and
Power
of
the
Will
,
is
irrefragably
proved
by
that
Sophism
of
Biel
out
of
Scotus
and
Occam
,
which
contains
the
substance
of
what
they
plead
in
this
Cause
.
[
](A53720-e96900-b)*
*
Omni
dictamini
rectae
rationis
potest
voluntas
se
conformare
;
sed
diligore
Deum
super
omnia
est
dictamen
rectae
rationis
;
ratio
enim
dictat
inter
omnia
diligenda
esse
aliquid
summe
diligendum
.
Item
homo
errans
potest
diligere
creaturam
super
omnia
,
ergo
etiam
Deum
;
mirum
enim
valde
esset
,
quod
voluntas
se
conformare
possit
dictamini
erroneo
&
non
recto
.
Biel.
2.
sent
.
distinc.
27.
q.
Art.
4.
Yea
,
thus
to
do
,
is
so
suitable
unto
the
rational
Principles
of
a
well-disposed
Mind
,
that
to
do
otherwise
,
is
the
greatest
folly
and
madness
in
the
World
.
Especially
will
this
Work
of
Conversion
be
unquestionably
wrought
,
if
the
Application
of
these
means
of
it
,
be
so
disposed
in
the
Providence
of
God
,
as
that
they
may
be
seasonable
,
with
respect
unto
the
Frame
and
Condition
of
the
Mind
whereinto
they
are
applyed
.
And
as
sundry
things
are
necessary
to
render
the
means
of
Grace
thus
seasonable
and
congruous
unto
the
present
Frame
,
Temper
,
and
Disposition
of
the
Mind
,
so
in
such
a
Congruity
much
of
its
Efficacy
doth
consist
.
And
this
,
as
it
is
said
,
is
the
Work
of
the
Holy
Ghost
,
and
an
Effect
of
the
Grace
of
God
.
For
if
the
Spirit
of
God
did
not
by
the
Word
,
prevent
,
excite
,
stir
up
and
provoke
the
Minds
of
Men
;
did
he
not
help
and
assist
them
when
endeavouring
to
turn
to
God
,
in
the
removal
of
Prejudices
and
all
sorts
of
Moral
Impediments
,
Men
would
continue
and
abide
,
as
it
were
,
dead
in
Trespasses
and
Sins
,
at
least
their
endeavours
after
Deliverance
would
be
weak
and
fruitless
.
Sect.
22
[
](A53720-e96990-b)*
*
Hoc
piarum
mentium
est
,
ut
nihil
sibi
tribuant
,
sed
totum
Gratiae
Dei
;
undo
quantumcunque
aliquis
det
Gratiae
Dei
,
etiamsi
subtrahat
potestati
naturae
aut
liberi
arbitrii
a
pietate
non
recedit
;
cum
vero
aliquid
Gratiae
Dei
subtrahitur
&
Naturae
tribuitur
quod
Gratiae
est
,
ibi
potest
periculum
intervenire
.
Cassander
.
lib.
Consult
.
Art.
68.
This
is
all
the
Grace
,
all
the
Work
of
the
Spirit
of
God
in
our
Regeneration
and
Conversion
,
which
some
will
acknowledg
,
so
far
as
I
can
learn
from
their
Writings
and
Discourses
.
But
that
there
is
more
required
thereunto
,
I
have
before
declared
.
As
also
it
hath
been
manifested
what
is
the
true
and
proper
use
and
efficacy
of
these
means
in
this
Work
.
But
to
place
the
whole
of
it
herein
,
is
that
which
Pelagius
contended
for
of
old
;
Yea
,
he
granted
a
greater
Use
and
Efficacy
of
Grace
,
than
I
can
find
to
be
allowed
in
the
present
confused
Discourses
of
some
on
this
[
](A53720-e97040-b)*
*
Pelagiana
haeresiae
quo
dogmate
Catholicam
fidem
destruere
adorta
sit
,
&
quibus
impietatum
venenis
viscera
Ecclesiae
atque
ipsa
vitalia
corporis
Christi
voluerit
occupare
,
notiora
sunt
quam
ut
opere
Narrationis
indigeant
.
Ex
his
tamen
una
est
blasphemia
,
nequissimum
&
subtilissimum
germen
aliarum
,
quâ
dicunt
Gratiam
Dei
secundum
merita
hominum
dari
.
●●um
enim
primo
tantam
naturae
humanae
vellent
astruere
sanitatem
ut
per
solum
liberum
arbitrium
posset
assequi
Dei
regnum
;
eo
quod
tam
plene
ipso
conditionis
suae
praesidio
juvaretur
;
ut
habens
naturaliter
rationalem
intellectum
facile
bonum
eligeret
malumque
vitaret
.
Et
ubi
in
utraque
parte
libera
essent
opera
voluntatis
,
non
facultatem
his
qui
mali
sunt
deesse
,
sed
studium
.
Cum
ergo
ni
dixi
totam
justitiam
hominis
ex
naturali
vellent
rectitudine
ac
possibilitate
subsistere
,
atque
hanc
definitionem
doctrina
sana
respueret
,
damnatum
a
Catholicis
sensum
&
multis
postea
haereticae
fraudis
varietatibus
coloratum
,
hoc
apud
se
ingenio
servaverunt
,
ut
ad
incipiendum
,
&
ad
proficiendum
,
&
ad
perserverandum
in
bono
necessariam
homini
Dei
Gratiam
profiterentur
.
Sed
in
hac
professione
quomodo
vasa
irae
molirentur
irrepere
,
ipsa
Dei
Gratia
vasis
misericordiae
revelavit
.
Intellectum
est
enim
,
saluberrimeque
perspectum
hoc
tantum
eos
de
Gratia
confiteri
,
quod
quaedam
libero
Arbitrio
sit
Magistra
,
seque
per
cohorlationes
,
per
Legem
,
per
Doctrinam
,
per
Creaturam
,
per
Contemplationem
,
per
Miracula
,
perque
terrores
extrinscus
judicio
ejus
ostendat
;
quo
unusquisque
secundum
Voluntatis
suae
motum
,
si
quaesurit
inveniat
,
si
petierit
,
recipiat
;
si
pulsaverit
introeat
.
Prosp.
ad
Ruffin
.
de
lib.
Arbit
.
Subject
.
Wherefore
it
is
somewhat
preposterous
to
endeavour
an
imposition
of
such
rotten
Errors
upon
the
Minds
of
Men
,
and
that
by
crude
Assertions
,
without
any
pretence
of
proof
,
as
is
the
way
of
many
.
And
that
the
sole
Foundation
of
all
their
Harangues
,
namely
,
the
suitableness
of
Gospel
.
Principles
and
Promises
unto
our
Wisdom
and
Reason
,
antecedently
unto
any
saving
Work
of
the
Spirit
on
our
Minds
,
is
directly
contradictory
to
the
Doctrine
of
our
Apostle
,
shall
afterwards
be
declared
.
But
it
may
be
it
will
be
said
,
That
it
is
not
so
much
what
is
Pelagian
,
and
what
is
not
,
as
what
is
Truth
and
what
is
not
,
that
is
to
be
enquired
after
.
And
it
is
granted
,
that
this
is
and
ought
to
be
our
first
and
principal
Enquiry
.
But
it
is
not
unuseful
to
know
in
whose
steps
they
tread
,
who
at
this
day
oppose
the
doctrine
of
the
Effectual
Grace
of
Christ
;
and
what
Judgment
the
Ancient
Church
made
of
their
Principles
and
Opinions
.
Sect.
23
It
is
pretended
yet
further
,
That
Grace
in
the
Dispensation
of
the
Word
doth
work
really
and
efficiently
,
especially
by
illumination
,
internal
excitations
of
the
Mind
and
Affections
;
and
if
thereon
the
Will
do
put
forth
its
Act
,
and
thereby
determine
it self
in
the
choice
of
that
which
is
good
,
in
believing
and
repenting
;
then
the
Grace
thus
administred
concurs
with
it
,
helps
and
aids
it
in
the
perfecting
of
its
Act
,
so
that
the
whole
Work
is
of
Grace
.
So
pleaded
the
Semi-Pelagians
,
and
so
do
others
continue
to
do
.
But
all
this
while
,
the
way
whereby
Grace
or
the
Spirit
of
God
worketh
this
Illumination
,
excites
the
Affections
and
Aids
the
Will
,
is
by
Moral
Perswasion
only
,
on
real
strength
being
communicated
or
infused
,
but
what
the
Will
is
at
perfect
liberty
to
make
use
of
or
to
refuse
at
pleasure
.
Now
this
in
effect
is
no
less
than
to
overthrow
the
whole
Grace
of
Jesus
Christ
,
and
to
render
it
useless
.
For
it
ascribes
unto
Man
the
Honour
of
his
Conversion
,
his
Will
being
the
principal
cause
of
it
.
It
makes
a
Man
to
beget
himself
a-new
,
or
to
be
born
again
of
himself
;
to
make
himself
differ
from
others
,
by
that
which
he
hath
not
in
an
especial
manner
received
.
It
takes
away
the
Analogie
that
there
is
between
the
forming
of
the
Natural
Body
of
Christ
in
the
Womb
,
and
the
forming
of
his
Mystical
Body
in
Regeneration
.
It
makes
the
Act
of
living
unto
God
by
Faith
and
Obedience
,
to
be
a
meer
Natural
Act
,
no
Fruit
of
the
Mediation
or
Purchase
of
Christ
,
and
allows
the
Spirit
of
God
no
more
Power
nor
Efficacy
in
or
towards
our
Regeneration
,
than
is
in
a
Minister
who
preacheth
the
Word
,
or
in
an
Orator
,
who
eloquently
and
pathetically
perswades
to
Vertue
and
dehorts
from
Vice
.
And
all
these
consequences
it
may
be
will
be
granted
by
some
amongst
us
,
and
allowed
to
be
true
;
to
that
pass
are
things
come
in
the
World
,
through
the
confident
pride
and
ignorance
of
Men.
But
not
only
it
may
be
,
but
plainly
and
directly
the
whole
Gospel
and
Grace
of
Christ
are
renounced
where
they
are
admitted
.
Sect.
24
This
is
not
all
that
we
[
](A53720-e97390-b)*
*
Inaniter
&
perfunctorie
potius
quam
veraciter
pro
eis
ut
doctrinae
cui
adversantur
credendo
consentiant
,
Deo
fundimus
preces
,
si
ad
ejus
non
pertinet
Gratiam
convertere
ad
fidem
suam
,
ipsi
fidei
contrarias
voluntates
.
August
.
Epist.
107.
pray
for
,
either
for
our selves
or
others
,
when
we
beg
effectual
Grace
for
them
or
our selves
.
There
was
no
Argument
that
the
Ancients
more
pressed
the
Pelagians
withal
,
than
that
the
Grace
which
they
acknowledged
,
did
not
answer
the
Prayers
of
the
Church
,
or
what
we
are
taught
in
the
Scripture
to
pray
for
.
We
are
to
pray
only
for
what
God
hath
promised
,
and
for
the
communication
of
it
unto
us
in
that
way
whereby
he
will
work
it
and
effect
it
.
Now
he
is
at
a
great
indifferency
in
this
Matter
,
who
only
prayes
that
God
would
perswade
him
or
others
,
to
believe
and
to
obey
,
to
be
converted
or
to
convert
himself
.
The
Church
of
God
hath
alwayes
prayed
that
God
would
work
these
things
in
us
;
and
those
who
have
a
real
concernment
in
them
,
do
pray
continually
that
God
would
effectually
work
them
in
their
Hearts
.
They
pray
that
he
would
convert
them
,
that
he
would
create
a
clean
heart
,
and
renew
a
right
Spirit
in
them
;
that
he
would
give
them
Fa●th
for
Christ's
sake
,
and
increase
it
in
them
;
and
that
in
all
these
things
he
would
work
in
them
by
the
exceeding
greatness
of
his
Power
both
to
will
and
to
do
according
to
his
good
pleasure
.
And
there
is
not
a
Pelagian
in
the
World
who
e're
once
prayed
for
Grace
,
or
gracious
Assistance
against
Sin
and
Temptation
,
with
a
sense
of
his
want
of
it
,
but
that
his
Prayers
contradicted
his
Profession
.
To
think
that
by
all
these
Petitions
,
with
others
innumerable
dictated
unto
us
in
the
Scripture
,
and
which
a
Spiritual
Sense
of
our
Wants
will
ingage
into
,
we
desire
nothing
but
only
that
God
would
perswade
,
excite
and
stir
us
up
to
put
forth
a
Power
and
Ability
of
our
own
,
in
the
performance
of
what
we
desire
,
is
contrary
unto
all
Christian
Experience
.
Yea
,
for
a
Man
to
lie
praying
with
Importunity
,
Earnestness
,
and
Fervency
,
for
that
which
is
in
his
own
Power
,
and
can
never
be
effected
but
by
his
own
Power
,
is
fond
and
ridiculous
.
And
they
do
but
mock
God
who
pray
unto
him
to
do
that
for
them
which
they
can
do
for
themselves
,
and
which
God
cannot
do
for
them
but
only
when
and
as
they
do
it
for
themselves
.
Suppose
a
Man
to
have
a
Power
in
himself
to
believe
and
repent
;
suppose
these
to
be
such
Acts
of
his
Will
as
God
doth
not
,
indeed
cannot
by
his
Grace
work
in
him
,
but
only
perswade
him
thereunto
,
and
shew
him
sufficient
Reason
why
he
should
so
do
;
to
what
purpose
should
this
Man
,
or
with
what
congruity
could
he
pray
that
God
would
give
him
Faith
and
Repentance
.
This
some
of
late
,
as
it
seems
,
wisely
observing
,
do
begin
to
scoff
at
and
reproach
the
Prayers
of
Christians
.
For
whereas
in
all
their
Supplications
for
Grace
,
they
lay
the
Foundation
of
them
in
an
humble
Acknowledgment
of
their
own
vileness
and
impotency
unto
any
thing
that
is
spiritually
Good
,
yea
,
and
a
natural
aversation
from
it
,
and
a
sense
of
the
Power
and
Working
of
the
Remainder
of
in-dwelling
Sin
in
them
;
hereby
exciting
themselves
unto
that
earnestness
and
importunity
in
their
requests
for
Grace
,
which
their
[
](A53720-e97680-b)*
*
Prima
Divini
muneris
Gratia
est
,
ut
erudiat
nos
ad
nostrae
humilitatis
Confessionem
,
&
agnoscere
faciat
,
quod
si
quid
boni
agimus
per
illum
possumus
,
sine
quo
nihil
possumus
.
Prosp.
sentent
.
105.
ex
Augustinio
.
Condition
makes
necessary
,
(
which
hath
been
the
constant
practice
of
Christians
since
there
was
one
in
the
World
)
;
this
is
by
them
derided
and
exposed
to
contempt
.
In
the
room
therefore
of
such
despised
Prayers
,
I
shall
supply
them
with
an
Ancient
Form
that
is
better
suited
unto
their
Principles
.
[
](A53720-e97720-b)†
†
Quicunque
tribuit
sibi
bonum
quod
facit
,
etiamsi
videtur
nihil
mali
manibus
operari
,
jam
cordis
innocentiam
perdidit
in
quo
se
largitori
bonorum
praetulit
.
Hieron
.
in
cap.
16.
Proverb
.
The
Preface
unto
it
is
,
Ille
ad
Deum
digne
elevat
manus
,
ille
Orationem
bon●
Conscienti●
effundit
qui
potest
dicere
:
The
Prayer
followeth
;
Tu
nosti
Domine
quam
Sanctae
&
Purae
&
Mundae
sint
ab
omni
malitia
,
&
iniquitate
,
&
rapina
quas
ad
te
extendo
manus
.
●●uemadmodum
justa
&
munda
labia
&
ab
omni
mendacio
libera
quibus
offero
tibi
Deprecationes
,
O
bone
Domine
Iesu
,
etsi
ego
admisi
und●
me
damnare
potes
,
tu
non
amisisti
unde
salvare
soles
.
—
Verum
est
Conscientia
mea
meretur
Damnationem
,
&
poenit●ntia
mea
non
sufficit
ad
satisfactionem
.
Sed
certum
est
quod
Misericordia
tua
superat
omnem
ossensionem
.
Parce
ergo
mihi
Domine
,
qui
es
salus
vera
&
non
vis
mort●m
peccatoris
:
miserere
Domine
peccatrici
animae
meae
,
solve
vincula
ejus
,
sana
vulnera
ejus
.
Ecce
misericors
Deus
coram
te
exhibeo
animam
meam
,
virtutum
muneribus
desolatam
,
catenis
vitiorum
ligatam
,
pondere
peccatorum
gravatam
,
delictorum
sordibus
foedatam
,
discissam
Vuln●ribus
Doemonum
▪
putidam
&
foetidam
●●eribus
criminum
:
his
&
aliis
gravioribus
malis
quae
tu
melius
vides
quam
ego
,
obstrictam
,
oppressam
,
circumdatam
,
obvolutam
,
bonorum
omnium
relevamine
destitutam
,
&c.
ut
mihi
miserearis
.
This
Prayer
Pelagius
taught
a
Widow
to
make
,
as
it
was
objected
unto
him
in
the
Diospolitan
Synod
,
that
is
at
Lydia
in
Palestine
,
cap.
6.
only
he
taught
her
not
to
say
that
she
had
no
deceit
in
her
Heart
,
as
one
among
us
doth
wisely
and
humbly
vaunt
that
he
knoweth
of
none
in
his
,
so
every
way
perfect
is
the
Man
.
Only
to
ballance
this
of
Pelagius
,
I
shall
give
these
Men
another
Prayer
,
but
in
the
Margen
,
not
declaring
whose
it
is
,
lest
they
should
censure
him
to
the
Gallows
.
Whereas
therefore
it
seems
to
be
the
Doctrine
of
some
,
that
we
have
no
Grace
from
Christ
but
only
that
of
the
Gospel
teaching
us
our
Duty
,
and
proposing
a
Reward
;
I
know
not
what
they
have
to
pray
for
,
unless
it
be
Riches
,
Wealth
,
and
Preferments
,
with
those
things
that
depend
thereon
.
Sect.
25
Fourthly
;
This
kind
of
the
Operation
of
Grace
where
it
is
solitary
,
that
is
,
where
it
is
asserted
exclusively
to
an
internal
Physical
work
of
the
Holy
Spirit
,
is
not
suited
to
effect
and
produce
the
Work
of
Regeneration
or
Conversion
unto
God
,
in
Persons
who
are
really
in
that
state
of
Nature
which
we
have
before
described
.
The
most
effectual
Perswasions
cannot
prevail
with
such
Men
to
convert
themselves
,
no
more
than
Arguments
can
prevail
with
a
blind
Man
to
see
,
or
with
a
dead
Man
to
rise
from
the
Grave
,
or
with
a
lame
Man
to
walk
steadily
.
Wherefore
the
whole
Description
before
given
from
the
Scripture
of
the
state
of
lapsed
Nature
,
must
be
disproved
and
removed
out
of
the
way
,
before
his
Grace
can
be
thought
sufficient
to
be
for
the
Regeneration
and
Conversion
of
Men
in
that
Estate
.
But
some
proceed
on
other
Principles
;
Men
,
they
say
,
have
by
Nature
certain
Notions
and
Principles
concerning
God
,
and
the
Obedience
due
unto
him
;
which
are
demonstrable
by
the
Light
of
Reason
,
and
certain
Abilities
of
Mind
to
make
use
of
them
unto
their
proper
End
.
But
they
grant
,
at
least
some
of
them
do
,
that
however
these
Principles
may
be
improved
and
acted
by
those
Abilities
,
yet
they
are
not
sufficient
,
or
will
not
eventually
be
effectual
to
bring
Men
unto
the
Life
of
God
,
or
to
enable
them
so
to
believe
in
him
,
love
him
,
and
obey
him
,
as
that
they
may
come
at
length
unto
the
enjoyment
of
him
;
at
least
they
will
not
do
this
safely
and
easily
,
Gratia
qua
Christi
populus
sumus
hoc
cohibetur
Limine
nobiscum
,
&
formam
hanc
ascribitis
illi
;
Vt
cunctos
vocet
illa
quidem
invitetque
,
neque
ullum
Praeterieus
studeat
communem
adferre
salutem
Omnibus
,
&
totum
peccato
absolvere
Mundum
.
Sed
proprio
quenque
Arbitrio
parere
vocanti
,
Judicioque
suo
,
mota
se
extendere
mente
Ad
lucem
oblatam
,
quae
se
non
substrahat
ulli
;
Sed
cupidos
recti
juvet
illustretque
volentes
.
Hinc
adjutoris
Domini
bonitate
Magistra
Crescere
virtutum
studia
,
ut
quid
quisque
petendum
Mandatis
didicit
jugi
sectetur
amore
.
Prosp.
de
Ingratis
cap.
10.
but
through
much
danger
and
confusion
;
wherefore
*
God
out
of
his
Goodness
and
Love
to
Mankind
,
hath
made
a
further
Revelation
of
himself
by
Jesus
Christ
in
the
Gospel
,
with
the
especial
way
whereby
his
Anger
against
Sin
is
averted
,
and
Peace
made
for
Sinners
,
which
Men
had
before
only
a
confused
Apprehension
and
Hope
about
.
How
the
things
received
,
proposed
,
and
prescribed
in
the
Gospel
,
are
so
good
,
so
rational
,
so
every
way
suited
unto
the
Principles
of
our
Beings
,
the
Nature
of
our
intellectual
Constitutions
,
or
the
Reason
of
Men
,
and
those
fortified
with
such
rational
and
powerful
Motives
,
in
the
Promises
and
Threatnings
of
it
,
representing
unto
us
on
the
one
hand
the
chiefest
Good
which
our
Nature
is
capable
of
,
and
on
the
other
the
highest
evil
to
be
avoided
that
we
are
obnoxious
unto
,
that
they
can
be
refused
or
rejected
by
none
,
but
out
of
a
bruitish
love
of
Sin
,
or
the
efficacy
of
depraved
Habits
contracted
by
a
vitious
course
of
living
.
And
herein
consists
the
Grace
of
God
towards
Men
,
especially
as
the
Holy
Ghost
is
pleased
to
make
use
of
these
things
in
the
Dispensation
of
the
Gospel
by
the
Ministry
of
the
Church
.
For
when
the
Reason
of
Men
is
by
these
means
excited
so
far
as
to
cast
off
Prejudice
,
and
enabled
thereby
to
make
a
right
Judgment
of
what
is
proposed
unto
it
,
it
prevails
with
them
to
convert
to
God
,
to
change
their
Lives
,
and
yield
Obedience
according
to
the
Rule
of
the
Gospel
that
they
may
be
saved
.
And
no
doubt
this
were
a
notable
Systeme
of
Christian
Doctrine
,
especially
as
it
is
by
some
Rhetorically
blended
,
or
Theatrically
represented
in
feigned
Stories
and
Apologues
,
were
it
not
defective
in
one
or
two
things
;
For
,
first
,
it
is
exclusive
of
a
supposition
of
the
fall
of
Man
,
at
least
as
unto
the
Depravation
of
our
Nature
which
ensued
thereon
;
and
,
Secondly
,
of
all
real
Effective
Grace
dispensed
by
Jesus
Christ
;
[
](A53720-e98080-b)*
*
Ploremus
coram
Domino
qui
fecit
nos
&
homines
&
salvos
.
Nam
si
ille
nos
fecit
homines
,
nos
autem
ipsi
nos
fecimus
salvos
,
aliquid
illo
melius
fecimus
;
melior
est
enim
salvus
homo
quam
quilibet
homo
.
Si
ergo
te
Deus
fecit
hominem
,
&
tu
te
fecisti
bonum
hominem
,
quod
tu
fecisti
melius
est
.
Aug.
de
Verb.
Apost.
Serm.
10.
which
render
it
a
Phantastick
Dream
,
Natura
humana
etiamsi
in
illa
integritate
in
qua
est
condita
,
permaneret
,
nullo
modo
seipsam
creatore
suo
non
adjuvante
servaret
.
Vnde
cum
sine
Dei
Gratia
salutem
non
posset
custodire
quam
accepit
,
quomodo
sine
Dei
Gratia
potest
recuperare
quam
perdidit
.
Prosp.
Sentent
.
308.
alien
from
the
Design
and
Doctrine
of
the
Gospel
.
But
it
is
a
fond
thing
to
discourse
with
Men
about
either
Regeneration
or
Conversion
unto
God
,
by
whom
these
things
are
denyed
.
Sect.
27
Such
a
Work
of
the
Holy
Spirit
we
must
therefore
enquire
after
,
as
wherey
the
Mind
is
effectually
renewed
,
the
Heart
changed
,
the
Affections
sanctified
,
all
actually
and
effectually
,
or
no
Deliverance
will
be
wrought
,
obtained
,
or
ensue
,
out
of
the
Estate
described
.
For
notwithstanding
the
utmost
improvement
of
our
Minds
and
Reasons
that
can
be
imagined
,
and
the
most
eminent
proposal
of
the
Truths
of
the
Gospel
,
accompanied
with
the
most
powerful
enforcements
of
Duty
and
Obedience
that
the
Nature
of
the
things
themselves
will
afford
;
yet
the
Mind
of
Man
in
the
state
of
Nature
,
without
a
supernatural
Elevation
by
Grace
,
is
not
able
so
to
apprehend
them
,
as
that
its
Apprehension
should
be
Spiritual
,
Saving
,
or
Proper
unto
the
Things
apprehended
.
And
notwithstanding
the
Perception
which
the
Mind
may
attain
unto
in
the
Truth
of
Gospel-Proposals
;
and
the
Conviction
it
may
have
of
the
necessity
of
Obedience
,
yet
is
not
the
Will
able
to
apply
it self
unto
any
Spiritual
Act
thereof
,
without
an
Ability
wrought
immediately
in
it
by
the
Power
of
the
Spirit
of
God
;
or
rather
unless
the
Spirit
of
God
by
his
Grace
do
effect
the
Act
of
willing
in
it
.
Wherefore
not
to
multiply
Arguments
,
we
conclude
,
That
the
most
effectual
use
of
outward
means
alone
,
is
not
all
the
Grace
that
is
necessary
unto
,
nor
all
that
is
actually
put
forth
in
the
Regeneration
of
the
Souls
of
Men.
Sect.
28
Having
thus
evidenced
wherein
the
Work
of
the
Holy
Spirit
in
the
Regeneration
of
the
Souls
of
Men
,
doth
not
consist
,
namely
,
in
a
supposed
congruous
Perswasion
of
their
Minds
where
it
is
alone
:
(
1.
)
I
shall
proceed
to
shew
wherein
it
doth
consist
,
and
what
is
the
true
Nature
of
it
.
And
to
this
purpose
I
say
,
(
1.
)
What-ever
efficacy
that
Moral
Operation
,
which
accompanies
,
or
is
the
Effect
of
the
Preaching
of
the
Word
,
as
blessed
and
used
by
the
Holy
Spirit
,
is
of
or
may
be
supposed
to
be
of
,
or
is
possible
that
it
should
be
of
in
and
towards
them
that
are
unregenerate
,
we
do
willingly
ascribe
unto
it
.
We
grant
that
in
the
Work
of
Regeneration
,
the
Holy
Spirit
towards
those
that
are
Adult
,
doth
make
use
of
the
Word
,
both
the
Law
and
the
Gospel
,
and
the
Ministry
of
the
Church
in
the
Dispensation
of
it
,
as
the
ordinary
means
thereof
;
yea
,
this
is
ordinarily
the
whole
external
means
that
is
made
use
of
in
this
Work
,
and
an
efficacy
proper
unto
it
,
it
is
accompanied
withal
.
Whereas
therefore
some
content
that
there
is
no
more
needful
to
the
Conversion
of
Sinners
,
but
the
Preaching
of
the
Word
unto
them
who
are
congruously
disposed
to
receive
it
,
and
that
the
whole
of
the
Grace
of
God
consists
in
the
effectual
Application
of
it
unto
the
Minds
and
Affections
of
Men
,
whereby
they
are
enabled
to
comply
with
it
,
and
turn
unto
God
by
Faith
and
Repentance
;
they
do
not
ascribe
a
greater
Power
unto
the
Word
,
than
we
do
by
whom
this
Administration
of
it
is
denied
to
be
the
total
Cause
of
Conversion
.
For
we
assign
the
same
Power
to
the
Word
as
they
do
,
and
more
also
,
onely
we
affirm
that
there
is
an
Effect
to
be
wrought
in
this
Work
,
which
all
this
Power
,
if
alone
,
is
insufficient
for
.
But
in
its
own
kind
is
it
sufficient
and
effectual
,
so
far
as
that
the
effect
of
Regeneration
or
Conversion
unto
God
is
ascribed
thereunto
.
This
we
have
declared
before
.
Sect.
29
(
2.
)
There
is
not
onely
a
Moral
,
[
](A53720-e98420-b)*
*
At
vero
Omnipotens
hominem
cum
Gratia
salvat
,
Ipsa
suum
consummat
opus
cui
tempus
agendi
Semper
adest
,
quae
gesta
velit
non
moribus
illi
Fit
mora
,
non
causis
anceps
suspenditur
ullis
.
Nec
quod
sola
potest
cura
officioque
Ministri
Exequitur
,
famulisve
vicem
committit
agendi
.
Qui
quamvis
multa
admoneant
mandata
vocantis
,
Pulsant
non
intrant
animas
,
Deus
ergo
sepultos
Suscitat
&
solvit
peccati
compede
vinctos
.
Ille
obscuratis
Cordibus
dat
intellectum
.
Ille
ex
injustis
justos
facit
,
indit
amorem
Quo
redametur
amans
;
&
amor
quem
conferet
ipse
est
.
Hunc
itaque
Affectum
quo
sumunt
mortua
Vitam
,
Quo
tenebrae
fiunt
lumen
,
quo
immunda
vilescunt
;
Quo
stulti
sapere
incipiunt
aegrique
valescunt
Nemo
alii
dat
,
nemo
sibi
.
Prosp.
de
Ingrat
.
cap.
15.
but
a
Physical
immediate
Operation
of
the
Spirit
by
his
Power
and
Grace
,
or
his
powerful
Grace
upon
the
Minds
or
souls
of
Men
in
their
Regeneration
.
This
is
that
which
we
must
cleave
to
,
or
all
the
Glory
of
God's
Grace
is
lost
,
and
the
Grace
administred
by
Christ
neglected
.
So
is
it
asserted
,
Ephes.
1.
19
,
20.
That
we
may
know
what
is
the
exceeding
greatness
of
his
Power
towards
us
who
believe
,
according
to
the
working
of
his
Mighty
Power
;
which
he
wrought
in
Christ
when
he
raised
him
from
the
Dead
.
The
Power
here
mentioned
,
hath
an
exceeding
Greatness
ascribed
unto
it
,
with
respect
unto
the
Effect
produced
by
it
.
Legant
ergo
&
intelligant
,
intueantur
&
fateantur
,
non
lege
atque
Doctrina
insonante
forinsecus
,
sed
intima
atque
occulta
,
mirabili
atque
inessabili
potestate
operari
Deum
in
cordibus
hominum
non
solum
veras
Revelationes
,
sed
etiam
bonas
Voluntates
.
August
.
lib.
de
Grat.
Christ
.
adv.
Pelagium
&
Caelest.
cap.
24.
The
Power
of
God
in
it self
is
as
unto
all
Acts
equally
Infinite
,
he
is
Omnipotent
.
But
some
Effects
are
greater
than
others
,
and
carry
in
them
more
than
ordinary
Impressions
of
it
.
Such
is
that
here
intended
,
whereby
God
makes
Men
to
be
Believers
,
and
preserves
them
when
they
are
so
.
And
unto
this
Power
of
God
,
there
is
an
Actual
Operation
or
Efficiency
ascribed
,
the
working
of
his
mighty
Power
.
And
the
Nature
of
this
operation
or
efficiency
is
declared
to
be
of
the
same
kind
with
that
which
exerted
in
the
raising
of
Christ
from
the
Dead
.
And
this
was
by
a
real
Physical
Efficiency
of
Divine
Power
.
This
therefore
is
here
testified
,
That
the
Work
of
God
towards
Believers
,
either
to
make
them
so
,
or
preserve
them
such
,
for
all
is
one
as
unto
our
present
purpose
,
consists
in
the
acting
of
his
Divine
Power
by
a
real
internal
Efficiency
.
So
God
is
said
to
fulfil
in
us
all
the
good
pleasure
of
his
Goodness
,
and
the
Work
of
Faith
with
Power
,
2
Thess.
1.
11.
2
Pet.
1.
3.
And
hence
the
Work
of
Grace
in
Conversion
is
constantly
expressed
by
words
denoting
a
real
internal
Efficiency
,
such
are
Creating
,
Quickning
,
Forming
,
Giving
a
new
Heart
,
whereof
afterwards
.
Where-ever
this
Work
is
spoken
of
,
with
respect
unto
an
Active
Efficiency
it
is
ascribed
unto
God
.
He
Creates
us
anew
,
he
Quickens
us
,
he
Begets
us
of
his
own
Will
;
but
where
it
is
spoke
of
with
respect
unto
us
,
there
it
is
passively
expressed
;
we
are
Created
in
Christ
Jesus
,
we
are
new
Creatures
,
we
are
Born
again
;
and
the
like
;
which
one
Observation
is
sufficient
to
evert
the
whole
Hypothesis
of
Arminian
Grace
.
Unless
a
Work
wrought
by
Power
,
and
that
real
,
and
immediate
be
intended
herein
,
such
a
Work
may
neither
be
supposed
possible
,
nor
can
be
expressed
.
Wherefore
it
is
plain
in
the
Scripture
,
That
the
Spirit
of
God
works
internally
,
immediately
,
efficiently
in
and
upon
the
Minds
of
Men
in
their
Regeneration
.
The
New
Birth
is
the
Effect
of
an
Act
of
his
Power
and
Grace
;
or
,
no
Man
is
born
again
but
it
is
by
the
inward
Efficiency
of
the
Spirit
.
Sect.
30
(
3.
)
This
Internal
Efficiency
of
the
Holy
Spirit
on
the
Minds
of
Men
,
as
to
the
Event
,
is
[
](A53720-e99020-b)*
*
Quid
est
omnis
qui
audivit
a
Patre
,
&
didicit
,
venit
ad
me
;
nisi
nullus
est
qui
audiat
&
discat
a
Patre
&
non
veniat
ad
me
?
Si
enim
omnis
qui
audivit
a
Patre
&
didicit
,
venit
,
profecto
omnis
qui
non
venit
non
audivit
a
Patre
nec
didicit
:
nam
si
audisset
&
didicisset
veniret
,
—
Haec
itaque
Gratia
quae
occulte
humanis
Cordibus
divina
largitate
tribuitur
,
a
nullo
duro
corde
respuitur
,
ideo
quippe
tribuitur
ut
Cordis
duritia
primitus
auferatur
.
Augustin
.
de
Praedestinatione
Sanctorum
,
lib.
1.
cap.
8.
infallible
,
victorious
,
irresistible
,
or
alwayes
efficacious
.
But
in
this
Assertion
,
we
suppose
that
the
measure
of
the
Efficacy
of
Grace
,
and
the
End
to
be
attained
,
are
fixed
by
the
Will
of
God
.
As
to
that
End
whereunto
of
God
it
is
designed
,
it
is
alwayes
prevalent
or
effectual
and
cannot
be
resisted
;
or
,
it
will
effectually
work
what
God
designs
it
to
work
;
for
wherein
he
will
work
none
shall
let
him
;
and
who
hath
resisted
his
Will
?
There
are
many
motions
of
Grace
even
in
the
Hearts
of
Believers
,
which
are
thus
far
resisted
,
as
that
they
attain
not
that
effect
which
in
their
own
Nature
have
a
tendency
unto
.
Were
it
otherwise
,
all
Believers
would
be
perfect
.
But
it
is
manifest
in
Experience
,
that
we
do
not
alwayes
answer
the
Inclinations
of
Grace
,
at
least
as
unto
the
Degree
which
it
moves
toward
.
But
yet
even
such
Motions
also
,
if
they
are
of
and
from
Saving
Grace
,
are
effectual
so
far
,
and
for
all
those
ends
which
they
are
designed
unto
in
the
Purpose
of
God
;
for
his
Will
shall
not
be
frustrate
in
any
Instance
.
And
where
any
Work
of
Grace
is
not
effectual
,
God
never
intended
it
should
be
so
,
nor
did
put
forth
that
Power
of
Grace
which
was
necessary
to
make
it
so
.
[
](A53720-e99150-b)*
*
O
qualis
est
artifex
ille
Spiritus
!
nulla
ad
discendum
mora
agitur
in
omne
quod
voluerit
.
Mox
enim
ut
eligeret
ment●n
docet
;
solumque
tetigisse
docuisse
est
.
Nam
humanum
subito
ut
illustrat
immutat
affectum
;
abnegat
hoc
repente
quod
erat
,
exhibet
repente
quod
non
erat
.
Gregor.
Hom.
30.
in
Evangel.
Wherefore
in
or
towards
whomsoever
the
Holy
Spirit
puts
forth
his
Power
,
or
acts
his
Grace
for
their
Regeneration
,
it
removes
all
Obstacles
,
overcomes
all
Oppositions
,
and
infallibly
produceth
the
Effect
intended
.
This
Proposition
being
of
great
importance
to
the
Glory
of
God's
Grace
,
and
most
signally
opposed
by
the
Patrons
of
corrupted
Nature
and
Man's
free
Will
in
the
state
thereof
,
must
be
both
explained
and
confirmed
.
We
say
therefore
;
Sect.
31
(
1.
)
The
Power
which
the
Holy
Ghost
puts
forth
in
our
Regeneration
,
is
such
in
its
Acting
or
Exercise
,
as
our
Minds
,
Wills
,
and
Affections
,
are
suited
to
be
wrought
upon
,
and
to
be
affected
by
it
according
to
their
Natures
,
and
natural
Operations
.
Turn
thou
me
,
and
I
shall
be
turned
;
draw
me
,
and
I
shall
run
after
thee
.
He
doth
neither
act
in
them
any
otherwise
than
they
themselves
are
meet
to
be
moved
and
move
,
to
be
acted
and
act
,
according
to
their
own
Nature
,
Power
and
Ability
.
He
draws
us
with
the
Cords
of
a
Man
.
And
the
Work
it self
is
expressed
by
perswading
,
God
perswade
Japhet
;
and
alluring
;
I
will
allure
Her
into
the
Wilderness
and
speak
comfortably
:
For
as
it
is
certainly
effectual
,
so
it
carries
no
more
repugnancy
unto
our
Faculties
,
than
a
prevalent
Perswasion
doth
.
So
doth
;
Sect.
32
(
2.
)
He
doth
not
in
our
Regeneration
possess
the
Mind
with
any
Enthusiastical
Impressions
;
nor
acteth
absolutely
upon
us
as
he
did
in
extraordinary
Prophetical
Inspirations
of
old
,
where
the
Minds
and
Organs
of
the
Bodies
of
Men
were
meerly
Passive
Instruments
,
moved
by
him
above
their
own
natural
capacity
and
activity
,
not
only
as
to
the
Principle
of
Working
,
but
as
to
the
manner
of
Operation
.
But
he
works
on
the
Minds
of
Men
,
in
and
by
their
own
natural
Actings
,
through
an
immediate
influence
and
impression
of
his
Power
.
Create
in
me
a
clean
Heart
,
O
God
.
He
worketh
to
will
and
to
do
.
(
3.
)
He
therefore
offer
no
[
](A53720-e99370-b)*
*
Christus
non
dicit
,
duxerit
,
ut
illic
aliquo
modo
intelligamus
praecedere
voluntatem
;
sed
dicit
traxerit
,
quis
autem
trahitur
si
jam
volebat
;
&
tamen
nemo
venit
nisi
velit
,
trahitur
ergo
miris
modis
ut
velit
,
ab
illo
qui
novit
intus
in
ipsis
hominum
cordibus
operari
;
non
ut
homines
quod
fieri
non
potest
,
nolentes
credant
,
sed
ut
volentes
ex
nolentibus
fiant
.
August
.
cont.
duas
Epist.
Pelag.
cap.
19.
Sect.
33
Certum
est
nos
velle
cum
volumus
,
sed
ille
facit
ut
velimus
,
de
quo
dictum
est
,
Deus
est
qui
operatur
in
nobis
velle
.
Idem
de
Grat.
&
lib.
Arbit
.
cap.
16.
Violence
or
Compulsion
unto
the
Will.
This
that
Faculty
is
not
naturally
capable
to
give
Admission
unto
.
If
it
be
compelled
it
is
destroyed
.
And
the
mention
that
is
made
in
the
Scripture
of
compelling
(
compel
them
to
come
in
)
respects
the
certainty
of
the
Event
,
not
the
manner
of
the
Operation
on
them
.
But
whereas
the
Will
in
the
depraved
Condition
of
Fallen
Nature
,
is
not
only
habitually
filled
and
possessed
with
an
aversation
from
that
which
is
good
Spiritually
,
(
alienated
from
the
Life
of
God
)
but
also
continually
acts
an
Opposition
unto
it
,
as
being
under
the
Power
of
the
Carnal
Mind
which
is
Enmity
against
God
;
And
whereas
this
Grace
of
the
Spirit
in
Conversion
doth
prevail
against
all
this
Opposition
,
and
is
effectual
and
victorious
over
it
;
it
will
be
enquired
how
this
can
any
otherwise
be
done
,
but
by
a
kind
of
Violence
&
Compulsion
;
seeing
we
have
evinced
already
that
Moral
Perswasion
and
Objective
Allurement
is
not
sufficient
thereunto
?
Answ.
It
is
acknowledged
,
That
in
the
Work
of
Conversion
unto
God
,
though
not
in
the
very
Act
of
it
,
there
is
a
Reaction
between
Grace
and
the
Will
,
their
Acts
being
contrary
,
and
that
Grace
is
therein
victorious
;
and
yet
no
Violence
or
Compulsion
is
offered
unto
the
Will
,
For
;
Sect.
34
(
1.
)
The
Opposition
is
not
ad
idem
.
The
Enmity
and
Opposition
that
is
acted
by
the
Will
against
Grace
,
is
against
it
as
objectively
proposed
unto
it
.
So
do
Men
resist
the
Holy
Ghost
;
that
is
,
in
the
external
Dispensation
of
Grace
by
the
Word
.
And
if
that
be
alone
,
they
may
alwayes
resist
it
;
the
Enmity
that
is
in
them
will
prevail
against
it
;
Ye
alwayes
resist
the
Holy
Ghost
.
The
Will
therefore
is
not
forced
by
any
Power
put
forth
in
Grace
,
in
that
way
wherein
it
is
capable
of
making
opposition
unto
it
,
but
the
prevalency
of
Grace
is
of
it
as
it
is
internal
,
working
really
and
physically
,
which
is
not
the
Object
of
the
Wills
opposition
;
for
it
is
not
proposed
unto
it
,
as
that
which
it
may
accept
or
refuse
,
but
worketh
effectually
in
it
.
Sect.
35
(
2.
)
The
Will
in
the
first
Act
of
Conversion
,
(
as
even
sundry
of
the
Schoolmen
acknowledg
)
acts
not
but
as
it
is
acted
,
moves
not
but
as
it
is
moved
,
and
therefore
is
passive
therein
in
the
sense
immediately
to
be
explained
:
And
if
this
be
not
so
,
it
cannot
be
avoided
,
but
that
the
Act
of
our
turning
unto
God
is
a
meer
natural
Act
,
and
not
spiritual
or
gracious
.
For
it
is
an
Act
of
the
Will
not
enabled
thereunto
antecedently
by
Grace
.
Wherefore
it
must
be
granted
,
and
it
shall
be
proved
,
that
in
Order
of
Nature
,
the
Acting
of
Grace
in
the
Will
in
our
Conversion
is
antecedent
unto
its
own
acting
;
though
in
the
same
instant
of
time
wherein
the
Will
is
moved
,
it
moves
;
and
when
it
is
acted
,
it
acts
it self
,
and
preserves
its
own
Liberty
in
its
exercise
.
There
is
therefore
herein
an
inward
almighty
secret
Act
of
the
Power
of
the
Holy
Ghost
,
producing
or
effecting
in
us
the
Will
of
Conversion
unto
God
,
so
acting
our
Wills
,
as
that
they
also
act
themselves
,
and
that
freely
.
So
Austin
,
cont.
Duas
Epistol.
Pelag.
lib.
1.
cap.
19.
Trahitur
(
homo
)
miris
modis
ut
velit
,
ab
illo
qui
novit
intus
in
ipsis
cordibus
hominum
operari
,
non
ut
homines
,
quod
fieri
non
possit
,
nolentes
credant
,
sed
ut
volentes
ex
nol●ntibus
fiant
.
The
Holy
Spirit
who
in
his
Power
and
Operation
is
more
intimate
,
as
it
were
,
unto
the
Principles
of
our
Souls
than
they
are
to
themselves
,
doth
with
the
Preservation
,
and
in
the
Exercise
of
the
liberty
of
our
Wills
,
effectually
work
our
Regeneration
and
Conversion
unto
God
.
This
is
the
substance
of
what
we
plead
for
in
this
Cause
,
and
which
declares
the
Nature
of
this
Work
of
Regeneration
,
as
it
is
an
inward
Spiritual
Work
.
I
shall
therefore
confirm
the
Truth
proposed
with
evident
Testimonies
of
Scripture
,
and
Reasons
contained
in
them
or
educed
from
them
.
Sect.
36
1.
The
Work
of
Conversion
it self
,
and
in
especial
the
Act
of
believing
,
or
[
](A53720-e100070-b)*
*
Restat
ut
ipsam
fidem
unde
omnis
Justi●i●
sumit
initium
,
non
humano
,
quo
isti
extolluntur
,
tribuamus
arbitrio
,
nec
ullis
precedentibus
meritis
,
quoniam
inde
incipiunt
bon●
quaecunque
sunt
merita
s●d
grataitum
Dei
donum
esse
fateamur
,
si
gratiam
veram
,
id
est
,
sine
Meritis
cogitemus
.
August
.
Epist.
105.
Nollem
Ergohis
tam
claris
testimoniis
repugnare
,
&
tamen
volens
a
seipso
sibi
esse
quod
credit
,
quasi
componit
cum
Deo
ut
partem
fidei
sibi
vendicet
,
atque
illi
partem
relinquat
;
&
quod
est
elatius
,
primam
tollit
ipse
,
sequentem
dat
illi
;
&
in
eo
●uod
dicit
esse
amborum
,
priorem
se
,
posteri●rem
facit
Deum
.
August
.
de
Praedest
.
Sanct.
cap.
2.
Faith
it
self
is
expresly
said
to
be
of
God
,
to
be
wrought
in
us
by
him
,
to
be
given
unto
us
from
him
.
The
Scripture
says
not
that
God
gives
us
Ability
or
Power
to
believe
onely
,
namely
,
such
a
Power
a
we
may
make
use
of
if
we
will
,
or
do
otherwise
;
but
Faith
,
Repentance
,
and
Conversion
themselves
are
said
to
be
the
Work
and
Effect
of
God
.
Indeed
there
is
nothing
mentioned
in
the
Scripture
concerning
the
communicating
of
Power
remote
or
next
unto
the
Mind
of
Man
,
to
enable
him
to
believe
antecedently
unto
actual
believing
.
A
remote
Power
,
if
it
may
be
so
called
,
in
the
Capacities
of
the
Faculties
of
the
Soul
,
the
Reason
of
the
Mind
,
and
Liberty
of
the
Will
,
we
have
given
an
account
concerning
.
But
for
that
which
some
call
a
next
[
](A53720-e100260-b)†
†
Quando
Deus
docet
per
Spiritus
Gratiam
,
it
a
docet
ut
quod
quisque
didicerit
non
tantum
cognoscendo
videat
.
sed
etiam
volendo
appetat
agendoque
perficiat
.
Et
ipso
Divino
Docendi
modo
etiam
ipsa
Voluntas
,
&
ipsa
operatio
non
sola
volendi
&
operandi
naturalis
possibilitas
adjuvatur
.
Si
enim
solum
posse
nostrum
hac
Gratia
Juvaretur
,
ita
diceret
Dominus
,
omnis
qui
audiverit
a
Patre
&
didicit
poest
venire
ad
me
.
August
.
de
Grat.
Christ
.
Contra
Pelagium
,
cap.
14.
Power
,
or
an
ability
to
believe
in
order
of
Nature
Antecedent
unto
Believing
it self
,
wrought
in
us
by
the
Grace
of
God
,
the
Scripture
is
silent
.
The
Apostle
Paul
saith
of
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
4.
13.
I
can
do
all
things
,
or
prevail
in
all
things
,
through
Christ
who
enableth
me
;
where
a
Power
or
Ability
seems
to
be
spoken
of
antecedent
unto
Acting
.
But
this
is
not
a
Power
for
the
first
Act
of
Faith
,
but
a
Power
in
them
that
believe
.
Such
a
Power
I
acknowledg
,
which
is
acted
in
the
Co-operation
of
the
Spirit
and
Grace
of
Christ
,
with
the
Grace
which
Believers
have
received
,
unto
the
performance
of
all
Acts
of
Holy
Obedience
,
whereof
I
must
treat
elsewhere
.
Believers
have
a
stock
of
Habitual
Grace
,
which
may
be
called
Indwelling
Grace
,
in
the
same
sense
wherein
Original
Corruption
is
called
Indwelling-Sin
.
And
this
Grace
,
as
it
is
necessary
unto
every
Act
of
Spiritual
Obedience
,
so
of
it self
without
the
renewed
Co-working
of
the
Spirit
of
Christ
,
it
is
not
able
nor
sufficient
to
produce
any
Spiritual
Act.
This
working
of
Christ
upon
,
and
with
the
Grace
we
have
received
,
is
called
enabling
of
us
.
But
with
Persons
Unregenerate
,
and
as
to
the
first
Act
of
Faith
,
it
is
not
so
.
Sect.
37
But
it
will
be
Objected
,
That
every
thing
which
is
actually
accomplished
,
was
in
potentia
before
.
There
must
therefore
be
in
us
a
Power
to
believe
before
we
do
so
actually
.
Answ.
The
Act
of
God
working
Faith
in
us
,
is
a
Creating
Act.
For
we
are
his
Workmanship
created
in
Christ
Jesus
,
Ephes.
2.
10.
And
he
that
is
in
Christ
Jesus
is
a
New
Creature
,
2
Cor.
5.
17.
Now
the
effects
of
Creating
Acts
are
not
in
Potentia
any-where
but
in
the
Active
Power
of
God
;
so
was
the
World
it self
before
its
actual
existence
.
This
is
termed
Potentia
Logica
;
which
is
no
more
but
a
Negation
of
any
contradiction
to
Existence
;
not
Potentia
Physica
,
which
includes
a
disposition
unto
actual
existence
.
Notwithstanding
therefore
all
these
Preparatory
Works
of
the
Spirit
of
God
,
which
we
allow
in
this
Matter
,
there
is
not
by
them
wrought
in
the
Minds
and
Wills
of
Men
,
such
a
next
Power
,
as
they
call
it
,
as
should
enable
them
to
believe
without
further
Actual
Grace
working
Faith
it self
.
Wherefore
with
respect
to
believing
,
the
first
Act
of
God
is
to
work
in
us
to
will
;
Phil.
1.
13.
He
worketh
in
us
to
will
.
Now
to
will
to
believe
,
is
to
believe
.
This
God
works
in
us
by
that
Grace
which
Austin
and
the
School-men
call
Gratia
Operans
,
because
it
worketh
in
us
,
without
us
,
the
Will
being
meerly
moved
and
passive
therein
.
That
there
is
a
Power
or
Faculty
of
believing
,
given
unto
all
Men
unto
whom
the
Gospel
is
preached
,
or
who
are
called
by
the
outward
Dispentation
of
it
,
some
do
pretend
.
And
that
because
those
unto
whom
the
Word
is
so
Pr●ac●ed
,
if
they
do
not
actually
believe
,
shall
perish
eternally
,
as
is
positively
declared
in
the
Gospel
,
Mark
16.
16.
But
this
they
could
not
justly
do
,
if
they
had
not
received
a
Power
or
Faculty
of
Believing
.
Answ.
1.
Those
who
believe
not
upon
the
Proposal
of
Christ
in
the
Gospel
,
are
left
without
remedy
in
the
guilt
of
those
other
Sins
,
for
which
they
must
perish
eternally
;
If
you
believe
not
,
saith
Christ
,
that
I
am
he
,
you
shall
die
in
your
sins
,
John
8.
12.
(
2.
)
The
Impotency
that
is
in
Men
as
to
the
act
of
believing
,
is
contracted
by
their
own
fault
,
both
as
it
ariseth
from
the
Original
Depravation
of
Nature
,
and
as
it
is
increased
by
corrupt
Prejudices
and
contracted
Habits
of
Sin
;
wherefore
they
justly
perished
,
of
whom
yet
it
is
said
,
That
they
could
not
believe
,
John
12.
39.
(
3.
)
There
is
none
by
whom
the
Gospel
is
refused
,
but
they
put
forth
an
Act
of
the
Will
in
its
Rejection
,
which
all
Men
are
free
unto
and
able
for
.
I
would
have
gathered
you
but
you
would
not
,
Mat.
23.
37.
You
will
not
come
to
me
that
you
may
have
life
.
Sect.
38
But
the
Scripture
positively
affirms
of
some
to
whom
the
Gospel
was
Preached
that
they
could
not
believe
,
John
12.
39.
And
of
all
natural
Men
,
that
they
cannot
perceive
the
Things
of
God
,
1
Cor.
2.
14.
neither
is
it
given
unto
all
to
know
the
Mysteries
of
the
Kingdom
of
God
,
but
some
only
,
Matth.
11.
25.
And
those
to
whom
it
is
not
so
given
,
have
not
the
Power
intended
.
Besides
,
Faith
is
not
of
all
,
have
not
Faith
,
2
Thess.
3.
2.
But
it
is
peculiar
to
the
Elect
of
God
,
Tit.
1.
1.
Acts
13.
48.
And
these
Elect
,
are
but
some
of
those
that
are
called
,
Mat.
20.
16.
Sect.
39
Yet
further
to
clear
this
it
may
be
observed
,
that
this
first
Act
of
Willing
may
be
considered
two
wayes
.
(
1.
)
As
it
wrought
in
the
Will
subjectively
,
and
so
it
is
formally
only
in
that
Faculty
.
And
in
this
sense
the
Will
is
meerly
passive
,
and
only
the
Subject
moved
or
acted
.
And
in
this
respect
the
Act
of
God's
Grace
in
the
Will
,
is
an
Act
of
the
Will.
But
(
2.
)
it
may
be
considered
as
it
is
efficiently
also
in
the
Will
,
as
being
acted
it
acts
it self
.
So
it
is
from
the
Will
as
its
Principle
,
and
is
a
Vital
Act
thereof
,
which
gives
it
the
Nature
of
Obedience
.
Thus
the
Will
in
its
own
Nature
is
mobilis
;
fit
and
meet
to
be
wrought
upon
by
the
Grace
of
the
Spirit
,
to
Faith
and
Obedience
;
with
respect
unto
the
Creating
Act
of
Grace
working
Faith
in
us
,
it
is
mota
,
moved
and
acted
thereby
.
And
in
respect
of
its
own
elicit
Act
,
as
it
so
acted
and
moved
,
it
is
movens
,
the
next
efficient
cause
thereof
.
Sect.
40
These
things
being
premised
for
the
clearing
of
the
Nature
of
the
Operation
of
the
Spirit
in
the
first
Communication
of
Grace
unto
us
,
and
the
Wills
complyance
therewithal
,
we
return
unto
our
Arguments
or
Testimonies
given
unto
the
[
](A53720-e101180-b)*
*
Si
quis
sine
Gratia
Dei
credentibus
,
volentibus
,
desiderantibus
,
conantibus
misericordiam
dicit
conferri
;
non
autem
divinitus
ut
credamus
,
velimus
,
per
infusionem
&
inspirationem
Spiritus
Sancti
in
nobis
fieri
confitetur
,
anathema
sit
.
Conc.
Arausic
.
2.
Can.
6.
Datur
potestas
ut
Filii
Dei
fiant
qui
credunt
in
eum
,
cum
hoc
ipsum
datur
ut
credant
in
eum
.
Quae
potestas
nisi
detur
a
Deo
nulla
esse
potest
ex
libero
Arbitrio
,
quia
nec
liberum
in
how
erit
quod
liberator
non
liberaverit
.
August
.
lib.
1.
cont.
Duas
Epist.
Pelag.
cap.
3.
actual
collation
of
Faith
upon
us
by
the
Spirit
and
Grace
of
God
,
which
must
needs
be
effectual
and
irresistible
;
for
the
contrary
implies
a
contradiction
,
namely
,
that
God
should
work
what
is
not
wrought
;
Phil.
1.
29.
To
you
it
is
given
on
the
behalf
of
Christ
;
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
.
To
believe
on
Christ
,
expresseth
Saving-Faith
it self
.
This
is
given
unto
us
.
And
how
is
it
given
us
?
Even
by
the
Power
of
God
working
in
us
to
will
and
to
do
of
his
own
good
pleasure
,
Chap.
1.
13.
[
](A53720-e101320-b)*
*
Restat
ut
ipsam
fidem
unde
omnis
Justitia
sumit
initium
,
non
humano
,
quo
isti
extolluntur
,
tribuamus
arbitrio
,
nec
ullis
precedentibus
meritis
,
quoniam
iude
incipiunt
bona
quaecunque
sunt
merita
,
sed
gratuitum
Dei
donum
esse
fateamur
,
si
gratiam
veram
,
id
est
,
sine
Meritis
cogitemus
.
August
.
Epist.
105.
Our
Faith
is
our
coming
to
Christ
.
And
no
Man
,
saith
he
,
can
come
unto
me
,
except
it
be
given
him
of
my
Father
,
Joh.
6.
65.
All
Power
in
our selves
for
this
end
is
utterly
taken
away
;
no
Man
can
come
unto
me
.
How-ever
we
may
suppose
Men
to
be
prepared
or
disposed
,
what-ever
Arguments
may
be
proposed
unto
them
,
and
in
what
season
soever
to
render
things
congruous
and
agreeable
unto
their
Inclinations
,
yet
no
Man
of
himself
can
believe
,
can
come
to
Christ
,
unless
Faith
it self
be
given
unto
him
;
that
is
be
wrought
in
him
by
the
Grace
of
the
Father
,
Col.
2.
11.
So
it
is
again
asserted
,
and
that
both
negatively
and
positively
;
Ephes.
2.
8.
By
Grace
are
ye
saved
through
Faith
,
and
that
not
of
your selves
,
it
is
the
Gift
of
God
.
Our
own
Ability
,
be
it
what
it
will
,
how-ever
assisted
and
excited
,
and
God's
Gift
are
contra-distinguished
.
If
it
be
our selves
it
is
not
the
Gift
of
God
;
if
it
be
the
Gift
of
God
,
it
is
not
of
our selves
.
And
the
manner
how
God
bestows
this
Gift
upon
us
,
is
declared
v.
10.
For
we
are
his
Workmanship
,
created
in
Christ
Jesus
unto
good
Works
.
Good
Works
,
or
Gospel-Obedience
,
are
the
things
designed
.
These
must
proceed
from
Faith
,
or
they
are
not
acceptable
with
God
,
Heb.
11.
6.
And
the
way
whereby
this
is
wrought
in
us
,
or
a
Principle
of
Obedience
,
is
by
a
Creating
Act
of
God
;
we
are
his
Workmanship
created
in
Jesus
Christ
.
In
like
manner
God
is
said
to
give
us
Repentance
,
2
Tim.
2.
25.
Acts
11.
18.
This
is
the
whole
of
what
we
plead
.
God
in
our
Conversion
,
by
the
exceeding
greatness
of
his
Power
,
as
he
wrought
in
Christ
when
he
raised
him
from
the
Dead
,
actually
worketh
Faith
and
Repentance
in
us
;
gives
them
unto
us
,
bestows
them
on
us
,
so
that
they
are
meer
Effects
of
his
Grace
in
us
.
And
his
working
in
us
,
infallibly
produceth
the
Effect
intended
,
because
it
is
actual
Faith
that
he
works
;
and
not
only
a
Power
to
believe
,
which
we
may
either
put
forth
and
make
use
of
,
or
suffer
to
be
fruitless
according
to
the
pleasure
of
our
own
Wills
.
Sect.
41
Secondly
;
As
God
giveth
and
worketh
in
us
Faith
and
Repentance
,
so
the
way
whereby
he
doth
it
,
or
the
manner
how
he
is
said
to
effect
them
in
us
,
make
it
evident
that
he
doth
it
by
a
Power
infallibly
efficacious
,
and
which
the
Will
of
Man
doth
never
resist
.
For
this
way
is
such
,
as
that
he
thereby
takes
away
all
Repugnancy
,
all
Resistance
,
all
Opposition
,
every
thing
that
lyeth
in
the
way
of
the
Effect
intended
;
Deut.
30.
6.
The
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thine
Seed
,
to
love
the
Lord
thy
God
with
all
thine
heart
,
and
all
thy
Soul
,
that
thou
mayest
live
.
A
denyal
of
the
Work
here
intended
,
is
expressed
Chap.
29.
4.
The
Lord
hath
not
given
you
an
Heart
to
perceive
,
and
Eyes
to
see
,
and
Ears
to
hear
unto
this
day
.
What
it
is
to
have
the
Heart
circumcised
,
the
Apostle
declares
,
Col.
2.
11.
It
is
the
putting
off
of
the
Body
of
the
Sins
of
the
Flesh
by
the
Circumcision
of
Christ
;
that
is
,
our
Conversion
to
God
.
It
is
the
giving
an
Heart
to
perceive
,
and
Eyes
to
see
,
and
Ears
to
hear
,
that
is
,
Spiritual
Light
and
Obedience
by
the
removal
of
all
Obstacles
and
Hindrances
.
This
is
the
immediate
Work
of
the
Spirit
of
God
himself
.
No
Man
ever
circumcised
his
own
heart
.
No
Man
can
say
he
began
to
do
it
by
the
Power
of
his
own
Will
,
and
then
God
only
helped
him
by
his
Grace
.
As
the
Act
of
outward
Circumcision
on
the
body
of
a
Child
,
was
the
Act
of
another
,
and
not
of
the
Child
who
was
onely
passive
therein
,
but
the
Effect
was
in
the
Body
of
the
Child
only
;
so
is
it
in
this
Spiritual
Circumcision
.
It
is
the
Act
of
God
whereof
our
Hearts
are
the
Subject
.
And
whereas
it
is
the
Blindness
,
Obstinacy
,
and
Stubbornness
in
Sin
,
that
is
in
us
by
Nature
,
with
the
Prejudices
which
possess
our
Minds
and
Affections
,
which
hinder
us
from
Conversion
unto
God
,
by
this
Circumcision
they
are
taken
away
.
For
by
it
,
the
Body
of
the
Sins
of
the
Flesh
is
put
off
.
And
how
should
the
Heart
resist
the
Work
of
Grace
,
when
that
whereby
it
should
resist
is
effectually
taken
away
?
Sect.
42
Ezek.
36.
26.
A
new
Heart
also
will
I
give
you
,
and
a
new
Spirit
will
I
put
within
you
;
and
I
will
take
away
the
stony
heart
out
of
your
Flesh
,
and
I
will
give
you
an
Heart
of
Flesh.
And
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
ye
shall
keep
my
Judgments
and
do
them
.
To
which
may
be
added
,
Jer.
24.
7.
And
I
will
give
them
an
Heart
to
know
me
,
that
I
am
the
Lord
,
and
they
shall
be
my
People
,
and
I
will
be
their
God
;
so
they
shall
return
unto
me
with
their
whole
Heart
.
As
also
Isa.
44.
3
,
4
,
5.
I
will
pour
Water
upon
him
that
is
thirsty
,
and
Floods
upon
the
dry
ground
;
I
will
pour
my
Spirit
upon
thy
Seed
,
and
my
Blessing
on
thy
Off-spring
,
and
they
shall
spring
up
as
among
the
Grass
,
as
Willows
by
the
Water-courses
.
One
shall
say
I
am
the
Lord
's
.
So
Jer.
31.
33.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
Hearts
.
I
shall
first
enquire
two
things
about
these
Concurrent
Testimonies
.
(
1.
)
Is
it
lawful
for
us
,
is
it
our
duty
to
pray
that
God
would
do
and
effect
what
he
had
promised
to
do
,
and
that
both
for
our selves
and
others
?
For
our selves
,
that
the
Work
of
our
Conversion
may
be
renewed
,
carried
on
and
consummated
in
the
way
and
by
the
means
whereby
it
was
begun
;
that
so
he
who
hath
begun
the
good
Work
in
us
,
may
perfect
it
to
the
Day
of
Jesus
Christ
,
Phil.
1.
6.
For
those
who
are
Converted
and
Regenerated
,
and
are
perswaded
on
good
and
infallible
grounds
that
so
they
are
,
may
yet
pray
for
those
things
which
God
promiseth
to
work
in
their
first
Conversion
.
And
this
is
,
because
the
same
Work
is
to
be
preserved
and
carried
on
in
them
by
the
same
Means
,
the
same
Power
,
the
same
Grace
wherewith
it
was
begun
.
And
the
Reason
is
,
because
this
Work
,
as
it
is
meerly
the
Work
of
Conversion
,
is
immediately
perfected
and
compleated
as
to
the
being
of
it
;
yet
as
it
is
the
beginning
of
a
Work
of
Sanctification
,
it
is
continually
to
be
renewed
and
gone
over
again
,
because
of
the
remainder
of
Sin
in
us
,
and
the
imperfection
of
our
Grace
.
For
others
that
it
may
be
both
begun
and
finished
in
them
.
And
do
we
not
in
such
Prayers
desire
,
That
God
would
really
,
powerfully
,
effectually
,
by
the
internal
Efficiency
of
his
Spirit
,
take
away
all
Hindrances
,
Oppositions
,
and
Repugnancy
in
our
Minds
and
Wills
,
and
actually
collate
upon
us
,
give
unto
us
,
and
work
in
us
,
a
new
Principle
of
Obedience
,
that
we
may
assuredly
love
,
fear
,
and
trust
in
God
alwayes
?
Or
,
do
we
only
desire
that
God
would
so
help
us
,
as
to
leave
us
absolutely
undetermined
,
whether
we
will
make
use
of
his
help
or
no
?
Did
ever
any
pious
Soul
couch
such
an
Intention
in
his
Supplications
?
He
knows
not
how
to
pray
,
who
prayes
not
that
God
would
by
his
own
immediate
Power
,
work
those
things
in
him
which
he
thus
prayeth
for
.
And
unto
this
Prayer
also
Grace
effectual
is
antecedently
required
.
[
](A53720-e101960-b)*
*
Semper
quidem
adjutorium
Gratiae
nobis
est
a
Deo
poscendum
,
sed
nec
ipsum
quod
possumus
viribus
nostris
assignem
.
Neque
enim
haberi
potest
ipse
saltem
orationis
affectus
nisi
Divinitus
fuerit
attributus
.
Vt
ergo
desideremus
adjutorium
Gratiae
,
hoc
ipsum
quoque
est
Gratiae
,
ipsa
namque
incipit
effundi
ut
incipiat
posci
.
Fulgent
.
Epist.
6.
ad
Theod.
Wherefore
I
enquire
,
(
Secondly
)
Whether
God
doth
really
effect
and
work
in
any
the
things
which
he
here
promiseth
that
he
will
Work
and
Effect
?
If
he
doth
not
,
where
is
his
Truth
and
Faithfulness
?
It
is
said
that
he
doth
so
,
and
will
do
so
,
provided
that
Men
do
not
refuse
his
tender
of
Grace
,
nor
resist
his
Operations
,
but
comply
with
them
.
But
this
yeelds
no
relief
.
Sect.
43
For
(
1.
)
what
is
it
,
not
to
refuse
the
Grace
of
Conversion
,
but
to
comply
with
it
?
Is
it
not
to
believe
,
to
obey
,
to
convert
our selves
;
so
then
God
promiseth
to
Convert
us
,
on
condition
that
we
Convert
our selves
;
to
work
Faith
in
us
on
condition
that
we
do
believe
;
and
a
new
Heart
,
on
condition
that
we
make
our
Hearts
new
our selves
.
To
this
are
all
the
Adversaries
of
the
Grace
of
God
brought
by
those
Conditions
which
they
feign
of
its
Efficacy
to
preserve
the
Sovereignty
of
free-Will
in
our
Conversion
,
that
is
,
unto
plain
and
open
Contradictions
,
which
have
been
charged
sufficiently
upon
them
by
others
,
and
from
which
they
could
never
extricate
themselves
.
(
2.
)
[
](A53720-e102080-b)*
*
Hoc
promittit
Deus
quod
ipse
facit
;
non
enim
ipse
promittit
&
alius
facit
,
quod
jam
non
est
promittere
sed
praedicere
.
Ideo
non
ex
operibus
sed
ex
vocante
,
ne
ipsorum
sit
,
non
Dei
.
August
.
de
Spirit
.
&
Lit.
cap.
24.
Where
God
promiseth
thus
to
work
,
as
these
Testimonies
do
witness
,
and
doth
not
effectually
do
so
;
it
must
be
either
because
he
cannot
or
because
he
will
not
;
if
it
be
said
,
that
he
doth
it
not
,
because
he
will
not
,
then
this
is
that
which
is
ascribed
unto
God
;
that
he
promiseth
indeed
to
take
away
our
stony
Heart
,
and
to
give
us
a
new
Heart
with
his
Law
written
in
it
,
but
he
will
not
do
so
,
which
is
to
overthrow
his
Faithfulness
and
to
make
him
a
lyar
.
If
they
say
it
is
,
because
he
cannot
,
seeing
that
Men
oppose
and
resist
the
Grace
whereby
he
would
work
this
Effect
;
then
where
is
the
wisdom
of
promising
to
work
that
in
us
,
which
he
knew
he
could
not
effect
without
our
compliance
,
and
which
he
knew
that
we
would
not
comply
withal
?
But
it
will
be
said
,
that
God
promiseth
to
work
and
effect
these
things
,
but
in
such
a
way
as
he
hath
appointed
;
that
is
,
by
giving
such
supplies
of
Grace
as
may
enable
us
thereunto
,
which
if
we
refuse
to
make
use
of
,
the
fault
is
meerly
our
own
.
Answ.
It
is
the
things
themselves
that
are
promised
,
and
not
such
a
communication
of
means
to
effect
them
,
as
may
produce
them
,
or
may
not
,
as
the
consideration
of
the
places
will
manifest
:
whereof
observe
;
Sect.
44
(
1.
)
The
Subject
spoken
of
in
these
Promises
,
is
the
Heart
.
And
the
Heart
in
the
Scripture
is
taken
for
the
whole
rational
Soul
,
not
absolutely
,
but
as
all
the
Faculties
of
the
Soul
are
one
common
Principle
of
all
our
Moral
Operations
.
Hence
it
hath
such
Properties
assigned
unto
it
as
are
peculiar
to
the
Mind
or
Understanding
,
as
to
see
,
perceive
,
to
be
wise
,
and
to
understand
;
and
on
the
contrary
,
to
be
blind
and
foolish
;
sometimes
such
as
belong
properly
to
the
Will
and
Affections
,
as
to
Obey
,
to
Love
,
to
Fear
,
to
Trust
in
God
.
Wherefore
the
Principle
of
all
our
Spiritual
and
Moral
Operations
is
intended
hereby
.
Sect.
45
(
2.
)
There
is
a
Description
of
this
Heart
,
as
it
is
us
,
Antecedent
unto
the
effectual
working
of
the
Grace
of
God
in
us
:
It
is
said
to
be
stony
.
The
heart
of
stone
.
It
is
not
absolutely
,
that
it
is
said
so
to
be
but
with
respect
unto
some
certain
End
.
This
End
is
declared
to
be
our
walking
in
the
wayes
of
God
,
or
our
fearing
of
him
.
Wherefore
our
Hearts
by
Nature
,
as
unto
living
to
God
,
or
his
Fear
,
are
a
stone
,
or
stony
;
and
who
hath
not
Experience
hereof
from
the
Remainders
of
it
still
abiding
in
them
?
And
two
things
are
included
in
this
Expression
.
(
1.
)
An
ineptitude
unto
any
actings
towards
that
End
.
What-ever
else
the
Heart
can
do
of
it self
,
in
things
Natural
or
Civil
,
in
outward
things
;
as
to
the
end
of
living
unto
God
,
it
can
of
it self
without
his
Grace
,
do
no
more
than
a
Stone
can
do
of
it self
,
unto
any
end
whereunto
it
may
be
applyed
.
(
2.
)
An
obstinate
,
stubborn
Opposition
unto
all
things
conducing
unto
that
End
.
Its
hardness
or
obstinacy
in
Opposition
to
the
pliableness
of
an
heart
of
flesh
,
is
principally
intended
in
this
Expression
.
And
in
this
stubbornness
of
the
Heart
,
consists
all
that
Repugnancy
to
the
Grace
of
God
,
which
is
in
us
by
Nature
,
and
whence
all
that
Resistance
doth
arise
,
which
some
say
is
alwayes
sufficient
to
render
any
Operation
of
the
Spirit
of
God
by
his
Grace
fruitless
.
Sect.
46
(
3.
)
This
Heart
,
that
is
,
this
Impotency
and
Emmity
which
is
in
our
Natures
unto
Conversion
and
Spiritual
Obedidience
,
God
sayes
,
[
](A53720-e102480-b)*
*
Haec
Gratia
quae
occulte
humanis
cordinus
divina
largitate
tribuitur
,
a
nullo
duro
corde
respuitur
;
Ideo
quippe
tribuitur
,
ut
cordis
durities
primitus
auferatur
.
August
.
de
Praedest
.
Sanctor.
cap.
8.
He
will
take
away
;
that
is
,
he
will
do
so
in
them
who
are
to
be
converted
according
to
the
purpose
of
his
Will
,
and
whom
he
will
turn
unto
himself
.
He
doth
not
say
that
he
will
endeavour
to
take
it
away
,
nor
that
he
will
use
such
or
such
means
for
the
taking
of
it
away
,
but
absolutely
that
he
will
take
it
away
.
He
doth
not
say
that
he
will
perswade
with
Men
to
remove
it
or
do
it
away
,
that
he
will
aid
and
help
them
in
their
so
doing
,
and
that
so
far
as
that
it
shall
wholly
be
their
own
fault
if
it
be
not
done
,
which
no
doubt
it
is
,
where
it
is
not
removed
;
but
positively
that
he
himself
will
take
it
away
.
Wherefore
the
Act
of
taking
it
away
,
is
the
Act
of
God
by
his
Grace
,
and
not
the
Act
of
our
Wills
,
but
as
they
are
acted
thereby
;
and
that
such
an
Act
as
whose
Effect
is
necessary
.
It
is
impossible
that
God
should
take
away
the
stony
Heart
,
and
yet
the
stony
Heart
not
be
taken
away
.
What
therefore
God
promiseth
herein
,
in
the
removal
of
our
Natural
Corruption
,
is
as
unto
the
Event
infallible
,
and
as
to
the
manner
of
Operation
irresistible
.
Sect.
47
(
4.
)
As
what
God
taketh
from
us
in
the
Cure
of
our
Original
Disease
,
so
what
he
bestoweth
on
us
,
or
works
in
us
,
is
here
also
expressed
;
and
this
is
a
new
Heart
and
a
new
Spirit
.
I
will
give
you
a
new
Heart
.
And
withal
it
is
declared
what
benefit
we
do
receive
thereby
.
For
those
who
have
this
new
Heart
bestowed
on
them
,
or
wrought
in
them
,
they
do
actually
by
vertue
thereof
,
fear
the
Lord
and
walk
in
his
wayes
.
For
so
it
is
affirmed
in
the
Testimonies
produced
,
and
no
more
is
required
thereunto
,
as
nothing
less
will
effect
it
.
There
must
therefore
be
in
this
new
Heart
thus
given
us
a
Principle
of
all
Holy
Obedience
unto
God
,
the
creating
of
which
Principle
in
us
is
our
Conversion
to
him
;
for
God
doth
convert
us
,
and
we
are
converted
.
And
how
is
this
new
Heart
communicated
unto
us
?
I
will
,
saith
God
,
give
them
a
new
Heart
.
That
is
,
it
may
be
,
he
will
do
what
is
to
be
done
on
his
part
that
they
may
have
it
.
But
we
may
refuse
his
Assistance
and
go
without
it
.
No
,
saith
he
,
I
will
put
a
new
Spirit
within
them
;
which
expression
is
capable
of
no
such
limitation
or
condition
.
And
to
make
it
more
plain
yet
,
he
affirms
that
he
will
write
his
Law
in
our
Hearts
.
It
is
confessed
that
this
is
spoken
with
respect
unto
his
writing
of
the
Law
of
old
in
Tables
of
Stone
.
As
then
he
wrote
the
Letter
of
the
Law
in
the
Tables
of
Stone
,
so
that
thereon
and
thereby
they
were
actually
engraven
therein
;
so
by
writing
the
Law
,
that
is
,
the
matter
and
substance
of
it
in
our
Hearts
,
it
is
as
really
fixed
therein
,
as
the
Letter
of
it
was
of
old
in
the
Tables
of
Stone
.
And
this
can
be
not
otherwise
,
but
in
a
Principle
of
Obedience
and
Love
unto
it
,
which
is
actually
wrought
of
God
in
us
.
And
the
Aids
or
Assistances
which
some
Men
grant
,
that
are
left
unto
the
power
of
our
own
Wills
to
use
or
not
to
use
,
have
no
Analogie
with
the
writing
of
the
Law
in
Tables
of
Stone
.
And
the
end
of
the
Work
of
God
described
,
is
not
a
Power
to
obey
,
which
may
be
exerted
or
not
.
But
it
is
Actual
Obedience
in
Conversion
,
and
all
the
Fruits
of
it
.
And
if
God
doth
not
in
these
Promises
declare
a
real
Efficiency
of
Internal
Grace
,
taking
away
all
Repugnancy
of
Nature
unto
Conversion
,
curing
its
Depravation
actually
and
effectually
,
and
communicating
infallibly
a
Principle
of
Spiritual
Obedience
,
I
know
not
in
what
words
such
a
Work
may
be
expressed
.
And
what-ever
is
excepted
as
to
the
suspending
of
the
Efficacy
of
this
Work
upon
conditions
in
our selves
,
it
falls
immediately
into
gross
and
sensible
contradictions
.
And
an
especial
Instance
of
this
Work
we
have
Acts
16.
14.
Sect.
48
A
third
Argument
is
taken
from
the
State
and
Condition
of
Men
by
Nature
before
described
.
For
it
is
such
,
as
that
no
Man
can
be
delivered
from
it
,
but
by
that
Powerful
,
Internal
,
Effectual
Grace
which
we
plead
,
such
as
wherein
the
Mind
and
Will
of
Man
can
act
nothing
in
or
towards
Conversion
of
God
,
but
as
they
are
acted
by
Grace
.
The
Reason
why
some
despise
,
some
oppose
,
some
deride
the
Work
of
the
Spirit
of
God
in
our
Regeneration
or
Conversion
,
or
fancy
it
to
be
onely
an
outward
Ceremony
,
or
a
moral
change
of
Life
and
Conversation
,
is
their
ignorance
of
the
corrupted
and
depraved
Estate
of
the
Souls
of
Men
,
in
their
Minds
,
Wills
,
and
Affections
by
Nature
.
For
if
it
be
such
as
we
have
described
,
that
is
such
as
in
the
Scripture
it
is
represented
to
be
,
they
cannot
be
so
bruitish
as
once
to
imagine
that
it
may
be
cured
,
or
that
Men
may
be
delivered
from
it
,
without
any
other
Aid
but
that
of
those
rational
Considerations
,
which
some
would
have
to
be
the
only
means
of
our
Conversion
to
God
.
We
shall
therefore
enquire
what
that
Grace
is
,
and
what
it
must
be
whereby
we
are
delivered
from
it
.
Sect.
49
1.
It
is
called
a
vivification
or
quickning
.
We
are
by
Nature
dead
in
Trespasses
and
Sins
as
hath
been
proved
,
and
the
Nature
of
that
Death
at
large
explained
.
In
our
deliverance
from
thence
we
are
said
to
be
quickned
,
Ephes.
5.
5.
Though
Dead
,
we
hear
the
Voice
of
the
Son
of
God
and
live
,
John
5.
25.
Being
made
alive
unto
God
through
Jesus
Christ
,
Rom.
6.
11.
Now
no
such
Work
can
be
wrought
in
us
,
but
by
an
effectual
communication
of
a
Principle
of
Spiritual
Life
,
and
nothing
else
will
deliver
us
.
Some
think
to
evade
the
Power
of
this
Argument
,
by
saying
,
That
all
these
Expressions
are
Metaphorical
,
and
arguings
from
them
are
but
fulsome
Metaphors
.
And
it
is
well
if
the
whole
Gospel
be
not
a
Metaphor
unto
them
.
But
if
there
be
not
an
impotency
in
us
by
Nature
unto
all
Acts
of
Spiritual
Life
;
like
that
which
is
in
a
dead
Man
unto
the
Acts
of
Life
Natural
;
if
there
be
not
an
alike
Power
of
God
required
unto
our
Deliverance
from
that
Condition
,
and
the
working
in
us
a
Principle
of
Spiritual
Obedience
,
as
is
required
unto
the
raising
of
him
that
is
dead
,
they
may
as
well
say
,
That
the
Scripture
speaks
not
truly
,
as
that
it
speaks
metaphorically
.
And
that
it
is
Almighty
Power
,
the
exceeding
greatness
of
God's
Power
that
is
put
forth
and
exercised
herein
,
we
have
proved
from
Ephes.
1.
18
,
19.
Col.
2.
12
,
13.
2
Thess.
1.
11.
2
Pet.
1.
3.
And
what
do
these
Men
intend
by
this
quickning
,
this
raising
us
from
the
Dead
by
the
Power
of
God
?
A
perswasion
of
our
Minds
by
rational
Motives
taken
from
the
Word
,
and
the
Things
contained
in
it
?
But
was
there
ever
heard
of
such
a
monstrous
Expression
,
if
there
be
nothing
else
in
it
?
What
could
the
Holy
Writers
intend
by
calling
such
a
Work
as
this
by
a
quickning
of
them
who
were
dead
in
Trespasses
and
Sins
,
through
the
mighty
Power
of
God
,
unless
it
were
by
a
noise
of
insignificant
words
,
to
draw
us
off
from
a
right
understanding
of
what
is
intended
?
And
it
is
well
if
some
are
not
of
that
Mind
.
Sect.
50
(
2.
)
The
Work
it self
wrought
,
is
our
Regeneration
.
I
have
proved
before
that
this
consists
in
a
new
spiritual
supernatural
vital
Principle
or
Habit
of
Grace
infused
into
the
Soul
,
the
Mind
,
Will
and
Affections
by
the
Power
of
the
Holy
Spirit
,
disposing
and
enabling
them
in
whom
it
is
,
unto
Spiritual
,
Supernatural
,
Vital
Acts
of
Faith
and
Obedience
.
Some
Men
seem
to
be
inclined
to
deny
all
Habits
of
Grace
.
And
on
such
a
Supposition
a
Man
is
no
longer
a
Believer
,
than
he
is
in
the
Actual
Exercise
of
Faith
.
For
there
is
nothing
in
him
from
whence
he
should
be
so
denominated
.
But
this
would
plainly
overthrow
the
Covenant
of
God
,
and
all
the
Grace
of
it
.
Others
expresly
deny
all
gracious
supernatural
infused
Habits
,
though
they
may
grant
such
as
are
or
may
be
acquired
by
the
frequent
Acts
of
those
Graces
or
Vertues
whereof
they
are
the
Habits
.
But
the
Scripture
giveth
us
another
Description
of
this
Work
of
Regeneration
,
for
it
consists
in
the
Renovation
of
the
Image
of
God
in
us
,
Ephes.
4.
23
,
24.
Be
renewed
in
the
Spirit
of
your
Mind
,
and
put
on
that
new
Man
,
which
after
God
is
created
in
Righteousness
and
true
Holiness
.
That
Adam
in
innocency
had
a
supernatural
Ability
of
living
unto
God
,
habitually
residing
in
him
,
is
generally
acknowledged
.
And
although
it
were
easie
for
us
to
prove
,
that
whereas
he
was
made
for
a
supernatural
End
,
namely
to
live
to
God
and
to
come
to
the
enjoyment
of
him
,
it
was
utterly
impossible
that
he
should
answer
it
or
comply
with
it
by
the
meer
strength
of
his
natural
Faculties
,
had
they
not
been
endued
with
a
supernatural
Ability
,
which
with
respect
unto
that
End
,
was
created
with
them
and
in
them
.
Yet
we
will
not
contend
about
Terms
.
Let
it
be
granted
that
he
was
created
in
the
Image
of
God
,
and
that
he
had
an
Ability
to
fulfil
all
God's
Commands
,
and
that
in
himself
,
and
no
more
shall
be
desired
.
This
was
lost
by
the
Fall
.
When
this
is
by
any
denyed
it
shall
be
proved
.
In
our
Regeneration
there
is
a
Renovation
of
this
Image
of
God
in
us
.
Renewed
in
the
Spirit
of
our
Minds
.
And
it
is
renewed
in
us
by
a
Creating
Act
of
Almighty
Power
,
which
after
God
,
or
according
to
his
likeness
,
is
created
in
Righteousness
and
true
Holiness
.
There
is
therefore
in
it
an
Implantation
of
a
new
Principle
of
Spiritual
Life
,
of
a
Life
unto
God
in
Repentance
Faith
and
Obedience
,
or
Universal
Holiness
according
to
Gospel-Truth
,
or
the
Truth
which
came
by
Jesus
Christ
,
John
1.
18.
And
the
Effect
of
this
Work
is
called
Spirit
;
Joh.
8.
5.
That
which
is
born
of
the
Spirit
is
Spirit
.
It
is
the
Spirit
of
God
of
whom
we
are
born
;
that
is
,
our
new
Life
is
wrought
in
us
by
his
Efficiency
.
And
that
which
in
us
is
so
born
of
him
,
is
Spirit
;
not
the
Natural
Faculties
of
our
Souls
,
they
are
once
Created
,
once
Born
,
and
no
more
;
but
a
new
Principle
of
Spiritual
Obedience
,
whereby
we
live
unto
God
.
And
this
is
the
product
of
the
internal
immediate
Efficiency
of
Grace
.
Sect.
51
This
will
the
better
appear
if
we
consider
the
Faculties
of
the
Soul
distinctly
,
and
what
is
the
especial
Work
of
the
Holy
Spirit
upon
them
in
our
Regeneration
or
Conversion
to
God
.
(
1.
)
The
leading
conducting
Faculty
of
the
Soul
is
the
Mind
or
Understanding
.
Now
this
is
corrupted
and
vitiated
by
the
Fall
,
and
how
it
continues
depraved
in
the
State
of
Nature
,
hath
been
declared
before
.
The
sum
is
,
that
it
is
not
able
to
discern
Spiritual
Things
in
a
Spiritual
manner
,
for
it
is
possessed
with
Spiritual
Blindness
or
Darkness
,
and
is
filled
with
enmity
against
God
and
his
Law
,
esteeming
the
things
of
the
Gospel
to
be
foolishness
,
because
it
is
alienated
from
the
Life
of
God
through
the
ignorance
that
is
in
it
:
We
must
therefore
enquire
what
is
the
Work
of
the
Holy
Spirit
on
our
Minds
in
turning
of
us
to
God
,
whereby
this
Depravation
is
removed
,
and
this
vitious
State
cured
;
whereby
we
come
to
see
and
discern
Spiritual
Things
in
a
Spiritual
manner
;
that
we
may
savingly
know
God
and
his
Mind
as
revealed
in
and
by
Jesus
Christ
.
And
this
is
several
wayes
declared
in
the
Scripture
.
Sect.
52
(
1.
)
He
is
said
to
give
us
an
Understanding
;
1
John
5.
20.
The
Son
of
God
is
come
,
and
hath
given
us
an
understanding
that
we
may
know
him
that
is
True
;
which
he
doth
by
his
Spirit
.
Man
by
Sin
is
become
like
the
Beasts
that
perish
which
have
no
Understanding
,
Psal.
49.
12
,
20.
Men
have
not
lost
their
natural
intellective
Faculty
or
Reason
absolutely
;
It
is
continued
unto
them
with
the
free
though
impaired
use
of
it
,
in
things
Natural
and
Civil
.
And
it
hat
an
advance
in
Sin
.
Men
are
wise
to
do
evil
.
[
](A53720-e103550-b)*
*
Prorsus
si
Dei
adjutorium
desuerit
,
nibil
boni
agere
poteris
;
agis
quidem
illo
non
adjuvante
libera
voluntate
,
sed
male
;
ad
hoc
idonea
est
Voluntas
tua
quae
vocatur
libera
,
&
male
agendo
fit
damnabilis
ancilla
.
August
.
Serm.
13.
de
Verb.
Apostol.
But
it
is
lost
as
to
the
especial
use
of
it
in
the
saving
knowledg
of
God
and
his
Will
;
to
do
good
they
have
no
knowledg
,
Jer.
4.
22.
For
naturally
,
there
is
none
that
understandeth
that
seeketh
after
God
,
Rom.
3.
17.
It
is
corrupted
not
so
much
in
the
Root
and
Principle
of
its
Acting
,
as
with
respect
unto
their
proper
Object
,
Term
,
and
End
.
Wherefore
although
this
giving
of
an
Understanding
,
be
not
the
creating
in
us
a-new
of
that
Natural
Faculty
;
yet
it
is
that
gracious
work
in
it
,
without
which
that
Faculty
in
us
as
depraved
,
will
no
more
enable
us
to
know
God
savingly
,
than
if
we
had
none
at
all
.
The
Grace
therefore
here
asserted
in
the
giving
of
an
Understanding
,
is
the
causing
of
our
natural
Understandings
to
understand
savingly
.
This
David
prayes
for
,
Psal.
119.
34.
Give
me
Understanding
and
I
shall
keep
thy
Law
.
The
whole
Work
is
expressed
by
the
Apostle
,
Ephes.
1.
16
,
17
,
18.
That
th●
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
may
give
unto
you
the
Spirit
of
Wisdom
and
Revelation
in
the
knowledg
of
him
,
the
eyes
of
your
understanding
being
opened
,
that
you
may
know
what
is
the
hope
of
his
calling
,
&c.
That
the
Spirit
of
Wisdom
and
Revelation
,
is
the
Spirit
of
God
working
those
Effects
in
us
,
we
have
before
evinced
.
And
it
is
plain
,
that
the
Revelation
here
intended
is
subjective
,
in
the
enabling
us
to
apprehend
what
is
revealed
,
and
not
objective
in
new
Revelations
which
the
Apostle
prayed
not
that
they
might
receive
.
And
this
is
further
evidenced
by
the
ensuing
Description
of
it
,
the
eyes
of
your
Understanding
being
opened
.
There
is
an
Eye
in
the
Understanding
of
Man
,
that
is
,
the
natural
Power
and
Ability
that
is
in
it
to
discern
Spiritual
Things
.
But
this
Eye
is
sometimes
said
to
be
blind
,
sometimes
to
be
darkness
,
sometimes
to
be
shut
or
closed
.
And
nothing
but
the
impotency
of
our
Minds
to
know
God
savingly
,
or
discern
things
spiritually
when
proposed
unto
us
,
can
be
intended
thereby
.
It
is
the
Work
of
the
Spirit
of
Grace
to
open
this
eye
,
Luke
4.
18.
Acts
26.
18.
[
](A53720-e103730-b)*
*
Erat
Lux
vera
quae
illuminat
omnem
hominem
venientem
in
hunc
mundum
;
quod
ideo
dictum
est
,
quia
nullus
hominum
illuminatur
,
nisi
illo
lumine
Veritatis
quod
Deus
est
,
ne
quisquam
putaret
ab
eo
se
illuminari
a
quo
aliquid
audit
ut
discat
;
non
dico
si
quenquam
magnum
hominem
sed
nec
si
angelum
ei
contingat
habere
Doctorem
.
Adhibetur
enim
sermo
Veritatis
extrinsecus
vocis
ministerio
corporali
;
Verumtamen
neque
qui
plantat
est
aliquid
,
neque
qui
rigat
;
sed
qui
incrementum
dat
Deus
.
Audit
quippe
homo
dicentem
vel
hominem
vel
angelum
,
sed
ut
sentiat
&
cognoscat
verum
esse
quod
dicitur
,
illo
lumine
intus
mens
aspergitur
quod
aeternum
manet
,
quod
etiam
in
tenebris
lucet
.
August
.
de
peccator
.
Merit
.
&
Remiss
.
lib.
1.
cap.
25.
And
this
is
the
powerful
effectual
removal
of
that
depravation
of
our
Minds
with
all
its
Effects
,
which
we
before
described
.
And
how
are
we
made
Partakers
hereof
?
It
is
of
the
Gift
of
God
,
freely
and
effectually
working
of
it
.
For
(
1.
)
he
gives
us
the
Spirit
of
Wisdom
and
Revelation
to
that
End
.
And
(
2.
)
works
the
thing
it self
in
us
.
He
gives
us
an
Heart
to
know
him
,
Jer.
24.
7.
without
which
we
cannot
so
do
,
or
he
would
not
himself
undertake
to
work
it
in
us
for
that
end
.
There
is
therefore
an
effectual
,
powerful
,
creating
Act
of
the
Holy
Spirit
put
forth
in
the
Minds
of
Men
in
their
Conversion
unto
God
,
enabling
them
Spiritually
to
discern
Spiritual
Things
;
wherein
the
Seed
and
Substance
of
Divine
Faith
is
contained
.
Sect.
53
2.
This
is
called
the
Renovation
of
our
Minds
;
renewed
in
the
Spirit
of
our
Minds
,
Ephes.
4.
23.
which
is
the
same
with
being
renewed
in
knowledg
,
Col.
3.
10.
And
this
Renovation
of
our
Minds
,
hath
in
it
a
transforming
Power
,
to
change
the
whole
Soul
into
an
obediential
frame
towards
God
,
Rom.
12.
2.
And
the
work
of
renewing
our
Minds
is
peculiarly
ascribed
unto
the
Holy
Spirit
.
Tit.
3.
5.
The
renewing
of
the
Holy
Ghost
.
Some
Men
seem
to
fancy
,
yea
,
do
declare
,
that
there
is
no
such
Depravation
in
or
of
the
Mind
of
Man
,
but
that
he
is
able
by
the
use
of
his
Reason
to
apprehend
receive
and
discern
those
Truths
of
the
Gospel
which
are
objectively
proposed
unto
it
.
But
of
the
use
of
Reason
in
these
Matters
,
and
its
Ability
to
discern
and
judg
of
the
sence
of
Propositions
,
and
force
of
Inferences
in
Things
of
Religion
,
we
shall
treat
afterwards
.
At
present
I
only
enquire
whether
Men
Unregenerate
be
of
themselves
able
Spiritually
to
discern
Spiritual
Things
,
when
they
are
proposed
unto
them
in
the
Dispensation
of
the
Gospel
,
so
as
their
knowledg
may
be
saving
in
and
unto
themselves
and
acceptable
unto
God
in
Christ
,
and
that
without
any
especial
internal
effectual
Work
of
the
Holy
Spirit
of
Grace
in
them
and
upon
them
?
if
they
say
they
are
,
as
they
plainly
plead
them
to
be
,
and
will
not
content
themselves
with
an
Ascription
unto
them
of
that
Notional
Doctrinal
Knowledg
,
which
none
deny
them
to
be
capable
of
,
I
desire
to
know
,
to
what
purpose
are
they
said
to
be
renewed
by
the
Holy
Ghost
;
to
what
purpose
are
all
those
gracious
actings
of
God
in
them
before
recounted
?
He
that
shall
consider
what
on
the
one
hand
the
Scripture
teacheth
us
concerning
the
Blindness
,
Darkness
,
Impotency
of
our
Minds
with
respect
unto
Spiritual
things
when
proposed
unto
us
,
as
in
the
state
of
nature
;
and
on
the
other
,
what
it
affirms
concerning
the
work
of
the
Holy
Ghost
in
their
Renovation
and
change
,
in
giving
them
new
Power
,
new
Ability
,
a
new
Active
Understanding
,
will
not
be
much
moved
with
the
groundless
confident
unproved
Dictates
of
some
concerning
the
Power
of
Reason
in
it self
to
apprehend
and
discern
Religious
Things
,
so
far
as
we
are
required
in
a
way
of
Duty
.
This
is
all
one
as
if
they
should
say
,
That
if
the
Sun
shine
clear
and
bright
,
every
blind
Man
is
able
to
see
.
Sect.
54
God
herein
is
said
to
communicate
a
Light
unto
our
Minds
,
and
that
so
,
as
that
we
see
by
it
,
or
perceive
by
it
the
things
proposed
unto
us
in
the
Gospel
usefully
and
savingly
;
2
Cor.
4.
6.
God
who
commanded
the
Light
to
shine
out
of
Darkness
,
hath
shined
in
our
hearts
,
to
give
the
Light
of
the
Knowledg
of
the
Glory
of
God
,
in
the
Face
of
Jesus
Christ
.
Did
God
no
otherwise
work
on
the
Minds
of
Men
,
but
by
an
external
objective
proposal
of
Truth
unto
them
,
to
what
purpose
doth
the
Apostle
mention
the
Almighty
Act
of
Creating
Power
,
which
he
put
forth
and
exercised
in
the
first
production
of
Natural
Light
out
of
Darkness
?
What
Allusion
is
there
between
that
Work
,
and
the
doctrinal
proposal
of
Truth
to
the
Minds
of
Men
?
It
is
therefore
a
confidence
not
to
be
contended
with
,
if
any
will
deny
that
the
Act
of
God
in
the
Spiritual
Illumination
of
our
Minds
,
be
not
of
the
same
Nature
as
to
Efficacy
and
Efficiency
,
with
that
whereby
he
created
Light
at
the
beginning
of
all
things
.
And
because
the
Effect
produced
in
us
is
called
Light
,
the
Act
it self
is
described
by
shining
.
God
hath
shined
into
our
Hearts
,
that
is
,
our
Minds
,
so
he
conveighs
Light
unto
them
by
an
Act
of
Omnipotent
Efficiency
.
And
as
that
which
is
so
wrought
in
our
Minds
is
called
Light
,
so
the
Apostle
leaving
his
Metaphor
plainly
declares
what
he
intends
hereby
;
namely
,
the
actual
knowledg
of
the
Glory
of
God
in
the
Face
of
Jesus
Christ
;
that
is
,
as
God
is
revealed
in
Christ
by
the
Gospel
,
as
he
declares
v.
4.
Having
therefore
(
1.
)
compared
the
Mind
of
Man
by
Nature
with
a
respect
unto
a
Power
of
discerning
Spiritual
Things
,
to
the
state
of
all
things
under
Darkness
before
the
Creation
of
Light
:
And
,
(
2.
)
the
powerful
working
of
God
in
Illumination
,
unto
the
Act
of
his
Omnipotency
in
the
Production
or
Creation
of
Light
Natural
,
He
ascribes
our
Ability
to
know
,
and
our
actual
Knowledg
of
God
in
Christ
unto
his
real
Efficiency
and
Operation
.
And
these
things
in
part
direct
us
towards
an
apprehension
of
that
Work
of
the
Holy
Spirit
upon
the
Minds
of
Men
in
their
Conversion
unto
God
,
whereby
their
Depravation
is
cured
,
and
without
which
it
will
not
so
be
.
By
this
means
and
no
otherwise
,
do
we
who
were
Darkness
become
Light
in
the
Lord
,
or
come
to
know
God
in
Christ
savingly
,
looking
into
and
discerning
Spiritual
Things
with
a
proper
intuitive
sight
,
whereby
all
the
other
Faculties
of
our
Souls
are
guided
and
influenced
unto
the
Obedience
of
Faith
.
Sect.
55
It
is
principally
with
respect
unto
the
Will
and
its
Depravation
by
Nature
,
that
we
are
said
to
be
dead
in
Sin
.
And
herein
is
seated
that
peculiar
obstinacy
,
whence
it
is
that
no
Unregenerate
Person
doth
,
or
can
answer
his
own
Conviction
,
or
walk
up
unto
his
Light
in
Obedience
.
For
the
Will
may
be
considered
two
wayes
.
(
1.
)
As
a
rational
vital
Faculty
of
our
Souls
.
(
2.
)
As
a
[
](A53720-e104300-b)*
*
Libertas
sine
Gratia
nihil
est
nisi
contumacia
;
non
libertas
.
August
.
Epist.
89.
free
Principle
,
freedom
being
of
its
Essence
or
Nature
.
This
therefore
in
our
Conversion
to
God
is
renewed
by
the
Holy
Ghost
,
and
that
by
an
effectual
implantation
in
it
,
of
a
Principle
of
Spiritual
Life
and
Holiness
in
the
room
of
that
Original
Righteousness
which
it
lost
by
the
Fall
.
That
he
doth
so
,
is
proved
by
all
the
Testimonies
before
insisted
on
.
(
1.
)
This
is
its
Renovation
as
it
is
a
rational
vital
Faculty
;
and
of
this
Vivification
see
before
.
(
2.
)
As
it
's
a
free
Principle
,
it
is
determined
unto
its
Acts
in
this
case
by
the
powerful
Operation
of
the
Holy
Ghost
,
without
the
least
impeachment
of
its
Liberty
or
Freedom
as
hath
been
declared
.
And
that
this
is
so
,
might
be
fully
evinced
,
as
by
others
,
so
by
the
ensuing
Arguments
.
For
(
1.
)
if
the
Holy
Ghost
doth
not
work
immediately
and
effectually
upon
the
Will
,
producing
the
creating
in
it
a
Principle
of
Faith
and
Obedience
,
infallibly
determining
it
in
its
free
Acts
,
then
is
all
the
Glory
of
our
Conversion
to
be
ascribed
unto
our selves
,
and
we
make
our selves
therein
,
by
the
obediential
actings
of
our
own
free-will
to
differ
from
others
who
do
not
so
comply
with
the
Grace
of
God
;
which
is
denyed
by
the
Apostle
,
1
Cor.
4.
7.
Neither
can
any
purpose
of
God
concerning
the
Conversion
of
any
one
Soul
be
certain
and
determinate
,
seeing
after
he
hath
done
all
that
is
to
be
done
,
or
can
be
done
towards
it
,
the
Will
remaining
undetermined
may
not
be
converted
,
contrary
to
those
Testimonies
of
our
Saviour
,
Rom.
8.
28.
Mat.
11.
25
,
26.
John
6.
37.
Neither
can
there
be
an
Original
Infallibility
in
the
Promises
of
God
made
to
Jesus
Christ
,
concerning
the
multitudes
that
should
believe
in
him
;
seeing
it
is
possible
no
one
may
so
do
,
if
it
depends
on
the
undetermined
Liberty
of
their
Wills
whether
they
will
or
no.
And
then
also
must
Salvation
of
necessity
be
of
him
that
willeth
,
and
of
him
that
runneth
,
and
not
of
God
that
shews
mercy
on
whom
he
will
have
mercy
,
contrary
to
the
Apostle
,
Rom.
9.
15
,
16.
And
the
whole
Efficacy
of
the
Grace
of
God
,
is
made
thereby
to
depend
on
the
Wills
of
Men
,
which
is
not
consistent
with
our
being
the
Workmanship
of
God
created
in
Christ
Jesus
unto
good
Works
,
Ephes.
2.
10.
Nor
on
this
Supposition
do
Men
know
what
they
pray
for
,
when
they
pray
for
their
own
or
other
Mens
Conversion
to
God
,
as
hath
been
before
declared
.
There
is
therefore
necessary
such
a
Work
of
the
Holy
Spirit
upon
our
Wills
,
as
may
cure
and
take
away
the
Depravation
of
them
before
described
,
sreeing
us
from
the
state
of
Spiritual
Death
,
causing
us
to
live
unto
God
,
determing
them
in
and
unto
the
Acts
of
Faith
and
Obedience
.
And
this
he
doth
,
whilst
,
and
as
he
makes
us
new
Creatures
,
quickens
us
who
are
dead
in
Trespasses
and
Sins
,
gives
us
a
new
Heart
,
and
puts
a
new
Spirit
within
us
,
writes
his
Law
in
our
Hearts
,
that
we
may
do
the
Mind
of
God
,
and
walk
in
his
wayes
;
worketh
in
us
to
will
and
to
do
,
making
them
who
were
unwilling
and
obstinate
,
to
become
willing
and
obedient
and
that
freely
and
of
choice
.
Sect.
56
In
like
manner
a
prevailing
Love
is
implanted
upon
the
Affections
by
the
Spirit
of
Grace
,
causing
the
Soul
with
Delight
and
Complacency
to
cleave
to
God
and
his
Wayes
.
This
removes
and
takes
away
the
Enmity
before
described
with
the
Effects
of
it
;
Deut.
30.
6.
The
Lord
thy
God
will
circumcise
thine
Heart
,
and
the
Heart
of
thy
Seed
,
to
love
the
Lord
thy
God
with
all
thy
Heart
,
and
with
all
thy
Soul
,
that
thou
mayest
live
.
This
Circumcision
of
the
Heart
consists
in
the
putting
off
the
body
of
the
sins
of
the
flesh
,
as
the
Apostle
speaks
Col.
2.
11.
He
Crucifies
the
Flesh
with
the
Lusts
and
Affections
thereof
.
Some
Men
are
inclined
to
think
that
all
the
Depravation
of
our
Nature
consists
in
that
of
the
sensitive
part
of
the
Soul
,
or
our
Affections
.
The
vanity
and
folly
of
which
Opinion
hath
been
before
discovered
.
Yet
it
is
not
denied
but
that
the
Affections
are
signally
depraved
,
so
that
by
them
principally
the
Mind
and
Will
do
act
those
Lusts
that
are
peculiarly
seated
in
them
,
or
by
them
do
act
according
to
their
perverse
and
corrupt
Inclinations
,
Gal.
5.
24.
Jam.
1.
14
,
15.
Wherefore
in
the
Circumcision
of
our
Hearts
,
wherein
the
Flesh
with
the
Lusts
Affections
and
Deeds
thereof
are
crucified
by
the
Spirit
,
he
takes
from
them
their
Enmity
,
Carnal
Prejudices
,
and
D●praved
Inclinations
,
really
though
not
absolutely
and
perfectly
;
and
instead
of
them
,
he
fills
us
with
Holy
Spiritual
Love
,
Joy
,
Fear
,
and
Delight
,
not
changing
the
being
of
our
Affections
,
but
sanctifying
and
guiding
them
by
the
Principle
of
Saving-Light
and
Knowledg
before
described
,
and
uniting
them
unto
their
proper
Object
in
a
due
manner
.
From
what
hath
been
spoken
in
this
third
Argument
,
it
is
evident
that
the
Holy
Spirit
designing
the
Regeneration
or
Conversion
of
the
Souls
of
Men
worketh
therein
effectually
,
powerfully
,
and
irresistibly
,
which
was
proposed
unto
confirmation
.
Sect.
57
From
the
whole
it
appears
that
our
Regeneration
is
a
[
](A53720-e104790-b)*
*
Quis
istis
corda
mutavit
,
nisi
qui
finxit
singillatim
corda
eorum
?
Quis
hujus
rigoris
duritiem
ad
obediendi
mollivit
affectum
,
nisi
qui
potens
est
de
lapidibus
Abrahae
silios
excitare
?
Prosp.
ad
Ruffin
.
de
lib.
Arbii
.
Work
of
the
Spirit
of
God
,
and
that
not
any
Act
of
our
own
,
which
is
only
so
,
is
intended
thereby
.
I
say
it
is
not
so
our
own
,
as
by
outward
Helps
and
Assistance
to
be
educed
out
of
the
Principles
of
our
Natures
.
And
herein
is
the
Scripture
express
;
for
mentioning
this
Work
directly
with
respect
unto
its
Cause
,
Ploremus
coram
Domino
qui
fecit
nos
&
homines
&
salvos
.
Nam
si
ille
nos
fecit
homines
,
nos
autem
ipsi
nos
fec●mus
salvos
,
aliquid
illo
melius
fecimus
.
Melior
enim
est
salvus
homo
quam
quilibet
homo
.
Si
ergo
te
Deus
fecit
hominem
&
tu
te
fecisti
bonum
hominem
,
quod
tu
fecisti
melius
est
.
Noli
te
extollere
super
Deum
,
con●itere
illi
qui
fecit
te
,
quia
nemo
recreat
nisi
qui
creat
,
nemo
resicit
nisi
qui
fecit
.
August
.
de
Verbis
Apost.
and
the
manner
of
its
Operation
in
the
effecting
of
it
,
it
assigns
it
positively
unto
God
or
his
Spirit
;
1
Pet.
1.
3.
God
according
to
his
abundant
Mercy
hath
begotten
us
again
.
James
1.
18.
Of
his
own
Will
begat
he
us
with
the
Word
of
Truth
.
John
3.
5
,
6
,
8.
Born
of
the
Spirit
.
1
John
3.
9.
Born
of
God
.
And
on
the
other
hand
it
excludes
the
Will
of
Man
from
any
active
interest
herein
;
I
mean
,
as
to
the
first
beginning
of
it
.
1
Pet.
1.
23.
Born
again
,
not
of
Corruptible
Seed
,
but
of
Incorruptible
by
the
Word
of
God
,
Nemo
quisquam
hominum
sive
ad
cogitandum
,
sive
ad
operandum
quodeunque
bonum
potest
esse
idoneus
;
nisi
qui
fuerit
munere
gratuito
divinae
opitulationis
adjutus
;
ab
ipso
namque
est
initium
bonae
voluntatis
,
ab
ipso
facultas
boni
operis
,
ab
ipso
perseverantia
bonae
conversationis
.
Fulgent
.
lib.
1.
ad
Monim
.
which
liveth
and
abideth
for
ever
.
John
.
1.
13.
Which
were
born
,
not
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
but
of
God
;
see
Matth.
16.
17.
Titus
3.
5.
Ephes.
2.
9
,
10.
It
is
therefore
incumbent
on
them
who
plead
for
the
Active
Interest
of
the
Will
of
Man
in
Regeneration
,
to
produce
some
Testimonies
of
Scriptures
where
it
is
assigned
unto
it
,
as
the
effect
unto
its
proper
Cause
.
Where
is
it
said
,
that
a
Man
is
Born
again
,
or
Begotten
a-new
by
himself
?
And
if
it
be
granted
,
as
it
must
be
so
,
unless
violence
be
offered
not
only
to
the
Scripture
but
to
Reason
and
common
Sense
,
that
what-ever
be
our
Duty
and
Power
herein
,
yet
these
Expressions
must
denote
an
Act
of
God
and
not
ours
,
the
substance
of
what
we
contend
for
is
granted
,
as
we
shall
be
ready
at
any
time
to
demonstrate
.
It
is
true
,
God
doth
command
us
to
circumcise
our
Hearts
,
and
to
make
them
New
.
But
he
doth
therein
declare
our
Duty
not
our
Power
;
for
himself
promiseth
to
work
in
us
what
he
requireth
of
us
.
And
that
Power
which
we
have
and
do
exercise
in
the
progress
of
this
Work
in
Sanctification
and
Holiness
,
proceeds
from
the
infused
Principle
which
we
receive
in
our
Regeneration
;
[
](A53720-e105110-b)*
*
Jam
divini
amor
Numinis
,
Patris
Omnipotentis
prolisque
beatissimae
sancta
communicatio
;
Omnipotens
paraclete
Spiritus
;
Maerentium
consolator
clementissime
,
jam
cordis
mei
p●netralibus
potenti
illabere
virtute
,
&
tenebrosa
quaeque
laris
neglecti
latibula
,
corusci
luminis
fulgore
pius
habitator
laetifica
,
tuique
roris
abundantia
,
longo
ariditatis
marcentia
squalore
,
visitando
faecunda
.
for
all
which
Ends
we
ought
to
pray
for
him
according
to
the
Example
of
Holy
Men
of
old
.
The
Manner
of
Conversion
explained
in
the
Instance
of
Augustine
.
CHAP.
VI.
The
outward
means
and
manner
of
Conversion
to
God
,
or
Regeneration
,
with
the
Degrees
of
Spiritual
Operations
on
the
Minds
of
Men
and
their
Effects
,
exemplified
in
the
Conversion
of
Augustine
,
as
the
Account
is
given
thereof
by
himself
.
Sect.
1
AS
among
all
the
Doctrines
of
the
Gospel
,
there
is
none
opposed
with
more
violence
and
subtilty
,
than
that
concerning
our
Regeneration
by
the
immediate
powerful
,
effectual
Operation
of
the
Holy
Spirit
of
Grace
;
so
there
is
not
scarce
any
thing
more
despised
or
scorned
by
many
in
the
World
,
than
that
any
should
profess
that
there
hath
been
such
a
Work
of
God
upon
themselves
,
or
on
any
Occasion
declare
ought
of
the
way
and
manner
whereby
it
was
wrought
.
The
very
mentioning
hereof
is
grown
a
Derision
among
some
that
call
themselves
Christians
;
and
to
plead
an
interest
or
concern
in
this
Grace
,
is
to
forfeit
all
a
Mans
Reputation
with
many
who
would
be
thought
wise
,
and
boast
themselves
to
be
rational
.
Neither
is
this
a
practice
taken
up
of
late
in
these
declining
times
of
the
World
;
but
seems
to
have
been
started
and
followed
from
days
of
old
,
possibly
from
the
beginning
;
yea
the
Enmity
of
Cain
against
Abel
was
but
a
branch
of
this
proud
and
perverse
Inclination
.
The
Instance
of
Ishmael
in
the
Scripture
is
Representative
of
all
such
as
under
an
outward
profession
of
the
true
Religion
,
did
or
do
scoff
at
those
who
being
as
Isaac
Children
of
the
Promise
do
profess
and
evidence
an
interest
in
the
internal
Power
of
it
which
they
are
unacquainted
withal
.
And
the
same
practice
may
be
traced
in
succeeding
Ages
.
Hence
Holy
Austin
entring
upon
the
Confession
of
his
greater
sins
,
designing
thereby
to
magnify
the
Glory
and
Efficacy
of
the
Grace
of
God
in
his
Conversion
,
provides
against
this
scorn
of
Men
,
which
he
knew
he
should
meet
withal
.
Rideant
,
saith
he
,
me
arrogantes
&
nondum
salubriter
prostrati
&
elisi
per
te
Deus
meus
,
ego
tamen
confiteor
tibi
dedecora
mea
,
in
laude
tua
;
Confess
:
lib.
4.
cap.
1.
let
Arrogant
Men
deride
or
scorn
me
,
who
were
never
savingly
cast
down
nor
broken
in
pieces
by
thee
my
God
,
yet
I
will
confess
my
own
shame
unto
thy
praise
.
Let
none
be
offended
with
these
expressions
of
being
savingly
or
wholesomely
cast
down
and
broken
of
God
;
For
in
the
Judgment
of
this
great
person
they
are
not
Fanatical
.
We
may
not
therefore
think
it
strange
;
if
the
same
truth
,
the
same
practice
,
and
profession
of
it
,
do
still
meet
with
the
same
Entertainment
.
Let
them
deride
and
scorn
it
,
who
were
never
humbled
savingly
,
nor
broken
with
a
sense
of
sin
,
nor
relieved
by
Grace
;
the
Holy
Work
of
Gods
Spirit
is
to
be
owned
,
and
the
truth
to
be
avowed
as
it
is
in
Jesus
.
Sect.
2
Of
the
Original
Depravation
of
our
nature
,
we
have
treated
sofar
as
is
needful
unto
our
present
purpose
.
Yet
some
things
must
yet
be
added
concerning
the
Effects
of
that
Depravation
,
which
will
conduce
unto
the
right
understanding
of
the
way
and
manner
whereby
the
Spirit
of
God
proceedeth
for
the
healing
and
removal
of
it
,
which
we
have
now
under
especial
consideration
.
And
we
may
observe
;
Sect.
3
1.
That
the
Corrupt
Principle
of
sin
,
the
native
habitual
Inclination
that
is
in
us
unto
evil
,
worketh
early
in
our
natures
,
and
for
the
most
part
preventeth
all
the
Actings
of
Grace
in
us
.
Though
some
may
be
sanctified
in
or
from
the
Womb
,
yet
in
order
of
nature
this
native
Corruption
hath
first
place
in
them
;
for
a
clean
thing
cannot
be
brought
out
of
an
unclean
,
but
that
which
i●
born
of
the
flesh
is
flesh
.
Psal.
58.
3.
The
Wicked
are
estrang●d
from
the
Womb
▪
they
go
astray
as
soon
as
they
be
born
,
speaking
lyes
.
It
is
to
no
purpose
to
say
that
he
speaks
of
wicked
Men
;
that
is
,
such
who
are
habitually
and
profligately
so
.
For
whatever
any
Man
may
afterwards
run
into
by
a
course
of
sin
,
all
Men
are
Morally
alike
from
the
Womb
,
and
't
is
an
Aggravation
of
the
Wickedness
of
Men
,
that
it
begins
so
early
and
holds
on
an
uninterrupted
course
.
Children
are
not
able
to
speak
from
the
Womb
,
as
soon
as
they
are
born
.
Yet
here
are
they
said
to
speak
lyes
.
It
is
therefore
the
perverse
Acting
of
Depraved
nature
in
Infancy
,
that
is
intended
.
For
every
thing
that
is
irregular
,
that
Answers
not
the
Law
of
our
Creation
and
Rule
of
our
Obedience
,
is
a
Lye
.
And
among
the
many
Instances
Collected
by
Austin
of
such
irregular
Actings
of
nature
in
its
infant-state
,
one
is
peculiarly
remarkable
.
Confess
.
lib.
1.
cap.
6.
Paulatim
sentiebam
ubi
essem
;
&
voluntates
meas
volebam
ostendere
eis
per
quos
implerentur
,
&
non
poteram
:
itaque
jactabam
membra
,
&
voces
signa
●imilia
voluntatibus
meis
,
pauca
quae
poteram
&
qualia
poteram
;
&
cum
mihi
non
ob●emperabatur
,
vel
non
intelligendo
,
vel
ne
obesset
,
indignabar
non
subditis
Majoribus
,
&
liberis
non
servientibus
,
&
me
de
illis
slendo
vindicabam
.
This
he
again
repeats
.
cap.
7.
An
pro
tempore
illo
bona
erant
,
flendo
petere
etiam
quod
noxie
daretur
,
indignari
acriter
non
subjectis
hominibus
liberis
,
&
majoribus
;
hisque
a
quibus
genitus
est
,
multisque
preterea
prudentioribus
,
non
ad
nutum
voluntatis
obtemperantibus
,
feriendo
nocere
mihi
quantum
potest
.
quia
non
obeditur
imperiis
quibus
perniciose
obediretur
?
Ita
imbecillitas
membrorum
infantilium
innocens
est
,
non
animus
infantium
.
Those
irregular
and
perverse
Agitations
of
mind
and
of
the
Will
or
Appetite
,
not
yet
under
the
Conduct
of
Reason
,
which
appear
in
Infants
,
with
the
Indignation
and
little
self-Revenges
wherewith
they
are
accompanyed
in
their
disappointments
,
when
all
about
them
do
not
subject
themselves
unto
their
Inclinations
it
may
be
to
their
hurt
,
are
from
the
Obliquity
of
our
nature
and
effects
of
that
depraved
habit
of
sin
,
wherewith
it
is
wholly
possessed
.
And
by
the
frequency
of
these
lesser
Actings
are
the
mind
and
will
prepared
for
those
more
violent
and
impetuous
motions
,
which
by
the
improving
of
their
natural
Capacities
,
and
the
incitation
of
new
Objects
presented
unto
their
Corruptions
they
are
exposed
unto
and
filled
withal
.
God
did
not
Originally
thus
create
our
nature
,
a
Condition
worse
and
inferiour
unto
that
of
other
Creatures
;
in
whose
Young
Ones
there
are
none
of
these
disorders
,
but
a
regular
complyance
with
their
natural
instinct
prevailes
in
them
.
And
as
the
dying
of
multitudes
of
Infants
notwithstanding
the
utmost
care
for
their
preservation
,
whereas
the
young
ones
of
other
Creatures
all
generally
live
if
they
have
whereby
their
nature
may
be
sustained
,
argues
the
imputation
of
sin
unto
them
,
For
Death
entred
by
Sin
and
passed
upon
all
inasmuch
as
all
have
sinned
;
so
those
irregular
Actings
peculiar
unto
them
,
prove
sin
inherent
in
them
or
the
Corruption
of
their
Nature
from
their
Conceptions
.
Sect.
4
Secondly
with
the
Increase
of
our
natural
Faculties
,
and
the
strengthning
of
the
members
of
our
bodies
,
which
by
nature
are
become
ready
instruments
of
unrighteousness
unto
sin
,
Rom.
5.
13.
this
perverse
Principle
acts
it self
with
more
evidence
frequency
and
success
in
the
production
of
Actual
sin
,
or
inordinate
actings
of
the
Mind
,
Will
and
Affections
.
So
the
wiseman
tells
us
,
that
Childhood
and
Youth
are
Vanity
,
Eccl.
11.
10.
The
Mind
of
Man
in
the
state
of
Childhood
and
Youth
puts
it self
forth
in
all
kinds
of
vain
Actings
,
in
foolish
Imaginations
,
perverse
and
froward
Appetites
,
falseness
in
words
,
with
sensible
effects
of
corrupt
Inclinations
in
every
kind
.
Austin's
first
book
of
Confessions
,
is
an
excellent
comment
on
that
Text
wherein
the
Vanity
of
Childhood
and
Youth
are
graphically
described
,
with
pathetical
self-reflecting
complaints
concerning
the
Guilt
of
sin
which
is
contracted
in
them
.
Some
perhaps
may
think
light
of
those
ways
of
Folly
and
Vanity
,
wherein
Childhood
doth
,
or
left
alone
,
would
consume
it self
;
that
there
is
no
moral
evil
in
those
Childish
Innocencies
.
That
Good
Man
was
of
an
other
Mind
.
Istane
est
(
saith
he
)
innocentia
puerilis
?
non
est
Domine
,
non
est
Oro
te
Deus
meus
,
nam
haec
ipsa
sunt
quae
a
paedagogis
&
magistris
,
a
nucibus
pitulis
passeribus
,
ad
Prefectos
&
Reges
,
aurum
,
praedia
,
mancipia
haec
ipsa
omnino
quae
succedentibus
majoribus
aetatibus
transeunt
.
lib.
1.
cap
,
19.
This
is
not
Innocency
,
it
is
not
so
.
The
same
Principle
and
Habit
of
Mind
carried
over
unto
riper
Age
,
and
greater
Occasions
bring
forth
those
greater
Sins
,
which
the
lives
of
Men
are
filled
withal
in
this
World
.
And
who
is
there
who
hath
a
serious
Reverence
of
God
,
with
any
due
apprehension
of
his
Holiness
and
a
clear
conviction
of
the
Nature
of
Sin
,
who
is
not
able
to
call
over
such
Actings
in
Childhood
which
most
think
meet
to
connive
at
,
wherein
they
may
remember
that
perversity
whereof
they
are
now
ashamed
.
By
this
means
is
the
Heart
prepared
for
a
further
Obduration
in
Sin
by
the
confirmation
of
native
Obstinacy
.
Sect.
5
Thirdly
;
unto
those
more
general
irregularities
,
Actual
sins
do
succeed
,
such
I
mean
as
are
against
the
remaining
light
of
Nature
or
committed
in
Rebellion
unto
the
dictates
and
guidance
of
our
Minds
and
Consciences
,
the
Influence
of
those
Intelligencies
of
Moral
Good
and
Evil
,
which
are
inseparable
from
the
faculties
of
our
Souls
.
For
although
in
some
they
may
be
stifled
and
over-born
,
yet
can
they
never
be
utterly
obliterated
or
extinguished
,
but
will
accompany
the
nature
of
Man
unto
Eternity
,
even
in
that
condition
wherein
they
shall
be
of
no
other
use
but
to
add
to
and
increase
its
misery
.
Amongst
those
we
may
call
over
one
or
two
Instances
.
Lying
is
such
a
sin
,
which
the
Depravation
of
Nature
in
Youth
is
prone
to
exert
it self
by
,
and
that
on
sundry
Reasons
not
now
to
be
enquired
into
:
They
go
astray
from
the
womb
speaking
lies
.
The
first
Inducement
of
our
Nature
unto
Sin
,
was
by
a
Lye
;
and
we
fell
in
Adam
by
giving
credit
thereunto
.
And
there
is
in
every
Sin
a
particular
Lye
.
But
speaking
falsly
,
contrary
unto
what
they
know
to
be
true
,
is
that
which
Children
are
prone
unto
;
though
some
more
than
others
,
according
as
other
vicious
Habits
prevail
in
them
,
whose
Actings
they
foolishly
think
to
that●h
over
and
cover
thereby
.
This
that
holy
Person
whom
we
instance
in
acknowledgeth
and
bewaileth
in
himself
;
Non
videbam
voraginem
turpitudinis
in
quam
projectus
eram
ab
oculis
tuis
;
nam
in
illis
quid
jam
me
turpius
fuit
,
fallendo
innumer
abilibus
mendaciis
,
&
paedagogum
&
magistros
&
parentes
amore
ludendi
▪
&
studio
spestandi
nngatoria
,
Lib.
1.
Cap.
19.
I
saw
not
(
O
God
)
into
what
a
gulf
of
filth
,
I
was
cast
out
from
before
thee
;
for
what
was
more
filthy
than
I
,
whil'st
out
of
love
of
Playes
,
and
desire
of
looking
after
vanities
,
I
deceived
Teachers
and
Parents
with
innumerable
Lyes
.
And
this
the
good
man
was
afterwards
ex●eedingly
humbled
for
,
and
from
it
learned
much
of
the
vileness
of
his
own
nature
.
And
we
find
by
experience
,
that
a
sense
of
this
sin
,
oft-times
accompanies
the
first
real
Convictions
that
befal
the
Souls
of
men
.
For
when
they
seriously
reflect
upon
themselves
,
or
do
view
themselves
in
the
Glass
of
the
Law
,
they
are
not
only
sensible
of
the
nature
of
this
Sin
,
but
also
how
much
they
indulged
themselves
therein
,
partly
whil'st
they
remember
how
on
the
least
occasions
they
were
surprized
into
it
,
which
yet
they
neglected
to
watch
against
;
and
partly
understanding
how
sometimes
they
made
it
their
business
by
premeditated
falshoods
so
to
cover
other
sins
,
as
to
escape
rebuke
and
correction
.
The
mention
of
these
things
will
probably
be
entertained
with
contempt
and
scorn
in
this
Age
,
wherein
the
most
prodigious
wickednesses
of
men
are
made
but
a
sport
;
But
God
,
his
Holiness
,
and
his
Truth
are
still
the
same
,
what-ever
alternations
there
may
be
in
the
World
.
And
the
holy
Psalmist
seems
to
have
some
reflection
on
this
Vice
of
Youth
,
when
he
prayes
,
that
God
would
take
from
him
the
way
of
Lying
.
Of
the
same
nature
are
those
lesser
Thesis
in
despoiling
their
Parents
and
Governours
of
such
things
which
they
are
not
allowed
to
take
and
make
use
of
for
themselves
.
They
rob
their
Father
or
Mother
,
and
say
it
is
no
transgression
,
Prov.
28.
24.
So
saith
the
same
Person
;
furta
etiam
faciebam
de
cellario
parentum
&
de
mensis
vel
gula
impuitante
,
vel
ut
haberem
quod
darem
pueris
ludum
suum
mihi
quo
pariter
delectabantur
tamen
vendentibus
.
He
sometimes
stole
from
his
Parents
,
either
to
gratify
his
own
sensual
Appetite
,
or
to
give
unto
his
Companions
.
In
such
instances
doth
Original
Pravity
exert
it self
in
Youth
,
or
Childhood
,
and
thereby
both
increase
its
own
power
,
and
fortify
the
Mind
and
the
Affections
against
the
Light
and
Efficacy
of
Conviction
.
Sect.
6
Fourthly
;
As
Men
grow
up
in
the
state
of
nature
sin
gets
ground
in
them
and
upon
them
subjectively
and
objectively
.
Concupiscence
gets
strength
with
Age
and
grows
in
violence
,
as
persons
arrive
to
Ability
for
its
Exercise
,
the
Instruments
of
it
in
the
faculties
of
the
Soul
,
Organs
of
the
senses
and
members
of
the
body
,
growing
every
day
more
serviceable
unto
it
,
and
more
apt
to
receive
Impressions
from
it
or
to
comply
with
its
motions
.
Hence
some
charge
the
sins
of
Youth
on
the
Heat
of
Blood
,
and
the
Restlesness
of
the
animal
Spirits
,
which
prompt
men
unto
irregularities
and
extravagancies
.
But
these
are
only
vehicula
concupiscentiae
,
things
which
it
makes
use
of
to
exert
its
poyson
by
.
For
sin
turns
every
thing
in
this
state
unto
its
own
advantage
,
and
abuseth
even
the
Commandment
it self
to
work
in
us
all
manner
of
concupiscence
,
Rom.
7.
8.
Again
,
the
Objects
of
Lust
by
the
occasions
of
Life
are
now
multiplied
.
Temptations
increase
with
years
,
and
the
businesses
of
the
World
;
but
especially
by
that
corruption
of
conversation
which
is
among
the
most
.
Hence
sundry
Persons
are
in
this
part
of
their
youth
,
one
way
or
other
overtaken
with
some
gross
actual
sin
or
sins
.
That
all
are
not
so
,
is
a
meer
Effect
or
preventing
grace
,
and
not
at
all
from
themselves
.
This
the
Apostle
respects
in
his
charge
;
2
Tim.
2.
22.
Flee
youthful
Lusts
;
such
Lusts
as
work
effectually
and
prevail
mightily
in
those
that
are
young
,
if
not
subduced
by
the
Grace
of
God
.
And
David
in
a
sense
and
from
experience
hereof
prayes
,
that
God
would
not
remember
the
sins
of
his
youth
,
Psal.
25.
7.
And
a
Reflection
from
them
is
sometimes
the
Torment
of
Age
;
Job
.
20.
11.
So
he
in
whom
we
have
chosen
to
exemplifie
the
Instances
of
such
a
Course
.
He
humbly
confesseth
unto
God
his
falling
into
and
being
overtaken
with
great
sins
,
such
as
Fornication
and
uncleanness
in
his
younger
days
,
in
the
mire
whereof
he
was
long
detained
.
To
this
purpose
he
discourseth
at
large
,
lib.
2.
cap.
1
,
2
,
3.
And
of
the
Reason
of
this
his
humble
and
publick
Acknowledgments
,
he
gives
this
holy
Account
.
Neque
enim
tibi
Deus
meus
,
sed
apud
tenarro
haec
generi
meo
generi
human●
,
quantulacunque
ex
particula
incidere
potest
in
istas
meas
literas
.
Et
ad
quid
hoc
?
ut
videlicet
ego
&
quisquis
haec
legit
cogitemus
de
quam
profundo
,
clamandum
sit
ad
te
,
Cap.
3.
I
d●clare
these
things
,
O
my
God
,
not
unto
th●e
,
but
before
hee
,
or
in
thy
presence
,
unto
my
own
Race
,
unto
Humane
kind
,
whatever
portion
thereof
may
fall
on
these
Writings
of
Mine
.
And
unto
what
end
?
Namely
,
that
I
and
every
one
who
shall
read
these
things
may
consider
,
out
of
what
great
Depths
we
are
to
cry
unto
thee
.
So
he
who
lived
not
to
see
the
Days
wherein
humble
Confession
of
sin
was
made
a
matter
of
contempt
and
scorn
.
Sect.
7
Now
there
is
commonly
a
two-fold
Event
of
Mens
falling
under
the
power
of
Temptat●ons
and
thereby
into
great
Actual
sins
.
1.
God
sometimes
takes
occasion
from
them
to
awaken
their
Consciences
unto
a
deep
sense
not
only
of
that
Sin
in
particular
whose
guilt
they
have
contracted
,
but
of
their
other
sins
also
.
The
great
Physician
of
their
Souls
turns
this
poyson
into
a
Medicine
;
and
makes
that
wound
which
they
have
given
themselves
,
to
be
the
lancing
of
a
festred
sore
.
For
whereas
their
Oscitancy
Prejudices
and
Custom
of
sinning
,
have
taken
away
the
sense
of
lesser
sins
,
and
securethem
from
Reflections
from
them
;
the
stroke
on
their
Consciences
from
those
greater
provocations
pierceth
so
deep
,
as
that
they
are
forced
to
entertain
thoughts
of
looking
out
after
a
Release
or
Remedy
.
So
did
they
of
old
at
the
Sermon
of
Peter
,
when
he
charged
them
with
the
guilt
of
a
consent
to
the
Crucifying
of
Jesus
Christ
;
they
were
pricked
to
the
Heart
and
cryed
out
,
Men
and
Brethren
what
shall
we
do
;
Acts.
2.
36
,
37.
Sect.
8
2.
With
others
it
proves
a
violent
Entrance
into
a
further
pursuit
of
sin
.
The
bounds
of
Restraints
,
with
the
Influence
of
natural
light
,
being
broken
up
and
rejected
,
Mens
lusts
being
let
Loose
do
break
through
all
remaining
Obstacles
,
and
run
out
into
the
greatest
compass
of
Excess
and
Riot
;
observing
no
present
evil
to
ensue
on
what
they
have
done
according
to
their
first
fears
,
they
are
emboldned
to
greater
wickedness
,
Eccl.
8.
11.
And
by
this
means
is
their
Conversion
unto
God
rendred
more
difficult
,
and
Men
thus
wander
away
more
and
more
from
him
unto
the
greatest
Distance
that
is
recoverable
by
Grace
.
For
,
Sect.
9
Fifthly
;
a
Course
in
,
and
a
Custom
of
sinning
with
many
ensues
hereon
.
Such
the
Apostle
treats
concerning
,
Ephes.
4.
18
,
19
Being
past
feeling
,
have
given
themselves
over
unto
Lasciviousness
,
to
work
all
uncleanness
with
greediness
.
Custom
of
sinning
takes
away
the
sense
of
it
.
The
Course
of
the
World
takes
away
the
shame
of
it
;
and
Love
to
it
makes
Men
greedy
in
the
pursuit
of
it
;
see
Confess
.
lib.
2.
Cap.
6.
And
this
last
effect
of
sin
,
as
incited
,
provoked
,
and
assisted
by
Temptations
,
hath
great
variety
in
the
Effects
and
Degrees
of
it
.
Hence
are
the
various
courses
of
unhumbled
sinners
in
the
world
,
wherein
the
Outrage
and
Excess
of
some
seems
to
Justify
others
in
their
more
sedate
irregularities
,
and
less
conspicuous
provocations
.
Yea
some
who
are
not
in
any
better
state
and
condition
as
to
their
Interest
in
the
Covenant
of
God
than
others
,
will
yet
not
only
startle
at
but
really
abhor
those
Outrages
of
sin
and
wickedness
which
they
fall
unto
:
Now
this
Difference
ariseth
not
from
hence
that
the
nature
of
all
men
is
not
equally
corrupt
and
depraved
,
but
that
God
is
pleased
to
make
his
Restraining
Grace
effectual
towards
some
,
to
keep
them
within
those
bounds
of
sinning
which
they
shall
not
pass
over
,
and
to
permit
others
so
to
fall
under
a
Conjunction
of
their
Lusts
and
Temptations
as
that
they
proceed
unto
all
manner
of
Evil.
Moreover
there
are
peculiar
Inclinations
unto
some
sins
,
if
not
inlaid
in
,
yet
much
enhaunced
and
made
obnoxious
unto
incitations
by
the
Temperature
of
the
body
.
And
some
are
more
exposed
unto
Temptations
in
the
World
from
their
outward
Circumstances
and
Occasions
of
Life
.
Hereby
are
some
even
precipitated
to
all
manner
of
Evil.
But
still
the
old
Man
which
is
Corrupt
according
unto
deceitful
Lusts
,
is
the
same
naturally
in
all
.
All
difference
as
to
Good
from
Evil
,
I
mean
not
as
to
the
nature
of
the
things
themselves
,
but
as
to
Mens
interest
in
them
,
so
as
to
adhere
to
the
one
and
avoid
the
other
,
is
from
the
Will
of
God
.
Thus
he
secretly
prepares
for
some
a
better
Temperature
of
nature
,
docile
and
pliable
unto
such
notices
of
things
as
may
entertain
their
minds
,
and
satisfy
them
above
sensual
Delights
.
And
some
he
disposeth
in
their
Education
,
Callings
,
Societies
,
Aymes
and
Designs
in
the
World
,
into
wayes
inconsistent
with
open
Lewdness
,
which
will
much
ballance
their
Inclinations
,
besides
his
secret
internal
actings
on
their
Hearts
and
Minds
,
whereof
af●erwards
.
This
is
excellently
expressed
by
Austin
,
Confess
.
lib.
2
Cap.
7.
Diligam
te
Domine
,
&
gratias
agam
,
&
confitear
nomini
tuo
,
quontam
tant
a
dimisisli
mihi
mala
&
nefaria
opera
mea
.
Gratiae
tuae
deputo
&
misericordiae
tuae
,
quod
peccata
mea
tanquam
glaciem
solvisti
;
gratiae
tuae
deputo
&
quaecunque
non
feci
mala
.
Quid
enim
non
facere
potui
qui
etiam
gratuitum
ama●i
facinus
?
&
omnia
mihi
dimissa
esse
fat
or
,
&
quae
mea
sponte
feci
mala
&
quae
t●
duce
non
feci
▪
Quis
est
hominum
qui
suam
cogitans
infirmitatem
,
audet
viribus
suis
trib
ere
c●stitatem
atque
innocentiam
suam
,
ut
minus
amet
te
,
quasi
minus
necessaria
suerit
erit
misericordia
tua
,
quâ
condonas
peccata
conversis
ad
te
?
Qui
enim
vocatus
ad
te
secutus
est
vocem
tuam
,
&
vitavit
ea
quae
me
de
meipso
recordan●em
&
fatentem
legit
,
non
me
derideat
,
ab
eo
medico
aegrum
sanari
a
quo
prestitum
est
ut
non
oegrotaret
,
vel
potius
ut
minus
oegrotaret
.
Et
ideo
te
tantundem
imo
vero
amplius
diligat
,
quia
per
quem
me
videt
taatis
peccatorum
meorum
languoriribus
exui
,
per
eum
se
videt
tantis
peccatorum
lang
●oribus
non
implicari
.
I
will
love
thee
,
O
God
,
and
thank
thee
and
confess
unto
thy
name
,
because
thou
hast
forgiven
me
my
evil
and
nefarious
Deeds
.
I
impute
it
to
thy
Grace
and
Mercy
,
that
thou
hast
made
my
sins
to
melt
away
as
Ice
,
and
I
impute
it
to
thy
Grace
as
to
all
the
evils
which
I
have
not
done
.
For
what
could
not
I
have
done
,
who
loved
wickedness
for
it self
?
All
I
acknowledg
are
forgiven
me
both
the
Evils
that
I
have
done
on
my
own
accord
,
and
what
through
thy
guidance
I
have
not
done
.
Who
is
there
who
considering
his
own
weakness
,
dare
ascribe
his
Chastity
or
Innocency
unto
his
own
strength
,
that
he
may
less
love
thee
,
as
though
thy
mercy
were
less
necessary
unto
him
,
whereby
thou
forgivest
the
sins
of
them
that
are
converted
to
thee
.
For
let
not
him
who
being
called
of
thee
and
having
heard
thy
voice
hath
avoided
the
Evils
which
I
have
confessed
,
deride
me
that
being
sick
was
healed
of
that
Physician
,
from
whom
he
received
the
Mercy
not
to
be
sick
,
or
not
to
be
so
sick
.
Sect.
10
This
brief
account
of
the
Actings
of
corrupted
Nature
until
it
comes
unto
the
utmost
of
a
recoverable
Alienation
from
God
,
may
somewhat
illustrate
and
set
off
the
Work
of
his
Grace
towards
us
.
And
thus
far
,
whatever
habit
be
contracted
in
a
course
of
sin
,
yet
the
state
of
Men
is
absolutely
recoverable
by
the
Grace
of
Jesus
Christ
administred
in
the
Gospel
;
1
Cor.
6.
9.
10
,
11.
No
state
of
sin
is
absolutely
unhealable
until
God
hath
variously
dealt
with
Men
by
his
Spirit
.
His
Word
must
be
rejected
,
and
He
must
be
sinned
against
in
a
peculiar
manner
,
before
Remission
be
impossible
.
All
Sins
and
Blasphemies
antecedent
thereunto
,
may
be
forgiven
unto
Men
,
and
that
before
their
Conversion
unto
God
,
Matth.
12.
31
,
32.
Luke
.
12.
10.
Wherefore
the
Manner
and
Degrees
of
the
Operations
of
this
Spirit
of
God
on
the
Minds
of
Men
,
towards
and
in
their
Conversion
,
is
that
which
we
shall
now
enquire
into
,
reducing
what
we
have
to
offer
concerning
it
unto
certain
Heads
or
Instances
.
Sect.
11
First
;
under
the
Ashes
of
our
collapsed
nature
there
are
yet
remaining
certain
sparks
of
Celestial
Fire
,
consisting
in
inbred
notices
of
Good
and
Evil
,
of
Rewards
and
Punishments
,
of
the
presence
and
All-seeing
Eye
of
God
,
of
Help
and
Assistance
to
be
had
from
him
,
with
a
Dread
of
his
Excellencies
where
any
thing
is
apprehended
unworthy
of
him
,
or
provoking
unto
him
.
And
where
there
are
any
means
of
Instruction
from
supernatural
Revelation
by
the
Word
preached
,
or
the
care
of
Parents
in
private
,
there
they
are
insensibly
improved
and
increased
.
Hereby
Men
do
obtain
an
objective
distinct
knowledg
of
what
they
had
subjectively
and
radically
,
though
very
imperfectly
before
.
These
notices
therefore
God
oftentimes
excites
and
quickens
even
in
them
that
are
young
,
so
that
they
shall
work
in
them
some
real
Regard
of
,
and
Applications
unto
him
.
And
those
great
Workings
about
the
things
of
God
and
towards
him
,
which
are
sometimes
found
in
Children
,
are
not
more
effects
of
nature
.
For
that
would
not
so
act
it self
,
were
it
not
by
one
Occasion
or
other
for
that
End
administred
by
the
Providence
of
God
,
effectually
excited
.
And
many
can
call
over
such
Divine
V●s●tations
in
their
Youth
,
which
now
they
understand
to
be
so
.
to
this
purpose
speaks
the
Person
mentioned
;
Puer
coepi
rogare
te
auxilium
&
refugium
meum
,
&
in
tuam
invocationem
rum
pebam
nodos
linguae
meae
,
&
regavi
parvus
non
parvo
affectu
,
ne
in
Schola
vapularem
.
He
prayed
earnestly
to
God
as
a
Refuge
,
when
he
was
afraid
to
be
b●at
at
School
.
And
this
he
resolves
into
Instruction
,
or
what
he
had
observed
in
others
.
Invenimus
homines
rogantes
te
,
&
didicimus
ab
eis
,
sentientes
te
ut
poteramus
esse
magnum
aliquem
qui
posset
etiam
non
apparens
sensibus
nostris
,
exaudire
nos
&
subvenire
vobis
,
lib.
1.
cap.
9.
And
hereunto
he
add●
some
general
Instruction
which
he
had
from
the
Word
,
Cap.
11.
And
from
the
same
Principles
,
when
he
was
a
little
after
surprized
with
a
fit
of
sickness
,
●e
cryed
out
with
all
earnestness
that
he
might
be
Baptized
;
that
so
he
night
,
as
he
thought
,
go
to
Heaven
;
for
his
Father
was
〈◊〉
yet
a
Christian
,
whence
he
was
not
baptized
in
his
Infancy
.
Vidisti
Domine
cum
adhuc
puer
essem
,
&
quodam
die
pressus
stomachi
Dolere
repente
astuarem
pene
mo●turus
,
vidisti
Deus
meus
,
quoniam
custos
meus
jam
●ras
quo
motu
animi
&
qua
fide
baptismum
Christi
tui
,
Dei
&
Domini
mei
stagitavi
,
Cap.
11.
Such
Affections
and
occasional
Actings
o●
Soul
towards
God
,
are
wrought
in
many
by
the
Spirit
.
With
the
most
they
wear
off
and
perish
,
as
they
did
with
him
,
who
after
this
cast
himself
into
many
flagitious
Sins
.
But
in
some
God
doth
in
and
by
the
use
of
these
means
,
inlay
their
Hearts
with
those
Seeds
of
Faith
and
Grace
which
he
gradually
cherisheth
and
increaseth
.
Sect.
12
Secondly
;
God
works
upon
Men
by
his
Spirit
in
outward
Means
,
to
cause
them
to
take
some
real
and
steady
consideration
of
him
,
their
own
distance
from
him
,
and
obnoxiousness
unto
his
Righteousness
on
the
account
of
Sin
.
It
is
almost
incredible
to
apprehend
,
but
that
it
is
testified
unto
by
daily
experience
,
how
Men
will
live
even
where
the
Word
is
Read
and
Preached
;
how
they
will
get
a
form
of
speaking
of
God
,
yea
and
of
performing
some
Duties
of
Religion
,
and
yet
never
come
to
have
any
steady
thoughts
of
God
,
or
of
their
Relation
to
him
,
or
of
their
concernment
in
his
Will.
What-ever
they
speak
of
God
,
he
is
not
in
all
their
Thoughts
,
Psal.
10.
4.
What-ever
they
do
in
Religion
,
they
do
it
not
unto
him
,
Amos
5.
25.
They
have
neither
heard
his
Voice
at
any
time
,
nor
seen
his
Shape
,
John
5.
37.
knowing
nothing
for
themselves
,
which
is
their
Duty
,
Job
5.
27.
And
yet
it
is
hard
to
convince
them
that
such
is
their
condition
.
But
when
God
is
pleased
to
carry
on
his
Work
of
Light
and
Grace
in
them
,
they
can
call
to
mind
and
understand
how
it
was
with
them
in
their
former
Darkness
.
Then
will
they
acknowledg
,
that
in
Truth
they
never
had
serious
steady
thoughts
of
God
,
but
only
such
as
were
occasional
and
transient
.
Wheresore
God
begins
here
with
them
,
and
thereby
to
subduct
them
from
under
the
absolute
Power
of
the
vanity
of
their
Minds
.
By
one
means
or
other
he
fixeth
in
them
steady
thoughts
concerning
himself
,
and
their
relation
unto
him
.
And
there
are
several
wayes
which
he
proceedeth
in
for
the
effecting
hereof
.
As
,
Sect.
13
1.
By
some
sudden
amazing
Judgments
whereby
he
revealeth
his
Wrath
from
Heaven
against
the
ungodliness
of
Men
,
Rom.
1.
18.
So
Waldo
was
affected
when
his
Companion
was
stricken
dead
as
he
walked
with
him
in
the
Fields
;
which
proved
the
occasion
of
his
Conversion
unto
God
.
So
the
Psalmist
describes
the
Affections
and
Thoughts
of
Men
;
when
they
are
surprized
with
a
Storm
at
Sea
,
Psal.
107.
25
,
26
,
27
,
28.
An
instance
whereof
we
have
in
the
Mariners
of
Jona's
Ship
,
Chap.
1.
5
,
6
,
7.
And
that
Pharaoh
who
despised
one
day
,
saying
,
Who
is
the
Lord
that
I
should
regard
him
?
Being
the
next
day
terrified
with
Thunder
and
Lightning
,
cries
out
,
Intreat
the
Lord
for
me
that
it
may
be
so
no
more
,
Exod.
9.
28.
And
such
like
Impressions
from
Divine
Power
,
most
Men
at
one
time
or
other
have
experience
of
.
2.
By
Personal
Afflictions
,
Job
33.
19
,
20.
Psal.
78.
34
,
35.
Hos.
5.
15.
Affliction
naturally
speaks
Anger
,
and
Anger
respects
Sin
.
It
bespeaks
it self
to
be
God's
Messenger
to
call
Sin
to
remembrance
,
1
Kings
17.
8.
Gen.
42.
21
,
22.
The
time
of
Affliction
is
a
time
of
Consideration
,
Eccles.
7.
14.
And
if
Men
be
not
obdurate
and
hardned
almost
unto
practical
Atheism
by
a
course
of
sinning
,
they
cannot
but
bethink
themselves
who
sends
Affliction
,
and
for
what
End
it
is
sent
.
Hence
great
thoughts
of
the
Holiness
of
God
,
and
of
his
hatred
of
Sin
,
with
some
sense
of
Mens
own
Guilt
and
especial
Crimes
will
arise
.
And
these
Effects
many
times
prove
preparatory
and
materially
dispositive
unto
Conversion
.
And
not
what
these
things
are
in
themselves
able
to
operate
is
to
be
considered
,
but
what
they
are
designed
unto
,
and
made
effectual
for
by
the
Holy
Ghost
.
3.
By
remarkable
Deliverances
and
Mercies
;
So
it
was
with
Naaman
the
Syrian
,
2
Kings
2.
15
,
16
,
17.
Sudden
changes
from
great
Dangers
and
Distresses
by
unexpected
Reliefs
,
deeply
affect
the
Minds
of
Men
,
convincing
them
of
the
Power
,
Presence
,
and
Goodness
of
God
.
And
this
produceth
a
sense
and
acknowledgment
of
their
own
unworthiness
of
what
they
have
received
.
Hence
also
some
temporary
Effects
of
submission
to
the
Divine
Will
and
Gratitude
do
proceed
.
4.
An
observation
of
the
Conversation
of
others
,
hath
affected
many
to
seek
into
the
Causes
and
Ends
of
it
.
And
this
inclines
them
unto
imitation
,
1
Pet.
3.
1
,
2.
5.
The
Word
in
the
Reading
or
Preaching
of
it
is
the
principal
means
hereof
.
This
the
Holy
Spirit
employeth
and
maketh
use
of
in
his
entrance
into
this
Work
,
1
Cor.
14.
24
,
25.
For
those
Convictions
befal
not
Men
from
the
Word
universally
or
promiscuously
,
but
as
the
Holy
Spirit
willeth
and
designeth
.
It
is
by
the
Law
that
Men
have
the
knowledg
of
Sin
,
Rom.
7.
7.
Yet
we
see
by
experience
,
that
the
Doctrine
of
the
Law
is
despised
by
the
most
that
hear
it
.
Wherefore
it
hath
not
in
it self
a
force
or
vertue
alwayes
to
work
conviction
of
Sin
in
them
unto
whom
it
is
outwardly
proposed
.
Only
towards
some
the
Spirit
of
God
is
pleased
to
put
forth
an
especial
Energie
in
the
Dispensation
thereof
.
Sect.
14
By
these
and
the
like
means
doth
God
oft-times
put
the
wildness
of
Corrupted
Nature
unto
a
stand
,
and
stirs
up
the
Faculties
of
the
Soul
by
an
effectual
though
not
saving
Impression
upon
them
,
seriously
to
consider
of
its
self
,
and
its
Relation
unto
Him
and
his
Will.
And
hereby
are
Men
oft-times
incited
and
ingaged
unto
many
Duties
of
Religion
,
as
Prayer
for
the
Pardon
of
Sin
,
with
Resolutions
of
Amendment
;
and
although
these
things
in
some
are
subordinated
unto
a
further
and
more
effectual
Work
of
the
Spirit
of
God
upon
them
,
yet
with
many
they
prove
evanid
and
fading
,
their
Goodness
in
them
being
as
a
Morning
Cloud
,
or
as
the
early
Dew
which
passeth
away
,
Hos.
6.
4.
And
the
Reasons
whence
it
is
that
Men
cast
off
these
Warnings
of
God
,
and
pursue
not
their
own
Intentions
under
them
,
nor
answer
what
they
lead
unto
are
obvious
.
For
;
Sect.
15
(
1.
)
The
Darkness
of
their
Minds
being
yet
uncured
,
they
are
not
able
to
discern
the
true
Nature
of
these
Divine
Intimations
and
Instructions
,
but
after
a
while
regard
them
not
,
or
reject
them
as
the
Occasions
of
needless
Scruples
and
Fears
.
(
2.
)
Presumption
of
their
present
Condition
,
that
it
is
as
good
as
it
need
be
,
or
as
is
convenient
in
their
present
Circumstances
and
Occasions
,
makes
them
neglect
the
improvement
of
their
Warnings
.
(
3.
)
Profane
Societies
and
Relations
,
such
as
it
may
be
scoff
at
and
deride
all
tremblings
at
Divine
Warnings
,
with
ignorant
Ministers
that
undertake
to
Teach
what
they
have
not
learned
,
are
great
means
of
hardning
Men
in
their
Sins
,
and
of
forfeiting
the
benefit
of
these
Divine
Intimations
.
(
4.
)
They
will
as
to
all
Efficacy
,
and
the
Motions
they
bring
on
the
Affections
of
Men
,
decay
,
and
expire
of
themselves
,
if
they
are
not
diligently
improved
.
Wherefore
in
many
they
perish
through
meer
sloth
and
negligence
.
(
5.
)
Satan
applies
all
his
Engines
to
the
defeatment
of
these
beginnings
of
any
Good
in
the
Souls
of
Men.
(
6.
)
That
which
effectually
and
utterly
overthrows
this
Work
,
which
causeth
them
to
cast
off
these
Heavenly
Warnings
,
is
meer
love
of
Lusts
and
Pleasures
,
or
the
unconquered
adherence
of
a
corrupted
Heart
unto
sensual
and
sinful
Objects
,
that
offer
present
satisfaction
unto
its
Carnal
Desires
.
By
this
means
is
this
Work
of
the
Spirit
of
God
in
the
Hearts
and
Minds
of
many
utterly
defeated
,
to
the
increase
of
their
Guilt
,
an
addition
to
their
natural
hardness
,
and
the
ruine
of
their
Souls
.
But
in
some
of
them
he
is
graciously
pleased
to
renew
his
Work
,
and
by
more
effectual
means
to
carry
it
on
to
Perfection
,
as
shall
be
afterwards
declared
.
Sect.
16
Now
there
is
scarce
any
of
these
Instances
of
the
care
and
watchfulness
of
God
over
the
Souls
of
Men
,
whom
he
designs
either
to
convince
or
convert
for
the
Ends
of
his
own
Glory
,
but
the
Holy
Person
whom
we
have
proposed
as
an
Example
,
gives
an
account
of
them
in
and
towards
himself
,
declaring
in
like
manner
how
by
the
wayes
and
means
mentioned
they
were
frustrate
and
came
to
nothing
.
Such
were
the
Warnings
which
he
acknowledged
that
God
gave
him
by
the
Perswasions
and
Exhortations
of
his
Mother
,
lib.
2.
cap.
3.
Such
were
those
which
he
had
in
Sicknesses
of
his
own
,
and
in
the
death
of
his
dear
Friend
and
Companion
,
lib.
4.
cap.
5
,
6
,
7.
And
in
all
the
several
Warnings
he
had
from
God
,
he
chargeth
the
Want
and
Guilt
of
their
non-improvement
on
his
natural
blindness
,
his
Mind
being
not
illuminated
,
and
the
corruption
of
his
Nature
not
yet
cured
,
with
the
efficacy
of
evil
Society
,
and
the
course
of
the
World
in
the
places
where
he
lived
.
But
it
would
be
tedious
to
transcribe
the
particular
Accounts
that
he
gives
of
these
things
,
though
all
of
them
singularly
Worthy
of
Consideration
.
For
I
must
say
,
that
in
my
Judgment
there
is
none
among
the
Ancient
or
Modern
Divines
unto
this
day
,
who
either
in
the
Declarations
of
their
own
Experiences
or
their
Directions
unto
others
,
have
equalled
,
much
less
out-gone
him
,
in
an
accurate
search
and
observation
of
all
the
secret
Actings
of
the
Spirit
of
God
on
the
Minds
and
Souls
of
Men
,
both
towards
and
in
their
Recovery
or
Conversion
.
And
in
order
hereunto
,
scarce
any
one
not
Divinely
Inspired
hath
so
traced
the
way
of
the
Serpent
,
of
the
effectual
working
of
Original
Sin
in
and
on
the
Hearts
of
Men
,
with
the
efficacy
communicated
thereunto
by
various
Temptations
and
Occasions
of
Life
in
this
World
.
The
wayes
also
whereby
the
deceitfulness
of
Sin
in
complyance
with
objective
Temptations
,
doth
seek
to
elude
and
frustrate
the
Work
of
God's
Grace
when
it
begins
to
attempt
the
strong
holds
of
Sin
in
the
Heart
,
were
exceedingly
discovered
unto
him
.
Neither
hath
any
Man
more
lively
and
expresly
laid
open
the
Power
of
effectual
and
victorious
Grace
,
with
the
manner
of
its
Operation
and
Prevalency
.
And
all
these
things
by
the
guidance
of
the
Good
Spirit
of
God
,
and
attendance
unto
the
Word
,
did
he
exemplifie
from
his
own
Experience
in
the
whole
Work
of
God
towards
him
.
Only
it
must
be
acknowledged
that
he
declareth
these
things
in
such
a
way
and
manner
,
as
also
with
such
Expressions
,
as
many
in
our
dayes
would
cry
out
on
as
fulsome
and
fanatical
.
Sect.
17
Secondly
;
In
the
way
of
calling
Men
unto
the
saving
Knowledg
of
God
,
the
Holy
Spirit
convinceth
them
of
Sin
;
or
he
brings
them
under
the
Power
of
a
Work
of
Conviction
.
It
is
not
my
Design
,
nor
here
in
my
way
to
handle
the
Nature
of
the
Work
of
Conviction
,
the
Means
Causes
and
Effects
of
it
.
Besides
it
hath
been
done
at
large
by
others
.
It
is
sufficient
unto
my
purpose
;
(
1.
)
To
shew
the
Nature
of
it
in
general
.
(
2.
)
The
Causes
of
it
.
(
3.
)
The
Wayes
whereby
Men
lose
their
Convictions
,
and
so
become
more
and
more
hardned
in
sin
.
(
4.
)
How
the
Holy
Spirit
doth
carry
on
the
Work
in
some
unto
compleat
Conversion
unto
God
.
Sect.
18
(
1.
)
For
the
Nature
of
it
in
general
;
it
consists
in
a
fixing
the
vain
Mind
of
a
Sinner
upon
a
due
consideration
of
Sin
,
its
Nature
,
Tendency
and
End
,
with
his
own
concernment
therein
;
and
a
fixing
of
a
due
sense
of
sin
upon
the
secure
Mind
of
the
Sinner
,
with
suitable
Affections
unto
its
Apprehensions
.
The
Warnings
before
insisted
on
,
whereby
God
excites
Men
to
some
steady
notices
of
him
and
themselves
,
are
like
Calls
given
unto
a
Man
in
a
profound
sleep
,
whereat
being
startled
he
lifts
up
himself
for
a
little
space
,
but
oppressed
with
the
Power
of
his
deep
slumber
,
quickly
layes
him
down
again
,
as
Austin
expresseth
it
.
But
this
Work
of
Conviction
abides
with
Men
,
and
they
are
no
way
able
speedily
to
disintangle
themselves
from
it
.
Sect.
19
Now
the
Mind
of
Man
which
is
the
Subject
of
this
Work
of
Conviction
,
hath
two
things
distinctly
to
be
considered
in
it
.
(
1.
)
The
Understanding
,
which
is
the
active
noetical
or
contemplative
Power
and
Faculty
of
it
.
(
1.
)
The
Affections
wherein
its
passive
and
sensitive
Power
doth
consist
.
With
respect
hereunto
there
are
two
parts
of
the
Work
of
Conviction
.
(1)
The
Fixing
of
the
Mind
,
the
Rational
contemplative
Power
of
it
,
upon
a
due
Consideration
of
Sin
.
(2)
The
fixing
of
a
due
sense
of
Sin
on
the
practical
,
passive
,
sensible
part
of
the
Mind
,
that
is
,
the
Conscience
and
Affections
,
as
was
said
before
.
Sect.
20
1.
It
is
a
great
work
to
fix
the
vain
Mind
of
an
Unregenerate
Sinner
on
a
due
Consideration
of
sin
,
its
nature
and
tendency
.
The
Darkness
of
their
own
mind
&
inexpressible
Vanity
,
wherein
I
place
the
principal
effect
of
our
Apostacy
from
God
,
do
disenable
,
hinder
,
and
divert
them
from
such
Apprehensions
.
Hence
God
so
often
complains
of
the
foolishness
of
the
people
that
they
would
not
consider
,
that
they
would
not
be
wise
to
consider
their
latter
end
.
We
find
by
Experience
this
folly
and
vanity
in
many
unto
an
Astonishment
.
No
reasons
,
Arguments
,
Entreaties
by
all
that
is
naturally
dear
to
them
,
no
Necessities
can
prevail
with
them
to
fix
their
minds
on
a
due
consideration
of
sin
:
Moreover
Satan
now
employs
all
his
Engines
to
beat
off
the
Efficacy
and
Power
of
this
Work
.
And
when
his
Temptations
and
Delusions
are
mixed
with
Men's
natural
Darkness
and
Vanity
,
the
Mind
seems
to
be
impregnably
fortified
against
the
power
of
Conviction
For
although
it
be
real
Conversion
unto
God
.
that
overthrows
the
Kingdom
of
Satan
in
us
;
yet
this
Work
of
Conviction
raiseth
such
a
Combustion
in
it
,
that
he
cannot
but
fear
it
will
be
its
End
.
And
this
strong
Man
armed
,
would
if
possible
keep
his
Goods
and
House
in
peace
.
Hence
all
sorts
of
persons
have
daily
Experience
in
their
Children
,
Servants
,
Relations
,
how
difficult
,
yea
how
impossible
it
is
to
fix
their
Minds
on
a
due
Consideration
of
sin
,
until
it
be
wrought
in
them
by
the
exceeding
Greatness
of
the
power
of
the
Spirit
of
God
.
Wherefore
herein
consists
the
first
part
of
this
Work
of
Conviction
;
it
fixeth
the
mind
on
a
due
Consideration
of
sin
.
So
it
is
expressed
;
Psal.
51.
3.
my
sin
is
ever
before
me
.
God
reproves
Men
and
sets
their
sins
in
order
before
their
eyes
,
Psal.
50.
21.
Hence
they
are
necessitated
as
it
were
always
to
behold
them
,
and
that
which
way
soever
they
turn
themselves
.
Fain
they
would
cast
them
behind
their
backs
,
or
cast
out
thoughts
of
them
,
but
the
Arrows
of
God
stick
in
them
and
they
cannot
take
off
their
Minds
from
their
consideration
.
And
whereas
there
are
three
things
in
sin
;
(1)
The
Original
of
it
and
its
native
inherience
in
us
,
as
Psal.
51.
5.
(2)
The
state
of
it
,
or
the
Obnoxiousness
of
Men
to
the
Wrath
of
God
on
the
Account
thereof
;
Ephes.
2.
1
,
2
,
3.
(3)
The
particular
sins
of
Mens
Lives
;
in
the
first
part
of
the
Work
of
Conviction
the
Minds
of
Men
are
variously
exercised
with
respect
unto
them
,
according
as
the
Spirit
of
God
is
pleased
to
engage
and
fix
them
.
2.
As
the
Mind
is
hereby
fixed
on
the
Consideration
of
sin
,
so
a
sense
of
sin
must
also
be
fixed
on
the
Mind
,
that
is
,
the
Conscience
and
Affections
.
A
bare
Contemplation
of
the
Concernments
of
sin
is
of
little
use
in
this
matter
.
The
Scripture
principally
evidenceth
this
work
of
Conviction
or
placeth
it
in
this
Effect
of
a
sense
of
sin
,
in
Trouble
,
Sorrow
,
Disquietment
of
Mind
,
fear
of
Ruine
and
the
like
;
see
Acts
2.
37.
Acts
24.
25.
But
this
I
must
not
enlarge
upon
.
Sect.
21
This
therefore
is
the
second
thing
which
we
observe
in
God's
gracious
Actings
towards
the
Recovery
of
the
Souls
of
Men
from
their
Apostacy
,
and
from
under
the
Power
of
sin
.
The
principal
efficient
Cause
of
this
Work
is
the
Holy
Ghost
;
the
preaching
of
the
Word
,
especially
of
the
Law
,
being
the
Instrument
which
he
maketh
use
of
therein
.
The
Knowledg
of
sin
is
by
the
Law
,
both
the
Nature
,
Guilt
,
and
Curse
belonging
to
it
,
Rom.
7.
7.
There
is
●herefore
no
Conviction
of
sin
,
but
what
consists
in
an
Emanation
of
Light
and
Knowledg
from
the
Doct●ine
of
the
Law
,
with
an
Evidence
of
its
Power
and
a
sense
of
its
Curse
.
Other
Means
,
as
Afflictions
,
Dangers
,
Sicknesses
,
Fears
,
Disappointments
,
may
be
made
use
of
,
to
excite
,
stir
up
,
and
put
an
edge
upon
the
Minds
and
Affections
of
Men
;
yet
it
is
by
one
means
or
other
from
the
Law
of
God
,
that
such
a
discovery
is
made
of
sin
unto
them
,
and
such
a
sense
of
it
wrought
upon
them
,
as
belongs
unto
this
work
of
Conviction
.
But
it
is
the
Spirit
of
God
alone
that
is
the
principal
efficient
Cause
of
it
,
or
he
works
these
effects
on
the
Minds
of
Men.
God
takes
it
upon
himself
as
his
own
work
to
reprove
Men
and
set
their
sins
in
order
before
their
eyes
;
Psal.
50
,
21.
And
that
this
same
Work
is
done
immediately
by
the
Spirit
is
expresly
declared
,
John
.
16.
8.
He
alone
it
is
who
makes
all
means
effectual
unto
this
End
and
Purpose
.
Without
his
especial
and
immediate
Actings
on
us
to
this
End
,
we
may
hear
the
Law
preached
all
the
Days
of
our
Lives
and
not
be
once
affected
with
it
.
Sect.
22
And
it
may
by
the
way
be
worth
our
Observation
,
to
consider
how
God
designing
the
Calling
or
Conversion
of
the
Souls
of
Men
,
doth
in
this
holy
wise
Providence
over-rule
all
their
outward
Concernments
,
so
as
that
they
shall
be
disposed
into
such
Circumstances
,
as
conduce
to
to
the
end
aymed
at
.
Either
by
their
own
Inclinations
and
Choice
,
or
by
the
Intervention
of
Accidents
crossing
their
Inclinations
,
and
frustrateing
their
Designes
,
he
will
lead
them
into
such
Societies
,
Acquaintances
,
Relations
,
Places
,
means
,
as
he
hath
ordained
to
be
useful
unto
them
for
the
great
ends
of
their
Conviction
and
Conversion
.
So
in
particular
Austin
aboundeth
in
his
Contemplation
on
the
Holy
,
Wise
Providence
of
God
,
in
carrying
of
him
from
Carthage
to
Rome
,
and
from
thence
to
Milan
,
where
he
heard
Ambrose
preach
every
Lords-day
,
which
proved
at
length
the
Means
of
his
through-Conversion
to
God
.
And
in
that
whole
Course
,
by
his
discourse
upon
it
,
he
discovers
Excellently
as
on
the
one
hand
,
the
variety
of
his
own
Projections
and
Designes
,
his
Aymes
and
Ends
,
which
oft-times
were
perverse
and
froward
;
so
on
the
other
,
the
constant
guidance
of
divine
Providence
,
working
powerfully
through
all
Occurrences
towards
the
blessed
End
designed
for
him
.
And
I
no
way
doubt
but
that
God
exercised
him
unto
those
distinct
Experiences
of
Sin
and
Grace
in
his
own
Heart
and
Wayes
,
because
he
had
designed
him
to
be
the
great
Champion
of
the
Doctrine
of
his
Grace
against
all
its
enemyes
,
and
that
not
only
in
his
own
Age
,
wherein
it
met
with
a
fierce
Opposition
,
but
also
in
all
succeeding
ages
,
by
his
Excellent
Labours
preserved
for
the
use
of
the
Church
:
see
Confess
.
lib.
5.
cap.
7.
8
,
9
,
&c.
Tu
spes
mea
in
terra
viventium
,
ad
mutandum
terrarum
locum
pro
salute
animae
mea
,
&
Carthagini
stimulos
quibus
inde
avellerer
admovebas
;
&
Romae
illecebras
quibus
attraberer
proponebas
mihi
per
homines
qui
diligebant
vitam
mortuam
,
hinc
insana
facientes
inde
vana
pollicentes
;
&
ad
corrigendos
gressus
meos
utebaris
occulte
&
illorum
&
mea
perversitate
,
cap.
8.
Thou
who
art
my
hope
in
the
Land
of
the
Living
,
that
I
might
remove
from
one
Country
to
another
,
for
the
Salvation
of
my
Soul
,
didst
both
apply
goads
unto
me
at
Carthage
whereby
I
might
be
driven
from
thence
,
and
proposedst
Allurements
unto
me
at
Rome
,
whereby
I
might
be
drawn
thither
,
and
this
thou
didst
by
Men
who
loved
the
Dead
Life
in
sin
;
here
doing
things
outragious
,
there
promising
things
desirable
to
vain
Minds
,
whilst
thou
to
correct
and
reform
my
ways
didst
secretly
make
use
of
their
frowardness
and
mine
.
Sect.
23
3.
It
must
be
granted
that
many
on
whom
this
work
hath
been
wrought
producing
great
Resolutions
of
Amendment
,
and
much
Reformation
of
Life
,
do
lose
all
the
Power
and
Efficacy
of
it
,
with
all
the
impressions
it
had
made
on
their
Affections
.
And
some
of
these
wax
worse
and
more
profligate
in
sinning
than
ever
they
were
before
.
For
having
broken
down
the
Damm
of
their
restraints
,
they
pour
out
their
lusts
like
a
Flood
,
and
are
more
senseless
than
ever
of
those
Checks
and
Fears
with
which
before
they
were
bridled
and
awed
;
2
Pet.
2.
20
,
21.
22.
So
the
person
lately
mentioned
declares
that
after
many
Convictions
which
he
had
digested
and
neglected
,
he
was
grown
so
obdurate
and
sensless
,
that
falling
into
a
feaver
wherein
he
thought
he
should
die
and
go
immediately
unto
Hell
,
he
had
not
that
endeavour
after
Deliverance
and
Mercy
as
he
had
many
years
before
on
lesser
dangers
.
And
this
perverse
Effect
is
variously
brought
about
.
Sect.
24
(
1.
)
It
is
with
most
an
immediate
product
of
the
power
of
their
own
Lust.
Especially
is
it
so
with
them
who
together
with
their
Convictions
receive
no
Gifts
of
the
Holy
Ghost
.
For
as
we
observed
their
Lusts
being
only
checked
and
controuled
,
not
subdued
,
they
get
new
strength
by
their
Restraint
,
and
rebel
with
success
against
Conviction
.
Such
as
these
fall
away
from
what
they
have
attained
suddenly
;
Math.
13.
5.
21.
One
day
they
seem
to
lye
in
Hell
by
the
Terror
of
their
Convictions
,
and
the
next
to
be
hasting
towards
it
by
their
sins
and
pollutions
.
see
Luke
.
11.
24
,
25
,
26.
Hos.
4.
6.
cap.
6.
4.
(
2.
)
This
Apostacy
is
promoted
and
hastned
by
others
.
As
(
1.
)
such
as
undertaking
to
be
Spiritual
Guides
and
Instructers
of
Men
in
their
way
towards
Rest
,
who
being
unskilful
in
the
Word
of
Righteousness
,
do
heal
their
wounds
slightly
or
turn
them
out
of
the
way
.
Seducers
also
it
may
be
interpose
their
crafty
deceits
whereby
they
lye
in
wait
to
deceive
,
and
so
turn
Men
off
from
those
Good
ways
of
God
whereinto
they
would
otherwise
enter
.
So
it
fell
out
with
Austin
,
who
beginning
somewhat
to
enquire
after
God
,
fell
into
the
society
and
heresy
of
the
Manichees
,
which
frustrated
all
the
Convictions
which
by
any
means
he
had
received
.
(
2.
)
Such
as
directly
and
that
perhaps
with
importunity
and
violence
,
will
endeavour
to
draw
Men
back
into
the
wayes
of
the
World
,
and
the
pursuit
of
their
lusts
,
Pro.
1.
11
,
12
,
13
,
14.
So
the
same
Person
declares
with
what
earnestness
and
restless
importunities
,
some
of
his
Companions
endeavoured
to
draw
him
unto
the
Spectacles
and
Plays
at
Rome
.
And
it
is
not
easily
imagined
with
what
subtilty
some
persons
will
intice
others
into
sinful
Courses
,
nor
what
violence
they
will
use
in
their
Temptations
under
a
pretence
of
Love
and
Friendship
.
(
3.
)
The
Awe
that
is
put
on
the
Minds
of
Men
in
their
Convictions
,
arising
from
a
Dread
of
the
Terror
of
the
Law
,
and
the
Judgments
of
God
threatned
therein
,
is
apt
of
it self
to
wear
off
when
the
Soul
is
a
little
accustomed
unto
it
,
and
yet
sees
no
evil
actually
to
ensue
,
Eccl.
8.
11.
2
Pet.
1.
4.
Sect.
25
(
4.
)
In
some
the
Holy
Spirit
of
God
is
pleased
to
carry
on
this
work
of
Conviction
toward
a
further
blessed
issue
,
and
then
two
things
ensue
thereon
in
the
Minds
of
them
who
are
so
convinced
.
First
,
there
will
follow
great
and
strange
Conflicts
between
their
Corruptions
,
and
their
Convictions
.
And
this
doth
especially
manifest
it self
in
them
who
have
been
accustomed
unto
a
course
of
sinning
,
or
have
any
particular
sin
wherein
they
delight
,
and
by
which
they
have
given
satisfaction
unto
their
Lusts.
For
the
Law
coming
with
Power
and
Terror
on
the
Conscience
,
requires
a
relinquishment
of
all
sins
,
at
the
eternal
peril
of
the
Soul
.
Sin
hereby
is
incited
and
provoked
,
[
](A53720-e108740-b)*
*
Libera
me
Domine
ab
his
hostibus
meis
a
quibus
me
liber
are
non
valeo
.
Perversum
&
pessimum
est
cor
meum
,
ad
deploranda
propria
peccata
mea
est
lapideum
&
aridum
,
ad
resistendum
insultantibus
molle
&
luteum
,
ad
inutilia
&
noxia
pertractanda
velox
&
infatigabile
,
ad
cogitanda
salubria
fastidiosum
&
immobile
.
Anima
mea
distort
a
&
depravata
est
ad
percipiendum
bonum
;
sed
ad
Voluptatum
vitia
nimis
facilis
&
prompta
,
ad
salutem
reminiscendam
nimis
etiam
difficilis
&
pigra
.
De
Contritione
cordis
lib.
inter
oper●
August
.
cap.
4.
and
the
Soul
begins
to
see
its
disability
to
conflict
with
that
,
which
before
it
thought
absolutely
in
its
own
power
.
For
Men
that
indulge
themselves
in
their
sins
doubt
not
but
that
they
can
leave
them
at
their
pleasure
.
But
when
they
begin
to
make
head
against
them
on
the
command
of
the
Law
,
they
find
themselves
to
be
in
the
power
of
that
which
they
Imagined
to
be
in
theirs
.
So
doth
sin
take
occasion
by
the
Commandment
to
work
in
all
Men
manner
of
Concupiscence
;
and
those
who
thought
themselves
before
to
be
alive
,
do
find
that
it
is
sin
which
lives
,
and
that
themselves
are
dead
.
Rom.
7.
7
,
8
,
9.
Sin
rising
up
in
Rebellion
against
the
Law
,
discovers
its
own
Power
and
the
utter
Impotency
of
them
in
whom
it
is
,
to
contest
with
it
or
destroy
it
:
But
yet
mens
Convictions
in
this
Condition
will
discover
themselves
,
and
operate
two
ways
or
in
a
twofold
Degree
.
Sect.
26
(
1.
)
They
will
produce
some
Endeavours
&
Promises
of
Amendment
and
Reformation
of
Life
.
These
Men
are
unavoidably
cast
upon
or
wrought
unto
,
to
pacify
the
voice
of
the
Law
in
their
Consciences
which
bids
them
do
so
or
perish
.
But
such
Endeavours
or
Promises
for
the
most
part
hold
only
unto
the
next
Occasion
of
sinning
,
or
Temptation
.
An
Access
of
the
least
outward
Advantage
or
Provocation
unto
the
internal
power
of
sin
,
sleights
all
such
Resolutions
,
and
the
Soul
gives
up
it self
unto
the
power
of
its
old
Ruler
.
Such
Effects
of
the
Word
are
described
,
Hos.
6.
4.
So
Austin
expresseth
his
own
Experience
after
his
great
Convictions
and
before
his
full
Conversion
,
lib.
8.
cap.
5.
Suspirabam
ligatus
non
ferro
alieno
,
sed
ferrea
mea
voluntate
.
Velle
meum
tenebat
inimicus
,
&
inde
mihi
catenam
fecerat
&
constrinxerat
me
.
Quippe
ex
voluntate
perversa
facta
est
libido
,
&
dum
servitur
libidini
,
facta
est
consuetudo
;
&
dum
consuetudini
non
resistitur
,
facta
est
necessitas
.
Quibus
quasi
ansulis
quibusdam
sibimet
innexis
,
unde
catenam
appellavi
,
tenebat
me
obstrictum
dura
servitus
.
And
he
shews
how
faint
and
languid
his
endeavours
were
for
Reformation
and
Amendment
.
Sarcina
seculi
velut
somno
assolet
dulciter
premebar
,
&
cogitationes
quibus
meditabar
in
te
,
similes
erant
Conatibus
exp●rgisci
volentium
,
qui
tamen
snperati
soporis
altitudine
remerguntur
.
And
he
confesseth
that
although
through
the
urgency
of
his
Convictions
he
could
not
but
pray
that
he
might
be
freed
from
the
power
of
Sin
,
yet
through
the
prevalency
of
that
power
in
him
,
he
had
a
secret
reserve
and
desire
not
to
part
with
that
Sin
which
he
prayed
against
.
cap.
7.
Petieram
a
te
castitatem
&
dixeram
da
mihi
castitatem
&
continentiam
,
sed
noli
modo
,
timebam
etiam
ne
me
cito
exaudires
,
&
cito
sanares
a
morbo
concupiscentiae
,
quam
malebam
expleri
,
quam
extingui
.
Sect.
27
2.
These
Endeavours
do
arise
unto
great
Perplexities
and
Distresses
.
For
after
a
while
the
Soul
of
a
Sinner
is
[
](A53720-e109010-b)*
*
Vere
Abyssus
peccata
mea
sunt
quia
incomprehensibilia
profunditate
,
&
inest
imabilia
sunt
numera
&
immensitate
.
O
Abyssus
abyssum
invocans
:
O
peccata
mea
,
tormenta
quibus
me
servatis
abyssus
sunt
,
quia
infinita
&
incomprehensibilia
sunt
.
Est
&
tertia
abyssus
,
&
est
nimis
terribilis
,
Judicia
Dei
abyssus
multa
,
quia
super
omnem
sensum
occulta
.
Hae
omnes
abyssi
terribiles
sunt
mihi
undique
,
quia
timor
super
timorem
&
dolor
super
dolorem
.
Abyssus
Judiciorum
Dei
super
me
,
abyssus
inferni
subtus
me
,
abyssus
peccatorum
meorum
est
intra
me
.
Illam
quae
super
me
est
timeo
ne
in
me
irruat
;
&
me
cum
abysso
mea
,
in
illam
quae
subcus
me
latet
,
obruat
.
Lib.
de
Contritione
●●dis
,
int●r
opera
August
.
cap.
9.
torn
and
divided
between
the
Power
of
Corruption
,
and
the
Terror
of
Conviction
.
And
this
falls
out
upon
a
double
account
.
(
1.
)
Upon
some
occasional
sharpning
of
former
Convictions
,
when
the
sense
of
them
hath
been
ready
to
wear
off
.
(
2.
)
From
the
secret
insinuation
of
a
Principle
of
Spiritual
Life
and
Strength
into
the
Will
,
whose
Nature
and
Power
the
Soul
is
as
yet
unacquainted
withal
.
Of
both
these
we
have
signal
Instances
in
the
Person
before
mentioned
;
for
after
all
the
means
which
God
had
used
towards
him
for
his
Conversion
,
whilst
yet
he
was
detained
under
the
Power
of
Sin
,
and
ready
on
every
Temptation
to
revert
to
his
former
Courses
,
he
occasionally
heard
one
Politianus
giving
an
account
of
the
Conversion
of
two
eminent
Courtiers
who
immediately
renounced
the
World
and
betook
themselves
wholly
to
the
Service
of
God
.
This
Discourse
God
was
pleased
to
make
use
of
further
to
awake
him
,
and
even
to
amaze
him
.
Lib.
8.
cap.
7.
Narrabat
his
Politianus
;
tu
autem
Domine
inter
verba
ejus
retorquebas
me
ad
meipsum
,
aufere●ns
me
a
dorso
meo
ubi
me
posueram
,
dum
nollem
me
attendere
,
&
consulebas
me
ante
faciem
meam
,
ut
viderem
quam
turpis
essem
,
quam
distortus
&
sordidus
,
maculosus
&
ulcerosus
:
&
videbam
,
&
horrebam
,
&
quo
a
me
fugerem
non
erat
;
&
si
conabar
a
me
avertere
aspectum
,
narrabat
ille
quod
narrabat
,
&
tu
me
(
sursus
)
opponebas
mihi
,
&
imprimebas
me
in
Oculos
meos
,
ut
invenirem
iniquitatem
meam
&
odissem
.
And
a
little
after
;
It
a
rodebar
intus
&
confundebar
pudore
horribili
vehementer
,
cum
Politianus
talia
loqueretur
.
The
substance
of
what
he
sayes
is
;
That
in
and
by
that
Discourse
of
Politianus
,
God
held
him
to
the
consideration
of
himself
,
caused
him
to
see
and
behold
his
own
filth
and
vileness
,
until
he
was
horribly
perplexed
and
confounded
in
himself
.
So
it
often
falls
out
in
this
Work
of
the
Spirit
of
God
.
When
his
first
Warnings
are
not
complyed
withal
,
when
the
Light
he
communicates
is
not
improved
;
upon
the
return
of
them
they
shall
be
mixed
with
some
sense
of
Severity
.
Sect.
28
This
Effect
I
say
proceeds
from
hence
,
that
under
this
Work
God
is
pleased
secretly
to
communicate
a
Principle
of
Grace
or
Spiritual
Life
unto
the
Will.
This
therefore
being
designed
to
rule
and
bear
sway
in
the
Soul
,
begins
its
conflict
effectually
to
eject
Sin
out
of
its
Throne
and
Dominion
.
For
whereas
when
we
come
under
the
Power
of
Grace
,
Sin
can
no
longer
have
dominion
over
us
,
Rom.
6.
12.
So
the
Spirit
begins
now
to
lust
against
the
Flesh
,
as
Gal.
5.
17.
aiming
at
and
intending
a
compleat
Victory
or
Conquest
.
There
was
upon
bare
conviction
a
Contest
before
in
the
Soul
,
but
it
was
meerly
between
the
Mind
and
Conscience
on
the
one
hand
,
and
the
Will
on
the
other
.
The
Will
was
still
absolutely
bent
on
Sin
,
only
some
Head
was
made
against
its
Inclinations
by
the
Light
of
the
Mind
before
Sin
,
and
rebukes
of
Conscience
after
it
.
But
the
Conflict
begins
now
to
be
in
the
Will
it self
.
A
new
Principle
of
Grace
being
infused
thereinto
,
opposeth
those
habitual
Inclinations
unto
Evil
,
which
were
before
predominant
in
it
.
This
fills
the
Mind
with
Amazement
,
and
in
some
brings
them
to
the
very
door
of
Despair
,
because
they
see
not
how
nor
when
they
shall
be
delivered
.
So
was
it
with
the
Person
instanced
in
Lib.
8.
Cap.
5.
Voluntas
nova
quae
mihi
esse
caeperit
,
ut
te
gratis
colerem
fruique
te
vellem
,
Deus
sola
certa
jucunditas
,
nondum
erat
idonea
ad
superandam
priorem
vetustate
roboratam
.
Ita
duae
voluntates
meae
,
una
vetus
,
alia
nova
,
illa
carnalis
,
illa
spiritalis
confligebant
inter
se
,
atque
discordando
dissipabant
animam
meam
.
Sic
intelligebam
meo
ipso
experimento
id
quod
legeram
,
quomod
caro
concupisceret
adversus
spiritum
&
spiritus
adversus
carnem
;
Ego
quidem
in
utroque
,
sed
magis
ego
in
eo
quod
in
me
approbabam
quam
in
eo
quod
in
me
improbabam
.
Ibi
enim
magis
jam
non
ego
,
quia
ex
magna
parte
id
patiebar
invitus
,
quod
faciebam
volens
.
The
New
Will
which
began
to
be
in
me
,
whereby
I
would
love
thee
,
O
my
God
the
only
certain
sweetness
,
was
not
yet
able
to
overcome
my
former
Will
,
confirmed
by
long
continuance
.
So
my
two
Wills
,
the
one
Old
,
the
other
New
,
the
one
Carnal
,
the
other
Spiritual
,
conflicted
between
themselves
,
and
rent
my
Soul
by
their
disagreement
.
Then
did
I
understand
by
experience
in
my self
what
I
hard
read
,
how
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
the
Flesh.
I
was
my self
on
both
sides
,
but
more
in
that
which
I
approved
in
my self
than
in
what
I
condemned
in
my self
.
I
was
not
more
in
that
which
I
condemned
,
because
for
the
most
part
I
suffered
unwillingly
what
I
did
willingly
.
This
Conflict
between
Grace
and
Sin
in
the
Will
he
most
excellently
expresseth
,
Cap.
9
,
10
,
11.
delivering
those
things
which
more
or
less
are
evident
in
the
Experience
of
those
who
have
passed
through
this
Work
.
His
Fluctuations
,
his
Promises
,
his
Hopes
and
Fears
,
the
Ground
he
got
and
lost
,
the
pangs
of
Conscience
and
travel
of
Soul
which
he
underwent
in
the
new
Birth
,
are
all
of
them
graphically
represented
by
him
.
Sect.
29
In
this
tumult
and
distress
of
the
Soul
,
God
oftentimes
quiets
it
by
some
suitable
Word
of
Truth
administred
unto
it
,
either
in
the
Preaching
of
the
Gospel
,
or
by
some
other
means
disposed
in
his
Providence
unto
the
same
End
.
In
the
midst
of
this
storm
and
disorder
he
comes
and
sayes
,
Peace
be
still
.
For
together
with
his
Word
,
he
communicates
some
influence
of
his
Grace
,
that
shall
break
the
rebellious
strength
,
and
subdue
the
Power
of
Sin
,
and
give
the
Mind
satisfaction
in
a
full
Resolution
for
its
everlasting
Relinquishment
.
So
was
it
with
him
mentioned
,
when
in
the
condition
described
he
was
hurried
up
and
down
almost
like
a
distracted
Person
,
whilst
he
suffered
the
Terrors
of
the
Lord
,
sometimes
Praying
,
sometimes
Weeping
,
sometimes
alone
,
sometimes
in
the
company
of
his
Friends
,
sometimes
walking
,
and
sometimes
lying
on
the
Ground
,
he
was
by
an
unusual
occurrence
warned
to
take
up
a
Book
and
read
:
The
Book
next
him
was
that
of
Paul's
Epistle
,
which
taking
up
and
opening
,
the
place
he
first
fixed
his
eyes
upon
,
was
Rom.
13.
13
,
14.
Let
us
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
strife
and
envying
;
but
put
ye
on
the
Lord
Jesus
Christ
,
and
make
not
provision
for
the
Flesh
to
fulfil
the
Lusts
thereof
.
Immediately
on
the
reading
of
these
Words
,
there
was
an
end
put
unto
his
perplexing
Conflict
.
He
found
his
whole
Soul
by
the
Power
of
Almighty
Grace
subdued
wholly
to
the
Will
of
God
,
and
fixed
unto
a
prevalent
Resolution
of
adhering
to
him
with
a
relinquishment
of
Sin
,
with
an
assured
composure
upon
the
account
of
the
success
he
should
have
therein
through
Jesus
Christ
.
Immediately
he
declared
what
he
had
done
,
what
had
befallen
him
,
first
to
his
Friend
,
then
to
his
Mother
,
which
proved
the
occasion
of
Conversion
to
the
one
,
and
inexpressible
joy
to
the
other
.
The
end
of
the
Story
deserves
to
be
reported
in
his
own
words
;
Arripui
librum
,
aperui
,
legi
,
—
nec
ultra
volui
legere
nec
opus
erat
.
Statim
quippe
cum
fine
hujusce
sententiae
quasi
luce
securitatis
infusa
cordi
meo
,
omnes
dubitationis
tenebrae
defugerunt
.
Tum
interjecto
aut
digito
aut
nescio
quo
alio
signo
codicem
clausi
,
&
tranquillo
cum
vultu
indicavi
Alipio
.
At
ille
quid
in
se
ageretur
quod
ego
nesciebam
sic
indicavit
.
Petit
videre
quid
legissem
;
ostendi
,
&
attendit
etiam
ultra
quam
ego
legeram
,
&
ignorabam
quid
sequeretur
.
Sequebatur
vero
,
infirmum
autem
in
fide
assumite
.
Quod
ille
ad
se
retulit
mihique
aperuit
;
Sed
tali
admonitione
firmatus
est
,
placitoque
&
proposito
,
bono
&
congruentissimo
suis
moribus
,
quibus
a
me
in
melius
jam
olim
valde
longeque
distabat
,
sine
ulla
turbulenta
cunctatione
conjunctus
est
.
Inde
ad
matrem
ingredimur
,
indicamus
,
gaudet
;
Narramus
quemadmodum
gestum
sit
,
exultat
&
triumphat
,
&
benedicit
tibi
,
qui
potens
es
ultra
quam
petimus
aut
intelligimus
facere
,
Lib.
8.
Cap.
12.
Having
read
these
Verses
I
would
read
no
more
,
nor
was
there
any
need
that
so
I
should
do
.
For
upon
the
end
of
that
Sentence
,
as
if
a
Light
of
Peace
or
Security
had
been
infused
into
my
Heart
,
all
darkness
of
doubts
fled
away
;
marking
the
Book
with
my
Finger
put
into
it
,
or
by
some
other
sign
,
I
shut
it
,
and
with
a
quiet
countenance
declared
what
was
done
to
Alipius
.
And
hereupon
he
also
declared
what
was
at
Work
in
himself
,
whereof
I
was
ignorant
.
He
desired
to
see
what
I
had
read
,
which
when
I
had
shewed
him
,
he
looked
further
than
I
had
read
,
nor
did
I
know
what
followed
.
But
it
was
this
,
he
that
is
weak
in
the
Faith
receive
,
which
he
applyed
unto
himself
and
declared
it
unto
me
;
confirmed
by
this
Admonition
,
with
a
firm
purpose
and
suitable
to
his
manners
,
wherein
he
formerly
much
excelled
me
,
he
was
joyned
to
me
without
any
turbulent
delay
.
We
go
in
hereon
unto
my
Mother
,
and
declare
what
was
done
;
She
rejoyceth
;
We
make
known
the
manner
of
it
how
it
was
done
;
she
exulteth
and
triumpheth
,
and
blesseth
thee
,
O
God
,
who
art
able
to
do
for
us
more
than
we
know
how
to
ask
or
understand
.
And
these
things
doth
the
Holy
Man
express
to
bear
witness
,
as
he
sayes
,
Adversus
typhum
humani
generis
,
to
repress
the
swelling
pride
of
Mankind
.
And
in
the
Example
of
Alipius
we
have
an
Instance
,
how
variously
God
is
pleased
to
effect
this
Work
in
Men
,
carrying
some
through
strong
Convictions
,
deep
Humiliations
,
great
Distresses
,
and
perplexing
Terrors
of
Mind
,
before
they
come
to
Peace
and
Rest
;
leading
others
gently
and
quietly
without
any
visible
disturbances
,
unto
the
saving
Knowledge
of
himself
by
Jesus
Christ
.
Sect.
30
Secondly
;
A
second
thing
which
befalls
Men
under
this
Work
of
Conviction
,
is
a
dread
and
fear
as
to
their
Eternal
Condition
.
There
doth
befal
them
an
apprehension
of
that
Wrath
which
is
due
to
their
Sins
,
and
threatned
in
the
Curse
of
the
Law
to
be
inflicted
on
them
.
This
fills
them
with
afflictive
Perturbations
of
Mind
,
with
Dread
and
Terror
,
Consternation
and
Humbling
of
their
Souls
thereon
.
And
what
befalls
the
Minds
of
Men
on
this
account
,
is
handled
by
some
distinctly
under
the
Names
or
Titles
of
,
Dolor
legalis
,
timor
servilis
,
attritio
mentis
,
compunctio
cordis
,
humiliatio
animae
;
Legal
sorrow
,
servile
fear
,
attrition
of
Mind
,
compunction
and
humiliation
,
and
the
like
.
And
as
these
things
have
been
handled
most
of
them
by
Modern
Divines
,
and
cast
into
a
certain
series
and
dependance
on
one
another
,
with
a
discovery
of
their
Nature
and
Degrees
,
and
how
far
they
are
required
in
order
unto
sincere
Conversion
and
sound
Believing
;
so
they
are
all
of
them
treated
on
in
their
way
by
the
School-men
,
as
also
they
were
before
them
by
many
of
the
Fathers
.
The
charge
therefore
of
Novelty
which
is
laid
by
some
against
the
Doctrine
of
these
Things
,
ariseth
from
a
fulsome
mixture
of
Ignorance
and
Confidence
.
Whether
therefore
all
things
that
are
delivered
concerning
these
things
be
right
or
no
,
sure
enough
I
am
that
the
whole
Doctrine
about
them
for
the
substance
of
it
,
is
no
newer
than
the
Gospel
,
and
that
it
hath
been
taught
in
all
Ages
of
the
Church
.
What
is
needful
to
be
received
concerning
it
,
I
shall
reduce
to
the
ensuing
Heads
.
Sect.
31
(
1.
)
Conviction
of
Sin
being
ordinarily
by
the
Law
,
either
immediately
or
by
Light
and
Truth
thence
derived
;
there
doth
ordinarily
accompany
it
a
deep
sense
and
apprehension
of
the
eternal
danger
which
the
Soul
is
lyable
unto
,
on
the
account
of
the
guilt
of
the
Sin
whereof
it
is
convinced
.
For
the
Law
comes
with
its
whole
Power
upon
the
Mind
and
Conscience
.
Men
may
be
partial
in
the
Law
the
Law
will
not
be
partial
.
It
doth
not
only
convince
by
its
Ligh●
,
but
also
at
the
same
time
condemns
by
its
Authority
.
For
what
the
Law
speaks
,
it
speaks
unto
them
that
are
under
the
Law
.
It
takes
Men
under
its
Power
,
and
then
shutting
them
under
Sin
,
it
speaks
unto
them
in
great
severity
.
This
is
called
the
coming
of
the
Commandment
,
and
slaying
of
a
Sinner
,
Rom.
7.
9.
(
2.
)
This
Apprehension
will
ordinarily
ingenerate
disquieting
and
perplexing
Affections
in
the
Minds
of
Men
;
nor
can
it
be
otherwise
where
it
is
fixed
and
prevalent
.
As
,
(
1.
)
Sorrow
and
Shame
,
for
and
of
what
they
have
done
.
Shame
was
the
first
thing
wherein
Conviction
of
Sin
discovered
it self
,
Gen.
3.
7.
And
Sorrow
alwayes
accompanieth
it
,
Acts
2.
36.
Hearing
these
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
were
pierced
with
perplexing
Grief
in
their
Heart
.
Their
eyes
are
opened
to
see
the
Guilt
and
Sense
of
Sin
,
which
pierceth
them
through
with
dividing
Sorrow
.
(
2.
)
Fear
of
Eternal
Wrath
;
This
keeps
the
Soul
in
bordage
,
Heb.
2.
14.
and
is
accompanied
with
torment
.
The
Person
so
convinced
,
believes
the
threatning
of
the
Law
to
be
true
and
trembles
at
it
.
An
eminent
Instance
whereof
we
have
in
our
first
Parents
also
,
Gen.
3.
16.
(
3.
)
Perplexing
unsatisfactory
Enquiries
after
Means
and
Ways
for
deliverance
out
of
this
present
Distress
and
from
future
Misery
.
What
shall
we
do
?
What
shall
we
do
to
be
saved
is
the
restless
enquiry
of
such
Persons
,
Mich.
6.
8.
Acts
2.
Acts.
14.
(
3.
)
These
things
will
assuredly
put
the
Soul
on
many
Duties
,
as
Prayer
for
Deliverance
,
Abstinence
from
Sin
,
endeavours
after
a
general
change
of
Life
;
in
all
which
and
the
like
,
this
Conviction
puts
forth
and
variously
exerciseth
its
power
.
Sect.
32
(
4.
)
We
do
not
ascribe
the
Effects
intended
unto
the
meer
working
of
the
Passions
of
the
Minds
of
Men
upon
the
rational
Consideration
of
their
State
and
Condition
,
which
yet
cannot
but
be
grievous
and
afflictive
.
These
Things
may
be
so
proposed
unto
Men
and
pressed
on
them
,
as
that
they
shall
not
be
able
to
avoid
their
Consideration
,
and
the
Conclusions
which
naturally
follow
on
them
.
And
yet
they
may
not
be
in
the
least
affected
with
them
as
we
see
by
experience
.
Wherefore
we
say
moreover
that
the
Law
or
the
Doctrine
of
it
,
when
the
Consciences
of
Men
are
effectually
brought
under
its
Power
,
is
accompanied
with
a
secret
Vertue
from
God
called
a
Spirit
of
Bondage
,
which
causeth
a
sense
of
the
Curse
of
it
to
take
a
deep
impression
on
the
Soul
,
to
fill
it
with
fear
and
dread
,
yea
sometimes
with
horror
and
despair
.
This
the
Apostle
calls
the
Spirit
of
Bondage
unto
Fear
,
Rom.
8.
15.
and
declares
at
large
how
all
that
are
under
the
Law
,
that
is
,
the
convincing
and
condemning
Power
of
it
are
in
bondage
,
nor
doth
the
Law
in
the
Administration
of
it
,
lead
or
gender
unto
any
thing
else
but
Bondage
,
Gal.
4.
22
,
23
,
24.
Sect.
33
(
5.
)
The
substance
of
these
things
is
ordinarily
found
in
those
who
are
converted
unto
God
,
when
grown
up
unto
the
use
of
Reason
and
capable
of
Impressions
from
external
Administrations
.
Especially
are
they
evident
in
the
Minds
and
Consciences
of
such
as
have
been
engaged
in
any
open
sinful
couse
or
practice
.
But
yet
no
certain
Rule
or
Measure
of
them
can
be
prescribed
as
necessary
in
or
unto
any
antecedaneously
unto
Conversion
.
To
evince
the
Truth
hereof
two
things
may
be
observed
;
(
1.
)
That
Perturbations
,
Sorrows
,
Dejections
,
Dread
,
Fears
,
are
no
Duty
unto
any
;
only
they
are
such
things
as
sometimes
ensue
or
are
immitted
into
the
Mind
upon
that
which
is
a
Duty
indispensible
,
namely
conviction
of
Sin
.
They
belong
not
to
the
Precept
of
the
Law
,
but
to
its
Curse
.
They
are
no
part
of
what
is
required
of
us
,
but
of
what
is
inflicted
on
us
.
There
is
a
Gospel-Sorrow
and
Humiliation
after
believing
that
is
a
Duty
,
that
is
both
commanded
and
hath
Promises
annexed
unto
it
.
But
this
Legal
Sorrow
is
an
Effect
of
the
Curse
of
the
Law
and
not
of
its
Command
.
(
2.
)
God
is
pleased
to
exercise
a
Prerogative
and
Sovereignty
in
this
whole
Matter
,
and
deals
with
the
Souls
of
Men
in
unspeakable
variety
.
Some
he
leads
by
the
Gates
of
Death
and
Hell
unto
Rest
in
his
Love
,
like
the
People
of
old
through
the
waste
and
howling
Wilderness
into
Canaan
,
and
the
Paths
of
others
he
makes
plain
and
easie
unto
them
.
Some
walk
or
wander
long
in
Darkness
,
in
the
Souls
of
others
Christ
is
formed
in
the
first
gracious
Visitation
.
Sect.
34
(
6.
)
There
is
as
was
said
,
no
certain
Measure
or
Degree
of
these
Accidents
or
Consequents
of
Conviction
to
be
prescribed
unto
any
as
antecedaneously
necessary
to
sincere
Conversion
and
sound
Believing
:
but
these
two
things
in
general
are
so
;
(
1.
)
Such
a
Conviction
of
Sin
,
that
is
of
a
state
of
Sin
,
of
a
course
of
Sin
,
of
actual
Sins
,
against
the
Light
of
Natural
Conscience
,
as
that
the
Soul
is
satisfied
that
it
is
thereby
obnoxious
unto
the
Curse
of
the
Law
and
the
Wrath
of
God
.
Thus
at
least
doth
God
conclude
and
shut
up
every
one
under
Sin
on
whom
he
will
have
Mercy
;
for
every
Mouth
must
be
stopped
,
and
all
become
guilty
before
God
,
Rom.
3.
19.
Gal.
3.
22.
without
this
no
Man
ever
did
nor
will
ever
sincerely
believe
in
Jesus
Christ
.
For
he
calleth
none
unto
him
,
but
those
who
in
some
measure
are
weary
or
thirsty
,
or
one
way
or
other
seek
after
Deliverance
.
The
whole
he
tells
us
,
that
is
,
those
who
so
conceit
themselves
,
have
no
need
of
a
Physician
,
they
will
neither
enquire
after
him
nor
care
to
go
unto
him
when
they
are
invited
so
to
do
;
see
Isa.
32.
2.
(
2.
)
A
due
apprehension
and
resolved
Judgment
that
there
is
no
way
within
the
compass
of
a
Man
's
own
contrivance
to
find
out
,
or
his
ability
to
make
use
of
and
to
walk
in
,
nor
any
other
way
of
God's
appointment
or
approbation
,
which
will
deliver
the
Soul
in
and
from
the
State
and
Condition
wherein
it
is
,
and
that
which
it
fears
,
but
only
that
which
is
proposed
in
the
Gospel
by
Jesus
Christ
.
Sect.
35
(
7.
)
Where
these
things
are
,
the
Duty
of
a
Person
so
convinced
,
is
to
enquire
after
and
to
receive
the
Revelation
of
Jesus
Christ
,
and
the
Righteousness
of
God
in
him
,
John
1.
13.
And
in
order
hereunto
he
ought
;
(
1.
)
To
own
the
Sentence
of
the
Law
under
which
he
suffereth
,
justifying
God
in
his
Righteousness
,
and
the
Law
in
its
Holiness
,
what-ever
be
the
issue
of
this
Dispensation
towards
himself
,
Rom.
3.
19
,
20.
Chap.
7.
12
,
13.
For
God
in
this
Work
intends
to
break
the
stubbornness
of
Men's
Hearts
,
and
to
hide
Pride
from
them
,
Rom.
3.
4.
(
2.
)
Not
hastily
to
believe
every
thing
that
will
propose
it self
unto
him
as
a
Remedy
or
Means
of
Relief
,
Mich.
6.
6
,
7.
The
things
which
will
present
themselves
in
such
a
Case
as
means
of
Relief
are
of
two
sort
.
(
1.
)
Such
as
the
Fears
and
Superstitions
of
Men
have
suggested
or
will
suggest
.
That
which
hath
raised
all
the
false
Religion
which
is
in
the
World
,
is
nothing
but
a
contrivance
for
the
satisfaction
of
Men's
Consciences
under
Convictions
.
To
pass
by
Gentilism
,
This
is
the
very
Life
and
Soul
of
Popery
.
What
is
the
meaning
of
the
Sacrifice
of
the
Mas●
,
of
Purgatory
,
of
Pardons
,
Penances
,
Indulgences
,
Abstinences
,
and
the
like
things
innumerable
,
but
only
to
satisfie
Conscience
by
them
perplexed
with
a
sense
of
Sin
?
Hence
many
among
them
after
great
and
outragious
wickednesses
,
do
betake
themselves
to
their
highest
Monastical
Severity
.
The
Life
and
Soul
of
Superstition
consists
in
endeavours
to
quiet
and
charm
the
Consciences
of
Men
convinced
of
Sin
.
(
2.
)
That
which
is
pressed
with
most
vehemency
and
plausibility
,
being
suggested
by
the
Law
it self
in
a
way
of
escape
from
the
danger
of
its
Sentence
,
as
the
sense
of
what
it
speaks
represented
in
a
natural
Conscience
,
is
legal
Righteousness
to
be
sought
after
in
amendment
of
Life
.
This
proposeth
it self
unto
the
Soul
,
as
with
great
importunity
,
so
with
great
Advantages
to
further
its
Acceptance
.
For
(
1.
)
the
matter
of
it
is
unquestionably
necessary
,
and
without
it
in
its
proper
place
and
with
respect
unto
its
proper
End
,
there
is
not
sincere
Conversion
unto
God
.
(
1.
)
It
is
looked
on
as
the
sense
of
the
Law
,
or
as
that
which
will
give
satisfaction
thereunto
.
But
there
is
a
deceit
in
all
these
things
,
as
to
the
end
proposed
;
and
if
any
amendment
of
Life
be
leaned
on
to
that
purpose
,
it
will
prove
a
broken
Reed
and
pierce
the
Hand
of
him
that
rests
upon
it
.
For
although
the
Law
require
at
all
times
an
abstinence
from
sin
,
and
so
for
the
future
,
which
in
a
Sinner
is
amendment
of
Life
;
yet
it
proposeth
it
not
as
that
which
will
deliver
any
Soul
from
the
guilt
of
Sin
already
contracted
,
which
is
the
State
under
Consideration
.
And
if
it
win
upon
the
Mind
to
accept
of
its
Terms
unto
that
end
or
purpose
,
it
can
do
no
more
,
nor
will
do
less
than
shut
up
the
Person
under
its
Curse
.
Sect.
36
(
2.
)
It
is
the
Duty
of
Persons
in
such
a
condition
to
beware
of
entangling
Temptation
.
As
(
1.
)
that
they
have
not
attained
such
a
degrec
of
Sorrow
for
Sin
and
Humiliation
,
as
is
necessary
unto
them
that
are
called
to
believe
in
Jesus
Christ
.
There
was
indeed
more
reason
of
giving
caution
against
Temptations
of
this
kind
in
former
dayes
,
when
Preachers
of
the
Gospel
dealt
more
severely
,
I
wish
I
may
not
also
say
,
more
sincerely
with
the
Consciences
of
Convinced
Sinners
,
that
it
is
the
manner
of
most
now
to
do
.
But
it
is
yet
possible
that
herein
may
lie
a
mistake
;
seeing
no
such
Degrees
of
these
things
as
some
may
be
troubled
about
,
are
prescribed
for
any
such
end
,
either
in
the
Law
or
Gospel
.
(
2.
)
That
those
who
perswade
them
to
believe
,
know
not
how
great
Sinners
they
are
,
but
yet
they
know
that
Christ
called
the
greatest
;
and
it
is
an
undervaluation
of
the
Grace
of
Christ
to
suppose
that
the
greatest
Sins
should
disappoint
the
Effects
of
it
in
any
that
sincerely
come
unto
him
.
Sect.
37
The
last
thing
whereby
this
Work
of
Conversion
to
God
is
compleated
,
as
to
the
outward
means
of
it
,
which
is
the
ingenerating
and
acting
of
Faith
in
God
by
Jesus
Christ
,
remains
alone
to
be
considered
,
wherein
all
possible
brevity
and
plainness
shall
be
consulted
.
And
I
shall
comprize
what
I
have
to
offer
on
this
Head
in
the
ensuing
Observations
.
(
1.
)
This
is
the
proper
and
peculiar
Work
of
the
Gospel
,
and
ever
was
so
form
the
first
giving
of
the
Promise
.
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
,
John
1.
18.
Rom.
1.
16.
1
Pet.
1.
23.
Jam.
1.
18.
Ephes.
3.
8
,
9
,
10.
(
2.
)
To
this
purpose
it
is
necessary
that
the
Gospel
,
that
is
,
the
Doctrine
of
it
concerning
Redemption
,
Righteousness
and
Salvation
by
Jesus
Christ
,
be
declared
and
made
known
to
Convinced
Sinners
.
And
this
also
is
an
effect
of
Sovereign
Wisdom
and
Grace
,
Rom.
10.
13
,
14
,
15.
(
3.
)
The
Declaration
of
the
Gospel
is
accompanied
with
a
Revelation
of
the
Will
of
God
,
with
respect
unto
the
Faith
and
Obedience
of
them
unto
whom
it
is
declared
.
This
is
the
Work
of
God
,
the
Work
which
he
requires
at
our
hands
,
that
we
believe
in
him
whom
he
hath
sent
,
Joh.
6.
And
this
Command
of
God
unto
Sinners
to
believe
in
the
Lord
Jesus
Christ
for
Life
and
Salvation
,
the
Gospel
teacheth
us
to
press
from
the
manifold
Aggravations
which
attend
the
Sin
of
not
complying
therewith
.
For
it
is
,
as
therein
declared
;
(
1.
)
A
Rejection
of
the
Testimony
of
God
,
which
he
gives
unto
his
Wisdom
,
Love
,
and
Grace
,
with
the
excellency
and
certainty
of
the
way
of
Salvation
of
Sinners
by
Jesus
Christ
,
which
is
to
make
God
a
Layar
,
1
Joh.
5.
10.
Joh.
3.
32
,
33.
(
2.
)
A
Contempt
of
Love
and
Grace
,
with
the
way
and
means
of
their
communication
to
lost
Sinners
by
the
Blood
of
the
Son
of
God
,
which
is
the
highest
provocation
that
can
be
offered
unto
the
Divine
Majesty
.
(
4.
)
In
the
Declaration
of
the
Gospel
the
Lord
Christ
is
in
an
especial
manner
proposed
,
as
crucified
and
lifted
up
for
the
especial
Object
of
our
Faith
,
John
3.
14
,
15.
Gal.
3.
1.
And
this
Proposition
of
Christ
hath
included
in
it
an
Invitation
unto
all
Convinced
Sinners
to
come
unto
him
for
Life
and
Salvation
,
Isa.
45.
2.
Chap.
65.
1.
(
5.
)
The
Lord
Christ
being
proposed
unto
Sinners
in
the
Gospel
,
and
their
acceptance
or
receiving
of
him
being
urged
on
them
,
it
is
withal
declared
for
what
end
he
is
so
proposed
.
And
this
is
in
general
to
save
them
from
their
Sins
,
Mat.
1.
21.
or
the
Wrath
to
come
whereof
they
are
afraid
,
1
Thess.
1.
10.
For
in
the
Evangelical
Proposition
of
him
there
is
included
;
(
1.
)
That
there
is
a
Way
yet
remaining
for
Sinners
,
whereby
they
may
escape
the
Curse
of
the
Law
,
and
the
Wrath
of
God
which
they
have
deserved
,
Psal.
130.
4.
Job
33.
24.
Acts
4.
12.
(
2.
)
That
the
Foundation
of
these
Wayes
lies
in
an
Atonement
made
by
Jesus
Christ
unto
the
Justice
of
God
,
and
Satisfaction
to
his
Law
for
Sin
,
Rom.
3.
25.
2
Cor.
5.
21.
Gal.
3.
13.
(
3.
)
That
God
is
well-pleased
with
this
Atonement
,
and
his
Will
is
that
we
should
accept
of
it
,
and
acquiesce
in
it
,
2
Cor.
5.
18
,
19.
Isa.
53.
11
,
12.
Rom.
5.
10
,
11.
(
6.
)
It
is
proposed
and
promised
,
that
through
and
upon
their
believing
,
that
is
,
on
Christ
as
proposed
in
the
Gospel
for
the
only
way
of
Redemption
and
Salvation
,
Convinced
Sinners
shall
be
pardoned
,
justified
,
and
acquitted
before
God
,
discharged
of
the
Law
against
them
,
through
the
imputation
unto
them
of
what
the
Lord
Christ
hath
done
for
them
and
suffered
in
their
stead
,
Rom.
8.
3.
&
10.
3
,
4.
1
Cor.
1.
30
,
31.
2
Cor.
5.
21.
Ephes.
2.
8
,
9
,
10.
(
7.
)
To
prevail
with
and
win
over
the
Souls
of
Men
unto
a
consent
to
receive
Christ
on
the
Terms
wherein
he
is
proposed
;
that
is
,
to
believe
in
him
,
and
trust
unto
him
,
to
what
he
is
,
hath
done
and
suffered
,
and
continueth
to
do
for
pardon
of
Sin
,
Life
and
Salvation
,
the
Gospel
is
filled
with
Arguments
,
Invitation
,
Incouragements
,
Exhortations
,
Promises
,
all
of
them
designed
to
explain
and
declare
the
Love
,
Grace
,
Faithfulness
,
and
good-Will
of
God
herein
.
In
the
due
management
and
improvement
of
these
parts
of
the
Gospel
,
consists
the
principal
Wisdom
and
Skill
of
the
Ministers
of
the
New
Testament
.
(
8.
)
Among
these
various
Ways
or
Means
of
the
Declaration
of
himself
and
his
Will
,
God
frequently
causeth
some
especial
Word
,
Promise
or
Passage
to
fix
it self
on
the
Mind
of
a
Sinner
,
as
we
saw
it
in
the
Instance
before
insisted
on
.
Hereby
the
Soul
is
first
excited
to
exert
and
act
the
Faith
wherewith
it
is
endued
,
by
the
effectual
working
of
the
Spirit
of
God
before
described
.
And
by
this
means
are
Men
directed
unto
Rest
Peace
and
Consolation
,
in
that
variety
of
Degrees
wherein
God
is
pleased
to
communicate
them
.
(
9.
)
This
Acting
of
Faith
on
Christ
through
the
Promise
of
the
Gospel
,
for
Pardon
,
Righteousness
and
Salvation
,
is
inseparably
accompanied
with
,
and
that
Faith
is
the
Root
and
infallible
cause
of
an
universal
Ingagement
of
Heart
unto
all
Holy
Obedience
to
God
in
Christ
,
with
a
Relinquishment
of
all
known
Sin
,
necessarily
producing
a
through-Change
and
Reformation
of
Life
,
and
Fruitfulness
in
Obedience
.
For
as
upon
a
discovery
of
the
Love
of
God
in
Christ
,
the
Promises
whereby
it
is
exhibited
unto
us
being
mixed
with
Faith
,
the
Soul
of
a
poor
Sinner
will
be
filled
with
Godly
Sorrow
and
Shame
for
its
former
Sins
,
and
will
be
deeply
humbled
for
them
;
so
all
the
Faculties
of
it
being
now
renewed
and
inwardly
changed
,
it
can
no
more
refrain
from
the
Love
of
Holiness
,
and
from
an
Ingagement
into
a
watchful
course
of
Universal
Obedience
unto
God
,
by
such
free
Actings
as
are
proper
unto
it
,
than
one
that
is
new
born
can
refrain
from
all
Acts
of
Life
Natural
,
In
Motion
desire
of
Food
and
the
like
.
Vain
and
foolish
therefore
are
the
Reproaches
of
some
,
who
in
an
high
course
of
a
Worldly
Life
and
Profane
,
do
charge
others
with
Preaching
a
Justification
by
Faith
alone
in
Christ
Jesus
unto
a
neglect
of
Holiness
,
Righteousness
and
Obedience
of
God
,
which
such
Scoffers
and
fierce
Despisers
of
all
that
are
good
do
so
earnestly
plead
for
.
Those
whom
they
openly
reflect
upon
,
do
unanimously
teach
,
That
the
Faith
which
doth
not
purifie
the
Heart
and
reform
the
Life
,
which
is
not
fruitful
in
good
Works
,
which
is
not
an
effectual
Cause
and
Means
of
Repentance
and
newness
of
Life
,
is
not
genuine
nor
pleadable
unto
Justification
,
but
empty
,
dead
,
and
that
which
if
trusted
unto
,
will
eternally
deceive
the
Souls
of
Men.
They
do
all
of
them
press
the
indispensible
necessity
of
Universal
Holiness
,
Godliness
,
Righteousness
or
Obedience
to
all
the
Commands
of
God
on
surer
Principles
,
with
more
cogent
Arguments
,
in
a
more
clear
compliance
with
the
Will
,
Grace
,
and
Love
of
God
in
Christ
,
than
any
they
pretend
unto
,
who
ignorantly
and
falsly
traduce
them
,
as
those
who
regard
them
not
.
And
as
they
urge
an
Obediential
Holiness
,
which
is
not
defective
in
any
Duty
either
towards
God
or
Man
,
which
they
either
plead
for
or
pretend
unto
;
so
it
contains
that
in
it
which
is
more
Sublime
,
Spiritual
,
and
Heavenly
,
than
what
they
are
either
acquainted
with
or
do
regard
;
which
in
its
proper
place
shall
be
made
more
fully
to
appear
.
Sect.
38
(
10.
)
Those
who
were
thus
converted
unto
God
in
the
Primitive
Times
of
the
Church
,
were
upon
their
Confession
or
Profession
hereof
admitted
into
Church-Society
,
and
a
Participation
of
all
the
Mysteries
thereof
.
And
this
being
the
common
way
whereby
any
were
added
unto
the
Fellowship
of
the
Faithfull
,
it
was
an
effectual
Means
of
intense
Love
without
dissimulation
among
them
all
,
on
the
account
of
their
joynt
Interest
in
the
Grace
of
our
Lord
Jesus
Christ
.
And
I
shall
shut
up
this
Discourse
with
one
Instance
hereof
,
given
us
by
Austin
in
the
Conversion
and
Admission
into
Church-Society
,
of
Victorinus
a
Platonical
Philosopher
;
as
he
received
the
Story
from
Simplicianus
,
by
whom
he
was
Baptized
;
Ut
ventum
est
ad
horam
profitendae
fidei
quae
verbis
certis
retentisque
memoriter
,
de
loco
eminentiore
in
conspectu
populi
fidelis
Romae
reddi
solet
ab
eis
qui
accessuri
sunt
ad
gratiam
tuam
,
oblatum
esse
dicebat
Victorino
a
Presbyteris
,
ut
secretius
redderet
,
sicut
non
nullis
qui
verecundia
trepidaturi
videbantur
offerri
mos
erat
;
illum
autem
maluisse
salutem
suam
in
conspectu
sanctae
multitudinis
profiteri
,
non
enim
erat
salus
quam
docebat
in
Rheterica
&
tamen
eam
publice
professus
erat
.
Quanto
minus
vereri
debuit
Mansuetam
gregem
tuam
pronuncians
verbum
tuum
,
qui
non
verebatur
in
verbis
suis
turbas
insanorum
?
Itaque
ubi
ascendit
ut
redderet
,
omnes
sibimet
invicem
ut
eum
noverant
,
instrepurent
nomen
ejus
strepitu
congratulationis
.
Quis
autem
ibi
eum
non
noverat
?
Et
sonuit
presso
sonitu
per
ora
cunctorum
,
Victorinus
,
Victorinus
;
cito
sonuerunt
exultatione
quia
videbant
eum
,
cito
siluerunt
intentione
ut
audirent
eum
;
pronunciat
ille
fidem
veracem
praeclara
fiducia
,
&
volebant
eum
omnes
rapere
intro
in
cor
suum
;
&
rapiebant
amando
&
gaudeno
.
Hae
rapientium
manus
erant
;
Lib.
8.
Cap.
2.
Not
a
few
things
concerning
the
Order
,
Discipline
,
and
fervent
Love
of
the
Primitive
Christians
in
their
Church-Societies
,
are
intimated
and
represented
in
these
words
,
which
I
shall
not
here
reflect
upon
.
Sect.
39
And
this
is
the
second
Great
Work
of
the
Spirit
of
God
in
the
New
Creation
.
This
is
a
summary
Description
of
his
Forming
and
Creating
the
Members
of
that
Mystical
Body
whose
Head
is
Christ
Jesus
.
The
latter
part
of
our
Discourse
concerning
the
external
manner
of
Regeneration
or
Conversion
unto
God
,
with
the
gradual
Preparation
for
it
and
Accomplishment
of
it
in
the
Souls
of
Men
,
is
that
Subject
which
many
Practical
Divines
of
this
Nation
,
have
in
their
Preaching
and
Writings
much
insisted
on
and
improved
,
to
the
great
Profit
and
Edification
of
the
Church
of
God
.
But
this
whole
Doctrine
,
with
all
the
Declarations
and
Applications
of
it
,
is
now
by
some
among
our selves
derided
and
exposed
to
Scorn
,
although
it
be
known
to
have
been
the
constant
Doctrine
of
the
most
Learned
Prelates
of
the
Church
of
England
.
And
as
the
Doctrine
is
exploded
,
so
all
experience
of
the
Work
it self
in
the
Souls
of
Men
,
is
decried
as
Fanatical
and
Enthusiastical
.
To
obviate
the
Pride
and
Wantonness
of
this
filthy
Spirit
,
I
have
in
the
summary
Representation
of
the
Work
it self
now
given
,
confirmed
the
several
Instances
of
it
,
with
the
Experience
of
the
Great
and
Holy
Man
so
often
named
.
For
whereas
some
of
those
by
whom
this
Doctrine
and
Work
are
despised
,
are
puffed
up
with
a
conceit
of
their
Excellency
in
the
Theatrical
Scoptical
Faculty
of
these
Days
,
unto
a
contempt
of
all
by
whom
they
are
contradicted
in
the
most
importune
of
their
Dictates
;
yet
if
they
should
swell
themselves
until
they
break
,
like
the
Frog
in
the
Fable
,
they
would
never
prevail
with
their
fondest
Admirers
,
to
admit
them
into
a
competition
with
the
immortal
Wit
,
Grace
and
Learning
of
that
Eminent
Champion
of
the
Truth
,
and
Light
of
the
Age
wherein
he
lived
.
BOOK
IV.
The
Nature
of
Sanctification
and
Gospel
Holiness
explained
.
CHAP.
I.
(1)
Regeneration
the
Way
whereby
the
Spirit
forms
living
Members
for
the
Mystical
Body
of
Christ
.
(2)
Carryed
on
by
Sanctification
,
2
Thess.
5.
23.
opened
.
(3)
God
the
only
Author
of
our
Sanctification
and
Holiness
.
(4)
And
that
as
the
God
of
Peace
.
(5)
Sanctification
described
.
(6)
A
diligent
enquiry
into
the
nature
whereof
,
with
that
of
Holiness
,
proved
necessary
.
(7)
Sanctification
two-fold
:
1.
By
External
Dedication
;
2.
By
Internal
Purification
.
(8)
Holiness
peculiar
to
the
Gospel
and
its
Truth
.
(9)
Not
discernible
to
the
eye
of
Carnal
Reason
.
(
10
)
Hardly
understood
by
Believers
themselves
.
(
11
)
It
passeth
over
into
Eternity
.
(
12
)
Hath
in
it
a
present
Glory
.
(
13
)
Is
all
that
God
requireth
of
us
,
and
in
what
sense
.
(
14
)
Promised
unto
us
.
(
15
)
How
we
are
to
improve
the
Command
for
Holiness
.
Sect.
1
IN
the
Regeneration
or
Conversion
of
Gods
Elect
,
the
Nature
and
Manner
whereof
we
have
before
described
,
consists
the
second
part
of
the
Work
of
the
Holy
Spirit
in
order
unto
the
compleating
and
perfecting
of
the
New
Creation
.
As
in
the
former
he
prepared
a
Natural
Body
for
the
Son
of
God
,
wherein
he
was
to
obey
and
suffer
according
to
his
Will
,
so
by
this
latter
he
prepares
him
a
Mystical
Body
,
or
members
spiritually
living
,
by
uniting
them
unto
Him
who
is
their
Head
and
their
Life
,
Col.
3.
4.
For
as
the
Body
is
one
,
and
hath
many
members
,
and
all
the
members
of
that
one
Body
,
being
many
,
are
one
Body
,
so
also
is
Christ
,
1
Cor.
12.
12.
Nor
doth
he
leave
this
work
in
that
Beginning
of
it
whereof
we
have
treated
,
but
unto
him
also
it
belongs
to
continue
it
,
to
preserve
it
,
and
to
carry
it
on
to
perfection
.
And
this
he
doth
in
our
Sanctification
,
whose
Nature
and
Effects
we
are
in
the
next
place
to
enquire
into
.
Sect.
2
Our
Apostle
in
his
first
Epistle
to
the
Thessalonians
,
Chap.
5.
having
closely
compiled
a
great
number
of
weighty
particular
Evangelical
Duties
,
and
annexed
sundry
Motives
and
Enforcements
unto
them
,
closeth
all
his
holy
Prescriptions
with
a
fervent
Prayer
for
them
,
v.
23.
And
the
very
God
of
Peace
sanctifie
you
wholly
,
and
let
your
whole
spirit
and
soul
,
and
body
,
be
preserved
blamelesse
to
the
coming
of
our
Lord
Jesus
Christ
.
Or
,
as
I
had
rather
read
the
words
,
And
God
himself
even
the
God
of
peace
sanctifie
you
throughout
,
that
your
whole
spirit
,
and
soul
,
and
body
,
may
be
preserved
blameless
.
The
Reason
hereof
is
,
because
all
the
Graces
and
Duties
which
he
had
enjoyned
them
did
belong
unto
their
Sanctification
,
which
though
their
own
Duty
was
not
absolutely
in
their
own
Power
,
but
was
a
Work
of
God
in
them
and
upon
them
.
Therefore
that
they
might
be
able
thereunto
and
might
actually
comply
with
his
Commands
,
he
prayes
that
God
would
thus
sanctifie
them
throughout
.
That
this
shall
be
accomplished
in
them
and
for
them
,
he
gives
them
assurance
from
the
Faithfulness
(
and
consequently
Power
and
Unchangeableness
which
are
included
therein
)
of
him
who
had
undertaken
to
effect
it
,
v.
24.
Faithfull
is
he
that
calleth
you
,
who
will
also
do
it
.
Now
whereas
this
Assurance
did
not
arise
nor
was
taken
from
any
thing
that
was
peculiar
unto
them
,
but
merely
from
the
consideration
of
the
Faithfulness
of
God
himself
,
it
is
equal
with
respect
unto
all
that
are
effectually
called
.
They
shall
all
infallibly
be
sanctified
throughout
,
and
preserved
blameless
to
the
Coming
of
Jesus
Christ
.
This
therefore
being
the
great
priviledge
of
Believers
,
and
their
eternal
safety
absolutely
depending
thereon
,
it
requires
our
utmost
Diligence
to
search
into
the
Nature
and
Necessity
of
it
;
which
may
be
done
from
this
and
the
like
places
of
Scripture
.
Sect.
3
And
in
this
place
,
(1)
The
Author
of
our
Sanctification
,
who
only
is
so
,
is
asserted
to
be
God
.
He
is
the
Eternal
Spring
and
only
Fountain
of
all
Holiness
;
there
is
nothing
of
it
in
any
Creature
but
what
is
directly
and
immediately
from
him
.
There
was
not
in
our
first
Creation
.
He
made
us
in
his
own
image
.
And
to
suppose
that
we
can
now
sanctifie
or
make
our selves
holy
,
is
proudly
to
renounce
and
cast
off
our
principal
Dependance
upon
him
.
We
may
as
wisely
and
rationally
contend
,
that
we
have
not
our
Being
and
our
Lives
from
God
,
as
that
we
have
not
our
Holiness
from
him
,
when
we
have
any
.
Hereunto
are
the
proud
Opinions
of
educeing
an
Holiness
out
of
the
principles
of
Nature
to
be
reduced
.
I
know
all
men
will
pretend
that
Holiness
is
from
God
,
it
was
never
denyed
by
Pelagins
himself
.
But
many
with
him
would
have
it
to
be
from
God
in
a
way
of
Nature
,
and
not
in
a
way
of
especial
Grace
.
It
is
this
latter
way
which
we
plead
for
,
and
what
is
from
our selves
,
or
educed
by
any
means
out
of
our
Natural
Abilities
,
is
not
of
God
in
that
way
.
For
God
as
the
Author
of
Grace
,
and
the
best
of
corrupted
Nature
are
opposed
,
as
we
shall
see
further
afterwards
;
And
therefore
(2)
is
He
that
is
the
Author
of
our
Sanctification
so
emphatically
here
expressed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Even
God
himself
;
if
he
doth
it
not
none
other
can
do
it
;
it
is
no
otherwise
to
be
wrought
nor
effected
:
There
is
no
other
way
whereby
it
may
be
brought
about
,
nor
doth
it
fall
under
the
power
or
efficacy
of
any
means
absolutely
whatever
,
but
it
must
be
wrought
by
God
himself
.
He
doth
it
of
Himself
,
from
his
own
Grace
;
by
Himself
,
or
his
own
Power
;
for
Himself
,
or
his
own
Glory
:
And
that
(3)
under
this
especial
consideration
,
as
he
is
the
God
of
Peace
.
Sect.
4
This
Title
is
ascribed
unto
God
only
by
our
Apostle
,
and
by
him
frequently
,
Rom.
15.
33.
chap.
16.
20.
2
Cor.
13.
11.
Phil.
4.
9.
Heb.
13.
20.
Were
it
unto
our
present
purpose
to
discourse
concerning
the
general
nature
of
Peace
,
I
might
shew
how
it
is
comprehensive
of
all
Order
,
Rest
and
Blessedness
,
and
all
that
is
in
them
.
On
this
account
the
enclosure
of
it
in
this
Title
unto
God
as
its
only
Possessour
and
Author
,
belongs
to
the
Glory
of
his
Soveraign
Diadem
.
Every
thing
that
is
contrary
unto
it
,
is
evil
,
and
of
the
evil
One
;
yea
,
all
that
is
evil
is
so
,
because
of
its
contrariety
unto
peace
.
Well
therefore
may
God
be
styled
the
God
of
Peace
.
But
these
things
I
may
not
here
stay
to
explain
;
although
the
words
are
so
comprehensive
and
expressive
of
the
whole
work
of
Sanctification
,
and
that
Holiness
which
is
the
effect
thereof
,
as
that
I
shall
choose
to
found
my
whole
Discourse
concerning
this
subject
upon
them
.
That
which
offers
it self
unto
our
present
design
from
this
expression
,
is
the
peculiar
respect
unto
the
Work
of
our
Sanctification
which
lies
in
this
especial
Property
of
God
.
Wherefore
he
is
said
to
sanctifie
us
as
the
God
of
peace
.
(1)
Because
it
is
a
fruit
and
effect
of
that
peace
with
himself
which
he
hath
made
and
prepared
for
us
by
Jesus
Christ
.
For
he
was
in
Christ
reconciling
the
World
unto
himself
,
destroying
the
Enmity
which
entred
by
sin
,
and
laying
the
Foundation
of
Eternal
Peace
.
From
hence
it
is
,
that
he
will
sanctifie
us
or
make
us
Holy
,
without
a
respect
whereunto
he
would
no
more
do
so
,
than
he
will
sanctifie
again
the
Angels
that
have
sinned
,
for
whom
there
is
no
peace
made
,
nor
Attonement
.
(2)
God
,
by
the
Sanctification
of
our
Natures
and
Persons
preserves
that
peace
with
himself
in
its
Exercise
,
which
he
made
and
procured
by
the
Mediation
of
Christ
;
without
which
it
could
not
be
kept
,
nor
continued
.
For
in
the
Duties
and
Fruits
thereof
,
consist
all
those
Actings
towards
God
which
a
State
of
Reconciliation
,
Peace
,
and
Friendship
do
require
.
It
is
Holiness
that
keeps
up
a
sense
of
Peace
with
God
,
and
prevents
those
spiritual
breaches
which
the
remainders
of
our
Enmity
would
occasion
.
Hence
God
as
the
Author
of
our
Peace
is
the
Author
of
our
Holiness
.
God
even
God
himself
,
the
God
of
Peace
doth
sanctifie
us
:
How
this
is
done
immediately
by
the
Holy
Ghost
,
the
Spirit
of
Love
and
Peace
,
and
wherein
the
nature
of
this
work
doth
consist
,
are
the
things
which
must
afterwards
be
more
fully
declared
.
And
he
is
here
said
to
sanctifie
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
universally
and
compleatly
;
carrying
on
the
work
untill
it
comes
to
perfection
.
For
two
things
are
intended
in
that
Expression
.
1.
That
our
whole
Nature
is
the
subject
of
this
work
,
and
not
any
one
Faculty
or
Part
of
it
.
2.
That
as
the
work
it self
is
sincere
and
universal
,
communicating
all
parts
of
real
Holiness
unto
our
whole
Natures
,
so
it
is
carryed
on
to
Compleatness
and
Perfection
.
Both
these
in
the
ensuing
words
the
Apostle
expresseth
as
the
end
and
design
of
his
Prayer
for
them
,
and
the
Effect
of
the
work
of
Grace
which
he
prayed
for
.
For
(1)
the
Subject
of
this
Sanctification
he
makes
to
be
our
whole
Natures
,
which
he
distributes
unto
our
entire
spirits
,
Souls
and
Bodies
;
and
(
2.
)
The
End
of
the
whole
is
,
the
preservation
of
of
us
blameless
in
the
peace
of
God
unto
the
coming
of
Christ
,
which
will
both
of
them
be
immediately
more
fully
spoken
unto
.
Wherefore
,
Sect.
5
Sanctification
as
here
described
,
is
the
immediate
Work
of
God
by
his
Spirit
upon
our
whole
Natures
,
proceeding
from
the
peace
made
for
us
by
Jesus
Christ
,
whereby
being
changed
into
his
likeness
,
we
are
kept
entirely
in
peace
with
God
,
and
are
preserved
unblameable
,
or
in
a
state
of
gracious
Acceptation
with
him
,
according
to
the
Terms
of
the
Covenant
,
unto
the
End
.
Sect.
6
The
nature
of
this
Work
and
its
Effect
which
is
our
Holiness
,
with
the
Necessity
of
them
both
,
we
must
on
many
Accounts
with
our
utmost
Diligence
enquire
and
search
into
.
This
both
the
Importance
of
the
Truth
it self
,
and
the
Opposition
thatis
made
unto
it
,
render
necessary
.
Besides
,
whereas
we
are
in
the
Declaration
of
the
especial
Operations
of
the
Holy
Ghost
,
although
he
be
not
so
denominated
originally
from
this
peculiar
Work
,
as
though
he
should
be
called
Holy
meerly
because
he
is
the
Author
of
Holiness
in
all
that
are
made
partakers
of
it
,
which
we
have
before
disproved
;
yet
there
is
a
general
consent
,
in
words
at
least
,
among
all
who
are
called
Christians
,
that
this
is
his
immediate
and
proper
Work
,
or
that
he
is
the
only
sanctifier
of
all
them
that
do
believe
:
And
this
I
shall
take
as
yet
for
granted
,
although
some
among
us
,
who
not
only
pretend
high
to
the
preaching
of
Holiness
(
whatever
be
their
practice
)
but
reproach
others
as
weakning
the
necessity
of
it
,
do
talk
at
such
a
rate
as
if
in
the
Holiness
which
they
pleaded
for
,
he
had
nothing
to
do
in
a
peculiar
manner
.
For
it
is
no
news
to
meet
with
queint
and
guilded
Discourses
about
Holiness
,
intermixed
with
scoffing
reflections
on
the
work
of
the
Holy
Ghost
therein
.
This
Work
therefore
of
his
we
are
in
an
especial
manner
to
attend
unto
;
unless
we
would
be
found
among
the
number
of
such
as
those
who
own
themselves
and
teach
their
Children
,
That
the
Holy
Ghost
sanctifies
all
the
Elect
of
God
,
and
yet
not
only
despise
the
work
of
Holiness
in
themselves
,
but
deride
those
who
plead
an
interest
therein
as
an
effect
of
the
sanctification
of
the
Spirit
.
For
,
such
fruits
of
secret
Atheism
doth
the
world
abound
withall
.
But
our
principal
Duty
in
this
world
,
is
to
know
aright
what
it
is
to
be
Holy
,
and
so
to
be
indeed
.
Sect.
7
One
thing
we
must
premise
to
clear
our
ensuing
Discourse
from
Ambiguity
.
And
this
is
,
that
there
is
mention
in
the
Scripture
of
a
Twofold
sanctification
,
and
consequently
of
a
two-fold
Holiness
.
The
first
is
common
unto
Persons
and
Things
,
consisting
in
the
peculiar
Dedication
Consecration
or
Separation
of
them
unto
the
Service
of
God
by
his
own
Appointment
,
whereby
they
become
Holy
.
Thus
the
Priests
and
Levites
of
Old
,
the
Arke
,
the
Altar
,
the
Tabernacle
,
and
the
Temple
,
were
sanctified
and
made
Holy
.
And
indeed
in
all
Holiness
whatever
there
is
a
peculiar
Dedication
and
Separation
unto
God
.
But
in
the
sense
mentioned
,
this
was
solitary
and
alone
;
no
more
belonged
unto
it
but
this
sacred
separation
,
nor
was
there
any
other
effect
of
this
Sanctification
.
But
(
secondly
)
There
is
another
kind
of
Sanctification
and
Holiness
,
wherein
this
Separation
to
God
is
not
the
first
thing
done
or
intended
,
but
a
Consequent
and
Effect
thereof
.
This
is
real
and
internal
,
by
the
Communicating
of
a
principle
of
Holiness
unto
our
Natures
,
attended
with
its
Exercise
in
Acts
and
Duties
of
Holy
Obedience
unto
God
.
This
is
that
which
in
the
first
place
we
enquire
after
,
and
how
far
Believers
are
therein
and
thereby
peculiarly
separated
and
dedicated
unto
God
,
shall
be
afterwards
declared
.
And
unto
what
we
have
to
deliver
concerning
it
we
shall
make
way
by
the
ensuing
observations
.
Sect.
8
This
whole
matter
of
Sanctification
and
Holiness
is
peculiarly
joyned
with
,
and
limited
unto
the
Doctrine
,
Truth
,
and
Grace
of
the
Gospel
;
for
Holiness
is
nothing
but
the
implanting
,
writing
,
and
realizing
of
the
Gospel
in
our
souls
.
Hence
it
is
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ephes.
4.
24.
The
Holiness
of
Truth
,
which
the
Truth
of
the
Gospel
ingenerates
,
and
which
consists
in
a
conformity
thereunto
;
and
the
Gospel
it self
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tit.
1.
1.
The
Truth
which
is
according
unto
Godliness
,
which
declares
that
Godliness
and
Holiness
which
God
requireth
.
The
prayer
also
of
our
Saviour
for
our
Sanctification
is
conformed
therunto
,
John
17.
17.
Sanctifie
them
in
(
or
by
)
thy
Truth
,
thy
word
is
Truth
.
And
he
sanctified
himself
for
us
,
to
be
a
sacrifice
,
that
we
might
be
sanctified
in
the
Truth
.
This
alone
is
that
Truth
which
makes
us
free
,
John
8.
12.
that
is
from
sin
and
the
Law
,
unto
Righteousness
in
Holiness
.
It
belongs
neither
to
nature
nor
the
Law
,
so
as
to
proceed
from
them
,
or
to
be
effected
by
them
.
Nature
is
wholly
corrupted
and
contrary
unto
it
.
The
Law
indeed
for
certain
Ends
was
given
by
Moses
,
but
all
Grace
and
Truth
came
by
Jesus
Christ
.
There
neither
is
,
nor
ever
was
in
the
world
,
nor
ever
shall
be
,
the
least
dram
of
Holiness
,
but
what
flowing
from
Jesus
Christ
,
is
communicated
by
the
Spirit
,
according
to
the
Truth
and
promise
of
the
Gospel
.
There
may
be
something
like
it
as
to
its
outward
Acts
and
effects
,
(
at
least
some
of
them
)
something
that
may
wear
its
Livery
in
the
world
,
that
is
but
the
fruit
of
mens
own
Endeavours
in
Compliance
with
their
convictions
,
but
Holiness
it
is
not
,
nor
of
the
same
kind
or
nature
with
it
.
And
this
men
are
very
apt
to
deceive
themselves
withal
.
It
is
the
design
of
corrupted
Reason
to
debase
all
the
glorious
mysteries
of
the
Gospel
,
and
all
the
concernments
of
them
.
There
is
nothing
in
the
whole
Mystery
of
Godliness
,
from
the
Highest
crown
of
it
,
which
is
the
Person
of
Christ
,
God
manifested
in
the
flesh
,
unto
the
lowest
and
nearest
effect
of
his
Grace
,
but
it
labours
to
deprave
,
dishonour
,
and
debase
.
The
Lord
Christ
,
it
would
have
in
his
whole
person
to
be
but
a
meer
man
,
in
his
Obedience
and
suffering
to
be
but
an
Example
,
in
his
doctrine
to
be
confin'd
unto
the
Capacity
and
Comprehension
of
Carnal
Reason
,
and
the
Holiness
which
he
communicates
by
the
Sanctification
of
his
Spirit
,
to
be
but
that
Moral
vertue
which
is
common
among
men
as
the
fruit
of
their
own
Endeavours
.
Herein
some
will
acknowledge
that
men
are
guided
and
directed
to
a
great
Advantage
by
the
Doctrine
of
the
Gospel
,
and
thereunto
excited
by
motions
of
the
Holy
Ghost
himself
put
forth
in
the
Dispensation
of
that
Truth
;
but
any
thing
else
in
it
,
more
excellent
,
more
mysterious
,
they
will
not
allow
.
But
these
low
and
carnal
imaginations
are
exceedingly
unworthy
of
the
Grace
of
Christ
,
the
Glory
of
the
Gospel
,
the
mystery
of
the
Recovery
of
our
Nature
,
and
healing
of
the
wound
it
received
by
the
entrance
of
sin
,
with
the
whole
design
of
God
in
our
Restauration
into
a
state
of
Communion
with
himself
Moral
vertue
is
indeed
the
best
thing
amongst
men
that
is
of
them
.
It
far
exceeds
in
worth
,
use
,
and
satisfaction
;
all
that
the
Honours
,
Powers
,
Profits
,
and
Pleasures
of
the
World
can
extend
unto
.
And
it
is
admirable
to
consider
,
what
instructions
are
given
concerning
it
,
what
expressions
are
made
of
its
excellency
,
what
Encomiums
of
its
use
and
beauty
by
Learned
contemplative
men
among
the
Heathen
,
the
wisest
of
whom
did
acknowledge
,
that
there
was
yet
something
in
it
which
they
could
onely
admire
,
and
not
comprehend
.
And
very
eminent
instances
of
the
practice
of
it
were
given
in
the
lives
and
conversations
of
some
of
them
.
And
as
the
examples
of
their
Righteousness
,
Moderation
,
Temperance
,
Equanimity
in
all
Conditions
,
rise
up
at
present
unto
the
shame
and
reproach
of
many
that
are
called
Christians
,
so
they
will
be
called
over
at
the
last
day
,
as
an
Aggravation
of
their
Condemnation
.
But
to
suppose
that
this
Moral
vertue
,
whatever
it
be
really
in
its
own
nature
,
or
however
advanced
in
the
imaginations
of
men
,
is
that
Holiness
of
Truth
which
Believers
receive
by
the
Spirit
of
Christ
,
is
to
debase
it
,
to
overthrow
it
,
and
to
drive
the
souls
of
men
from
seeking
an
interest
in
it
.
And
hence
it
is
that
some
pretending
highly
a
friendship
and
respect
unto
it
,
doe
yet
hate
,
despise
,
and
reproach
what
is
really
so
,
pleasing
themselves
with
the
empty
name
,
or
withered
Carcase
of
vertue
,
every
way
inferiour
as
interpreted
in
their
practice
to
the
Righteousness
of
Heathens
.
And
this
in
the
first
place
should
stir
up
our
diligence
in
our
enquiries
after
its
true
and
real
nature
,
that
we
decive
not
our selves
with
a
false
appearance
of
it
,
and
that
unto
our
ruine
.
Sect.
9
It
is
our
Duty
to
enquire
into
the
nature
of
Evangelical
Holiness
,
as
it
is
a
fruit
or
effect
in
us
of
the
Spirit
of
Sanctification
,
because
it
is
abstruse
and
Mysterious
,
and
(
be
it
spoken
with
the
good
leave
of
some
,
or
whether
they
will
or
no
)
undiscernable
unto
the
eye
of
carnal
Reason
.
We
may
say
of
it
in
some
sense
as
Job
of
Wisedom
;
whence
cometh
Wisedom
,
and
where
is
the
place
of
understanding
,
seeing
it
is
hid
from
the
eyes
of
all
living
,
and
kept
close
from
the
fowls
of
Heaven
;
Destruction
and
death
say
,
we
have
heard
the
same
thereof
with
our
ears
:
God
understandeth
the
way
thereof
,
and
he
knoweth
the
place
thereof
.
And
unto
man
he
said
,
behold
the
fear
of
the
Lord
that
is
wisedom
,
and
to
depart
from
evil
is
understanding
,
Chap.
28.
20
,
21
,
22
,
23.
28.
This
is
that
wisdom
whose
ways
,
residence
,
and
pathes
,
are
so
hidden
from
the
natural
Reason
,
and
understandings
of
men
.
No
man
,
I
say
,
by
their
mere
Sight
and
Conduct
can
know
and
understand
aright
the
true
nature
of
Evangelical
Holiness
;
and
it
is
therefore
no
wonder
if
the
Doctrine
of
it
be
despised
by
many
as
an
Enthusiastical
fancy
.
It
is
of
the
things
of
the
Spirit
of
God
,
yea
it
is
the
principal
effect
of
all
his
Operations
in
us
and
towards
us
.
And
these
things
of
God
knoweth
no
man
but
the
Spirit
of
God
,
1
Cor.
2.
11.
It
is
by
him
alone
that
we
are
enabled
to
know
the
things
that
are
freely
given
unto
us
of
God
,
v.
12
,
as
this
is
,
if
ever
we
receive
any
thing
of
him
in
this
world
,
or
shall
do
so
to
Eternity
.
Eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
that
God
hath
prepared
for
them
that
love
him
:
The
comprehension
of
these
things
is
not
the
work
of
any
of
our
natural
faculties
,
but
God
reveals
them
unto
us
by
his
Spirit
,
v.
9.
10.
Hence
it
often
falls
out
as
it
did
in
the
Jews
and
Pharisees
of
old
,
That
those
who
are
most
zealous
and
industrious
for
and
after
a
Legal
Righteousness
,
walking
in
a
strict
attendance
unto
Duties
proportionable
unto
Light
and
Convictions
,
pretending
to
be
it
and
bearing
some
resemblance
of
it
,
are
the
most
fierce
and
implacable
Enemies
of
true
Evangelical
Holiness
.
They
know
it
not
,
and
therefore
hate
it
;
they
have
embraced
something
else
in
its
place
and
stead
,
and
therefore
despise
and
persecute
it
,
as
it
befalls
them
who
embrace
Error
for
Truth
in
any
kind
.
Sect.
10
(3)
Believers
themselves
are
oft-times
much
unacquainted
with
it
,
either
as
to
their
Apprehension
of
its
true
Nature
,
Causes
and
Effects
,
or
at
least
as
to
their
own
Interest
and
concernment
therein
.
As
we
know
not
of
our selves
the
things
that
are
wrought
in
us
of
the
Spirit
of
God
,
so
we
seldom
attend
as
we
ought
unto
his
instructing
of
us
in
them
.
It
may
seem
strange
indeed
,
that
whereas
all
Believers
are
sanctified
and
made
Holy
,
that
they
should
not
understand
nor
apprehend
what
is
wrought
in
them
and
for
them
,
and
what
abideth
with
them
:
But
alas
,
how
little
do
we
know
of
our selves
,
of
what
we
are
,
and
whence
are
our
Powers
and
Faculties
even
in
things
natural
?
Do
we
know
how
the
members
of
the
Body
are
fashioned
in
the
womb
?
We
are
apt
to
be
seeking
after
and
giving
Reasons
for
all
things
,
and
to
describe
the
progress
of
the
production
of
our
Natures
from
first
to
last
,
so
as
if
not
to
satisfie
our selves
,
yet
to
please
and
amuze
others
;
for
vain
man
would
be
wise
,
although
he
be
like
the
wilde
Asses
Colt
.
The
best
issues
of
our
Consideration
hereof
is
that
of
the
Psalmist
:
Thou
,
O
God
,
hast
possessed
my
reins
,
thou
hast
covered
me
in
my
Mothers
wombe
;
I
will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
,
marvellous
are
thy
works
,
and
that
my
soul
knoweth
right
well
.
My
substance
was
not
hid
from
thee
when
I
was
made
in
secret
,
and
curiously
wrought
in
the
lowest
parts
of
the
Earth
.
Thine
Eyes
did
see
my
substance
yet
being
unperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
,
Psal.
139.
13
,
14
,
15
,
16.
By
diligent
consideration
of
these
things
we
may
obtain
a
firm
foundation
to
stand
on
,
in
an
Holy
Admiration
of
the
Infinite
Wisdom
and
Goodness
of
that
Soveraign
Architect
,
who
hath
raised
this
Fabrick
unto
his
own
Glory
;
and
what
we
further
attempt
is
Vanity
and
Curiosity
.
How
little
do
we
know
of
these
Souls
of
ours
,
and
all
that
we
do
so
,
is
by
their
Powers
and
Operations
,
which
are
Consequential
unto
their
Beings
.
Now
these
things
are
our
own
naturally
,
they
dwell
and
abide
with
us
;
they
are
we
,
and
we
are
they
,
and
nothing
else
;
yet
is
it
no
easie
thing
for
us
to
have
a
reflex
and
intimate
acquaintance
with
them
.
And
is
it
strange
if
we
should
be
much
in
the
dark
unto
this
new
Nature
,
this
new
Creature
,
which
comes
from
above
,
from
God
in
Heaven
,
wherewith
our
natural
Reason
hath
no
Acquaintance
?
It
is
New
,
it
is
wonderfull
,
it
is
a
work
supernatural
,
and
is
known
only
by
supernatural
Revelation
.
Besides
there
are
other
things
which
pretend
to
be
this
Gospel
Holiness
and
are
not
,
whereby
unspeakable
Multitudes
are
deluded
and
deceived
.
With
some
any
Reformation
of
Life
and
Abstinence
from
flagitious
sins
with
the
performance
of
the
Common
Duties
of
Religion
,
is
all
which
they
suppose
is
required
under
this
Head
of
their
Duty
.
Others
contend
with
violence
to
substitute
Moral
Vertues
by
which
they
know
not
themselves
what
they
intend
,
in
the
room
thereof
.
And
there
is
a
work
of
the
Law
,
which
in
the
fruits
of
it
internal
and
external
in
the
works
of
Righteousness
and
Dutyes
,
which
is
hardly
and
not
but
by
spiritual
Light
and
Measures
to
be
distinguished
from
it
.
This
also
addes
to
the
difficulty
of
understanding
it
aright
,
and
should
to
our
diligent
enquiry
into
it
.
Sect.
11
(4)
We
must
also
consider
,
that
Holiness
is
not
confined
to
this
Life
,
but
passeth
over
into
Eternity
and
Glory
.
Death
hath
no
power
over
it
to
destroy
it
,
or
divest
us
of
it
.
For
(1)
Its
Acts
indeed
are
transient
,
but
its
Fruits
abide
for
ever
in
their
Reward
.
They
who
dye
in
the
Lord
rest
from
their
Labours
and
their
works
follow
them
,
Rev.
14.
13.
God
is
not
unrighteous
to
forget
their
labour
of
love
,
Heb.
6.
10.
There
is
not
any
Effect
or
Fruit
of
Holiness
,
not
the
least
,
not
the
giving
of
a
cup
of
cold
water
to
a
Disciple
of
Christ
in
the
name
of
a
Disciple
,
but
it
shall
be
had
in
everlasting
remembrance
,
and
abide
for
ever
in
its
Eternal
Reward
.
Nothing
shall
be
lost
,
but
all
the
fragments
of
it
shall
be
gathered
up
and
kept
safe
for
ever
.
Every
thing
else
how
specious
soever
it
be
in
this
world
shall
be
burnt
up
and
consumed
as
hay
and
stubble
;
when
the
least
,
the
meanest
,
the
most
secret
Fruit
of
Holiness
,
shall
be
gathered
as
Gold
and
Silver
,
durable
substance
,
into
Gods
Treasury
,
and
become
a
part
of
the
Riches
of
the
Inheritance
of
the
Saints
in
Glory
.
Let
no
soul
fear
the
Loss
of
any
Labour
in
any
of
the
Dutyes
of
Holiness
,
in
the
most
secret
contest
against
sin
,
for
inward
Purity
,
for
outward
Fruitfulness
,
in
the
Mortification
of
sin
,
Resistance
of
Temptations
,
Improvement
of
Grace
,
in
Patience
,
Moderation
,
Self-denyal
,
Contentment
,
all
that
you
do
know
,
and
what
you
do
not
know
,
shall
all
be
revived
,
called
over
,
and
abide
Eternally
in
your
Reward
.
Our
Father
who
now
seeth
in
secret
will
one
day
reward
openly
.
And
the
more
we
abound
in
these
things
the
more
will
God
be
glorified
in
the
Recompence
of
Reward
.
But
this
is
not
all
,
nor
that
which
I
intend
.
It
abides
(2)
for
ever
,
and
passeth
over
into
Glory
in
its
Principle
or
Nature
.
The
Love
wherewith
we
now
adhere
to
God
,
and
by
which
we
act
the
Obedience
of
Faith
towards
the
Saints
faileth
not
,
it
ends
not
when
Glory
comes
on
,
but
is
a
part
of
it
,
1
Cor.
13.
8.
It
is
true
some
Gifts
shall
be
done
away
as
useless
in
a
state
of
Perfection
and
Glory
,
as
the
Apostle
there
discourseth
;
and
some
Graces
shall
cease
as
to
some
especial
Acts
and
peculiar
Exercise
,
as
Faith
and
Hope
so
far
as
they
respect
things
unseen
and
future
.
But
all
those
Graces
whereby
Holiness
is
constituted
and
wherein
it
doth
consist
,
for
the
substance
of
them
as
they
contain
the
Image
of
God
,
as
by
them
we
are
united
and
do
adhere
unto
God
in
Christ
,
shall
in
their
present
nature
improved
into
perfection
,
abide
for
ever
.
In
our
knowledge
of
them
therefore
have
we
our
principal
insight
into
our
Eternal
Condition
in
Glory
:
And
this
is
as
a
firm
foundation
of
Consolation
,
so
a
part
of
our
chiefest
Joy
in
this
World
.
Is
it
not
a
matter
of
unspeakable
Joy
and
Refreshment
that
these
poor
Bodyes
we
carry
about
us
,
after
they
have
been
made
a
prey
unto
death
,
dust
,
worms
,
and
corruption
,
shall
be
raised
and
restored
to
Life
and
Immortality
,
freed
from
pains
,
sickness
,
weakness
,
weariness
,
and
vested
with
those
Qualities
in
conformity
to
Christs
glorious
Body
,
which
yet
we
understand
not
?
It
is
so
also
that
these
Souls
which
now
animate
and
rule
in
us
,
shall
be
delivered
from
all
their
Darkness
,
Ignorance
,
Vanity
,
Instability
,
and
Alienation
from
things
Spiritual
and
Heavenly
.
But
this
is
not
all
.
These
poor
low
Graces
which
no
live
and
are
acting
in
us
shall
be
continued
,
preserved
,
purified
and
perfected
,
but
in
their
nature
be
the
same
as
now
they
are
,
as
our
Souls
and
Bodies
shall
be
.
That
Love
whereby
we
now
adhere
to
God
as
our
chiefest
Good
,
that
Faith
whereby
we
are
united
to
Christ
our
everlasting
Head
,
that
Delight
in
any
of
the
Wayes
or
Ordinances
of
God
,
wherein
he
is
enjoyed
according
as
he
hath
promised
his
presence
in
them
;
that
Love
and
Good-will
which
we
have
for
all
those
in
whom
is
the
Spirit
,
and
on
whom
is
the
Image
of
Christ
,
with
the
entire
Principle
of
spiritual
Life
and
Holiness
which
is
now
begun
in
any
of
us
,
shall
be
all
purified
,
enhanced
,
perfected
,
and
pass
into
Glory
.
That
very
Holiness
which
we
here
attain
,
those
Inclinations
and
Dispositions
,
those
Frames
of
Mind
,
those
Powers
and
Abilities
in
Obedience
and
Adherence
unto
God
,
which
here
contend
with
the
weight
of
their
own
weakness
and
imperfections
,
with
the
Opposition
that
is
continually
made
against
them
by
the
Body
of
Death
that
is
utterly
to
be
abolished
,
shall
be
gloriously
perfected
into
immutable
Habits
,
unchangeably
acting
our
Souls
in
the
enjoyment
of
God
.
And
this
also
manifesteth
of
how
much
concernment
it
is
unto
us
,
to
be
acquainted
with
the
Doctrine
of
it
,
and
of
how
much
more
to
be
really
interested
in
it
.
Yea
,
Sect.
12
(5)
There
is
Spiritual
and
Heavenly
Glory
in
it
in
this
World
.
From
hence
is
the
Church
the
Kings
Daughter
said
to
be
all
Glorious
within
,
Psal.
45.
13.
Her
inward
adorning
with
the
Graces
of
the
Spirit
making
her
beautifull
in
Holiness
,
is
called
Glory
,
and
is
so
;
so
also
the
progress
and
increase
of
Believers
herein
,
is
called
by
our
Apostle
their
being
changed
from
Glory
to
Glory
,
2
Cor.
3.
18.
from
one
degree
of
glorious
Grace
unto
another
.
As
this
next
unto
the
Comeliness
of
the
Righteousness
of
Christ
put
upon
us
by
the
free
Grace
of
God
,
is
our
only
beauty
in
his
sight
,
so
it
is
such
as
hath
a
real
Spiritual
Glory
in
it
.
It
is
the
First-fruits
of
Heaven
;
and
as
the
Apostle
argueth
concerning
the
Jews
,
that
if
the
first-fruits
were
holy
,
then
is
the
whole
lump
holy
,
so
may
we
on
the
other
side
,
if
the
whole
weight
,
as
he
calls
it
,
and
fulness
of
our
future
Enjoyments
be
Glory
,
then
are
the
First-fruits
in
their
Measure
so
also
.
There
is
in
this
Holiness
,
as
we
shall
see
further
afterwards
,
a
Ray
of
Eternal
Light
,
a
Principle
of
Eternal
Life
,
and
the
entire
nature
of
that
Love
whereby
we
shall
eternally
adhere
unto
God
.
The
Divine
Nature
,
the
new
immortal
Creature
,
the
Life
of
God
,
the
Life
of
Christ
,
are
all
comprized
in
it
.
It
represents
unto
God
the
Glory
of
his
own
Image
renewed
in
us
;
and
unto
the
Lord
Christ
the
fruits
of
his
Spirit
and
Effect
of
his
Mediation
,
wherein
he
sees
of
the
travail
of
his
Soul
,
and
is
satisfied
.
There
is
therefore
no-nothing
more
to
be
abhorred
,
than
those
carnal
low
and
unworthy
thoughts
which
some
men
vent
of
this
glorious
Work
of
the
Holy
Spirit
,
who
would
have
it
wholly
to
consist
in
a
Legal
Righteousness
or
Moral
Vertue
.
Sect.
13
(6)
This
is
that
which
God
indispensibly
requireth
of
us
.
The
full
prosecution
of
this
Consideration
we
must
put
off
unto
our
Arguments
for
the
Necessity
of
it
,
which
will
ensue
in
their
proper
place
.
At
present
I
shall
shew
,
that
not
only
God
requireth
Holiness
indispensibly
in
all
Believers
,
but
also
that
this
is
All
which
he
requireth
of
them
or
expecteth
from
them
:
For
it
comprizeth
the
whole
Duty
of
man
.
And
this
surely
rendreth
it
needfull
for
us
both
to
know
what
it
is
,
and
diligently
to
apply
our selves
unto
the
obtaining
an
assured
participation
of
it
.
For
what
Servant
who
hath
any
sense
of
his
Relation
and
Duty
,
if
he
be
satisfied
that
his
Master
requireth
but
one
thing
of
him
,
will
not
endeavour
an
Acquaintance
with
it
,
and
the
Performance
of
it
.
Some
indeed
say
that
their
Holiness
(
such
as
it
is
)
is
the
Chief
or
only
Design
of
the
Gospel
.
If
they
intend
that
it
is
the
first
principal
Design
of
God
in
and
by
the
Gospel
,
and
that
not
only
as
to
the
Preceptive
part
of
it
,
but
also
as
unto
its
Doctrinal
and
Promissory
parts
,
whence
it
is
principally
and
emphatically
denominated
,
it
is
a
fond
Imagination
.
Gods
great
and
first
design
in
and
by
the
Gospel
is
eternally
to
Glorifie
himself
,
his
Wisdom
,
Goodness
,
Love
,
Grace
,
Righteousness
and
Holiness
by
Jesus
Christ
,
Eph.
1.
5
,
6.
And
in
order
to
this
his
great
and
supreme
end
,
he
hath
designed
the
Gospel
,
and
designs
by
the
Gospel
,
which
gives
the
Gospel
its
Design
;
(1)
To
reveal
that
Love
and
Grace
of
his
unto
lost
sinners
,
with
the
way
of
its
Communication
through
the
Mediation
of
his
Son
Incarnate
,
as
the
only
means
whereby
he
will
be
glorified
,
and
whereby
they
may
be
saved
,
Acts
26.
18.
(2)
To
prevail
with
men
in
and
by
the
Dispensation
of
its
Truth
,
and
Encouragement
of
its
Promises
,
to
renounce
their
sins
and
all
other
Expectations
of
Relief
or
Satisfaction
,
and
to
betake
themselves
by
Faith
unto
that
way
of
Life
and
Salvation
which
is
therein
declared
unto
them
,
2
Cor.
5.
18
,
19
,
20
,
21.
Col.
1.
25
,
26
,
27
,
28.
(3)
To
be
the
means
and
Instrument
of
conveying
over
unto
them
,
and
giving
them
a
Title
unto
,
and
a
Right
in
that
Grace
and
Mercy
,
that
Life
and
Righteousness
which
is
revealed
and
tendred
unto
them
thereby
,
Mark
16.
16.
(4)
To
be
the
way
and
means
of
communicating
the
Spirit
of
Christ
with
Grace
and
Strength
unto
the
Elect
,
enabling
of
them
to
believe
and
receive
the
Attonement
,
Gal.
3.
2.
(5)
Hereby
to
give
them
Vnion
with
Christ
as
their
Spiritual
and
Mystical
Head
,
us
also
to
fix
their
Hearts
and
Souls
in
their
choycest
Actings
in
their
Faith
,
Trust
,
Confidence
and
Love
immediately
on
the
Son
of
God
as
Incarnate
and
their
Mediator
,
Joh.
14.
1.
Wherefore
the
first
and
principal
End
of
the
Gospel
towards
us
,
is
to
invite
and
encourage
lost
sinners
unto
the
Faith
and
Approbation
of
the
Way
of
Grace
Life
and
Salvation
by
Jesus
Christ
,
without
a
Complyance
wherewith
in
the
first
place
,
the
Gospel
hath
no
more
to
do
with
sinners
,
but
leaves
them
to
Justice
the
Law
and
themselves
.
But
now
upon
a
supposition
of
these
things
,
and
of
our
giving
Glory
to
God
by
Faith
in
them
,
the
whole
that
God
requireth
of
us
in
the
Gospel
in
a
way
of
Duty
is
,
that
we
should
be
Holy
,
and
abide
in
the
use
of
those
means
whereby
Holiness
may
be
attained
and
improved
in
us
.
For
if
he
requires
any
other
thing
of
us
it
must
be
on
one
of
these
four
Accounts
:
1.
To
make
Attonement
for
our
sins
;
or
2.
To
be
our
Righteousness
before
him
;
or
3.
To
merit
Life
and
Salvation
by
;
or
4.
To
supererogate
in
the
behalf
of
others
.
No
other
end
can
be
thought
of
,
besides
what
are
the
true
ends
of
Holiness
whereon
God
should
require
any
thing
of
us
.
And
all
the
false
Religion
that
is
in
the
world
leans
on
a
supposition
that
God
doth
require
somewhat
of
us
with
respect
unto
these
ends
.
But
(1)
He
requires
nothing
of
us
(
which
we
had
all
the
Reason
in
the
world
to
expect
that
he
would
)
to
make
Attonement
or
satisfaction
for
our
sins
,
that
might
compensate
the
injuries
we
had
done
him
by
our
Apostasie
and
Rebellion
.
For
whereas
we
had
multiplyed
sins
against
him
,
lived
in
an
Enmity
and
Opposition
to
him
,
and
had
contracted
insupportable
and
immeasurable
Debts
upon
our
own
Souls
,
Terms
of
peace
being
now
proposed
,
who
could
think
but
that
the
first
thing
required
of
us
would
be
,
that
we
should
make
some
kind
of
satisfaction
to
Divine
Justice
for
all
our
enormous
and
heynous
provocations
?
Yea
who
is
there
that
indeed
doth
naturally
think
otherwise
?
so
he
apprehended
who
was
contriving
a
way
in
his
own
mind
how
he
might
come
to
an
Agreement
with
God
.
Micah
6.
6
,
7.
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
High
God
?
shall
I
come
before
him
with
Burnt-Offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
Thousands
of
Rams
,
or
with
ten
Thousands
of
Rivers
of
Oyl
?
Shall
I
give
my
first-born
for
my
Transgression
,
the
fruit
of
my
Body
for
the
sin
of
my
Soul
.
This
or
something
of
this
nature
seems
to
be
but
a
very
reasonable
Enquiry
for
a
Guilty
self-condemned
sinner
,
when
first
he
entertains
thoughts
of
an
Agreement
with
the
Holy
sin-avenging
God
?
And
this
was
the
foundation
of
all
that
cruel
and
expensive
Superstition
that
the
World
was
in
bondage
unto
for
so
many
Ages
.
Mankind
generally
thought
that
the
principal
thing
which
was
required
of
them
in
Religion
,
was
to
attone
and
pacifie
the
wrath
of
the
Divine
Power
,
and
to
make
a
Compensation
for
what
had
been
done
against
him
.
Hence
were
their
Sacrifices
of
Hecatombs
of
Beasts
,
of
Mankind
,
of
their
Children
,
and
of
themselves
,
as
I
have
elsewhere
declared
.
And
the
same
principle
is
still
deep
rooted
in
the
minds
of
convinced
sinners
;
and
many
an
Abby
,
Monastery
,
Colledge
and
Almes-house
hath
it
founded
.
For
in
the
fruits
of
this
Superstition
the
Priests
which
set
it
on
work
,
alwayes
shared
deeply
.
But
quite
otherwise
in
the
Gospel
there
is
declared
and
tendred
unto
sinners
,
an
absolute
free
pardon
of
all
their
sins
,
without
any
satisfaction
or
Compensation
made
or
to
be
made
on
their
part
,
that
is
by
themselves
,
namely
on
the
Account
of
the
Attonement
made
for
them
by
Jesus
Christ
.
And
all
Attempts
or
Endeavours
after
Works
or
Duties
of
Obedience
in
any
respect
satisfactory
to
God
for
sin
,
or
meritorious
of
pardon
,
do
subvert
and
overthrow
the
whole
Gospel
.
See
2
Cor.
5.
18
,
19
,
20
,
21.
Wherefore
in
Answer
to
the
Enquiry
before
mentioned
the
Reply
in
the
Prophet
is
,
that
God
looks
for
none
of
these
things
,
and
that
all
such
Contrivances
were
wholly
vain
;
He
hath
shewed
thee
O
man
,
what
is
good
,
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
v.
8.
which
last
Expression
comprizeth
the
whole
of
our
Covenant-Obedience
,
Gen.
17.
1.
as
the
two
former
are
eminent
Instances
of
it
in
particular
.
(2)
He
requireth
nothing
of
us
in
a
way
of
Righteousness
for
our
Justification
for
the
future
;
that
this
also
he
would
have
done
we
might
have
justly
expected
.
For
a
Righteousness
we
must
have
or
we
cannot
be
accepted
with
him
.
And
here
also
many
are
at
a
loss
,
and
resolve
that
it
is
a
thing
fond
and
inconvenient
to
think
of
peace
with
God
without
some
Righteousness
of
their
own
on
the
Account
whereof
they
may
be
Justified
before
him
;
and
rather
than
they
will
forgoe
that
apprehension
they
will
let
goe
all
other
thoughts
of
Peace
and
Acceptance
.
Being
ignorant
of
the
Righteousness
of
God
,
they
go
about
to
establish
their
own
Righteousness
,
and
do
not
submit
themselves
unto
the
Righteousness
of
God
;
nor
will
they
acquies●e
in
it
that
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
,
as
Rom.
10.
3
,
4.
But
so
it
is
,
that
God
requireth
not
this
of
us
in
the
Gospel
;
for
we
are
Justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Christ
Jesus
.
Rom.
3.
24.
And
we
do
therefore
conclude
,
that
a
man
is
justified
by
Faith
,
without
the
works
of
the
Law
,
v.
28.
so
Rom.
8.
3
,
4.
Neither
is
there
any
mention
in
the
whole
Gospel
,
of
God's
requiring
a
Righteousness
in
us
upon
the
Account
whereof
we
should
be
justified
before
him
,
or
in
his
sight
.
For
the
Justification
by
works
mentioned
in
James
consists
in
the
evidencing
and
Declaration
of
our
Faith
by
them
.
(3)
God
requireth
not
any
thing
of
us
whereby
we
should
purchase
or
Merit
for
our selves
Life
and
Salvation
.
For
we
are
saved
by
Grace
through
Faith
,
not
of
works
lest
any
man
should
boast
,
Ephes.
2.
8
,
9.
God
doth
save
us
neither
by
nor
for
the
works
of
Righteousness
which
we
have
done
,
but
according
to
his
own
Mercy
,
Titus
3.
5.
so
that
although
on
the
one
side
,
the
wages
of
sin
is
Death
,
there
being
a
proportion
in
Justice
between
sin
and
punishment
;
yet
there
is
none
between
our
Obedience
and
our
Salvation
;
and
therefore
Eternal
life
is
the
gift
of
God
through
Jesus
Christ
our
Lord
,
Rom.
6.
23.
God
therefore
requires
nothing
at
our
hands
under
this
Notion
or
Consideration
;
nor
is
it
possible
that
in
our
Condition
any
such
thing
should
be
required
of
us
.
For
whatever
we
can
do
is
due
before-hand
on
other
Accounts
,
and
so
can
have
no
prospect
to
merit
what
is
to
come
.
Who
can
merit
by
doing
his
duty
?
our
Saviour
doth
so
plainly
prove
the
contrary
as
none
can
further
doubt
of
it
than
of
his
Truth
and
Authority
,
Luke
17.
10.
Nor
can
we
do
any
thing
that
is
acceptable
to
him
,
but
what
is
wrought
in
us
by
his
Grace
.
And
this
overthrowes
the
whole
Nature
of
merit
which
requires
,
that
that
be
every
way
our
own
whereby
we
would
deserve
somewhat
else
at
the
hands
of
another
,
and
not
his
more
than
ours
.
Neither
is
there
any
proportion
between
our
Duties
and
the
Reward
of
the
eternal
Enjoyment
of
God
.
For
besides
that
they
are
all
weak
,
imperfect
,
and
tainted
with
sin
,
so
that
no
one
of
them
is
able
to
make
good
its
own
station
for
any
End
or
Purpose
in
the
strictness
of
Divine
Justice
,
they
altogether
come
infifinitely
short
of
the
desert
of
an
Eternal
Reward
by
any
Rule
of
Divine
Justice
.
And
if
any
say
that
this
merit
of
our
works
depends
not
on
,
nor
is
measured
by
strict
Justice
,
but
wholly
by
the
Gracious
Condescension
of
God
who
hath
appointed
and
promised
so
to
reward
them
;
I
answer
in
the
first
place
,
that
this
perfectly
overthrowes
the
whole
Nature
of
Merit
:
For
the
Nature
of
Merit
consists
entirely
and
absolutely
in
this
,
that
to
him
that
worketh
the
Reward
is
reckoned
of
Debt
,
and
not
of
Grace
,
Rom.
4.
4.
And
these
two
are
contrary
and
inconsistent
;
for
what
is
by
Grace
is
no
more
of
Works
,
otherwise
Grace
is
no
more
Grace
;
and
what
is
of
Works
is
no
more
of
Grace
,
otherwise
Work
is
no
more
Work
.
Rom.
11.
6.
And
those
who
go
about
to
found
a
Merit
of
ours
in
the
Grace
of
God
,
do
endeavour
to
unite
and
reconcile
those
things
which
God
hath
everlastingly
separated
and
opposed
.
And
I
say
(
secondly
)
that
although
God
doth
freely
,
graciously
and
bountifully
reward
our
Dutyes
of
Obedience
,
and
upon
the
Account
of
his
Covenant
and
Promise
he
is
said
to
be
,
and
he
is
Righteous
in
his
so
doing
,
yet
he
every
where
declares
that
what
he
so
doth
,
is
an
Act
of
meer
Grace
in
himself
,
that
hath
not
respect
unto
any
thing
but
only
the
Interposition
and
Mediation
of
Jesus
Christ
.
In
this
sense
God
in
the
Gospel
requireth
of
us
nothing
at
all
.
(
4.
)
Much
less
doth
he
require
of
any
,
that
they
should
do
such
things
as
being
no
way
necessary
unto
that
Obedience
which
themselves
personally
owe
unto
him
,
may
yet
by
their
supererogation
therein
,
redound
to
the
Advantage
and
benefit
of
others
.
This
monstrous
fiction
which
hath
out-done
all
the
Pharisaisme
of
the
Jewes
we
are
engaged
for
to
the
Church
of
Rome
,
as
a
pretence
given
to
the
piety
,
or
rather
covering
of
the
impiety
of
their
Votaries
.
But
seeing
on
the
one
hand
that
they
are
themselves
who
pretend
to
these
Works
but
flesh
,
and
so
cannot
on
their
own
Account
be
Justified
in
the
sight
of
God
,
so
it
is
extreme
pride
and
cursed
self-confidence
for
them
to
undertake
to
help
others
by
the
merit
of
those
works
whose
worth
they
stand
not
in
need
of
;
concerning
which
it
will
be
one
day
said
unto
them
,
Who
hath
required
these
things
at
your
hands
?
But
now
whereas
God
requireth
none
of
these
things
of
us
,
nothing
with
respect
unto
any
of
these
Ends
,
such
is
the
perversness
of
our
Minds
by
Nature
,
that
many
think
that
God
requireth
nothing
else
of
us
,
or
nothing
of
us
but
with
respect
unto
one
or
other
of
these
Ends
;
nor
can
they
in
their
Hearts
conceive
why
they
should
perform
any
one
Duty
towards
God
,
unless
it
be
with
some
kind
of
regard
unto
these
things
.
If
they
may
do
any
thing
whereby
they
may
make
some
Recompense
for
their
sins
that
are
past
,
at
least
in
their
own
Minds
and
Consciences
,
if
any
thing
whereby
they
may
procure
an
Acceptance
with
God
,
and
the
Approbation
of
their
state
and
Condition
,
they
have
something
which
as
they
suppose
may
quicken
and
animate
their
Endeavours
.
Without
these
Considerations
,
Holy
Obedience
is
unto
them
a
thing
Lifeless
and
useless
.
Others
will
labour
and
take
pains
both
in
wayes
of
outward
Mortification
and
profuse
Munificence
in
any
way
of
Superstitious
Charity
,
whilest
they
are
perswaded
or
can
perswade
themselves
that
they
shall
merit
Eternal
Life
and
Salvation
thereby
,
without
much
being
beholding
to
the
Grace
of
God
in
Christ
Jesus
.
Yea
all
that
hath
the
Face
or
pretence
of
Religion
in
the
Papacy
,
consists
in
a
supposition
,
that
all
which
God
requireth
of
us
,
he
doth
it
with
respect
unto
these
ends
,
of
Attonement
,
Justification
,
Merit
and
Supererrogation
.
Hereunto
do
they
apply
all
that
remains
of
the
Ordinances
of
God
amongst
them
,
and
all
their
own
Inventions
are
managed
with
the
same
Design
.
But
by
these
things
is
the
Gospel
and
the
Faith
of
our
Lord
Jesus
Christ
made
of
none
effect
.
Herein
then
I
say
lies
the
express
Opposition
that
is
between
the
Wisdom
of
God
in
the
mystery
of
the
Gospel
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Wisdom
of
the
Flesh
,
or
our
Carnal
Reason
.
God
in
his
dealing
with
us
by
the
Gospel
,
takes
upon
his
own
Grace
and
Wisdom
the
providing
of
an
Attonement
for
our
sins
,
a
Righteousness
whereby
we
may
be
Justified
before
him
,
and
the
Collation
of
Eternal
Life
upon
us
,
all
in
and
by
him
who
of
God
is
made
unto
us
Wisdom
and
Righteousness
and
Sanctification
and
Redemption
.
But
withall
he
indispensibly
requires
of
us
Holiness
and
universal
Obedience
for
the
ends
that
shall
be
declared
afterwards
.
This
way
,
thinks
the
Wisdom
of
the
Flesh
or
Carnal
Reason
is
meer
foolishness
as
our
Apostle
testifies
,
1
Cor.
1.
18
,
23.
But
such
a
foolishness
it
is
,
that
is
wiser
than
men
,
v.
25.
that
is
a
way
so
excellent
and
full
of
Divine
Wisdom
,
that
men
are
not
able
to
comprehend
it
.
Wherefore
in
Opposition
hereunto
Carnal
Reason
concludes
,
that
either
what
God
requires
of
us
is
to
be
done
with
respect
unto
the
ends
mentioned
,
some
or
other
,
or
all
of
them
,
or
that
it
is
no
great
matter
whether
it
be
done
or
no.
Neither
can
it
discern
of
what
use
our
Holiness
or
Obedience
unto
God
should
be
if
it
serve
not
unto
some
of
these
purposes
.
For
the
necessity
of
Conformity
to
God
,
of
the
Renovation
of
his
Image
in
us
before
we
are
brought
unto
the
enjoyment
of
him
in
Glory
,
the
Authority
of
his
Commands
,
the
Reverence
of
his
Wisdom
,
appointing
the
way
of
Holiness
and
Obedience
as
the
means
of
expressing
our
Thankfulness
,
glorifying
him
in
the
World
,
and
of
coming
to
Eternal
Life
,
it
hath
no
regard
unto
.
But
the
first
true
saving
Light
that
shines
by
the
Gospel
from
Jesus
Christ
into
our
Souls
begins
to
undeceive
us
in
this
matter
.
And
there
is
no
greater
Evidence
of
our
receiving
an
Evangelical
Baptisme
,
or
of
being
baptized
into
the
spirit
of
the
Gospel
,
than
the
clear
Compliance
of
our
minds
with
the
Wisdom
of
God
herein
.
When
we
find
such
constraining
motives
unto
Holiness
upon
us
,
as
will
not
allow
the
least
subducting
of
our
Souls
from
an
universal
attendance
unto
it
,
purely
on
the
Ends
of
the
Gospel
without
respect
unto
those
now
discarded
,
it
is
an
Evidence
that
the
Wisdom
of
God
hath
prevailed
against
that
of
the
flesh
in
our
minds
.
Wherefore
Holiness
with
the
fruits
of
it
,
with
respect
unto
their
proper
Ends
,
which
shall
afterwards
be
declared
,
is
all
that
God
requireth
of
us
.
And
this
he
declares
in
the
tenor
of
the
Covenant
with
Abraham
,
Gen.
17.
1.
I
am
God
Almighty
,
walk
before
me
and
be
thou
perfect
.
This
is
that
,
and
this
is
all
that
I
require
of
thee
,
namely
thy
Holy
Obedience
;
for
all
other
things
wherein
thou
art
concerned
I
take
them
all
upon
my
own
Almighty
Power
or
All-sufficiency
;
as
he
sayes
elsewhere
,
that
the
whole
of
Man
is
to
fear
God
and
keep
his
Commandements
.
And
the
consideration
hereof
taken
singly
and
by
its
self
,
is
sufficient
with
all
that
have
any
regard
unto
God
,
or
their
own
Eternal
welfare
,
to
convince
them
of
what
importance
these
things
are
unto
them
.
Sect.
13
(6)
But
neither
yet
are
we
left
in
this
matter
merely
under
the
Authority
of
Gods
Command
with
an
Expectation
of
our
complyance
with
it
from
our
own
Ability
and
Power
;
God
moreover
hath
promised
to
sanctifie
us
,
or
to
work
this
Holiness
in
us
,
the
Consideration
whereof
will
give
us
yet
a
nearer
Prospect
into
its
nature
.
He
that
requires
it
of
us
,
knows
that
we
have
it
not
of
our selves
.
When
we
were
in
our
best
condition
by
nature
in
the
state
of
Original
Holiness
,
vested
with
the
Image
of
God
,
we
preserved
it
not
.
And
is
it
likely
that
now
in
the
state
of
lapsed
and
depraved
nature
it
is
in
our
own
power
to
restore
our selves
,
to
re-introduce
the
Image
of
God
into
our
Souls
and
that
in
a
far
more
eminent
manner
than
it
was
at
first
created
by
God
?
What
needed
all
that
Contrivance
of
Infinite
Wisdom
and
Grace
for
the
Reparation
of
our
nature
by
Jesus
Christ
,
if
Holiness
wherein
it
doth
consist
be
in
our
own
Power
,
and
educed
out
of
the
natural
faculties
of
our
Souls
?
There
can
be
no
more
fond
Imagination
befall
the
minds
of
men
,
than
that
defiled
Nature
is
able
to
cleanse
it self
,
or
depraved
Nature
to
rectifie
it self
,
or
we
who
have
lost
that
Image
of
God
which
he
created
in
us
,
and
with
us
,
should
create
it
again
in
our selves
by
our
own
endeavours
.
Wherefore
when
God
commandeth
and
requireth
us
to
be
Holy
,
he
commands
us
to
be
that
which
by
nature
and
of
our selves
we
are
not
;
and
not
only
so
,
but
that
which
we
have
not
of
our selves
a
Power
to
attain
unto
.
Whatever
therefore
is
absolutely
in
our
own
Power
,
is
not
of
that
Holiness
which
God
requireth
of
us
.
For
what
we
can
do
our selves
,
there
is
neither
Necessity
nor
Reason
why
God
should
promise
to
work
in
us
by
his
Grace
.
And
to
say
,
that
what
God
so
promiseth
to
work
he
will
not
work
or
effect
indeed
,
but
only
perswade
and
prevail
with
us
to
do
it
,
is
through
the
pride
of
Unbelief
to
defie
the
Truth
and
Grace
of
God
,
and
with
the
Spoyls
of
them
to
adorn
our
own
Righteousness
and
Power
.
Now
God
hath
multiplyed
his
Promises
to
this
purpose
,
so
that
we
shall
need
to
call
over
only
some
of
them
in
way
of
Instance
.
Jerem.
31.
33.
I
will
put
my
Law
in
your
inward
parts
,
and
write
it
in
your
hearts
,
and
will
be
your
God
and
ye
shall
be
my
People
.
Chap.
32.
39
,
40.
I
will
give
them
one
Heart
and
one
Way
,
that
they
may
fear
me
for
ever
,
and
I
will
put
my
fear
in
their
Hearts
that
they
shall
not
depart
from
me
.
Ezek.
36.
26
,
27.
A
new
Heart
will
I
give
you
,
and
a
new
Spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
Heart
out
of
your
flesh
,
and
I
will
give
you
an
heart
of
flesh
,
and
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
ye
shall
keep
my
Judgments
and
do
them
.
V.
25.
I
will
sprinkle
clean
water
upon
you
,
and
you
shall
be
clean
from
all
your
filthiness
:
V.
29.
I
will
also
save
you
from
all
your
uncleanness
.
The
whole
of
our
Sanctification
and
Holiness
is
comprized
in
these
Promises
.
To
be
cleansed
from
the
Defilements
of
sin
whatever
they
be
,
to
have
an
Heart
inclined
,
disposed
,
enabled
,
to
fear
the
Lord
alwayes
,
and
to
walk
in
all
his
Wayes
and
Statutes
accordingly
,
with
an
internal
habitual
Conformity
of
the
whole
Soul
unto
the
Law
of
God
,
is
to
be
sanctified
or
to
be
Holy
.
And
all
this
God
promiseth
directly
to
work
in
us
and
to
accomplish
himself
.
In
the
Faith
of
these
Promises
and
for
the
fulfilling
of
them
,
the
Apostle
prayeth
for
the
Thessalonians
,
as
we
observed
at
our
Entrance
,
That
the
God
of
Peace
himself
would
sanctifie
them
throughout
,
whereby
their
whole
Spirits
Souls
and
Bodies
might
be
preserved
blameless
to
the
coming
of
Jesus
Christ
.
And
hence
is
evident
what
we
before
observed
,
that
what
is
absolutely
in
our
own
power
is
not
of
the
nature
of
,
nor
doth
necessarily
belong
unto
Holiness
whatever
it
be
.
The
best
of
the
Intellectual
or
Moral
Habits
of
our
minds
which
are
but
the
natural
Improvement
and
Exercise
of
our
facultyes
,
neither
are
nor
can
be
our
Holiness
;
nor
do
the
best
of
our
Moral
Duties
as
meerly
and
only
so
,
belong
thereunto
.
By
these
Moral
Habits
and
Duties
we
understand
the
Powers
Faculties
or
Abilities
of
our
Souls
exercised
with
respect
and
in
Obedience
unto
the
Commands
of
God
,
as
excited
,
perswaded
,
and
guided
by
outward
Motives
,
Rules
,
Arguments
and
Considerations
.
Plainly
,
all
the
Power
we
have
of
our selves
to
obey
the
Law
of
God
,
and
all
that
we
do
in
the
pursuit
and
exercise
of
that
Power
,
upon
any
Reasons
,
Motives
or
Considerations
whatever
,
which
may
all
be
resolved
into
fear
of
Punishment
and
hope
of
Reward
,
with
some
present
satisfactions
of
mind
,
on
the
Account
of
Ease
in
Conscience
within
,
or
outward
Reputation
,
whether
in
Abstinence
from
sin
or
the
Performance
of
Duties
,
are
intended
hereby
,
and
are
not
that
Holiness
which
we
enquire
after
.
And
the
Reason
is
plain
,
even
because
those
things
are
not
wrought
in
us
by
the
power
of
the
especial
Grace
of
God
in
the
pursuit
of
the
especial
Promise
of
the
Covenant
as
all
true
Holiness
is
.
If
any
shall
say
,
that
they
are
so
wrought
in
us
they
do
expresly
change
the
nature
of
them
.
For
thereby
those
Powers
would
be
no
more
natural
but
supernatural
;
and
those
Dutyes
would
be
no
more
meerly
Moral
but
Evangelical
and
spiritual
,
which
is
to
grant
all
we
contend
for
:
Wherefore
that
which
men
call
Moral
Vertue
is
so
far
from
being
the
whole
of
internal
Grace
or
Holiness
,
that
if
it
be
no
more
than
so
,
it
belongs
not
at
all
unto
it
,
as
not
being
effected
in
us
by
the
especial
Grace
of
God
according
to
the
Tenor
and
Promise
of
the
Covenant
.
And
we
may
here
divert
a
little
to
consider
what
ought
to
be
the
frame
of
our
minds
in
the
pursuit
of
Holiness
with
respect
unto
these
things
;
●●ct
.
14.
namely
what
regard
we
ought
to
have
unto
the
Command
on
the
one
hand
,
and
to
the
Promise
on
the
other
;
to
our
own
Duty
and
to
the
Grace
of
God
.
Some
would
separate
these
things
as
inconsistent
.
A
Command
they
suppose
leaves
no
room
for
a
Promise
,
at
least
not
such
a
Promise
as
wherein
God
should
take
on
himself
to
work
in
us
what
the
Command
requires
of
us
.
And
a
Promise
they
think
takes
off
all
the
influencing
Authority
of
the
Command
.
If
Holiness
be
our
Duty
there
is
no
room
for
Grace
in
this
matter
;
and
if
it
be
an
effect
of
Grace
there
is
no
place
for
Duty
.
But
all
these
arguings
are
a
fruit
of
the
Wisdom
of
the
Flesh
,
before-mentioned
,
and
we
have
before
disproved
them
.
The
Wisdom
that
is
from
above
teacheth
us
other
things
.
It
is
true
our
Works
and
Grace
are
opposed
in
the
matter
of
Justification
as
utterly
inconsistent
;
If
it
be
of
Works
it
is
not
of
Grace
,
and
if
it
be
of
Grace
it
is
not
of
Works
,
as
our
Apostle
argues
,
Rom.
11.
6.
Our
Duty
and
Gods
Grace
are
no
where
opposed
in
the
matter
of
Sanctification
,
yea
the
one
doth
absolutely
suppose
the
other
.
Neither
can
we
perform
our
Duty
herein
without
the
Grace
of
God
;
nor
doth
God
give
us
this
Grace
unto
any
other
End
but
that
we
may
rightly
perform
our
Duty
.
He
that
shall
deny
either
that
God
Commands
us
to
be
Holy
in
a
way
of
Duty
,
or
promiseth
to
work
Holiness
in
us
in
a
way
of
Grace
,
may
with
as
much
modesty
reject
the
whole
Bible
.
Both
these
therefore
we
are
to
have
a
due
regard
unto
,
if
we
intend
to
be
Holy
.
And
(1)
our
regard
unto
the
Command
consisteth
in
three
things
.
1.
That
we
get
our
Consciences
alwayes
affected
with
the
Authority
of
it
,
as
it
is
the
Command
of
God
.
This
must
afterwards
be
enlarged
on
.
Where
this
is
not
there
is
no
Holiness
.
Our
Holiness
is
our
Obedience
;
and
the
formal
nature
of
Obedience
ariseth
from
its
respect
unto
the
Authority
of
the
Command
.
2.
That
we
see
and
understand
the
Reasonableness
,
the
Equity
,
the
Advantage
of
the
Command
.
Our
Service
is
reasonable
Service
;
the
wayes
of
God
are
Equal
;
and
in
the
keeping
of
his
Commands
there
is
great
Reward
:
If
we
judge
not
thus
,
if
we
rest
not
herein
,
and
are
thence
filled
with
Indignation
against
every
thing
within
us
or
without
us
that
opposeth
it
,
or
riseth
up
against
it
,
whatever
we
do
in
compliance
with
it
in
a
way
of
Duty
,
we
are
not
Holy
.
3.
That
hereon
we
love
and
delight
in
it
because
it
is
Holy
,
J●●t
▪
and
Good
,
because
the
things
it
requires
are
Upright
,
Equal
,
Easie
and
Pleasant
to
the
new
Nature
,
without
any
regard
to
the
false
Ends
before
discovered
.
And
(2)
We
have
a
due
regard
unto
the
Promise
to
the
same
End
,
when
1.
We
walk
in
a
constant
sense
of
our
own
inability
to
comply
with
the
Command
in
any
one
instance
from
any
power
in
our selves
.
For
we
have
no
Sufficiency
of
our selves
our
Sufficiency
is
of
God
.
For
him
who
is
otherwise-minded
his
Heart
is
lifted
up
.
2.
When
we
adore
that
Grace
which
hath
provided
Help
and
Relief
for
us
.
Seeing
without
the
Grace
promised
we
could
never
have
attained
unto
the
least
part
or
Degree
of
Holiness
,
and
seeing
we
could
never
deserve
the
least
Dram
of
that
Grace
,
how
ought
we
to
adore
and
continually
praise
that
infinite
Bounty
which
hath
freely
provided
us
of
this
supply
.
3.
When
we
Act
Faith
in
Prayer
and
Expectation
on
the
Promise
for
Supplies
of
Grace
enabling
us
unto
Holy
Obedience
.
And
4.
When
we
have
especial
Regard
thereunto
with
respect
unto
especial
Temptations
and
particular
Duties
.
When
on
all
such
Occasions
we
satisfie
not
our selves
with
a
respect
unto
the
Promise
in
general
,
but
exercise
Faith
in
particular
on
it
for
Aid
and
Assistance
,
then
doe
we
regard
it
in
a
due
manner
.
Sect.
15
(7)
To
come
yet
nearer
unto
our
principal
Design
,
I
say
it
is
the
Holy
Ghost
who
is
the
immediate
peculiar
Sanctifier
of
all
Believers
and
the
Author
of
all
Holiness
in
them
.
I
suppose
I
need
not
insist
upon
the
Confirmation
of
this
Assertion
in
general
.
I
have
proved
before
that
he
is
the
immediate
Dispenser
of
all
Divine
Grace
,
or
the
immediate
Operator
of
all
Divine
gracious
Effects
in
us
,
whereof
this
is
the
Chief
.
Besides
,
it
is
such
an
avowed
and
owned
Principle
among
all
that
are
called
Christians
,
namely
,
That
the
Holy
Ghost
is
the
Sanctifier
of
all
God's
Elect
;
that
as
it
is
not
questioned
,
so
it
need
not
in
general
be
further
proved
;
Those
who
are
less
experienced
in
these
things
may
consult
Psal.
51.
10
,
11
,
12.
Ezek.
11.
19.
ch.
36.
25
,
26
,
27.
Rom.
8.
9
,
10
,
11
,
12
,
13.
1
Cor.
6.
11.
1
Pet.
1.
2.
Isa.
4.
4.
chap.
44.
3
,
4.
Titus
3.
4
,
5.
But
it
is
the
Nature
and
Manner
of
his
Work
herein
,
with
the
Effect
produced
thereby
that
we
are
to
enquire
into
.
For
as
this
belongs
unto
our
general
Design
of
declaring
the
Nature
,
Power
and
Efficacy
of
all
the
gracious
Divine
Operations
of
the
Holy
Spirit
,
so
it
will
give
us
an
Acquaintance
in
particular
with
that
work
and
the
fruits
of
it
wherein
we
are
so
highly
concerned
.
CHAP.
II.
Sanctification
a
Progressive
Work
.
(
1
,
2
)
Sanctification
described
.
(3)
With
the
Nature
of
the
Work
of
the
Holy
Sirit
therein
;
which
is
(4)
Progressive
.
(5)
The
Way
and
Means
whereby
Holiness
is
increased
in
Believers
;
(6)
Especially
by
Faith
and
Love
,
whose
Exercise
is
required
in
all
Duties
of
Obedience
:
As
also
(7)
those
Graces
whose
Exercise
is
Occasional
.
(8)
The
growth
of
Holiness
expressed
in
an
Allusion
unto
that
of
Plants
,
with
an
insensible
Progress
.
(9)
Renders
Grace
therein
to
be
greatly
admired
;
and
is
discerned
in
the
answerableness
of
the
Work
of
the
Spirit
in
Sanctification
and
Supplication
.
(
10
)
Objections
against
the
Progressive
Nature
of
Holiness
removed
.
Sect.
1
HAving
pass'd
through
the
Consideration
of
the
General
Concernments
of
the
Work
of
Sanctification
,
I
shall
in
the
next
place
give
a
Description
of
it
,
and
then
explain
it
more
particularly
in
its
principal
Parts
.
And
this
I
shall
doe
but
under
this
express
Caution
;
that
I
do
not
hope
nor
design
at
once
to
represent
the
Life
,
Glory
and
Beauty
of
it
,
or
to
comprize
all
things
that
eminently
belong
unto
it
.
Only
I
shall
set
up
some
Way-marks
that
may
guide
us
in
our
progress
or
future
Enquiry
into
the
Nature
and
Glory
of
it
.
And
so
I
say
that
:
Sect.
2
Sanctification
is
an
immediate
Work
of
the
Spirit
of
God
on
the
Souls
of
Believers
,
purifying
and
cleansing
of
their
Natures
from
the
pollution
and
uncleanness
of
sin
,
renewing
in
them
the
Image
of
God
,
and
thereby
enabling
them
from
a
spiritual
and
habitual
Principle
of
Grace
to
yield
obedience
unto
God
according
unto
the
Tenor
and
Terms
of
the
New
Covenant
,
by
vertue
of
the
Life
and
Death
of
Jesus
Christ
.
Or
more
briefly
;
It
is
the
Vniversal
Renovation
of
our
Natures
by
the
Holy
Spirit
into
the
Image
of
God
,
through
Jesus
Christ
.
Hence
it
followes
,
that
our
Holiness
which
is
the
Fruit
and
Effect
of
this
Work
,
the
Work
as
terminated
in
us
,
as
it
comprizeth
the
renewed
Principle
or
Image
of
God
wrought
in
us
,
so
it
consists
in
an
Holy
Obedience
unto
God
by
Jesus
Christ
according
to
the
Terms
of
the
Covenant
of
Grace
,
from
the
Principle
of
a
Renewed
Nature
.
Our
Apostle
expresseth
the
whole
more
briefly
yet
,
namely
,
He
that
is
in
Christ
Jesus
is
a
New
Creature
,
2
Cor.
5.
17.
For
herein
he
expresseth
both
the
Renovation
of
our
Natures
,
the
Endowment
of
them
with
a
new
Spiritual
Principle
of
Life
and
Operation
,
with
Actings
towards
God
suitable
thereunto
.
I
shall
take
up
the
first
general
Description
of
it
,
and
in
the
Consideration
of
its
Parts
give
some
account
of
the
Nature
of
the
Work
and
its
Effects
;
and
then
shall
distinctly
prove
and
confirm
the
true
Nature
of
it
wherein
it
is
opposed
or
call
into
question
.
Sect.
3
(1)
It
is
as
was
before
proved
and
is
by
all
confessed
,
the
Work
in
us
of
the
Spirit
of
God
.
It
is
the
Renovation
of
the
Holy
Ghost
whereby
we
are
saved
.
And
a
reall
,
internall
,
powerfull
physical
work
it
is
,
as
we
have
proved
before
abundantly
,
and
shall
afterwards
more
fully
confirm
.
He
doth
not
make
us
holy
only
by
perswading
us
so
to
be
.
He
doth
not
only
require
us
to
be
holy
,
propose
unto
us
Motives
unto
Holiness
,
give
us
Convictions
of
its
necessity
,
and
thereby
excite
us
unto
the
pursuit
and
attainment
of
it
;
though
this
he
doth
also
by
the
Word
and
Ministration
thereof
.
It
is
too
high
an
impudency
for
any
one
to
pretend
an
owning
of
the
Gospel
,
and
yet
to
deny
a
Work
of
the
Holy
Ghost
in
our
Sanctification
.
And
therefore
both
the
Old
and
New
Pelagians
did
and
do
avow
a
Work
of
his
herein
.
But
what
is
it
that
really
they
ascribe
unto
him
?
meerly
the
Exciting
our
own
Abilities
,
aiding
and
assisting
us
in
and
unto
the
Exercise
of
our
own
native
Power
,
which
when
all
is
done
leaves
the
Work
to
be
our
own
and
not
his
,
and
to
us
must
the
Glory
and
Prayse
of
it
be
ascribed
.
But
we
have
already
sufficiently
proved
that
the
things
thus
promised
of
God
,
and
so
effected
,
are
really
wrought
by
the
exceeding
greatness
of
the
Power
of
the
Spirit
of
God
;
and
this
will
yet
afterwards
be
made
more
particularly
to
appear
.
Sect.
4
(2)
This
Work
of
Sanctification
differs
from
that
of
Regeneration
as
on
other
Accounts
so
especially
on
that
of
the
Manner
of
their
being
wrought
.
The
work
of
Regeneration
is
Instantaneous
,
consisting
in
one
single
creating
Act.
Hence
it
is
not
capable
of
Degrees
in
any
subject
.
No
One
is
more
or
less
Regenerate
than
Another
;
every
one
in
the
world
is
absolutely
so
,
or
not
so
,
and
that
equally
,
although
there
are
Degrees
in
their
state
on
other
Reasons
.
But
this
work
of
Sanctification
is
progressive
and
admits
of
Degrees
.
One
may
be
more
sanctified
and
more
holy
than
another
,
who
is
yet
truely
sanctified
and
truely
holy
.
It
is
begun
at
once
,
and
carryed
on
gradually
.
But
this
Observation
being
of
great
importance
,
and
such
as
if
rightly
weighed
will
contribute
much
Light
unto
the
Nature
of
the
whole
work
of
Sanctification
and
Holiness
,
I
shall
divert
in
this
Chapter
unto
such
an
Explanation
and
Confirmation
of
it
as
may
give
an
understanding
and
furtherance
herein
.
1.
An
Encrease
and
Growth
in
Sanctification
or
Holiness
is
frequently
in
the
Scripture
enjoyed
us
,
and
frequently
promised
unto
us
.
So
speaks
the
Apostle
Peter
in
a
way
of
Command
:
2
Pet.
3.
18.
Fall
not
,
be
not
cast
down
,
from
your
own
steadfastness
;
but
grow
,
or
encrease
,
in
Grace
.
It
is
not
enough
that
we
decay
not
in
our
Spiritual
Condition
,
that
we
be
not
diverted
and
carryed
off
from
a
steady
Course
in
Obedience
by
the
Power
of
Temptations
,
but
an
endeavour
after
an
Improvement
,
an
Encrease
,
a
thriving
in
Grace
that
is
in
Holiness
,
is
required
of
us
.
And
a
Complyance
with
this
Command
is
that
which
our
Apostle
so
commendeth
in
the
Thessalonians
;
2
Epist.
Chap.
1.
v.
3.
namely
,
the
exceeding
growth
of
their
Faith
,
and
abounding
of
their
Love
;
that
is
,
the
thriving
and
encrease
of
those
Graces
in
them
;
that
which
is
called
increasing
with
the
increase
of
God
,
Col.
2.
19.
or
the
Encrease
in
Holiness
which
God
requires
,
accepts
,
approves
,
by
supplyes
of
spiritual
strength
from
Jesus
Christ
our
Head
,
as
it
is
there
expressed
.
The
Work
of
Holiness
in
its
beginning
is
but
like
seed
cast
into
the
Earth
;
namely
the
seed
of
God
whereby
we
are
born
again
.
And
it
is
known
how
seed
that
is
cast
into
the
Earth
doth
grow
and
encrease
.
Being
variously
cherished
and
nourished
it
is
in
its
nature
to
take
root
and
to
spring
up
,
bringing
forth
fruit
.
So
is
it
with
the
Principle
of
Grace
and
Holiness
.
It
is
small
at
first
,
but
being
received
in
good
and
honest
Hearts
,
made
so
by
the
Spirit
of
God
,
and
there
nourished
and
cherished
,
it
takes
root
and
brings
forth
fruit
.
And
both
these
,
even
the
first
planting
and
the
encrease
of
it
are
both
equally
from
God
by
his
Spirit
.
He
that
begins
this
good
Work
doth
also
perform
it
to
the
Day
of
Jesus
Christ
,
Phil.
1.
6.
And
this
he
doth
two
wayes
.
(1)
By
Encreasing
and
Strengthning
those
Graces
of
Holiness
which
we
have
received
and
been
engaged
in
the
exercise
of
.
There
are
some
Graces
whose
Exercise
doth
not
depend
on
any
outward
Occasions
,
but
they
are
and
that
in
their
actual
Exercise
absolutely
necessary
unto
the
least
Degree
of
the
Life
of
God
;
such
are
Faith
and
Love
.
No
man
doth
,
no
man
can
live
to
God
but
in
the
Exercise
of
these
Graces
.
Whatever
Dutyes
towards
God
men
may
perform
,
if
they
are
not
enlivened
by
Faith
and
Love
,
they
belong
not
unto
that
Spiritual
Life
whereby
we
live
to
God
.
And
these
Graces
are
capable
of
Degrees
,
and
so
of
Increase
.
For
so
we
read
expresly
of
little
Faith
,
and
great
Faith
,
weak
and
strong
Faith
,
both
true
and
the
same
in
the
substance
,
but
differing
in
Degrees
.
So
also
is
there
fervent
Love
,
and
that
which
comparatively
is
but
cold
.
These
Graces
therefore
in
carrying
on
the
work
of
Sanctification
are
gradually
encreased
.
So
the
Disciples
prayed
our
Saviour
that
he
would
encrease
their
Faith
,
Luke
17.
5.
That
is
,
adde
unto
its
Light
,
confirm
it
in
its
Assent
,
multiply
its
Acts
,
and
make
it
strong
against
its
Assaults
,
that
it
might
work
more
effectually
in
difficult
Duties
of
Obedience
which
they
had
an
especial
regard
unto
,
as
is
evident
from
the
Context
.
For
they
pray
for
this
Encrease
of
Faith
upon
the
Occasion
of
our
Saviours
enjoyning
frequent
forgiveness
of
offending
Brethren
,
a
Duty
not
at
all
easie
nor
pleasing
to
Flesh
and
Blood
.
And
the
Apostle
prayes
for
the
Ephesians
,
that
they
may
be
rooted
and
grounded
in
Love
,
chap.
3.
17.
that
is
,
that
by
the
encrease
and
strengthening
of
their
Love
,
they
may
be
more
established
in
all
the
Duties
of
it
.
See
1
Thess.
3.
12
,
13.
Sect.
5
These
Graces
being
the
Springs
and
Spirits
of
our
Holiness
,
in
the
encrease
of
them
in
us
the
work
of
Sanctification
is
carryed
on
and
universal
Holiness
encreased
.
And
this
is
done
by
the
Holy
Spirit
several
wayes
.
First
,
By
exciting
them
unto
frequent
Actings
.
Frequency
of
Acts
doth
naturally
encrease
and
strengthen
the
Habits
whence
they
proceed
.
And
in
these
spiritual
Habits
of
Faith
and
Love
it
is
so
moreover
by
Gods
Appointment
.
They
grow
and
thrive
in
and
by
their
exercise
,
Hos.
6.
3.
The
want
thereof
is
the
principal
means
of
their
decay
.
And
there
are
two
wayes
whereby
the
Holy
Spirit
,
excites
the
Graces
of
Faith
and
Love
unto
frequent
Acts.
(1)
He
doth
it
Morally
,
by
proposing
their
Objects
suitably
and
seasonably
unto
them
.
This
he
doth
by
his
Ordinances
of
Worship
especially
the
preaching
of
the
Word
.
God
in
Christ
,
the
Promises
of
the
Covenant
and
other
proper
Objects
of
our
Faith
and
Love
,
being
proposed
unto
us
,
these
Graces
are
drawn
out
unto
their
Exercise
.
And
this
is
one
principal
Advantage
which
we
have
by
attendance
on
the
Dispensation
of
the
Word
in
a
due
Manner
;
namely
,
that
by
presenting
those
Spiritual
Truths
which
are
the
Object
of
our
Faith
unto
our
Minds
,
and
those
Spiritual
Good
Things
which
are
the
Object
of
our
Love
unto
our
Affections
,
both
these
Graces
are
drawn
forth
into
frequent
actual
Exercise
.
And
we
are
greatly
mistaken
if
we
suppose
we
have
no
Benefit
by
the
Word
beyond
what
we
retain
in
our
Memories
,
though
we
should
labour
for
that
also
.
Our
chief
Advantage
lyes
in
the
Excitation
which
is
thereby
given
unto
our
Faith
and
Love
to
their
proper
Exercise
.
And
hereby
are
these
Graces
kept
alive
which
without
this
would
decay
and
wither
.
Herein
doth
the
Holy
Spirit
take
the
things
of
Christ
and
shew
them
unto
us
,
Joh.
16.
14
,
15.
He
represents
them
unto
us
in
the
Preaching
of
the
Word
as
the
proper
Objects
of
our
Faith
and
Love
.
And
so
brings
to
remembrance
the
things
spoken
by
Christ
,
Chap.
14.
26.
that
is
,
in
the
Dispensation
of
the
Word
he
minds
us
of
the
gracious
Words
and
Truths
of
Christ
,
proposing
them
to
our
Faith
and
Love
.
And
herein
lies
the
secret
profiting
and
thriving
of
Believers
under
the
preaching
of
the
Gospel
,
which
it
may
be
they
are
not
sensible
of
themselves
.
By
this
means
are
many
Thousands
of
Acts
of
Faith
and
Love
drawn
forth
,
whereby
those
Graces
are
exercised
and
strengthened
,
and
consequently
Holiness
is
encreased
.
And
the
Word
by
the
Actings
of
Faith
being
mixed
with
it
,
as
Hebr.
4.
2.
increaseth
it
by
its
incorporation
.
(2)
The
Spirit
doth
it
really
and
internally
.
He
dwelleth
in
Believers
,
preserving
in
them
the
Root
and
Principle
of
all
their
Grace
by
his
own
immediate
Power
.
Hence
all
Graces
in
their
Exercise
are
called
the
fruits
of
the
Spirit
,
Gal.
5.
22
,
23.
He
brings
them
forth
from
the
Stock
that
he
hath
planted
in
the
Heart
.
And
we
cannot
Act
any
one
Grace
without
his
Effectual
Operation
therein
.
God
worketh
in
us
both
to
will
and
to
doe
of
his
good
pleasure
,
Phil.
1.
13.
That
is
,
there
is
no
part
of
our
Wills
singly
and
separately
from
him
in
Obedience
,
but
it
is
the
Operation
of
the
Spirit
of
God
in
us
so
far
as
it
is
Spiritual
and
Holy
:
He
is
the
immediate
Author
of
every
good
or
gracious
Acting
in
us
.
For
in
us
,
that
is
in
our
Flesh
(
and
of
our selves
we
are
but
Flesh
)
there
dwelleth
no
Good
.
Wherefore
the
Spirit
of
God
dwelling
in
Believers
,
doth
effectually
excite
and
stir
up
their
Graces
unto
frequent
Exercise
and
Actings
whereby
they
are
increased
and
strengthened
.
And
there
is
nothing
in
the
whole
Course
of
our
Walking
before
God
that
we
ought
to
be
more
carefull
about
,
than
that
we
grieve
not
,
that
we
provoke
not
this
good
and
Holy
Spirit
whereon
he
should
with-hold
his
gracious
Aids
and
Assistances
from
us
.
This
therefore
is
the
first
way
whereby
the
work
of
Sanctification
is
gradually
carryed
on
by
the
Holy
Ghost
exciting
our
Graces
unto
frequent
Actings
;
whereby
they
are
encreased
and
strengthened
.
Secondly
,
He
doth
it
by
supplying
Believers
with
Experiences
of
the
Truth
and
Reality
and
Excellency
of
the
things
that
are
believed
.
Experience
is
the
Food
of
all
Grace
which
it
growes
and
thrives
upon
.
Every
Taste
that
Faith
obtains
of
Divine
Love
and
Grace
,
or
how
Gracious
the
Lord
is
,
addes
to
its
measure
and
stature
.
Two
things
therefore
must
briefly
be
declared
:
(1)
That
the
Experience
of
the
Reality
,
Excellency
,
Power
and
Efficacy
of
the
things
that
are
believed
,
is
an
effectual
means
of
encreasing
Faith
and
Love
:
(2)
That
it
is
the
Holy
Ghost
which
gives
us
this
Experience
.
For
the
First
,
God
himself
expostulates
with
the
Church
how
its
Faith
came
to
be
so
weak
when
it
had
so
great
Experience
of
Him
,
or
of
his
Power
and
Faithfulness
,
Isa.
40.
27
,
28.
Hast
thou
not
heard
,
hast
thou
not
known
?
How
then
sayest
thou
that
God
hath
forsaken
thee
?
And
our
Apostle
affirms
that
the
Consolations
which
he
had
experimentally
received
from
God
,
enabled
him
unto
the
discharge
of
his
Duty
towards
others
in
trouble
,
2
Cor.
7.
4.
For
herein
we
prove
,
or
do
really
approve
of
,
as
being
satisfied
in
,
the
good
and
acceptable
and
perfect
will
of
God
,
Rom.
12.
2.
And
this
is
that
which
the
Apostle
prayeth
for
in
the
behalf
of
the
Colossians
,
chap.
2.
v.
2.
I
may
say
,
that
he
who
knoweth
not
how
Faith
is
encouraged
and
strengthened
by
especial
Experiences
of
the
Reality
,
Power
,
and
spiritual
Efficacy
on
the
Soul
of
the
things
believed
,
never
was
made
partaker
of
any
of
them
.
How
often
doth
David
encourage
his
own
Faith
and
others
from
his
former
Experiences
which
were
pleaded
also
by
our
Lord
Jesus
Christ
to
the
same
purpose
,
in
his
great
Distress
,
Psal.
22.
9
,
10.
Secondly
,
That
it
is
the
Holy
Ghost
who
giveth
us
all
our
Spiritual
Experiences
needs
no
other
Consideration
to
evince
but
only
this
,
that
in
them
consists
all
our
Consolation
.
His
Work
and
Office
it
is
to
administer
Consolation
unto
Believers
,
as
being
the
only
Comforter
of
the
Church
.
Now
he
administreth
Comfort
no
other
way
but
by
giving
unto
the
Minds
and
Souls
of
Believers
,
a
Spiritual
sensible
Experience
of
the
Reality
and
Power
of
the
things
we
do
believe
.
He
doth
not
comfort
us
by
Words
,
but
by
Things
.
Other
means
of
Spiritual
Consolation
I
know
none
,
and
I
am
sure
this
never
fails
.
Give
unto
a
Soul
an
Experience
,
a
Taste
of
the
Love
and
Grace
of
God
in
Christ
Jesus
,
and
be
its
Condition
what
it
will
,
it
cannot
refuse
to
be
comforted
.
And
hereby
doth
he
shed
abroad
the
Love
of
God
in
our
Hearts
,
Rom.
5.
5.
whereby
all
Graces
are
cherished
and
encreased
.
Thirdly
,
He
doth
it
by
working
immediately
an
Actual
Encrease
of
these
graces
in
us
.
I
have
shewed
that
these
are
capable
of
improvement
and
of
an
Addition
of
Degrees
unto
them
.
Now
they
are
Originally
the
immediate
Work
and
product
of
the
Spirit
of
God
in
us
,
as
hath
been
abundantly
evinced
.
And
as
he
first
works
and
creates
them
,
so
he
encreaseth
them
.
Hereby
they
that
are
feeble
become
as
David
,
Zech.
12.
8.
That
is
,
those
whose
Graces
were
weak
,
whose
Faith
was
infirm
,
and
whose
Love
was
languid
,
shall
by
the
supplyes
of
the
Spirit
and
the
encrease
given
by
him
unto
them
,
become
strong
and
vigorous
.
To
this
purpose
are
Promises
multiplyed
in
the
Scripture
,
which
in
our
constant
Supplications
we
principally
respect
.
This
is
that
which
the
School-men
after
Austin
call
Gratiam
corroborantem
,
that
is
the
working
of
the
Holy
Spirit
in
the
encreasing
and
strengthening
of
Grace
received
.
See
Ephes.
3.
16
,
17.
Col.
1
,
10
,
11.
Isa.
40.
29.
And
this
is
the
principal
Cause
and
Means
of
the
gradual
Encrease
of
Holiness
in
us
,
or
the
carrying
of
the
Work
of
Sanctification
,
Psal.
138.
8.
Sect.
5
(2)
There
are
Graces
whose
Exercise
is
more
Occasional
and
not
alwayes
actually
necessary
as
unto
the
Life
of
God
:
That
is
,
it
is
not
necessary
that
they
be
alwayes
in
actual
Exercise
,
as
Faith
and
Love
are
to
be
.
With
respect
unto
these
Holiness
is
encreased
by
the
Addition
of
one
to
another
,
untill
we
are
brought
on
several
Occasions
to
the
Practice
and
Exercise
of
them
all
.
For
the
Addition
of
the
new
Exercise
of
any
Grace
belongs
unto
the
gradual
carrying
on
of
the
Work
of
Sanctification
.
And
hereunto
all
things
that
befall
us
in
this
World
,
all
our
Circumstances
are
laid
in
a
subserviency
by
the
Wisdom
of
God
.
All
our
Relations
,
all
our
Afflictions
,
all
our
Temptations
,
all
our
Mercies
,
all
our
Enjoyments
,
all
Occurrences
are
suited
to
a
continual
adding
of
the
Exercise
of
one
Grace
to
another
wherein
Holiness
is
encreased
.
And
if
we
make
not
use
of
them
to
that
purpose
,
we
miss
of
all
the
Benefit
and
Advantage
we
might
have
of
them
,
and
disappoint
what
lyes
in
us
the
Design
of
Divine
Love
and
Wisdom
in
them
.
This
is
given
us
in
Charge
,
2
Pet.
1.
5
,
6
,
7.
Besides
all
this
,
giving
all
diligence
adde
to
your
Faith
Vertue
,
and
to
Vertue
Knowledge
,
and
to
Knowledge
Temperance
,
and
to
Temperance
Patience
,
and
to
Patience
Godliness
,
and
to
Godliness
Brotherly-kindness
,
and
to
Brotherly-kindness
Charity
.
The
end
why
this
Injunction
is
given
us
,
is
that
we
may
escape
the
Corruption
that
is
in
the
World
through
Lust
,
v.
3.
that
is
have
all
our
Corruptions
throughly
subdued
and
our
Souls
throughly
sanctified
.
To
this
end
are
the
Promises
given
us
,
and
a
Divine
spiritual
Nature
is
bestowed
upon
us
.
But
will
that
suffice
,
or
is
there
no
more
required
of
us
unto
that
End
?
Yes
saith
the
Apostle
,
this
great
Work
will
not
be
effected
,
unless
you
use
your
utmost
Diligence
and
Endeavour
to
adde
the
Exercise
of
all
the
Graces
of
the
Spirit
One
to
Another
as
Occasion
shall
require
.
There
is
a
Method
in
this
Concatenation
of
Graces
from
first
to
last
,
and
an
especial
Reason
for
each
particular
,
or
why
the
Apostle
requires
that
such
a
Grace
should
be
added
unto
such
a
one
in
the
Order
laid
down
,
which
at
present
I
shall
not
enquire
into
.
But
in
general
he
intends
that
every
Grace
is
to
be
exercised
according
to
its
proper
season
,
and
especial
Occasion
.
Hereby
also
is
the
Work
of
Sanctification
gradually
carryed
on
and
Holiness
encreased
.
And
this
Addition
of
one
Grace
unto
another
,
with
the
Progress
of
Holiness
thereby
,
is
also
from
the
Holy
Ghost
.
And
three
wayes
there
are
whereby
he
accomplisheth
his
Work
herein
.
(1)
By
Ordering
things
so
towards
us
,
and
bringing
of
us
into
such
Conditions
,
as
wherein
the
Exercise
of
these
Graces
shall
be
required
and
necessary
.
All
the
Afflictions
of
Tryals
which
he
bringeth
the
Church
into
have
no
other
End
or
Design
.
So
the
Apostle
James
expresseth
it
:
Chap.
1.
2
,
3
,
4.
My
Brethren
,
count
it
all
Joy
when
ye
fall
into
divers
Temptations
;
knowing
this
,
that
the
triall
of
your
Faith
worketh
Patience
.
But
let
Patience
have
its
perfect
Work
,
that
you
may
be
perfect
and
entire
wanting
Nothing
.
These
Temptations
are
Trials
upon
Afflictions
,
Troubles
,
Persecutions
and
the
like
.
But
take
them
in
any
other
sense
,
it
is
the
same
unto
our
purpose
.
These
are
all
guided
unto
us
by
Christ
and
his
Spirit
;
for
it
is
he
who
rebukes
and
chastens
us
.
But
what
is
his
End
therein
?
It
is
that
Faith
may
be
exercised
,
and
Patience
employed
,
and
one
Grace
added
unto
another
that
they
may
carry
us
on
towards
Perfection
.
So
he
bringeth
us
into
that
Condition
as
wherein
we
shall
assuredly
miscarry
,
if
we
adde
not
the
Exercise
of
one
Grace
unto
another
.
(2)
In
this
state
of
things
he
effectually
minds
us
of
our
Duty
and
what
Graces
ought
to
be
put
upon
their
Exercise
.
We
may
dispute
whether
it
be
better
to
Act
Faith
or
to
Despond
;
to
adde
Patience
under
the
Continuance
of
our
Tryals
,
or
to
trust
unto
our selves
and
irregularly
to
seek
after
Deliverance
,
or
divert
unto
other
satisfactions
.
Then
doth
he
cause
us
to
hear
a
Word
behind
us
saying
,
this
is
the
way
walk
in
it
,
when
we
turn
to
the
right
hand
,
and
when
we
turn
to
the
left
,
Isa.
30.
21.
When
we
are
at
a
loss
and
know
not
what
to
doe
,
and
are
ready
it
may
be
to
consult
with
flesh
and
blood
and
to
divert
to
irregular
courses
,
he
speaks
effectually
to
us
,
saying
,
No
,
that
is
not
your
way
;
but
this
is
it
,
namely
to
Act
Faith
,
Patience
,
Submission
to
God
,
adding
one
Grace
to
another
,
binding
our
Hearts
thereby
to
our
Duty
.
(3)
He
actually
excites
and
sets
all
needfull
Graces
at
work
in
the
Way
and
Manner
before
spoken
unto
.
This
then
is
to
be
fixed
,
that
all
this
Encrease
of
Holiness
is
immediately
the
Work
of
the
Holy
Ghost
who
therein
gradually
carryes
on
his
Design
of
sanctifying
us
throughout
in
our
whole
Spirit
Souls
and
Bodies
.
There
is
in
our
Regeneration
and
Habitual
Grace
received
,
a
Nature
bestowed
on
us
capable
of
Growth
and
Encrease
,
and
that
is
all
;
if
it
be
left
unto
its
self
it
will
not
thrive
,
it
will
decay
and
dye
.
The
actual
supplyes
of
the
Spirit
are
the
waterings
that
are
the
immediate
Cause
of
its
encrease
.
It
wholly
depends
on
continual
Influences
from
God
.
He
cherisheth
and
improves
the
work
he
hath
begun
with
new
and
fresh
supplyes
of
Grace
every
moment
.
Isa.
27.
3.
I
the
Lord
water
it
every
moment
.
And
it
is
the
Spirit
which
is
this
Water
as
the
Scripture
every
where
declares
.
God
the
Father
takes
on
him
the
Care
in
this
matter
;
he
watcheth
over
his
Vineyard
to
keep
it
.
The
Lord
Christ
is
the
Head
Fountain
and
Treasure
of
all
actual
supplyes
:
And
the
Spirit
is
the
Efficient
Cause
communicating
them
unto
us
from
him
.
From
hence
it
is
that
any
Grace
in
us
is
kept
alive
one
Moment
,
that
it
is
ever
acted
in
one
single
Duty
,
that
ever
it
receives
the
least
measure
of
Encrease
or
strengthening
.
With
respect
unto
all
these
it
is
that
our
Apostle
saith
,
Nevertheless
I
live
,
yet
not
I
but
Christ
liveth
in
me
,
Gal.
2.
20.
Spiritual
Life
and
living
by
it
in
all
the
Acts
of
it
are
immediately
from
Christ
.
I
concern
not
my self
much
how
Moral
Vertue
that
is
no
more
is
preserved
and
sustained
in
the
Minds
and
Lives
of
men
,
though
I
am
not
ignorant
of
the
Precepts
Directions
and
Instructions
which
are
given
unto
that
End
by
some
of
old
,
and
some
of
late
.
But
for
Grace
and
Holiness
we
have
infallible
Assurance
,
that
the
Being
,
Life
,
Continuance
,
and
all
the
Actings
of
it
in
any
of
the
Sons
of
men
,
depend
meerly
and
only
upon
their
Relation
unto
that
Spring
and
Fountain
of
all
Grace
which
is
in
Christ
,
and
the
continual
Supplyes
of
it
by
the
Holy
Spirit
whose
Work
it
is
to
communicate
them
,
Col.
3.
3.
John
15.
5.
Col
,
2.
19.
There
is
no
man
who
hath
any
Grace
that
is
true
and
saving
,
that
hath
any
seed
,
any
beginning
of
Sanctification
or
Holiness
,
but
that
the
Holy
Spirit
by
his
watchful
Care
over
it
,
and
Supplyes
of
it
,
is
able
to
preserve
it
,
to
extricate
it
from
Difficulties
,
to
free
it
from
Opposition
,
and
to
encrease
it
unto
its
full
measure
and
perfection
.
Wherefore
let
the
hands
that
hang
down
be
lifted
up
and
the
feeble
knees
be
strengthened
;
we
have
to
do
with
him
who
will
not
quench
the
smoking
flax
not
break
the
bruised
reed
.
And
on
the
other
side
,
there
is
none
who
hath
received
Grace
in
such
a
Measure
,
nor
hath
so
confirmed
it
by
constant
uninterrupted
Exercise
,
as
that
he
can
preserve
it
one
Moment
,
or
Act
it
in
any
one
Instance
or
Duty
without
the
continual
Supplyes
of
new
Actual
Grace
and
Help
from
him
,
who
worketh
in
us
to
will
and
to
doe
.
For
saith
our
Lord
Christ
unto
his
Apostles
and
in
them
to
all
Believes
,
the
best
and
strongest
of
them
,
without
me
ye
can
do
nothing
,
Joh.
15.
5.
And
they
who
of
themselves
can
do
nothing
that
is
in
a
way
of
living
unto
God
,
cannot
of
themselves
preserve
Grace
,
act
it
,
and
encrease
it
,
which
are
the
greatest
things
we
doe
,
or
are
wrought
in
us
in
this
World
.
Wherefore
God
hath
in
infinite
Wisdom
so
ordered
the
Dispensation
of
his
Love
and
Grace
unto
Believers
,
that
all
of
them
living
upon
the
continual
supplyes
of
his
Spirit
none
may
have
cause
on
the
one
hand
to
faint
or
despond
,
nor
Occasion
on
the
other
unto
self-confidence
,
or
Elation
of
mind
,
that
so
no
flesh
may
glory
in
its
self
,
but
he
that
gloryeth
may
glory
in
the
Lord
.
And
therefore
as
he
greatly
encourageth
the
weak
,
the
fearful
,
the
faint
,
the
disconsolate
and
dejected
,
and
that
by
the
Engagement
of
all
the
holy
Properties
of
his
Nature
in
and
unto
their
Assistance
,
Isa.
35.
3
,
4
,
5
,
6.
Chap.
40.
27
,
28
,
29
,
30
,
31.
So
he
warns
them
who
suppose
themselves
strong
,
steadfast
and
immovable
,
not
to
be
high-minded
but
fear
,
Rom.
11.
20.
because
the
whole
issue
of
things
depends
on
his
Soveraign
Supplyes
of
Grace
.
And
seeing
he
hath
promised
in
the
Covenant
to
continue
faithfully
these
Supplyes
unto
us
,
there
is
ground
of
Faith
given
unto
all
,
and
Occasion
of
Presumption
administred
unto
none
.
Sect.
7
But
it
will
be
said
,
that
if
not
only
the
Beginning
of
Grace
Sanctification
and
Holiness
be
from
God
,
but
the
carrying
of
it
on
and
the
Encrease
of
it
also
be
from
him
,
and
not
only
so
in
general
,
but
that
all
the
Actings
of
Grace
,
and
every
Act
of
it
,
be
an
immediate
Effect
of
the
Holy
Spirit
,
then
what
need
is
there
that
we
should
take
any
pains
in
this
thing
our selves
,
or
use
our
own
Endeavours
to
grow
in
Grace
or
Holiness
as
we
are
commanded
;
If
God
worketh
all
himself
in
us
,
and
without
his
effectual
Operation
in
us
we
can
do
nothing
,
there
is
no
place
left
for
our
Diligence
,
Duty
,
or
Obedience
.
Ans.
1.
This
Objection
we
must
expect
to
meet
withall
at
every
turn
.
Men
will
not
believe
there
is
a
consistency
between
Gods
effectual
Grace
,
and
our
diligent
Obedience
;
that
is
,
they
will
not
believe
what
is
plainly
,
clearly
,
distinctly
revealed
in
the
Scripture
,
and
which
is
suited
unto
the
Experience
of
all
that
truly
believe
,
because
they
cannot
it
may
be
comprehend
it
within
the
compass
of
Carnal
Reason
.
2.
Let
the
Apostle
answer
this
Objection
for
this
once
,
2
Pet.
1.
3.
His
Divine
Power
hath
given
unto
us
all
things
that
pertain
to
Life
and
to
Godliness
,
through
the
knowledge
of
him
that
hath
called
us
to
Glory
and
Vertue
;
whereby
are
given
unto
us
exceeding
great
and
precious
Promises
,
that
by
these
ye
might
be
partakers
of
the
Divine
Nature
,
having
escaped
the
Corruption
that
is
in
the
World
through
lust
.
If
all
things
that
pertain
unto
Life
and
Godliness
,
among
which
doubtless
is
the
Preservation
and
Encrease
of
Grace
,
be
given
unto
us
by
the
power
of
God
;
if
from
him
we
receive
that
Divine
Nature
,
by
vertue
whereof
our
Corruptions
are
subdued
,
then
I
pray
what
need
is
there
of
any
Endeavours
of
our
own
?
The
whole
work
of
Sanctification
is
wrought
in
us
,
it
seems
,
and
that
by
the
Power
of
God
:
We
therefore
may
let
it
alone
,
and
leave
it
unto
him
whose
it
is
,
whilest
we
are
negligent
,
secure
and
at
ease
.
Nay
,
saith
the
Apostle
,
this
is
not
the
use
which
the
Grace
of
God
is
to
be
put
unto
.
The
Consideration
of
it
is
or
ought
to
be
the
principal
Motive
and
Encouragement
unto
all
Diligence
for
the
Encrease
of
Holiness
in
us
.
For
so
he
addes
immediately
,
v.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
also
for
this
cause
,
or
because
of
the
gracious
Operations
of
the
Divine
Power
in
us
;
giving
all
Diligence
,
adde
to
your
Faith
Vertue
as
before
.
These
Objectors
and
this
Apostle
were
very
diversly
minded
in
these
matters
;
what
they
make
an
insuperable
discouragement
unto
Diligence
in
Obedience
,
that
he
makes
the
greatest
Motive
and
Encouragement
thereunto
.
3.
I
say
from
this
Consideration
,
it
will
unavoidably
follow
,
that
we
ought
continually
to
wait
and
depend
on
God
for
supplyes
of
his
Spirit
and
Grace
,
without
which
we
can
do
nothing
:
That
God
is
more
the
Author
by
his
Grace
of
the
good
we
do
than
we
are
our selves
(
not
I
,
but
the
Grace
of
God
that
was
with
me
)
that
we
ought
to
be
carefull
that
by
our
Negligences
and
sins
we
provoke
not
the
Holy
Spirit
to
with-hold
his
Aids
and
Assistances
,
and
so
to
leave
us
to
our selves
,
in
which
condition
we
can
do
nothing
that
is
spiritually
Good
;
These
things
I
say
will
unavoidably
follow
on
the
Doctrine
before
declared
;
and
if
any
one
be
offended
at
them
,
it
is
not
in
our
power
to
tender
them
Relief
.
Sect.
8
I
shall
close
the
Discourse
on
this
Subject
with
some
Considerations
of
that
Similitude
by
which
the
Scripture
so
frequently
represents
the
gradual
Improvement
of
Grace
and
Holiness
.
And
this
is
the
growth
of
Trees
and
Plants
.
Hos.
14.
5
,
6.
I
will
be
as
the
dew
unto
Israel
,
he
shall
grow
as
the
Lilly
and
cast
forth
his
Roots
as
Lebanon
,
his
branches
shall
spread
,
and
his
beauty
shall
be
as
the
Olive-tree
,
and
his
smell
as
Lebanon
.
Isa.
44.
3
,
4.
I
will
pour
water
on
him
that
is
thirsty
and
stoods
upon
the
dry
ground
,
I
will
pour
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thine
Off-spring
,
and
they
shall
spring
up
as
among
the
grass
,
as
the
Willowes
by
the
Water-courses
.
And
so
in
other
places
very
many
.
And
we
may
know
that
this
Similitude
is
singularly
instructive
,
or
it
would
not
have
been
so
frequently
made
use
of
to
this
purpose
.
Some
few
Instances
tending
to
Administer
Light
in
this
matter
,
I
shall
briefly
reflect
upon
.
(1)
These
Trees
and
Plants
have
the
Principle
of
their
growth
in
themselves
.
They
do
not
grow
immediately
from
external
adventitious
Aid
and
Furtherance
;
they
grow
from
their
own
seminal
vertue
and
radical
Moysture
.
It
is
no
otherwise
in
the
Progress
of
Sanctification
and
Holiness
.
It
hath
a
Root
,
a
Seed
,
a
Principle
of
Growth
and
Encrease
in
the
Soul
of
him
that
is
sanctified
.
All
Grace
is
immortal
Seed
,
and
contains
in
it
a
living
growing
Principle
.
That
which
hath
not
in
its
self
a
Life
and
power
of
Growth
is
not
Grace
.
And
therefore
what
Dutyes
soever
any
men
do
perform
,
whereunto
they
are
either
guided
by
Natural
Light
,
or
which
they
are
urged
unto
by
Convictions
from
the
Word
,
if
they
proceed
not
from
a
Principle
of
Spiritual
Life
in
the
Heart
,
they
are
no
fruits
of
Holiness
nor
do
belong
thereunto
.
The
Water
of
Grace
which
is
from
Christ
,
is
a
Well
of
Water
springing
up
unto
Everlasting
Life
in
them
on
whom
it
is
bestowed
.
Joh.
4.
14.
It
is
therefore
of
the
Nature
of
Holiness
to
thrive
and
grow
,
as
it
is
of
a
Tree
or
Plant
that
have
their
seminal
Vertue
in
themselves
after
their
kind
.
(2)
A
Tree
or
Plant
must
be
watered
from
above
or
it
will
not
thrive
and
grow
by
vertue
of
its
own
seminal
power
.
If
a
Drowth
cometh
it
will
wither
or
decay
.
Wherefore
,
where
God
mentioneth
this
growth
he
ascribes
it
unto
his
watering
.
I
will
be
as
the
Dew
,
and
I
will
pour
water
,
is
the
especial
Cause
of
it
.
It
is
so
in
this
carrying
on
of
Holiness
.
There
is
a
Nature
received
capable
of
Increase
and
growth
;
but
if
it
be
left
unto
its
self
it
will
not
thrive
,
it
will
decay
and
dye
.
Wherefore
God
is
unto
it
as
the
Dew
,
and
pours
water
on
it
by
the
actual
supplyes
of
the
Spirit
,
as
we
have
shewed
before
.
(3)
The
growth
of
Trees
and
Plants
is
secret
and
imperceptible
;
nor
is
discerned
but
in
the
Effects
and
Consequences
of
it
.
The
most
watchfull
Eye
can
discern
little
of
its
motion
.
Crescit
Occulto
velut
arbor
avo
:
It
is
no
otherwise
in
the
progress
of
Holiness
.
It
is
not
immediately
discernible
either
by
themselves
in
whom
it
is
,
or
by
others
that
make
Observation
of
it
.
It
lyes
only
under
the
Eye
of
him
by
whom
it
is
wrought
:
Only
by
the
Fruits
and
Effects
of
it
is
made
manifest
.
And
some
indeed
,
especially
in
some
seasons
,
do
plainly
and
evidently
thrive
and
grow
,
springing
up
like
the
Willowes
by
the
Water-courses
.
Though
their
growth
in
its
self
is
indiscernible
,
yet
it
is
plain
they
have
grown
.
Such
we
ought
all
to
be
.
The
growth
of
some
I
say
is
manifest
on
every
Triall
,
on
every
occasion
;
their
profiting
is
visible
to
all
.
And
as
some
say
that
the
growth
of
Plants
is
not
by
a
constant
insensible
progress
,
but
they
encrease
by
suddain
Gusts
and
Motions
,
which
may
sometimes
be
discerned
in
the
Openings
of
Budds
and
Flowers
;
so
the
growth
of
Believers
consists
principally
in
some
intense
vigorous
actings
of
Grace
on
great
Occasions
;
as
of
Faith
,
Love
,
Humility
,
Self-denial
,
Bounty
.
And
he
who
hath
not
some
Experience
of
such
actings
of
Grace
in
especial
Instances
,
can
have
little
Evidence
of
his
Growth
.
Again
there
are
Trees
and
Plants
that
have
the
Principle
of
Life
and
Growth
in
them
,
but
yet
are
so
withering
and
unthrifty
that
you
can
only
discern
them
to
be
alive
.
And
so
it
is
with
too
many
Believers
:
They
are
all
Trees
planted
in
the
Garden
of
God
,
some
thrive
,
some
decay
for
a
season
,
but
the
growth
of
the
best
is
secret
.
Sect.
9
From
what
hath
been
proved
it
is
evident
that
the
work
of
Sanctification
is
a
progressive
Work
,
that
Holiness
is
gradually
carryed
on
in
us
by
it
towards
Perfection
.
It
is
neither
wrought
nor
compleated
at
once
in
us
as
is
Regeneration
;
nor
doth
it
cease
under
any
Attainments
or
in
any
Condition
of
Life
,
but
is
thriving
and
carryed
on
.
A
River
continually
fed
by
a
Living
Fountain
may
as
soon
end
its
streams
before
it
come
to
the
Ocean
,
as
a
stop
be
put
to
the
Course
and
Progress
of
Grace
before
it
issues
in
Glory
.
For
the
path
of
the
Just
is
as
the
shining
Light
,
that
shineth
more
and
more
to
the
perfect
day
,
Prov.
4.
18.
So
is
their
Path
wherein
they
are
led
and
conducted
by
the
Holy
Spirit
,
even
as
the
Morning
Light
which
after
it
once
appears
,
thought
it
may
be
sometimes
clouded
,
yet
faileth
not
untill
it
arrive
unto
its
Perfection
.
And
as
the
Wisdom
,
Patience
,
Faithfulness
and
Power
which
the
Holy
Spirit
of
God
exerciseth
herein
are
unutterable
,
so
are
they
constantly
admired
by
all
that
are
interested
in
them
:
So
are
they
by
the
Psalmist
,
Psal.
66.
8
,
9.
Psal.
31.
17.
Who
is
there
who
hath
made
any
diligent
Observation
of
his
own
Heart
and
Wayes
,
and
what
have
been
the
workings
of
the
Grace
of
God
in
him
and
towards
him
to
bring
him
unto
the
Stature
and
Measure
whereunto
he
is
arrived
,
that
doth
not
admire
the
watchful
Care
and
powerfull
workings
of
the
Spirit
of
God
therein
?
The
Principle
of
our
Holiness
as
in
us
is
weak
and
infirm
,
because
it
is
in
us
;
in
some
to
so
low
a
Degree
as
is
oft-times
unto
themselves
imperceptible
.
This
he
preserves
and
Cherisheth
that
it
shall
not
be
overpowered
by
Corruptions
and
Temptations
.
Among
all
the
glorious
works
of
God
,
next
unto
that
of
Redemption
by
Jesus
Christ
,
my
Soul
doth
most
admire
this
of
the
Spirit
in
preserving
the
Seed
and
Principle
of
Holiness
in
us
,
as
a
spark
of
living
Fire
in
the
midst
of
the
Ocean
,
against
all
Corruptions
and
Temptations
wherewith
it
is
impugned
.
Many
Breaches
are
made
in
and
upon
our
Course
of
Obedience
by
the
Incursions
of
Actual
sins
,
these
he
cures
and
makes
up
,
healing
our
backslidings
and
repairing
our
Decayes
.
And
he
acts
the
Grace
we
have
received
by
constant
fresh
Supplyes
.
He
wants
much
of
the
Comfort
and
Joy
of
a
Spiritual
Life
,
who
doth
not
diligently
observe
the
Wayes
and
Means
whereby
it
is
preserved
and
promoted
.
And
it
is
no
small
part
of
our
sin
and
folly
when
we
are
negligent
herein
.
All
Believers
are
no
doubt
in
some
measure
convinced
hereof
,
not
only
from
the
Testimonies
given
unto
it
in
the
Scripture
,
but
also
from
their
own
Experience
.
And
there
is
nothing
in
themselves
which
they
may
more
distinctly
learn
it
from
,
than
the
Nature
and
Course
of
their
Prayers
,
with
the
workings
of
their
Hearts
,
Minds
and
Affections
in
them
.
Let
profane
Persons
deride
it
whilest
they
please
,
it
is
the
Spirit
of
God
as
a
Spirit
of
Grace
that
enables
Believers
to
pray
and
make
Intercession
according
to
the
mind
of
God
.
And
herein
as
he
is
the
Spirit
of
Supplications
,
he
copyeth
out
and
expresseth
what
he
worketh
in
them
as
the
Spirit
of
Sanctification
.
In
teaching
us
to
pray
,
he
teacheth
us
what
and
how
he
worketh
in
us
.
And
if
we
wisely
consider
his
working
in
our
Hearts
by
Prayer
,
we
may
understand
much
of
his
working
upon
our
Hearts
by
Grace
.
It
is
said
,
that
he
who
searcheth
the
Hearts
,
that
is
God
himself
,
knoweth
the
mind
of
the
Spirit
in
the
Intercessions
he
worketh
in
us
,
Rom.
8.
27.
There
are
secret
powerfull
Operations
of
the
Spirit
in
Prayer
,
that
are
discernible
only
to
the
great
searcher
of
Hearts
.
But
we
also
ought
to
enquire
and
observe
so
far
as
we
may
,
what
he
leads
us
unto
and
guides
us
about
,
which
is
plainly
his
work
in
us
.
I
do
not
think
that
the
Spirit
worketh
Supplications
in
us
by
an
immediate
,
supernatural
,
Divine
Afflatus
so
as
he
inspired
the
Prophets
of
old
,
who
oft-times
understood
not
the
things
uttered
by
themselves
,
but
enquired
afterwards
diligently
into
them
.
But
I
do
say
,
(
let
the
proud
carnal
World
despise
it
whilest
they
please
,
and
at
their
peril
)
that
the
Spirit
of
God
doth
graciously
in
the
Prayers
of
Believers
carry
out
and
act
their
Souls
and
Minds
in
Desires
and
Requests
which
for
the
matter
of
them
are
far
above
their
natural
Contrivances
and
Invention
.
And
he
who
hath
not
Experience
hereof
is
a
greater
stranger
unto
these
things
than
will
at
length
be
unto
his
Advantage
.
By
a
diligent
Observance
hereof
we
may
know
of
what
kind
and
nature
the
work
of
the
Holy
Ghost
in
us
is
,
and
how
it
is
carryed
on
.
For
how
in
general
doth
the
Holy
Spirit
teach
us
and
enable
us
to
pray
?
It
is
by
these
three
things
.
(1)
By
giving
us
a
spiritual
Insight
into
the
Promises
of
God
and
the
Grace
of
the
Covenant
,
whereby
we
know
what
to
ask
upon
a
spiritual
view
of
the
Mercy
and
Grace
that
God
hath
prepared
for
us
.
(2)
By
acquainting
us
with
and
giving
us
an
Experience
of
our
wants
with
a
deep
sense
of
them
,
such
as
we
cannot
bear
without
Relief
.
(3)
By
Creating
and
stirring
up
desires
in
the
new
Creature
for
its
own
Preservation
Encrease
and
Improvement
.
And
in
Answer
unto
these
things
consisteth
his
whole
work
of
Sanctification
in
us
.
For
it
is
his
effectual
Communication
unto
us
of
the
Grace
and
Mercy
prepared
in
the
Promises
of
the
Covenant
through
Jesus
Christ
;
hereby
doth
he
supply
our
spiritual
wants
,
and
sets
the
new
Creature
in
Life
and
Vigour
.
So
are
our
Prayers
an
Extract
and
Copy
of
the
Work
of
the
Holy
Spirit
in
us
given
us
by
himself
.
And
therefore
by
whomsoever
he
is
despised
as
a
Spirit
of
Supplication
,
he
is
so
as
a
Spirit
of
Sanctification
also
.
Now
consider
what
it
is
that
in
your
Prayers
you
most
labour
about
?
Is
it
not
that
the
Body
,
the
Power
,
the
whole
Interest
of
Sin
in
you
may
be
weakened
,
subdued
,
and
at
length
destroyed
?
Is
it
not
that
all
the
Graces
of
the
Spirit
may
be
renewed
daily
,
encreased
and
strengthened
,
so
as
that
you
may
be
more
ready
and
prepared
for
all
Dutyes
of
Obedience
?
And
what
is
all
this
but
that
Holiness
may
be
gradually
Progressive
in
your
Souls
,
that
it
may
be
carryed
on
by
new
Supplyes
and
Additions
of
Grace
,
untill
it
come
to
Perfection
?
Sect.
10
It
will
be
said
perhaps
by
some
that
they
find
neither
in
themselves
nor
others
,
by
the
best
of
their
Observation
,
that
the
Work
of
Sanctification
is
constantly
Progressive
,
or
that
Holiness
doth
so
grow
and
thrive
wherever
it
is
in
sincerity
.
For
as
for
themselves
they
have
found
Grace
more
vigorous
active
and
flourishing
in
former
dayes
than
of
late
;
the
streams
of
it
were
fresher
and
stronger
at
the
Spring
of
Conversion
than
since
they
find
them
to
be
in
their
Course
.
Hence
are
those
complaints
among
many
of
their
Leanness
,
their
Weakness
,
their
Deadness
,
their
Barrenness
.
Nor
were
many
of
the
Saints
in
the
Scripture
without
such
Complaints
.
And
many
may
cry
,
Oh
that
it
were
with
us
as
in
our
former
Dayes
,
in
the
dayes
of
our
youth
!
Complaints
of
this
nature
do
every
where
abound
,
and
some
are
ready
to
conclude
upon
this
Consideration
,
that
either
sincere
Holiness
is
not
so
growing
and
progressive
as
is
pretended
,
or
that
indeed
they
have
no
interest
therein
.
Yea
the
like
may
be
said
upon
a
diligent
Observation
of
others
,
Churches
and
single
Professors
;
what
Evidence
do
they
give
,
that
the
work
of
Holiness
is
thriving
in
them
?
doth
it
not
appear
rather
to
be
Retrograde
and
under
a
constant
Decay
?
I
shall
so
far
consider
and
remove
this
Objection
,
as
that
the
Truth
which
we
have
asserted
suffer
not
from
it
,
and
so
be
left
as
an
empty
Notion
;
nor
yet
those
altogether
discouraged
who
come
not
up
unto
a
full
compliance
with
it
.
And
this
I
shall
doe
in
the
ensuing
Rules
and
Observations
.
(1)
It
is
one
thing
what
Grace
or
Holiness
is
suited
unto
in
its
own
nature
,
and
what
is
the
Ordinary
or
Regular
way
of
the
procedure
of
the
Spirit
in
the
work
of
Sanctification
according
to
the
tenour
of
the
Covenant
of
Grace
;
Another
what
may
occasionally
fall
out
by
Indisposition
and
Irregularity
or
any
other
obstructing
Interposition
in
them
in
whom
the
work
is
wrought
.
Under
the
first
Consideration
the
Work
is
thriving
and
progressive
,
in
the
latter
the
Rule
is
liable
to
sundry
Exceptions
.
A
Child
that
hath
a
Principle
of
Life
,
a
good
natural
Constitution
and
suitable
food
,
will
grow
and
thrive
.
But
that
which
hath
Obstructions
from
within
,
or
Distempers
and
Diseases
,
or
Falls
and
Bruises
,
may
be
weak
and
thriftless
.
When
we
are
Regenerate
we
are
as
New-born
Babes
,
and
ordinarily
if
we
have
the
sincere
milk
of
the
Word
we
shall
grow
thereby
.
But
if
we
our selves
give
way
to
Temptations
,
Corruptions
,
Negligences
,
Conformity
to
the
World
,
is
it
any
wonder
if
we
are
lifeless
and
thriftless
?
It
suffices
to
confirm
the
Truth
of
what
we
have
asserted
,
that
every
one
in
whom
is
a
Principle
of
spiritual
Life
,
who
is
born
of
God
,
in
whom
the
work
of
Sanctification
is
begun
,
if
it
be
not
gradually
carryed
on
in
him
,
if
he
thrive
not
in
Grace
and
Holiness
,
if
he
go
not
from
strength
to
strength
,
it
is
ordinarily
from
his
own
sinfull
Negligence
and
Indulgence
unto
carnal
Lusts
,
or
Love
of
this
present
World
.
Considering
the
time
we
have
had
and
the
Means
we
have
enjoyed
,
what
grown
,
what
flourishing
Plants
in
Faith
,
Love
,
Purity
,
Self-denial
,
and
universal
Conformity
to
Christ
might
many
of
us
have
been
,
who
now
are
weak
,
withering
,
fruitless
and
sapless
,
scarce
to
be
distinguished
from
the
thorns
and
bryars
of
the
world
?
It
is
time
for
us
rather
to
be
casting
off
every
weight
and
the
sin
that
doth
so
easily
beset
us
,
to
be
by
all
means
stirring
up
our selves
unto
a
vigorous
Recovery
of
our
first
Faith
and
Love
with
an
abundant
growth
in
them
,
than
to
be
complaining
that
the
work
of
Holiness
doth
not
go
on
,
and
that
before
our
wounds
become
incurable
.
(2)
It
is
one
thing
to
have
Holiness
really
thriving
in
any
Soul
,
another
for
that
Soul
to
know
it
and
to
be
satisfied
in
it
;
and
these
things
may
be
separated
;
whereof
there
are
many
Reasons
.
But
before
I
name
them
I
must
premise
one
necessary
Observation
;
and
that
is
,
Whereas
this
Rule
is
proposed
for
the
Relief
of
such
as
are
at
a
loss
about
their
Condition
,
and
know
not
whether
Holiness
be
thriving
in
them
or
no
,
that
these
have
no
concernment
herein
,
who
may
at
any
time
if
they
please
give
themselves
an
Account
how
matters
goe
with
them
and
on
what
grounds
.
For
if
men
do
indulge
unto
any
predominant
Lust
,
if
they
live
in
the
neglect
of
any
known
Duty
,
or
the
practice
of
any
way
of
Deceit
,
if
they
suffer
the
World
to
devour
the
choycest
Increase
of
their
Souls
,
and
Formality
to
eat
out
the
Spirit
Vigour
and
Life
of
Holy
Dutyes
,
or
any
of
these
in
a
remarkable
manner
,
I
have
nothing
to
offer
unto
them
to
manifest
that
Holiness
may
thrive
in
them
although
they
discern
it
not
.
For
undoubtedly
it
doth
not
do
so
,
nor
are
they
to
entertain
any
hopes
but
that
whilest
they
abide
in
such
a
Condition
,
it
will
decay
more
and
more
.
Such
are
to
be
awaked
with
violence
like
men
falling
into
a
deadly
Lethargy
,
to
be
snatched
as
brands
out
of
the
Fire
,
to
be
warned
to
recover
their
first
Faith
and
Love
,
to
repent
and
doe
their
first
works
,
lest
their
End
should
be
darkness
and
sorrow
for
evermore
.
But
as
unto
those
who
walk
with
God
humbly
and
in
sincerity
,
there
may
be
sundry
Reasons
given
whence
it
is
that
Holiness
may
be
thriving
in
them
,
and
yet
not
be
discerned
by
them
so
to
be
.
And
therefore
though
Holiness
be
wrought
within
our selves
and
only
there
,
yet
there
may
be
seasons
wherein
sincere
humble
Believers
may
be
obliged
to
believe
the
encrease
and
growth
of
it
in
them
when
they
perceive
it
not
,
so
as
to
be
sensible
of
it
.
For
(1)
It
being
the
Subject
of
so
may
Gospel-Promises
it
is
a
proper
Object
of
Faith
,
or
a
thing
that
is
to
be
believed
.
The
Promises
are
God's
Explanations
of
the
Grace
of
the
Covenant
,
both
as
to
its
nature
and
the
manner
of
its
Operation
.
And
they
do
not
abound
in
any
concernment
of
it
more
than
this
,
that
those
who
are
partakers
of
it
shall
thrive
and
grow
thereby
.
With
what
Limitations
they
are
bounded
,
and
what
is
required
on
our
part
that
we
may
have
them
fulfilled
towards
us
,
shall
be
afterwards
declared
.
But
their
accomplishment
depends
on
God's
Faithfulness
and
not
on
our
sence
of
it
.
Where
therefore
we
do
not
openly
lay
an
Obstruction
against
it
,
as
in
the
case
now
mentioned
,
we
may
,
we
ought
to
believe
that
they
are
fulfilled
towards
us
,
although
we
are
not
continually
sensible
thereof
.
And
(2)
It
is
our
Duty
to
grow
and
thrive
in
Holiness
.
And
what
God
requires
of
us
,
we
are
to
believe
that
he
will
help
us
in
,
and
doth
so
,
whatever
be
our
own
present
sence
and
Apprehension
.
And
he
who
on
these
grounds
can
believe
the
growth
of
Holiness
in
himself
,
though
he
have
no
sensible
Experience
thereof
,
is
in
my
judgment
in
as
Good
,
and
perhaps
a
more
safe
Condition
than
he
who
through
the
vigorous
working
of
Spiritual
Affections
is
most
sensible
thereof
.
For
it
is
certain
,
that
such
a
one
doth
not
by
any
wilfull
Neglect
,
or
Indulgence
unto
any
sin
,
obstruct
the
growth
of
Holiness
;
for
he
that
doth
so
cannot
believe
that
it
doth
thrive
in
him
,
or
is
carried
on
,
whatever
his
Presumptions
may
be
.
And
the
Life
of
Faith
whereof
this
is
a
part
is
every
way
a
safe
Life
.
Besides
,
such
a
Person
is
not
in
that
Danger
of
a
vain
Elation
of
mind
,
and
Carelesness
thereon
,
as
others
may
be
.
For
wherein
we
live
by
Faith
and
not
at
all
by
Sense
we
will
be
humble
and
fear
alwayes
:
Such
a
one
not
finding
in
himself
the
Evidence
of
what
he
most
desires
,
will
be
continually
carefull
that
he
drive
it
not
further
from
him
.
But
the
Reasons
of
this
Difficulty
are
:
1.
The
Work
it self
,
as
hath
been
before
declared
at
large
,
is
secret
and
mysterious
;
And
therefore
as
in
some
,
I
hope
in
many
,
there
is
the
Reality
and
Essence
of
Holiness
who
yet
can
find
nothing
of
it
in
themselves
,
nor
perhaps
any
one
else
,
but
only
Jesus
Christ
who
is
of
quick
understanding
in
the
fear
of
the
Lord
;
so
it
may
in
the
same
secret
manner
thrive
as
to
its
degrees
in
them
who
yet
perceive
it
not
.
There
is
not
any
thing
in
our
whole
Course
that
we
ought
to
be
more
awake
unto
,
than
a
diligent
Observation
of
the
Progress
and
Decayes
of
Grace
;
for
as
the
knowledge
of
them
is
of
the
same
importance
unto
us
with
that
of
our
Dutyes
,
and
Comforts
,
so
they
are
very
hardly
and
difficultly
to
be
discerned
;
nor
will
be
so
truely
for
our
Good
and
Advantage
,
without
our
utmost
Diligence
and
Spiritual
Wisdom
in
their
Observation
.
Hence
,
as
we
before
observed
,
it
is
compared
in
the
Scripture
frequently
unto
the
growth
of
Plants
and
Trees
;
Hos.
14.
5
,
6.
Isa.
44.
3
,
4.
Now
we
know
that
in
those
of
them
which
are
the
most
thrifty
and
flourishing
,
though
we
may
perceive
they
are
grown
,
yet
we
cannot
discern
their
growing
.
And
the
Apostle
tells
us
,
that
as
the
outward
man
perisheth
so
the
inward
man
is
renewed
day
by
day
,
2
Cor.
4.
16.
The
perishing
of
the
Outward
man
is
by
those
natural
Decayes
whereby
it
continually
tends
unto
Death
and
Dissolution
.
And
we
know
many
of
us
how
hardly
these
insensible
Decayes
are
discerned
:
Unless
some
great
and
violent
disease
befall
us
,
we
rather
know
that
we
are
enfeebled
and
weakened
by
Age
and
Infirmities
,
than
perceive
when
or
how
.
So
is
the
Inward
man
renewed
in
Grace
.
It
is
by
such
secret
Wayes
and
Means
as
that
its
Growth
and
Decayes
are
hardly
to
be
apprehended
.
And
yet
he
who
is
negligent
in
this
Enquiry
walks
at
all
peradventures
with
God
,
knowes
not
whereabout
he
is
in
his
way
,
whether
he
be
nearer
or
further
off
from
his
Journeys
End
,
than
he
was
before
.
Write
that
man
a
fruitless
and
a
thriftless
Christian
,
who
calls
not
himself
to
an
Account
about
his
Encreases
and
Decayes
in
Grace
.
David
knew
this
work
to
be
of
so
great
Importance
as
that
he
would
not
trust
to
himself
and
ordinary
Assistances
for
the
discharge
of
it
,
but
earnestly
calls
in
God
to
undertake
it
for
him
,
and
to
acquaint
him
with
it
,
Psal.
139.
23
,
24.
2.
There
may
be
some
perplexing
Temptations
befall
the
Mind
of
a
Believer
,
or
some
Corruption
take
advantage
to
break
loose
for
a
season
,
it
may
be
for
a
long
season
,
which
may
much
gall
the
Soul
with
its
suggestions
,
and
so
trouble
disturb
and
unquiet
it
,
as
that
it
shall
not
be
able
to
make
a
right
Judgment
of
its
Grace
and
Progress
in
Holiness
.
A
Ship
may
be
so
tossed
in
a
storm
at
Sea
as
that
the
most
skilfull
Mariners
may
not
be
able
to
discern
whether
they
make
any
way
in
their
intended
Course
and
Voyage
,
whilest
they
are
carryed
on
with
Success
and
speed
.
In
such
cases
Grace
in
its
Exercise
is
principally
engaged
in
an
Opposition
unto
its
Enemy
which
it
hath
to
conflict
withall
;
and
so
its
thriving
other
wayes
is
not
discernible
.
If
it
should
be
enquired
,
how
we
may
discern
when
Grace
is
exercised
and
thrives
in
Opposition
unto
Corruptions
and
Temptations
;
I
say
,
that
as
great
Winds
and
Storms
do
sometimes
contribute
to
the
Fruit-bearing
of
Trees
and
Plants
,
so
do
Corruptions
and
Temptations
unto
the
Fruitfulness
of
Grace
and
Holiness
.
The
wind
comes
with
violence
on
the
Tree
,
ruffles
its
boughs
,
it
may
be
breaks
some
of
them
,
beats
off
its
Budds
,
looseneth
and
shaketh
its
Roots
,
and
threatens
to
cast
the
whole
to
the
ground
:
But
by
this
means
the
Earth
is
opened
and
loosed
about
it
,
and
the
Tree
gets
its
Roots
deeper
into
the
Earth
,
whereby
it
receives
more
and
fresh
nourishment
,
which
renders
it
fruitfull
,
though
it
bring
not
forth
Fruit
visibly
it
may
be
not
till
a
good
while
after
.
In
the
Assaults
of
Temptations
and
Corruptions
,
the
Soul
is
wofully
ruffled
and
disordered
,
its
Leaves
of
Profession
are
much
blasted
,
and
its
beginnings
of
Fruit-bearing
much
broken
and
retarded
;
but
in
the
mean-time
it
secretly
and
invisibly
casts
out
its
roots
of
Humility
,
Self-abasement
,
Mourning
,
in
hidden
and
continual
labouring
of
Faith
and
Love
after
that
Grace
whereby
Holiness
doth
really
increase
,
and
way
is
made
for
future
visible
Fruitfulness
.
For
,
3.
God
who
in
Infinite
Wisdom
manageth
the
New
Creature
or
whole
Life
of
Grace
by
his
Spirit
,
doth
so
turn
the
streams
of
it
,
and
so
renew
and
change
the
especial
kinds
of
its
Operations
,
as
that
we
cannot
easily
trace
his
paths
therein
,
and
may
therefore
be
often
at
a
loss
about
it
,
as
not
knowing
well
what
He
is
doing
with
us
.
For
Instance
,
it
may
be
the
Work
of
Grace
and
Holiness
hath
greatly
put
forth
and
evidenced
it self
in
the
Affections
which
are
renewed
by
it
.
Hence
Persons
have
great
Experience
of
Readiness
unto
,
Delight
and
Chearfulness
in
Holy
Duties
,
especially
those
of
Immediate
Entercourse
with
God
.
For
Affections
are
quick
and
vigorous
for
the
most
part
in
the
Youth
of
Profession
:
And
the
Operations
of
them
being
sensible
unto
them
in
whom
they
are
,
and
their
Fruits
visible
,
they
make
Persons
seem
alwayes
fresh
and
green
in
the
wayes
of
Holiness
.
But
it
may
be
after
a
while
it
seems
good
to
the
Soveraign
Disposer
of
this
Affair
to
turn
as
it
were
the
streams
of
Grace
and
Holiness
into
another
Channel
.
He
sees
that
the
Exercise
of
Humility
,
Godly
Sorrow
,
Fear
,
diligent
Conflicting
with
Temptations
,
that
it
may
be
strike
at
the
very
root
of
Faith
and
Love
,
are
more
needfull
for
them
.
He
will
therefore
so
order
his
Dispensations
towards
them
,
by
Afflictions
,
Temptations
,
Occasions
of
Life
in
the
world
,
as
that
they
shall
have
new
work
to
doe
,
and
all
the
Grace
they
have
be
turned
into
a
new
Exercise
.
Hereon
it
may
be
they
find
not
that
sensible
vigour
in
their
Spiritual
Affections
,
nor
that
Delight
in
Spiritual
Duties
,
which
they
have
done
formerly
.
This
makes
them
sometimes
ready
to
conclude
that
Grace
is
decayed
in
them
,
that
the
Springs
of
Holiness
are
drying
up
,
and
they
know
neither
where
nor
what
they
are
.
But
yet
it
may
be
the
real
Work
of
Sanctification
is
still
thriving
and
effectually
carryed
on
in
them
.
(
3
ly
.
)
It
is
acknowledged
that
there
may
be
,
that
there
are
in
many
great
Decayes
in
Grace
and
Holiness
;
that
the
work
of
Sanctification
goeth
back
in
them
,
and
that
,
it
may
be
,
universally
and
for
a
long
season
.
Many
Actings
of
Grace
are
lost
in
such
Persons
,
and
the
things
that
remain
are
ready
to
dye
.
This
the
Scripture
abundantly
testifieth
unto
,
and
giveth
us
instances
of
.
How
often
doth
God
charge
his
People
with
Back-sliding
,
Barrenness
,
Decayes
in
Faith
and
Love
?
And
the
Experience
of
the
Dayes
wherein
we
live
sufficiently
confirm
the
Truth
of
it
.
Are
there
not
open
and
visible
Decayes
in
many
,
as
to
the
whole
Spirit
,
all
the
Dutyes
and
Fruits
of
Holiness
?
Cannot
the
best
among
us
contribute
somewhat
to
the
Evidence
hereof
from
our
own
Experience
?
What
shall
we
say
then
,
is
there
no
sincere
Holiness
where
such
Decayes
are
found
?
God
forbid
;
But
we
must
enquire
the
Reasons
whence
this
comes
to
pass
,
seeing
this
is
contrary
to
the
gradual
Progress
of
Holiness
in
them
that
are
sanctified
,
which
we
have
Asserted
.
And
I
answer
two
things
unto
it
:
1.
That
these
Decayes
are
Occasional
and
Preternatural
,
as
to
the
true
Nature
and
Constitution
of
the
New
Creature
,
and
a
disturbance
of
the
Ordinary
Work
of
Grace
.
They
are
Diseases
in
our
spiritual
State
,
which
it
is
not
to
be
measured
by
.
Are
you
dead
and
cold
in
Duties
,
backward
in
Good
Works
,
careless
of
your
Hearts
and
Thoughts
,
addicted
to
the
World
?
These
things
belong
not
to
the
State
of
Sanctification
but
are
Enemies
unto
it
,
Sicknesses
and
Diseases
in
the
Spiritual
Constitution
of
the
Persons
in
whom
they
are
.
2.
Although
our
Sanctification
and
Growth
in
Holiness
be
a
Work
of
the
Holy
Spirit
,
as
the
Efficient
Cause
thereof
,
yet
is
it
our
own
Work
also
in
a
way
of
Duty
.
He
hath
prescribed
unto
us
what
shall
be
our
part
,
what
he
expects
from
us
,
and
requireth
of
us
that
the
Work
may
be
regularly
carryed
on
unto
Perfection
,
as
was
before
declared
.
And
there
are
two
sorts
of
things
which
if
we
attend
not
unto
in
a
due
Manner
,
the
orderly
progress
of
it
will
be
obstructed
and
retarded
.
For
(1)
The
Power
and
Growth
of
any
Lust
or
Corruption
and
a
complyance
from
them
with
Temptations
which
is
inseparable
from
the
prevalency
of
any
sin
in
us
,
lyes
directly
against
this
Progress
.
If
we
allow
or
approve
of
any
such
thing
in
us
,
if
we
indulge
unto
any
actings
of
sin
,
especially
when
known
and
grown
frequent
,
in
any
one
kind
,
when
we
neglect
the
use
of
the
best
Means
for
the
constant
Mortification
of
sin
,
which
every
enlightened
Soul
understands
to
be
necessary
thereunto
,
there
is
and
will
be
encreased
an
universal
decay
in
Holiness
,
and
not
only
in
that
particular
Corruption
which
is
so
spared
and
indulged
.
A
Disease
in
any
one
of
the
Vitals
or
principal
parts
of
the
Body
weakens
not
only
the
part
wherein
it
is
,
but
the
whole
Body
it self
and
vitiates
the
whole
Constitution
by
a
sympathy
of
parts
.
And
any
particular
Lust
indulged
unto
,
vitiates
the
whole
Spiritual
Health
,
and
weakens
the
Soul
in
all
Duties
of
Obedience
.
(2)
There
are
some
things
required
of
us
to
this
End
,
that
Holiness
may
thrive
and
be
carryed
on
in
us
.
Such
are
the
constant
use
of
all
Ordinances
and
Means
appointed
unto
that
End
,
a
due
Observance
of
Commanded
Duties
in
their
Season
,
with
a
Readiness
for
the
Exercise
of
every
especial
Grace
in
its
proper
circumstances
.
Now
if
we
neglect
these
things
,
if
we
walk
at
all
peradventures
with
God
,
attending
neither
to
Means
nor
Dutyes
,
nor
the
Exercise
of
Grace
as
we
should
,
we
are
not
to
wonder
if
we
find
our selves
Decaying
,
yea
ready
to
dye
.
Doth
any
man
wonder
to
see
a
person
formerly
of
a
sound
Constitution
grown
weak
and
sickly
,
if
he
openly
neglect
all
Means
of
health
,
and
contract
all
sorts
of
Diseases
by
his
Intemperance
?
Is
it
strange
that
a
Nation
should
be
sick
and
faint
at
heart
,
that
Grey-hairs
should
be
sprinkled
upon
it
,
that
it
should
be
poor
and
decaying
,
whilest
Consuming
Lusts
with
a
strange
Neglect
of
all
envigorating
Means
do
prevail
in
it
?
No
more
is
it
that
a
Professing
people
should
decay
in
Holy
Obedience
whilest
they
abide
in
the
Neglects
expressed
.
Having
vindicated
this
Assertion
,
I
shall
yet
adde
a
little
further
Improvement
of
it
.
And
1.
If
the
Work
of
Holiness
be
such
a
Progressive
thriving
Work
in
its
own
nature
,
if
the
Design
of
the
Holy
Ghost
in
the
use
of
Means
be
to
carry
it
on
in
us
and
encrease
it
more
and
more
unto
a
perfect
Measure
,
then
is
our
Diligence
still
to
be
continued
to
the
same
End
and
Purpose
.
For
hereon
depends
our
growth
and
thriving
.
It
is
required
of
us
that
we
give
all
Diligence
unto
the
Encrease
of
Grace
,
2
Pet.
1.
and
that
we
abound
therein
,
2
Cor.
8.
7.
abounding
in
all
Diligence
;
and
not
only
so
,
but
that
we
shew
the
same
Diligence
unto
the
End
,
Heb.
6.
11.
Whetever
Diligence
you
have
used
in
the
attaining
or
improving
of
Holiness
,
abide
in
it
unto
the
End
,
or
we
cast
our selves
under
Decayes
,
and
endanger
our
Souls
.
If
we
slack
or
give
over
as
to
our
Duty
,
the
Work
of
Sanctification
will
not
be
carryed
on
in
a
way
of
Grace
.
And
this
is
required
of
us
,
this
is
expected
from
us
,
that
our
whole
Lives
be
spent
in
a
Course
of
diligent
Complyance
with
the
Progressive
Work
of
Grace
in
us
.
There
are
three
Grounds
on
which
men
doe
or
may
neglect
this
Duty
whereon
the
Life
of
their
Obedience
and
all
their
Comforts
do
depend
.
(1)
A
Presumption
or
Groundless
Perswasion
that
they
are
already
perfect
.
This
some
pretend
unto
in
a
proud
and
foolish
Conceit
destructive
of
the
whole
Nature
and
Duty
of
Evangelical
Holiness
or
Obedience
.
For
this
on
our
parts
consists
in
our
willing
Complyance
with
the
Work
of
Grace
gradually
carryed
on
unto
the
measure
appointed
unto
us
.
If
this
be
already
attained
,
there
is
an
End
of
all
Evangelical
Obedience
,
and
men
return
again
to
the
Law
unto
their
Ruine
.
See
Phil.
3.
12
,
13
,
14.
It
is
an
excellent
Description
of
the
Nature
of
our
Obedience
which
the
Apostle
gives
us
in
that
place
.
All
Absolute
Perfection
in
this
Life
is
rejected
as
unattainable
.
The
End
proposed
is
Blessedness
and
Glory
with
the
Eternal
Enjoyment
of
God
,
and
the
Way
whereby
we
press
towards
it
which
comprizeth
the
whole
of
our
Obedience
,
is
by
continual
uninterrupted
following
after
,
pressing
,
reaching
out
,
a
constant
Progress
,
in
and
by
our
utmost
Diligence
.
(2)
A
foolish
Supposition
that
being
interested
in
a
state
of
Grace
,
we
need
not
now
be
so
solicitous
about
exact
Holiness
and
Obedience
in
all
things
as
we
were
formerly
whilest
our
minds
hung
in
suspense
about
our
Condition
.
But
so
much
as
any
one
hath
this
Apprehension
or
Perswasion
prevailing
in
him
,
or
influencing
of
him
,
so
much
hath
he
cause
deeply
to
question
whether
he
have
yet
any
thing
of
Grace
or
Holiness
or
no.
For
this
Perswasion
is
not
of
him
who
hath
called
us
.
There
is
not
a
more
effectual
Engine
in
the
hand
of
Sathan
either
to
keep
us
off
from
Holiness
,
or
to
stifle
it
when
it
is
attained
,
nor
can
any
thoughts
arise
in
the
Hearts
of
men
more
opposite
to
the
nature
of
Grace
;
For
which
cause
the
Apostle
rejects
it
with
Detestation
:
Rom.
6.
1
,
2.
(3)
Weariness
and
Despondencies
arising
from
Oppositions
.
Some
find
so
much
difficulty
in
,
and
Opposition
to
the
Work
of
Holiness
and
its
Progress
,
from
the
Power
of
Corruptions
,
Temptations
,
and
the
Occasions
of
Life
in
this
World
,
that
they
are
ready
to
faint
and
give
over
this
Diligence
in
Dutyes
and
Contending
against
Sin
.
But
the
Scripture
doth
so
abound
with
Encouragements
unto
this
sort
of
Persons
,
as
we
need
not
to
insist
thereon
.
CHAP.
III.
Believers
the
only
Object
of
Sanctification
,
and
Subject
of
Gospel
Holiness
.
(1)
Believers
the
only
Subject
of
the
Work
of
Sanctification
.
(2)
How
men
come
to
believe
,
if
Believers
alone
receive
the
Spirit
of
Sanctification
.
(3)
The
principal
Ends
for
which
the
Spirit
is
promised
,
with
their
Order
in
their
Accomplishment
.
(4)
Rules
to
be
observed
in
praying
for
the
Spirit
of
God
,
and
his
Operations
therein
.
(5)
That
Believers
only
are
Sanctified
or
Holy
proved
and
confirmed
.
(6)
Mistakes
about
Holiness
both
Notional
and
Practical
discovered
.
(7)
The
Proper
Subject
of
Holiness
in
Believers
.
Sect.
1
THat
which
we
are
next
to
enquire
into
is
the
personal
Subject
of
this
Work
of
Sanctification
;
or
who
and
of
what
sort
those
Persons
are
that
are
made
Holy
.
Now
these
are
All
and
Only
Believers
.
All
who
unseignedly
believe
in
God
through
Jesus
Christ
are
sanctified
,
and
no
other
.
Unto
them
is
Evangelical
Holiness
confined
.
It
is
for
them
and
them
only
that
our
Saviour
prayes
for
this
Mercy
Grace
or
Priviledge
;
Joh.
17.
17.
Sanctifie
them
by
thy
Truth
;
And
concerning
them
he
affirms
,
for
their
sakes
I
sanctifie
my self
,
that
they
also
may
be
sanctified
through
the
Truth
;
v.
19.
And
whereas
in
the
Verses
foregoing
he
had
immediate
Respect
unto
his
Apostles
and
present
Disciples
,
that
we
may
know
that
neither
his
Prayer
nor
this
Grace
are
confined
or
limited
unto
them
,
he
addes
,
Neither
pray
I
for
these
alone
,
that
is
in
this
Manner
,
and
for
these
Ends
,
but
for
them
also
which
shall
believe
on
me
through
their
World
,
v.
20.
It
was
therefore
the
Prayer
of
our
Lord
Jesus
Christ
that
all
Believers
should
be
sanctified
;
and
so
also
was
it
his
Promise
;
John
7.
38
,
39.
He
that
believeth
on
me
as
the
Scripture
hath
said
,
out
of
his
belly
shall
slow
rivers
of
living
water
;
But
this
he
spake
of
the
Spirit
which
they
that
believe
on
him
should
receive
.
And
it
is
with
respect
principally
unto
this
Work
of
Sanctification
that
he
is
compared
unto
flowing
and
living
Water
as
hath
been
declared
before
:
It
is
for
Believers
,
the
Church
that
was
in
God
the
Father
and
in
Jesus
Christ
,
that
is
by
Faith
,
1
Thess.
1.
1.
that
our
Apostle
prayes
,
that
the
God
of
Peace
would
sanctifie
them
throughout
,
chap.
5.
23.
Sect.
2
But
before
we
proced
to
a
further
Confirmation
of
this
Assertion
,
an
Objection
of
some
importance
is
to
be
removed
out
of
our
way
.
For
on
this
Supposition
that
the
Spirit
of
Sanctification
is
given
only
unto
Believers
,
it
may
be
enquired
,
How
men
come
so
to
be
.
For
if
we
have
not
the
Spirit
untill
after
we
do
Believe
,
then
is
Faith
it self
of
our selves
.
And
this
is
that
which
some
plead
for
;
namely
,
that
the
Gift
of
the
Holy
Ghost
unto
all
Ends
and
Purposes
for
which
he
is
promised
,
is
consequential
unto
Faith
with
the
Profession
and
Obedience
thereof
,
being
as
it
were
its
Reward
.
See
Crell
.
de
Sp.
S.
cap.
5.
To
this
purpose
it
is
pleaded
,
that
the
Apostle
Peter
encourageth
men
unto
Faith
and
Repentance
with
the
Promise
that
thereon
they
should
receive
the
Gift
of
the
Holy
Ghost
,
Acts
2.
38.
And
so
is
that
also
of
our
Saviour
,
John
14.
17.
that
the
World
,
that
is
Unbelievers
cannot
receive
the
Spirit
of
Truth
;
so
that
our
Faith
and
Obedience
is
required
as
a
necessary
Qualification
unto
the
receiving
of
the
Holy
Ghost
;
and
if
they
are
so
absolutely
,
then
are
they
of
our selves
and
not
wrought
in
us
by
the
Grace
of
God
,
which
is
express
Pelagianisme
.
Ans.
I
could
dwell
long
on
this
Enquiry
concerning
the
especial
Subject
of
the
Holy
Spirit
,
seeing
the
right
understanding
of
many
places
of
Scripture
doth
depend
thereon
.
But
because
I
have
much
work
yet
before
me
,
I
will
reduce
what
I
have
to
offer
on
this
Head
into
as
narrow
a
Compass
as
possibly
I
may
.
In
Answer
therefore
to
this
Objection
I
say
:
1.
That
the
Holy
Spirit
is
said
to
be
promised
and
received
with
respect
unto
the
Ends
which
he
is
promised
for
,
and
the
Effects
which
he
worketh
when
he
is
received
.
For
although
he
be
himself
but
one
,
the
one
and
self-same
Spirit
,
and
he
Himself
is
promised
,
given
forth
and
received
as
we
have
declared
,
yet
he
hath
many
and
divers
Operations
.
And
as
his
Operations
are
divers
,
or
several
sorts
and
kinds
,
so
our
receiving
of
him
as
to
the
Manner
of
it
is
divers
also
,
and
suited
unto
the
Ends
of
his
Communications
unto
us
.
Thus
in
some
sence
he
is
promised
unto
and
received
by
Believers
,
in
another
he
is
promised
and
received
to
make
men
so
,
or
to
make
them
believe
.
In
the
first
way
there
may
be
some
Activity
of
Faith
in
a
way
of
Duty
,
whereas
in
the
latter
,
we
are
passive
,
and
receive
him
only
in
a
way
of
Grace
.
Sect.
3
2.
The
chief
and
principal
Ends
for
which
the
Holy
Spirit
is
promised
and
received
may
be
reduced
to
these
Four
Heads
.
(1)
Regeneration
,
(2)
Sanctification
,
(3)
Consolation
,
(4)
Edification
.
There
are
indeed
very
many
distinct
Operations
and
Distributions
of
the
Spirit
,
as
I
have
in
part
already
discovered
,
and
shall
yet
further
go
over
them
in
particular
Instances
.
But
they
may
be
reduced
unto
these
general
Heads
,
or
at
least
they
will
suffice
to
exemplifie
the
different
Manner
and
Ends
of
the
receiving
of
the
Spirit
.
And
this
is
the
plain
Order
and
Method
of
these
things
,
as
the
Scripture
both
plainly
and
plentifully
testifies
.
(1)
He
is
promised
and
received
as
to
the
Work
of
Regeneration
unto
the
Elect
;
(2)
as
to
the
Work
of
Sanctification
unto
the
Regenerate
;
(3)
as
to
the
Work
of
Consolation
unto
the
Sanctified
;
and
(4)
as
unto
Gifts
for
Edification
unto
Professors
,
according
to
his
Soveraign
Will
and
Pleasure
.
(1)
He
is
promised
unto
the
Elect
and
received
by
them
as
to
his
Work
of
Regeneration
.
That
this
is
his
Work
in
us
wholly
and
entirely
,
I
have
proved
before
at
large
.
Hereunto
the
Qualifications
of
Faith
and
Obedience
are
no
way
required
as
previously
necessary
in
us
.
In
order
of
Nature
our
receiving
of
the
Spirit
is
antecedent
to
the
very
Seed
and
Principle
of
Faith
in
us
,
as
the
Cause
is
to
the
Effect
,
seeing
it
is
wrought
in
us
by
him
alone
;
and
the
Promises
concerning
the
Communications
of
the
Spirit
unto
this
End
have
been
before
explained
and
vindicated
.
Hereby
doth
Holy
Ghost
prepare
an
Habitation
for
himself
,
and
make
way
for
all
the
following
Work
which
he
hath
to
do
in
us
and
towards
us
unto
the
Glory
of
God
,
and
the
perfecting
of
our
Salvation
,
or
the
making
of
us
meet
for
the
Inheritance
of
the
Saints
in
Light
,
Col.
1.
12.
(2)
He
is
promised
and
received
as
a
Spirit
of
Sanctification
unto
and
by
them
that
are
Regenerate
;
That
is
unto
Believers
and
onely
unto
them
.
This
will
be
fully
confirmed
immediately
.
And
this
puts
an
Issue
to
the
principall
difficulty
of
the
foregoing
objection
.
It
is
no
way
inconsistent
that
Faith
should
be
required
previously
unto
the
receiving
of
the
Spirit
as
a
Spirit
of
Sanctification
;
though
it
be
not
so
as
he
is
the
Author
of
Regeneration
.
The
same
Spirit
first
worketh
Faith
in
us
,
and
then
preserveth
it
when
it
is
wrought
.
Only
to
clear
the
Manner
of
it
we
may
observe
.
1.
That
Sanctification
may
be
considered
two
wayes
.
(1)
As
to
the
Original
and
essential
Work
of
it
,
which
consists
in
the
preservation
of
the
Principle
of
spiritual
Life
and
Holiness
communicated
unto
us
in
our
Regeneration
.
(2)
As
to
those
renewed
Actual
Operations
whereby
it
is
carried
on
,
and
is
gradually
progressive
as
hath
been
declared
.
2.
Faith
also
or
believing
may
be
considered
in
this
matter
two
wayes
.
(1)
As
to
its
Original
Communication
Infusion
or
Creation
in
the
Soul
,
for
it
is
the
gift
or
work
of
God
.
In
this
respect
,
that
is
,
as
to
the
Seed
,
Principle
and
Habit
of
it
,
it
is
wrought
in
us
,
as
all
other
Grace
is
,
in
Regeneration
.
(2)
As
to
its
actings
in
us
,
or
as
unto
Actual
Believing
or
the
Exercise
of
Faith
and
the
Fruits
of
it
,
in
a
constant
Profession
and
Holy
Obedience
.
Sanctification
in
the
first
sence
respects
Faith
also
in
the
first
.
That
is
,
the
Preservation
of
the
Seed
,
Principle
,
Grace
,
Habit
of
Faith
in
us
,
belongs
unto
the
Sanctifying
Work
of
the
Holy
Spirit
.
And
so
Believers
only
are
sanctified
.
And
in
the
latter
sence
it
respects
Faith
in
the
latter
also
;
That
is
,
the
progress
of
the
Work
of
Sanctification
in
us
is
accompanyed
with
the
Actings
and
Exercise
of
Faith
.
But
both
wayes
Faith
is
a
necessary
Qualification
in
and
unto
them
that
are
sanctified
.
Believers
therefore
are
the
Adequate
Subject
of
the
Work
of
Sanctification
,
which
is
all
that
at
present
is
under
our
Consideration
.
(3)
The
Spirit
is
also
promised
as
a
Comforter
,
or
as
a
Spirit
of
Consolation
.
In
this
sence
or
for
this
End
and
Work
,
he
is
not
promised
unto
them
that
are
Regenerate
meerly
as
such
.
For
many
may
be
Regenerate
who
are
not
capable
of
Consolation
,
nor
do
need
it
;
as
Infants
who
may
be
and
are
many
of
them
sanctified
from
the
Womb.
Nor
is
he
so
promised
unto
them
that
are
Believers
absolutely
,
who
have
the
Grace
or
Habit
of
Faith
wrought
in
them
;
for
so
many
have
who
are
not
yet
exercised
,
nor
brought
into
that
Condition
wherein
Spiritual
Consolations
are
either
proper
or
needfull
unto
them
.
The
Spirit
is
promised
as
a
Comforter
unto
Believers
,
as
engaged
in
the
Profession
of
the
Gospel
,
and
meeting
with
Conflicts
inward
and
outward
on
the
Account
thereof
.
The
first
Promise
of
the
Holy
Ghost
as
a
Comforter
was
made
to
the
Disciples
when
their
Hearts
were
filled
with
sorrow
on
the
departure
of
Christ
;
and
this
is
the
Measure
of
all
others
,
John
16.
7.
And
this
is
evident
both
from
the
Nature
of
the
thing
it self
,
and
from
all
the
Promises
which
are
given
concerning
him
to
this
End
and
Purpose
.
And
it
will
be
wholly
in
vain
at
any
time
to
apply
spiritual
Consolations
unto
any
other
sort
of
Persons
.
All
men
who
have
any
interest
in
Christian
Religion
,
when
they
fall
into
Troubles
and
Distresses
be
they
of
what
sort
they
will
,
are
ready
to
enquire
after
the
things
that
may
relieve
and
refresh
them
.
And
whereas
there
are
many
things
in
the
Word
suited
unto
the
Relief
and
Consolation
of
the
distressed
,
they
are
apt
to
apply
them
unto
themselves
,
and
others
also
are
ready
to
comply
with
them
in
the
same
Charitable
Office
as
they
suppose
.
But
no
true
Spiritual
Consolation
was
ever
administred
by
the
Word
unto
any
but
Exercised
Believers
,
however
the
Minds
of
men
may
be
for
the
present
a
little
relieved
,
and
their
Affections
refreshed
by
the
things
that
are
spoken
unto
them
out
of
the
Word
.
For
the
Word
is
the
Instrument
of
the
Holy
Ghost
;
nor
hath
it
any
Efficacy
but
as
he
is
pleased
to
use
it
and
apply
it
.
And
he
useth
it
unto
this
End
and
unto
no
other
,
as
being
promised
as
a
Spirit
of
Consolation
only
to
sanctified
Believers
.
And
therefore
when
Persons
fall
under
spiritual
Convictions
and
Trouble
of
Mind
or
Conscience
upon
the
Account
of
Sin
and
Guilt
,
it
is
not
our
first
work
to
tender
Consolation
unto
them
,
whereby
many
in
that
Condition
are
deluded
,
but
to
lead
them
on
to
Believing
,
that
being
justified
by
Faith
they
may
have
peace
with
God
,
which
is
their
proper
Relief
.
And
in
that
state
God
is
abundantly
willing
that
they
should
receive
strong
Consolation
,
even
as
many
as
fly
for
Refuge
to
the
Hope
that
is
set
before
them
.
(4)
The
Spirit
of
God
is
promised
and
received
as
to
Gifts
for
the
Edification
of
the
Church
.
This
is
that
which
is
intended
,
Acts
2.
38
,
39.
And
his
whole
Work
herein
we
shall
consider
in
its
proper
place
.
The
Rule
and
Measure
of
the
Communication
of
the
Spirit
for
Regeneration
is
Election
.
The
Rule
and
Measure
of
the
Communication
of
the
Spirit
for
Sanctification
is
Regeneration
.
And
the
Rule
and
Measure
of
his
Communication
as
a
Spirit
of
Consolation
,
is
Sanctification
,
with
the
Afflictions
,
Temptations
and
Troubles
of
them
that
are
sanctified
;
What
then
is
the
Rule
and
Measure
of
his
Communication
as
a
Spirit
of
Edification
?
I
answer
;
Profession
of
the
Truth
of
the
Gospel
and
its
Worship
,
with
a
Call
unto
the
benefiting
of
others
,
1
Cor.
12.
7.
And
here
two
Rules
must
be
observed
.
(1)
That
he
carryes
not
his
Gifts
for
Edification
out
of
the
Pale
of
the
Church
,
or
Profession
of
the
Truth
and
Worship
of
the
Gospel
.
(2)
That
he
useth
a
Soveraign
and
not
a
Certain
Rule
in
this
Communication
,
1
Cor.
12.
11
,
13.
so
as
that
he
is
not
wanting
unto
any
true
Professors
in
proportion
to
their
Calls
and
Opportunities
.
Sect.
4
2
ly
,
Whereas
the
Spirit
of
Sanctification
is
promised
only
unto
them
that
are
Regenerate
and
do
believe
,
May
we
in
our
Prayers
and
Supplications
for
him
plead
those
Qualifications
as
Arguments
and
Motives
for
the
further
Communications
of
him
unto
us
.
Ans.
1.
We
cannot
properly
plead
any
Qualification
in
our selves
,
as
though
God
were
Obliged
with
respect
unto
them
,
to
give
a
man
encrease
of
Grace
ex
congruo
much
less
ex
condigno
.
When
we
have
done
all
,
we
are
unprofitable
Servants
.
As
we
begin
so
we
must
proceed
with
God
meerly
on
the
Account
of
Soveraign
Grace
.
2.
We
may
plead
the
Faithfulness
and
Righteousness
of
God
as
engaged
in
his
Promises
.
We
ought
to
pray
that
he
would
not
forsake
the
Work
of
his
own
hands
,
that
he
who
hath
begun
the
good
work
in
us
,
would
perfect
it
unto
the
day
of
Jesus
Christ
;
that
with
respect
unto
his
Covenant
and
Promises
he
would
preserve
that
New
Creature
,
that
Divine
Nature
which
he
hath
formed
and
implanted
in
us
.
3.
Upon
a
sense
of
the
Weakness
of
any
Grace
we
may
humbly
profess
our
sincerity
therein
,
and
pray
for
its
encrease
.
So
cryed
the
poor
man
with
tears
,
Lord
I
believe
,
help
thou
mine
unbelief
,
Matth.
9.
24.
And
the
Apostles
in
their
Prayer
,
Lord
increase
our
Faith
,
Luke
17.
5.
owned
the
Faith
they
had
,
and
prayed
for
its
encrease
by
fresh
supplyes
of
the
Holy
Spirit
.
Again
3
ly
,
May
Believers
in
Trouble
pray
for
the
Spirit
of
Consolation
with
respect
unto
their
Troubles
,
it
being
unto
such
that
he
is
promised
?
Ans.
(1)
They
may
do
so
directly
,
and
ought
so
to
doe
;
yea
when
they
do
it
not
it
is
a
sign
they
turn
aside
unto
broken
Cisterns
that
will
yield
them
no
Relief
.
(2)
Troubles
are
of
two
sorts
,
Spiritual
and
Temporal
.
Spiritual
Troubles
are
so
either
Subjectively
,
such
as
are
all
inward
Darknesses
,
and
Distresses
on
the
Account
of
sin
;
or
2
ly
,
Objectively
,
such
are
all
Persecutions
for
the
Name
of
Christ
and
the
Gospel
:
It
is
principally
with
respect
unto
these
that
the
Spirit
is
promised
as
a
Comforter
,
and
with
regard
unto
them
are
we
principally
to
pray
for
him
as
so
promised
.
(3)
In
those
outward
Troubles
which
are
Common
unto
Believers
with
other
men
,
as
the
death
of
Relations
,
Losses
of
Estate
or
Liberty
,
they
may
and
ought
to
pray
for
the
Spirit
as
a
Comforter
,
that
the
Consolations
of
God
administred
by
him
,
may
out-ballance
their
outward
Troubles
,
and
keep
up
their
hearts
unto
other
Dutyes
.
4
ly
,
May
all
Sincere
Professors
of
the
Gospel
pray
for
the
Spirit
with
respect
unto
his
Gifts
,
for
the
Edification
of
others
,
seeing
unto
such
he
is
promised
for
that
End
?
Ans.
1.
They
may
do
so
but
with
the
ensuing
Limitations
.
(1)
They
must
do
it
with
express
Submission
to
the
Sovereignty
of
the
Spirit
himself
,
who
divideth
to
every
one
as
he
will
.
(2)
With
respect
unto
that
Station
and
Condition
wherein
they
are
placed
in
the
Church
by
the
Providence
and
call
of
God
.
Private
persons
have
no
warrant
to
pray
for
Ministerial
Gifts
,
such
as
should
carry
them
out
of
their
Stations
without
a
Divine
Direction
going
before
them
.
(3)
That
their
End
be
good
and
right
to
use
them
in
their
respective
places
unto
Edification
.
So
ought
Parents
and
Masters
of
Families
,
and
all
Members
of
Churches
,
to
pray
for
those
Gifts
of
the
Spirit
whereby
they
may
fill
up
the
Dutyes
of
their
Places
and
Relations
.
From
the
Consideration
of
this
Order
of
the
Dispensation
of
the
Spirit
,
we
may
be
directed
how
to
pray
for
him
,
which
we
are
both
commanded
and
encouraged
to
doe
,
Luke
11.
13.
For
we
are
to
pray
for
him
with
respect
unto
those
Ends
and
Effects
for
which
he
is
promised
:
And
these
are
those
which
are
before
expressed
,
with
all
those
particular
Instances
which
may
be
reduced
unto
them
.
We
might
therefore
hence
give
Direction
in
some
Enquiries
,
which
indeed
deserve
a
larger
Discussion
if
our
present
Design
would
admit
of
it
;
one
only
I
shall
instance
in
.
May
a
Person
who
is
yet
Vnregenerate
pray
for
the
Spirit
of
Regeneration
to
effect
that
Work
in
him
?
For
whereas
as
such
he
is
promised
onely
unto
the
Elect
,
such
a
Person
not
knowing
his
Election
,
seems
to
have
no
foundation
to
make
such
a
Request
upon
.
Ans.
(
1.
)
Election
is
no
Qualification
on
our
part
which
we
may
consider
or
plead
in
our
Supplications
,
but
only
the
secret
Purpose
on
the
part
of
God
of
what
himself
will
doe
,
and
is
known
unto
us
only
by
its
Effects
.
(2)
Persons
convinced
of
sin
,
and
a
state
of
sin
,
may
and
ought
to
pray
,
that
God
by
the
Effectual
Communications
of
his
Spirit
unto
them
would
deliver
them
from
that
Condition
.
This
is
one
way
whereby
we
flee
from
the
wrath
to
come
.
(3)
The
especial
Object
of
their
Supplications
herein
is
Sovereign
Grace
,
Goodness
and
Mercy
,
as
declared
in
and
by
Jesus
Christ
.
Such
Persons
cannot
indeed
plead
any
especial
Promise
as
made
unto
them
.
But
they
may
plead
for
the
Grace
and
Mercy
declared
in
the
Promises
,
as
indefinitely
proposed
unto
sinners
.
It
may
be
they
can
proceed
no
further
in
their
Expectations
but
unto
that
of
the
Prophet
;
who
knoweth
if
God
will
come
and
give
a
Blessing
;
Joel
2.
14.
yet
is
this
a
sufficient
ground
and
encouragement
to
keep
them
waiting
at
the
Throne
of
Grace
.
So
Paul
after
he
had
received
his
Vision
from
Heaven
continued
in
great
distress
of
mind
praying
until
he
received
the
Holy
Ghost
,
Acts
9.
11
,
17.
(4)
Persons
under
such
Convictions
have
really
sometimes
the
seeds
of
Regeneration
communicated
unto
them
,
and
then
as
they
ought
,
so
they
will
continue
in
their
Supplications
for
the
Encrease
and
Manifestation
of
it
.
It
is
evident
that
by
these
Observations
the
foregoing
Objection
is
utterly
removed
out
of
the
way
;
and
there
is
no
disadvantage
ariseth
unto
the
Doctrine
of
the
Free
and
Effectual
Grace
of
God
,
by
confining
this
Work
of
Sanctification
and
Holiness
unto
Believers
only
.
None
are
sanctified
,
none
are
made
Holy
but
those
who
truely
and
savingly
Believe
in
God
through
Jesus
Christ
;
which
I
shall
now
further
confirm
.
Sect.
5
(1)
Without
Faith
it
is
impossible
to
please
God
,
Heb.
11.
6.
The
Faith
discoursed
of
by
the
Apostle
is
that
whereby
the
Fathers
received
the
Promises
,
walked
with
God
and
obtained
the
Inheritance
,
the
Faith
of
Abraham
;
that
is
true
saying
justifying
Faith
.
This
Faith
constitutes
all
them
in
whom
it
is
true
Believers
,
and
without
it
it
is
impossible
to
please
God
.
Now
Holiness
wherever
it
is
pleaseth
God
,
and
therefore
without
Faith
it
is
impossible
we
should
have
any
interest
in
it
.
This
is
the
Will
of
God
even
our
Sanctification
,
1
Thess.
4.
3.
and
walking
therein
we
please
God
,
v.
7.
All
that
pleaseth
God
in
us
,
is
our
Holiness
,
or
some
part
of
it
,
and
it
principally
consists
in
an
Opposition
unto
all
that
displeaseth
him
.
That
which
he
commands
pleaseth
him
,
and
that
which
he
forbids
displeaseth
him
;
and
our
Holiness
consists
in
a
Complyance
with
the
one
,
and
an
Opposition
unto
the
other
.
Wherefore
that
any
others
but
Believers
should
have
any
thing
which
really
belongs
unto
this
Holiness
,
the
Apostle
declares
it
to
be
impossible
.
Some
would
except
against
this
sense
of
the
words
from
the
ensuing
Reason
which
the
Apostle
gives
of
his
Assertion
which
contains
the
nature
of
the
Faith
intended
.
For
he
that
cometh
unto
God
must
believe
that
he
is
,
and
that
he
is
a
Rewarder
of
them
that
diligently
seek
him
.
For
this
is
that
,
they
say
,
which
the
Light
of
Nature
directs
unto
,
and
therefore
there
is
no
other
Faith
necessarily
required
that
a
man
may
please
God
but
only
that
which
is
included
in
the
right
use
and
exercise
of
Natural
Reason
.
But
this
Exception
will
no
way
evade
the
Force
of
this
Testimony
.
For
the
Apostle
discourseth
concerning
such
a
Coming
unto
God
,
and
such
a
Belief
in
him
,
as
is
guided
,
directed
and
ingenerated
in
us
,
by
the
Promises
which
it
rests
upon
and
is
resolved
into
.
Now
these
Promises
all
and
every
one
of
them
,
include
Jesus
Christ
with
a
respect
unto
him
and
his
Grace
.
And
therefore
the
Faith
intended
is
that
which
is
in
God
through
Christ
as
revealed
and
exhibited
in
the
Promises
,
and
this
Coming
unto
God
is
a
Fruit
and
Effect
thereof
.
(2)
Our
Lord
Jesus
Christ
affirms
that
men
are
sanctified
by
the
Faith
that
is
in
him
,
Acts
26.
18.
That
they
may
receive
Forgiveness
of
sins
and
an
Inheritance
among
them
that
are
sanctified
by
the
Faith
that
is
in
me
.
If
there
were
any
other
way
or
means
whereby
men
might
be
sanctified
or
made
Holy
,
he
would
not
have
confined
it
unto
the
Faith
that
is
in
him
.
At
least
there
is
no
other
way
to
attain
that
Holiness
which
may
bring
them
unto
the
Heavenly
Inheritance
,
or
make
them
meet
for
it
,
Col.
1.
11.
which
alone
we
enquire
after
.
And
indeed
there
can
be
no
greater
Contempt
cast
on
the
Lord
Jesus
and
on
the
Duty
of
Believing
in
him
,
whereunto
he
makes
this
one
of
his
principal
Motives
,
than
to
Imagine
that
without
Faith
in
him
any
one
can
be
made
Holy
.
(
3.
)
Faith
is
the
Instrumental
Cause
of
our
Sanctification
,
so
that
where
it
is
not
,
no
Holiness
can
be
wrought
in
us
.
God
purifyeth
our
hearts
by
Faith
,
Acts
15.
9.
and
not
otherwise
.
And
where
the
Heart
is
not
purifyed
there
is
no
Holiness
.
All
the
Dutyes
in
the
world
will
not
denominate
him
Holy
whose
Heart
is
not
purified
;
nor
will
any
such
Dutyes
be
holy
themselves
seeing
unto
the
unclean
all
things
are
unclean
.
All
the
Obedience
that
is
accepted
with
God
is
the
Obedience
of
Faith
,
Rom.
1.
7.
thence
it
springs
and
therewith
is
it
animated
.
So
is
it
expressed
,
1
Pet.
1.
21
,
22.
You
who
by
Christ
do
believe
in
God
,
and
have
purifyed
your
Souls
in
obeying
the
Truth
through
the
Spirit
.
It
is
from
Faith
in
God
through
Jesus
Christ
,
acting
it self
in
Obedience
unto
the
Gospel
,
that
we
purifie
or
cleanse
our
Souls
which
is
our
Sanctification
.
See
Col.
2.
12
,
13
,
14.
Chap.
3.
7
,
8
,
9
,
10
,
11.
(4)
All
Grace
is
Originally
entrusted
in
and
with
Jesus
Christ
.
The
Image
of
God
being
lost
in
Adam
,
whatever
was
prepared
or
is
used
for
the
Renovation
of
it
in
our
Natures
and
Persons
,
wherein
Gospel
Holiness
doth
consist
,
was
to
be
treasured
up
in
him
as
the
second
Adam
,
by
whom
many
are
to
be
made
alive
,
who
dyed
in
the
first
.
It
pleased
the
Father
that
in
him
all
Fulness
should
dwell
,
as
the
Fullness
of
the
Godhead
in
and
for
his
own
Divine
Personal
Subsistence
,
so
the
Fulness
of
all
Grace
for
Supplyes
unto
us
;
that
of
his
Fulness
we
might
receive
Grace
for
Grace
.
He
is
made
the
Head
unto
the
whole
New
Creation
,
not
only
of
Power
and
Rule
but
of
Life
and
Influence
.
God
hath
given
him
for
a
Covenant
to
the
People
,
and
communicates
nothing
that
belongs
properly
to
the
Covenant
of
Grace
,
as
our
Sanctification
and
Holiness
doe
,
unto
any
but
in
and
through
him
.
And
we
receive
nothing
by
him
but
by
vertue
of
Relation
unto
him
,
or
especial
Interest
in
him
,
or
union
with
him
.
Where
there
is
an
especial
Communication
,
there
must
be
an
especial
Relation
whereon
it
doth
depend
,
and
whence
it
doth
proceed
.
As
the
Relation
of
the
Members
unto
the
Head
is
the
Cause
and
Means
why
Vital
spirits
are
thence
derived
unto
them
.
We
must
be
in
Christ
as
the
Branch
is
in
the
Vine
or
we
can
derive
nothing
from
him
.
Joh.
15.
4.
As
the
branch
cannot
bear
fruit
of
it self
except
it
abide
in
the
Vine
,
no
more
can
ye
except
ye
abide
in
me
.
Whatever
any
way
belongeth
unto
Holiness
is
our
Fruit
,
and
nothing
else
is
Fruit
but
what
belongeth
thereunto
.
Now
this
our
Saviour
affirms
that
we
can
bring
forth
nothing
of
,
unless
we
are
in
him
,
and
do
abide
in
him
.
Now
our
being
in
Christ
and
abiding
in
him
is
by
Faith
;
without
which
we
can
derive
nothing
from
him
,
and
consequently
never
be
partakers
of
Holiness
in
the
least
Degree
.
But
these
things
must
be
afterwards
spoken
unto
more
at
large
.
It
is
therefore
undenyably
evident
that
Believers
only
are
sanctified
and
Holy
,
all
others
are
unclean
,
nor
is
any
thing
they
doe
Holy
,
or
so
esteemed
of
God
.
Sect.
6
And
the
due
Consideration
hereof
discovers
many
pernitious
mistakes
that
are
about
this
matter
,
both
Notional
and
Practical
.
For
(1)
There
are
some
who
would
carry
Holiness
beyond
the
Bounds
of
an
especial
Relation
unto
Christ
;
or
would
carry
that
Relation
beyond
the
only
Bond
of
it
,
which
is
Faith
.
For
they
would
have
it
to
be
no
more
than
Moral
Honesty
or
Vertue
,
and
so
cannot
with
any
Modesty
deny
it
unto
those
Heathens
who
endeavoured
after
them
according
to
the
Light
of
Nature
.
And
what
need
then
is
there
of
Jesus
Christ
?
I
can
and
doe
commend
Morall
Vertues
and
Honesty
as
much
as
any
man
ought
to
doe
,
and
am
sure
enough
there
is
no
Grace
where
they
are
not
;
yet
to
make
any
thing
to
be
our
Holiness
that
is
not
derived
from
Jesus
Christ
,
I
know
not
what
I
do
more
abhorre
.
An
Imagination
hereof
dethrones
Christ
from
his
Glory
,
and
overthrowes
the
whole
Gospel
.
But
we
have
a
sort
of
men
who
plead
that
Heathens
may
be
eternally
saved
,
so
large
and
indulgent
is
their
Charity
,
and
in
the
mean
time
endeavour
by
all
means
possible
to
destroy
temporally
at
least
all
those
Christians
who
stoop
not
to
a
complyance
with
all
their
Imaginations
.
(2)
Others
there
are
who
proceed
much
further
and
yet
do
but
deceive
themselves
in
the
Issue
.
Notions
they
have
of
good
and
evil
by
the
Light
of
Nature
.
As
they
come
with
men
into
the
world
,
and
grow
up
with
them
as
they
come
to
the
Exercise
of
their
Reason
,
so
they
are
not
stifled
without
offering
violence
to
the
Principles
of
Nature
by
the
power
of
sin
;
as
it
comes
to
pass
in
many
,
Ephes.
4.
19.
1
Tim.
4.
2.
Rom.
1.
31.
Chap.
2.
14
,
15.
These
Notions
therefore
are
in
many
improved
in
Process
of
time
by
Convictions
from
the
Law
;
and
great
Effects
are
produced
hereby
.
For
where
the
Soul
is
once
effectually
convinced
of
Sin
Righteousness
and
Judgement
,
it
cannot
but
endeavour
after
a
Deliverance
from
the
one
,
and
an
Attainment
of
the
other
;
that
so
it
may
be
well
with
it
at
the
Last
Day
.
And
here
lye
the
Springs
or
Foundations
of
all
the
Morall
Differences
that
we
see
amongst
Mankind
.
Some
give
themselves
up
unto
all
Abominations
,
Lasciviousness
,
Uncleanness
,
Drunkenness
,
Frauds
,
Oppressions
,
Blasphemies
,
Persecutions
,
as
having
no
bounds
fixed
unto
their
Lusts
,
but
what
are
given
them
by
their
own
Impotency
,
or
dread
of
Humane
Laws
.
Others
endeavour
to
be
Sober
,
Temperate
,
Just
,
Honest
,
and
Upright
in
their
dealings
,
with
a
sedulous
performance
of
Religious
Dutyes
.
This
difference
ariseth
from
the
different
Power
and
Efficacy
of
Legal
Convictions
upon
the
Minds
of
men
.
And
these
Convictions
are
in
many
variously
improved
according
to
the
Light
they
receive
in
the
Means
of
Knowledge
which
they
do
enjoy
,
or
the
Errors
and
Superstitions
which
they
are
misguided
unto
.
For
on
this
latter
account
do
they
grow
up
in
some
,
into
Penances
,
Vowes
,
uncommanded
Abstinencyes
,
and
various
Self-macerations
;
with
other
painfull
and
costly
Dutyes
.
Where
the
Light
they
receive
is
in
the
generall
according
unto
Truth
,
there
it
will
engage
men
into
Reformation
of
Life
,
a
Multiplication
of
Dutyes
,
Abstinence
from
sin
,
Profession
,
Zeal
,
and
a
Cordial
Engagement
into
one
way
or
other
in
Religion
.
Such
Persons
may
have
good
Hopes
themselves
that
they
are
Holy
,
they
may
appear
to
the
World
so
to
be
,
and
be
accepted
in
the
Church
of
God
as
such
,
and
yet
really
be
utter
strangers
from
true
Gospel
Holiness
.
And
the
Reason
is
,
because
they
have
missed
it
in
the
Foundation
;
and
not
having
in
the
first
place
obtained
an
Interest
in
Christ
,
have
built
their
house
on
the
sand
,
whence
it
will
fall
in
the
time
of
trouble
.
If
it
be
said
,
that
all
those
who
come
up
unto
the
Dutyes
mentioned
are
to
be
esteemed
Believers
,
if
therewith
they
make
Profession
of
the
true
Faith
of
the
Gospel
,
I
willingly
grant
it
.
But
if
it
be
said
,
that
necessarily
they
are
so
indeed
,
and
in
the
sight
of
God
,
and
therefore
are
also
sanctified
and
Holy
,
I
must
say
the
contrary
is
expresly
denyed
in
the
Gospel
,
and
especial
Instances
given
thereof
.
Wherefore
let
them
wisely
consider
these
things
who
have
any
Conviction
of
the
Necessity
of
Holiness
.
It
may
be
they
have
done
much
in
the
pursuit
of
it
,
and
have
laboured
in
the
Dutyes
that
materially
belong
unto
it
.
Many
things
they
have
done
,
and
many
things
forborn
,
upon
the
Account
of
it
;
and
still
continue
so
to
doe
.
It
may
be
they
think
that
for
all
the
World
they
would
not
be
found
among
the
number
of
unholy
persons
at
the
Last
Day
.
This
may
be
the
Condition
of
some
,
perhaps
of
many
,
who
are
but
yet
young
,
and
but
newly
engaged
into
these
wayes
upon
their
Convictions
.
It
may
be
so
with
them
who
for
many
dayes
and
years
have
been
so
following
after
a
Righteousness
in
a
way
of
Duty
.
But
yet
they
meet
with
these
two
evils
in
their
wayes
.
(1)
That
Dutyes
of
Obedience
seldom
or
never
prove
more
easie
,
familiar
or
pleasant
unto
them
,
than
they
did
at
first
,
but
rather
are
more
grievous
and
burdensome
every
day
.
(2)
That
they
never
come
up
unto
a
satisfaction
in
what
they
doe
,
but
still
find
that
there
is
somewhat
wanting
.
These
make
all
they
do
burdensome
and
unpleasant
unto
them
,
which
at
length
will
betray
them
into
Backsliding
and
Apostasie
.
But
yet
there
is
somewhat
worse
behind
;
All
they
have
done
,
or
are
ever
able
to
doe
on
the
bottom
upon
which
they
stand
,
will
come
to
no
Account
,
but
perish
with
them
at
the
great
Day
.
Would
we
prevent
all
these
fatal
evils
,
would
we
engage
in
a
reall
,
thriving
,
everlasting
Holiness
,
let
our
first
business
be
to
secure
a
Relation
unto
Jesus
Christ
,
without
which
nothing
of
it
will
ever
be
attained
.
To
close
this
discourse
,
I
shall
only
from
it
obviate
a
putrid
Calumny
cast
by
the
Papists
,
Quakers
and
others
of
the
same
Confederacy
against
the
Grace
of
God
,
upon
the
Doctrine
of
the
free
Justification
of
a
sinner
,
through
the
Imputation
of
the
Righteousness
of
Christ
.
For
with
a
shameless
Impudence
they
clamour
on
all
by
whom
it
is
asserted
,
as
those
who
maintain
Salvation
to
be
attained
through
a
meer
External
Imputation
of
Righteousness
,
whilest
those
so
saved
are
unclean
and
unholy
,
as
the
Quaker
,
or
negligent
of
the
Dutyes
of
Righteousness
and
Obedience
,
as
the
Papists
and
others
slanderously
report
.
For
the
frontless
impudence
of
this
Calumny
is
sufficiently
evident
from
hence
,
that
as
we
assert
Sanctification
and
Holiness
to
be
peculiar
only
unto
Believing
justified
Persons
,
that
is
that
Faith
and
Holiness
are
inseparable
habitually
or
actually
or
in
both
regards
;
so
in
like
manner
that
all
such
Persons
are
infallibly
sanctified
and
made
Holy
.
Sect.
7
All
Believers
and
only
Believers
being
sanctified
and
made
Holy
,
What
it
is
that
is
sanctified
in
them
,
or
what
is
the
proper
Seat
and
Subject
of
this
Work
,
is
in
the
next
place
to
be
declared
.
For
it
is
not
a
meer
External
Denomination
as
things
were
called
Holy
under
the
Old
Testament
,
nor
any
transient
Act
,
nor
any
series
or
Course
of
Actions
that
we
plead
about
;
but
that
which
hath
,
as
a
reall
Being
and
Existence
,
so
a
constant
abiding
or
Residence
in
us
.
Hence
he
that
is
Holy
is
alwayes
so
,
whether
he
be
in
the
Actual
Exercise
of
the
Dutyes
of
Holiness
or
no
;
though
an
Omission
of
any
of
them
in
their
proper
season
is
contrary
unto
and
an
impeachment
of
Holiness
,
as
to
its
Degrees
.
Now
this
subject
of
Sanctification
is
the
Entire
Nature
or
whole
Person
of
a
Believer
.
It
is
not
any
one
Faculty
of
the
Soul
or
Affection
of
the
Mind
,
or
Part
of
the
Body
that
is
sanctified
,
but
the
whole
Soul
and
Body
,
or
the
entire
Nature
of
every
Believing
Person
.
And
hereby
is
the
Work
of
Sanctification
really
distinguished
from
any
other
meer
common
Work
which
may
represent
it
,
or
pretend
unto
it
.
For
all
such
Works
are
partiall
;
either
they
are
in
the
Mind
only
by
Light
and
Notions
of
Truth
,
or
on
the
Affections
only
in
Zeal
and
Devotion
,
or
on
the
Mind
and
Conscience
in
the
Convictions
of
Sin
and
Duty
,
but
further
they
proceed
not
.
But
true
Holiness
consists
in
the
Renovation
of
our
whole
Persons
,
which
must
be
demonstrated
.
(1)
That
our
entire
Nature
was
Originally
created
in
the
Image
of
God
I
have
proved
before
,
and
it
is
by
all
acknowledged
.
Our
whole
Souls
,
in
the
Rectitude
of
all
their
Faculties
and
Powers
in
order
unto
the
Life
of
God
and
his
Enjoyment
,
did
bear
this
Image
.
Nor
was
it
confined
unto
the
Soul
only
.
The
Body
also
,
not
as
to
its
shape
figure
or
natural
use
,
but
as
an
Essential
part
of
our
Natures
,
was
interested
in
the
Image
of
God
by
a
Participation
of
Original
Righteousness
.
Hence
the
whole
Person
was
a
meet
Principle
for
the
Communication
of
this
Image
of
God
unto
others
,
by
the
means
of
Natural
Propagation
,
which
is
an
act
of
the
entire
Person
.
For
a
Person
created
and
abiding
in
the
Image
of
God
,
begetting
another
in
his
own
Image
and
Likeness
,
had
by
vertue
of
the
Covenant
of
Creation
begotten
him
in
the
Image
of
God
also
;
that
is
,
had
communicated
unto
him
a
Nature
upright
and
pure
.
(2)
By
the
Entrance
of
sin
this
Image
of
God
,
so
far
as
it
was
our
Righteousness
and
Holiness
before
him
,
was
utterly
defaced
and
Lost.
This
also
I
have
sufficiently
evidenced
before
.
It
did
not
depart
from
any
one
Power
,
Part
,
or
Faculty
of
our
Souls
,
but
from
our
whole
Nature
.
Accordingly
the
Scripture
describes
(1)
the
Depravation
of
our
Natures
distinctly
in
all
the
Powers
of
it
.
In
particular
the
Corruption
that
ensued
on
our
Minds
,
Wills
and
Affections
upon
the
loss
of
the
Image
of
God
,
I
have
before
declared
and
vindicated
.
And
(2)
in
reference
unto
the
first
Actings
of
all
these
Faculties
in
things
Moral
and
Spiritual
,
the
Scripture
addes
that
all
the
Thoughts
and
Imaginations
of
our
Hearts
are
evil
and
that
continually
,
Gen.
6.
5.
All
the
Original
first
Actings
of
the
Powers
of
our
Souls
in
or
about
things
Rational
and
Morall
are
alwayes
evil
.
For
an
evil
tree
cannot
bring
forth
good
fruit
.
That
which
is
lame
and
distorted
,
can
act
nothing
that
is
straight
and
regular
.
Hence
(3)
All
the
Outward
Actions
of
Persons
in
this
State
and
Condition
are
evil
,
unfruitfull
works
of
Darkness
.
And
not
only
so
but
the
Scripture
(4)
in
the
Description
of
the
Effects
of
this
Depravation
of
our
Nature
,
calls
in
the
Body
and
the
members
of
it
unto
a
partnership
in
all
this
Obliquity
and
Sin
.
The
members
of
the
Body
are
Servants
unto
Vncleanness
and
Iniquity
,
Rom.
6.
19.
And
the
engagement
of
them
in
all
the
Course
and
Actings
of
Depraved
Nature
is
particularly
declared
by
our
Apostle
out
of
the
Psalmist
,
Rom.
3.
12
,
13
,
14
,
15.
They
are
all
gone
out
of
the
way
,
they
are
together
become
unprofitable
,
there
is
none
that
doth
good
no
not
one
.
Their
throat
is
an
open
sepulchre
,
with
their
tongues
they
have
used
deceit
,
the
poyson
of
Asps
is
under
their
lips
,
whose
mouth
is
full
of
cursing
and
bitterness
,
their
feet
are
swift
to
shed
blood
,
in
all
wayes
of
evil
.
This
being
the
State
of
our
whole
Nature
in
its
Depravation
,
our
Sanctification
,
wherein
alone
its
Reparation
in
this
Life
doth
consist
,
must
equally
respect
the
whole
.
Some
suppose
that
it
is
our
Affections
only
in
their
Deliverance
from
corrupt
Lusts
and
Prejudices
,
with
their
direction
unto
Heavenly
Objects
,
that
are
the
Subject
of
this
Work
.
For
the
Mind
or
rational
Intellectual
Power
of
the
Soul
,
is
in
its
self
they
say
pure
,
noble
,
untainted
,
and
needs
no
other
Ayd
but
to
be
delivered
from
the
Prejudices
and
Obstructions
of
its
Operations
,
which
are
cast
upon
it
by
the
Engagements
and
Inclinations
of
corrupt
Affections
,
and
a
vitious
course
of
Conversation
in
the
World
,
received
by
uninterrupted
Traditions
from
our
Fathers
;
from
whence
it
is
not
able
to
extricate
or
deliver
it self
,
without
the
Aid
of
Grace
.
But
they
have
placed
their
Instance
very
unhappily
.
For
among
all
things
that
belong
unto
our
Nature
,
there
is
not
any
one
which
the
Scripture
so
chargeth
this
Depravation
of
it
upon
,
as
the
Mind
.
This
in
particular
is
said
to
be
fleshly
,
to
be
Enmity
against
God
,
to
be
filled
with
Vanity
,
Folly
and
Blindness
,
as
we
have
at
large
before
evinced
.
Nor
is
there
any
thing
concerning
which
the
Work
of
Sanctification
and
Renovation
is
so
expressly
affirmed
as
it
is
concerning
the
Mind
.
It
is
declared
by
the
Renovation
of
our
Minds
,
Rom.
12.
2.
or
being
Renewed
in
the
spirit
of
our
Minds
,
Ephes.
4.
23.
that
we
put
on
the
New
man
that
is
renewed
in
knowledge
,
Col.
3.
10.
with
other
Expressions
of
the
like
nature
.
It
is
therefore
our
Entire
Nature
that
is
the
Subject
of
Evangelical
Holiness
;
For
to
manifest
in
particulars
.
(1)
Hence
it
is
called
the
New
Man
,
Ephes.
4.
24.
Put
on
the
New
Man
,
which
after
God
is
created
in
Righteousness
and
Holiness
.
As
the
Principle
of
Sin
and
corrupted
Nature
in
us
is
called
the
Old
Man
for
no
other
Reason
but
that
it
possesseth
all
the
Active
Powers
of
the
whole
Man
,
so
that
he
neither
doth
nor
can
do
any
thing
but
what
is
influenced
thereby
;
so
this
Principle
of
Holiness
in
us
,
the
Renovation
of
our
Natures
is
called
the
New
Man
,
because
it
possesseth
the
whole
Person
with
respect
unto
its
proper
Operations
and
Ends.
And
it
extends
it self
as
large
as
the
Old
Man
or
the
Depravation
of
our
Natures
,
which
takes
in
the
whole
Person
Soul
and
Body
with
all
their
Faculties
and
Powers
.
(2)
The
Heart
in
the
Scripture
is
taken
for
the
whole
Soul
and
all
the
Faculties
of
it
,
as
they
are
one
Common
Principle
of
all
Morall
Operations
;
as
I
have
proved
before
:
Whatever
therefore
is
wrought
in
and
upon
the
Heart
under
this
Consideration
,
is
wrought
upon
the
whole
Soul
.
Now
this
is
not
only
said
to
be
affected
with
this
Work
of
Sanctification
,
or
to
have
Holiness
wrought
in
it
,
but
the
principal
Description
that
is
given
us
of
this
Work
,
consists
in
this
,
that
therein
and
thereby
a
New
Heart
is
given
unto
us
or
created
in
us
,
as
it
is
expressed
in
the
Promise
of
the
Covenant
.
This
therefore
can
be
nothing
but
the
possessing
of
all
the
Powers
and
Faculties
of
our
Souls
with
a
New
Principle
of
Holiness
and
Obedience
unto
God
.
(3)
There
is
especial
mention
made
of
the
effecting
of
this
Work
on
our
Souls
and
Bodies
with
their
Powers
and
Faculties
distinctly
.
This
I
have
already
proved
in
the
Declaration
of
the
Work
of
our
Regeneration
or
Conversion
to
God
,
which
is
only
preserved
,
cherished
,
improved
,
and
carryed
on
to
its
proper
End
in
our
Sanctification
.
The
Nature
also
of
that
spiritual
Light
which
is
communicated
unto
our
Minds
,
of
Life
unto
our
Wills
,
of
Love
unto
our
Affections
,
hath
been
declared
.
Therefore
doth
it
follow
thence
unavoidably
that
the
whole
Person
is
the
Subject
of
this
Work
,
and
that
Holiness
hath
its
residence
in
the
whole
Soul
entirely
.
(4)
We
need
goe
no
further
for
the
proof
hereof
than
unto
that
Prayer
of
the
Apostle
for
the
Thessalonians
which
we
insisted
on
at
the
beginning
of
this
Discourse
,
1
Thess.
5.
23.
The
God
of
Peace
himself
sanctifie
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
throughout
;
that
is
,
in
your
whole
Natures
or
Persons
,
in
all
that
you
are
and
doe
,
that
you
may
not
in
this
or
that
part
but
be
every
whit
clean
and
Holy
throughout
.
And
to
make
this
the
more
evident
that
we
may
know
what
it
is
which
he
prayes
may
be
sanctified
,
and
thereby
preserved
blameless
to
the
coming
of
Christ
,
he
distributes
our
whole
Natures
into
the
two
Essential
parts
of
Soul
and
Body
.
And
in
the
former
he
considereth
two
things
,
(1)
the
Spirit
,
(2)
the
Soul
peculiarly
so
called
.
And
this
distinction
frequently
occurrs
in
the
Scripture
,
wherein
that
by
the
Spirit
the
Mind
or
Intellectual
Faculty
is
understood
,
and
by
the
Soul
the
Affections
,
is
generally
acknowledged
,
and
may
evidently
be
proved
.
These
therefore
the
Apostle
prayes
may
be
sanctified
and
preserved
Holy
throughout
and
entirely
,
Fieri
non
potest
ut
sanctificato
Spiritu
non
sit
sanctum
etiam
Corpus
,
quo
sanctificatus
utitur
Spiritus
.
August
.
lib.
de
Bono
Viduitat
.
and
that
by
the
Infusion
of
an
Habit
of
Holiness
into
them
,
with
its
Preservation
and
Improvement
,
whereof
more
afterwards
.
But
this
is
not
all
.
Our
Bodyes
are
an
Essential
part
of
our
Natures
,
and
by
their
union
with
our
Souls
are
we
constituted
individual
Persons
.
Now
we
are
the
Principles
of
all
our
Operations
,
as
we
are
Persons
;
Every
Moral
Act
we
do
,
is
the
Act
of
the
whole
Person
.
The
Body
therefore
is
concerned
in
the
Good
and
Evil
of
it
.
It
became
a
subject
of
the
Depravation
of
our
Nature
by
Concomitancy
and
Participation
;
and
is
considered
as
one
entire
Principle
with
the
Soul
of
communicating
Original
Defilement
from
Parents
unto
Children
.
Besides
it
is
now
subject
in
that
Corruption
of
its
Constitution
which
it
is
fallen
under
as
a
punishment
of
sin
,
unto
many
disorderly
Motions
that
are
Incentives
and
Provocations
unto
sin
.
Hence
sin
is
said
to
reign
in
our
mortal
Bodyes
,
and
our
Members
to
be
servants
unto
unrighteousness
,
Rom.
6.
12.
19.
Moreover
by
its
Participation
in
the
Defilement
and
Punishment
of
sin
,
the
Body
is
disposed
and
made
obnoxious
unto
Corruption
and
Destruction
.
For
Death
entred
by
Sin
and
no
otherwise
.
On
all
these
Accounts
therefore
it
is
necessary
on
the
other
hand
,
that
the
Body
should
be
interested
in
this
Work
and
Priviledge
of
Sanctification
and
Holiness
.
And
so
it
is
(1)
By
Participation
.
For
it
is
our
Persons
that
are
sanctified
and
made
Holy
,
(
sanctifie
them
throughout
)
;
and
although
our
Souls
are
the
first
proper
Subject
of
the
infused
Habit
or
Principle
of
Holiness
,
yet
our
Bodyes
as
essential
parts
of
our
Natures
are
Partakers
thereof
.
(2)
By
a
peculiar
Influence
of
the
Grace
of
God
upon
them
also
,
as
far
as
they
have
any
influence
into
Moral
Operations
.
For
the
Apostle
tells
us
,
that
our
Bodyes
are
Members
of
Christ
,
1
Cor.
3.
15.
and
so
consequently
have
influences
of
Grace
from
him
as
our
Head
.
(3)
In
the
Work
of
Sanctification
the
Holy
Ghost
comes
and
dwells
in
us
.
And
hereon
our
Bodyes
are
the
Temple
of
the
Holy
Ghost
which
is
in
us
,
1
Cor.
3.
19.
And
the
Temple
of
God
is
Holy
;
although
I
confess
this
rather
belongs
unto
the
Holiness
of
peculiar
Dedication
unto
God
,
whereof
we
shall
treat
afterwards
.
And
hereby
(1)
are
the
Parts
and
Members
of
the
Body
made
Instruments
and
Servants
of
Righteousness
unto
Holiness
,
Rom.
6.
19.
do
become
meet
and
fit
for
to
be
used
in
the
Acts
and
Dutyes
of
Holiness
,
as
being
made
clean
and
sanctified
unto
God
.
(2)
Hereby
are
they
disposed
and
prepared
unto
a
blessed
Resurrection
at
the
Last
Day
,
which
shall
be
wrought
by
the
Spirit
of
Christ
which
dwelt
in
them
and
sanctified
them
in
this
Life
,
Rom.
8.
10
,
11.
Phil.
3.
20
,
21.
2
Cor.
4.
14
,
16
,
17.
Our
whole
Persons
therefore
and
in
them
our
whole
Natures
are
the
Subject
of
this
Work
,
and
true
Holiness
invests
the
whole
of
it
.
Now
whether
this
universal
Investiture
of
our
Nature
in
all
the
Faculties
and
Powers
of
it
,
by
a
new
Principle
of
Holiness
and
Obedience
unto
God
,
whereby
it
is
renewed
unto
his
Image
,
do
belong
unto
that
Morall
Vertue
which
some
so
plead
for
as
to
substitute
it
in
the
Room
of
Gospel-Holiness
,
they
may
do
well
to
consider
who
are
the
Patrons
of
that
Cause
.
For
if
it
doth
not
,
then
doth
not
it self
belong
unto
that
Holiness
which
the
Gospel
teacheth
,
requireth
,
promiseth
and
communicates
,
whatever
else
it
be
.
And
moreover
,
it
is
practically
worthy
consideration
that
men
deceive
not
themselves
with
a
partial
work
in
Conviction
only
,
or
Change
of
the
Affections
also
,
in
stead
of
this
Evangelical
Sanctification
.
It
is
often
and
truely
spoken
unto
,
how
men
may
have
their
Minds
enlightened
,
their
Affections
wrought
upon
,
and
their
Lives
much
changed
,
and
yet
come
short
of
reall
Holiness
.
The
best
tryal
of
this
Work
is
by
its
Vniversality
with
respect
unto
its
Subject
.
If
any
thing
remain
unsanctified
in
us
sin
may
there
set
up
its
Throne
and
maintain
its
Sovereignty
.
But
where
this
Work
is
true
and
reall
however
weak
and
imperfect
it
may
be
as
unto
its
Degrees
,
yet
it
possesseth
the
whole
Person
,
and
leaveth
not
the
least
hold
unto
sin
,
wherein
it
doth
not
continually
combat
and
conflict
with
it
.
There
is
saving
Light
in
the
Mind
,
and
Life
in
the
Will
,
and
Love
in
the
Affections
,
and
Grace
in
the
Conscience
suited
to
its
Nature
;
there
is
nothing
in
us
whereunto
the
Power
of
Holiness
doth
not
reach
according
to
its
measure
.
Men
may
therefore
if
they
please
deceive
themselves
by
taking
up
with
some
Notions
in
their
Minds
,
some
Devotions
in
their
Affections
,
or
some
good
and
vertuous
Deeds
in
their
Conversations
,
but
Holiness
doth
not
consist
therein
.
And
Lastly
,
men
may
hence
see
how
vainly
they
excuse
themselves
in
their
Sins
,
their
Passions
,
Intemperances
and
the
like
disorders
of
Mind
,
from
their
Constitutions
and
Inclinations
;
for
true
Sanctification
reacheth
unto
the
Body
also
.
It
is
true
,
Grace
doth
not
so
change
the
natural
Constitution
as
to
make
him
that
was
sickly
,
healthy
and
strong
;
nor
so
as
to
make
him
who
was
Melancholy
,
to
be
Sanguine
or
the
like
;
it
altereth
not
the
course
of
the
Blood
,
the
animal
spirits
,
with
the
Impressions
they
make
on
our
Minds
.
But
consider
these
things
Morally
,
and
as
the
whole
Person
is
a
Principle
of
Spiritual
and
Moral
Operations
,
and
so
it
doth
work
that
Change
and
Alteration
on
the
whole
Person
,
as
to
cure
Morally
sinfull
distempers
,
as
of
Passion
,
Elation
of
Mind
,
and
Intemperancies
,
which
men
were
before
more
than
ordinarily
inclined
unto
by
their
Tempers
and
Constitutions
.
Yea
from
the
Efficacy
of
it
upon
our
whole
Persons
,
in
the
curing
of
such
habitual
inordinate
and
sinfull
distempers
,
lyes
the
principal
discovery
of
its
Truth
and
Reality
.
Let
no
men
therefore
pretend
that
Grace
and
Holiness
do
not
change
mens
Constitutions
,
thereby
to
excuse
and
palliate
their
disorderly
Passions
before
men
,
and
to
keep
themselves
from
being
humbled
for
them
before
God
.
For
although
it
do
not
so
naturally
and
physically
,
yet
it
doth
so
Morally
,
so
that
the
Constitution
it self
shall
be
no
more
such
a
fomes
and
Incentive
unto
disorderly
Passions
,
as
it
hath
been
.
If
Grace
hath
not
cured
that
Passion
,
Pride
,
Causeless
Anger
,
Inveterate
Wrath
,
Intemperance
,
which
mens
Constitutions
peculiarly
incline
unto
,
I
know
not
for
my
part
what
it
hath
done
,
nor
what
a
number
of
outward
Dutyes
do
signifie
.
The
Spirit
and
Grace
of
Christ
causeth
the
Wolf
to
dwell
with
the
Lamb
,
and
the
Leopard
to
lye
down
with
the
Kid
,
Isa.
11.
6.
It
will
change
the
most
wild
and
savage
Natures
into
Meekness
,
Gentleness
and
Kindness
;
Examples
whereof
have
been
multiplyed
in
the
World
.
CHAP.
IV.
The
Defilement
of
Sin
wherein
it
consists
,
with
its
Purification
.
(1)
Purification
the
first
proper
Notion
of
Sanctification
.
(2)
Institution
of
Baptisme
confirming
the
same
Apprehension
.
(3)
A
Spiritual
Defilement
and
Pollution
in
Sin
.
(4)
The
Nature
of
that
Defilement
,
or
wherein
it
doth
consist
.
(5)
Depravations
of
Nature
and
Acts
with
respect
unto
Gods
Holiness
,
How
and
Why
called
Filth
and
Pollution
.
(6)
Two-fold
Pravity
and
Defilement
of
Sin
.
Its
Aggravations
.
We
cannot
purge
it
of
our selves
;
nor
could
it
be
done
by
the
Law
,
nor
by
any
Wayes
invented
by
men
for
that
End
.
Sect.
1
THese
things
being
premised
,
we
proceed
to
the
Consideration
of
Sanctification
it self
,
in
a
further
Explication
of
the
Description
before
given
.
And
the
first
thing
we
ascribe
unto
the
Spirit
of
God
herein
,
which
constitutes
the
first
part
of
it
,
is
the
Purifying
and
cleansing
of
our
Natures
from
the
Pollution
of
Sin
.
Purification
is
the
first
proper
Notion
of
internal
real
Sanctification
.
And
although
in
order
of
Time
it
do
not
precede
the
other
Acts
and
parts
of
this
Work
,
yet
in
order
of
Nature
it
is
first
proposed
and
apprehended
.
To
be
unclean
absolutely
,
and
to
be
Holy
,
are
universally
opposed
.
Not
to
be
purged
from
sin
,
is
an
Expression
of
an
unholy
Person
,
as
to
be
cleansed
is
of
him
that
is
holy
.
And
this
Purification
or
the
effecting
of
this
Work
of
Cleansing
is
ascribed
unto
all
the
Causes
and
Means
of
Sanctification
.
As
(1)
unto
the
Spirit
who
is
the
principal
Efficient
of
the
whole
.
Not
that
Sanctification
consists
wholly
herein
,
but
firstly
and
necessarily
it
is
required
thereunto
;
Prov.
30.
12.
Ezek.
36.
25.
I
will
sprinkle
clean
water
upon
you
,
and
you
shall
be
clean
,
from
all
your
filthiness
and
from
all
your
Idols
will
I
cleanse
you
.
That
this
sprinkling
of
clean
Water
upon
us
,
is
the
Communication
of
the
Spirit
unto
us
for
the
End
designed
,
I
have
before
evinced
.
It
hath
also
been
declared
wherefore
he
is
called
Water
or
compared
thereunto
.
And
the
next
Verse
shews
expressly
that
it
is
the
Spirit
of
God
which
is
intended
.
I
will
put
my
Spirit
within
you
and
cause
you
to
walk
in
my
Statutes
.
And
that
which
he
is
thus
in
the
first
place
promised
for
,
is
the
Cleansing
of
us
from
the
Pollution
of
sin
,
which
in
order
of
Nature
is
preposed
unto
his
enabling
us
to
walk
in
Gods
Statutes
,
or
to
yield
holy
Obedience
unto
him
.
To
the
same
purpose
among
many
others
is
that
Promise
,
Isa.
4.
4.
When
the
Lord
shall
have
washed
away
the
filth
of
the
Daughters
of
Zion
,
and
shall
have
purged
the
blood
of
Hierusalem
,
by
the
Spirit
of
Judgment
and
the
Spirit
of
Burning
.
Upon
what
ground
the
Spirit
is
compared
to
Fire
and
thence
here
called
a
Spirit
of
Burning
hath
been
also
declared
.
In
brief
,
Fire
and
Water
were
the
Means
whereby
all
things
were
purified
and
cleansed
Typically
in
the
Law
,
Numb.
31.
23.
And
the
Holy
Spirit
being
the
principal
Efficient
Cause
of
all
spiritual
cleansing
is
compared
to
them
both
,
by
which
his
Work
was
signified
,
and
called
by
their
names
.
See
Mal.
3.
2
,
3.
And
Judgment
is
frequently
taken
for
Holiness
.
The
Spirit
of
Judgment
therefore
and
the
Spirit
of
Burning
is
the
Spirit
of
Sanctification
and
Purification
.
And
he
is
here
promised
for
the
Sanctification
of
the
Elect
of
God
.
And
how
shall
he
effect
this
Work
?
He
shall
do
it
in
the
first
place
by
washing
away
their
filth
and
purging
away
their
blood
;
that
is
,
all
their
spiritual
sinfull
Defilements
.
(2)
The
Application
of
the
Death
and
Blood
of
Christ
unto
our
Souls
for
our
Sanctification
by
the
Holy
Ghost
,
is
said
to
be
for
our
cleansing
and
purging
,
Ephes.
5.
26
,
27.
Christ
loved
the
Church
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
Water
by
the
Word
;
He
gave
himself
that
he
might
redeem
us
from
all
Iniquity
and
purifie
unto
himself
a
peculiar
people
zealous
of
Good
Works
,
Tit.
2.
14.
For
the
Blood
of
Jesus
Christ
cleanseth
us
from
all
our
sins
,
1
Joh.
1.
7.
For
he
loved
us
and
washed
us
from
our
sins
in
his
own
Blood
,
Rev.
1.
5.
The
Blood
of
Jesus
Christ
purgeth
our
Consciences
from
dead
works
to
serve
the
living
God
,
Heb.
9.
14.
Respect
I
acknowledge
in
some
of
these
places
may
be
had
unto
the
Expiation
of
the
Guilt
of
sin
by
the
Blood
of
Christ
as
offered
in
Sacrifice
,
for
so
in
himself
he
purged
our
sins
,
Heb.
1.
3.
But
as
they
all
suppose
a
Defilement
in
sin
,
so
the
most
of
them
respect
its
cleansing
by
the
Application
of
the
Vertue
of
the
Blood
of
Christ
unto
our
Souls
and
Consciences
in
our
Sanctification
.
And
(3)
moreover
where
Sanctification
is
enjoyned
us
as
our
Duty
it
is
prescribed
under
this
Notion
of
cleansing
our selves
from
sin
.
Wash
you
,
make
you
clean
,
Isa.
1.
16.
O
Jerusalem
wash
thine
Heart
from
wickedness
that
thou
mayest
be
saved
,
Jer.
4.
14.
Having
therefore
these
promises
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
the
spirit
,
perfecting
holiness
in
the
fear
of
God
,
2
Cor.
7.
1.
Every
man
that
hath
this
hope
in
him
purifieth
himself
;
1
Joh.
3.
3.
Psal.
119.
9.
2
Tim.
2.
20.
and
the
like
Expressions
of
this
Duty
occur
in
other
places
.
Sect.
2
(4)
Answerable
unto
these
Promises
and
Precepts
and
in
the
Confirmation
of
them
we
have
the
Institution
of
the
Ordinance
of
Baptisme
,
the
Outward
way
and
Means
of
our
Initiation
into
the
Lord
Christ
and
the
Profession
of
the
Gospel
,
the
great
Representation
of
the
Inward
washing
of
Regeneration
,
Tit.
3.
5.
Now
this
Baptisme
in
the
First
place
expresseth
the
outward
putting
away
the
filth
of
the
flesh
,
by
external
washing
with
material
water
,
1
Pet.
3.
21.
And
that
which
answers
hereunto
can
be
in
nothing
but
the
inward
purifying
of
our
Souls
and
Consciences
by
the
Grace
of
the
Spirit
of
God
;
that
is
,
saith
our
Apostle
,
the
putting
off
the
Body
of
the
sins
of
the
flesh
,
Col.
2.
11.
which
contains
the
whole
Defilement
and
Corruption
of
sin
.
And
this
also
was
typed
out
unto
us
by
all
the
Legal
Purifications
of
Old
.
Wherefore
we
shall
do
three
things
in
the
Explication
of
this
first
Branch
of
our
Sanctification
.
(1)
Shew
,
That
there
is
a
spiritual
Pollution
and
Defilement
in
Sin
.
(2)
Declare
What
it
is
,
or
wherein
it
doth
consist
:
And
(3)
Manifest
how
it
is
removed
or
washed
away
,
and
Believers
made
Holy
thereby
.
Sect.
3
For
the
First
,
it
needs
not
much
to
be
insisted
on
.
Our
Minds
and
their
Conceptions
are
in
these
things
to
be
regulated
by
Divine
Revelations
and
Expressions
.
And
in
the
whole
Representation
made
unto
us
in
the
Scripture
,
of
the
Nature
of
Sin
,
of
our
Concernment
therein
,
of
the
Respect
of
God
towards
us
on
the
Account
thereof
;
of
the
Way
and
Means
whereby
we
may
be
delivered
from
it
;
there
is
nothing
so
much
inculcated
,
as
its
being
filthy
,
abominable
,
full
of
defilement
and
pollution
,
which
is
set
forth
both
in
the
plain
Expressions
and
various
Similitudes
.
On
the
Account
hereof
is
it
said
to
be
abhorred
of
God
,
the
abominable
thing
which
his
Soul
hateth
,
which
he
cannot
behold
,
which
he
cannot
but
hate
and
detest
,
and
is
compared
to
Blood
,
Wounds
,
Sores
,
Leprosie
,
Scum
,
loathsome
Diseases
.
With
respect
hereunto
is
it
so
frequently
declared
that
we
must
be
washed
,
purged
,
purified
,
cleansed
,
as
in
the
Testimonyes
before
cited
;
before
we
can
be
accepted
with
him
,
or
be
brought
to
the
Enjoyment
of
him
.
And
the
work
of
the
Spirit
of
Christ
in
the
Application
of
his
Blood
unto
us
for
the
taking
away
of
sin
,
is
compared
to
the
Effects
of
Fire
,
Water
,
Sope
,
Nitre
,
every
thing
that
hath
a
purifying
cleansing
Faculty
in
it
.
These
things
so
frequently
occurr
in
the
Scripture
and
Testimonies
concerning
them
are
so
multiplyed
that
it
is
altogether
needless
to
produce
particular
Instances
.
This
is
evident
and
undenyable
,
that
the
Scripture
which
regulates
our
Conceptions
about
Spiritual
things
,
expressly
declares
all
sin
to
be
uncleanness
,
and
every
sinner
to
be
defiled
thereby
,
and
all
unsanctified
persons
to
be
wholly
unclean
;
and
how
far
these
Expressions
are
Metaphorical
,
or
wherein
the
Metaphor
doth
consist
,
must
be
afterwards
declared
.
Besides
,
there
is
no
Notion
of
Sin
and
Holiness
whereof
Believers
have
a
more
sensible
spiritual
Experience
.
For
although
they
may
not
,
or
do
not
comprehend
the
Metaphysical
Notion
or
Nature
of
this
Pollution
and
Defilement
of
Sin
,
yet
they
are
sensible
of
the
Effects
it
produceth
in
their
Minds
and
Consciences
.
They
find
That
in
sin
which
is
attended
with
shame
and
self-Abhorrency
and
requires
deep
Abasement
of
Soul
.
They
discern
in
it
or
in
themselves
on
the
Account
of
it
,
an
unsuitableness
unto
the
Holiness
of
God
,
and
an
unfitness
thereon
for
Communion
with
him
.
Nothing
do
they
more
earnestly
labour
after
in
their
Prayers
and
Supplications
than
a
cleansing
from
it
by
the
Blood
of
Christ
;
nor
are
any
Promises
more
precious
unto
them
,
than
those
which
express
their
Purification
and
purging
from
it
.
For
these
are
they
which
next
unto
their
Interest
in
the
Attonement
made
by
the
Sacrifice
of
Christ
,
give
them
boldness
in
their
approaches
unto
God
.
So
our
Apostle
fully
expresseth
it
,
Heb.
10.
19
,
20
,
21
,
22.
Having
therefore
boldness
to
enter
into
the
Holiest
by
the
Blood
of
Jesus
,
by
a
New
and
Living
Way
which
he
hath
consecrated
for
us
through
the
Veyl
that
is
to
say
his
flesh
,
and
having
an
High
Priest
over
the
House
of
God
,
let
us
draw
near
with
a
true
Heart
in
full
Assurance
of
Faith
,
having
our
Hearts
sprinkled
from
an
evil
Conscience
and
our
Bodies
washed
with
pure
Water
.
The
Foundation
of
all
our
Confidence
in
our
Access
unto
God
,
the
Right
and
Title
we
have
to
approach
unto
him
is
laid
in
the
Blood
of
Christ
,
the
Sacrifice
he
offered
,
the
Attonement
he
made
,
and
the
Remission
of
sins
which
he
obtained
thereby
,
which
Effect
of
it
he
declares
,
v.
19.
Having
boldness
by
the
Blood
of
Jesus
.
The
way
of
our
Access
is
by
pleading
an
Interest
in
his
Death
and
Suffering
,
whereby
an
Admission
and
Acceptance
is
consecrated
for
us
,
v.
20.
by
a
new
and
living
way
which
he
hath
consecrated
.
And
our
encouragement
to
make
use
of
this
Foundation
,
and
to
engage
in
this
Way
,
is
taken
from
his
discharge
of
the
Office
of
an
High-Priest
in
our
behalf
.
And
having
an
High
Priest
over
the
House
of
God
let
us
draw
near
.
But
besides
all
this
,
when
we
come
to
an
Actual
Address
unto
God
,
that
we
may
make
use
of
the
Boldness
given
us
in
the
full
Assurance
of
Faith
,
it
is
moreover
required
that
our
hearts
be
sprinkled
and
our
bodyes
washed
;
that
is
that
our
whole
Persons
be
purifyed
from
the
Defilement
of
sin
by
the
Sanctification
of
the
Spirit
.
And
this
Experience
of
Believers
,
we
cannot
only
oppose
unto
,
and
plead
against
the
stupidity
of
such
Persons
by
whom
these
things
are
derided
,
but
conclude
from
it
,
that
those
who
are
unacquainted
with
it
in
some
Degree
of
sincerity
,
are
wholly
uninterested
in
that
Evangelical
Holiness
which
we
enquire
after
.
We
need
not
therefore
further
labour
in
the
Confirmation
of
that
concerning
which
the
Testimonyes
of
Scripture
are
so
multiplyed
,
and
whereof
we
have
such
undoubted
Experience
.
Sect.
4
Secondly
;
The
Nature
of
this
Defilement
of
Sin
must
be
enquired
into
.
Ans.
(1)
By
some
it
is
reckoned
unto
Guilt
.
For
whereas
the
inseparable
Effects
of
Guilt
,
are
Shame
and
Fear
,
whereby
it
immediately
evidenced
it self
in
our
first
Parents
,
and
shame
in
particular
is
from
this
filth
of
sin
,
it
may
be
esteemed
an
Adjunct
thereof
.
Hence
sin
was
said
to
be
purged
by
Sacrifices
when
its
Guilt
was
expiated
:
And
Christ
is
said
to
purge
our
sins
by
himself
,
that
is
when
he
offered
himself
a
Sacrifice
for
us
,
Heb.
1.
3.
And
therefore
it
is
granted
that
so
far
as
the
Filth
of
sin
was
taken
away
,
not
by
Actual
Purification
but
by
Legal
Expiation
,
it
is
sin
with
its
Guilt
that
was
intended
.
But
the
Scripture
as
we
have
shewed
intendeth
more
hereby
,
even
such
an
internal
inherent
Defilement
as
is
taken
away
by
real
actual
Sanctification
and
no
otherwise
.
(2)
There
are
some
especial
sins
which
have
a
peculiar
Pollution
and
Defilement
attending
them
,
and
which
thereon
are
usually
called
uncleanness
in
a
peculiar
manner
.
The
ground
hereof
is
in
that
of
the
Apostle
,
1
Cor.
6.
18.
Flee
Fornication
.
Every
sin
that
a
man
doth
is
without
the
Body
:
but
he
that
committeth
Fornication
sinneth
against
his
own
Body
;
All
sins
of
that
Nature
have
a
peculiar
Defilement
and
filth
accompanying
them
.
And
Holiness
is
sometimes
mentioned
in
an
Opposition
unto
this
especial
Pollution
,
1
Thess.
4.
3.
But
yet
this
is
not
that
which
we
enquire
after
,
although
it
be
included
in
it
,
as
one
especial
kind
of
it
.
That
we
now
consider
alwayes
inseparably
attends
every
sin
as
sin
,
as
an
Adjunct
or
Effect
of
it
.
It
is
the
uncleanness
of
all
sin
and
not
the
sin
of
uncleanness
which
we
intend
.
And
for
the
discovery
of
its
proper
Nature
we
may
observe
:
(1)
That
the
Pollution
of
Sin
is
that
Property
of
it
whereby
it
is
directly
opposed
unto
the
Holiness
of
God
,
and
which
God
expresseth
his
Holiness
to
be
contrary
unto
.
Hence
he
is
said
to
be
of
purer
eyes
than
to
behold
iniquity
or
to
look
on
evil
,
Hab.
1.
13.
It
is
a
thing
vile
and
loathsome
under
the
Eyes
of
his
Holiness
,
Psal.
5.
4
,
5
,
6.
So
speaking
concerning
it
he
useth
that
pathetical
Dehortation
,
O
do
not
that
abominable
thing
which
my
soul
hateth
;
Jerem.
44.
4.
and
with
respect
unto
his
own
Holiness
it
is
,
that
he
sets
it
forth
by
the
names
of
all
things
which
are
vile
,
filthy
,
loathsome
,
offensive
,
every
thing
that
is
Abominable
.
It
is
so
to
him
as
he
is
infinitely
Pure
and
Holy
in
his
own
Nature
.
And
that
Consideration
which
ingenerates
shame
and
self-Abhorrency
on
the
Account
of
the
Defilement
of
sin
,
is
taken
peculiarly
from
the
Holiness
of
God
.
Hence
it
is
that
Persons
are
so
often
said
to
blush
,
to
be
ashamed
,
to
be
filled
with
Confusion
of
Face
,
to
be
vile
,
to
be
Abased
in
their
own
sight
,
under
a
Sense
and
Apprehension
of
this
filth
of
sin
.
(2)
The
Holiness
of
God
is
the
Infinite
Absolute
Perfection
and
Rectitude
of
his
Nature
,
as
the
Eternal
Original
Cause
and
Pattern
of
Truth
,
Uprightness
and
Rectitude
in
all
.
And
this
Holiness
doth
God
exert
as
in
all
he
doth
naturally
and
necessarily
,
so
particularly
in
his
Law
,
which
is
therefore
Good
,
Holy
and
Perfect
,
because
it
represents
the
Holiness
of
God
which
is
impressed
on
it
.
God
might
not
have
made
any
Creature
nor
given
a
Law
,
which
are
free
Acts
of
his
Will.
But
on
supposition
he
would
do
so
,
it
was
absolutely
necessary
from
his
own
Nature
that
this
Law
of
his
should
be
Holy
.
And
therefore
whatever
is
contrary
unto
or
different
from
the
Law
of
God
,
is
so
unto
and
from
the
Holiness
of
God
himself
.
Hence
it
followes
,
(3)
That
this
Defilement
and
Pollution
of
Sin
is
that
Pravity
,
Disorder
and
shamefull
Crookedness
that
is
in
it
,
with
respect
unto
the
Holiness
of
God
as
expressed
in
the
Law
.
Sin
is
either
Original
or
Actual
.
Original
Sin
is
the
Habitual
Inconformity
of
our
Natures
unto
the
Holiness
of
God
expressed
in
the
Law
of
Creation
.
Actual
Sin
is
our
Inconformity
to
God
and
his
Holiness
expressed
in
the
particular
Commands
of
the
Law
:
The
Nature
of
all
sin
therefore
consists
in
its
Enmity
,
its
Inconformity
to
the
Rule
.
Now
this
Rule
,
which
is
the
Law
,
may
be
considered
two
wayes
,
which
give
a
Two-sold
respect
or
inseparable
Consequent
or
Adjunct
unto
every
sin
.
(1)
As
it
expresseth
the
Authority
of
God
in
its
Precepts
and
and
Sanction
.
Hence
Guilt
inseparably
follows
every
sin
,
which
is
the
Respect
it
induceth
on
the
sinner
unto
the
Law
,
upon
the
Account
of
the
Authority
of
the
Law-giver
.
The
Act
of
sin
passeth
away
,
but
this
Guilt
abideth
on
the
Person
and
must
do
so
,
untill
the
Law
be
satisfied
and
the
sinner
thereon
absolved
.
This
naturally
produceth
Fear
which
is
the
first
Expression
of
a
sence
of
Guilt
.
So
Adam
expressed
it
upon
his
sin
:
I
heard
thy
Voyce
and
was
afraid
,
Gen.
3.
10.
(2)
The
Law
may
be
considered
as
it
expresseth
the
Holiness
of
God
and
his
Truth
which
it
was
necessary
from
the
Nature
of
God
that
it
should
doe
.
Hence
there
is
in
sin
a
peculiar
Inconformity
to
the
Holiness
of
God
,
which
is
the
Macula
,
the
spot
,
stain
and
filth
of
it
,
which
are
inseparable
from
it
,
whilest
God
is
Holy
,
unless
it
be
purged
and
done
away
as
we
shall
shew
.
And
this
is
inseparably
attended
with
shame
which
is
the
Expression
of
a
sence
of
this
filth
of
sin
.
So
Adam
upon
his
sin
had
his
Eyes
open
to
see
his
Nakedness
,
and
was
filled
with
shame
.
This
is
the
Order
of
these
things
.
God
who
is
the
Object
of
our
Obedience
and
Sin
,
is
considered
as
the
Supreme
Law-giver
.
On
his
Law
he
hath
impressed
his
Authority
and
his
Holiness
.
Sin
with
respect
unto
his
Authority
is
attended
with
Guilt
;
and
this
in
the
Conscience
of
the
sinner
produceth
Fear
.
As
it
respects
the
Holiness
of
God
it
is
attended
with
Filth
or
uncleanness
,
and
this
produceth
shame
.
And
the
Ultimate
Effects
of
it
,
are
on
the
first
Account
Poena
Sensus
,
on
the
other
Poena
Damni
:
This
therefore
is
the
spot
,
the
stain
,
the
Pollution
of
sin
,
which
is
purged
in
our
Sanctification
.
The
perverse
Disorder
,
and
shamefull
Crookedness
that
is
in
sin
with
respect
unto
the
Holiness
of
God
.
And
herein
there
is
a
real
filthiness
,
but
spiritual
;
which
is
compared
with
and
opposed
unto
things
materially
and
carnally
so
.
Not
that
which
goeth
into
a
man
,
Meats
of
any
sort
,
defile
him
,
saith
our
Saviour
,
but
that
which
cometh
out
of
the
Heart
,
that
is
spiritually
with
respect
unto
God
,
his
Law
and
Holiness
.
And
as
men
are
taught
the
Guilt
of
sin
by
their
own
Fear
which
is
the
inseparable
Adjunct
of
it
,
so
are
they
taught
the
Filth
of
sin
by
their
own
Shame
which
unavoidably
attends
it
.
To
instruct
us
herein
is
one
End
of
the
Law
and
the
Gospel
.
For
in
the
Renovation
of
the
Law
which
was
added
to
the
Promise
because
of
Transgressions
,
Gal.
3.
19.
and
in
the
Institutions
annexed
unto
it
,
God
designed
to
instruct
us
further
in
them
both
,
with
the
Wayes
whereby
we
may
be
freed
from
them
.
In
the
Doctrine
of
the
Law
with
the
Sanction
and
Curse
of
it
,
and
the
Institution
of
Sacrifices
to
make
Attonement
for
sin
,
God
declared
the
Nature
of
Guilt
and
its
Remedy
.
By
the
same
Law
,
and
by
the
Institution
of
sundry
Ordinances
for
Purification
and
cleansing
,
as
also
by
determining
sundry
Ceremonial
Defilements
,
he
makes
known
the
Nature
of
this
Filth
and
its
Remedy
.
To
what
End
were
so
many
Meats
and
Drinks
,
so
many
Diseases
and
Natural
Distempers
,
so
many
external
fortuitous
Accidents
as
touching
the
Dead
and
the
like
,
made
Religiously
unclean
by
the
Law
?
It
was
to
no
other
but
to
teach
us
the
Nature
of
the
spiritual
Defilement
of
sin
.
And
to
the
same
End
together
with
a
Demonstration
of
the
Relief
and
Remedy
thereof
were
the
Ordinances
of
Purification
instituted
,
which
as
they
were
Outward
and
Carnal
purged
those
Uncleannesses
as
they
also
were
Outward
and
Carnal
made
so
by
the
Law
.
But
Internal
and
Spiritual
things
were
taught
and
presigured
hereby
,
yea
wrought
and
effected
by
vertue
of
their
Typical
Relation
to
Christ
as
the
Apostle
teacheth
,
Heb.
9.
13
,
14.
For
it
the
blood
of
Bulls
and
of
Goats
,
and
the
Ashes
of
an
Heyfer
sprinkling
the
unclean
,
sanctifyeth
to
the
purifying
of
the
Flesh
,
how
much
more
shall
the
Blood
of
Christ
purge
our
Consciences
from
dead
Works
to
serve
the
Living
God
.
And
hence
the
whole
Work
of
Sanctification
is
expressed
by
opening
a
Fountain
for
sin
and
for
uncleanness
;
that
is
,
the
purging
of
them
away
,
Zech.
13.
1.
So
is
it
in
the
Gospel
,
where
the
Blood
of
Christ
is
said
to
purge
our
sins
with
respect
to
Guilt
,
and
to
wash
our
Souls
with
respect
to
Filth
.
Yea
so
inseparable
is
this
Filth
from
sin
,
and
Shame
from
Filth
,
that
wherever
abides
a
sence
of
sin
,
there
is
a
sence
of
this
Filth
with
Shame
.
The
very
Heathen
who
had
only
the
workings
of
their
own
Minds
and
Consciences
for
their
Guide
,
were
never
able
to
quit
themselves
from
a
sence
of
this
Pollution
of
sin
.
And
thence
proceeded
all
those
wayes
of
Lustration
,
Purgation
and
Cleansing
,
by
Washings
,
Sacrifices
and
Mysterious
Ceremonious
Observances
which
they
had
invented
.
It
remains
therefore
only
that
we
enquire
a
little
into
the
Reasons
and
Causes
why
this
pravity
of
sin
,
and
discrepancy
from
the
Holiness
of
God
,
is
such
a
Defilement
of
our
Natures
,
and
so
inseparably
attended
with
shame
.
For
without
the
Consideration
hereof
,
we
can
never
understand
the
true
Nature
of
Sanctification
and
Holiness
.
And
it
will
also
then
yet
further
appear
how
openly
they
betray
their
prodigious
Ignorance
of
these
things
,
who
contend
that
all
Grace
consists
in
the
Practice
of
Moral
Vertues
.
And
we
may
to
this
Purpose
observe
,
Sect.
3
(1)
That
the
Spiritual
Beauty
and
Comeliness
of
the
Soul
consists
in
its
Conformity
unto
God
.
Grace
gives
Beauty
.
Hence
it
is
said
of
the
Lord
Christ
,
That
he
is
fairer
or
more
beautifull
than
the
Children
of
Men
,
and
that
because
Grace
was
poured
into
his
lips
,
Psal.
45.
2.
And
when
the
Church
is
furnished
or
adorned
with
his
Graces
,
he
affirms
her
to
be
Fair
and
Comely
,
Cant.
1.
5.
chap.
6.
4.
chap.
7.
6.
Christ
by
washing
of
it
takes
away
its
spots
and
wrinkles
,
rendring
it
beautifull
,
that
is
Holy
,
and
without
blemish
,
Ephes.
5.
27.
And
this
Beauty
Originally
consisted
in
the
Image
of
God
in
us
,
which
contained
the
whole
Order
,
Harmony
,
and
Symmetry
of
our
Natures
in
all
their
Faculties
and
Actions
with
respect
unto
God
,
and
our
utmost
End
.
That
therefore
which
is
contrary
hereunto
,
as
is
all
and
every
sin
,
hath
a
Deformity
in
it
,
or
brings
Spots
,
Stains
and
Wrinkles
on
the
Soul
.
There
is
in
sin
all
that
is
contrary
to
spiritual
Beauty
and
Comeliness
,
to
inward
Order
and
Glory
,
and
this
is
the
Filth
and
Pollution
of
it
.
(2)
Holiness
and
Conformity
to
God
is
the
Honour
of
our
Souls
.
It
is
that
alone
which
makes
them
truely
Noble
.
For
all
Honour
consists
in
an
Accession
unto
Him
who
is
the
only
Spring
and
absolute
Possessour
of
all
that
is
so
,
in
whom
alone
is
Originally
and
Perfectly
all
Being
and
Substance
.
Now
this
we
have
alone
by
Holiness
,
or
that
Image
of
God
wherein
we
were
created
.
Whatever
is
contrary
hereunto
is
base
,
vile
and
unworthy
.
This
is
sin
,
which
is
therefore
the
only
base
thing
in
Nature
.
Hence
it
is
said
of
some
great
Sinners
that
they
had
debased
themselves
to
Hell
,
Isa.
57.
9.
This
belongs
to
the
Pollution
of
Sin
;
that
it
is
base
,
vile
,
unworthy
,
dishonouring
the
Soul
,
filling
it
with
shame
in
its
self
and
contempt
from
God
.
And
there
are
no
Persons
who
are
not
absolutely
hardened
,
but
are
in
their
own
Minds
and
Consciences
sensible
of
this
Baseness
of
sin
,
as
they
are
also
of
the
Deformity
that
is
in
it
.
When
mens
Eyes
are
opened
to
see
their
Nakedness
,
how
vile
and
base
they
have
made
themselves
by
sin
,
they
will
have
a
sence
of
this
Pollution
not
easily
to
be
expressed
.
And
from
hence
it
is
,
that
sin
hath
the
Propertyes
and
Effects
of
Vncleanness
in
the
sight
of
God
and
in
the
Conscience
of
the
sinner
.
God
abhorrs
,
loaths
it
,
accounts
it
an
abominable
thing
,
as
that
which
is
directly
contrary
to
his
Holiness
,
which
as
impressed
on
the
Law
is
the
Rule
of
Purity
,
Integrity
,
spiritual
Beauty
and
Honour
.
And
in
the
Conscience
of
the
sinner
it
is
attended
with
Shame
,
as
a
thing
deformed
,
loathsome
,
vile
,
base
and
dishonourable
.
See
Jer.
2.
26.
In
all
in
whom
it
is
,
I
say
unless
they
are
blind
and
obdurate
it
fills
them
with
shame
.
I
speak
not
of
such
as
are
little
or
not
at
all
spiritually
sensible
of
sin
or
any
of
its
propertyes
,
who
fear
not
because
of
its
Guilt
,
nor
are
disquieted
by
its
Power
,
not
acquainted
with
its
Fomes
or
Disposition
to
evil
,
and
so
not
ashamed
of
its
filth
;
much
less
of
such
as
are
given
over
to
all
uncleanness
with
Delight
and
Greediness
,
wallowing
in
the
pollution
of
it
like
the
Sow
in
the
Mire
,
who
not
only
do
the
things
which
god
abhorreth
,
but
also
have
pleasure
in
them
that
do
them
.
But
those
I
intend
who
have
the
least
real
Conviction
of
the
nature
and
tendency
of
sin
,
who
are
all
in
one
Degree
or
other
ashamed
of
it
as
a
filthy
thing
.
And
a
Casting
off
of
outward
shame
,
that
is
so
from
its
Object
,
or
Shame
with
respect
unto
the
Conscience
and
Judgement
of
Humane
Kind
,
as
those
doe
who
proclaim
their
sins
as
Sodom
and
hide
them
not
,
is
the
highest
Aggravation
of
sinning
and
Contempt
of
God
;
and
the
casting
out
of
inward
shame
,
with
respect
unto
the
Divine
Omniscience
,
the
highest
Evidence
of
a
Reprobate
Mind
.
But
in
all
others
who
have
more
Light
and
spiritual
Sense
it
produceth
shame
and
self-abhorrency
,
which
hath
alwayes
a
respect
unto
the
Holiness
of
God
,
as
Job
42.
5
,
6.
They
see
that
in
sin
which
is
so
vile
,
base
and
filthy
,
and
which
renders
them
so
,
that
like
unto
men
under
a
loathsome
Disease
they
are
not
able
to
bear
the
sight
of
their
own
sores
,
Psal.
38.
5.
God
detesteth
,
abhorreth
and
turneth
from
sin
as
a
loathsome
thing
,
and
Man
is
filled
with
shame
for
it
,
it
is
therefore
filthy
.
Yea
no
tongue
can
express
the
Sence
which
a
Believing
Soul
hath
of
the
uncleanness
of
sin
with
respect
unto
the
Holiness
of
God
.
And
this
may
suffice
to
give
a
little
Prospect
into
the
Nature
of
this
Defilement
of
sin
,
which
the
Scripture
so
abundantly
insisteth
on
,
and
which
all
Believers
are
so
sensible
of
.
Sect.
6
This
Pravity
or
spiritual
Disorder
with
respect
unto
the
Holiness
of
God
which
is
the
shamefull
Defilement
of
sin
,
is
two-fold
.
(1)
That
which
is
Habitual
in
all
the
Faculties
of
our
Souls
by
Nature
,
as
they
are
the
Principle
of
our
Spiritual
and
Moral
Operations
.
They
are
all
shamefully
and
loathsomely
depraved
,
out
of
Order
,
and
no
way
correspondent
unto
the
Holiness
of
God
.
Hence
by
Nature
we
are
wholly
unclean
;
who
can
bring
a
clean
thing
out
of
that
which
is
unclean
?
And
this
uncleanness
is
graphically
expressed
under
the
Similitude
of
a
wretched
polluted
Infant
,
Ezek.
16.
3
,
4
,
5.
(2)
That
which
is
Actual
in
all
the
Actings
of
our
Faculties
as
so
defiled
,
and
as
far
as
they
are
so
defiled
.
For
1.
Be
any
sin
of
what
Nature
it
will
,
there
is
a
Pollution
attending
of
it
.
Hence
the
Apostle
adviseth
to
cleanse
our selves
from
all
Pollutions
of
Flesh
and
Spirit
,
2
Cor.
7.
1.
The
sins
that
are
internal
and
spiritual
,
as
Pride
,
self-Love
,
Covetousness
,
Unbelief
,
have
a
pollution
attending
them
as
well
as
those
which
are
fleshly
and
sensual
.
2.
So
far
as
any
thing
of
this
Pravity
or
Disorder
mixeth
it self
with
the
best
of
our
Dutyes
,
it
renders
both
us
and
them
unclean
.
Isa.
64.
6.
We
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
Raggs
.
(
2
ly
,
)
This
Uncleanness
as
it
is
Habitual
,
respecting
our
Natural
Defilement
,
is
equal
in
and
unto
every
one
that
is
born
into
the
World
.
We
are
by
Nature
all
alike
polluted
and
that
to
the
utmost
of
what
our
Nature
is
capable
.
But
with
respect
unto
Actual
sins
it
is
not
so
.
For
in
them
it
hath
various
Degrees
and
Aggravations
even
as
many
as
sin
it self
hath
.
(1)
The
Greater
the
sin
is
from
its
Nature
or
Circumstances
,
the
greater
is
the
Defilement
wherewith
it
is
attended
.
Hence
there
is
no
sin
expressed
under
such
Terms
of
filthiness
and
abhorrences
as
Idolatry
,
which
is
the
greatest
of
sins
.
See
Ezek.
16.
36
,
37.
Or
,
(2)
There
is
an
Aggravation
of
it
when
the
whole
Person
is
defiled
,
as
it
is
in
the
Case
of
Fornication
before
instanced
in
.
(3)
It
is
heightned
by
a
Continuance
in
sin
,
whereby
an
Addition
is
made
to
its
Pollution
every
Day
,
and
which
is
called
Wallowing
in
the
Mire
,
2
Pet.
2.
22.
I
have
in
this
whole
Discourse
but
touched
upon
this
Consideration
of
sin
which
the
Scripture
so
frequently
mentions
and
inculcates
.
For
as
all
the
first
Institutions
of
Divine
Worship
recorded
therein
had
some
respect
hereunto
,
so
the
last
Rejection
of
obstinate
sinners
mentioned
in
it
is
,
Let
him
that
is
filthy
or
unclean
be
filthy
still
,
Revel.
22.
11.
Neither
is
there
any
Notion
of
sin
whereby
God
would
convey
an
Apprehension
of
its
Nature
and
an
Abhorrency
thereof
unto
our
Minds
and
Consciences
,
so
frequently
insisted
on
as
is
this
of
its
Pollution
.
And
in
order
to
our
use
of
it
unto
the
Discovery
of
the
Nature
of
Holiness
we
may
yet
observe
these
three
things
.
(1)
Where
this
Vncleanness
abideth
unpurged
there
neither
is
nor
can
be
any
true
Holiness
at
all
,
Ephes.
4.
22
,
23
,
24.
For
it
is
universally
opposed
unto
it
,
it
is
our
unholiness
.
Where
therefore
it
is
absolute
and
purified
in
no
Measure
or
Degree
,
there
is
no
Work
of
Sanctification
,
no
Holiness
so
much
as
begun
.
For
in
the
purging
hereof
,
it
makes
its
entrance
upon
the
Soul
,
and
its
Effects
therein
is
the
first
Beginning
of
Holiness
in
us
.
I
acknowledge
that
it
is
not
in
any
at
once
absolutely
and
perfectly
taken
away
in
this
World
.
For
the
Work
of
purging
it
is
a
continued
Act
commensurate
unto
the
whole
Work
of
our
Sanctification
.
And
therefore
they
who
are
truely
sanctified
and
Holy
,
are
yet
deeply
sensible
of
the
Remainder
of
it
in
themselves
,
do
greatly
bewayl
it
,
and
earnestly
endeavour
after
the
removal
of
it
.
But
there
is
an
initial
,
real
,
sincere
,
and
(
as
to
all
the
Faculties
of
the
Soul
)
universal
purging
of
it
which
belongs
to
the
Nature
and
Essence
of
Holiness
,
begun
and
carryed
on
though
not
absolutely
perfected
in
this
Life
.
And
men
who
pretend
unto
a
Grace
and
Holiness
that
should
consist
in
Moral
Vertue
only
,
without
a
supposition
of
and
respect
unto
the
Purification
of
this
Pollution
of
sin
,
do
but
deceive
their
own
Souls
and
others
,
so
far
as
any
are
forsaken
of
God
to
give
credit
unto
them
.
The
Vertues
of
men
not
purged
from
the
Vncleanness
of
their
Natures
,
are
an
Abomination
to
the
Lord
,
Tit.
1.
15.
(2)
Unless
this
uncleanness
of
sin
be
purged
and
washed
away
,
we
can
never
come
unto
the
Enjoyment
of
God
.
Nothing
that
defileth
shall
in
any
wise
enter
into
the
New
Jerusalem
,
Revel.
21.
27.
To
suppose
that
an
Unpurified
Sinner
can
be
brought
unto
the
blessed
Enjoyment
of
God
,
is
to
overthrow
both
the
Law
and
the
Gospel
,
and
to
say
that
Christ
dyed
in
vain
.
It
is
therefore
of
the
same
importance
with
the
Everlasting
Salvation
of
our
Souls
,
to
have
them
purged
from
sin
.
(3)
We
are
not
able
of
our selves
without
the
especial
Aid
Assistance
and
Operation
of
the
Spirit
of
God
,
in
any
Measure
or
Degree
to
free
our selves
from
this
Pollution
neither
that
which
is
Natural
and
Habitual
,
nor
that
which
is
Actual
.
It
is
true
,
it
is
frequently
prescribed
unto
us
as
our
Duty
.
We
are
commanded
to
Wash
our selves
,
to
Cleanse
our selves
from
sin
,
to
Purge
our selves
from
all
our
Iniquities
and
the
like
,
frequently
.
But
to
suppose
that
whatever
God
requireth
of
us
,
that
we
have
Power
of
our selves
to
do
,
is
to
make
the
Cross
and
Grace
of
Jesus
Christ
of
none
Effect
.
Our
Duty
is
our
Duty
constituted
unalterably
by
the
Law
of
God
,
whether
we
have
power
to
perform
it
or
no
,
seeing
we
had
so
at
our
first
Obligation
by
and
unto
the
Law
,
which
God
is
not
obliged
to
bend
unto
a
conformity
to
our
Warpings
,
nor
to
suit
unto
our
sinfull
Weaknesses
.
Whatever
therefore
God
worketh
in
us
in
a
Way
of
Grace
he
prescribeth
unto
us
in
a
Way
of
Duty
,
and
that
because
although
he
do
it
in
us
,
yet
he
also
doth
it
by
us
,
so
as
that
the
same
Work
is
an
Act
of
his
Spirit
and
of
our
Wills
as
acted
thereby
.
Of
our selves
therefore
we
are
not
able
by
any
endeavours
of
our
own
,
nor
wayes
of
our
own
finding
out
,
to
cleanse
our selves
from
the
Defilement
of
sin
.
If
I
be
wicked
,
saith
Job
,
why
then
labour
I
in
vain
?
if
I
wash
my self
with
Snow-water
,
and
make
my
hand
never
so
clean
,
yet
shalt
thou
plunge
me
in
the
Ditch
,
and
mine
own
Cloathes
shall
make
me
to
be
abhorred
,
Chap.
9.
29
,
30
,
31.
There
may
be
Wayes
and
Means
used
whereby
an
Appearance
of
Washing
and
Cleansing
may
be
made
.
But
when
things
come
to
be
tryed
in
the
sight
of
God
,
all
will
be
found
filthy
and
unclean
.
In
vain
saith
the
Prophet
shalt
thou
take
to
thy self
Sope
and
much
Nitre
,
thou
shalt
not
be
purged
,
Jer.
2.
22.
The
most
probable
means
of
Cleansing
,
and
the
most
effectual
in
our
Judgement
however
multiplyed
shall
fail
in
this
Case
.
Some
speak
much
of
washing
away
their
sins
by
the
Tears
of
Repentance
.
But
Repentance
as
prescribed
in
the
Scripture
is
of
another
Nature
and
Assigned
unto
another
End
.
And
for
mens
Tears
in
this
matter
they
are
but
Sope
and
Nitre
which
howsoever
multiplyed
will
not
produce
the
Effect
intended
.
And
therefore
doth
God
in
places
of
Scripture
innumerable
take
this
to
himself
as
the
immediate
Effect
of
his
Spirit
and
Grace
,
namely
to
cleanse
us
from
our
Sins
and
our
Iniquities
.
(4)
The
Institutions
of
the
Law
for
this
End
to
purge
Uncleanness
could
not
of
themselves
reach
thereunto
.
They
did
indeed
purifie
the
unclean
Legally
,
and
sanctified
persons
as
to
the
purifying
of
the
flesh
,
Heb.
9.
13.
so
that
they
should
not
on
their
account
be
separated
from
their
Priviledges
in
the
Congregation
and
the
Worship
of
God
.
But
of
themselves
they
could
goe
no
further
,
Heb.
10.
2.
only
they
did
Typifie
and
signifie
that
whereby
sin
was
really
cleansed
.
But
the
real
stain
is
too
deep
to
be
taken
away
by
any
outward
Ordinances
or
Institutions
.
And
therefore
God
as
it
were
rejecting
them
all
,
promiseth
to
open
another
Fountain
to
that
purpose
,
Zech.
13.
1.
Wherefore
,
(5)
There
is
a
great
Emptiness
and
Vanity
in
all
those
Aids
and
Reliefs
which
the
Papal
Church
hath
invented
in
this
Case
.
Sensible
they
are
of
the
spot
and
stain
that
accompanyes
sin
,
of
its
Pollution
and
Defilement
,
which
none
can
avoyd
the
Conscience
of
who
are
not
utterly
hardned
and
blinded
.
But
they
are
ignorant
of
the
true
and
only
Means
and
Remedy
thereof
.
And
therefore
as
in
the
Work
of
Justification
being
ignorant
of
the
Righteousness
of
God
,
and
going
about
to
establish
their
own
Righteousness
,
they
submit
not
themselves
to
the
Righteousness
of
God
,
as
the
Apostle
spake
of
their
predecessors
;
so
in
the
Work
of
Sanctification
being
ignorant
of
the
Wayes
of
the
working
of
the
Spirit
of
Grace
and
Efficacy
of
the
Blood
of
Christ
,
they
go
about
to
set
up
their
own
Imaginations
,
and
submit
not
themselves
unto
a
Complyance
with
the
Grace
of
God
.
Thus
in
the
first
place
they
would
,
at
least
the
most
of
them
would
,
have
the
whole
uncleanness
of
our
Natures
to
be
washed
away
by
Baptisme
,
Virtute
Operis
operati
.
The
Ordinance
being
administred
without
any
more
to
doe
;
or
any
previous
Qualifications
of
the
Person
internal
or
external
the
filth
of
Original
Sin
is
washed
away
;
though
it
fell
not
out
so
with
Simon
Magus
who
notwithstanding
he
were
baptized
by
Philip
the
Evangelist
,
and
that
upon
his
visible
Profession
and
Confession
,
yet
continued
in
the
Call
of
Bitterness
and
Bond
of
Iniquity
,
and
was
therefore
certainly
not
cleansed
from
his
sins
.
But
there
is
a
cleansing
in
Profession
and
Signification
,
and
there
is
a
Cleansing
in
the
Reality
of
Sanctification
.
The
former
doth
accompany
Baptisme
when
it
is
rightly
administred
.
With
respect
hereunto
are
men
said
to
be
purged
from
their
old
sins
,
that
is
to
have
made
a
Profession
and
have
had
a
fair
Representation
thereof
in
being
made
partakers
of
the
outward
sign
of
it
;
2
Pet.
1.
9.
as
also
to
escape
the
Pollutions
of
the
World
,
and
the
Lusts
of
the
flesh
;
Chap.
2.
18
,
20.
But
all
this
may
be
,
and
yet
sin
not
be
really
purged
:
For
not
only
the
Outward
Washing
of
Regeneration
in
the
Pledge
of
it
,
but
the
Internal
Renovation
of
the
Holy
Ghost
is
required
thereunto
.
Tit.
3.
5.
But
having
thus
shifted
themselves
of
the
Filth
of
Original
sin
as
easily
as
a
man
may
put
off
his
Cloathes
when
they
are
foul
,
they
have
found
out
many
wayes
whereby
the
ensuing
Defilements
that
attend
Actual
sins
may
be
purged
or
done
away
.
There
is
the
sprinkling
of
Holy
Water
,
Confession
to
a
Priest
,
Penances
,
in
Fasting
and
some
other
Abstinences
that
are
supposed
to
be
of
wonderfull
vertue
to
this
End
and
Purpose
.
And
I
do
acknowledge
that
the
one
Art
of
Confession
is
really
the
greatest
Invention
to
accommodate
the
Inclinations
of
all
Flesh
,
that
ever
this
World
was
acquainted
withall
.
For
as
nothing
is
so
suited
unto
all
the
Carnal
Interests
of
the
Priests
be
they
what
they
will
,
nor
so
secures
them
a
Veneration
in
the
midst
of
their
Looseness
and
worthless
Conversation
;
so
for
the
People
,
who
for
the
most
part
have
other
Business
to
doe
than
long
to
trouble
themselves
about
their
sins
,
or
find
it
uneasie
to
be
conversant
about
their
Guilt
and
the
Consequences
of
it
in
their
Minds
,
it
is
such
an
expedite
Course
of
absolute
Exoneration
that
they
may
be
free
for
other
sins
or
Businesses
,
to
deposite
them
wholly
and
safely
with
a
Priest
,
that
nothing
equal
unto
it
could
ever
have
been
invented
.
For
the
Real
Way
of
dealing
with
God
by
Jesus
Christ
in
these
things
,
with
Endeavours
of
a
Participation
in
the
Sanctifying
Cleansing
Work
of
the
Holy
Ghost
is
long
,
and
very
irksome
to
Flesh
and
Blood
,
besides
that
it
is
intricate
and
foolish
unto
Natural
Darkness
and
Unbelief
.
But
yet
so
falls
out
,
that
after
all
these
Inventions
they
can
come
to
no
perfect
Rest
or
Satisfaction
in
their
own
Minds
.
They
cannot
but
find
by
Experience
that
their
Sores
sometimes
break
forth
through
all
these
sorry
Coverings
unto
their
Annoyance
;
and
their
Defilements
yet
fill
them
with
Shame
as
well
as
the
Guilt
of
sin
doth
with
Fear
.
Wherefore
they
betake
themselves
to
their
Sheat-Anchor
in
this
storm
,
in
the
Relief
which
they
have
provided
in
another
World
;
when
,
let
men
find
themselves
never
so
much
mistaken
they
cannot
complain
of
their
disappointments
.
This
is
in
their
Purgatory
,
whereunto
they
must
trust
at
last
for
the
cancelling
of
all
their
odd
scores
,
and
Purging
away
that
filth
of
sin
which
they
have
been
unwilling
to
part
withall
in
this
World
.
But
as
this
whole
Business
of
Purgatory
is
a
groundless
Fable
,
an
Invention
set
up
in
competition
with
,
and
opposition
unto
the
Sanctification
of
the
Spirit
and
Cleansing
Vertue
of
the
Blood
of
Christ
,
as
a
matter
of
unspeakable
more
Profit
and
Secular
Advantage
unto
those
who
have
its
mannagement
committed
unto
them
;
so
it
is
as
great
an
Encouragement
unto
Unholiness
and
a
continuance
in
Sin
,
for
those
who
believe
it
,
and
at
the
same
time
love
the
Pleasures
of
sin
,
which
are
the
Generality
of
their
Church
,
as
ever
was
or
can
be
found
out
or
made
use
of
.
For
,
to
come
with
a
plain
down-right
Disswasure
from
Holiness
and
Encouragement
unto
Sin
,
is
a
Design
that
would
absolutely
defeat
it self
,
nor
is
capable
of
making
Impressions
on
them
who
retain
the
Notion
of
a
Difference
between
Good
and
Evil.
But
this
Side-wind
,
that
at
once
pretends
to
relieve
men
from
the
Filth
of
sin
,
and
keeps
them
from
the
only
Wayes
and
Means
whereby
it
may
be
cleansed
,
insensibly
leads
them
into
a
quiet
pursuit
of
their
Lusts
under
an
Expectation
of
Relief
when
all
is
past
and
done
.
Wherefore
setting
aside
such
vain
Imaginations
,
we
may
enquire
into
the
true
Causes
and
Wayes
of
our
Purification
from
the
Uncleanness
of
sin
described
,
wherein
the
First
part
of
our
Sanctification
and
the
Foundation
of
our
Holiness
doth
consist
.
CHAP.
V.
The
Filth
of
Sin
purged
by
the
Spirit
and
Blood
of
Christ
.
(1)
Purification
of
the
Filth
of
sin
,
the
first
part
of
Sanctification
,
how
it
is
effected
.
(2)
The
Work
of
the
Spirit
therein
.
(3)
Efficacy
of
the
Blood
of
Christ
to
that
Purpose
.
(4)
The
Blood
of
his
Sacrifice
intended
.
(5)
How
that
Blood
cleanseth
Sin
.
Application
unto
it
,
and
Application
of
it
by
the
Spirit
.
(6)
Wherein
that
Application
consists
.
(
7
,
8
,
9.
)
Faith
the
Instrumental
Cause
of
our
Purification
,
with
the
use
of
Afflictions
to
the
same
purpose
.
Necessity
of
a
Due
Consideration
of
the
Pollution
of
Sin
.
(
10
)
Considerations
of
the
Pollution
and
Purification
of
Sin
practically
improved
.
(
11
)
Various
Directions
for
a
due
Application
unto
the
Blood
of
Christ
for
Cleansing
.
(
12
)
Sundry
Degrees
of
Shamelesness
in
Sinning
.
(
13
)
Directions
for
the
Cleansing
of
Sin
continued
.
(
14
)
Thankefulness
for
the
Cleansing
of
Sin
.
(
15
)
With
other
Vses
of
the
same
Consideration
.
(
16
)
Union
with
Christ
how
consistent
with
the
Remainders
of
Sin
.
(
17
)
From
all
that
,
Differences
between
Evangelical
Holiness
and
the
Old
Nature
asserted
.
Sect.
1
THE
purging
of
the
Souls
of
them
that
Believe
from
the
Defilements
of
Sin
,
is
in
the
Scripture
assigned
unto
several
Causes
of
different
Kinds
.
For
the
Holy
Spirit
,
the
Blood
of
Christ
,
Faith
and
Afflictions
,
are
all
said
to
cleanse
us
from
our
sins
but
in
several
Wayes
and
with
distinct
Kinds
of
Efficacy
.
The
Holy
Spirit
is
said
to
doe
it
as
the
principal
Efficient
Cause
;
The
Blood
of
Christ
as
the
Meritorious
procuring
Cause
;
Faith
and
Affliction
as
the
Instrumental
Causes
;
the
one
Direct
and
Internal
,
the
other
External
and
Occasional
.
Sect.
2
(1)
That
we
are
purged
and
purified
from
sin
by
the
Spirit
of
God
communicated
unto
us
,
hath
been
before
in
General
confirmed
by
many
Testimonies
of
the
Holy
Scriptures
.
And
we
may
gather
also
from
what
hath
been
spoken
wherein
this
Work
of
his
doth
consist
.
For
whereas
the
Spring
and
Fountain
of
all
the
Pollution
of
Sin
lyes
in
the
Depravation
of
the
Faculties
of
our
Natures
which
ensued
on
the
Loss
of
the
Image
of
God
,
he
renews
them
again
by
his
Grace
.
Tit.
3.
5.
Our
want
of
due
answering
unto
the
Holiness
of
God
as
represented
in
the
Law
,
and
exemplified
in
our
Hearts
Originally
,
is
a
principal
Part
and
universal
Cause
of
our
whole
Pollution
and
Defilement
by
sin
.
For
when
our
Eyes
are
opened
to
discern
it
,
this
is
that
which
in
the
first
place
filleth
us
with
shame
and
self-Abhorrency
,
and
that
which
makes
us
so
unacceptable
yea
so
loathsome
to
God
.
Who
is
there
who
considereth
aright
the
Vanity
,
Darkness
and
Ignorance
of
his
Mind
,
the
Perversness
and
Stubbornness
of
his
Will
,
with
the
Disorder
Irregularity
and
Distemper
of
his
Affections
with
respect
unto
things
Spiritual
and
Heavenly
,
who
is
not
ashamed
of
,
who
doth
not
abhorr
himself
?
This
is
that
which
hath
given
our
Nature
its
Leprosie
and
defiled
it
throughout
.
And
I
shall
crave
leave
to
say
,
that
he
who
hath
no
Experience
of
Spiritual
shame
and
self-Abhorrency
upon
the
Account
of
this
Inconformity
of
his
Nature
and
the
Faculties
of
his
Soul
unto
the
Holiness
of
God
,
is
a
great
stranger
unto
this
whole
Work
of
Sanctification
.
Who
is
there
that
can
recount
the
Unsteadiness
of
his
Mind
in
Holy
Meditation
,
his
Low
and
unbecoming
Conceptions
of
Gods
Excellencies
,
his
Proneness
to
foolish
Imaginations
and
Vanities
that
Profit
not
,
his
Aversation
to
Spirituality
in
Duty
and
fixedness
in
Communion
with
God
,
his
Proneness
to
things
Sensual
and
Evil
,
all
arising
from
the
spiritual
Irregularity
of
of
our
Natural
Facultyes
,
but
if
ever
he
had
any
due
Apprehensions
of
Divine
Purity
and
Holiness
,
that
is
not
sensible
of
his
own
Vileness
and
Baseness
,
and
is
not
oft-times
deeply
affected
with
shame
thereon
?
Now
this
whole
Evil
Frame
is
cured
by
the
effectual
working
of
the
Holy
Ghost
in
the
rectfying
and
Renovation
of
our
Natures
.
He
giveth
a
New
Understanding
,
a
New
Heart
,
New
Affections
,
renewing
the
whole
Soul
into
the
Image
of
God
,
Ephes.
4.
23
,
24.
Col.
3.
10.
The
way
whereby
he
doth
this
hath
been
before
so
fully
declared
in
our
opening
of
the
Doctrine
of
Regeneration
,
that
it
need
not
be
here
repeated
.
Indeed
our
Original
Cleansing
is
therein
,
where
mention
is
made
of
the
Washing
of
Regeneration
,
Tit.
3.
5.
Therein
is
the
Image
of
God
restored
unto
our
Souls
.
But
we
consider
the
same
Work
now
as
it
is
the
Cause
of
our
Holyness
.
Look
then
how
far
our
Minds
,
our
Hearts
,
our
Affections
are
renewed
by
the
Holy
Ghost
,
so
far
are
we
cleansed
from
our
spiritual
habitual
Pollution
.
Would
we
be
cleansed
from
our
Sins
,
that
which
is
so
frequently
promised
that
we
shall
be
,
and
so
frequently
prescribed
as
our
Duty
to
be
,
and
without
which
we
neither
have
nor
can
have
any
thing
of
true
Holiness
in
us
,
we
must
labour
after
and
endeavour
to
grow
in
this
Renovation
of
our
Natures
by
the
Holy
Ghost
.
The
more
we
have
of
saving
Light
in
our
Minds
,
of
Heavenly
Love
in
our
Wills
and
Affections
,
of
a
constant
Readiness
unto
Obedience
in
our
Hearts
;
the
more
Pure
are
we
,
the
more
cleansed
from
the
Pollution
of
sin
.
The
Old
Principle
of
Corrupted
Nature
is
unclean
and
defiling
,
shamefull
and
loathsome
.
The
New
Creature
,
the
Principle
of
Grace
implanted
in
the
whole
Soul
by
the
Holy
Ghost
is
Pure
and
purifying
,
Clean
and
Holy
.
2
ly
,
The
Holy
Ghost
doth
Purifie
and
Cleanse
us
by
strengthening
our
Souls
by
his
Grace
unto
all
Holy
Duties
,
and
against
all
Actual
sins
.
It
is
by
Actual
Sins
that
our
Natural
and
Habitual
Pollution
is
encreased
.
Hereby
some
make
themselves
base
and
vile
as
Hell
.
But
this
also
is
prevented
by
the
Gracious
Actings
of
the
Spirit
.
Having
given
us
a
Principle
of
Purity
and
Holyness
,
he
so
acts
it
in
Dutyes
of
Obedience
and
in
Opposition
unto
Sin
,
as
that
he
preserves
the
Soul
free
from
Defilements
,
or
Pure
and
Holy
according
to
the
Tenor
of
the
New
Covenant
,
that
is
in
such
Measure
and
to
such
a
Degree
as
Universal
Sincerity
doth
require
.
But
it
may
be
yet
said
,
that
indeed
hereby
he
makes
us
Pure
,
and
prevents
many
future
Defilements
,
yet
how
is
Soul
freed
from
those
it
had
contracted
before
this
work
upon
it
,
or
those
which
it
may
and
doth
unavoidably
afterwards
fall
into
;
for
as
there
is
no
man
doth
good
and
sinneth
not
,
so
there
is
none
who
is
not
more
or
less
defiled
with
Sin
,
whilest
they
are
in
the
Body
here
in
this
World
.
The
Apostle
answereth
this
Objection
or
Enquiry
,
1
Joh.
1.
7
,
8
,
9.
If
we
say
we
have
no
sin
we
deceive
our selves
and
the
Truth
is
not
in
us
.
But
if
Sin
be
in
us
we
are
defiled
,
and
how
shall
we
be
Cleansed
?
God
is
just
to
forgive
us
our
sins
and
to
cleanse
us
from
all
unrighteousness
.
But
how
may
this
be
done
,
by
what
means
may
it
be
accomplished
?
The
Blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
sin
.
Sect.
3
(2)
It
is
therefore
the
Blood
of
Christ
in
the
Second
place
which
is
the
Meritorious
procuring
,
and
so
the
Effective
Cause
that
immediately
purgeth
us
from
our
sins
,
by
an
especial
Application
of
it
unto
our
Souls
the
Holy
Ghost
.
And
there
is
not
any
Truth
belonging
unto
the
Mystery
of
the
Gospel
which
is
more
plainly
and
evidently
asserted
,
as
hath
in
part
been
made
to
appear
before
.
The
Blood
of
Jesus
Christ
cleanseth
us
from
all
sin
,
1
Joh.
1.
7.
He
hath
washed
us
from
our
sins
in
his
own
Blood
,
Revel.
1.
5.
The
Blood
of
Christ
purgeth
our
Consciences
from
dead
Works
that
we
may
serve
the
Living
God
,
Heb.
9.
14.
He
gave
himself
for
his
Church
that
he
might
wash
and
cleanse
it
,
Ephes.
5.
26.
To
Purifie
to
himself
a
peculiar
People
,
Tit.
2.
14.
Besides
,
whatever
is
spoken
in
the
whole
Scripture
concerning
purifying
the
Unclean
,
the
Leprous
,
the
Defiled
,
by
Sacrifices
or
other
Institutions
of
the
Old
Testament
,
it
is
all
Instructive
in
and
Directive
unto
the
Purifying
Nature
of
the
Blood
of
Christ
,
from
whence
alone
these
Institutions
had
their
Efficacy
;
and
the
Vertue
of
it
is
promised
under
that
Notion
,
Zech.
13.
1.
And
this
the
Faith
and
Experience
of
all
Believers
doth
confirm
;
for
they
are
no
Imaginations
of
their
own
,
but
what
being
built
on
the
Truth
and
Promises
of
God
,
yield
sensible
Spiritual
Relief
and
Refreshment
unto
their
Souls
.
This
they
believe
,
this
they
pray
for
,
and
find
the
Fruits
and
Effects
of
it
in
themselves
.
It
may
be
some
of
them
do
not
,
it
may
be
few
of
them
do
comprehend
distinctly
the
Way
whereby
,
and
the
Manner
how
the
Blood
of
Christ
so
long
since
shed
and
offered
,
should
cleanse
them
now
from
their
sins
.
But
the
Thing
it self
they
do
believe
as
it
is
revealed
,
and
find
the
use
of
it
in
all
wherein
they
have
to
do
with
God
.
And
I
must
say
,
(
let
Profane
and
Ignorant
Persons
,
whilest
they
please
,
deride
what
they
understand
not
,
nor
are
able
to
disprove
)
that
the
Holy
Spirit
of
God
which
leadeth
Believers
into
all
Truth
and
enableth
them
to
pray
according
to
the
Mind
and
Will
of
God
,
doth
guide
them
in
and
by
the
working
and
Experience
of
Faith
to
pray
for
those
things
the
depths
of
whose
Mysteries
they
cannot
comprehend
.
And
he
who
well
studyeth
the
things
which
he
is
Taught
of
the
Spirit
to
ask
of
God
,
will
find
a
Door
opened
into
much
spiritual
Wisdom
and
Knowledge
.
For
(
let
the
World
rage
on
)
in
those
Prayers
which
Believers
are
taught
,
and
enabled
unto
by
the
Holy
Ghost
helping
of
them
as
a
Spirit
of
Supplications
,
there
are
Two
things
inexpressible
.
(1)
The
Inward
Labouring
and
Spiritual
Working
of
the
Sanctified
Heart
and
Affections
towards
God
,
wherein
consist
those
Sighs
and
Groans
that
cannot
be
uttered
.
Rom.
8.
26.
God
alone
sees
and
knowes
and
understands
the
fervent
Workings
of
the
New
Creature
when
acted
by
the
Holy
Ghost
in
Supplications
.
And
so
it
is
added
in
the
next
words
,
Vers.
27.
An
he
who
searcheth
the
Hearts
knoweth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
is
the
meaning
of
the
Spirit
,
what
it
savours
and
inclines
unto
.
It
is
not
any
distinct
or
separate
Acting
of
the
Spirit
by
himself
that
is
intended
,
but
what
and
how
he
works
in
the
Hearts
of
Believers
as
he
is
a
Spirit
of
Grace
and
Supplication
.
And
this
is
known
only
unto
him
who
is
the
Searcher
of
Hearts
,
and
as
he
is
so
.
And
he
knoweth
what
is
the
bent
,
frame
,
inclination
and
acting
of
the
Inward
Man
in
Prayer
from
the
Power
of
the
Spirit
,
which
they
themselves
in
whom
they
are
wrought
do
not
fathom
nor
reach
the
Depth
of
.
This
he
doth
in
the
Subject
of
Prayer
,
the
Hearts
and
Minds
of
Believers
,
the
Effects
of
his
Operation
in
them
are
inexpressible
.
(2)
As
to
the
Object
of
Prayer
or
things
prayed
for
,
he
doth
in
and
by
the
Word
so
represent
and
exhibit
the
Truth
,
Reality
,
Subsistence
,
Power
and
Efficacy
of
spiritual
Mysterious
things
unto
the
Faith
and
Affections
of
Believers
,
that
they
have
a
real
and
Experimental
sence
of
,
do
mix
Faith
with
,
and
are
affected
by
those
things
now
made
nigh
,
now
realized
unto
them
,
which
it
may
be
they
are
not
able
Doctrinally
and
distinctly
to
explain
in
their
proper
Notions
.
And
thus
do
we
oft-times
see
Men
low
and
weak
in
their
Notional
Apprehension
of
things
,
yet
in
their
Prayers
led
into
Communion
with
God
in
the
Highest
and
Holyest
Mysteries
of
his
Grace
,
having
an
Experience
of
the
Life
and
Power
of
the
Things
themselves
in
their
own
Hearts
and
Souls
.
And
hereby
do
their
Faith
,
Love
,
Affiance
and
Adherence
unto
God
,
act
and
Exercise
themselves
.
So
is
it
with
them
in
this
matter
of
the
actual
present
purifying
of
the
Pollutions
of
sin
by
the
Blood
of
Jesus
Christ
,
the
Way
whereof
we
shall
now
briefly
enquire
into
.
Sect.
4
1.
Therefore
by
the
Blood
of
Christ
herein
,
is
intended
the
Blood
of
his
Sacrifice
,
with
the
Power
Vertue
and
Efficacy
thereof
.
And
the
Blood
of
a
Sacrifice
fell
under
a
double
Consideration
.
(1)
As
it
was
offered
unto
God
to
make
Attonement
and
Reconciliation
:
(2)
As
it
was
sprinkled
on
other
things
for
their
Purging
and
Sanctification
.
Part
of
the
Blood
in
every
Propitiatory
Sacrifice
was
still
to
be
sprinkled
round
about
the
Altar
,
Levit.
1.
11.
And
in
the
Great
Sacrifice
of
Expiation
,
some
of
the
Blood
of
the
Bullock
was
to
be
sprinkled
before
the
Mercy-seat
seven
time
;
Levit.
16.
14.
This
our
Apostle
fully
expresseth
in
a
great
and
signal
Instance
,
Heb.
9.
19
,
20
,
21
,
22.
For
when
Moses
had
spoken
every
Precept
to
all
the
People
according
to
the
Law
,
he
took
the
Blood
of
Calves
and
of
Goats
,
with
Water
and
Scarlet-wooll
and
Hyssop
,
and
sprinkled
both
the
Book
and
all
the
People
,
saying
This
is
the
Blood
of
the
Testament
which
he
hath
enjoyned
unto
you
,
and
almost
all
things
are
by
the
Law
purged
with
Blood
.
Wherefore
the
Blood
of
Christ
as
it
was
the
Blood
of
his
Sacrifice
hath
these
two
Effects
,
and
falls
under
this
double
Consideration
.
(1)
As
he
offered
himself
by
the
Eternal
Spirit
unto
God
to
make
Attonement
for
Sin
,
and
procure
Eternal
Redemption
.
(2)
As
it
is
sprinkled
by
the
same
Spirit
on
the
Consciences
of
Believers
to
purge
them
from
Dead
works
,
as
v.
12
,
13
,
14.
And
hence
it
is
called
with
respect
unto
our
Sanctification
the
Blood
of
Sprinkling
,
Heb.
12.
24.
For
we
have
the
Sanctification
of
the
Spirit
unto
Obedience
through
the
sprinkling
of
the
Blood
of
Jesus
,
1
Pet.
1.
2.
2.
The
Blood
of
Christ
in
his
Sacrifice
is
still
alwayes
and
continually
in
the
same
Condition
,
of
the
same
Force
and
Efficacy
as
it
was
in
that
hour
wherein
it
was
shed
.
The
Blood
of
other
Sacrifices
was
alwayes
to
be
used
immediately
upon
its
Effusion
;
for
if
it
were
Cold
and
congealed
,
it
was
of
no
Use
to
be
offered
or
to
be
sprinkled
;
Levit.
17.
11.
Blood
was
appointed
to
make
Attonement
as
the
Life
or
Animal
Spirits
were
in
it
.
But
the
Blood
of
the
Sacrifice
of
Christ
is
alwayes
hot
and
warm
,
having
the
same
Spirits
of
Life
and
Sanctification
still
moving
in
it
.
Hence
the
Way
of
approach
which
we
have
to
God
thereby
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
10.
20
;
alwayes
Living
,
and
yet
alwayes
as
Newly
slain
.
Every
one
therefore
who
at
any
Time
hath
an
especial
actual
Interest
in
the
Blood
of
Christ
as
Sacrificed
,
hath
as
real
a
Purification
from
the
Defilement
of
sin
as
he
had
Typically
who
stood
by
the
Priest
and
had
Blood
or
Water
sprinkled
on
him
.
For
the
Holy
Ghost
diligently
declares
that
whatever
was
done
Legally
,
Carnally
or
Typically
,
by
any
of
the
Sacrifices
of
Old
at
any
time
as
to
the
Expiation
or
Purification
of
sin
,
that
was
all
done
really
and
Spiritually
by
that
one
Sacrifice
,
that
is
the
Offering
and
Sprinkling
of
the
Blood
of
Christ
,
and
abideth
to
be
so
done
continually
.
To
this
Purpose
is
the
Substance
of
our
Apostles
Discourse
in
the
Ninth
and
Tenth
Chapters
of
the
Epistle
to
the
Hebrews
.
And
they
had
Various
sorts
of
Sacrifices
wherein
to
this
End
the
Blood
of
them
was
sprinkled
,
they
being
Propitiatory
in
their
Offering
.
As
(1)
There
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
continual
Burnt-Offering
of
a
Lamb
or
Kid
for
the
whole
Congregation
Morning
and
Evening
,
whose
Blood
was
sprinkled
as
at
other
Times
.
And
hereby
the
Habitual
Purification
of
the
Congregation
,
that
they
might
be
Holy
to
the
Lord
,
and
their
Cleansing
from
the
daily
incursions
of
secret
and
unknown
sins
was
signified
and
carryed
on
.
(2)
On
the
Sabbath-day
this
Juge
Sacrificium
was
doubled
Morning
and
Evening
,
denoting
a
Peculiar
and
abounding
Communication
of
Mercy
and
purging
Grace
through
the
Administration
of
Instituted
Ordinances
on
that
Day
.
(3)
There
was
the
Great
Annual
Sacrifice
at
the
Feast
of
Expiation
,
when
by
the
Sacrifice
of
the
Sin-Offering
and
the
Scape-Goat
the
whole
Congregation
were
purged
from
all
their
known
and
great
sins
,
and
recovered
into
a
state
of
Legal
Holiness
.
And
other
stated
Sacrifices
there
were
.
(4)
There
were
Occasional
Sacrifices
for
every
one
according
as
he
found
his
Condition
to
require
.
For
those
who
were
Clean
one
Day
,
yea
one
Hour
,
might
by
some
Miscarriage
or
surprizal
be
Unclean
the
next
;
but
there
was
a
Way
continually
ready
for
any
Man's
Purification
,
by
his
Offering
unto
that
Purpose
.
Now
the
Blood
of
Christ
must
continually
and
upon
all
Occasions
answer
unto
all
these
,
and
accomplish
Spiritually
what
they
did
Legally
effect
and
Typically
represent
.
This
our
Apostle
asserts
and
proves
;
Heb.
1.
v.
9
,
10
,
11
,
12
,
13
,
14.
Thereby
is
the
gradual
carrying
on
of
our
Sanctification
habitually
effected
,
which
was
signified
by
the
continual
Daily
Sacrifice
.
From
thence
is
especial
Cleansing
Vertue
communicated
unto
us
by
the
Ordinances
of
the
Gospel
,
as
is
expressly
affirmed
,
Ephes.
5.
25
,
26.
denoted
by
the
doubling
of
the
Daily
Sacrifice
on
the
Sabbath
.
By
it
are
we
purged
from
all
our
sins
whatever
,
great
or
small
,
as
was
typified
in
the
Great
Sacrifice
on
the
Day
of
Expiation
.
And
unto
him
have
we
continual
recourse
upon
all
Occassions
of
our
spiritual
Defilements
whatever
.
So
was
his
Blood
as
to
its
purifying
Vertue
to
answer
and
accomplish
all
Legal
Institutions
.
Especially
it
doth
so
that
of
the
Ashes
of
the
red
Heyfer
,
Numb
.
19.
which
was
a
standing
Ordinance
whereby
every
one
who
was
any
way
defiled
might
immediately
be
cleansed
:
And
he
who
would
not
make
Application
thereunto
was
to
be
cut
off
from
the
People
,
v.
20.
And
it
is
no
otherwise
with
respect
unto
the
Blood
of
Christ
,
in
our
Spiritual
Defilements
;
Thence
is
it
called
a
Fountain
opened
for
sin
and
uncleanness
,
Zech.
13.
1.
And
he
who
neglects
to
make
Application
thereunto
,
shall
perish
in
his
Uncleanness
and
that
Eternally
.
Sect.
5
Father
to
clear
this
whole
Matter
,
two
things
are
to
be
enquired
into
.
(1)
How
doth
the
Blood
of
Christ
thus
Cleanse
us
from
our
sins
,
or
what
it
is
that
is
done
thereby
.
(2)
How
we
come
to
be
made
Partakers
of
the
Benefit
thereof
,
or
come
to
be
interested
therein
.
As
to
the
First
,
it
must
be
observed
what
hath
been
declared
before
,
that
the
Vncleanness
we
Treat
of
is
not
Physical
or
Corporeal
,
but
Moral
and
Spiritual
only
.
It
is
the
Inconformity
of
Sin
unto
the
Holiness
of
God
as
represented
in
the
Law
,
whence
it
is
Loathsome
to
God
,
and
attended
with
Shame
in
us
.
Now
wherever
there
is
an
Interest
obtained
in
the
Purifying
Vertue
of
the
Blood
of
Christ
,
it
doth
(
by
the
Will
,
Law
Appointment
of
God
)
do
these
two
Things
.
1.
It
takes
away
all
loathsomeness
in
the
sight
of
God
,
not
from
sin
in
the
Abstract
,
but
from
the
Sinner
;
so
that
he
shall
be
as
one
absolutely
washed
and
purified
before
him
.
See
Isa.
1.
16
,
18.
Psal.
51.
7.
Ephes.
5.
25
,
26
,
27.
2.
It
taketh
away
shame
out
of
the
Conscience
,
and
gives
the
Soul
Boldness
in
the
presence
of
God
,
Heb.
10.
19
,
20
,
21
,
22.
When
these
things
are
done
,
then
is
sin
purged
and
our
Souls
are
cleansed
.
(
2
ly
,
)
It
may
be
enquired
,
How
we
are
to
apply
our selves
unto
the
Blood
of
Christ
for
our
Purification
,
or
how
we
may
come
continually
to
partake
of
the
Vertue
of
it
as
it
is
sprinkled
unto
that
Purpose
.
Now
because
what
we
do
herein
is
wrought
in
us
by
the
Spirit
of
God
,
my
Principal
Design
being
to
declare
his
Work
in
our
Sanctification
,
I
shall
at
once
declare
both
his
Work
and
our
Duty
in
the
following
Instances
.
1.
It
is
he
who
discovereth
unto
us
and
spiritually
convinceth
us
of
the
Pollution
of
Sin
,
and
of
our
Defilements
thereby
.
Something
indeed
of
this
Kind
will
be
wrought
by
the
Power
of
Natural
Conscience
awakened
and
excited
by
Ordinary
outward
Means
of
Conviction
.
For
wherever
there
is
a
sence
of
Guilt
there
will
be
in
some
kind
a
sence
of
Filth
;
as
Fear
and
Shame
are
inseparable
.
But
this
sence
alone
will
never
guide
us
to
the
Blood
of
Christ
for
Cleansing
.
Such
a
sight
and
Conviction
of
it
as
fill
us
with
self-Abhorrency
and
Abasement
,
as
may
cause
us
to
loath
our selves
for
the
Abomination
that
is
in
it
,
is
required
of
us
.
And
this
is
the
Work
of
the
Holy
Ghost
belonging
to
that
peculiar
Conviction
of
sin
which
is
from
him
alone
.
Joh.
16.
8.
I
mean
,
that
self-abhorrency
,
shame
and
Confusion
of
Face
with
respect
unto
the
Filth
of
sin
,
which
is
so
often
mentioned
in
the
Scripture
as
a
Gracious
Duty
,
as
nothing
is
an
higher
Aggravavation
of
sin
than
for
men
to
carry
themselves
with
a
Carnal
Boldness
with
God
and
in
his
Worship
,
whilest
they
are
unpurged
from
their
Defilements
.
In
a
sence
hereof
the
Publican
stood
afar
off
as
one
ashamed
,
and
destitute
any
Confidence
for
a
nearer
Approach
.
So
the
Holy
Men
of
Old
professed
to
God
,
that
they
blushed
and
were
ashamed
to
lift
up
their
Faces
unto
him
.
Without
this
Preparation
whereby
we
come
to
know
the
Plague
of
our
own
Hearts
,
the
Infection
of
our
Leprosie
,
the
Defilement
of
our
Souls
,
we
shall
never
make
Application
unto
the
Blood
of
Christ
for
Cleansing
in
a
due
Manner
.
This
therefore
in
the
First
place
is
required
of
us
,
as
the
First
Part
of
our
Duty
,
and
First
Work
of
the
Holy
Ghost
herein
.
2.
The
Holy
Ghost
proposeth
declareth
and
presents
unto
us
the
only
true
Remedy
,
the
only
Means
of
Purification
.
When
Ephraim
saw
his
sickness
and
Judah
his
wound
,
then
went
Ephraim
to
the
Assyrian
and
sent
to
King
Jareb
,
yet
would
he
not
heal
you
,
nor
cure
you
of
your
wound
,
Hos.
5.
13.
When
men
begin
to
discern
their
Defilements
they
are
apt
to
think
of
many
Wayes
for
their
purging
.
What
false
Wayes
have
been
invented
to
this
Purpose
hath
been
before
declared
;
and
every
one
is
ready
to
find
out
a
Way
of
his
own
;
every
one
will
apply
his
own
Sope
and
his
own
Nitre
.
Though
the
only
Fountain
for
Cleansing
be
nigh
unto
us
,
yet
we
cannot
see
it
untill
the
Holy
Ghost
open
our
Eyes
as
he
did
the
Eyes
of
Hagar
;
He
it
is
who
shews
it
unto
us
,
and
leads
us
unto
it
.
This
is
an
Eminent
Part
of
his
office
and
Work
.
The
principal
End
of
his
sending
and
consequently
of
his
whole
Work
was
to
Glorifie
the
Son
;
as
the
End
and
Work
of
the
Son
was
to
Glorifie
the
Father
.
And
the
great
Way
whereby
he
Glorifieth
Christ
is
by
shewing
such
things
unto
us
,
Joh.
16.
14.
And
without
his
Discovery
we
can
know
nothing
of
Christ
,
nor
of
the
things
of
Christ
;
for
he
is
not
sent
in
vain
to
shew
us
the
things
that
we
can
see
of
our selves
.
And
what
is
more
so
of
Christ
than
his
Blood
and
its
Efficacy
for
the
purging
of
our
sins
?
We
never
therefore
discern
it
spiritually
and
in
a
due
Manner
but
by
him
.
To
have
a
true
spiritual
sence
of
the
Defilement
of
Sin
,
and
a
gracious
View
of
the
Cleansing
Vertue
of
the
Blood
of
Christ
,
is
an
eminent
Effect
of
the
Spirit
of
Grace
.
Something
like
it
there
may
be
in
the
Workings
of
an
awakened
Natural
Conscience
,
with
some
Beams
of
outward
Gospel-Light
falling
on
it
:
But
there
is
nothing
in
it
of
the
Work
of
the
Spirit
.
This
therefore
Secondly
we
must
endeavour
after
if
we
intend
to
be
cleansed
by
the
Blood
of
Christ
.
3.
It
is
he
who
worketh
Faith
in
us
,
whereby
we
are
actually
interested
in
the
purifying
Vertue
of
the
Blood
of
Christ
.
By
Faith
we
receive
Christ
himself
,
and
by
Faith
do
we
receive
all
the
Benefits
of
his
Mediation
,
that
is
,
as
they
are
tendred
unto
us
in
the
Promises
of
God
.
He
is
our
Propitiation
through
Faith
in
his
Blood
as
offered
;
and
he
is
our
Sanctification
through
Faith
in
his
Blood
as
sprinkled
.
And
particular
acting
of
Faith
on
the
Blood
of
Christ
,
for
the
cleansing
of
the
Soul
from
sin
,
is
required
of
us
.
A
renewed
Conscience
is
sensible
of
a
Pollution
in
every
sin
,
and
is
not
freed
from
the
shame
of
it
without
a
particular
Application
unto
the
Blood
of
Christ
.
It
comes
by
Faith
to
the
Fountain
set
open
for
sin
and
Uncleanness
,
as
the
sick
man
to
the
Pool
of
Healing
Waters
,
and
waiteth
for
a
season
to
be
cleansed
in
it
.
So
David
on
the
Defilement
he
had
contracted
by
his
great
sins
,
addresseth
himself
unto
God
with
that
Prayer
,
Purge
me
with
Hyssop
,
and
I
shall
be
clean
,
wash
me
and
I
shall
be
whiter
than
snow
;
Psal.
51.
7.
He
alludeth
unto
the
purging
of
the
Leprous
person
,
the
Ordinance
whereof
is
Instituted
,
Levit.
14.
5
,
6
,
7
;
or
that
more
general
Institution
for
the
Purification
of
all
Legal
Uncleanness
,
by
the
Water
of
Separation
made
of
the
Ashes
of
red
Heyfer
,
Numb.
19.
4
,
5
,
6.
which
our
Apostle
hath
respect
unto
,
Heb.
9.
14.
For
both
these
Purifications
were
made
by
the
Sprinkling
of
Blood
or
Water
with
Hyssop
.
It
is
plain
I
say
he
alludeth
unto
these
Institutions
,
but
it
is
as
plain
they
are
not
the
things
which
he
intendeth
.
For
there
was
not
in
the
Law
any
purging
by
Hyssop
for
Persons
guilty
of
such
sins
as
he
lay
under
.
And
therefore
he
professeth
in
the
close
of
the
Psalm
,
that
Sacrifice
and
Burnt-Offering
god
would
not
accept
,
in
his
Case
,
v.
16.
It
was
therefore
that
which
was
signified
by
those
Institutions
which
he
made
his
Application
unto
;
namely
,
really
to
the
Blood
of
Christ
,
by
which
he
might
be
Justified
from
all
things
,
from
which
he
could
not
be
Justified
by
the
Law
of
Moses
,
Acts
13.
39.
and
so
likewise
purifyed
.
In
like
manner
do
all
Believers
make
an
actual
Application
unto
the
Blood
of
Christ
for
the
purging
away
of
their
sins
,
which
untill
it
is
done
they
have
a
Conscience
of
sin
,
that
is
condemning
them
for
sin
,
and
filling
them
with
Shame
and
Fear
,
Heb.
10.
1
,
2
,
3.
Sect.
6
And
this
Actual
Application
by
Faith
unto
the
Blood
of
Christ
for
Cleansing
,
the
Mystery
whereof
is
scorned
by
many
as
a
thing
Fanatical
and
unintelligible
,
consists
in
these
Four
things
.
(1)
A
spiritual
View
and
Due
Consideration
of
the
Blood
of
Christ
in
his
Sacrifice
,
as
proposed
in
the
Promises
of
the
Gospel
for
our
Cleansing
and
Purification
.
Look
unto
me
,
saith
he
,
and
be
saved
,
Isa
,
45.
22.
which
respects
the
whole
Work
of
our
Salvation
and
all
the
Means
thereof
.
Our
way
of
coming
unto
our
Interest
therein
is
by
Looking
to
him
,
namely
as
he
is
proposed
unto
us
in
the
Promise
of
the
Gospel
.
For
as
the
Serpent
was
lifted
up
by
Moses
in
the
Wilderness
,
so
was
he
in
his
Sacrifice
on
the
Cross
lifted
up
,
Joh.
3.
14.
And
so
in
the
Gospel
is
he
represented
unto
us
,
Gal.
3.
1.
And
the
Means
whereby
they
were
heal'd
in
the
Wilderness
,
was
by
looking
unto
the
Serpent
that
was
lifted
up
.
Herein
then
doth
Faith
first
Act
it self
,
by
a
spiritual
View
and
due
Consideration
of
the
Blood
of
Christ
,
as
proposed
unto
us
in
the
Gospel
for
the
only
Means
of
our
Purification
.
And
the
more
we
abide
in
this
Contemplation
,
the
more
Effectual
will
our
success
be
in
our
Application
thereto
.
(2)
Faith
actually
relyeth
on
his
Blood
,
for
the
real
effecting
of
the
great
Work
and
End
for
which
it
is
proposed
unto
us
.
For
God
sets
him
forth
,
as
to
be
a
Propitiation
through
Faith
in
his
Blood
as
offered
,
Rom.
3.
25.
so
to
be
our
Sanctification
through
Faith
in
his
Blood
as
sprinkled
.
And
the
Establishing
of
this
especial
Faith
in
our
Souls
is
that
which
the
Apostle
aims
at
in
his
excellent
Reasoning
,
Heb.
9.
13
,
14.
And
his
Conclusion
unto
that
Purpose
is
so
evident
,
that
he
encourageth
us
thereon
to
draw
nigh
in
the
full
Assurance
of
Faith
,
Heb.
10.
22.
(3)
Faith
worketh
herein
by
Fervent
Prayer
,
as
it
doth
in
its
whole
Address
unto
God
,
with
Respect
unto
his
Promises
;
because
for
all
these
things
God
will
be
sought
unto
by
the
House
of
Israel
.
By
this
Means
the
Soul
brings
it self
nigh
unto
its
own
Mercy
.
And
this
we
are
directed
unto
Heb.
4.
15
,
16.
(4)
An
Acquiescency
in
the
Truth
and
Faithfulness
of
God
,
for
Cleansing
by
the
Blood
of
Christ
,
whence
we
are
freed
from
discouraging
perplexing
shame
,
and
have
Boldness
in
the
Presence
of
God
.
4.
The
Holy
Ghost
actually
Communicates
the
cleansing
Purifying
Vertue
of
the
Blood
of
Christ
unto
our
Souls
and
Consciences
,
whereby
we
are
freed
from
shame
and
have
Boldness
towards
God
.
For
the
whole
work
of
the
Application
of
the
Benefits
of
the
Mediation
of
Christ
unto
Believers
,
is
his
properly
.
And
these
are
the
things
which
Believers
aim
at
and
intend
in
all
their
servent
Supplications
for
the
Purifying
and
Cleansing
of
their
Souls
by
the
sprinkling
and
washing
of
the
Blood
of
Christ
;
the
Faith
and
Perswasion
whereof
give
them
Peace
and
Holy
Boldness
in
the
presence
of
God
,
without
which
they
can
have
nothing
but
shame
and
Confusion
of
Face
in
a
sence
of
their
own
Pollutions
.
Sect.
7
How
the
Blood
of
Christ
was
the
Meritorious
Cause
of
our
Purification
as
it
was
offered
,
in
that
thereby
he
procured
for
us
Eternal
Redemption
,
with
all
that
was
conducing
or
needfull
thereunto
,
and
how
thereby
he
Expiated
our
sins
,
belongs
not
unto
this
place
to
declare
.
Nor
shall
I
insist
upon
the
more
mysterious
Way
of
Communicating
cleansing
Vertue
unto
us
from
the
Blood
of
Christ
,
by
Vertue
of
our
Vnion
with
him
.
What
hath
been
spoken
may
suffice
to
give
a
little
insight
into
that
Influence
which
the
Blood
of
Christ
hath
into
this
first
part
of
our
Sanctification
and
Holiness
.
And
as
for
those
who
affirm
,
that
it
no
otherwise
cleanseth
us
from
our
sins
,
but
only
because
we
Believing
his
Doctrine
confirmed
by
his
Death
and
Resurrection
,
do
amend
our
Lives
,
turning
from
Sin
unto
Righteousness
and
Holiness
,
they
renounce
the
Mystery
of
the
Gospel
,
and
all
the
proper
Efficacy
of
the
Blood
of
Christ
.
Sect.
8
(3)
Faith
is
the
Instrumental
Cause
of
our
Purification
.
Purifying
their
Hearts
by
Faith
,
Acts
15.
9.
The
two
unfailing
Evidences
of
sincere
Faith
are
,
that
within
it
purifyeth
the
Heart
,
and
without
it
worketh
by
Love
.
These
are
the
Touch-stone
whereon
Faith
may
,
yea
ought
to
be
tryed
.
We
purifie
our
Souls
in
obeying
the
Truth
through
the
Spirit
,
1
Pet.
1.
20.
That
is
,
by
Believing
which
is
our
Original
Obedience
unto
the
Truth
.
And
hereby
are
our
Souls
purified
:
Unbelievers
and
Unclean
are
the
same
.
Tit.
1.
15.
For
they
have
nothing
in
them
whereby
they
might
be
Instrumentally
cleansed
.
And
we
are
Purified
by
Faith
.
Because
(1)
Faith
it self
is
the
principal
Grace
whereby
our
Nature
is
restored
unto
the
Image
of
God
,
and
so
freed
from
our
Original
Defilement
;
Col.
3.
10.
Joh.
17.
3.
(2)
It
is
by
Faith
on
our
part
whereby
we
receive
the
Purifying
Vertue
and
Influences
of
the
Blood
of
Christ
whereof
we
have
before
Discoursed
.
Faith
is
the
Grace
whereby
we
constantly
adhere
and
cleave
unto
Christ
.
Deut.
4.
4.
Josh.
23.
8.
Acts
11.
10.
And
if
the
Woman
who
touched
his
Garment
in
Faith
,
obtained
Vertue
from
him
to
heal
her
Issue
of
Blood
,
shall
not
those
who
cleave
unto
him
continually
derive
Vertue
from
him
for
the
healing
of
their
spiritual
Defilements
.
(3)
It
is
by
the
Working
of
Faith
principally
,
whereby
those
Lusts
and
Corruptions
which
are
Defiling
,
are
mortified
,
subdued
,
and
gradually
wrought
out
of
our
Minds
.
All
actual
Defilements
spring
from
the
Remainders
of
defiling
Lusts
,
and
their
depraved
Workings
in
us
,
Heb.
12.
15.
Jam.
1.
14.
How
Faith
worketh
to
the
correcting
and
subduing
of
them
,
by
deriving
supplyes
of
the
Spirit
and
Grace
to
that
End
from
Jesus
Christ
,
as
being
the
Means
of
our
abiding
in
him
whereon
alone
those
supplyes
do
depend
,
Joh.
15.
3
,
4
,
5.
as
also
by
the
Acting
of
all
other
Graces
which
are
contrary
to
the
Polluting
Lusts
of
the
Flesh
and
destructive
of
them
,
is
usually
declared
,
and
we
must
not
too
far
enlarge
on
these
things
.
(4)
Faith
takes
in
all
the
Motives
which
are
proposed
unto
us
,
to
stir
us
up
unto
our
utmost
Endeavours
and
Diligence
in
the
use
of
all
Means
and
Wayes
for
the
preventing
of
the
Defilements
of
sin
,
and
for
the
Cleansing
our
Minds
and
Consciences
from
the
Relicts
of
Dead
Works
.
And
these
Motives
which
are
great
and
many
may
be
reduced
unto
Two
Heads
:
(1)
A
Participation
of
the
Excellent
Promises
of
God
at
the
Present
;
the
Consideration
hereof
brings
a
singular
Enforcement
on
the
Souls
of
Believers
to
endeavour
after
universal
Purity
and
Holiness
,
2
Cor.
7.
1.
And
(2)
the
future
Enjoyment
of
God
in
Glory
,
whereunto
we
cannot
attain
without
being
purifyed
from
sin
,
1
Joh.
3.
1.
Now
these
Motives
which
are
the
Springs
of
our
Duty
in
this
Matter
,
are
received
and
made
Efficacious
by
Faith
only
.
Sect.
9
(4)
Purging
from
sin
is
likewise
in
the
Scripture
ascribed
unto
Afflictions
of
all
sorts
.
Hence
they
are
called
Gods
Furnace
,
and
his
Fining-Pot
,
Isa.
31.
9.
Chap.
48.
10.
whereby
he
taketh
away
the
Dross
and
Filth
of
the
Vessels
of
his
House
.
They
are
called
Fire
that
trieth
the
Wayes
and
Works
of
Men
,
consuming
their
Hay
and
Stubble
,
and
purifying
their
Gold
and
Silver
,
1
Cor.
3.
13.
And
this
they
do
through
an
Efficacy
unto
the
Ends
communicated
unto
them
,
in
the
design
and
by
the
Spirit
of
God
.
For
by
and
in
the
Cross
of
Christ
,
they
were
cut
off
from
the
Curse
of
the
First
Covenant
,
whereunto
all
Evil
and
Trouble
did
belong
,
and
implanted
into
the
Covenant
of
Grace
.
The
Tree
of
the
Cross
being
cast
into
the
Waters
of
Affliction
hath
rendred
them
Wholsom
and
Medicinal
.
And
as
the
Lord
Christ
being
the
Head
of
the
Covenant
,
all
the
Afflictions
and
Persecutions
that
befall
his
Members
are
Originally
his
,
Isa.
63.
9.
Acts
9.
5.
Col.
1.
24.
so
they
all
tend
to
work
us
unto
a
Conformity
unto
him
in
Purity
and
Holiness
.
And
they
work
towards
this
Blessed
End
of
purifying
the
Soul
several
wayes
.
For
(1)
They
have
in
them
some
Tokens
of
Gods
Displeasure
against
sin
,
which
those
who
are
Exercised
by
them
are
led
by
the
Consideration
of
unto
a
fresh
View
of
the
Vileness
of
it
.
For
although
Afflictions
are
an
Effect
of
Love
,
yet
it
is
of
Love
mixed
with
Care
,
to
obviate
and
prevent
Distempers
.
Whatever
they
are
else
they
are
alwayes
Chastisements
;
and
Correction
respects
Faults
.
And
it
is
our
safest
course
in
every
Affliction
to
lodge
the
Adequate
Cause
of
it
in
our
own
Deserts
;
as
the
Woman
did
,
1
King
.
17.
18.
and
as
God
directs
,
Psal.
81.
30
,
31
,
32.
Lament
.
3.
33
,
34.
And
this
is
one
Difference
between
his
Chastiments
and
those
of
the
Fathers
of
our
Flesh
;
that
he
doth
it
not
for
his
Pleasure
,
Heb.
12.
9
,
10.
Now
a
View
of
sin
under
Suffering
makes
men
loath
and
abhorre
themselves
for
it
,
and
to
be
ashamed
of
it
.
And
this
is
the
first
step
towards
our
Purifying
of
our selves
by
any
Wayes
appointed
for
it
.
Self-pleasing
in
Sin
is
the
highest
Degree
of
our
Pollution
;
and
when
we
loath
our selves
for
it
,
we
are
put
into
the
Way
at
least
of
seeking
after
a
Remedy
.
(2)
Afflictions
take
off
the
Beauty
and
Allurements
of
all
Created
Good
Things
and
their
Comforts
,
by
which
the
Affections
are
solicited
to
commit
Folly
and
Lewdness
with
them
;
that
is
to
embrace
and
cleave
unto
them
inordinately
,
whence
many
Defilements
do
enensue
Gal.
6.
14.
This
God
designs
them
for
,
even
to
wither
all
the
Flowrings
of
this
World
in
the
Minds
of
men
,
by
discovering
their
Emptiness
,
Vanity
and
Insufficiency
to
give
Relief
.
This
intercepts
the
disorderly
entercourse
which
is
apt
to
be
between
them
and
our
Affections
whereby
our
Minds
are
polluted
.
For
there
is
a
Pollution
attending
the
least
inordinate
Actings
of
our
Mind
and
Affections
towards
Objects
either
in
their
own
nature
sinfull
,
or
such
as
may
be
rendred
so
by
an
Excess
in
us
towards
them
,
whilest
we
are
under
the
Command
of
Loving
the
Lord
our
God
with
all
our
Minds
,
Souls
,
and
strength
,
and
that
alwayes
:
(3)
Afflictions
take
off
the
Edge
,
and
put
a
Deadness
on
those
Affections
whereby
the
Corrupt
Lusts
of
the
Mind
and
Flesh
,
which
are
the
Spring
and
Cause
of
all
our
Defilements
do
act
themselves
.
They
curb
those
Vigorous
and
Brisk
Affections
which
were
alwayes
ready
press'd
for
the
service
of
Lust
,
and
which
sometimes
carry
the
Soul
into
the
pursuit
of
sin
,
like
the
Horse
into
the
Battail
with
Madness
and
Fury
.
They
are
no
more
such
prepared
Channels
for
the
Fomes
of
Concupiscence
to
empty
it self
into
the
Conversation
,
nor
such
Vehicles
for
the
spirits
of
Corrupted
Lusts
and
Inclinations
.
God
I
say
by
Afflictions
brings
a
kind
of
Death
unto
the
World
and
the
Pleasures
of
it
upon
the
Desires
and
Affections
of
the
Soul
,
which
render
them
unserviceable
unto
the
Remainder
of
Defiling
Lusts
and
Corruptions
.
This
in
some
indeed
endures
but
for
a
season
,
as
when
in
Sickness
,
Wants
,
Fears
,
Distresses
,
Losses
,
Sorrowes
,
there
is
a
great
appearance
of
Mortification
,
when
yet
the
strength
of
sin
and
the
Vigour
of
Carnal
Affections
do
speedily
revive
upon
the
least
outward
Relief
.
But
with
Believers
it
is
not
so
,
but
by
all
their
Chastisements
they
are
really
more
and
more
delivered
from
the
Pollutions
of
Sin
,
and
made
Partakers
of
Gods
Holiness
,
2
Cor.
4.
16
,
17.
(4)
God
doth
by
them
excite
,
stir
up
and
draw
forth
all
the
Graces
of
the
Spirit
into
a
constant
Diligent
and
Vigorous
Exercise
,
and
therein
the
Work
of
cleansing
the
Soul
from
the
Pollution
of
sin
is
carried
on
.
A
time
of
Affliction
is
the
Especial
season
for
the
peculiar
Exercise
of
all
Grace
.
For
the
Soul
can
then
no
otherwise
support
or
relieve
it self
.
For
it
is
cut
short
or
taken
off
from
other
Comforts
and
Reliefs
,
every
sweet
thing
being
made
bitter
unto
it
.
It
must
therefore
live
not
only
by
Faith
and
Love
,
and
Delight
in
God
,
but
in
some
sence
upon
them
.
For
if
in
their
Exercise
,
Supportment
and
Comfort
be
not
obtained
we
can
have
none
.
Therefore
doth
such
a
Soul
find
it
necessary
to
be
constantly
abounding
in
the
Exercise
of
Grace
,
that
it
may
in
any
measure
be
able
to
support
it self
under
its
Troubles
or
Sufferings
.
Again
,
there
is
no
other
Way
whereby
a
Man
may
have
a
sanctified
Use
of
Afflictions
,
or
a
good
Issue
out
of
them
,
but
by
the
assiduous
Exercise
of
Grace
.
This
God
calls
for
,
this
he
designs
,
and
without
it
Afflictions
have
no
other
End
but
to
make
men
Miserable
;
and
they
will
either
have
no
Deliverance
from
them
,
or
such
a
one
as
shall
tend
to
their
farther
Misery
and
Ruine
.
And
so
have
we
taken
a
View
of
the
First
Part
of
our
Sanctification
and
Holiness
,
which
I
have
the
more
largely
insisted
on
,
because
the
Consideration
of
it
is
utterly
neglected
by
them
who
frame
us
an
Holiness
to
consist
only
in
the
Practice
of
Moral
Vertue
.
And
I
do
not
know
but
what
hath
been
delivered
may
be
looked
on
as
Fanatical
and
Enthusiastical
.
Yet
is
there
no
other
Reason
why
it
should
be
so
,
but
only
because
it
is
taken
from
the
Scripture
.
Neither
doth
that
so
much
insist
on
any
Consideration
of
Sin
and
Sanctification
,
as
this
of
the
Pollution
of
the
one
,
and
the
Purifying
of
it
by
the
other
.
And
to
whom
the
Wisdom
and
Words
of
the
Holy
Ghost
are
displeasing
,
we
cannot
in
these
things
give
any
satisfaction
.
And
yet
I
could
easily
demonstrate
,
that
they
were
well
known
to
the
Ancient
Writers
of
the
Church
,
and
for
the
substance
of
them
were
discerned
and
discussed
by
the
Schoolmen
in
their
Manner
.
But
where
men
hate
the
Practice
of
Holiness
,
it
is
to
no
Purpose
to
teach
them
the
Nature
of
it
.
Sect.
10
But
we
may
not
pass
over
these
things
without
some
Reflections
upon
our selves
,
and
some
Consideration
of
our
Concernment
in
them
.
And
First
,
Hence
we
may
take
a
View
of
our
own
State
and
Condition
by
Nature
.
It
is
usefull
for
us
all
to
be
looking
back
into
it
;
and
it
is
necessary
for
them
who
are
under
it
to
be
fully
acquainted
with
it
.
Therein
are
we
wholly
defiled
,
polluted
,
and
every
way
unclean
.
There
is
a
Spiritual
Leprosie
spread
all
over
our
Natures
,
which
renders
us
loathsom
to
God
,
and
puts
us
in
a
state
of
separation
from
him
.
They
who
were
Legally
unclean
were
separated
from
the
Congregation
,
and
therein
all
the
Pledges
of
Gods
Gracious
Presence
,
Numb.
5.
2.
It
is
so
Virtually
with
all
them
who
are
spiritually
defiled
,
under
that
Pollution
which
is
Natural
and
Universal
;
they
are
abhorred
of
God
and
separated
from
him
,
which
was
signified
thereby
.
And
the
Reason
why
so
many
Laws
with
so
great
severity
and
exactness
were
given
about
the
Cleansing
of
a
Leprous
person
,
and
the
Judgement
to
be
made
thereon
,
was
only
to
declare
the
Certainty
of
the
Judgement
of
God
,
that
no
unclean
person
should
approach
unto
him
.
Thus
is
it
with
all
by
Nature
,
and
whatever
they
do
of
themselves
to
be
quit
of
it
,
it
doth
but
hide
and
not
cleanse
it
.
Adam
cured
neither
his
Nakedness
nor
the
shame
of
it
by
his
Fig-leaves
.
Some
have
no
other
Covering
of
their
Natural
Filth
but
outward
Ornaments
of
the
Flesh
,
which
encrease
it
,
and
indeed
rather
proclaim
it
than
hide
it
.
The
Greatest
Filth
in
the
World
is
covered
with
the
greatest
Bravery
.
See
Isa.
3.
16.
17.
Whatever
we
do
of
our selves
in
answer
unto
our
Convictions
,
is
a
Covering
not
a
Cleansing
.
And
if
we
dye
in
this
Condition
unwashed
,
uncleansed
,
unpurified
,
it
is
utterly
impossible
that
ever
we
should
be
admitted
into
the
Blessed
Presence
of
the
Holy
God
,
Rev.
21.
27.
Let
no
man
deceive
you
then
with
Vain
Words
.
It
is
not
the
doing
of
a
few
Good
Works
,
it
is
not
an
outward
Profession
of
Religion
,
that
will
give
you
an
Access
with
Boldness
and
Joy
unto
God
.
Shame
will
cover
you
when
it
will
be
too
late
.
Unless
you
are
washed
by
the
Spirit
of
God
,
and
in
the
Blood
of
Christ
from
the
Pollutions
of
your
Natures
,
you
shall
not
inherit
the
Kingdom
of
God
,
1
Cor.
6
,
9
,
10
,
11.
Yea
you
will
be
an
horrid
spectacle
unto
Saints
and
Angels
,
yea
to
your selves
,
unto
one
another
,
when
the
shame
of
your
Nakedness
shall
be
made
to
appear
,
Isa.
66.
24.
If
therefore
you
would
not
persih
and
that
Eternally
,
if
you
would
not
perish
as
base
defiled
Creatures
,
an
abhorring
unto
all
flesh
,
Then
when
your
Pride
,
and
your
Wealth
,
and
your
Beauty
,
and
your
Ornaments
,
and
your
Dutyes
,
will
stand
you
in
no
stead
,
look
out
betimes
after
that
only
way
of
purifying
and
cleansing
your
Souls
,
which
God
hath
ordained
.
But
if
you
love
your
Defilements
,
if
you
are
proud
of
your
Pollutions
,
if
you
satisfie
your selves
with
your
outward
Ornaments
;
whether
Moral
,
of
Gifts
,
Dutyes
,
Profession
,
Conversation
;
or
Natural
,
of
Body
,
Wealth
,
Apparel
,
Gold
and
Silver
;
there
is
no
Remedy
,
you
must
perish
for
ever
,
and
that
under
the
Consideration
of
the
Basest
and
Vilest
part
of
the
Creation
.
Sect.
11
Seeing
this
is
the
Condition
of
all
by
Nature
,
if
any
one
now
shall
enquire
and
ask
what
they
shall
doe
,
what
course
they
shall
take
,
that
they
may
be
cleansed
according
to
the
Will
of
God
;
in
Answer
hereunto
,
I
shall
endeavour
to
direct
defiled
Sinners
by
sundry
steps
and
degrees
in
the
Way
unto
the
Cleansing
Fountain
.
There
is
a
Fountain
set
open
for
Sin
and
Vncleanness
,
Zech.
13.
1.
But
it
falleth
out
with
many
,
as
the
Wise
man
speaketh
;
The
Labour
of
the
Foolish
wearyeth
every
one
of
them
,
because
he
knoweth
not
how
to
goe
to
the
City
,
Eccles.
10.
15.
Men
weary
themselves
and
pine
away
under
their
Pollutions
,
because
they
cannot
find
the
Way
;
they
know
not
how
to
go
to
the
Cleansing
Fountain
.
I
shall
therefore
direct
them
from
First
to
Last
according
to
the
best
skill
I
have
.
1.
Labour
after
an
Acquaintance
with
it
,
to
know
it
in
its
Nature
and
Effects
.
Although
the
Scripture
so
abounds
in
the
Assertion
and
Declaration
of
it
as
we
have
shewed
,
and
Believers
find
a
sence
of
it
in
their
Experience
,
yet
men
in
common
take
little
Notice
of
it
.
Somewhat
they
are
affected
with
the
Guilt
of
sin
,
but
little
or
not
at
all
with
its
Filth
.
So
they
can
escape
the
Righteousness
of
God
which
they
have
provoked
,
they
regard
not
their
unanswerableness
unto
his
Holiness
whereby
they
are
Polluted
.
How
few
indeed
do
enquire
into
the
Pravity
of
their
Natures
,
that
Vileness
which
is
come
upon
them
by
the
Loss
of
the
Image
of
God
,
or
do
take
themselves
to
be
much
concerned
therein
?
How
few
do
consider
aright
that
Fomes
and
filthy
Spring
which
is
continually
bubling
up
crooked
,
perverse
,
defiled
Imaginations
in
their
Hearts
,
and
influencing
their
Affections
unto
the
Lewdness
of
depraved
Concupiscence
?
Who
meditates
upon
the
Holiness
of
God
in
a
due
Manner
,
so
as
to
ponder
what
we
our selves
ought
to
be
,
how
Holy
,
how
Upright
,
how
Clean
,
if
we
intend
to
please
him
or
enjoy
him
?
With
what
Appearances
,
what
Out-sides
of
things
are
most
men
satisfied
?
Yea
how
do
they
please
themselves
in
the
shades
of
their
own
Darkness
and
Ignorance
of
these
things
,
when
yet
an
unacquaintedness
with
this
Pollution
of
sin
is
unavoidably
ruinous
unto
their
Souls
?
See
the
Danger
of
it
,
Revel.
3.
16
,
17
,
18.
Those
who
would
be
cleansed
from
it
must
first
know
it
;
and
although
we
cannot
do
so
aright
without
some
convincing
Light
of
the
Spirit
of
God
,
yet
are
there
Duties
required
of
us
in
Order
thereunto
.
As
(1)
To
Search
the
Scripture
,
and
to
consider
seriously
what
it
declareth
concerning
the
Condition
of
our
Nature
after
the
Loss
of
the
Image
of
God
.
Doth
it
not
declare
that
it
is
shamefully
naked
,
destitute
of
all
Beauty
and
Comeliness
,
wholly
polluted
and
defiled
?
And
what
is
said
of
that
nature
which
is
common
unto
all
,
is
said
of
every
one
who
is
Partaker
of
it
.
Every
one
is
gone
aside
,
every
one
is
become
altogether
filthy
,
or
stinking
,
Psal.
53.
3.
This
is
the
Glass
wherein
every
man
ought
to
Contemplate
himself
,
and
not
in
foolish
flattering
Reflections
from
his
own
Proud
Imaginations
;
And
he
that
will
not
hence
learn
his
Natural
Deformity
,
shall
live
Polluted
and
dye
Accursed
.
(2)
He
who
hath
received
the
Testimony
of
the
Scripture
concerning
his
corrupted
and
polluted
Estate
,
if
he
will
be
at
the
Pains
to
trie
and
Examine
himself
by
the
Reasons
and
Causes
that
are
assigned
thereof
,
will
have
a
farther
View
of
it
.
When
men
read
,
hear
,
or
are
instructed
in
what
the
Scripture
teacheth
concerning
the
Defilement
of
Sin
,
and
giving
some
Assent
to
what
is
spoken
,
without
an
Examination
of
their
own
state
in
particular
,
or
bringing
their
Souls
unto
that
Standard
and
Measure
,
they
will
have
very
little
advantage
thereby
;
Multitudes
learn
that
they
are
polluted
by
Nature
which
they
cannot
gainsay
,
but
yet
really
find
no
such
thing
in
themselves
.
But
when
men
will
bring
their
own
Souls
to
the
Glass
of
the
Perfect
Law
,
and
consider
how
it
is
with
them
in
respect
of
that
Image
of
God
wherein
they
were
at
first
created
,
what
manner
of
Persons
they
ought
to
be
with
respect
unto
the
Holiness
of
God
,
and
what
they
are
,
how
Vain
are
their
Imaginations
,
how
Disorderly
are
their
Affections
,
how
Perverse
all
the
Actings
of
their
Minds
,
they
will
be
ready
to
say
with
the
Leprous
Man
,
Vnclean
,
unclean
.
But
they
are
but
few
who
will
take
the
pains
to
search
their
own
Wounds
,
it
being
a
matter
of
smart
and
trouble
to
corrupt
and
carnal
Affections
.
Yet
(3)
Prayer
for
Light
and
Direction
herein
is
required
of
all
as
a
Duty
.
For
a
Man
to
know
himself
,
was
of
Old
esteemed
the
highest
Attainment
of
Humane
Wisdom
.
Some
men
will
not
so
much
as
enquire
into
themselves
,
and
some
men
dare
not
,
and
some
neglect
the
doing
of
it
from
spiritual
sloth
and
other
deceitfull
Imaginations
.
But
he
that
would
ever
be
purged
from
his
sins
,
must
thus
far
make
bold
with
himself
,
and
dare
to
be
thus
far
Wise.
And
in
the
use
of
the
Means
before
prescribed
,
considering
his
own
Darkness
and
the
Treacheries
of
his
Heart
,
he
is
to
pray
fervently
that
God
by
his
Spirit
would
guide
and
assist
him
in
his
search
after
the
Pravity
and
Defilement
of
his
Nature
.
Without
this
he
will
never
make
any
great
or
usefull
Discoveries
.
And
yet
the
discerning
hereof
is
the
first
Evidence
that
a
Man
hath
received
the
least
Ray
of
Supernatural
Light
.
The
Light
of
a
Natural
Conscience
will
convince
Men
of
,
and
reprove
them
for
actual
sins
as
to
their
Guilt
,
Rom.
2.
14
,
15.
But
the
meer
Light
of
Nature
is
dark
and
confused
about
its
own
Confusion
.
Some
of
the
Old
Philosophers
discerned
in
general
that
our
Nature
was
disordered
,
and
complained
thereof
:
But
as
the
Principal
Reason
of
their
Complaints
was
because
it
would
not
throughout
serve
the
Ends
of
their
Ambition
,
so
of
the
Causes
and
Nature
of
it
,
with
respect
unto
God
and
our
Eternal
Condition
,
they
knew
nothing
of
it
at
all
.
Nor
is
it
discerned
but
by
a
Supernatural
Light
proceeding
immediately
from
the
Spirit
of
God
.
If
any
therefore
have
an
Heart
or
Wisdom
to
know
their
own
Pollution
by
sin
,
without
which
they
know
nothing
of
themselves
unto
any
Purpose
,
let
them
pray
for
that
Directing
Light
of
the
Spirit
of
God
,
without
which
they
can
never
attain
to
any
usefull
Knowledge
of
it
.
2.
Those
who
would
indeed
be
purged
from
the
Pollution
of
Sin
,
must
endeavour
to
be
affected
with
it
suitably
to
the
Discovery
which
they
have
made
of
it
.
And
as
the
proper
Effect
of
the
Guilt
of
sin
is
Fear
,
so
the
proper
Effect
of
the
Filth
of
sin
is
Shame
.
No
man
who
hath
read
the
Scriptures
,
can
be
ignorant
how
frequently
God
calls
on
men
to
be
ashamed
and
confounded
in
themselves
for
the
Pollutions
and
Uncleannesses
of
their
sin
.
So
is
it
expressed
in
Answer
unto
what
he
requires
.
O
my
God
,
I
am
ashamed
and
blush
to
lift
up
my
face
to
thee
my
God
,
because
of
our
Iniquities
,
Ezra
9.
6.
And
by
another
Prophet
,
We
lye
down
in
our
shame
,
and
our
Confusion
covereth
us
,
for
we
have
sinned
against
the
Lord
our
God
,
Jerem.
3.
25.
And
many
other
such
Expressions
are
there
of
this
Affection
of
the
Mind
with
respect
unto
the
Pollution
of
sin
.
But
we
must
observe
,
that
there
is
a
Two-fold
shame
with
respect
unto
it
.
(1)
That
which
is
Legal
,
or
the
product
of
a
meer
Legal
Conviction
of
Sin
.
Such
was
that
in
Adam
immediately
after
his
Fall
.
And
such
is
that
which
God
so
frequently
calls
open
and
profligate
sinners
unto
;
A
shame
accompanyed
with
Dread
and
Terrour
,
and
from
which
the
sinner
hath
no
Relief
,
unless
in
such
sorry
Evasions
as
our
First
Parents
made
use
of
.
And
(2)
There
is
a
shame
which
is
Evangelical
,
arising
from
a
mixed
Apprehension
of
the
Vileness
of
sin
,
and
the
Riches
of
Gods
Grace
in
the
Pardon
and
Purifying
of
it
.
For
although
this
latter
gives
Relief
against
all
terrifying
discouraging
Effects
of
shame
,
yet
it
encreaseth
those
which
tend
to
genuine
self-Abasement
and
Abhorrency
.
And
this
God
still
requires
to
abide
in
us
,
as
that
which
tends
to
the
Advancement
of
his
Grace
in
our
Hearts
.
This
is
fully
Expressed
by
the
Prophet
,
Ezek.
16.
60
,
61
,
62
,
63.
I
will
remember
my
Covenant
with
thee
in
the
Dayes
of
thy
Youth
,
and
I
will
establish
unto
thee
an
Everlasting
Covenant
;
then
shalt
thou
remember
thy
Wayes
and
be
ashamed
,
and
I
will
establish
my
Covenant
with
thee
,
and
thou
shalt
know
that
I
am
the
Lord
,
that
thou
mayest
remember
and
be
confounded
,
and
never
open
thy
mouth
any
more
,
because
of
thy
shame
,
when
I
am
pacified
toward
thee
for
all
that
thou
hast
done
,
saith
the
Lord
God
.
There
is
a
shame
and
Confusion
or
face
for
sin
,
that
is
a
Consequent
yea
an
Effect
of
Gods
renewing
his
Covenant
,
and
thereby
giving
in
the
full
Pardon
of
sin
,
as
being
pacified
.
And
the
Apostle
asks
the
Romans
what
Fruit
they
had
in
those
things
whereof
they
were
now
ashamed
,
Chap.
6.
21.
Now
,
after
the
Pardon
of
them
they
were
yet
ashamed
,
from
the
Consideration
of
their
Filth
and
Vileness
.
But
it
is
shame
in
the
First
sence
that
I
here
intend
,
as
antecedent
unto
the
First
Purification
of
our
Natures
.
This
may
be
thought
to
be
in
all
men
;
but
it
is
plainly
otherwise
,
and
men
are
not
at
all
ashamed
of
their
Sins
,
which
they
manifest
in
Various
Degrees
.
For
,
Sect.
12
(1)
Many
are
senceless
and
stupid
;
no
Instruction
,
nothing
that
befalls
them
will
fix
any
real
shame
upon
them
.
Of
some
particular
Facts
they
may
be
ashamed
,
but
for
any
thing
in
their
Natures
they
slight
and
despise
it
.
If
they
can
but
preserve
themselves
from
the
known
Guilt
of
such
sins
as
are
punishable
amongst
Men
,
as
to
all
other
things
they
are
secure
.
This
is
the
Condition
of
the
Generality
of
men
living
in
sin
in
this
World
.
They
have
no
inward
shame
for
any
thing
between
God
and
their
Souls
,
especially
not
for
the
Pravity
and
Defilement
of
their
Natures
,
no
although
they
hear
the
Doctrine
of
it
never
so
frequently
.
What
may
outwardly
befall
them
that
is
shamefull
they
are
concerned
in
;
but
for
their
Internal
Pollutions
between
God
and
their
Souls
they
know
none
.
(2)
Some
have
a
Boldness
and
Confidence
in
their
Condition
as
that
which
is
well
and
pure
enough
.
There
is
a
Generation
that
is
pure
in
their
own
Eyes
,
yet
are
they
not
washed
from
their
Filthiness
,
Prov.
30.
12.
Although
they
were
never
sprinkled
with
the
pure
Water
of
the
Covenant
,
or
cleansed
by
the
Holy
Spirit
;
although
their
Consciences
were
never
purged
from
dead
Works
by
the
Blood
of
Christ
,
nor
their
Hearts
purified
by
Faith
,
and
so
are
no
Way
washed
from
their
Filthiness
;
yet
do
they
please
themselves
in
their
Condition
as
pure
in
their
own
Eyes
,
and
have
not
the
least
sence
of
any
Defilement
.
Such
a
Generation
were
the
Pharisees
of
Old
,
who
esteemed
themselves
as
clean
as
their
Hands
and
Cups
that
they
were
continually
washing
,
though
within
they
were
filled
with
all
manner
of
Defilements
,
Isa.
65.
4
,
5.
And
this
Generation
is
such
as
indeed
despise
all
that
is
spoken
about
the
Pollution
of
Sin
and
its
Purification
;
and
deride
it
as
Enthusiastical
;
or
a
fulsome
Metaphor
not
to
be
understood
.
(3)
Others
proceed
farther
,
and
are
so
far
from
taking
shame
to
themselves
for
what
they
are
,
or
what
they
doe
,
as
that
they
openly
Boast
of
and
Glory
in
the
most
shamefull
sins
that
Humane
Nature
can
contract
the
Guilt
of
.
They
proclaim
their
Sins
,
saith
the
Prophet
,
like
Sodom
,
where
all
the
People
consented
together
in
the
Perpetration
of
Unnatural
Lusts.
They
are
not
at
all
ashamed
but
Glory
in
the
things
,
which
because
they
do
not
here
,
will
hereafter
fill
them
with
Confusion
of
Face
,
Jerem.
6.
15.
Chap.
8.
12.
And
where
once
Sin
gets
this
Confidence
,
wherein
it
compleats
a
Conquest
over
the
Law
,
the
in-bred
Light
of
Nature
,
the
Convictions
of
the
Spirit
,
and
in
a
word
God
himself
,
then
is
it
ripe
for
Judgement
.
And
yet
is
there
a
higher
Degree
of
shamelesness
in
sin
.
For
,
(4)
Some
content
not
themselves
with
Boasting
in
their
own
Sins
,
but
also
they
approve
and
delight
in
all
those
who
give
up
themselves
unto
the
like
Out-rage
in
Sinning
with
themselves
.
This
the
Apostle
expresseth
as
the
highest
Degree
of
shameless
sinning
,
Rom.
1.
32.
Who
knowing
the
Judgement
of
God
,
that
they
which
Commit
such
things
are
worthy
of
Death
,
not
only
do
the
same
,
but
have
Pleasure
in
them
that
do
them
.
When
open
Profligate
Sinners
do
as
it
were
make
themselves
up
into
Societyes
,
encouraging
and
approving
one
another
in
their
Abominable
Courses
,
so
that
no
Company
pleaseth
them
but
such
as
have
obtained
an
Impudence
in
sinning
,
then
is
the
greatest
Defiance
given
unto
the
Holiness
and
Righteousness
of
God
.
Now
such
as
these
will
never
seek
after
Cleansing
.
For
why
should
they
do
so
who
are
sensible
of
no
Spiritual
Pollution
,
nor
have
the
least
touch
of
shame
with
respect
thereunto
?
It
is
Necessary
therefore
unto
the
Duty
of
Purifying
our
Souls
,
that
we
be
affected
with
shame
for
the
Spiritual
Defilements
which
our
Nature
under
the
Loss
of
the
Image
of
God
is
even
rolled
in
.
And
where
this
is
not
,
it
will
be
but
lost
Labour
that
is
spent
in
the
Invitation
of
men
to
the
Cleansing
Fountain
.
Sect.
13
3.
Let
Person
so
affected
be
fully
satisfied
,
that
they
can
never
Cleanse
or
Purifie
themselves
by
any
Endeavours
that
are
meerly
their
own
,
or
by
any
Means
of
their
own
finding
out
.
According
unto
mens
Convictions
of
the
Defilements
of
sin
,
so
have
and
alwayes
will
their
Endeavours
be
after
Purification
,
Hos.
5.
13.
And
indeed
it
is
the
Duty
of
Believers
to
purifie
themselves
more
and
more
in
the
Exercise
of
all
Purifying
Graces
,
and
the
use
of
all
Means
appointed
of
God
for
that
Purpose
,
2
Cor.
7.
1.
And
their
neglect
thereof
is
the
highest
Disadvantage
,
Psal.
38.
5.
But
men
in
the
state
of
Nature
,
concerning
whom
we
now
treat
,
are
no
way
able
to
cleanse
their
Natures
,
or
purge
themselves
.
He
only
who
can
restore
,
repair
,
and
renew
their
Natures
unto
the
Likeness
of
God
,
can
cleanse
them
.
But
here
many
fall
into
Mistakes
.
For
when
by
Reason
of
their
Convictions
they
can
no
longer
satisfie
and
please
themselves
in
the
Pollution
of
sin
,
they
goe
about
by
Vain
attempts
of
their
own
to
purifie
their
Souls
,
Hos.
5.
13.
Jerem.
2.
22.
Job
9.
30
,
31.
their
own
Sorrow
,
and
Repentance
,
and
Tears
of
Contrition
,
and
that
sorry
Amendment
of
Life
they
can
attain
unto
,
shall
do
this
Work
for
them
.
And
every
especial
defiling
Act
,
or
every
renewed
sence
of
it
,
shall
have
an
especial
Act
of
Duty
for
its
Cleansing
.
But
though
these
things
are
Good
in
themselves
,
yet
there
is
required
more
Wisdom
to
the
right
stating
of
them
,
as
to
their
Causes
,
Respects
,
Ends
,
and
Use
,
than
they
are
furnisht
withall
.
Hence
are
they
so
frequently
abused
and
turned
into
an
effectual
Means
not
only
of
keeping
Men
off
and
at
a
Distance
from
Christ
,
but
also
from
a
due
and
acceptable
Performance
of
the
very
Duties
themselves
pretended
unto
.
For
Legal
Sorrow
or
Repentance
,
or
meer
Legal
Convictions
,
being
trusted
unto
,
will
infallibly
keep
the
Soul
from
coming
up
unto
that
Evangelical
Repentance
which
alone
God
accepts
.
And
meer
Reformation
of
Life
rested
in
,
proves
opposite
to
Endeavours
for
the
Renovation
of
our
Natures
.
But
let
these
Duties
be
performed
however
in
what
Manner
you
please
,
they
are
utterly
insufficient
of
themselves
to
cleanse
our
Natural
Defilements
.
Nor
will
any
seek
duely
for
that
which
alone
is
effectual
unto
this
Purpose
,
untill
they
are
fully
convinced
hereof
.
Let
therefore
Sinners
hear
and
know
whether
they
will
or
will
not
believe
it
,
that
as
by
Nature
they
are
wholly
defiled
and
polluted
with
those
Abominations
of
Sin
which
render
them
Loathsom
in
the
sight
of
God
,
so
they
have
no
Power
by
any
Endeavours
or
Duties
of
their
own
to
Cleanse
themselves
;
but
by
all
they
doe
to
this
End
,
they
do
but
farther
plunge
themselves
into
the
Ditch
,
and
encrease
their
own
Defilements
;
yet
are
all
those
Duties
necessary
in
their
proper
Place
and
unto
their
proper
End
.
4.
It
is
therefore
their
Duty
to
acquaint
themselves
with
that
only
Remedy
in
this
Case
,
that
only
Means
of
Cleansing
which
God
hath
appointed
,
and
which
he
makes
Effectual
.
One
great
End
of
the
Revelation
of
the
Will
of
God
from
the
Foundation
of
the
World
of
his
Institutions
and
Ordinances
of
Worship
,
was
to
direct
the
Souls
and
Consciences
of
Men
in
and
unto
the
Way
of
their
Cleansing
,
which
as
it
argues
his
Infinite
Love
and
Care
,
so
the
great
Importance
by
the
Matter
it self
.
And
one
Principal
Means
which
Satan
from
the
Beginning
made
use
of
to
keep
men
in
their
Apostasie
from
God
,
and
to
encourage
them
therein
,
was
by
supplying
them
with
innumerable
Wayes
of
Purifications
suited
to
the
Imaginations
of
their
dark
unbelieving
and
superstitious
Minds
.
And
in
like
manner
when
he
designed
to
draw
men
off
from
Christ
and
the
Gospel
under
the
Papacy
,
he
did
it
principally
by
the
suggestion
of
such
present
and
future
Purgatories
of
Sin
as
might
comply
with
their
Lusts
and
Ignorance
;
of
so
great
Importance
is
it
therefore
to
be
acquainted
with
the
only
true
real
Way
and
Means
hereof
.
And
there
are
two
Considerations
that
are
suited
to
excite
the
Diligence
of
Sinners
in
this
Enquiry
.
1.
The
Weight
that
is
laid
on
this
Matter
by
God
himself
.
2.
The
Difficulty
of
attaining
an
Acquaintance
with
it
.
And
(1)
as
hath
been
observed
,
any
one
by
considering
the
Legal
Institutions
of
Old
will
see
what
weight
God
layes
hereon
.
No
Sacrifice
had
any
respect
unto
sin
,
but
there
was
somewhat
Peculiar
in
it
that
was
for
its
Cleansing
.
And
there
were
sundry
Ceremonious
Ordinances
which
had
no
other
End
but
only
to
purifie
from
Uncleannesses
.
(2)
Among
all
the
Promises
of
the
Old
Testament
concerning
the
Establishment
of
the
New
Covenant
and
the
Grace
thereof
,
which
are
Many
and
Precious
,
there
are
none
more
Eminent
than
those
which
concern
our
Cleansing
from
sin
by
the
Administration
of
the
Spirit
,
through
the
Blood
of
Christ
.
Some
of
them
have
been
mentioned
before
.
Which
also
farther
manifests
the
Care
that
God
hath
taken
for
our
Instruction
herein
.
(3)
There
is
nothing
more
pressed
on
us
,
nothing
more
frequently
proposed
unto
us
in
the
Gospel
than
the
Necessity
of
our
Purification
and
the
only
Way
of
Effecting
it
.
If
therefore
either
Instructions
,
or
Promises
,
or
Precepts
,
or
all
concurring
,
may
evidence
the
Importance
of
a
Duty
,
then
is
this
manifested
to
partake
therein
.
And
those
who
will
preferre
the
Guidance
of
Carnal
Reason
and
vain
Traditions
before
these
Heavenly
Directions
,
shall
live
in
their
Ignorance
and
dye
in
their
Sins
.
2
ly
,
The
Difficulty
of
attaining
an
Acquaintance
with
it
,
is
to
be
duely
considered
.
It
is
a
part
of
the
Mystery
of
the
Gospel
,
and
such
a
part
as
is
among
those
which
the
Wisdom
of
the
World
or
Carnal
Reason
esteemeth
Foolishness
.
It
is
not
easily
admitted
nor
received
,
that
we
can
no
otherwise
be
cleansed
from
our
sins
but
by
the
sprinkling
of
that
Blood
which
was
shed
so
long
ago
.
Yet
this
and
no
other
way
doth
the
Scripture
propose
unto
us
:
To
fancy
that
there
is
any
cleansing
from
sin
but
by
the
Blood
of
Christ
,
is
to
overthrow
the
Gospel
.
The
Doctrine
hereof
are
Persons
therefore
obliged
to
enquire
after
and
come
to
the
knowledge
of
,
that
being
satisfied
with
its
Truth
and
that
this
is
the
only
Way
of
Cleansing
Sin
appointed
and
blessed
by
God
himself
,
their
Minds
may
be
exercised
about
it
,
and
so
be
taken
off
from
resting
on
those
Vain
Medicines
and
Remedies
,
which
(
having
)
nothing
else
to
fix
upon
)
their
own
Hearts
,
and
others
blind
Devotions
,
would
suggest
unto
them
.
5.
But
now
the
great
Enquiry
is
,
How
a
sinfull
Defiled
Soul
may
come
to
have
an
interest
in
,
or
be
partaker
of
,
the
purifying
Vertue
and
Efficacy
of
the
Blood
of
Christ
?
Ans.
(1)
The
purifying
Vertue
and
Force
of
the
Blood
of
Christ
,
with
the
Administration
of
the
Spirit
for
its
Application
to
make
it
effectual
unto
our
Souls
and
Consciences
,
is
proposed
and
exhibited
unto
us
in
the
Promises
of
the
Covenant
,
2
Pet.
1.
4.
This
all
the
Instances
(
which
need
not
be
recited
)
before
produced
do
testifie
unto
;
(2)
The
only
Way
to
be
made
partaker
of
the
good
things
presented
in
the
Promises
,
is
by
Faith
.
So
Abraham
is
said
to
have
received
the
Promises
,
Heb.
11.
17.
and
so
are
we
also
,
and
to
receive
Christ
himself
.
Now
this
is
not
from
their
being
proposed
unto
us
,
but
from
our
Believing
of
that
which
is
proposed
,
as
it
is
expressed
of
Abraham
,
Rom.
4.
19
,
20
,
21.
Chap.
10.
6
,
7
,
8
,
9.
The
whole
use
,
benefit
and
Advantage
of
the
Promises
depends
absolutely
on
our
mixing
them
with
Faith
,
as
the
Apostle
declares
,
Heb.
4.
1.
Where
they
are
mixed
with
Faith
,
there
they
profit
us
,
there
we
really
receive
the
thing
promised
.
Where
they
are
not
so
mixed
they
are
of
no
use
,
but
to
aggravate
our
sins
and
Unbelief
.
I
know
that
by
some
men
the
whole
Nature
and
Work
of
Faith
is
derided
.
They
say
it
is
nothing
but
a
strong
fixing
of
the
Imagination
upon
what
is
said
.
However
,
we
know
that
if
a
man
promise
us
any
thing
seriously
and
solemnly
which
is
absolutely
in
his
Power
,
we
trust
unto
his
Word
or
believe
him
,
considering
his
Wisdom
Honesty
and
Ability
.
This
we
know
is
not
a
meer
fixing
of
the
Imagination
,
but
it
is
a
real
and
usefull
Confidence
or
Trust.
And
whereas
God
hath
given
unto
us
great
and
precious
Promises
,
and
that
under
several
Confirmations
,
especially
that
of
his
Oath
and
Covenant
,
if
we
do
really
believe
their
Accomplishment
,
and
that
it
shall
be
unto
us
according
to
his
Word
upon
the
Account
of
his
Veracity
,
Divine
Power
,
Righteousness
and
Holiness
;
why
shall
this
be
esteemed
a
Fanatical
fixing
of
the
Imagination
?
If
it
be
so
,
it
was
so
in
Abraham
our
Example
,
Rom.
4.
19
,
20
,
21.
But
this
Blasphemous
Figment
designed
to
the
overthrow
of
the
Way
of
Life
and
Salvation
by
Jesus
Christ
,
shall
be
elsewhere
more
fully
examined
.
God
,
as
was
said
,
gives
unto
us
great
and
precious
Promises
,
that
by
them
we
might
be
made
partakers
of
the
Divine
Nature
.
These
Promises
he
requireth
us
to
receive
,
and
to
mix
them
with
Faith
;
that
is
,
trusting
to
and
resting
on
his
Divine
Power
and
Veracity
,
ascribing
unto
him
thereby
the
Glory
of
them
,
to
believe
that
the
things
promised
unto
us
shall
be
accomplished
,
which
is
the
Means
by
Gods
Appointment
whereby
we
shall
be
really
made
partakers
of
them
.
Such
was
the
Faith
of
Abraham
,
so
celebrated
by
our
Apostle
;
and
such
was
all
the
true
and
saving
Faith
that
ever
was
in
the
World
from
the
Foundation
of
it
.
Wherefore
(3)
This
is
the
only
Way
and
Means
to
obtain
an
Interest
in
the
Cleansing
Vertue
of
the
Blood
of
Christ
.
God
hath
given
this
Power
and
Efficacy
unto
it
by
the
Covenant
.
In
the
Promise
of
the
Gospel
it
is
proposed
and
tendred
unto
us
.
Faith
in
that
Promise
is
that
alone
which
gives
us
an
Interest
in
it
,
makes
us
partakers
of
it
and
renders
it
actually
Effectual
unto
us
,
whereby
we
are
really
Cleansed
from
sin
.
(4)
There
are
Two
things
which
concurre
unto
the
Efficacy
of
Faith
to
this
Purpose
:
1.
The
Excellency
of
the
Grace
or
Duty
it self
.
Despise
their
Ignorance
who
tell
you
this
is
but
a
deceitfull
fixing
of
the
Imagination
,
for
they
know
not
what
they
say
.
When
men
come
to
the
real
Practice
of
this
Duty
,
they
will
find
what
it
is
to
discard
all
other
Wayes
and
pretences
of
Cleansing
,
what
it
is
sincerely
and
really
to
give
unto
God
,
against
all
Difficulties
and
Oppositions
,
the
Glory
of
his
Power
,
Faithfulness
,
Goodness
and
Grace
,
what
it
is
to
approve
of
the
Wisdom
and
Love
of
God
in
finding
out
this
Way
for
us
,
and
the
Infiniteness
of
his
Grace
in
providing
it
when
we
were
lost
and
under
the
Curse
,
and
to
be
filled
with
an
holy
Admiration
of
him
on
that
Account
,
all
which
belong
unto
the
Faith
mentioned
,
neither
is
it
nor
can
it
be
acted
in
a
due
manner
without
them
;
and
when
you
understand
these
things
,
you
will
not
think
it
so
strange
that
God
should
appoint
this
Way
of
Believing
only
as
the
Means
to
interest
us
in
the
purifying
Vertue
of
the
Blood
of
Christ
.
2.
Hereby
are
we
as
hath
been
shewn
united
unto
Christ
,
from
whom
alone
is
our
Cleansing
;
He
that
declares
another
Way
must
make
another
Gospel
.
6.
Faith
in
this
Case
will
act
it self
in
and
by
fervent
Prayer
.
When
David
had
by
Sin
brought
himself
into
that
Condition
wherein
he
stood
in
need
of
a
new
universal
Purification
,
how
earnest
is
he
in
his
Supplications
that
God
would
again
purge
and
cleanse
him
,
Psal.
51.
And
when
any
Soul
is
really
coming
over
to
the
Way
of
God
for
his
washing
in
the
Blood
of
Christ
,
he
will
not
be
more
earnest
and
fervent
in
any
Supplication
than
in
this
;
and
herein
and
hereby
doth
Christ
communicate
of
the
purging
Efficacy
of
his
Blood
unto
us
.
And
these
things
may
in
some
measure
suffice
for
the
Direction
and
Guidance
of
those
who
are
yet
wholly
under
the
Pollution
of
Corrupted
Nature
,
how
they
may
proceed
to
get
themselves
cleansed
according
to
the
Mind
of
God
.
Not
that
this
Order
or
Method
is
prescribed
unto
any
;
only
these
are
the
Heads
of
those
things
which
in
one
Degree
or
other
are
wrought
in
the
Souls
of
them
whom
Christ
will
and
doth
Cleanse
from
their
Sins
.
Sect.
14
Secondly
,
Instruction
also
may
be
hence
taken
for
them
concerning
whom
our
Apostle
sayes
,
Such
were
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.
9.
Such
as
are
freed
from
the
generall
Pollution
of
Nature
by
the
Washing
of
Regeneration
and
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
Those
I
mean
who
have
been
made
partakers
of
that
cleansing
purifying
Work
of
the
Holy
Ghost
,
which
we
have
described
;
several
Duties
are
incumbent
on
them
with
respect
hereunto
.
As
,
(1)
Continual
self-abasement
in
the
Remembrance
of
that
wofull
defiled
state
and
Condition
from
whence
they
have
been
delivered
.
This
Consideration
is
one
of
them
which
principally
doth
influence
the
Minds
of
Believers
unto
Humility
,
and
hideth
Pride
from
them
.
For
what
should
Creatures
of
such
a
base
and
defiled
Extraction
have
to
boast
of
in
themselves
?
It
is
usual
I
confess
,
for
Vile
men
of
the
most
Contemptible
Beginnings
,
when
they
are
greatly
exalted
in
the
World
,
to
out-goe
others
in
Pride
and
Elation
of
Mind
,
as
they
are
behind
them
in
the
Advantages
of
Birth
and
Education
.
But
this
is
esteemed
a
vile
thing
amongst
men
;
and
it
is
but
one
Potsheard
of
the
Earth
boasting
it self
against
another
.
But
when
Believers
shall
consider
what
was
their
vile
and
polluted
Estate
with
respect
unto
God
when
first
he
had
regard
unto
them
,
it
will
cause
them
to
walk
humbly
in
a
deep
sence
of
it
,
or
I
am
sure
it
ought
so
to
doe
.
God
calls
his
People
to
self-Abasement
,
not
only
from
what
they
are
,
but
from
what
they
were
,
and
whence
they
came
.
So
he
ordained
that
Confession
to
be
made
by
him
that
offered
the
First-fruits
of
his
Fields
and
Possessions
;
A
Syrian
ready
to
perish
was
my
Father
,
or
a
Syrian
,
that
is
,
Laban
was
ready
to
destroy
my
Father
,
a
poor
helpless
man
that
went
from
one
Countrey
to
another
for
Bread
.
How
is
it
of
Soveraign
Mercy
that
I
am
now
in
this
State
and
Condition
of
Plenty
and
Peace
?
Deut.
16.
4
,
5.
And
in
particular
,
God
wonderfully
binds
upon
them
the
sence
of
that
defiled
Natural
Extraction
whereof
we
speak
,
Ezek.
16.
3
,
4
,
5.
And
when
David
upon
his
great
Sin
and
his
Repentance
took
in
all
humbling
self-abasing
Considerations
,
here
he
fixeth
the
Head
of
them
,
Psal.
51.
5.
Behold
I
was
shapen
in
Iniquity
,
and
in
Sin
did
my
Mother
conceive
me
.
His
Original
natural
defilement
was
that
which
in
the
First
place
influenced
him
into
self-Abasement
.
So
our
Apostle
frequently
calls
the
Saints
to
a
Remembrance
of
their
former
Condition
before
they
were
purged
,
Ephes.
2
,
11
,
12
,
13.
1
Cor.
6.
8
,
9.
and
therewith
are
the
Minds
of
all
true
Believers
greatly
affected
and
greatly
humbled
.
When
they
consider
what
was
their
Natural
State
and
Condition
,
universally
leprous
and
polluted
,
with
what
Remainders
of
it
do
still
abide
,
it
casts
them
on
the
Earth
,
and
causeth
them
to
lay
their
mouths
in
the
Dust.
Hence
proceed
their
great
and
deep
Humiliations
of
themselves
,
and
Confessions
of
their
own
Vileness
in
their
Prayers
and
Supplications
.
Considering
the
Holiness
of
God
with
whom
they
have
to
doe
,
unto
whom
they
do
approach
,
they
are
no
way
able
to
express
what
low
Thoughts
and
Apprehensions
they
have
of
themselves
.
Even
God
himself
doth
teach
them
to
use
figurative
Expressions
whereby
to
declare
their
own
Vileness
by
Nature
,
which
abound
in
the
Scripture
.
It
is
true
,
all
Declarations
hereof
in
Prayer
and
Confession
of
Sin
are
derided
and
scorned
by
some
,
who
seem
to
understand
nothing
of
these
things
,
yea
to
Glory
that
they
do
not
.
Whatever
is
spoken
to
express
as
they
are
able
to
the
deep
sence
any
have
of
their
Natural
Defilement
with
the
Remainder
of
it
,
their
shame
and
self-Abasement
with
respect
unto
the
Holiness
of
God
,
is
reputed
either
as
false
and
Hypocritical
,
or
that
it
containeth
such
things
as
for
which
men
ought
to
be
hanged
;
such
prodigious
Impudence
in
proclaiming
a
sencelesness
of
the
Holiness
of
God
,
and
of
the
Vileness
of
Sin
,
have
we
lived
to
see
and
hear
of
.
But
when
we
have
to
deal
with
God
,
who
puts
no
trust
in
his
Servants
,
and
chargeth
his
Angels
with
Folly
,
what
shall
we
say
?
What
Lowliness
becomes
then
who
dwell
in
Houses
of
Clay
,
whose
Foundation
is
in
the
Dust
,
and
who
are
crushed
before
the
Moth
?
(2)
That
Initial
Deliverance
which
Believers
have
from
their
Original
Pollution
of
Sin
,
is
a
Matter
and
Cause
of
everlasting
Thankfulness
.
When
our
Lord
Jesus
Christ
cleansed
the
Ten
Lepers
,
he
manifests
how
much
it
was
their
Duty
to
return
unto
him
with
their
thankfull
Acknowledgement
,
though
Nine
of
them
failed
therein
,
Luke
17.
17.
And
when
of
Old
any
one
was
cleansed
from
a
carnal
Defilement
,
there
was
an
Offering
enjoyned
him
to
testifie
his
Gratitude
.
And
indeed
,
the
Consideration
hereof
is
that
which
in
an
eminent
manner
influenceth
the
Minds
of
Believers
in
all
their
Gratefull
Ascriptions
of
Glory
,
Honour
,
and
Praise
to
Jesus
Christ
.
To
him
,
say
they
,
who
loved
us
,
and
washed
us
from
our
sins
in
his
own
Blood
,
to
him
be
Glory
and
Dominion
for
ever
and
ever
,
Revel.
1.
5
,
6.
And
there
are
three
Things
which
concurr
to
this
Duty
.
(1)
A
due
Valuation
of
the
Causes
and
Means
of
our
Purification
,
namely
,
the
sprinkling
of
the
Blood
of
Christ
in
the
Sanctification
of
the
Spirit
.
As
these
alone
have
effected
this
great
Work
,
so
they
alone
were
able
so
to
doe
.
Had
we
not
been
washed
in
the
Blood
of
Christ
,
we
must
have
lived
and
dyed
in
our
Pollutions
,
and
have
lain
under
them
to
Eternity
.
For
the
Fire
of
Hell
will
never
purge
the
Defilements
of
sin
,
much
less
will
the
fictitious
Fire
of
Purgatory
cleanse
any
from
them
.
How
ought
we
then
to
prize
,
value
and
admire
both
the
Vertue
or
Efficacy
of
the
Blood
of
Christ
,
and
the
Love
from
whence
it
was
given
for
us
,
and
is
applyed
unto
us
.
And
because
this
Valuation
and
Admiration
are
Acts
of
Faith
,
the
very
Work
it self
also
of
cleansing
our
Souls
is
carryed
on
by
them
.
For
by
the
Exercise
of
Faith
do
we
continually
derive
Vertue
from
Christ
to
this
purpose
,
as
the
Woman
did
by
touching
of
his
Garment
for
the
stopping
of
her
Issue
of
Blood
.
(2)
Inward
Joy
and
Satisfaction
in
our
Freedom
from
that
shame
which
deprived
us
of
all
Boldness
and
Confidence
in
God
.
This
Internal
Joy
belongs
unto
the
Duty
of
Thankfulness
.
For
therein
is
God
glorified
when
we
are
graciously
sensible
of
the
Effects
of
his
Love
and
Kindness
towards
us
.
Every
Grace
then
glorifies
God
,
and
expresseth
our
Thankfulness
for
his
Love
,
when
a
Soul
finds
it self
really
affected
with
a
sence
of
its
being
washed
from
all
its
loathsome
Defilements
in
the
Blood
of
Christ
,
and
,
being
thereby
freed
from
discouraging
oppressing
shame
,
to
have
Filial
Boldness
in
the
presence
of
God
.
(3)
Acknowledgment
in
a
way
of
Actual
Prayse
.
Sect.
15
Again
;
We
have
declared
not
only
that
there
is
in
our
Natural
Frame
and
Spiritual
Constitution
a
Discrepancy
to
the
Holiness
of
God
,
and
consequently
an
universal
Defilement
,
but
that
there
is
from
its
Pravity
and
Disorder
a
Pollution
attending
every
actual
Sin
,
whether
internal
of
the
Heart
and
Mind
only
,
or
external
in
Sin
perpetrated
,
averse
to
Holiness
and
contrary
to
the
carrying
on
of
the
Work
of
Sanctification
in
us
.
And
sundry
things
,
Believers
whose
Concernment
alone
this
is
,
may
learn
from
hence
also
.
As
,
(1)
How
they
ought
to
Watch
against
Sin
and
all
the
Motions
of
it
,
though
never
so
secret
.
They
all
of
them
defile
the
Conscience
.
And
it
is
an
Evidence
of
a
Gracious
Soul
to
be
watchfull
against
sin
on
this
Account
.
Convictions
will
make
men
wary
where
they
are
prevalent
,
by
continual
Representations
of
the
Danger
and
Punishment
of
sin
:
And
these
are
an
allowable
Motive
to
Believers
themselves
to
abstain
from
it
in
all
known
Instances
.
The
Consideration
of
the
Terrour
of
the
Lord
,
the
Use
of
the
Threatnings
both
of
the
Law
and
Gospel
,
declare
this
to
be
our
Duty
.
Neither
let
any
say
,
that
this
is
servile
fear
;
that
Denomination
is
taken
from
the
frame
of
our
Minds
,
and
not
from
the
Object
feared
.
When
men
so
fear
as
thereon
to
be
discouraged
and
to
encline
unto
a
Relinquishment
of
God
,
Duty
,
and
Hope
,
that
Fear
is
servile
whatever
be
the
Object
of
it
.
And
that
Fear
which
keeps
from
Sin
,
and
excites
the
Soul
to
cleave
more
firmly
to
God
,
be
the
Object
of
it
what
it
will
,
is
no
servile
Fear
,
but
an
holy
Fear
of
due
Reverence
unto
God
and
his
Word
.
But
this
is
the
most
genuinely
gracious
fear
of
sin
,
when
we
dread
the
defilement
of
it
,
and
that
Contrariety
which
is
in
it
to
the
Holiness
of
God
.
This
is
a
Natural
Fruit
of
Faith
and
Love
.
And
this
Consideration
should
alwayes
greatly
possess
our
Minds
;
and
the
truth
is
,
if
it
do
not
so
,
there
is
no
assured
Preservative
against
sin
.
For
together
with
an
Apprehension
of
that
spiritual
Pollution
wherewith
sin
is
accompanyed
,
Thoughts
of
the
Holiness
of
God
,
of
the
Care
and
Concernment
of
the
sanctifying
Spirit
,
of
the
Blood
of
Christ
,
will
continually
abide
in
our
Minds
,
which
are
all
efficaciously
preservative
against
Sin
.
I
think
that
there
is
no
more
forceable
Argument
unto
Watchfulness
against
all
sin
unto
Believers
in
the
whole
Book
of
God
,
than
that
which
is
mannaged
by
our
Apostle
,
with
especial
respect
unto
one
kind
of
sin
,
but
may
in
Proportion
be
extended
unto
all
,
1
Cor.
3.
16
,
17.
Chap.
6.
15
,
19.
Moreover
,
where
this
is
not
,
where
the
Soul
hath
no
respect
to
the
Defilement
of
sin
,
but
only
considers
how
it
may
shift
with
the
Guilt
of
it
,
innumerable
things
will
interpose
,
partly
arising
from
the
abuse
of
Grace
,
partly
from
Carnal
Hopes
and
foolish
Resolutions
for
after-times
,
as
will
set
it
at
Liberty
from
that
watchfull
Diligence
in
universal
Obedience
which
is
required
of
us
.
The
Truth
is
,
I
do
not
believe
that
any
one
that
is
awed
only
with
respect
to
the
Guilt
of
sin
and
its
Consequents
,
doth
keep
up
a
firm
Integrity
with
regard
to
inward
and
outward
actings
of
his
Heart
and
Life
in
all
things
.
But
where
the
Fear
of
the
Lord
and
of
Sin
is
influenced
by
a
deep
Apprehension
of
the
Holiness
of
the
one
and
the
Pollution
that
inseparably
attends
the
other
,
there
is
the
Soul
kept
alwayes
upon
its
best
Guard
and
Defence
.
(2)
How
we
ought
to
walk
humbly
before
the
Lord
all
our
Dayes
.
Notwithstanding
our
utmost
Watchfulness
and
Diligence
against
sin
,
there
is
yet
no
man
that
liveth
and
sinneth
not
.
Those
who
pretend
unto
a
Perfection
here
,
as
they
manifest
themselves
to
be
utterly
ignorant
of
God
and
themselves
,
and
despise
the
Blood
of
Christ
,
so
for
the
most
part
they
are
left
visibly
and
in
the
sight
of
men
to
confute
their
own
Pride
and
Folly
.
But
to
what
purpose
is
it
to
hide
our selves
from
our selves
when
we
have
to
do
with
God
?
God
knows
and
our
own
Souls
know
,
that
more
or
less
we
are
defiled
in
all
that
we
doe
.
The
best
of
our
Works
and
Duties
brought
into
the
presence
of
the
Holiness
of
God
,
are
but
as
filthy
raggs
.
And
Man
even
every
man
of
himself
drinketh
in
Iniquity
like
water
.
Our
own
Cloaths
are
ready
to
defile
us
every
day
.
Who
can
express
the
Motions
of
Lust
that
are
in
the
Flesh
,
the
irregular
actings
of
Affections
,
in
their
inordinate
risings
up
to
their
Objects
,
the
Folly
of
the
Imaginations
of
our
Hearts
and
Minds
,
which
as
far
as
they
are
not
Principled
by
Grace
are
only
evil
,
and
that
continually
;
with
the
vanity
of
our
Words
,
yea
with
a
mixture
of
much
corrupt
Communications
,
all
which
are
defiling
,
and
have
Defilements
attending
of
them
?
I
confess
I
know
not
that
my
Heart
and
Soul
abhorrs
any
Eruption
of
the
Diabolical
pride
of
man
,
like
that
whereby
they
reproach
and
scoff
at
the
deepest
Humiliations
and
self-Abasements
which
poor
sinners
can
attain
unto
in
their
Prayers
,
Confessions
and
Supplications
.
Alas
!
that
our
Nature
should
be
capable
of
such
a
Contempt
of
the
Holiness
of
God
,
such
an
Ignorance
of
the
infinite
distance
that
is
between
him
and
us
,
and
be
so
senceless
of
our
own
Vileness
,
and
of
the
abominable
Filth
and
Pollution
that
is
in
every
Sin
,
as
not
to
tremble
at
the
despising
of
the
lowest
Abasements
of
poor
sinners
before
the
Holy
God
.
Behold
his
Soul
which
is
lifted
up
is
not
upright
in
him
,
but
the
Just
shall
live
by
his
Faith
.
(3)
How
we
ought
continually
to
endeavour
after
the
wasting
of
Sin
in
the
Root
and
Principle
of
it
.
There
is
a
Root
of
sin
in
us
which
springs
up
and
defiles
us
.
Every
man
is
tempted
(
that
is
chiefly
and
principally
)
of
his
own
Lust
,
and
seduced
,
and
then
when
Lust
hath
conceived
it
bringeth
forth
Sin
.
It
is
the
Flesh
that
lusteth
against
the
Spirit
,
and
which
bringeth
forth
corrupted
and
corrupting
,
polluted
and
polluting
Fruits
.
This
Principle
of
Sin
,
of
Aversation
from
God
,
of
Inclination
unto
things
Sensual
and
Present
,
however
wounded
,
weakened
,
dethroned
,
impaired
,
yet
still
abides
in
all
Believers
.
And
it
is
the
Foundation
,
the
Spring
,
the
Root
,
the
next
Cause
of
all
sin
in
us
,
which
tempts
,
enticeth
,
draws
aside
,
conceives
and
brings
forth
.
And
this
hath
in
us
all
,
more
or
less
degrees
of
Strength
,
Power
and
Activity
,
according
as
it
is
more
or
less
mortified
by
Grace
,
and
the
Application
of
the
Vertue
of
the
Death
of
Christ
unto
our
Souls
.
And
according
to
its
strength
and
power
,
so
it
abounds
in
bringing
forth
the
defiled
Acts
of
sin
.
Whilest
this
retains
any
considerable
Power
in
us
,
it
is
to
no
purpose
to
set
our selves
meerly
to
watch
against
the
Eruptions
of
Actual
sins
in
the
Frames
of
our
Hearts
,
in
the
Thoughts
of
our
Minds
,
or
outward
Actions
.
If
we
would
preserve
our selves
from
multiplying
our
Defilements
,
if
we
would
continually
be
perfecting
the
Work
of
Holiness
in
the
Fear
of
the
Lord
,
it
is
this
we
must
set
our selves
against
.
The
Tree
must
be
made
good
if
we
expect
good
Fruit
,
and
the
evil
Root
must
be
digged
up
,
or
evil
Fruit
will
be
brought
forth
.
That
is
,
our
main
Design
should
be
to
crucifie
and
destroy
the
Body
of
the
sins
of
the
flesh
that
is
in
us
,
the
Remainders
of
the
Flesh
or
In-dwelling
sin
,
by
the
Wayes
and
Means
which
shall
afterwards
be
declared
.
(4)
Hence
also
is
manifest
the
Necessity
we
have
of
continual
Applications
to
Jesus
Christ
for
cleansing
Vertue
from
his
Spirit
,
and
the
sprinkling
of
his
Blood
on
our
Consciences
in
the
Efficacy
of
it
to
purge
them
from
dead
works
.
We
defile
our selves
every
day
,
and
if
we
go
not
every
day
to
the
Fountain
that
is
open
for
sin
and
for
uncleanness
,
we
shall
quickly
be
all
over
Leprous
.
Our
Consciences
will
be
filled
with
dead
Works
,
so
that
we
shall
no
way
be
able
to
serve
the
Living
God
,
unless
they
are
daily
purged
out
.
How
this
is
done
hath
been
at
large
before
declared
.
When
a
Soul
filled
with
self-Abasement
,
under
a
sence
of
its
own
Defilements
,
applyes
it self
unto
Christ
by
Faith
for
cleansing
,
and
that
constantly
and
continually
,
with
a
Fervency
answering
its
sense
and
Convictions
,
it
is
in
its
Way
and
proper
Course
.
I
am
perswaded
no
true
Believer
in
the
World
is
a
stranger
unto
this
Duty
.
And
the
more
any
one
abounds
therein
,
the
more
genuine
is
his
Faith
evidenced
to
be
,
and
the
more
Humble
is
his
Walk
before
the
Lord
.
Sect.
16
But
it
may
justly
be
enquired
,
upon
all
that
we
have
discoursed
upon
this
Subject
concerning
the
Defilement
of
sin
,
How
,
if
it
be
so
,
Believers
can
be
united
unto
Jesus
Christ
,
or
be
Members
of
that
Mystical
Body
whereof
he
is
the
Head
,
or
obtain
Fellowship
with
him
.
For
whereas
he
is
absolutely
pure
,
holy
,
and
perfect
,
how
can
he
have
Vnion
or
Communion
with
them
who
are
in
any
thing
defiled
?
There
is
no
Fellowship
between
Righteousness
and
Unrighteousness
,
no
Communion
of
Light
and
Darkness
,
and
what
can
there
be
between
Christ
and
those
that
are
defiled
with
sin
?
And
because
he
is
holy
,
harmless
and
undefiled
,
he
is
said
to
be
separate
from
sinners
.
Many
things
must
be
returned
unto
this
Objection
,
all
concurring
to
take
away
the
seeming
difficulty
that
is
in
it
.
As
,
(1)
It
must
be
granted
,
that
where
men
are
wholly
under
the
Power
of
their
Original
Defilement
,
they
neither
have
nor
can
have
either
Union
or
Communion
with
Christ
.
With
respect
unto
such
Persons
,
the
Rules
before
mentioned
are
universally
true
and
certain
:
There
is
no
more
Communion
between
them
and
Jesus
Christ
,
than
is
between
Light
and
Darkness
,
as
the
Apostle
speaks
expressly
,
1
Joh.
1.
6.
Whatever
Profession
they
may
make
of
his
Name
,
whatever
Expectations
they
may
unduely
raise
from
him
in
their
own
Minds
,
he
will
say
unto
them
at
the
last
day
,
Depart
from
me
,
I
never
knew
you
.
No
person
therefore
whatever
,
who
hath
not
been
made
Partaker
of
the
washing
of
Regeneration
and
the
Renovation
of
the
Holy
Ghost
,
can
possibly
have
any
Union
with
Christ
.
I
do
not
speak
this
as
though
our
purifying
were
in
order
of
Time
or
Nature
antecedent
unto
our
Union
with
Christ
,
for
indeed
it
is
an
Effect
thereof
.
But
it
is
such
an
Effect
as
immediately
and
inseparably
accompanyeth
it
;
so
that
where
the
one
is
not
,
there
is
not
the
other
.
The
Act
whereby
he
unites
us
unto
himself
,
is
the
same
with
that
whereby
he
cleanseth
our
Natures
.
(2)
Whatever
our
Defilements
are
or
may
be
,
he
is
not
defiled
by
them
.
They
adhere
only
unto
a
capable
Subject
,
which
Christ
is
not
.
He
was
capable
to
have
the
Guilt
of
our
sins
imputed
to
him
,
but
not
the
Filth
of
one
sin
adhering
to
him
.
A
Member
of
a
Body
may
have
a
putrified
Sore
.
The
Head
may
be
troubled
at
it
,
and
grieved
with
it
,
yet
is
not
defiled
by
it
.
Wherefore
,
where
there
is
a
Radical
Original
Cleansing
by
the
Spirit
of
Regeneration
and
Holiness
,
whereby
any
one
is
meet
for
Union
and
Communion
with
Christ
,
however
he
may
be
affected
with
our
partial
Pollutions
,
he
is
not
defiled
by
them
▪
He
is
able
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
compati
,
condolere
,
he
suffers
with
us
in
his
Compassion
;
but
he
is
not
liable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
defiled
with
us
,
or
for
us
.
The
Visible
Mystical
Body
of
Christ
may
be
defiled
by
corrupt
Members
,
Heb.
12.
15.
but
the
Mystical
Body
cannot
be
so
,
much
less
the
Head
.
(3)
The
Design
of
Christ
when
he
takes
Believers
into
Union
with
himself
,
is
to
purge
and
cleanse
them
absolutely
and
perfectly
;
and
therefore
the
present
remainders
of
some
Defilements
are
not
absolutely
inconsistent
with
that
Union
.
He
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
Water
by
the
Word
,
that
he
may
present
it
unto
himself
a
Glorious
Church
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
,
Ephes.
5.
26
,
27.
This
he
aims
at
,
and
this
he
will
,
in
his
own
Way
and
in
his
own
Time
,
perfectly
accomplish
.
But
it
is
not
done
at
once
,
it
is
a
Progressive
Work
,
that
hath
many
degrees
.
God
did
never
sanctifie
any
Soul
at
once
,
unless
by
Death
.
The
Body
must
dye
by
reason
of
Sin
.
Every
Believer
is
truely
and
really
sanctified
at
once
,
but
none
is
perfectly
sanctified
at
once
.
It
is
not
therefore
necessary
unto
Union
that
we
should
be
compleatly
sanctified
,
though
it
is
that
we
should
be
truely
sanctified
.
Compleat
Sanctification
is
a
necessary
Effect
of
Union
in
its
proper
Time
and
Season
.
See
Joh.
15.
1
,
2
,
3
,
4
,
5.
(4)
Where
the
Work
of
Sanctification
and
Spiritual
Cleansing
is
really
begun
in
any
,
there
the
whole
Person
is
,
and
is
thence
denominated
Holy
.
As
therefore
Christ
the
Head
is
Holy
,
so
are
all
the
Members
Holy
according
to
their
Measure
.
For
although
there
may
be
Defilements
adhering
unto
their
Actions
,
yet
their
Persons
are
sanctified
.
So
that
no
unholy
Person
hath
any
Communion
with
Christ
,
no
Member
of
his
Body
is
unholy
,
that
is
,
absolutely
so
,
in
such
a
state
as
thence
to
be
denominated
Unholy
.
(5)
Our
Union
with
Christ
is
immediately
in
and
by
the
New
Creature
in
us
,
by
the
Divine
Nature
which
is
from
the
Spirit
of
Holiness
,
and
is
Pure
and
Holy
.
Hereunto
and
hereby
doth
the
Lord
Christ
communicate
himself
unto
our
Souls
and
Consciences
;
and
hereby
have
we
all
our
Entercourse
with
him
.
Other
Adherences
that
have
any
Defilement
in
them
,
and
consequently
are
opposite
unto
this
Union
,
he
daily
worketh
out
by
vertue
hereof
,
Rom.
8.
10.
The
whole
Body
of
Christ
therefore
,
and
all
that
belongs
unto
it
is
holy
,
though
those
who
are
Members
of
this
Body
are
in
themselves
oft-times
polluted
,
but
not
in
any
thing
which
belongs
to
their
Union
.
The
Apostle
describeth
the
two-fold
Nature
,
or
Principle
that
is
in
Believers
,
the
New
Nature
by
Grace
,
and
the
Old
of
Sin
,
as
a
double
Person
,
Rom.
7.
19
,
20.
And
it
is
the
former
,
the
renewed
,
(
and
not
the
latter
,
which
he
calls
I
also
,
but
corrects
as
it
were
that
Expression
,
calling
it
Sin
which
dwelleth
in
him
,
)
that
is
the
subject
of
the
Vnion
with
Christ
,
the
other
being
to
be
destroyed
.
(6)
Where
the
Means
of
Purification
are
duely
used
,
no
Defilement
ensues
on
any
sin
that
Believers
fall
into
,
which
doth
or
can
totally
obstruct
Communion
with
God
in
Christ
according
to
the
Tenor
of
the
Covenant
.
There
were
many
things
under
the
Old
Testament
,
that
did
Typically
and
Legally
defile
men
that
were
lyable
unto
them
.
But
for
all
of
them
there
were
provided
Typical
and
Legal
Purifications
,
which
sanctified
them
as
to
the
purifying
of
the
Flesh.
Now
no
man
was
absolutely
cut
off
or
separated
from
the
People
of
God
for
his
being
so
defiled
;
but
he
that
being
defiled
did
not
take
care
that
he
might
be
Purifyed
according
to
the
Law
,
He
was
to
be
cut
off
from
among
the
People
.
It
is
in
like
manner
in
things
Spiritual
and
Evangelical
.
There
are
many
sins
whereby
Believers
are
defiled
.
But
there
is
a
Way
of
Cleansing
still
open
unto
them
.
And
it
is
not
meerly
the
Incidence
of
a
Defilement
,
but
the
Neglect
of
Purification
that
is
inconsistent
with
their
state
and
Interest
in
Christ
.
The
Rule
of
Communion
with
God
,
and
consequently
of
Union
with
Christ
in
its
Exercise
,
is
expressed
by
David
,
Psal.
19.
12
,
13.
Who
can
understand
his
Errors
,
cleanse
thou
me
from
secret
sins
;
keep
back
thy
Servant
also
from
presumptuous
sins
,
let
them
not
have
dominion
over
me
,
then
shall
I
be
upright
,
and
I
shall
be
innocent
from
the
great
transgression
.
The
Design
of
the
Psalmist
is
to
be
preserved
in
such
a
state
and
Condition
,
as
wherein
he
may
be
upright
before
God
.
To
be
upright
before
God
is
that
which
God
requireth
of
us
in
the
Covenant
,
that
we
may
be
accepted
with
him
,
and
enjoy
the
Promises
thereof
,
Gen.
17.
1.
He
that
is
so
,
will
be
freed
from
that
great
Transgression
,
or
that
Abundance
of
sin
which
is
inconsistent
with
the
Covenant
,
Love
and
Favour
of
God
.
And
hereunto
three
things
are
required
.
1.
A
constant
humble
Acknowledgement
of
Sin
;
Who
can
understand
his
Errors
?
2.
Daily
Cleansing
from
those
Defilements
which
the
least
and
most
secret
sins
are
accompanyed
withall
.
Cleanse
thou
me
from
secret
sins
;
and
3.
A
Preservation
from
Presumptuous
sins
,
or
Wilfull
sins
committed
with
an
high
hand
.
Where
these
thing
are
,
there
a
man
is
upright
,
and
hath
the
Covenant-ground
of
his
Communion
with
God
.
And
whilest
Believers
are
preserved
within
these
Bounds
,
though
they
are
defiled
by
sin
,
yet
is
there
not
any
thing
therein
inconsistent
with
their
Union
with
Christ
.
(7)
Our
Blessed
Head
is
not
only
pure
and
Holy
,
but
he
is
also
Gracious
and
Mercifull
,
and
will
not
presently
cut
off
a
Member
of
his
Body
,
because
it
is
sick
or
hath
a
sore
upon
it
.
He
is
himself
passed
through
his
Course
of
Temptations
,
and
is
now
above
the
reach
of
them
all
.
Doth
he
therefore
reject
and
despise
those
that
are
Tempted
,
that
labour
and
suffer
under
their
Temptations
?
It
is
quite
otherwise
,
so
that
on
the
Account
of
his
own
present
state
his
Compassions
do
exceedingly
abound
towards
all
his
that
are
Tempted
.
It
is
no
otherwise
with
him
as
to
their
Sins
and
Defilements
.
These
he
himself
was
absolutely
freed
from
in
all
his
Temptations
and
Sufferings
,
but
we
are
not
.
And
he
is
so
far
from
casting
us
away
on
that
Account
,
while
we
endeavour
after
Purification
,
as
that
it
draweth
out
his
Compassions
towards
us
.
In
brief
,
he
doth
not
unite
us
to
himself
because
we
are
perfect
,
but
that
in
his
own
Way
and
Time
he
may
make
us
so
;
not
because
we
are
clean
,
but
that
he
may
cleanse
us
,
for
it
is
the
Blood
of
Jesus
Christ
with
whom
we
have
Fellowship
,
that
cleanseth
us
from
all
our
sins
.
Sect.
17
Lastly
,
to
wind
up
this
Discourse
,
There
is
hence
sufficiently
evidenced
a
Comprehensive
Difference
between
a
Spiritual
Life
unto
God
by
Evangelical
Holiness
,
and
a
Life
of
Moral
Vertue
though
pretended
unto
God
also
.
Unto
the
first
,
the
Original
and
continual
Purification
of
our
Nature
and
Persons
by
the
Spirit
of
God
and
Blood
of
Christ
is
indispensibly
required
.
Where
this
Work
is
not
,
there
neither
is
nor
can
be
any
thing
of
that
Holiness
which
the
Gospel
prescribes
,
and
which
we
enquire
after
.
Unless
the
Purification
and
Cleansing
of
sin
belongs
necessarily
unto
the
Holiness
of
the
New
Covenant
,
all
that
God
hath
taught
us
concerning
it
in
the
Old
Testament
and
the
New
,
by
his
Institution
of
Legal
purifying
Ordinances
,
by
his
Promises
to
wash
purifie
and
cleanse
us
,
by
his
Precepts
to
get
our selves
cleansed
by
the
Means
of
our
Purification
,
namely
,
his
Spirit
and
the
Blood
of
Christ
,
by
his
Instructions
and
Directions
of
us
to
make
use
of
those
Means
of
our
Cleansing
,
by
his
Declarations
that
Believers
are
so
washed
and
cleansed
from
all
their
Defilements
of
their
sins
,
are
things
Fanatical
,
Enthusiastick
Notions
,
and
Unintelligible
Dreams
.
Untill
men
can
rise
up
to
a
Confidence
enabling
them
to
own
such
horrible
Blasphemies
,
I
desire
to
know
,
whether
these
things
are
required
unto
their
Morality
?
If
they
shall
say
they
are
so
,
they
give
us
a
new
Notion
of
Morality
never
yet
heard
of
in
the
World
;
and
we
must
expect
untill
they
have
further
cleared
it
,
there
being
little
or
no
signification
in
the
great
swelling
words
of
Vanity
which
have
hitherto
been
lavished
about
it
:
But
if
they
do
not
belong
thereunto
,
as
it
is
most
certain
,
the
most
improved
Moralists
,
that
are
only
so
,
whether
in
Notion
or
Practice
,
have
no
regard
unto
them
;
then
is
their
Life
of
Moral
Vertues
(
were
it
as
real
in
them
as
it
is
with
notorious
Vanity
pretended
)
cast
out
from
all
Consideration
in
a
serious
Disquisition
after
Evangelical
Holiness
.
And
what
hath
been
spoken
may
suffice
to
give
us
some
Light
into
the
Nature
of
this
First
Act
of
our
Sanctification
by
the
Spirit
,
which
consists
in
the
Cleansing
of
our
Souls
and
Consciences
from
the
Pollutions
of
Sin
both
Original
and
Actual
.
CHAP.
VI.
The
Positive
Work
of
the
Spirit
in
the
Sanctification
of
Believers
.
(1)
Differences
in
the
Acts
of
Sanctification
as
to
Order
.
(2)
The
Manner
of
the
Communication
of
Holiness
by
the
Spirit
.
(3)
The
Rule
and
Measure
whereof
is
the
Revealed
Will
of
God
.
(4)
As
the
Rule
of
its
Acceptance
is
the
Covenant
of
Grace
.
(5)
The
Nature
of
Holiness
as
Inward
.
(6)
Righteousness
Habitual
and
Actual
.
(7)
False
Notions
of
Holiness
removed
.
(8)
The
Nature
of
a
Spiritual
Habit.
(9)
Applyed
unto
Holiness
,
with
its
Rules
and
Limitations
.
(
10
)
Proved
and
Confirmed
.
(
11
)
Illustrated
,
and
(
12
)
Practically
improved
.
(
13
)
The
Properties
of
Holiness
as
a
Spiritual
Habit
,
declared
.
(
14
)
1.
Spiritual
Dispositions
unto
Suitable
Acts
;
(
15
,
16.
)
How
expressed
in
the
Scripture
.
(
17
)
With
their
Effects
.
(
18
)
Contrary
Dispositions
unto
Sin
and
Holiness
how
consistent
.
(
19
)
2.
Power
;
(
20
)
The
Nature
thereof
;
or
what
Power
is
required
in
Believers
,
unto
Holy
Obedience
.
(
21
)
With
its
Properties
and
Effects
in
Readiness
and
(
22
)
Facility
.
(
23
)
Objections
thereunto
answered
,
and
(
24
)
An
Enquiry
on
these
Principles
after
true
Holiness
in
our selves
,
directed
.
(
25
)
Gospel
Grace
distinct
from
Morality
,
and
(
26
)
All
other
Habits
of
the
Mind
.
(
27
,
28
,
29.
)
Proved
by
many
Arguments
,
especially
its
Relation
unto
the
Mediation
of
Christ
.
(
30
)
The
Principal
Difference
between
Evangelical
Holiness
and
all
other
Habits
of
the
Mind
,
proved
by
the
Manner
and
Way
of
its
Communication
from
the
Person
of
Christ
as
the
Head
of
the
Church
,
and
the
peculiar
Efficiency
of
the
Spirit
therein
.
(
31
)
Moral
Honesty
not
Gospel
Holiness
.
Sect.
1
THE
Distinction
we
make
between
the
Acts
of
the
Holy
Ghost
in
the
Work
of
Sanctification
,
concerneth
more
the
Order
of
Teaching
and
Instruction
,
than
any
Order
of
Precedency
that
is
between
the
Acts
themselves
.
For
that
which
we
have
passed
through
concerning
the
Cleansing
of
our
Natures
and
Persons
,
doth
not
in
Order
of
Time
go
before
those
other
Acts
which
leave
a
real
and
positive
Effect
upon
the
Soul
,
which
we
now
enter
upon
the
Description
of
;
nor
absolutely
in
Order
of
Nature
.
Yea
,
much
of
the
Means
whereby
the
Holy
Ghost
purifieth
us
,
consisteth
in
this
other
Work
of
his
which
now
lyes
before
us
.
Only
we
thus
distinguish
them
and
cast
them
into
this
Order
,
as
the
Scripture
also
doth
,
for
the
Guidance
of
our
Understanding
in
them
,
and
furtherance
of
our
Apprehension
of
them
.
Sect.
2
We
therefore
now
proceed
unto
that
part
of
the
Work
of
the
Holy
Spirit
,
whereby
he
Communicates
the
great
permanent
positive
Effect
of
Holiness
unto
the
Souls
of
Believers
,
and
whereby
he
guides
and
assists
them
in
all
the
Acts
,
Works
and
Duties
of
Holiness
whatever
,
without
which
,
what
we
doe
is
not
so
,
nor
doth
any
way
belong
thereunto
.
And
this
part
of
his
Work
we
shall
reduce
unto
two
Heads
,
which
we
shall
first
propose
,
and
afterwards
clear
and
vindicate
.
And
our
First
Assertion
is
,
That
in
the
Sanctification
of
Believers
,
the
Holy
Ghost
doth
work
in
them
,
in
their
whole
Souls
,
their
Minds
,
Wills
and
Affections
,
a
gracious
supernatural
Habit
,
Principle
,
and
Disposition
of
Living
unto
God
,
wherein
the
Substance
or
Essence
,
the
Life
and
Being
of
Holiness
doth
consist
.
This
is
that
spirit
which
is
born
of
the
Spirit
,
that
new
Creature
,
that
new
and
Divine
Nature
which
is
wrought
in
them
,
and
whereof
they
are
made
partakers
.
Herein
consists
that
Image
of
God
whereunto
our
Natures
are
repaired
by
the
Grace
of
our
Lord
Jesus
Christ
,
whereby
we
are
made
conformable
unto
God
,
firmly
and
steadfastly
adhering
unto
him
through
Faith
and
Love
.
That
there
is
such
a
Divine
Principle
,
such
a
gracious
supernatural
Habit
,
wrought
in
all
them
that
are
Born
again
,
hath
been
fully
proved
in
our
Assertion
and
Description
of
the
Work
of
Regeneration
.
It
is
therefore
acknowledged
,
that
the
first
supernatural
Infusion
or
Communication
of
this
Principle
of
spiritual
Light
and
Life
,
preparing
,
sitting
and
enabling
all
the
Faculties
of
our
Souls
unto
the
Duties
of
Holiness
,
according
to
the
Mind
of
God
,
doth
belong
unto
the
Work
of
our
first
Conversion
.
But
the
preservation
,
cherishing
and
encrease
of
it
belongs
unto
our
Sanctification
,
both
its
Infusion
and
Preservation
being
necessarily
required
unto
Holiness
.
Hereby
is
the
Tree
made
good
,
that
the
Fruit
of
it
may
be
good
,
and
without
which
it
will
not
so
be
.
This
is
our
new
Nature
,
which
ariseth
not
from
precedent
Actions
of
Holiness
,
but
is
the
Root
of
them
all
.
Habits
acquired
by
a
multitude
of
Acts
,
whether
in
things
Morall
or
Artificial
,
are
not
a
new
Nature
,
nor
can
be
so
called
,
but
a
readiness
for
Acting
from
Use
and
Custom
.
But
this
Nature
is
from
God
its
Parent
,
it
is
that
in
us
which
is
born
of
God
.
And
it
is
Common
unto
,
or
the
same
in
all
Believers
,
as
to
its
Kind
and
Being
,
though
not
as
to
Degrees
and
Exercise
.
It
is
that
we
cannot
learn
,
which
cannot
be
taught
us
but
by
God
only
,
as
he
teaches
other
Creatures
in
whom
he
planteth
a
natural
Instinct
.
The
Beauty
and
Glory
hereof
as
it
is
absolutely
inexpressible
,
so
have
we
spoken
somewhat
to
it
before
.
Conformity
to
God
,
Likeness
to
Christ
,
Compliance
with
the
Holy
Spirit
,
Interest
in
the
Family
of
God
,
Fellowship
with
Angels
,
Separation
from
Darkness
and
the
World
,
do
all
consist
herein
.
Sect.
3
Secondly
,
The
Matter
of
our
Holiness
consists
in
our
Actual
Obedience
unto
God
,
according
to
the
Tenor
of
the
Covenant
of
Grace
.
For
God
promiseth
to
write
his
Law
in
our
Hearts
,
that
we
may
fear
him
and
walk
in
his
Statutes
.
And
concerning
this
in
general
we
may
observe
two
things
.
1.
That
there
is
a
certain
fixed
Rule
and
Measure
of
this
Obedience
,
in
a
Conformity
and
Answerableness
whereunto
it
doth
consist
.
This
is
the
Revealed
Will
of
God
in
the
Scripture
,
Micah
6.
8.
Gods
Will
I
say
as
revealed
unto
us
in
the
Word
is
the
Rule
of
our
Obedience
.
A
Rule
it
must
have
,
which
nothing
else
can
pretend
to
be
.
The
secret
Will
or
hidden
Purposes
of
God
are
not
the
Rule
of
our
Obedience
,
Deut.
29.
29.
much
less
are
our
own
Imaginations
,
Inclinations
or
Reasons
so
;
neither
doth
any
thing
,
though
never
so
specious
,
which
we
do
in
Complyance
with
them
or
by
their
Direction
,
belong
thereunto
,
Col.
2.
19
,
20
,
21
,
22.
But
the
Word
of
God
is
the
Adequate
Rule
of
all
Holy
Obedience
.
(1)
It
is
so
materially
.
All
that
is
commanded
in
that
Word
belongs
unto
our
Obedience
,
and
nothing
else
doth
so
.
Hence
are
we
so
strictly
required
neither
to
add
unto
it
nor
to
diminish
or
take
any
thing
from
it
,
Deut.
4.
2.
Chap.
12.
32.
Josh.
1.
7.
Prov.
36.
6.
Revel.
22.
18.
(2)
It
is
so
formally
;
that
is
,
we
are
not
to
do
only
what
is
commanded
,
all
that
is
commanded
,
and
nothing
else
,
but
whatever
we
do
we
are
to
do
it
because
it
is
commanded
,
or
it
is
no
part
of
our
Obedience
or
Holiness
,
Deut.
6.
24
,
25.
Chap.
29.
19.
Psal.
119.
9.
I
know
there
is
an
in-bred
Light
of
Nature
as
yet
remaining
in
us
,
which
gives
great
Direction
as
to
Moral
Good
and
Evil
,
commanding
the
one
and
forbidding
the
other
,
Rom.
2.
14
,
15.
But
this
Light
,
however
it
may
be
made
subservient
and
subordinate
thereunto
,
is
not
the
Rule
of
Gospel
Holiness
as
such
,
nor
any
part
of
it
.
The
Law
which
God
by
his
Grace
writes
in
our
Hearts
,
answers
unto
the
Law
that
is
written
in
the
Word
that
is
given
unto
us
;
and
as
the
first
is
the
only
Principle
,
so
the
latter
is
the
only
Rule
of
our
Evangelical
Obedience
.
For
this
End
hath
God
promised
that
his
Word
and
his
Spirit
shall
alwayes
accompany
one
another
,
the
one
to
quicken
our
Souls
,
and
the
other
to
guide
our
Lives
,
Isa.
59.
20.
And
the
Word
of
God
may
be
considered
as
our
Rule
in
a
threefold
Respect
.
1.
As
it
requires
the
Image
of
God
in
us
.
The
Habitual
Rectitude
of
our
Nature
with
respect
unto
God
and
our
Living
to
him
,
is
Enjoyned
us
in
the
Word
,
yea
and
wrought
in
us
thereby
.
The
whole
Renovation
of
our
Natures
,
the
whole
Principle
of
Holiness
before
described
,
is
nothing
but
the
Word
changed
into
Grace
in
our
Hearts
;
for
we
are
born
again
by
the
incorruptible
seed
of
the
Word
of
God
.
The
Spirit
worketh
nothing
in
us
,
but
what
the
Word
first
requireth
of
us
.
It
is
therefore
the
Rule
of
the
inward
Principle
of
spiritual
Life
,
and
the
growth
thereof
is
nothing
but
its
increase
in
Conformity
to
that
Word
.
2.
With
respect
unto
all
the
Actual
Frames
,
Designs
and
Purposes
of
the
Heart
,
All
the
internal
Actings
of
our
Minds
,
All
the
Volitions
of
the
Will
,
all
the
Motions
of
our
Affections
are
to
be
regulated
by
that
Word
which
requires
us
to
Love
the
Lord
our
God
with
all
our
Minds
,
all
our
Souls
,
and
all
our
Strength
.
Hereby
is
their
Regularity
or
Irregularity
to
be
tried
.
All
that
Holiness
which
is
in
them
consists
in
their
Conformity
to
the
Revealed
Will
of
God
.
3.
With
respect
unto
all
our
outward
Actions
and
Duties
,
private
,
publick
,
of
Piety
,
of
Righteousness
,
towards
our selves
or
others
,
Titus
2.
12.
This
is
the
Rule
of
our
Holiness
.
So
far
as
what
we
are
and
what
we
doe
answers
thereunto
,
so
far
are
we
holy
and
no
further
.
Whatever
Acts
of
Devotion
or
Duties
of
Morality
may
be
performed
without
respect
hereunto
,
belong
not
to
our
Sanctification
.
Sect.
4
2.
As
there
is
a
Rule
of
our
Performance
of
this
Obedience
,
so
there
is
a
Rule
of
the
Acceptance
of
our
Obedience
with
God
.
And
this
is
the
Tenor
of
the
New
Covenant
,
Gen.
17.
1.
What
answers
hereunto
is
accepted
,
and
what
doth
not
so
is
rejected
,
both
as
to
the
Universality
of
the
whole
,
and
the
Sincerity
that
accompanyes
each
particular
Duty
in
it
.
And
these
two
things
,
Vniversality
and
Sincerity
,
answer
now
as
to
some
certain
Ends
the
Legal
Perfection
at
first
required
of
us
.
In
the
Estate
of
Original
Righteousness
,
the
Rule
of
our
Acceptance
with
God
in
our
Obedience
was
the
Law
and
Covenant
of
Works
.
And
this
required
that
it
should
be
absolute
,
perfect
in
Parts
and
Degrees
,
without
the
least
intermixture
of
sin
with
our
good
,
or
interposition
of
it
in
the
least
Instance
,
which
was
inconsistent
with
that
Covenant
.
But
now
although
we
are
renewed
again
by
Grace
in
the
Image
of
God
really
and
truely
,
yet
not
absolutely
nor
perfectly
,
but
only
in
part
.
We
have
yet
remaining
in
us
a
contrary
Principle
of
Ignorance
and
Sin
,
which
we
must
alwayes
conflict
withall
,
Gal.
5.
16
,
17.
Wherefore
God
in
the
Covenant
of
Grace
is
pleased
to
accept
of
that
Holy
Obedience
which
is
universal
as
to
all
Parts
,
in
all
known
Instances
of
Duty
,
and
sincere
as
to
the
Manner
of
their
Performance
.
What
in
particular
is
required
hereunto
,
is
not
our
present
Work
to
declare
.
I
only
aim
to
fix
in
general
the
Rule
of
the
Acceptance
of
this
Holy
Obedience
.
Now
the
Reason
hereof
is
not
,
that
a
Lower
and
more
imperfect
kind
of
Righteousness
,
Holiliness
and
Obedience
,
will
answer
all
the
Ends
of
God
and
his
Glory
now
under
the
New
Covenant
,
than
would
have
done
so
under
the
Old
.
Nothing
can
be
imagined
more
distant
from
the
Truth
,
or
more
dishonourable
to
the
Gospel
,
nor
that
seems
to
have
a
nearer
approach
unto
the
making
of
Christ
the
Minister
of
sin
.
For
what
would
he
be
else
,
if
he
had
procured
that
God
would
accept
of
a
weak
imperfect
Obedience
,
accompanyed
with
many
failings
infirmities
and
sins
,
being
in
nothing
compleat
,
in
the
Room
and
stead
of
that
which
was
compleat
,
perfect
and
absolutely
sinless
,
which
he
first
required
of
us
?
Yea
,
God
having
determined
to
exalt
and
glorifie
the
Holy
Properties
of
his
Nature
in
a
more
eminent
and
Glorious
manner
under
the
New
Covenant
than
the
Old
,
for
which
Cause
and
End
alone
it
is
so
exalted
and
preferred
above
it
,
it
was
necessary
that
there
should
be
a
Righteousness
and
Obedience
required
therein
,
far
more
compleat
,
eminent
and
glorious
than
that
required
in
the
other
.
But
the
Reason
of
this
Difference
lyes
solely
herein
,
that
our
Evangelical
Obedience
which
is
accepted
with
God
,
according
to
the
Tenor
of
the
New
Covenant
,
doth
not
hold
the
same
place
which
our
Obedience
should
have
had
under
the
Covenant
of
Works
.
For
therein
it
should
have
been
our
Righteousness
absolutely
before
God
,
that
whereby
we
should
have
been
Justified
in
his
sight
,
even
the
Works
of
the
Law
,
and
for
which
in
a
due
Proportion
of
Justice
we
should
have
been
Eternally
rewarded
.
But
this
place
is
now
filled
up
by
the
Righteousness
and
Obedience
of
Christ
our
Mediator
,
which
being
the
Obedience
of
the
Son
of
God
,
is
far
more
eminent
and
glorious
,
or
tends
more
to
the
Manifestation
of
the
Properties
of
Gods
Nature
,
and
therein
the
Exaltation
of
his
Glory
,
than
all
that
we
should
have
done
had
we
abode
steadfast
in
the
Covenant
of
Works
.
Whereunto
then
,
it
may
be
some
will
say
,
serves
our
Holiness
and
Obedience
,
and
what
is
the
Necessity
of
it
.
I
must
deferre
the
answering
of
this
Enquiry
unto
its
proper
place
,
where
I
shall
prove
at
large
the
Necessity
of
this
Holiness
,
and
demonstrate
it
from
its
proper
Principles
and
Ends.
In
the
mean
time
,
I
say
only
in
general
,
that
as
God
requireth
it
of
us
,
so
he
hath
appointed
it
as
the
only
means
whereby
we
may
express
our
Subjection
to
him
,
our
Dependance
on
him
,
our
Fruitfulness
and
Thankfulness
,
the
only
Way
of
our
Communion
and
Entercourse
with
him
,
of
using
and
improving
the
Effects
of
his
Love
,
the
Benefits
of
the
Mediation
of
Christ
,
whereby
we
may
glorifie
him
in
this
World
,
and
the
only
orderly
way
whereby
we
may
be
made
meet
for
the
Inheritance
of
the
Saints
in
Light
,
which
is
sufficient
in
general
to
manifest
both
its
Necessity
and
its
use
.
These
things
being
then
in
general
premised
,
I
shall
comprize
what
I
have
further
to
offer
in
the
Declaration
and
Vindication
of
Gospel-Sanctification
and
Holiness
,
in
the
two
ensuing
Assertions
.
Sect.
5
1.
There
is
wrought
and
preserved
in
the
Minds
and
Souls
of
all
Believers
,
by
the
Spirit
of
God
,
a
supernatural
Principle
or
Habit
of
Grace
and
Holiness
,
whereby
they
are
made
meet
and
enabled
to
live
unto
God
,
and
perform
that
Obedience
which
he
requireth
and
accepteth
through
Christ
in
the
Covenant
of
Grace
,
essentially
or
specifically
distinct
from
all
natural
Habits
intellectual
and
moral
,
however
or
by
what
Means
soever
acquired
or
improved
.
2.
There
is
an
immediate
Work
or
effectual
Operation
of
the
Holy
Spirit
by
his
Grace
,
required
unto
every
Act
of
holy
Obedience
,
whether
internal
only
in
Faith
and
Love
,
or
external
also
;
that
is
,
unto
all
the
holy
Actings
of
our
Vnderstandings
,
Wills
and
Affections
,
and
unto
all
Duties
of
Obedience
in
our
Walking
before
God
.
The
First
of
these
Assertions
I
affirm
not
only
to
be
true
,
but
of
so
great
weight
and
importance
,
that
our
Hope
of
Life
and
Salvation
depends
thereon
,
and
it
is
the
second
great
Principle
constituting
our
Christian
Profession
.
And
there
are
Four
things
that
are
to
be
confirmed
concerning
it
.
(1)
That
there
is
such
an
Habit
or
Principle
supernatural
,
Infused
or
Created
in
Believers
by
the
Holy
Ghost
,
and
alwayes
abiding
in
them
.
(2)
That
according
to
the
Nature
of
all
Habits
it
inclines
and
disposeth
the
Mind
,
Will
and
Affections
,
unto
Acts
of
Holiness
suitable
unto
its
own
Nature
,
and
with
regard
unto
its
proper
End
,
and
to
make
us
meet
to
live
unto
God
.
(3)
It
doth
not
only
encline
and
dispose
the
Mind
,
but
gives
it
Power
,
and
enables
it
to
live
unto
God
in
all
Holy
Obedience
.
(4)
That
it
differs
specifically
from
all
other
Habits
Intellectual
or
Morall
,
that
by
any
Means
we
may
acquire
or
attain
;
or
spiritual
Gifts
that
may
be
conferred
on
any
Persons
whatever
.
Sect.
6
In
the
handling
of
these
things
,
I
shall
manifest
the
Difference
that
is
between
a
spiritual
supernatural
Life
of
Evangelical
Holiness
,
and
a
Course
of
Moral
Vertue
,
which
some
to
the
rejection
of
the
Grace
of
our
Lord
Jesus
Christ
,
do
endeavour
to
substitute
in
the
Room
thereof
.
Such
a
Spiritual
,
Heavenly
,
Supernatural
Life
,
so
denominated
from
its
Nature
,
Causes
,
Acts
and
Ends
,
we
must
be
partakers
of
in
this
World
,
if
ever
we
mind
to
attain
Eternal
Life
in
another
.
Sect.
7
And
herein
we
shall
take
what
View
we
are
able
of
the
Nature
,
Glory
and
Beauty
of
Holiness
,
and
do
confess
,
it
is
but
little
of
them
which
I
can
comprehend
.
It
is
a
matter
indeed
often
spoken
unto
;
but
the
Essence
and
true
Nature
of
it
,
are
much
hidden
from
the
Eyes
of
all
living
men
.
The
sence
of
what
the
Scripture
proposeth
,
what
I
believe
,
and
what
I
desire
an
Experience
of
,
that
I
shall
endeavour
to
declare
.
But
as
we
are
not
in
this
Life
perfect
in
the
Duties
of
Holiness
,
no
more
are
we
in
the
Knowledge
of
its
Nature
.
First
therefore
I
say
,
it
is
a
gracious
supernatural
Habit
,
or
a
Principle
of
spiritual
Life
.
And
with
respect
hereunto
I
shall
briefly
do
these
three
things
.
1.
Shew
what
I
mean
by
such
an
Habit.
2.
Prove
that
there
is
such
an
Habit
required
unto
Holiness
,
yea
that
the
Nature
of
Holiness
consists
therein
.
3.
Declare
in
general
the
Properties
of
it
.
Sect.
8
1.
Our
First
Enquiry
is
after
the
Essence
and
form
of
Holiness
,
that
from
which
any
one
is
truely
and
really
made
and
denominated
Holy
;
or
what
is
the
formal
Reason
of
that
Holiness
which
our
Nature
is
partaker
of
in
this
World
.
This
must
be
something
peculiar
,
something
excellent
and
sacred
,
as
that
which
constitutes
the
great
and
only
Difference
that
is
between
Mankind
,
on
their
own
part
,
in
the
sight
of
God
,
with
respect
unto
Eternity
.
Every
one
that
hath
this
Holiness
pleaseth
God
,
is
accepted
with
him
,
and
shall
come
to
the
Enjoyment
of
him
.
And
every
one
that
hath
it
not
,
is
rejected
of
him
here
and
hereafter
.
And
this
Holiness
in
the
first
place
doth
not
consist
in
any
single
Acts
of
Obedience
unto
God
,
though
good
in
their
own
Nature
,
and
acceptable
unto
him
.
For
such
Acts
may
be
performed
,
yea
many
of
them
,
by
unholy
persons
,
with
Examples
whereof
the
Scripture
aboundeth
.
Cain's
Sacrifice
and
Ahab's
Repentance
,
were
signal
single
Acts
of
Obedience
materially
;
yet
no
Acts
of
Holiness
formally
,
nor
did
either
make
or
denominate
them
Holy
.
And
our
Apostle
tells
us
,
that
men
may
give
all
their
Goods
to
the
Poor
,
and
their
Bodies
to
be
burned
,
and
yet
be
nothing
,
1
Cor.
13.
yet
in
single
Acts
who
can
go
further
?
Such
Fruits
may
spring
from
Seed
that
hath
no
Root
.
Single
Acts
may
evidence
Holiness
,
as
Abraham's
Obedience
in
sacrificing
his
Son
,
but
they
constitute
none
Holy
;
nor
will
a
series
,
a
Course
,
a
Multiplication
of
Acts
and
Duties
of
Obedience
either
constitute
or
denominate
any
one
so
,
Isa.
1.
11
,
12
,
13
,
14
,
15.
All
the
Duties
,
a
series
and
Multiplication
whereof
are
there
rejected
for
want
of
Holiness
,
were
good
in
themselves
,
and
appointed
of
God
.
Nor
doth
it
consist
in
an
Habitual
Disposition
of
Mind
unto
any
outward
Duties
,
of
Piety
,
Devotion
or
Obedience
,
however
obtained
or
acquired
.
Such
Habits
there
are
both
Intellectual
and
Morall
.
Intellectual
Habits
are
Arts
and
Sciences
.
When
men
by
Custom
,
Usuage
,
and
frequent
Acts
in
the
Exercise
of
any
Science
,
Art
or
Mystery
,
do
get
a
ready
Facility
in
and
unto
all
the
Parts
and
Duties
of
it
,
they
have
an
Intellectual
Habit
therein
.
It
is
so
in
things
Morall
,
as
to
Vertues
and
Vices
.
There
are
some
seeds
and
sparks
of
Moral
Vertues
remaining
in
the
Ruines
of
depraved
Nature
,
as
of
Justice
,
Temperance
,
Fortitude
,
and
the
like
.
Hence
God
calls
on
profligate
Sinners
to
remember
and
shew
themselves
Men
,
or
not
to
act
contrary
to
the
Principles
and
Light
of
Nature
,
which
are
inseparable
from
us
as
we
are
Men
,
Isa.
46.
8.
These
Principles
may
be
so
excited
in
the
Exercise
of
Natural
Light
,
and
improved
by
Education
,
Instruction
and
Example
,
untill
persons
by
an
assiduous
diligent
performance
of
the
Acts
and
Duties
of
them
,
may
attain
such
a
Readiness
unto
them
and
Facility
in
them
,
as
is
not
by
any
outward
Means
easily
changed
or
diverted
;
and
this
is
a
Moral
Habit
;
in
like
manner
in
the
Duties
of
Piety
and
Religion
,
in
Acts
of
outward
Obedience
unto
God
,
men
by
the
same
Means
may
so
accustom
themselves
unto
them
,
as
to
have
an
habitual
Disposition
unto
their
Exercise
.
I
doubt
not
but
that
it
is
so
unto
an
high
Degree
with
many
superstitious
Persons
.
But
in
all
these
things
,
the
Acts
do
still
precede
the
Habits
of
the
same
nature
and
kind
,
which
are
produced
by
them
and
not
otherwise
.
But
this
Holiness
is
such
an
Habit
or
Principle
as
is
antecedent
unto
all
Acts
of
the
same
kind
,
as
we
shall
prove
.
There
never
was
by
any
,
nor
ever
can
be
,
any
Act
or
Duty
of
true
Holiness
performed
,
where
there
was
not
in
Order
of
Nature
antecedently
an
Habit
of
Holiness
in
the
Persons
by
whom
they
are
performed
.
Many
Acts
and
Duties
for
the
substance
of
them
good
and
approveable
,
may
be
performed
without
it
,
but
no
one
that
hath
the
proper
Form
and
Nature
of
Holiness
can
be
so
.
And
the
Reason
is
,
because
every
Act
of
true
Holiness
must
have
something
supernatural
in
it
from
an
internal
renewed
Principle
of
Grace
,
and
that
which
hath
not
so
,
be
it
otherwise
what
it
will
,
is
no
Act
or
Duty
of
true
Holiness
.
Sect.
9
And
I
call
this
Principle
of
Holiness
an
HABIT
;
not
as
though
it
were
absolutely
of
the
same
kind
with
acquired
Habits
,
and
would
in
all
things
answer
to
our
Conceptions
and
Descriptions
of
them
:
But
we
only
call
it
so
,
because
in
its
Effects
and
Manner
of
Operation
,
it
agreeth
in
sundry
things
with
acquired
intellectual
or
moral
Habits
.
But
it
hath
much
more
Conformity
unto
a
natural
unchangeable
Instict
,
than
unto
any
acquired
Habit.
Wherefore
,
God
chargeth
it
on
men
,
that
in
their
Obedience
unto
him
they
did
not
answer
that
instinct
which
is
in
other
Creatures
towards
their
Lords
and
Benefactors
,
Isa.
1.
3.
and
which
they
cordially
observe
,
Jerem.
8.
7.
But
herein
God
teacheth
us
more
than
the
Beasts
of
the
Earth
,
and
maketh
us
wiser
than
the
Fowls
of
Heaven
,
Job
35.
11.
This
therefore
is
that
which
I
intend
;
A
Vertue
,
a
Power
,
a
Principle
of
Spiritual
Life
and
Grace
,
wrought
,
created
,
infused
into
our
Souls
,
and
in-laid
in
all
the
Faculties
of
them
,
constantly
abiding
,
and
unchangeably
residing
in
them
,
which
is
antecedent
unto
,
and
the
next
Cause
of
all
Acts
of
true
Holiness
whatever
.
And
this
is
that
as
was
said
,
wherein
the
nature
of
Holiness
doth
consist
,
and
from
which
in
those
that
are
Adult
,
the
actual
Discharge
of
all
Duties
and
Works
of
Holiness
is
inseparable
.
This
abideth
alwayes
in
and
with
all
that
are
sanctified
,
whence
they
are
alwayes
Holy
,
and
not
only
so
when
they
are
actually
exercised
in
the
Duties
of
Holiness
.
Hereby
are
they
prepared
disposed
and
enabled
unto
all
Duties
of
Obedience
,
as
we
shall
shew
immediately
,
and
by
the
Influence
hereof
into
their
Acts
and
Duties
do
they
become
Holy
,
and
no
otherwise
.
Sect.
10
For
the
further
Explanation
of
it
,
I
shall
only
add
three
things
.
(1)
That
this
Habit
or
Principle
thus
wrought
and
abiding
in
us
,
doth
not
,
if
I
may
so
say
,
Firm
its
own
Station
,
or
abide
and
continue
in
us
by
its
own
natural
Efficacy
,
in
adhering
unto
the
Faculties
of
our
Souls
.
Habits
that
are
acquired
by
many
Actions
,
have
a
natural
Efficacy
to
preserve
themselves
,
untill
some
Opposition
that
is
too
hard
for
them
,
prevail
against
them
,
which
is
frequently
(
though
not
easily
)
done
.
But
this
is
preserved
in
us
,
by
the
constant
powerfull
Actings
and
Influence
of
the
Holy
Ghost
.
He
which
works
it
in
us
,
doth
also
preserve
it
in
us
.
And
the
Reason
hereof
is
because
the
Spring
of
it
is
in
our
Head
Christ
Jesus
;
it
being
onely
an
Emanation
of
Vertue
and
Power
from
him
unto
us
by
the
Holy
Ghost
;
if
this
be
not
actually
and
alwayes
continued
,
whatever
is
in
us
,
would
dye
and
wither
of
its
self
.
See
Ephes.
4.
16.
Col.
3.
3.
Joh.
4.
14.
It
is
in
us
as
the
Fructifying
Sap
is
in
a
Branch
of
the
Vine
or
Olive
.
It
is
there
really
and
formally
,
and
is
the
next
Cause
of
the
Fruit-bearing
of
the
Branch
.
But
it
doth
not
live
and
abide
by
its
self
,
but
by
a
continual
Emanation
and
Communication
from
the
Root
.
Let
that
be
intercepted
and
it
quickly
withers
.
So
is
it
with
this
Principle
in
us
,
with
respect
unto
its
Root
Christ
Jesus
.
(2)
Though
this
Principle
or
Habit
of
Holiness
be
of
the
same
kind
or
Nature
in
all
Believers
,
in
all
that
are
sanctified
,
yet
there
are
in
them
very
distinct
Degrees
of
it
.
In
some
it
is
more
strong
,
lively
,
vigorous
and
flourishing
,
in
others
more
weak
,
feeble
and
unactive
,
and
this
in
so
great
variety
,
and
on
so
many
Occasions
,
as
cannot
here
be
spoken
unto
.
(3)
That
although
this
Habit
and
Principle
is
not
acquired
by
any
or
many
Acts
of
Duty
or
Obedience
,
yet
is
it
in
a
way
of
Duty
preserved
,
encreased
,
strengthened
and
improved
thereby
.
God
hath
appointed
that
we
should
live
in
the
Exercise
of
it
,
and
in
and
by
the
Multiplication
of
its
Acts
and
Duties
,
is
it
kept
alive
and
stirred
up
,
without
which
it
will
be
weakened
and
decay
.
Sect.
11
This
being
what
I
intend
as
to
the
Substance
of
it
,
we
must
in
the
next
place
shew
,
That
there
is
such
a
spiritual
Habit
or
Principle
of
spiritual
Life
wrought
in
Believers
,
wherein
their
Holiness
doth
consist
.
Some
few
Testimonies
of
many
shall
suffice
as
to
its
present
Confirmation
.
The
Work
of
it
is
expressed
,
Deut.
30.
6.
The
Lord
thy
God
will
Circumcise
thy
Heart
,
to
love
the
Lord
thy
God
with
all
thy
Heart
and
all
thy
Soul
,
that
thou
mayest
live
.
The
End
of
Holiness
is
that
we
may
live
,
and
the
principal
Work
of
Holiness
is
,
to
love
the
Lord
our
God
with
all
our
Hearts
and
Souls
.
And
this
is
the
Effect
of
Gods
circumcising
our
Hearts
,
without
which
it
will
not
be
.
Every
Act
of
Love
and
Fear
,
and
consequently
of
every
Duty
of
Holiness
whatever
,
is
consequential
unto
Gods
circumcising
of
our
Hearts
,
But
it
should
seem
that
this
Work
of
God
is
only
a
removal
of
Hinderances
,
and
doth
not
express
the
Collation
of
the
Principle
which
we
assert
.
I
answer
,
that
although
it
were
easie
to
demonstrate
,
that
this
Work
of
circumcising
our
Hearts
cannot
be
effected
without
an
implantation
of
the
Principle
pleaded
for
in
them
,
yet
it
shall
suffice
at
present
to
evince
from
hence
,
that
this
Effectual
Work
of
God
upon
our
Hearts
is
antecedently
necessary
unto
all
Acts
of
Holiness
in
us
.
But
herewithall
,
God
writes
his
Law
in
our
Hearts
.
Jerem.
31.
33.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
Hearts
.
The
Habit
or
Principle
which
we
have
described
,
is
nothing
but
a
Transcript
of
the
Law
of
God
,
implanted
and
abiding
on
our
Hearts
,
whereby
we
comply
with
and
answer
unto
the
whole
Will
of
God
therein
.
This
is
Holiness
in
the
Habit
and
Principle
of
it
.
This
is
more
fully
expressed
,
Ezek.
36.
26
,
27.
A
new
Heart
will
I
give
you
,
and
a
new
Spirit
will
I
put
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
ye
shall
keep
my
Judgements
and
do
them
.
The
whole
of
all
that
actual
Obedience
,
and
all
those
Duties
of
Holiness
which
God
requireth
of
us
,
is
contained
in
these
Expressions
;
ye
shall
walk
in
my
Statutes
,
and
keep
my
Judgements
to
doe
them
.
Antecedent
hereunto
,
and
as
the
Principle
and
Cause
thereof
,
God
gives
a
new
Heart
and
a
new
Spirit
.
This
new
Heart
is
an
Heart
with
the
Law
of
God
written
in
it
,
as
before
mentioned
;
and
this
new
spirit
is
the
habitual
Inclination
of
that
heart
unto
the
Life
of
God
,
or
all
Duties
of
Obedience
.
And
herein
the
whole
of
what
we
have
asserted
,
is
confirmed
;
namely
,
that
antecedently
unto
all
Duties
and
Acts
of
Holiness
whatever
,
and
as
the
next
Cause
of
them
,
there
is
by
the
Holy
Ghost
,
a
new
spiritual
Principle
or
habit
of
Grace
,
communicated
unto
us
,
and
abiding
in
us
,
from
whence
we
are
made
and
denominated
holy
.
Sect.
12
It
is
yet
more
Expressly
revealed
and
declared
in
the
New
Testament
.
Joh.
3.
6.
There
is
a
Work
of
the
Spirit
of
God
upon
us
in
our
Regeneration
,
we
are
born
again
of
the
Spirit
.
And
there
is
the
Product
of
this
Work
of
the
Spirit
of
God
in
us
,
that
which
is
born
in
this
new
Birth
,
and
that
is
spirit
also
.
It
is
something
existing
in
us
,
that
is
of
a
spiritual
Nature
and
spiritual
Efficacy
.
It
is
something
abiding
in
us
,
acting
in
a
continual
Opposition
against
the
Flesh
or
Sin
;
as
Gal.
5.
17.
and
unto
all
Duties
of
Obedience
unto
God
.
And
untill
this
spirit
is
formed
in
us
,
that
is
,
our
whole
Souls
have
a
furnishment
of
spiritual
Power
and
Ability
,
we
cannot
perform
any
one
Act
that
is
spiritually
good
,
not
any
one
Vital
Act
of
Obedience
.
This
Spirit
or
spiritual
Nature
,
which
is
born
of
the
Spirit
,
by
which
alone
we
are
enabled
to
live
to
God
,
is
that
Habit
of
Grace
or
Principle
of
holiness
which
we
intend
.
And
so
also
is
it
called
a
New
Creature
.
He
that
is
in
Christ
is
a
new
Creature
,
1
Cor.
5.
17.
It
is
something
,
that
by
an
almighty
creating
Act
of
the
Power
of
God
by
his
Spirit
,
that
hath
the
Nature
of
a
living
Creature
,
is
produced
in
the
Souls
of
all
that
are
in
Christ
Jesus
.
And
as
it
is
called
the
new
Creature
,
so
it
is
also
a
Divine
Nature
;
2
Pet.
1.
4.
and
a
Nature
is
the
Principle
of
all
Operations
;
And
this
is
what
we
plead
for
.
The
Spirit
of
God
createth
a
new
Nature
in
us
,
which
is
the
Principle
and
next
Cause
of
all
Acts
of
the
Life
of
God
.
Where
this
is
not
,
whatever
else
there
may
be
,
there
is
no
Evangelical
Holiness
.
This
is
that
whereby
we
are
enabled
to
live
unto
God
,
to
fear
him
,
to
walk
in
his
Wayes
,
and
to
yield
Obedience
according
to
his
Mind
and
Will.
See
Ephes.
4.
23
,
24.
Col.
3.
10
,
11.
this
the
Scripture
plentifully
testifieth
unto
;
but
withall
I
must
adde
,
that
as
to
the
proper
Nature
or
Essence
of
it
,
no
Mind
can
apprehend
it
,
no
Tongue
can
express
it
,
none
can
perfectly
understand
its
glory
;
some
few
things
may
be
added
to
illustrate
it
.
Sect.
13
(1)
This
is
that
whereby
we
have
Vnion
with
Jesus
Christ
the
Head
of
the
Church
.
Originally
and
efficiently
the
Holy
Spirit
dwelling
in
him
and
us
,
is
the
Cause
of
this
Union
.
But
formally
this
new
Principle
of
Grace
is
so
.
It
is
that
whereby
we
become
members
of
his
bones
and
of
his
flesh
,
Ephes.
5.
30.
As
Eve
was
of
Adam
;
she
was
one
with
him
because
she
had
the
same
Nature
with
him
,
and
that
derived
from
him
,
which
the
Apsotle
alludeth
unto
,
so
are
we
of
him
,
partakers
of
the
same
Divine
Nature
with
him
.
Thus
he
that
is
Joyned
unto
the
Lord
is
one
spirit
,
1
Cor.
6.
17.
that
is
,
of
one
and
the
same
spiritual
Nature
with
him
,
Heb.
2.
11
,
14.
How
excellent
is
this
Grace
which
gives
us
our
Interest
in
,
and
Continuity
unto
the
Body
of
Christ
,
and
to
his
Person
as
our
Head
.
It
is
the
same
Grace
in
the
kind
thereof
which
is
in
the
holy
Nature
of
Christ
,
and
renders
us
one
with
him
.
(2)
Our
Likeness
and
Conformity
unto
God
consists
herein
.
For
it
is
the
Reparation
of
his
Image
in
us
,
Ephes.
4.
23
,
24.
Col.
3.
10.
Something
I
hope
I
apprehend
concerning
this
Image
of
God
in
Believers
,
and
of
their
Likeness
unto
him
,
how
great
a
Priviledge
it
is
,
what
honour
safety
and
security
depend
thereon
,
what
Duties
are
required
of
us
on
the
Account
thereof
:
But
perfectly
to
conceive
or
express
the
Nature
and
Glory
of
it
,
we
cannot
attain
unto
,
but
should
learn
to
adore
the
Grace
whence
it
doth
proceed
and
is
bestowed
on
us
,
to
admire
the
Love
of
Christ
,
and
the
Efficacy
of
his
Mediation
,
whereby
it
is
renewed
in
us
;
but
the
thing
it self
is
ineffable
.
(3)
It
is
our
Life
,
our
spiritual
Life
,
whereby
we
live
to
God
.
Life
is
the
Foundation
and
summe
of
all
Excellencies
:
Without
this
we
are
dead
in
Trespasses
and
sins
,
and
how
we
are
quickened
by
the
holy
Ghost
,
hath
been
declared
.
But
this
is
the
internal
Principle
of
Life
,
whence
all
Vital
Acts
in
the
Life
of
God
do
proceed
.
And
whereas
we
know
not
well
what
is
the
true
Form
and
Essence
of
Life
Natural
,
only
we
find
it
,
discern
it
,
and
judge
of
it
by
its
Effects
;
much
less
do
we
know
the
Form
and
Essence
of
Life
Spiritual
,
which
is
far
more
Excellent
and
Glorious
.
This
is
that
Life
which
is
hid
with
Christ
in
God
,
Coloss.
3.
3.
In
which
words
the
Apostle
draws
a
Veil
over
it
,
as
knowing
that
we
are
unable
steadfastly
to
beholds
its
Glory
and
Beauty
.
Sect.
14
But
before
I
proceed
unto
a
further
Description
of
this
Principle
of
Holiness
in
its
Effects
,
as
before
laid
down
,
it
may
not
be
amiss
practically
to
call
over
these
general
Considerations
of
its
Nature
;
and
our
own
Concernment
in
this
Truth
,
which
is
no
empty
Notion
,
will
be
therein
declared
.
And
,
First
,
We
may
learn
hence
,
not
to
satisfie
our selves
,
or
not
to
rest
in
any
Acts
or
Duties
of
Obedience
,
in
any
good
Works
,
how
good
and
usefull
soever
in
themselves
,
nor
howsoever
multiplyed
by
us
,
unless
there
be
a
Vital
Principle
of
Holiness
in
our
Hearts
.
A
few
honest
Actions
,
a
few
usefull
Dutyes
do
satisfie
some
persons
that
they
are
as
holy
as
they
should
be
,
or
as
they
need
to
be
.
And
some
mens
Religion
hath
consisted
in
the
multiplying
of
outward
Duties
,
that
they
might
be
meritorious
for
themselves
and
others
.
But
God
expressely
rejecteth
not
only
such
Duties
,
but
the
greatest
multitude
of
them
,
and
their
most
frequent
Reiteration
,
if
the
heart
be
not
antecedently
purified
and
sanctified
,
if
it
be
not
possessed
with
the
Principle
of
Grace
and
Holiness
insisted
on
;
Isa.
1.
11
,
12
,
13
,
14
,
15
,
16.
Such
Acts
and
Duties
may
be
the
Effects
of
other
Causes
,
the
Fruits
of
other
Principles
.
Meer
Legal
Convictions
will
produce
them
,
and
put
men
upon
a
Course
of
them
.
Fears
,
Afflictions
,
Terrors
of
Conscience
,
Dictates
of
Reason
improved
by
Education
and
confirmed
by
Custom
,
will
direct
,
yea
compell
men
unto
their
Observance
.
But
all
is
lost
,
men
do
but
labour
in
the
Fire
about
them
,
if
the
Soul
be
not
prepared
with
this
spiritual
Principle
of
habitual
Holiness
wrought
in
it
immediately
by
the
Holy
Ghost
.
Yet
we
must
here
observe
these
two
things
.
(1)
That
so
far
as
these
Duties
,
be
they
of
Morality
or
Religion
,
of
Piety
or
Divine
Worship
,
are
good
in
themselves
,
they
ought
to
be
approved
,
and
men
encouraged
in
them
.
There
are
sundry
wayes
whereby
the
best
Duties
may
be
abused
and
misapplyed
,
as
when
men
rest
in
them
,
as
if
they
were
meritorious
,
or
the
matter
of
their
Justification
before
God
.
For
this
as
is
known
,
is
an
effectual
Means
to
divert
the
Souls
of
sinners
from
Faith
in
Christ
for
Life
and
Salvation
,
Rom.
9.
31
,
32.
Chap.
10.
3
,
4.
And
there
are
Reasons
and
Causes
that
render
them
unacceptable
before
God
,
with
respect
unto
the
Persons
by
whom
they
are
performed
;
as
when
they
are
not
done
in
Faith
,
for
which
Cain's
Sacrifice
was
rejected
;
and
when
the
Heart
is
not
previously
sanctified
and
prepared
with
a
spiritual
Principle
of
Obedience
.
But
yet
on
neither
of
these
grounds
or
pretences
can
we
,
or
ought
we
to
condemn
or
undervalue
the
Duties
themselves
,
which
are
good
in
their
own
nature
,
nor
take
off
men
from
the
performance
of
them
,
yea
it
were
greatly
to
be
desired
that
we
could
see
more
of
the
Fruits
of
Moral
Vertues
,
and
Duties
of
Religious
Piety
among
unsanctified
Persons
than
we
doe
.
The
World
is
not
in
a
Condition
to
spare
the
good
Acts
of
bad
men
.
But
this
we
may
doe
,
and
as
we
are
called
we
ought
to
doe
:
When
men
are
engaged
in
a
course
of
Duties
and
good
Works
,
on
Principles
that
will
not
abide
and
endure
the
triall
,
or
for
Ends
that
will
spoyl
and
corrupt
all
they
doe
,
we
may
tell
them
,
(
as
our
Saviour
did
the
Young
man
,
who
gave
that
great
Account
of
his
Diligence
in
all
Legal
Duties
)
one
thing
is
yet
wanting
unto
you
;
you
want
Faith
,
or
you
want
Christ
,
or
you
want
a
spiritual
Principle
of
Evangelical
Holiness
,
without
which
all
you
do
will
be
lost
,
and
come
to
no
account
at
the
last
Day
.
The
due
Assertion
of
Grace
never
was
nor
never
can
be
an
Obstruction
unto
any
Duty
of
Obedience
.
Indeed
,
when
any
will
give
up
themselves
unto
such
Works
or
Actings
under
the
Name
of
Duties
and
Obedience
unto
God
,
which
although
they
may
make
a
specious
shew
and
appearance
in
the
World
,
yet
are
evil
in
themselves
,
or
such
as
God
requireth
not
of
men
,
we
may
speak
against
them
,
deny
them
,
and
take
men
off
from
them
.
So
Persecution
hath
been
looked
on
as
a
good
Work
,
men
supposing
they
did
God
good
service
when
they
slew
the
Disciples
of
Christ
,
and
men
giving
their
Goods
unto
pious
Uses
,
as
they
were
called
,
(
indeed
impious
Abuses
)
to
have
others
pray
for
their
Souls
,
and
expiate
their
sins
,
when
they
were
gone
out
of
this
World
.
These
and
the
like
other
innumerable
pretended
Duties
may
be
judged
,
condemned
,
exploded
,
without
the
least
fear
of
deterring
men
from
Obedience
.
(2)
That
wherever
there
is
this
Principle
of
Holiness
in
the
Heart
,
in
those
that
are
Adult
,
there
will
be
the
Fruits
and
Effects
of
it
in
the
Life
,
in
all
Duties
of
Righteousness
,
Godliness
and
Holiness
.
For
the
main
Work
and
End
of
this
Principle
is
to
enable
us
to
comply
with
that
Grace
of
God
,
which
teacheth
us
to
deny
all
Vngodliness
and
worldly
Lusts
,
and
to
live
Soberly
,
and
Righteously
,
and
Godly
in
this
present
World
,
Tit.
2.
11
,
12.
That
which
we
press
for
,
is
the
great
Direction
of
our
Saviour
,
make
the
Tree
good
,
and
the
Fruit
will
be
so
also
.
And
there
can
be
no
more
vile
and
sordid
Hypocrisie
,
than
for
any
to
pretend
unto
inward
habitual
Sanctification
,
whilest
their
Lives
are
barren
in
the
Fruits
of
Righteousness
and
Duties
of
Obedience
.
Wherever
this
Root
is
,
there
it
will
assuredly
bear
Fruit.
Secondly
,
It
will
appear
from
hence
,
whence
it
is
that
men
propose
and
steer
such
various
Courses
with
respect
unto
Holiness
.
All
men
who
profess
themselves
to
be
Christians
,
are
agreed
,
in
words
at
least
,
that
Holiness
is
absolutely
necessary
unto
them
that
would
be
saved
by
Jesus
Christ
.
To
deny
it
,
is
all
one
as
openly
to
renounce
the
Gospel
.
But
when
they
should
come
to
the
practice
of
it
,
some
take
one
false
Way
some
another
,
and
some
Actually
despise
and
reject
it
.
Now
all
this
ariseth
from
Ignorance
of
the
true
Nature
of
Evangelical
Holiness
on
the
one
hand
,
and
Love
of
Sin
on
the
other
.
There
is
nothing
wherein
we
are
spiritually
and
eternally
concerned
,
that
is
more
frequently
insisted
on
,
than
is
the
true
Nature
of
Sanctification
and
Holiness
.
But
the
thing
it self
,
as
hath
been
declared
,
is
deep
and
mysterious
,
not
to
be
understood
without
the
Aid
of
spiritual
Light
in
our
Minds
.
Hence
some
would
have
Moral
Vertue
to
be
Holiness
,
which
as
they
suppose
they
can
understand
by
their
own
Reason
,
and
practise
in
their
own
Strength
,
and
I
heartily
wish
that
we
could
see
more
of
the
Fruits
of
it
from
them
.
But
real
Moral
Vertue
will
hardly
be
abased
into
an
Opposition
unto
Grace
;
the
Pretence
of
it
will
be
so
easily
,
and
is
so
every
day
.
Some
on
the
other
hand
place
all
Holiness
in
superstitious
Devotions
,
in
the
strict
Observance
of
Religious
Duties
which
Men
and
not
God
have
appointed
.
And
there
is
no
end
of
their
Multiplication
of
them
,
nor
measure
of
the
Strictness
of
some
in
them
.
The
Reason
why
men
give
up
themselves
unto
such
soul-deceiving
Imaginations
,
is
their
Ignorance
and
hatred
of
that
only
true
real
Principle
of
Evangelical
Holiness
which
we
have
discoursed
.
For
,
what
the
World
knoweth
not
in
these
things
,
it
alwayes
hateth
.
And
they
cannot
discern
it
clearly
,
or
in
its
own
Light
and
Evidence
;
for
it
must
be
spiritually
discerned
.
This
the
Natural
man
cannot
doe
,
1
Cor.
2.
14.
And
in
that
false
Light
of
Corrupted
Reason
wherein
they
discern
and
judge
it
,
they
esteem
it
foolishness
or
Fancy
.
There
is
not
a
more
Foolish
and
Fanatical
thing
in
the
World
with
many
,
than
that
internal
habitual
Holiness
which
we
are
in
the
Consideration
of
.
And
hence
are
they
lead
to
despise
and
to
hate
it
.
But
here
the
Love
of
Sin
secretly
take●
place
,
and
influenceth
their
Minds
.
This
universal
Change
of
the●●oul
in
all
its
Principles
of
Operation
into
the
Image
and
Likeness
of
God
,
tending
to
the
Extirpation
of
all
sins
and
vitious
Habits
,
is
that
which
men
fear
and
abhorre
.
This
makes
them
take
up
with
Morality
and
superstitious
Devotion
,
any
thing
that
will
pacifie
a
Natural
Conscience
,
and
please
themselves
or
others
with
a
Reputation
of
Religion
.
It
is
therefore
highly
incumbent
on
all
that
would
not
wilfully
deceive
their
own
Souls
unto
their
Eternal
Ruine
,
to
enquire
diligently
into
the
true
Nature
of
Evangelical
Holiness
,
and
above
all
to
take
care
that
they
miss
it
not
in
the
Foundation
,
in
the
true
Root
and
Principle
of
it
,
wherein
a
mistake
will
be
pernitious
.
Thirdly
,
It
is
moreover
evident
from
hence
,
that
it
is
a
greater
matter
to
be
truely
and
really
holy
than
most
Persons
are
aware
of
.
We
may
learn
eminently
,
how
great
and
Excellent
a
Work
this
of
Sanctification
and
Holiness
is
,
from
the
Causes
of
it
.
How
emphatically
doth
our
Apostle
ascribe
it
unto
God
even
the
Father
,
1
Thess.
5.
23.
Even
the
God
of
Peace
himself
sanctifie
you
.
It
is
so
great
a
Work
as
that
it
cannot
be
wrought
by
any
but
the
God
of
Peace
himself
.
What
is
the
immediate
Work
of
the
Spirit
therein
,
what
the
Influence
of
the
Mediation
and
Blood
of
Christ
into
it
,
hath
been
already
in
part
declared
,
and
we
have
yet
much
more
to
adde
in
our
Account
of
it
.
And
these
things
do
sufficiently
manifest
,
how
Great
,
how
Excellent
and
Glorious
a
Work
it
is
.
For
it
doth
not
become
Divine
and
Infinite
Wisdom
,
to
engage
the
immediate
Power
and
Efficacy
of
such
glorious
Causes
and
Means
,
for
the
producing
of
any
ordinary
or
common
Effect
.
It
must
be
somewhat
as
of
great
Importance
unto
the
Glory
of
God
,
so
of
an
Eminent
Nature
in
it self
.
And
that
little
Entrance
which
we
have
made
into
an
Enquity
after
its
Nature
,
manifests
how
Great
and
Excellent
it
is
.
Let
us
not
therefore
deceive
our selves
with
the
Shadowes
and
Appearances
of
things
in
a
few
Duties
of
Piety
,
or
Righteousness
,
no
nor
yet
with
many
of
them
,
if
we
find
not
this
great
Work
at
least
begun
in
us
.
It
is
sad
to
see
what
trifling
there
is
in
these
things
amongst
men
.
None
indeed
are
contented
to
be
without
a
Religion
,
and
very
few
are
willing
to
admit
it
in
its
Power
.
Fourthly
,
Have
we
received
this
Principle
of
Holiness
and
of
spiritual
Life
,
by
the
gracious
Operation
of
the
Holy
Ghost
;
there
are
among
many
others
three
Dutyes
incumbent
on
us
,
whereof
we
ought
to
be
as
carefull
as
of
our
Souls
.
And
the
First
is
,
Carefully
and
diligently
by
all
Means
to
cherish
and
preserve
it
in
our
hearts
.
This
Sacred
Depositum
of
the
New
Creature
,
of
the
Divine
Nature
,
is
entrusted
with
us
,
to
take
care
of
,
to
cherish
and
improve
.
If
we
willingly
or
through
our
neglect
suffer
it
to
be
wounded
by
Temptations
,
weakened
by
Corruptions
,
or
not
exercised
in
all
known
Duties
of
Obedience
,
our
Guilt
is
great
,
and
our
Trouble
will
not
be
small
.
And
then
Secondly
,
It
is
equally
incumbent
on
us
,
to
evidence
and
manifest
it
by
its
Fruits
in
the
Mortification
of
corrupt
Lusts
and
Affections
,
in
all
Duties
of
Holiness
,
Righteousness
,
Charity
and
Piety
in
the
World
.
For
that
God
may
be
glorified
hereby
,
is
one
of
the
Ends
why
he
indues
our
Natures
with
it
.
And
without
these
visible
Fruits
,
we
expose
our
entire
Profession
of
Holiness
to
reproach
.
And
in
like
manner
is
it
required
,
that
we
be
thankefull
for
what
we
have
received
.
Sect.
15
Secondly
;
As
This
Principle
of
Inherent
Grace
or
Holiness
hath
the
Nature
of
an
Habit
,
so
also
hath
it
the
Properties
thereof
.
And
the
first
Property
of
an
Habit
is
,
that
it
inclines
and
disposeth
the
Subject
wherein
it
is
,
unto
Acts
of
its
own
kind
,
or
suitable
unto
it
.
It
is
directed
unto
a
certain
End
,
and
enclines
unto
Acts
or
Actions
which
tend
thereunto
,
and
that
with
evenness
and
Constancy
.
Yea
Moral
Habits
are
nothing
but
strong
and
firm
Dispositions
and
Inclinations
uuto
Moral
Acts
and
Duties
of
their
own
kind
;
as
Righteousness
,
or
Temperance
,
or
Meekness
.
Such
a
Disposition
and
Inclination
therefore
there
must
be
in
this
new
spiritual
Nature
or
Principle
of
Holiness
which
we
have
described
,
wherewith
the
Souls
of
Believers
are
in-laid
and
furnished
by
the
Holy
Ghost
in
their
Sanctification
.
For
,
Sect.
16
1.
It
hath
a
certain
End
,
to
enable
us
whereunto
,
it
is
bestowed
on
us
.
Although
it
be
a
great
Work
in
it self
,
that
wherein
the
Renovation
of
the
Image
of
God
in
us
doth
consist
,
yet
is
it
not
wrought
in
any
but
with
respect
unto
a
further
End
in
this
World
.
And
this
end
is
,
that
we
may
Live
to
God
;
We
are
made
like
unto
God
,
that
we
may
live
unto
God
.
By
the
Depravation
of
our
Natures
we
are
alienated
from
this
Life
of
God
,
this
Divine
spiritual
Life
,
Ephes.
4.
18.
we
like
it
not
,
but
have
an
Aversation
unto
it
.
Yea
,
we
are
under
the
Power
of
a
Death
that
is
universally
opposed
unto
that
Life
;
For
,
to
be
carnally
minded
is
death
,
Rom.
8.
6.
that
is
,
it
is
so
with
respect
unto
the
Life
of
God
,
and
all
the
Acts
that
belong
thereunto
.
And
this
Life
of
God
hath
two
parts
.
(1)
The
outward
Duties
of
it
,
(2)
The
inward
Frame
and
Actings
of
it
.
For
the
First
;
Persons
under
the
Power
of
Corrupted
Nature
may
perform
them
,
and
doe
so
,
but
without
Delight
,
Constancy
or
Permanency
.
The
Language
of
that
Principle
whereby
they
are
Acted
is
,
Behold
what
a
Wearyness
it
is
,
Mal.
1.
13.
and
such
Hypocrites
will
not
pray
alwayes
.
But
as
to
the
Second
,
for
the
internal
actings
of
Faith
and
Love
,
whereby
all
outward
Duties
should
be
quickened
and
animated
,
they
are
utter
strangers
unto
them
,
utterly
alienated
from
them
.
With
respect
unto
this
Life
of
God
,
a
Life
of
spiritual
Obedience
unto
God
,
are
our
Natures
thus
spiritually
renewed
,
or
furnished
with
this
spiritual
Habit
and
Principle
of
Grace
.
It
is
wrought
in
us
,
that
by
vertue
thereof
we
may
live
to
God
,
without
which
we
cannot
do
so
in
any
one
single
Act
or
Duty
whatever
.
For
,
they
that
are
in
the
flesh
cannot
please
God
,
Rom.
8.
8.
Wherefore
,
the
first
Property
and
inseparable
Adjunct
of
it
is
,
that
it
enclineth
and
disposeth
the
Soul
wherein
it
is
,
unto
all
Acts
and
Duties
that
belong
to
the
Life
of
God
,
or
unto
all
the
Duties
of
holy
Obedience
,
so
that
it
shall
attend
unto
them
,
not
from
Conviction
or
external
Impression
only
,
but
from
an
internal
genuine
Principle
so
inclining
and
disposing
them
thereunto
.
And
these
things
may
be
illustrated
by
what
is
contrary
unto
them
.
There
is
in
the
state
of
Nature
a
Carnal
Mind
;
which
is
the
Principle
of
all
Morall
and
Spiritual
Operations
in
them
in
whom
it
is
;
And
this
Carnal
Mind
hath
an
Enmity
,
or
is
Enmity
against
God
;
it
is
not
subject
unto
the
Law
of
God
,
neither
indeed
can
be
,
Rom.
8.
7.
that
is
,
the
Bent
and
Inclination
of
it
lyes
directly
against
spiritual
things
,
or
the
Mind
and
Will
of
God
,
in
all
things
which
concern
a
Life
of
Obedience
unto
himself
.
Now
as
this
Principle
of
Holiness
is
that
which
is
introduced
into
our
Souls
in
Opposition
unto
,
and
to
the
Exclusion
of
the
Carnal
Mind
;
so
this
Disposition
and
Inclination
of
it
,
is
opposite
and
contrary
unto
the
Enmity
of
the
Carnal
Mind
,
as
tending
alwayes
unto
Actions
spiritually
good
,
according
to
the
Mind
of
God
.
Sect.
17
2.
This
Disposition
of
Heart
and
Soul
,
which
I
place
as
the
first
Property
or
Effect
of
the
Principle
of
Holiness
before
declared
and
explained
,
is
in
the
Scripture
called
,
Fear
,
Love
,
Delight
,
and
by
the
names
of
such
other
Affections
as
express
a
constant
regard
and
inclination
unto
their
Objects
.
For
these
things
do
not
denote
the
Principle
of
Holiness
it self
,
which
is
seated
in
the
Mind
,
or
Understanding
and
Will
,
whereas
they
are
the
names
of
Affections
only
;
but
they
signifie
the
first
Way
whereby
that
Principle
doth
act
it self
in
an
holy
Inclination
of
the
Heart
unto
Spiritual
Obedience
.
So
when
the
People
of
Israel
had
engaged
themselves
by
solemn
Covenant
,
to
hear
and
do
whatsoever
God
commanded
,
God
addes
concerning
it
,
Oh
that
there
were
such
an
Heart
in
them
,
that
they
would
fear
me
,
and
keep
all
my
Commandements
alwayes
,
Deut.
5.
29.
that
is
,
that
the
Bent
and
Inclinations
of
their
Hearts
were
alwayes
unto
Obedience
.
It
is
that
which
is
intended
in
the
Promise
of
the
Covenant
,
Jerem.
32.
39.
I
will
give
them
one
Heart
,
that
they
may
fear
me
,
which
is
the
same
with
the
new
Spirit
,
Ezek.
11.
19.
The
new
Heart
,
as
hath
been
declared
,
is
the
new
Nature
,
the
new
Creature
,
the
new
spiritual
supernatural
Principle
of
Holiness
;
The
first
Effect
,
the
first
Fruit
hereof
is
,
the
Fear
of
God
alwayes
,
or
a
New
spiritual
Bent
and
Inclination
of
Soul
unto
all
the
Will
and
Commands
of
God
.
And
this
new
Spirit
,
this
Fear
of
God
,
is
still
expressed
as
the
inseparable
Consequent
of
the
new
Heart
,
or
the
writing
of
the
Law
of
God
in
our
Hearts
,
which
are
the
same
.
So
it
is
called
,
Fearing
the
Lord
and
his
goodness
,
Hos.
3.
5.
In
like
manner
it
is
expressed
by
Love
,
which
is
the
Inclination
of
the
Soul
unto
all
Acts
of
Obedience
unto
God
and
Communion
with
him
,
with
Delight
and
Complacency
.
It
is
a
Regard
unto
God
and
his
Will
,
with
a
Reverence
due
unto
his
Nature
,
and
a
Delight
in
him
suited
unto
that
Covenant-Relation
wherein
he
stands
unto
us
.
Sect.
18
3.
It
is
moreover
expressed
by
being
spiritually
minded
:
To
be
Spiritually
minded
is
Life
and
Peace
,
Rom.
8.
6.
that
is
,
the
bent
and
inclination
of
the
Mind
unto
spiritual
things
,
is
that
whereby
we
Live
to
God
,
and
enjoy
Peace
with
him
,
it
is
Life
and
Peace
.
By
Nature
we
savour
only
the
things
of
the
flesh
,
and
mind
Earthly
things
,
Phil.
3.
19.
our
Minds
or
Hearts
are
set
upon
them
,
disposed
towards
them
,
ready
for
all
things
that
lead
us
to
the
Enjoyment
of
them
,
and
Satisfaction
in
them
.
But
,
hereby
we
mind
the
things
that
are
above
,
or
set
our
Affections
on
them
,
Coloss.
3.
3.
By
vertue
hereof
David
professeth
,
that
his
Soul
followed
hard
after
God
;
Psal.
63.
8.
or
inclined
earnestly
unto
all
those
Wayes
whereby
he
might
live
unto
him
,
and
come
unto
the
Enjoyment
of
him
:
Like
the
Earnestness
which
is
in
him
who
is
in
the
pursuit
of
something
continually
in
his
Eye
,
as
our
Apostle
expresseth
it
,
Phil.
3.
13
,
14.
By
the
Apostle
Peter
it
is
compared
unto
that
natural
inclination
which
is
in
those
that
are
hungry
unto
Food
,
1
Pet.
2.
2.
As
new-born
Babes
desire
the
sincere
Milk
of
the
Word
,
that
you
may
grow
thereby
;
which
is
a
constant
unalterable
Inclination
.
This
therefore
is
that
which
I
intead
.
Every
Nature
hath
its
Disposition
unto
Actings
suitable
unto
it
.
The
Principle
of
Holiness
is
such
a
Nature
,
a
New
or
Divine
Nature
;
wherever
it
is
,
it
constantly
inclines
the
Soul
unto
Duties
and
Acts
of
Holiness
;
it
produceth
a
constant
Disposition
unto
them
.
And
as
by
the
Principle
it self
,
the
contrary
Principle
of
Sin
and
Flesh
is
impaired
and
subdued
,
so
by
this
gracious
Disposition
,
the
Inclination
unto
sin
which
is
in
us
,
is
weakened
,
impaired
,
and
gradually
taken
away
.
Sect.
19
Wherefore
,
wherever
this
Holiness
is
,
it
doth
dispose
or
encline
the
whole
Soul
unto
Acts
and
Duties
of
Holiness
,
and
that
(1)
Universally
or
impartially
;
(2)
Constantly
or
Evenly
.
(3)
Permanently
,
unto
the
End
.
And
where
these
things
are
not
,
no
Multiplication
of
Duties
will
either
make
or
Denominate
any
Person
Holy
.
(1)
There
is
no
Duty
of
Holiness
whatever
,
but
there
is
a
Disposition
in
a
sanctified
heart
unto
it
.
There
is
a
respect
unto
all
Gods
Commands
.
Some
of
them
may
be
more
contrary
unto
our
natural
Inclinations
than
others
,
some
more
cross
unto
our
present
secular
Interests
,
some
attended
with
more
Difficulties
and
disadvantages
than
others
;
and
some
may
be
rendred
very
hazardous
by
the
circumstances
of
Times
and
Seasons
.
But
however
,
if
there
be
a
gracious
Principle
in
our
Hearts
,
it
will
equally
encline
and
dispose
us
unto
every
one
of
them
in
its
proper
place
and
season
.
And
the
Reason
hereof
is
,
because
it
being
a
new
Nature
,
it
equally
enclines
unto
all
that
belongs
unto
it
,
as
all
Acts
of
Holy
Obedience
doe
.
For
every
Nature
hath
an
equal
Propensity
unto
all
its
natural
Operations
,
in
their
Times
and
Seasons
.
Hence
our
Saviour
tried
the
rich
Young
Man
,
who
gave
an
Account
of
his
Duties
and
Righteousness
,
with
one
that
lay
close
unto
his
secular
Interests
and
worldly
Satisfactions
.
This
immediately
carryed
him
off
,
and
evidenced
that
all
he
had
done
besides
,
was
not
from
an
internal
Principle
of
spiritual
Life
.
Any
other
Principle
or
Cause
of
Duties
and
Obedience
,
will
upon
Sollicitations
give
way
unto
an
habitual
Reserve
of
one
thing
or
other
that
is
contrary
thereunto
.
It
will
admit
either
of
the
Omission
of
some
Duties
,
or
of
the
Commission
of
some
Sin
,
or
of
the
retaining
of
some
Lust.
So
Naaman
,
who
vowed
Obedience
upon
his
Conviction
of
the
Power
of
the
God
of
Israel
,
would
nevertheless
upon
the
sollicitation
of
his
Worldly
interest
,
have
a
Reserve
to
bow
in
the
house
of
Rimmon
.
So
Omissions
of
Duties
that
are
dangerous
,
in
a
way
of
Profession
,
or
the
Reserve
of
some
corrupt
Affections
,
Love
of
the
World
,
Pride
of
Life
,
will
be
admitted
upon
any
other
Principle
of
Obedience
,
and
that
habitually
.
For
even
those
who
have
this
real
spiritual
Principle
of
Holiness
,
may
be
surprized
into
actual
Omission
of
Duties
,
Commission
of
sins
,
and
a
temporary
indulgence
unto
Corrupt
Affections
.
But
habitually
they
cannot
be
so
.
An
habitual
Reserve
for
any
thing
that
is
sinfull
or
Morally
evil
,
is
eternally
inconsistent
with
this
Principle
of
Holiness
.
Light
and
Darkness
,
Fire
and
Water
,
may
as
soon
be
reconciled
in
one
.
And
hereby
is
it
distinguished
from
all
other
Principles
,
Reasons
or
Causes
,
whereon
men
may
perform
any
Duties
of
Obedience
towards
God
.
Sect.
20
(2)
It
thus
disposeth
the
Heart
unto
Duties
of
Holiness
constantly
and
evenly
.
He
in
whom
it
is
feareth
alwayes
,
or
is
in
the
Fear
of
the
Lord
all
the
day
long
.
In
all
instances
,
on
all
Occasions
,
it
equally
disposeth
the
Mind
unto
Acts
of
Holy
Obedience
.
It
is
true
,
that
the
Actings
of
Grace
which
proceed
from
it
,
are
in
us
sometimes
more
intense
and
vigorous
than
at
other
times
.
It
is
so
also
,
that
we
are
our selves
sometimes
more
watchfull
,
and
diligently
intent
on
all
Occasions
of
acting
Grace
,
whether
in
Solemn
Duties
,
or
in
our
general
Course
,
or
on
particular
Occasions
,
than
we
are
at
some
other
times
.
Moreover
,
there
are
especial
Seasons
wherein
we
meet
with
greater
Difficulties
and
Obstructions
from
our
Lusts
and
Temptations
than
ordinary
,
whereby
this
holy
Disposition
is
intercepted
,
and
impeded
.
But
notwithstanding
all
these
things
,
which
are
contrary
unto
it
,
and
obstructive
of
its
Operations
,
in
it self
and
its
own
Nature
it
doth
constantly
and
evenly
,
encline
the
Soul
at
all
Times
and
on
all
Occasions
,
unto
Duties
of
Holiness
.
Whatever
falls
out
otherwise
,
is
Accidental
unto
it
.
This
Disposition
is
like
a
Stream
that
ariseth
equally
from
a
living
Fountain
,
as
our
Saviour
expresseth
it
;
John
4.
14.
A
Well
of
Water
springing
up
into
everlasting
Life
.
As
this
stream
passeth
in
its
Course
it
may
meet
with
Oppositions
,
that
may
either
stop
it
or
divert
it
for
a
season
:
But
its
Waters
still
press
forward
continually
.
Hereby
doth
the
Soul
set
God
alwayes
before
him
,
and
walk
continually
as
in
his
sight
.
Men
may
perform
Duties
of
Obedience
unto
God
,
yea
many
of
them
,
yea
be
engaged
into
a
constant
Course
of
them
as
to
their
outward
performance
,
on
other
Grounds
,
from
other
Principles
,
and
by
vertue
of
other
Motives
.
But
whatever
they
are
,
they
are
not
a
new
Nature
in
and
unto
the
Soul
,
and
so
do
not
dispose
men
constantly
and
evenly
unto
what
they
lead
unto
.
Sometimes
their
Impressions
on
the
Mind
are
strong
and
violent
,
there
is
no
withstanding
of
them
but
the
Duties
they
require
must
instantly
be
complyed
withall
.
So
is
it
when
Convictions
are
excited
by
Dangers
or
Afflictions
,
strong
Desires
,
or
the
like
.
And
again
,
they
leave
the
Soul
unto
its
own
Formality
and
Course
,
without
the
least
impression
from
them
towards
any
Duties
whatever
.
There
is
no
Cause
nor
Principle
,
or
Reason
of
Obedience
,
besides
this
one
insisted
on
,
that
will
evenly
and
constantly
incline
unto
the
Acts
of
it
.
Men
proceeding
only
upon
the
Power
of
Convictions
,
are
like
those
at
Sea
,
who
sometimes
meet
with
storms
or
vehement
winds
which
sit
them
for
their
Course
,
and
would
seem
immediately
to
drive
them
as
it
were
with
Violence
into
their
Port
or
Harbour
,
but
quickly
after
they
have
an
utter
Calme
,
no
breath
of
Air
stirres
to
help
them
forward
;
and
then
it
may
be
after
a
while
another
gust
of
wind
befalls
them
,
which
they
again
suppose
will
dispatch
their
Voyage
;
but
that
also
quickly
fails
them
.
Where
this
Principle
is
,
Persons
have
a
natural
Current
which
carryes
them
on
quickly
,
evenly
,
and
constantly
;
And
although
they
may
sometimes
meet
with
Storms
,
Tempests
,
and
Cross
winds
,
yet
the
Stream
,
the
Current
which
is
natural
,
at
length
worketh
its
way
,
and
holds
on
its
course
through
all
external
occasional
impediments
.
Sect.
23
(3)
It
is
also
permanent
herein
,
and
abideth
for
ever
.
It
will
never
cease
inclining
and
disposing
the
whole
Soul
unto
Acts
and
Duties
of
Obedience
,
untill
it
comes
unto
the
End
of
them
all
in
the
Enjoyment
of
God
.
It
is
living
Water
,
and
whosoever
drinketh
of
it
,
shall
never
thirst
any
more
,
that
is
,
with
a
total
indigence
of
Supplyes
of
Grace
,
but
it
is
a
Well
of
Water
springing
up
into
everlasting
Life
,
Joh.
4.
14.
It
springs
up
,
and
that
as
alwayes
without
intermission
,
because
it
is
living
water
from
which
Vital
Acts
are
inseparable
,
so
permanently
without
ceasing
,
it
springs
up
into
Everlasting
Life
,
and
faileth
not
untill
those
in
whom
it
is
,
are
safely
lodged
in
the
Enjoyment
of
it
.
This
is
expressly
promised
in
the
Covenant
.
I
will
put
my
Fear
in
their
Hearts
,
and
they
shall
not
depart
from
me
,
Jer.
32.
40.
They
shall
never
doe
so
in
whom
is
this
Fear
,
which
is
permanent
and
Endless
.
It
is
true
,
that
it
is
our
Duty
,
with
all
Care
and
Diligence
,
in
the
use
of
all
Means
,
to
preserve
,
cherish
and
improve
both
the
Principle
it self
,
and
its
actings
in
these
Holy
Dispositions
.
We
are
to
shew
all
Diligence
unto
the
full
Assurance
of
Hope
unto
the
End
;
Heb.
6.
11.
And
in
the
use
of
Means
and
the
Exercise
of
Grace
is
it
,
that
it
is
infallibly
kept
and
preserved
,
Isa.
40.
31.
And
it
is
also
true
,
that
sometimes
,
in
some
Persons
,
upon
the
fierce
interpositions
of
Temptations
,
with
the
violent
and
deceitfull
working
of
Lusts
,
the
Principle
it self
may
seem
for
a
Season
to
be
utterly
stifled
,
and
this
Property
of
it
to
be
destroyed
;
as
it
seems
to
have
been
with
David
under
his
sad
Fall
and
decay
.
Yet
such
is
the
Nature
of
it
,
that
it
is
immortal
,
everlasting
,
and
which
shall
never
absolutely
dye
;
such
is
the
Relation
of
it
unto
the
Covenant-Faithfulness
of
God
,
and
Mediation
of
Christ
,
as
that
it
shall
never
utterly
cease
or
be
extinguished
.
It
abideth
disposing
and
enclining
the
Heart
unto
all
Dutyes
of
Holy
Obedience
unto
the
grave
.
Yea
ordinarily
,
and
where
its
genuine
Work
and
Tendency
is
not
interrupted
by
cursed
Negligence
or
Love
of
the
World
,
it
thrives
and
growes
continually
unto
the
End
.
Hence
some
are
not
only
Fruitfull
,
but
Fat
and
flourishing
in
their
Old
Age
,
and
as
the
outward
man
decayeth
,
so
in
them
the
inward
man
is
dayly
renewed
in
Strength
and
Power
.
But
as
unto
all
other
Principles
of
Obedience
whatever
,
as
it
is
in
their
own
nature
to
decay
and
wither
,
all
their
actings
growing
insensibly
weaker
and
less
efficacious
,
so
for
the
most
part
either
the
increase
of
Carnal
Wisdom
,
or
the
Love
of
the
World
,
or
some
powerfull
Temptations
at
one
time
or
other
put
an
utter
end
unto
them
,
and
they
are
of
no
use
at
all
.
Hence
there
is
not
a
more
secure
Generation
of
sinners
in
the
World
,
than
those
who
have
been
acted
by
the
Power
of
Conviction
unto
a
course
of
Obedience
in
the
performance
of
many
Duties
.
And
those
of
them
who
fall
not
openly
to
Profaneness
or
Lasciviousness
,
or
Neglect
of
all
Duties
of
Religion
,
do
continue
in
their
Course
,
from
what
they
have
been
habituated
unto
,
finding
it
complyant
with
their
present
Circumstances
and
Conditions
in
the
World
,
as
also
having
been
preserved
from
such
Wayes
and
Practices
as
are
inconsistent
with
their
present
course
by
the
power
of
their
former
Convictions
.
But
the
Power
of
these
Principles
,
of
Conviction
,
Education
,
Impressions
from
Afflictions
,
Dangers
,
Fears
,
all
in
one
,
dye
before
men
,
and
if
their
eyes
were
open
,
they
might
see
the
End
of
them
.
In
this
manner
therefore
,
doth
the
New
Divine
Nature
that
is
in
Believers
,
dispose
and
encline
them
,
impartially
,
evenly
and
permanently
unto
all
Acts
and
Duties
of
Holy
Obedience
.
Sect.
24
One
thing
yet
remains
to
be
cleared
,
that
there
may
be
no
mistake
in
this
matter
.
And
this
is
,
that
in
those
who
are
thus
constantly
enclined
and
disposed
unto
all
the
Acts
of
an
Heavenly
spiritual
Life
,
there
are
yet
remaining
contrary
Dispositions
and
Inclinations
also
.
There
are
yet
in
them
Inclinations
and
Dispositions
to
sin
,
proceeding
from
the
Remainders
of
a
contrary
habitual
Principle
.
This
the
Scripture
calls
the
Flesh
,
Lust
,
the
sin
that
dwelleth
in
us
,
the
Body
of
Death
;
being
what
yet
remaineth
in
Believers
of
that
vitious
corrupted
Depravation
of
our
Nature
,
which
came
upon
us
by
the
loss
of
the
Image
of
God
,
disposing
the
whole
Soul
unto
all
that
is
evil
.
This
yet
continueth
in
them
,
enclining
them
unto
Evil
,
and
all
that
is
so
,
according
to
the
Power
and
Efficacy
that
is
remaining
unto
it
in
various
Degrees
.
Sundry
things
are
here
observable
;
as
(1)
This
is
that
which
is
singular
in
this
Life
of
God
.
There
are
in
the
same
Mind
,
Will
and
Affections
,
namely
,
of
a
Person
Regenerate
,
contrary
Habits
and
inclinations
,
continually
opposing
one
another
,
and
acting
adversly
about
the
same
Objects
and
Ends.
And
this
is
not
from
any
Jarrings
or
Disorder
between
the
distinct
Faculties
of
the
Soul
it self
,
as
in
Natural
men
there
are
adverse
Actings
between
their
Wills
and
Affections
on
the
one
hand
bent
unto
sin
,
and
the
Light
of
their
Minds
and
Consciences
on
the
other
,
prohibiting
the
committing
of
sin
,
and
condemning
its
Commission
,
which
Disorder
is
discernible
in
the
Light
of
Nature
,
and
is
sufficiently
canvased
by
the
Old
Philosophers
.
But
these
contrary
Habits
,
Inclinations
and
Actings
are
in
the
same
Faculties
.
(2)
As
this
cannot
be
apprehended
but
by
vertue
of
a
previous
Conviction
and
acknowledgement
,
both
of
the
total
Corruption
of
our
Nature
by
the
Fall
,
and
the
Initial
Renovation
of
it
by
Jesus
Christ
,
wherein
these
contrary
Habits
and
Dispositions
do
consist
,
so
it
cannot
be
denyed
without
an
open
Rejecting
of
the
Gospel
,
and
Contradiction
to
the
Experience
of
all
that
do
Believe
,
or
know
any
thing
of
what
it
is
to
live
to
God
.
We
intend
no
more
but
what
the
Apostle
so
plainly
asserts
,
Gal.
5.
17.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
;
that
is
,
in
the
Mind
,
Will
and
Affections
of
Believers
,
and
these
are
contrary
the
one
unto
the
other
;
they
are
contrary
Principles
attended
with
contrary
Inclinations
and
Actings
,
so
that
ye
cannot
do
the
things
that
ye
would
.
(3)
There
cannot
be
contrary
Habits
meerly
Natural
or
Moral
in
the
same
Subject
,
with
respect
unto
the
same
Object
,
at
the
same
time
;
at
least
they
cannot
be
so
in
any
high
Degree
,
so
as
to
encline
and
act
contrary
one
to
another
with
Urgency
or
Efficacy
.
For
violent
Inclinations
unto
sin
,
and
a
Conscience
fiercely
condemning
for
sin
,
whereby
sinners
are
sometimes
torn
and
even
distracted
,
are
not
contrary
Habits
in
the
same
Subject
.
Only
Conscience
brings
in
from
without
the
Judgment
of
God
,
against
what
the
Will
and
Affections
are
bent
upon
.
Sect.
25
But
it
is
,
as
was
said
,
otherwise
in
the
contrary
Principles
or
Habits
of
spirit
and
flesh
,
of
Grace
and
Sin
,
with
their
adverse
inclinations
and
actings
.
Only
they
cannot
be
in
the
highest
Degree
at
the
same
time
,
nor
be
equally
prevalent
or
predominant
in
the
same
instances
.
That
is
,
Sin
and
Grace
cannot
bear
rule
in
the
same
Heart
at
the
same
time
,
so
as
that
it
should
be
equally
under
the
conduct
of
them
both
.
Nor
can
they
have
in
the
same
Soul
contrary
Inclinations
equally
efficacious
;
for
then
would
they
absolutely
obstruct
all
sorts
of
Operations
whatever
.
Nor
have
they
the
same
influence
into
particular
Actions
,
so
as
that
they
should
not
be
justly
denominated
from
one
of
them
either
gracious
or
sinfull
.
But
by
Nature
the
vitious
depraved
Habit
of
sin
,
or
the
flesh
,
is
wholly
predominant
and
universally
prevalent
,
constantly
disposing
and
enclining
the
Soul
to
sin
.
Hence
all
the
Imaginations
of
mens
hearts
are
evil
,
and
that
continually
:
And
,
they
that
are
in
the
Flesh
cannot
please
God
.
There
dwelleth
no
good
thing
in
them
,
nor
can
they
do
any
thing
that
is
good
;
and
the
Flesh
is
able
generally
to
subdue
the
Rebellions
of
Light
,
Convictions
and
Conscience
,
against
it
.
But
,
upon
the
Introduction
of
the
New
Principle
of
Grace
and
Holiness
in
our
Sanctification
,
this
Habit
of
sin
is
weakened
,
impaired
,
and
so
disenabled
,
as
that
it
cannot
nor
shall
encline
unto
sin
with
that
Constancy
and
Prevalency
as
formerly
,
nor
press
unto
it
ordinarily
with
the
same
Urgency
and
Violence
.
Hence
in
the
Scripture
it
is
said
to
be
dethroned
by
Grace
,
so
as
that
it
shall
not
reign
or
lord
it
over
us
,
by
hurrying
us
into
the
pursuit
of
its
uncontroulable
inclinations
,
Rom.
6.
12.
Concerning
these
things
the
Reader
may
consult
my
Treatises
of
the
Remainder
of
Indwelling
sin
,
and
the
Mortification
of
it
in
Believers
.
Sect.
26
But
so
it
is
,
that
this
flesh
,
this
Principle
of
Sin
,
however
it
may
be
dethroned
,
corrected
,
impaired
and
disabled
,
yet
is
it
never
wholly
and
absolutely
dispossessed
and
cast
out
of
the
Soul
in
this
Life
.
There
it
will
remain
,
and
there
it
will
work
,
seduce
and
tempt
,
more
or
less
,
according
as
its
remaining
Strength
and
Advantages
are
.
By
Reason
hereof
,
and
the
Opposition
that
hence
ariseth
against
it
,
the
Principle
of
Grace
and
Holiness
cannot
,
nor
doth
perfectly
and
absolutely
,
encline
the
Heart
and
Soul
unto
the
Life
of
God
and
the
Acts
thereof
,
so
as
that
they
in
whom
it
is
should
be
sensible
of
no
Opposition
made
thereunto
,
or
of
no
contrary
motions
and
inclinations
unto
sin
.
For
,
the
Flesh
will
lust
against
the
Spirit
,
as
well
as
the
Spirit
against
the
Flesh
,
and
these
are
contrary
.
This
is
the
Analogie
that
is
between
these
two
States
.
In
the
state
of
Nature
,
the
Principle
of
sin
or
the
Flesh
is
predominant
and
bears
rule
in
the
Soul
,
but
there
is
a
Light
remaining
in
the
Mind
,
and
a
Judgment
in
the
Conscience
,
which
being
heightned
with
Instructions
and
Convictions
doe
continually
oppose
it
,
and
condemn
Sin
both
before
and
after
its
commission
.
In
them
that
are
Regenerate
it
is
the
Principle
of
Grace
and
Holiness
that
is
predominant
and
beareth
rule
:
But
there
is
in
them
still
a
Principle
of
Lust
and
sin
,
which
rebells
against
the
Rule
of
Grace
,
much
in
the
proportion
that
Light
and
Convictions
rebell
against
the
Rule
of
sin
in
the
Unregenerate
.
For
as
they
hinder
men
from
doing
many
evils
,
which
their
ruling
Principle
of
sin
strongly
inclines
them
unto
,
and
puts
them
on
many
Dutyes
that
it
likes
not
;
so
do
these
on
the
other
side
in
them
that
are
Regenerate
:
They
hinder
them
from
doing
many
good
things
which
their
ruling
Principle
inclines
unto
,
and
carry
them
into
many
Evils
which
it
doth
abhorr
.
Sect.
27
But
this
belongs
unto
the
Principle
of
Holiness
,
inseparably
and
necessarily
;
that
it
inclineth
and
disposeth
the
Soul
wherein
it
is
,
universally
unto
all
Acts
of
Holy
Obedience
.
And
these
inclinations
are
predominant
unto
any
other
,
and
keep
the
Soul
pointed
to
Holiness
continually
.
This
belongs
unto
its
Nature
,
and
where
there
is
a
Cessation
or
Interruption
in
these
inclinations
,
it
is
from
the
prevailing
Re-action
of
the
Principle
of
Sin
,
it
may
be
,
advantaged
by
outward
Temptations
and
Incentives
,
which
an
holy
Soul
will
constantly
contend
against
.
Where
this
is
not
,
there
is
no
Holiness
.
The
Performance
of
Dutyes
,
whether
of
Religious
Worship
,
or
of
Morality
,
how
frequently
,
sedulously
and
usefully
soever
,
will
denominate
no
man
Holy
,
unless
his
whole
Soul
be
disposed
and
possessed
with
prevalent
inclinations
unto
all
that
is
spiritually
Good
,
from
the
Principle
of
the
Image
of
God
renewed
in
him
.
Outward
Dutyes
of
what
sort
soever
,
may
be
multiplyed
upon
Light
and
Conviction
,
when
they
spring
from
no
root
of
Grace
in
the
Heart
,
and
that
which
so
riseth
up
will
quickly
wither
,
Math.
13.
And
this
free
,
genuine
,
unforced
Inclination
of
the
Mind
and
Soul
evenly
and
universally
unto
all
that
is
Spiritually
Good
,
unto
all
Acts
and
Duties
of
Holiness
,
with
an
inward
labouring
to
break
through
and
to
be
quit
of
all
Opposition
,
is
the
first
Fruit
and
most
pregnant
Evidence
of
the
Renovation
of
our
Natures
by
the
Holy
Ghost
.
It
may
be
enquired
,
●ct
.
28.
Whence
it
is
,
(
if
the
Habit
or
inherent
Principle
of
Holiness
do
so
constantly
encline
the
Soul
unto
all
Dutyes
of
Holiness
and
Obedience
)
that
David
prayes
,
that
God
would
incline
his
Heart
unto
his
Testimonies
,
Psal.
119.
36.
For
it
should
seem
from
hence
to
be
a
new
Act
of
Grace
that
is
required
thereunto
,
and
that
it
doth
not
spring
from
the
Habit
mentioned
,
which
was
then
eminent
in
the
Psalmist
.
Ans.
(1)
I
shall
shew
afterwards
,
that
notwithstanding
all
the
Power
and
Efficacy
of
Habitual
Grace
,
yet
there
is
required
a
new
Act
of
the
Holy
Spirit
by
his
Grace
,
unto
its
actual
Exercise
in
particular
instances
.
(2)
God
enclines
our
Hearts
to
Dutyes
of
Obedience
principally
by
strengthening
,
encreasing
,
and
exciting
the
Grace
we
have
received
,
and
which
is
inherent
in
us
.
But
we
neither
have
,
nor
ever
shall
have
in
this
World
,
such
a
stock
of
spiritual
Strength
,
as
to
doe
any
thing
as
we
ought
,
without
Renewed
Co-operations
of
Grace
.
Sect.
29
Thirdly
,
There
is
Power
accompanying
this
Habit
of
Grace
as
well
as
Propensity
or
Inclination
.
It
doth
not
meerly
dispose
the
Soul
to
holy
Obedience
,
but
enables
it
unto
the
Acts
and
Dutyes
of
it
.
Our
Living
unto
God
,
our
walking
in
his
Wayes
and
Statutes
,
keeping
his
Judgements
,
which
things
express
our
whole
Actual
Obedience
,
are
the
Effects
of
the
New
Heart
that
is
given
unto
us
,
whereby
we
are
enabled
unto
them
,
Ezek.
36.
26
,
27.
But
this
must
be
somewhat
further
and
distinctly
declared
.
And
(1)
I
shall
shew
,
That
there
is
such
a
Power
of
holy
Obedience
in
all
that
have
the
Principle
of
Holiness
wrought
in
them
by
the
Sanctification
of
the
Holy
Spirit
,
which
is
inseparable
from
it
;
and
(2)
shew
,
What
that
Power
is
,
or
wherein
it
doth
consist
.
That
by
Nature
we
have
no
Power
unto
,
or
for
any
thing
that
is
Spiritually
good
,
or
to
any
Acts
or
Dutyes
of
Evangelical
Holiness
,
hath
been
sufficiently
proved
before
.
When
we
were
yet
without
strength
in
due
time
Christ
dyed
for
the
Vngodly
,
Rom.
5.
6.
Untill
we
are
made
partakers
of
the
Benefits
of
the
Death
of
Christ
in
and
by
his
sanctifying
Grace
,
as
we
are
ungodly
,
so
we
are
without
strength
,
or
have
no
Power
to
live
to
God
.
But
,
as
was
said
,
this
hath
been
formerly
fully
and
largely
confirmed
in
our
Declaration
of
the
impotency
of
our
Nature
by
Reason
of
its
Death
in
Sin
,
and
so
need
not
here
to
be
further
insisted
on
.
Sect.
30
The
present
Assertion
which
we
are
to
prove
is
,
That
there
is
in
and
by
the
Grace
of
Regeneration
and
Sanctification
,
a
Power
and
Ability
given
unto
us
of
living
unto
God
,
or
performing
all
the
Duties
of
acceptable
Obedience
.
This
is
the
first
Act
of
that
Spiritual
Habit
,
arising
out
of
it
and
inseparable
from
it
.
It
is
called
Strength
or
Power
,
Isa.
40.
31.
They
that
wait
upon
the
Lord
shall
renew
their
strength
,
that
is
,
for
and
unto
Obedience
,
or
walking
with
God
without
Weariness
;
Strength
they
have
,
and
in
their
Walking
with
God
it
is
renewed
or
encreased
.
By
the
same
Grace
are
we
strengthened
with
all
might
according
to
the
glorious
Power
of
God
,
Col.
1.
11.
or
strengthened
with
might
by
his
Spirit
in
the
inner
man
,
Ephes.
3.
16.
whereby
we
can
do
all
things
through
Christ
that
strengtheneth
us
,
Phil.
4.
13.
In
our
Calling
or
Conversion
to
God
,
all
things
are
given
unto
us
by
his
Divine
Power
which
pertain
unto
Life
and
Godliness
,
2
Pet.
1.
3.
every
thing
that
is
needfull
to
enable
us
unto
a
holy
Life
.
The
Habit
and
Principle
of
Grace
that
is
wrought
in
Believers
,
gives
them
new
Power
and
spiritual
Strength
unto
all
Dutyes
of
Obedience
.
The
Water
of
the
Spirit
therein
,
is
not
only
a
Well
of
Water
abiding
in
them
,
but
it
springeth
up
into
everlasting
Life
,
Joh.
4.
14.
or
enables
us
continually
to
such
gracious
Actings
as
have
a
Tendency
thereunto
.
There
is
a
sufficiency
in
the
Grace
of
God
bestowed
on
them
that
Believe
,
to
enable
them
unto
the
Obedience
required
of
them
.
So
God
told
our
Apostle
,
when
he
was
ready
to
faint
under
his
Temptations
,
that
his
Grace
was
sufficient
for
him
,
2
Cor.
12.
9.
or
there
is
a
Power
in
all
that
are
sanctified
,
whereby
they
are
able
to
yield
all
holy
Obedience
unto
God
.
They
are
alive
unto
God
,
alive
to
Righteousness
and
Holiness
.
They
have
a
Principle
of
spiritual
Life
;
and
where
there
is
Life
,
there
is
Power
in
its
Kind
and
for
its
End
.
Whence
there
is
not
in
our
Sanctification
only
a
Principle
or
inherent
Habit
of
Grace
bestowed
on
us
,
whereby
we
really
and
habitually
as
to
State
and
Condition
differ
from
all
unregenerate
persons
whatever
,
but
there
belongs
moreover
thereunto
,
an
active
Power
or
an
Ability
for
and
unto
spiritual
holy
Obedience
,
which
none
are
partakers
of
but
those
who
are
so
sanctified
.
And
unto
this
Power
there
is
a
respect
in
all
the
Commands
or
Precepts
of
Obedience
,
that
belong
to
the
New
Covenant
.
The
Commands
of
each
Covenant
respect
the
Power
given
in
and
by
it
.
Whatever
God
required
or
doth
require
of
any
,
by
vertue
of
the
Old
Covenant
or
the
Precepts
thereof
,
it
was
on
the
Account
of
,
and
proportionate
unto
,
the
strength
given
under
and
by
that
Covenant
.
And
that
we
have
lost
that
strength
by
the
Entrance
of
sin
,
exempts
us
not
from
the
Authority
of
the
Command
;
and
thence
it
is
that
we
are
righteously
obliged
to
doe
,
what
we
have
no
Power
to
perform
.
So
also
the
Command
of
God
under
the
new
Covenant
,
as
to
all
that
Obedience
which
he
requireth
of
us
,
respects
that
Power
which
is
given
and
communicated
unto
us
thereby
.
And
this
is
that
Power
which
belongs
unto
the
New
Creature
,
the
Habit
and
Principle
of
Grace
and
Holiness
,
which
as
we
have
proved
,
is
wrought
by
the
Holy
Ghost
in
all
Believers
.
Sect.
31
We
may
therefore
enquire
into
the
Nature
of
this
spiritual
Power
,
what
it
is
,
and
wherein
it
doth
consist
.
Now
this
cannot
be
clearly
understood
without
a
due
Consideration
of
that
Impotency
unto
all
spiritual
good
which
is
in
us
by
Nature
,
which
it
cures
and
takes
away
.
This
we
have
before
at
large
declared
,
and
thither
the
Reader
is
referred
.
When
we
know
what
it
is
to
be
without
Power
or
Strength
in
Spiritual
things
,
we
may
thence
learn
what
it
is
to
have
them
:
To
this
purpose
we
may
consider
,
that
there
are
three
things
or
Faculties
in
our
Souls
,
which
are
the
Subject
of
all
Power
or
Impotency
in
spiritual
things
;
namely
,
our
Vnderstandings
,
Wills
and
Affections
.
That
our
spiritual
Impotency
ariseth
from
their
Depravation
hath
been
proved
before
;
and
what
Power
we
have
for
holy
spiritual
Obedience
,
it
must
consist
in
some
especial
Ability
communicated
distinctly
unto
all
these
Faculties
.
And
our
Enquiry
therefore
is
,
What
is
this
Power
in
the
Mind
,
what
in
the
Will
,
and
what
in
the
Affections
.
And
,
(1)
This
power
in
the
Mind
consists
in
a
spiritual
Light
and
Ability
to
discern
spiritual
Things
in
a
spiritual
Manner
,
which
Men
in
the
state
of
Nature
are
utterly
devoyd
of
,
1
Cor.
2.
13
,
14.
The
Holy
Spirit
in
the
first
Communication
of
the
Principle
of
spiritual
Life
and
Holiness
,
shines
into
our
Hearts
,
to
give
us
the
knowledge
of
the
Glory
of
God
in
the
face
of
Jesus
Christ
,
2
Cor.
4.
6.
yea
this
strengthening
of
the
Mind
by
saving
Illumination
,
is
the
most
eminent
Act
of
our
Sanctification
.
Without
this
there
is
a
Veil
,
with
Fear
and
Bondage
upon
us
,
that
we
cannot
see
into
spiritual
things
.
But
where
the
Spirit
of
God
is
,
where
he
comes
with
his
sanctifying
Grace
,
there
is
Liberty
;
And
thereby
we
all
with
open
face
beholding
as
in
a
Glass
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
from
Glory
to
Glory
,
2
Cor.
3.
18.
See
Ephes.
1.
17
,
18.
Sect.
32
Wherefore
,
all
sanctified
Believers
have
an
Ability
and
Power
in
the
renewed
Mind
and
Understanding
,
to
see
,
know
,
discern
and
receive
spiritual
Things
,
the
Mysteries
of
the
Gospel
,
the
Mind
of
Christ
,
in
a
due
and
spiritual
Manner
.
It
is
true
,
they
have
not
all
of
them
this
Power
and
Ability
in
the
same
Degree
;
but
every
one
of
them
hath
a
sufficiency
of
it
,
so
as
to
discern
what
concerns
themselves
and
their
Dutyes
necessarily
.
Some
of
them
seem
indeed
to
be
very
low
in
Knowledge
,
and
in
comparison
of
others
very
Ignorant
.
For
there
are
different
Degrees
in
these
things
,
Ephes.
4.
7.
And
some
of
them
are
kept
in
that
Condition
by
their
own
Negligence
and
Sloth
.
They
do
not
use
as
they
ought
,
nor
improve
those
Means
of
Growing
in
Grace
and
in
the
Knowledge
of
Jesus
Christ
,
which
God
prescribes
unto
them
;
as
Heb.
6.
14
,
15
,
16.
But
every
one
who
is
truely
sanctified
,
and
who
thereby
hath
received
the
least
Degree
of
saving
Grace
,
hath
Light
enough
to
understand
the
spiritual
Things
of
the
Gospel
in
a
spiritual
Manner
.
When
the
Mysteries
of
the
Gospel
are
Preached
unto
Believers
,
some
of
them
may
be
so
declared
as
that
those
of
meaner
Capacities
and
Abilities
may
not
be
able
to
comprehend
aright
the
Doctrine
of
them
,
which
yet
is
necessary
to
be
so
proposed
for
the
Edification
of
those
who
are
more
grown
in
Knowledge
.
Nevertheless
,
there
is
not
any
the
meanest
of
them
,
but
hath
a
spiritual
insight
into
the
things
themselves
intended
,
so
far
as
they
are
necessary
unto
their
Faith
and
Obedience
in
the
Condition
wherein
they
are
.
This
the
Scripture
gives
such
abundant
Testimony
unto
,
as
to
render
it
unquestionable
.
For
we
have
received
the
Spirit
of
God
,
that
we
may
know
the
things
that
are
freely
given
us
of
God
.
By
vertue
of
what
we
have
received
,
we
know
or
discern
Spiritual
things
,
1
Cor.
2.
12.
So
we
know
the
mind
of
Christ
,
v.
15.
This
is
the
substance
of
that
double
Testimony
,
1
Joh.
2.
20
,
27.
This
abiding
Vnction
is
no
other
but
that
habitual
inherent
Grace
which
we
plead
for
,
and
by
it
as
it
is
an
holy
Light
in
our
Mind
we
know
all
things
;
The
Understanding
that
is
given
us
to
know
him
that
is
True
,
1
John
5.
20.
Only
it
is
their
Duty
continually
to
endeavour
the
improvement
and
enlargement
of
the
Light
they
have
,
in
the
daily
Exercise
of
the
spiritual
Power
they
have
received
,
and
in
the
use
of
Means
;
Heb.
5.
ult
,
Sect.
33
(2)
This
Power
in
the
Will
consists
in
its
Liberty
,
Freedom
and
Ability
to
consent
unto
,
choose
and
embrace
spiritual
Things
.
Believers
have
Free-will
unto
that
which
is
spiritually
Good
.
For
they
are
freed
from
that
Bondage
and
slavery
unto
sin
which
they
were
under
in
the
state
of
Nature
:
Whatever
some
dispute
concerning
the
Nature
of
Free-will
,
that
it
consists
in
an
Indifferency
unto
Good
or
Evil
,
one
thing
or
another
,
with
a
Power
of
applying
it self
unto
all
its
Operations
,
whatever
their
Objects
be
,
as
the
Scripture
knoweth
nothing
of
it
,
so
it
is
that
which
we
cannot
have
,
and
if
we
could
,
it
would
be
no
advantage
at
all
unto
us
,
yea
we
had
much
better
be
without
it
.
Have
it
indeed
we
cannot
,
for
a
supposition
of
it
includes
a
Rejection
of
all
our
Dependance
on
God
,
making
all
the
springs
of
our
Actions
to
be
absolutely
and
formally
in
our selves
.
Neither
,
considering
the
Prejudices
,
Temptations
and
Corruptions
that
we
are
possessed
and
exercised
with
,
would
such
a
flexibility
of
Will
be
of
any
Use
or
Advantage
unto
us
,
but
would
rather
certainly
give
us
up
to
the
Power
of
Sin
and
Sathan
.
All
that
the
Scripture
knows
about
Free-will
,
is
that
in
the
state
of
Nature
antecedent
unto
the
Converting
sanctifying
Work
of
the
Spirit
,
all
men
whatever
are
in
bondage
unto
sin
,
and
that
in
all
the
Faculties
of
their
Souls
.
They
are
sold
under
sin
,
are
not
subject
unto
the
Law
of
God
,
nor
can
be
;
can
neither
think
,
nor
will
,
nor
doe
,
nor
desire
,
nor
love
any
thing
that
is
spiritually
Good
,
according
to
the
Mind
of
God
.
But
as
unto
what
is
Evil
,
perverse
,
unclean
,
that
they
are
free
and
open
unto
,
ready
for
,
prone
and
inclined
,
and
every
way
able
to
doe
.
On
the
other
side
,
in
those
who
are
renewed
by
the
Holy
Ghost
and
sanctified
,
it
acknowledgeth
and
teacheth
a
freedom
of
Will
,
not
in
an
Indifferency
and
Flexibility
unto
Good
and
Evil
,
but
in
a
Power
and
Ability
to
like
,
love
,
choose
,
and
cleave
unto
God
and
his
Will
in
all
things
.
The
Will
is
now
freed
from
its
Bondage
unto
sin
,
and
being
enlarged
by
Light
and
Love
,
willeth
and
chooseth
freely
the
things
of
God
,
having
received
spiritual
Power
and
Ability
so
to
doe
.
It
is
the
Truth
,
that
is
,
Faith
in
the
Gospel
,
the
Doctrine
of
the
Truth
,
which
is
the
Means
of
this
Freedom
.
The
Truth
that
makes
you
free
,
Joh.
8.
32.
And
it
is
the
Son
of
God
by
his
Spirit
who
is
the
principal
Efficient
cause
of
it
.
For
if
the
Son
make
us
free
,
then
are
we
free
indeed
,
v.
36.
and
otherwise
we
are
not
,
whatever
we
pretend
.
And
this
freedom
unto
spiritual
Good
we
have
not
of
our selves
in
the
state
of
Nature
;
for
if
we
have
,
then
are
we
free
indeed
,
and
there
would
be
no
need
that
the
Son
should
make
us
free
.
Sect.
34
The
Difference
therefore
about
Free-will
,
is
reduced
unto
these
Heads
.
1.
Whether
there
be
a
Power
in
Man
,
indifferently
to
Determine
himself
,
his
Choice
and
all
his
Actings
,
to
this
,
or
that
,
Good
or
Evil
,
one
thing
or
another
,
independently
on
the
Will
,
Power
and
Providence
of
God
,
and
his
Disposal
of
all
future
Events
.
This
indeed
we
deny
,
as
that
which
is
inconsistent
with
the
Prescience
,
Authority
,
Decrees
and
Dominion
of
God
;
and
as
that
which
would
prove
certainly
ruinous
and
destructive
to
our selves
.
2.
Whether
there
be
in
men
unregenerate
,
not
renewed
by
the
Holy
Ghost
,
a
Freedom
,
Power
and
Ability
unto
that
which
is
spiritually
good
,
or
to
Believe
and
Obey
according
to
the
Mind
and
Will
of
God
.
This
also
we
deny
,
as
that
which
is
contrary
to
innumerable
Testimonies
of
Scripture
,
and
absolutely
destructive
of
the
Grace
of
our
Lord
Jesus
Christ
.
3.
Whether
the
Freedom
of
Will
that
is
in
Believers
,
do
consist
in
an
indifferency
and
freedom
from
any
Determination
only
,
with
a
power
equally
ready
for
Good
or
Evil
,
according
as
the
Will
shall
determine
it self
;
or
whether
it
consist
in
a
Gracious
Freedom
and
Ability
to
choose
,
will
and
doe
that
which
is
spiritually
Good
,
in
Opposition
to
the
Bondage
and
slavery
unto
sin
,
wherein
we
were
before
detained
.
This
last
is
that
Liberty
and
Power
of
the
Will
which
we
assert
with
the
Scripture
in
persons
that
are
sanctified
.
And
a
Liberty
this
is
every
way
consistent
with
all
the
Operations
of
God
,
as
the
Sovereign
first
Cause
of
all
things
;
every
way
complyant
with
,
and
an
Effect
of
the
special
Grace
of
God
,
and
the
Operations
of
the
Holy
Ghost
;
a
Liberty
whereby
our
Obedience
and
Salvation
are
secured
,
in
Answer
to
the
Promises
of
the
Covenant
.
And
who
,
that
understands
himself
,
would
change
this
reall
,
usefull
,
gracious
free-will
,
given
by
Jesus
Christ
the
Son
of
God
,
when
he
makes
us
free
,
and
an
Effect
of
Gods
writing
his
Law
in
our
Hearts
,
to
cause
us
to
walk
in
his
Statutes
,
that
Property
of
the
new
Heart
whereby
it
is
able
to
consent
unto
,
choose
and
embrace
freely
the
things
of
God
,
for
that
fictitious
imaginary
freedom
,
yea
for
it
if
it
were
reall
,
of
an
Indifferency
unto
all
things
,
and
an
Equal
Power
unto
every
thing
,
whether
it
be
Good
or
Evil.
I
say
then
,
that
by
the
Habit
of
Grace
and
Holiness
infused
into
us
by
the
Spirit
of
Sanctification
,
the
Will
is
freed
,
enlarged
,
and
enabled
to
answer
the
Commands
of
God
for
Obedience
,
according
to
the
Tenor
of
the
New
Covenant
.
This
is
that
freedom
,
this
is
that
Power
of
the
Will
which
the
Scripture
reveals
and
regards
,
and
which
by
all
the
Promises
and
Precepts
of
it
we
are
obliged
to
use
and
exercise
,
and
no
other
.
Sect.
35
(3)
The
Affections
,
which
naturally
are
the
principal
servants
and
instruments
of
Sin
,
are
hereby
engaged
unto
God
,
Deut.
30.
6.
And
from
what
hath
been
thus
far
discoursed
,
the
sence
of
our
former
Assertion
is
evident
,
as
also
the
Nature
of
the
Principle
of
Holiness
insisted
on
.
The
Holy
Ghost
in
our
Sanctification
doth
work
effect
and
create
in
us
,
a
new
,
holy
,
spiritual
,
vital
Principle
of
Grace
,
residing
in
all
the
Faculties
of
our
Souls
,
according
as
their
especial
Nature
is
capable
thereof
,
after
the
manner
of
a
permanent
and
prevalent
Habit
,
which
he
cherisheth
,
preserveth
,
encreaseth
,
and
strengtheneth
continually
,
by
effectual
supplyes
of
Grace
from
Jesus
Christ
,
disposing
,
enclining
,
and
enabling
the
whole
Soul
unto
all
Wayes
,
Acts
and
Dutyes
of
Holiness
,
whereby
we
live
to
God
;
opposing
,
resisting
,
and
finally
conquering
whatever
is
opposite
and
contrary
thereunto
.
This
belongs
Essentially
unto
Evangelical
Holiness
,
yea
herein
doth
the
Nature
of
it
Formally
and
Radically
consist
.
This
is
that
from
whence
Believers
are
denominated
Holy
,
and
without
which
none
are
so
,
or
can
be
so
called
.
Sect.
36
Secondly
;
The
Properties
of
this
Power
are
Readiness
and
Facility
.
Wherever
it
is
,
it
renders
the
Soul
ready
unto
all
Dutyes
of
Holy
Obedience
,
and
renders
all
Dutyes
of
holy
Obedience
easie
unto
the
Soul
.
1.
It
gives
Readiness
,
by
removing
and
taking
away
all
those
incumbrances
which
the
Mind
is
apt
to
be
clogged
with
and
hindred
by
,
from
Sin
,
the
World
,
spiritual
Sloth
,
and
Unbelief
.
This
is
that
which
we
are
exhorted
unto
in
a
way
of
Duty
,
Heb.
12.
1.
Luke
12.
35.
1
Pet.
1.
13.
chap.
4.
1.
Ephes.
6.
14.
Herein
is
the
Spirit
ready
though
the
Flesh
be
weak
,
Mark
14.
35.
And
those
Incumbrances
which
give
an
unreadiness
unto
Obedience
to
God
,
may
be
considered
two
wayes
.
(1)
As
they
are
in
their
full
power
and
efficacy
,
in
persons
Unregenerate
;
whence
they
are
unto
every
good
work
reprobate
;
Tit.
1.
13.
Hence
proceed
all
those
prevalent
Tergiversations
against
a
Complyance
with
the
Will
of
God
,
and
their
own
Convictions
,
which
bear
sway
in
such
persons
.
Yet
a
little
slumber
,
a
little
sleep
,
a
little
folding
of
the
hands
to
sleep
,
Prov.
6.
10.
By
these
do
men
so
often
put
off
the
Calls
of
God
,
and
perniciously
procrastinate
from
time
to
time
a
full
Complyance
with
their
Convictions
.
And
whatever
particular
Dutyes
such
Persons
do
perform
,
yet
are
their
Hearts
and
Minds
never
prepared
or
ready
for
them
;
but
the
incumbrances
mentioned
,
do
influence
them
into
spiritual
Disorders
in
all
that
they
doe
.
(2)
These
Principles
of
Sloth
and
Vnreadiness
do
oft-times
partially
influence
the
Minds
of
Believers
themselves
unto
great
Indispositions
unto
spiritual
Dutyes
;
So
the
Spouse
states
her
case
,
Cantic.
5.
2
,
3.
By
reason
of
her
Circumstances
in
the
World
,
she
had
an
unreadiness
for
that
Converse
and
Communion
with
Christ
,
which
she
was
called
unto
.
And
it
is
so
not
unfrequently
with
the
Best
of
men
in
this
World
.
A
spiritual
unreadyness
unto
holy
Dutyes
,
arising
from
the
Power
of
Sloth
or
the
Occasions
of
Life
,
is
no
small
part
of
their
sin
and
Trouble
.
Both
these
are
removed
by
this
spiritual
Power
of
the
Principle
of
Life
and
Holiness
in
Believers
.
The
total
prevailing
Power
of
them
,
such
as
is
in
persons
unregenerate
,
is
broken
by
the
first
Infusion
of
it
into
the
Soul
,
wherein
it
gives
an
habitual
fitness
and
Preparation
of
Heart
unto
all
Dutyes
of
Obedience
unto
God
.
And
by
various
Degrees
it
freeth
Believers
from
the
Remainders
of
the
Incumbrances
which
they
have
yet
to
conflict
with
;
and
this
it
doth
three
wayes
.
As
(1)
it
weakeneth
and
taketh
off
the
bent
of
the
Soul
from
Earthly
things
,
so
as
they
shall
not
possess
the
Mind
as
formerly
,
Col.
3.
2.
How
it
doth
this
,
was
declared
before
,
and
when
this
is
done
,
the
Mind
is
greatly
eased
of
its
Burden
,
and
some
way
ready
unto
its
Duty
.
(2)
It
gives
an
insight
into
the
Beauty
,
the
Excellency
and
Glory
of
Holiness
and
all
Dutyes
of
Obedience
.
This
they
see
nothing
of
who
being
unsanctified
,
are
under
the
Power
of
their
Natural
Darkness
.
They
can
see
no
Beauty
in
Holiness
,
no
form
nor
Comeliness
why
it
should
be
desired
;
and
it
is
no
wonder
if
they
are
unfree
to
the
Dutyes
of
it
,
which
they
are
but
as
it
were
compelled
unto
.
But
the
spiritual
Light
wherewith
this
Principle
of
Grace
is
accompanyed
,
discovers
an
Excellency
in
Holiness
and
the
Dutyes
of
it
,
and
in
the
Communion
with
God
which
we
have
thereby
,
so
as
greatly
to
encline
the
mind
unto
them
,
and
prepare
it
for
them
.
(3)
It
causeth
the
Affections
to
cleave
and
adhere
unto
them
with
Delight
.
How
doe
I
love
thy
Law
,
saith
David
,
my
delight
is
in
thy
Statutes
,
they
are
sweeter
unto
me
than
the
Honey-Comb
.
Where
these
three
things
concurr
,
that
the
Mind
is
freed
from
the
powerfull
Influences
of
carnal
Lusts
and
Love
of
this
World
,
where
the
Beauty
and
Excellency
of
Holiness
and
the
Dutyes
of
Obedience
lye
clear
in
the
Eyes
of
the
Soul
,
and
where
the
Affections
cleave
unto
spiritual
things
as
commanded
,
then
will
be
that
Readiness
in
Obedience
which
we
enquire
after
.
Sect.
37
2.
It
gives
Facility
or
Easiness
in
the
Performance
of
all
Dutyes
of
Obedience
.
Whatever
men
do
from
an
Habit
,
they
doe
with
some
kind
of
Easiness
.
That
is
easie
to
them
which
they
are
accustomed
unto
,
though
hard
and
difficult
in
its
self
.
And
what
is
done
from
Nature
is
done
with
Facility
.
And
the
Principle
of
Grace
as
we
have
shewed
,
is
a
new
Nature
,
an
infused
Habit
with
respect
unto
the
Life
of
God
,
or
all
Dutyes
of
Holy
Obedience
.
I
grant
,
there
will
be
Opposition
unto
them
even
in
the
Mind
and
Heart
it self
,
from
sin
and
Sathan
,
and
Temptations
of
all
sorts
,
yea
and
they
may
sometimes
arise
so
high
,
as
either
to
defeat
our
purposes
and
intentions
unto
Dutyes
,
or
to
clogge
us
in
them
,
to
take
off
our
Chariot-wheels
,
and
to
make
us
drive
heavily
.
But
still
it
is
in
the
Nature
of
the
Principle
of
Holiness
to
make
the
whole
Course
of
Obedience
and
all
the
Dutyes
of
it
easie
unto
us
,
and
to
give
us
a
Facility
in
their
Performance
.
For
(1)
it
introduceth
a
suitableness
between
our
Minds
and
the
Dutyes
we
are
to
perform
.
By
it
is
the
Law
written
in
our
Hearts
;
that
is
,
there
is
an
Answerableness
in
them
unto
all
that
the
Law
of
God
requires
.
In
the
state
of
Nature
,
the
great
things
of
the
Law
of
God
are
a
strange
thing
unto
us
,
Hos.
8.
12.
there
is
an
enmity
in
our
Minds
against
them
;
Rom.
8.
7.
There
is
no
suitableness
between
our
Minds
and
them
.
But
this
is
taken
away
by
the
Principle
of
Grace
.
Thereby
do
the
Mind
and
Duty
answer
one
another
,
as
the
Eye
and
a
lightsome
Body
.
Hence
the
Commands
of
Christ
are
not
grievous
unto
them
in
whom
it
is
,
1
Joh.
5.
3.
They
do
not
appear
to
contain
any
thing
uncouth
,
unreasonable
,
burdensome
,
or
any
way
unsuited
to
that
new
Nature
whereby
the
Soul
is
influenced
and
acted
.
Hence
all
the
Wayes
of
Wisdom
are
unto
Believers
as
they
are
in
themselves
,
Pleasantness
,
and
all
her
paths
are
peace
,
Prov.
3.
17.
The
great
Notion
of
some
in
these
dayes
is
,
about
the
suitableness
of
Christian
Religion
unto
Reason
.
And
to
make
good
their
Assertion
in
the
principal
Mysteries
of
it
,
because
Reason
will
not
come
to
them
,
they
bring
them
by
violence
unto
their
Reason
.
But
it
is
with
respect
unto
this
renewed
Principle
alone
that
there
is
a
suitableness
in
any
of
the
things
of
God
unto
our
Minds
and
Affections
.
(2)
It
keeps
up
the
Heart
or
whole
Person
unto
a
frequency
of
all
Holy
Acts
and
Duties
.
And
frequency
gives
facility
in
every
kind
.
It
puts
the
Soul
upon
reiterated
Actings
of
Faith
and
Love
,
or
renewed
holy
Thoughts
and
Meditations
.
It
is
a
Spring
that
is
continually
bubling
up
in
them
,
on
the
frequent
Repetition
of
the
daily
Dutyes
of
Prayer
,
Reading
,
holy
Discourse
;
as
on
closing
with
all
Opportunities
and
Occasions
of
Mercy
,
Benignity
,
Charity
and
Bounty
amongst
men
.
Hereby
is
the
Heart
so
accustomed
unto
the
Yoke
of
the
Lord
,
and
made
so
conversant
in
his
Wayes
,
that
it
is
natural
and
easie
to
it
to
bear
them
,
and
to
be
engaged
in
them
.
And
it
will
be
found
by
Experience
,
that
the
more
Intermissions
of
Dutyes
of
any
sort
we
fall
under
,
the
more
difficulty
we
shall
find
in
the
performance
of
them
.
(3)
It
engageth
the
Assistance
of
Christ
and
his
Spirit
.
It
is
the
Divine
Nature
,
the
New
Creature
which
the
Lord
Christ
careth
for
;
in
and
by
its
Actings
in
all
Duties
of
Obedience
doth
its
Life
consist
:
Therein
also
is
it
strengthened
and
improved
.
For
this
cause
doth
the
Lord
Christ
continually
come
in
by
the
Supplyes
of
his
Spirit
unto
its
Assistance
.
And
when
the
strength
of
Christ
is
engaged
,
then
and
there
is
his
Yoke
easie
and
his
Burden
light
.
Sect.
38
Some
perhaps
will
say
,
that
they
find
not
this
Facility
or
Easiness
in
the
Course
of
Obedience
,
and
in
the
Dutyes
of
it
.
They
meet
with
secret
Unwillingnesses
in
themselves
,
and
great
Oppositions
on
other
Accounts
,
whence
they
are
apt
to
be
faint
and
weary
,
yea
are
almost
ready
to
give
over
.
It
is
hard
to
them
to
pray
continually
,
and
not
to
faint
;
to
stand
in
their
Watch
night
and
day
against
the
Inrodes
of
their
spiritual
Adversaries
,
to
keep
themselves
from
the
Insinuations
of
the
World
,
and
up
unto
those
Sacrifices
of
Charity
and
Bounty
that
are
so
well-pleasing
to
God
:
Many
Weights
and
Burdens
are
upon
them
in
their
Course
;
many
Difficulties
press
them
,
and
they
are
ready
to
be
beset
round
about
,
every
moment
.
Wherefore
,
they
think
that
the
Principle
of
Grace
and
Holiness
doth
not
give
the
Facility
and
Easiness
mentioned
,
or
that
they
were
never
made
Partakers
of
it
.
I
answer
:
(1)
Let
these
Persons
examine
themselves
,
and
duely
consider
whence
these
Obstructions
and
Difficulties
they
complain
of
do
arise
:
If
they
are
from
the
inward
Inclinations
of
their
Souls
,
and
unwillingness
to
bear
the
Yoke
of
Christ
,
only
they
are
kept
up
unto
it
by
their
Convictions
which
they
cannot
cast
off
,
then
is
their
Condition
to
be
bewailed
.
But
if
themselves
are
sensible
and
convinced
,
that
they
arise
from
Principles
which
as
far
as
they
are
within
them
they
hate
and
abhorre
,
and
long
to
be
freed
from
,
and
as
they
are
from
without
are
such
as
they
look
on
as
Enemies
unto
them
,
and
do
watch
against
them
;
then
what
they
complain
of
is
no
more
,
but
what
in
one
Degree
or
other
,
all
that
Believe
have
Experience
of
.
And
if
their
Impediments
do
arise
from
what
they
know
themselves
to
be
opposite
unto
them
,
and
that
Principle
whereby
they
are
acted
,
then
notwithstanding
this
Objection
it
may
be
in
the
Nature
of
the
Principle
of
Holiness
to
give
Facility
in
all
the
Duties
of
it
.
Sect.
39
(2)
Let
Enquiry
be
made
,
Whether
they
have
been
constant
and
assiduous
in
the
Performance
of
all
those
Duties
which
they
now
complain
that
they
find
so
much
difficulty
in
.
The
Principle
of
Grace
and
Holiness
gives
Facility
in
all
Dutyes
of
Obedience
,
but
in
the
proper
Way
and
Order
.
It
first
gives
Constancy
and
Assiduity
,
and
then
Easiness
:
If
men
comply
not
with
its
Guidance
and
Inclination
in
the
former
,
it
is
in
vain
for
them
to
expect
the
latter
.
If
we
are
not
constant
in
all
Acts
of
Obedience
,
none
of
them
will
ever
be
easie
unto
us
.
Let
not
those
who
can
omit
proper
and
due
Seasons
of
Meditation
,
Prayer
,
Hearing
,
Charity
,
Moderation
in
all
things
,
Patience
,
Meekness
and
the
like
,
at
their
pleasure
,
on
the
least
Occasions
,
Excuses
,
or
Diversions
,
ever
think
or
hope
to
have
the
Wayes
of
Obedience
smooth
,
its
Paths
pleasant
,
or
its
Duties
easie
.
Let
him
never
think
to
attain
any
Readiness
,
Delight
or
Facility
in
any
Art
or
Science
,
who
is
alwayes
beginning
at
it
,
touching
upon
it
sometimes
.
As
this
is
the
way
in
all
sorts
of
things
Natural
and
Spiritual
,
to
be
alwayes
learning
,
and
never
to
come
to
the
Knowledge
of
the
Truth
;
so
in
the
Practice
of
Holy
Obedience
;
if
men
are
as
it
were
alwayes
beginning
,
one
while
performing
,
another
intermitting
the
Duties
of
it
,
fearing
or
being
unwilling
to
engage
into
a
constant
,
equal
,
assiduous
Discharge
of
them
,
they
will
be
alwayes
striving
,
but
never
come
unto
any
Readiness
or
Facility
in
them
.
(3)
The
Difficulty
and
Burdensomeness
complained
of
,
may
proceed
from
the
Interposition
of
perplexing
Temptations
,
which
weary
,
disquiet
and
distract
the
Mind
.
This
may
be
and
frequently
is
so
,
and
yet
our
Assertion
not
impeached
.
We
only
say
,
that
set
aside
extraordinary
Occasions
,
and
sinfull
Neglects
,
this
Principle
of
Grace
and
Holiness
doth
give
that
suitableness
to
the
Mind
unto
all
Duties
of
Obedience
,
that
constancy
in
them
,
that
love
unto
them
,
as
make
them
both
easie
and
pleasant
.
Sect.
40
By
these
things
we
may
enquire
after
the
Habit
or
Principle
of
Holiness
in
our
own
Minds
,
that
we
be
not
deceived
by
any
thing
that
falsely
pretendeth
thereunto
.
As
,
(1)
Let
us
take
heed
,
that
we
deceive
not
our selves
,
as
though
it
would
suffice
unto
Gospel-Holiness
,
that
we
have
occasionally
good
Purposes
of
leaving
Sin
and
living
unto
God
,
then
when
something
urgeth
upon
us
more
than
ordinary
,
with
the
Effects
which
such
Purposes
will
produce
.
Afflictions
,
Sicknesses
,
Troubles
,
sense
of
great
Guilt
,
fear
of
Death
,
and
the
like
,
do
usually
produce
this
Frame
.
And
although
it
is
most
remote
from
any
pretence
unto
Evangelical
Obedience
,
yet
I
could
not
but
give
a
Caution
against
it
,
because
it
is
that
whereby
the
Generality
of
men
in
the
World
do
delude
themselves
into
Eternal
Ruine
.
It
is
rare
to
find
any
that
are
so
stubbornly
Profligate
,
but
at
one
time
or
another
,
they
project
and
design
,
yea
promise
and
engage
unto
a
Change
of
their
Course
,
and
Amendment
of
their
Lives
,
doing
sundry
things
it
may
be
in
the
pursuit
of
those
Designs
and
Purposes
.
For
they
will
thereon
abstain
from
their
old
Sins
,
with
whose
haunt
they
are
much
perplexed
,
and
betake
themselves
unto
the
Performance
of
those
Duties
from
whence
they
expect
most
Relief
unto
their
Consciences
,
and
whose
Neglect
doth
most
reflect
upon
them
.
Especially
will
they
do
so
when
the
hand
of
God
is
upon
them
in
Afflictions
and
Dangers
,
Psal.
78.
34
,
35
,
36
,
37.
And
this
produceth
in
them
that
kind
of
Goodness
,
which
God
sayes
,
is
like
the
Morning
Cloud
or
the
Early
Dew
,
things
that
make
a
fair
Appearance
of
something
,
but
immediately
vanish
away
,
Hos.
6.
4.
Certainly
there
need
not
much
pains
to
convince
any
man
,
how
unspeakably
this
comes
short
of
that
Evangelical
Holiness
which
is
a
Fruit
of
the
Sanctification
of
the
Spirit
.
It
hath
neither
the
Root
of
it
,
nor
any
Fruit
that
doth
so
much
as
resemble
it
.
But
it
is
to
be
lamented
,
that
such
Multitudes
of
Rational
Creatures
,
living
under
the
Means
of
Light
and
Grace
,
should
so
vainly
and
wofully
delude
their
own
Souls
.
That
which
they
aim
at
and
intend
,
is
to
have
that
in
them
whereby
they
may
be
accepted
with
God
.
Now
not
to
insist
on
what
will
absolutely
frustrate
all
the
Designs
of
such
persons
,
namely
,
their
want
of
Faith
in
Christ
,
and
an
Interest
in
his
Righteousness
thereby
,
which
they
are
regardless
of
;
all
that
they
project
and
design
is
as
farre
beneath
that
Holiness
which
God
requireth
of
them
,
and
which
they
think
hereby
to
obtain
,
as
the
Earth
is
beneath
the
Heavens
.
All
that
they
do
in
this
kind
is
utterly
lost
,
it
will
never
be
either
a
Righteousness
unto
them
or
an
Holiness
in
them
.
But
this
Deceit
is
frequently
rebuked
;
God
only
by
his
Grace
can
remove
and
take
it
away
from
the
Minds
of
Men.
Sect.
41
(2)
And
we
may
Learn
hence
,
not
to
be
imposed
on
by
Gifts
though
never
so
usefull
,
with
a
plausible
Profession
thereon
.
These
things
go
a
great
way
in
the
World
,
and
many
deceive
both
themselves
and
others
by
them
.
Gifts
are
from
the
Holy
Ghost
in
an
especial
manner
;
and
therefore
greatly
to
be
esteemed
.
They
are
also
frequently
usefull
in
and
unto
the
Church
;
For
the
Manifestation
of
the
Spirit
is
given
unto
men
to
profit
withall
.
And
they
put
men
on
such
Duties
as
have
a
great
shew
and
Appearance
of
Holiness
.
By
the
help
of
them
alone
may
men
pray
and
preach
,
and
maintain
spiritual
Communication
among
them
with
whom
they
do
converse
.
And
as
Circumstances
may
be
ordered
,
they
put
sundry
persons
on
a
frequent
performance
of
these
Duties
;
and
so
keep
them
up
to
an
Eminency
in
Profession
.
But
yet
when
all
is
done
,
they
are
not
Holiness
,
nor
are
the
Duties
performed
in
the
strength
of
them
alone
,
Duties
of
Evangelical
Obedience
accepted
of
God
in
them
by
whom
they
are
performed
;
and
they
may
be
where
there
is
nothing
of
Holiness
at
all
.
They
are
not
indeed
only
consistent
with
Holiness
,
but
subservient
unto
it
,
and
exceeding
promoters
of
it
in
Souls
that
are
really
Gracious
.
But
they
may
be
alone
without
Grace
,
and
then
are
they
apt
to
deceive
the
Mind
with
a
pretence
of
being
and
doing
what
they
are
not
,
nor
doe
.
Let
them
be
called
to
an
Account
by
the
Nature
and
Properties
of
that
Habit
and
Principle
of
Grace
which
is
in
all
true
Holiness
as
before
explained
,
and
it
will
quickly
appear
how
short
they
come
thereof
.
For
,
as
their
Subject
where
they
have
their
Residence
,
is
the
mind
only
,
and
not
the
Will
or
Affections
,
any
further
but
as
they
are
influenced
or
restrained
by
Light
,
so
they
do
not
renew
nor
change
the
Mind
it self
,
so
as
to
transform
it
into
the
Image
of
God
.
Neither
do
they
give
the
Soul
a
general
Inclination
unto
all
Acts
and
Duties
of
Obedience
,
but
only
a
Readiness
for
that
Duty
which
their
Exercise
doth
peculiarly
consist
in
.
Wherefore
,
they
answer
no
one
Property
of
true
Holiness
,
and
we
have
not
seldom
seen
Discoveries
made
thereof
.
Sect.
42
Least
of
all
can
Morality
or
a
Course
of
Moral
Dutyes
,
when
it
is
alone
,
maintain
any
pretence
hereunto
.
We
have
had
Attempts
to
prove
,
that
there
is
no
specifical
Difference
between
Common
and
Saving
Grace
,
but
that
they
are
both
of
the
same
Kind
,
differing
only
in
Degrees
.
But
some
,
as
though
this
ground
were
already
gained
,
and
needed
no
more
contending
about
,
do
adde
without
any
Consideration
of
these
petty
distinctions
of
Common
and
Saving
Grace
,
that
Morality
is
Grace
,
and
Grace
is
Morality
and
nothing
else
.
To
be
a
Gracious
Holy
man
according
to
the
Gospel
,
and
to
be
a
Moral
man
,
is
all
one
with
them
.
And
as
yet
it
is
not
declared
,
whether
there
be
any
Difference
between
Evangelical
Holiness
and
Philosophical
Morality
.
Wherefore
,
I
shall
proceed
to
the
Second
Thing
proposed
;
And
this
is
,
further
to
prove
,
That
this
Habit
or
Gracious
Principle
of
Holiness
is
specifically
distinct
from
all
other
Habits
of
the
Mind
whatever
,
whether
Intellectual
or
Moral
,
Connate
or
Acquired
,
as
also
from
all
that
Common
Grace
and
the
Effects
of
it
,
whereof
any
Persons
not
really
sanctified
may
be
made
partakers
.
Sect.
43
The
Truth
of
this
Assertion
is
indeed
sufficiently
evident
from
the
Description
we
have
given
of
this
spiritual
Habit
,
its
Nature
and
Properties
.
But
whereas
there
are
also
other
Respects
giving
further
Confirmation
of
the
same
Truth
,
I
shall
call
over
the
most
important
of
them
,
after
some
few
things
have
been
premised
.
As
,
1.
An
Habit
of
what
sort
soever
it
be
,
qualifies
the
Subject
wherein
it
is
,
so
that
it
may
be
denominated
from
it
,
and
make
the
Actions
proceeding
from
it
to
be
suited
unto
it
,
or
to
be
of
the
same
Nature
with
it
.
As
Aristotle
sayes
,
Vertue
is
an
Habit
which
maketh
him
that
hath
it
Good
or
Vertuous
,
and
his
Actions
good
.
Now
all
Moral
Habits
are
seated
in
the
Will.
Intellectual
Habits
are
not
immediately
affective
of
Good
or
Evil
,
but
as
the
Will
is
influenced
by
them
.
These
Habits
do
encline
,
dispose
and
enable
the
Will
to
act
according
to
their
Nature
.
And
in
all
the
Acts
of
our
Wills
,
and
so
all
external
Works
which
proceed
from
them
,
two
things
are
considered
.
First
,
the
Act
it self
,
or
the
Work
done
;
and
Secondly
,
the
End
for
which
it
is
done
.
And
both
these
things
are
respected
by
the
Habit
it self
,
though
not
immediately
,
yet
by
vertue
of
its
Acts.
It
is
moreover
necessary
and
natural
,
that
every
Act
of
the
Will
,
every
Work
of
a
Man
be
for
a
certain
End
.
Two
things
therefore
are
to
be
considered
in
all
our
Obedience
;
(1)
The
Duty
it self
we
doe
,
and
(2)
The
End
for
which
we
doe
it
.
If
any
Habit
therefore
doth
not
encline
and
dispose
the
Will
unto
the
proper
End
of
Duty
,
as
well
as
unto
the
Duty
it self
,
it
is
not
of
that
Kind
from
whence
true
Gospel
Obedience
doth
proceed
.
For
the
End
of
every
Act
of
Gospel
Obedience
,
which
is
the
Glory
of
God
in
Jesus
Christ
,
is
Essential
unto
it
.
Let
us
then
take
all
the
Habits
of
Moral
Vertue
,
and
we
shall
find
,
that
however
they
may
incline
and
dispose
the
Will
unto
such
Acts
of
Vertue
as
materially
are
Duties
of
Obedience
,
yet
they
do
it
not
with
respect
unto
this
End
.
If
it
be
said
,
that
such
Moral
Habits
do
so
incline
the
Will
unto
Duties
of
Obedience
with
respect
unto
this
End
,
then
is
there
no
need
of
the
Grace
of
Jesus
Christ
or
the
Gospel
,
to
enable
men
to
Live
unto
God
,
according
to
the
Tenor
of
the
Covenant
of
Grace
,
which
some
seem
to
aim
at
.
Sect.
44
2.
Whereas
,
it
is
the
End
that
gives
all
our
Duties
their
special
Nature
,
this
is
two-fold
:
(1)
The
next
;
and
(2)
The
ultimate
;
or
it
is
particular
or
universal
.
And
these
may
be
different
in
the
same
Action
.
As
a
man
may
give
Almes
to
the
poor
,
his
next
Particular
End
may
be
to
Relieve
and
Cherish
them
:
This
End
is
good
,
and
so
far
the
Work
or
Duty
it self
is
good
also
.
But
the
ultimate
and
General
End
of
this
Action
may
be
Self
,
Merit
,
Reputation
,
Praise
,
Compensation
for
sin
committed
,
and
not
the
Glory
of
God
in
Christ
;
which
vitiates
the
whole
.
Now
Moral
Habits
,
acquired
by
Endeavours
answerable
unto
our
Light
and
Convictions
,
or
the
Dictates
of
Enlightened
Reason
,
with
Resolutions
and
Perseverance
,
may
encline
and
dispose
the
Will
unto
Actions
and
Works
,
that
for
the
Substance
of
them
are
Duties
,
and
are
capable
of
having
particular
Ends
that
are
good
,
but
a
want
of
Respect
unto
the
General
End
allows
them
not
to
be
any
part
of
Gospel
Obedience
.
And
this
is
applicable
unto
all
Moral
Habits
and
Duties
whatever
.
But
the
difference
asserted
,
is
farther
manifested
,
Sect.
45
First
,
From
the
especial
Fountain
and
Spring
of
Holiness
,
which
constitutes
its
Nature
of
another
Kind
than
any
Common
Grace
or
Morality
can
pretend
unto
:
And
this
is
Electing
Love
,
or
Gods
Purpose
of
Election
.
Ephes.
1.
4.
He
hath
chosen
us
in
Christ
before
the
Foundation
of
the
World
,
that
we
should
be
Holy
and
unblameable
before
him
in
Love
.
God
chooseth
us
from
Eternity
,
that
we
should
be
Holy
;
that
is
,
with
a
Design
and
Purpose
to
make
us
so
.
He
sets
some
men
apart
in
his
Eternal
Purpose
,
as
those
unto
whom
he
will
communicate
Holiness
.
It
is
therefore
an
especial
Work
of
God
,
in
the
pursuit
of
an
especial
and
eternal
Purpose
.
This
gives
it
its
especial
Nature
,
and
makes
it
,
as
was
said
,
of
another
Kind
than
any
Effect
of
Common
Grace
whatever
.
That
is
Holiness
,
which
God
works
in
men
by
his
Spirit
,
because
he
hath
chosen
them
,
and
nothing
else
is
so
.
For
he
chooseth
us
unto
salvation
through
the
sanctification
of
the
Spirit
,
2
Thess.
2.
13.
Salvation
is
the
End
that
God
aimeth
at
in
his
choosing
of
us
,
in
subordination
unto
his
own
Glory
;
which
is
and
must
be
the
Vltimate
End
of
all
his
Purposes
and
Decrees
,
or
of
all
the
free
Acts
of
his
Wisdom
and
Love
.
The
Means
which
he
hath
ordained
,
whereby
we
shall
be
brought
unto
this
Salvation
so
designed
in
his
Eternal
Purpose
,
is
the
sanctification
of
the
Spirit
.
Gospel
Holiness
therefore
is
the
Effect
of
that
Sanctification
of
the
Spirit
,
which
God
hath
designed
as
the
especial
Way
and
Means
on
their
part
,
of
bringing
the
Elect
unto
Salvation
.
And
his
choosing
of
them
is
the
Cause
and
Reason
why
he
doth
so
sanctifie
them
by
his
Spirit
.
And
,
where
our
Sanctification
is
comprized
under
our
Vocation
,
because
therein
and
thereby
we
are
sanctified
by
the
sanctifying
Principle
of
Holiness
communicated
unto
us
,
it
is
not
only
reckoned
as
an
Effect
and
Consequent
of
our
Predestination
,
but
is
so
conjoyned
thereunto
,
as
to
declare
,
that
none
others
are
partakers
of
it
,
but
those
that
are
Predestinate
;
Rom.
8.
30.
And
this
Consideration
is
of
it self
sufficient
to
Evince
,
that
this
Holiness
whereof
we
treat
,
differs
essentially
from
all
other
Habits
of
the
Mind
,
and
Actions
proceeding
from
them
,
as
having
an
especial
Nature
of
its
own
.
Whatever
there
may
be
in
any
men
,
of
Vertue
and
Piety
,
or
whatever
their
Endeavours
may
be
,
in
Wayes
of
Honesty
and
Duty
towards
God
and
Men
,
if
the
Power
and
Principle
of
it
in
them
be
not
a
Fruit
of
Electing
Love
,
of
the
Spirit
of
Sanctification
,
given
of
God
for
this
certain
End
,
that
we
may
attain
the
Salvation
whereunto
we
are
chosen
,
it
belongeth
not
unto
this
Holiness
.
Wherefore
,
the
Apostle
Peter
giving
us
in
charge
,
to
use
all
Diligence
whereby
we
may
make
our
Calling
and
Election
sure
,
that
is
,
unto
our
Souls
,
and
in
our
own
Minds
,
prescribes
as
the
Means
of
it
,
the
Exercise
and
Encrease
of
those
Graces
which
are
its
proper
Effects
,
2
Pet.
1.
5
,
6
,
7
,
10.
And
the
Reason
why
we
see
so
many
glorious
Professions
of
Faith
and
Obedience
utterly
to
fail
as
we
do
,
is
because
the
Faith
so
professed
was
not
the
Faith
of
the
Elect
of
God
,
Tit.
1.
1.
And
the
Obedience
of
it
was
not
the
Fruit
of
that
Spirit
of
Sanctification
which
God
gives
to
man
,
to
make
his
Purpose
of
Election
infallibly
Effectual
;
that
so
the
Purpose
of
God
which
is
according
to
Election
might
stand
;
Rom.
11.
And
the
Election
,
or
those
Elected
might
obtain
the
Grace
and
Glory
designed
for
them
,
Rom.
11.
5.
7.
And
it
is
an
Evidence
of
much
spiritual
Sloth
in
us
,
or
that
which
is
worse
,
namely
that
our
Graces
and
Obedience
are
not
genuine
and
of
the
true
Heavenly
Race
,
if
we
endeavour
not
to
satisfie
our selves
,
that
they
are
real
Effects
of
Electing
Love
.
Sect.
46
If
any
one
shall
enquire
,
How
we
may
know
whether
the
Graces
of
Holiness
,
which
we
hope
are
in
us
,
and
the
Duties
that
proceed
from
them
are
Fruits
and
Effects
of
Election
,
seeing
such
only
are
genuine
and
Durable
.
I
answer
,
it
may
be
done
three
wayes
.
(1)
By
their
Growth
and
Encrease
.
This
in
ordinary
Cases
,
setting
aside
the
Seasons
of
prevalent
Temptations
and
Desertions
,
is
the
best
Evidence
hereof
.
Waters
that
proceed
from
a
living
Fountain
,
encrease
in
their
progress
,
because
of
the
continual
Supplyes
which
they
have
from
their
Spring
;
when
those
which
have
only
Occasional
Beginning
,
●rom
showers
of
Rain
or
the
like
,
do
continually
decay
untill
they
are
dryed
up
.
The
Graces
that
come
from
this
Eternal
Spring
,
have
continual
supplyes
from
it
,
so
that
if
they
meet
with
no
violent
Obstructions
,
(
as
they
may
do
sometimes
for
a
season
)
they
do
constantly
encrease
and
thrive
.
And
therefore
no
man
can
secure
his
spiritual
Comforts
one
Moment
under
a
sensible
decay
of
Grace
.
For
such
a
decay
is
a
very
sufficient
Reason
why
he
should
call
the
Truth
of
all
his
Grace
into
Question
.
Where
the
Spirit
of
Sanctification
is
,
as
given
in
pursuit
of
the
Purpose
of
Election
,
it
is
a
Well
of
Water
springing
up
into
Everlasting
Life
,
Joh.
4.
14.
The
quietness
and
satisfaction
of
Professors
under
a
Decay
of
Grace
,
is
a
Soul-ruining
security
,
and
hath
nothing
in
it
of
Spiritual
Peace
.
Sect.
47
(2)
We
may
discern
it
,
when
we
are
much
stirred
up
unto
diligent
Actings
and
Exercise
of
Grace
,
out
of
a
sence
of
that
Electing
Love
from
whence
all
Grace
doth
proceed
.
It
is
the
Nature
of
Grace
that
is
the
Fruit
of
Election
,
greatly
to
affect
the
Heart
and
Mind
with
a
sence
of
the
Love
that
is
therein
:
So
the
Apostle
sayes
expressely
,
that
one
Grace
exciteth
and
stirreth
up
another
,
from
a
sence
of
the
Love
of
God
,
which
sets
them
all
on
work
,
Rom.
5.
2
,
3
,
4
,
5.
So
God
is
said
to
draw
us
with
Loving-kindness
,
because
he
hath
loved
us
with
everlasting
love
,
Jerem.
31.
3.
That
is
,
he
gives
us
such
a
sence
of
his
everlasting
Love
,
as
thereby
to
draw
us
after
him
in
Faith
and
Obedience
.
Those
Principles
of
Dutyes
in
us
which
are
excited
only
by
Fear
,
Awe
,
Hope
,
and
the
jealous
Observances
of
an
awakened
Conscience
,
will
scarce
at
any
time
evince
this
heavenly
Extract
unto
a
spiritual
Understanding
.
That
Grace
which
proceeds
from
especial
Love
,
will
carry
along
an
holy
quickening
sence
of
it
,
and
thereby
be
excited
unto
its
due
Exercise
.
And
we
do
what
we
can
to
famish
and
starve
our
Graces
,
when
we
do
not
endeavour
their
Supplyes
by
Faith
on
that
Spring
of
Divine
Love
from
whence
they
proceed
.
Sect.
48
(3)
Seeing
we
are
chosen
in
Christ
,
and
predestinated
to
be
like
unto
him
,
those
Graces
of
Holiness
have
the
most
evident
and
legible
Characters
of
Electing
Love
upon
them
,
which
are
most
Effectual
in
working
us
unto
a
Conformity
to
him
.
That
Grace
is
certainly
from
an
Eternal
Spring
,
which
makes
us
like
unto
Jesus
Christ
.
Of
this
sort
are
Meekness
,
Humility
,
Patience
,
Self-denyal
,
Contempt
of
the
World
,
Readiness
to
pass
by
Wrongs
,
to
Forgive
Enemies
,
to
Love
and
doe
Good
unto
all
,
which
indeed
are
despised
by
the
most
,
and
duely
regarded
but
by
few
.
But
I
return
.
Sect.
49
Secondly
;
The
especial
procuring
Cause
of
this
Holiness
is
the
Mediation
of
Christ
.
We
are
not
in
this
Matter
concerned
in
any
thing
,
let
men
call
it
what
they
please
,
Vertue
or
Godliness
or
Holiness
,
that
hath
not
an
especial
Relation
unto
the
Lord
Christ
,
and
his
Mediation
.
Evangelical
Holiness
is
purchased
for
us
by
him
,
according
to
the
Tenour
of
the
Everlasting
Covenant
,
is
promised
unto
us
on
his
Account
,
actually
impetrated
for
us
by
his
Intercession
,
and
communicated
unto
us
by
his
Spirit
.
And
hereby
we
do
not
only
cast
off
all
the
Moral
Vertues
of
the
Heathens
from
having
the
least
concernment
herein
,
but
all
the
Principles
and
Dutyes
of
Persons
professing
Christianity
,
who
are
not
really
and
actually
implanted
into
Christ
.
For
he
it
is
who
of
God
is
made
unto
us
Sanctification
,
1
Cor.
1.
30.
And
this
he
is
on
several
Accounts
,
the
Heads
whereof
may
be
called
over
.
Sect.
50
(1)
He
is
made
unto
us
of
God
Sanctification
,
with
respect
unto
his
sacerdotal
Office
,
because
we
are
purified
,
purged
,
washed
and
cleansed
from
our
Sins
by
his
Blood
,
in
the
Oblation
of
it
,
and
the
Application
of
it
unto
our
Souls
,
as
hath
been
at
large
declared
.
Ephes.
5.
26
,
27.
Tit.
2.
14.
1
Joh.
1.
7.
Heb.
9.
14.
All
that
we
have
Taught
before
,
concerning
the
Purification
of
our
Minds
and
Consciences
by
the
Blood
of
Christ
,
is
peculiar
unto
Gospel-Holiness
,
and
distinguisheth
it
Essentially
from
all
Common
Grace
,
or
Moral
Vertues
.
And
they
do
but
deceive
themselves
,
who
rest
in
a
Multitude
of
Duties
,
it
may
be
animated
much
with
Zeal
,
and
set
off
with
a
Profession
of
the
most
rigid
Mortification
,
whose
Hearts
and
Consciences
are
not
thus
purged
by
the
Blood
of
Christ
.
Sect.
51
(2)
Because
he
prevails
for
the
actual
sanctification
of
our
Natures
,
in
the
Communication
of
Holiness
unto
us
by
his
Intercession
.
His
Prayer
,
Joh.
17.
17.
is
the
blessed
Spring
of
our
Holiness
.
Sanctifie
them
through
thy
Truth
,
thy
Word
is
Truth
.
There
is
not
any
thing
of
this
Grace
wrought
in
us
,
bestowed
on
us
,
communicated
unto
us
,
preserved
in
us
,
but
what
is
so
in
Answer
unto
,
and
Complyance
with
the
Intercession
of
Christ
.
From
his
Prayer
for
us
,
is
Holiness
begun
in
us
;
Sanctifie
them
,
saith
he
,
by
thy
Truth
.
Thence
is
it
kept
alive
and
preserved
in
us
:
I
have
,
saith
he
to
Peter
,
prayed
for
thee
,
that
thy
Faith
should
not
fail
,
and
through
his
Intercession
are
we
saved
to
the
uttermost
.
Nothing
belongs
to
this
Holiness
,
but
what
in
the
Actual
Communication
of
it
is
a
peculiar
Fruit
of
Christs
Intercession
:
What
is
not
so
,
what
men
may
be
made
partakers
of
upon
any
more
general
Account
,
belongs
not
thereunto
.
And
if
we
really
design
Holiness
,
or
intend
to
be
Holy
,
it
is
our
Duty
constantly
to
improve
the
Intercession
of
Christ
for
the
Encrease
of
it
.
And
this
we
may
do
by
especial
Applications
to
him
for
that
Purpose
.
So
the
Apostles
prayed
him
,
to
encrease
their
Faith
,
Luke
17.
3.
And
we
may
do
so
,
for
the
Encrease
of
our
Holiness
.
But
the
Nature
of
this
Application
unto
Christ
,
for
the
Encrease
of
Holiness
,
by
vertue
of
his
Intercession
,
is
duely
to
be
considered
.
We
are
not
to
pray
unto
him
,
that
he
would
intercede
for
us
,
that
we
may
be
Sanctified
.
For
as
he
needs
not
our
minding
for
the
Discharge
of
his
Office
,
so
he
intercedes
not
Orally
in
Heaven
at
all
,
and
alwayes
doth
so
Vertually
by
his
Appearance
in
the
Presence
of
God
with
the
Vertue
of
his
Oblation
or
Sacrifice
.
But
whereas
the
Lord
Christ
gives
out
no
Supplyes
of
Grace
unto
us
,
but
what
he
receiveth
from
the
Father
for
that
End
by
vertue
of
his
Intercession
,
we
apply
our selves
unto
him
under
that
Consideration
;
namely
,
as
he
who
upon
his
Intercession
with
God
for
us
,
hath
all
stores
of
Grace
to
give
us
supplyes
from
.
Sect.
52
(3)
He
is
so
,
because
the
Rule
and
Measure
of
Holiness
unto
us
;
the
Instrument
of
working
it
in
us
,
is
His
Word
and
Doctrine
;
which
he
taught
the
Church
as
the
great
Prophet
of
it
.
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
.
The
in-bred
dictates
of
the
Light
and
Law
of
Nature
in
their
greatest
Purity
,
are
not
the
Rule
or
Measure
of
this
Holiness
;
much
less
are
these
Rules
and
Maxims
which
men
deduce
,
partly
right
and
partly
wrong
,
from
them
,
of
any
such
use
.
Nor
is
the
Written
Law
it self
so
.
It
is
the
Rule
of
Original
Holiness
,
but
not
the
adequate
Rule
of
that
Holiness
whereunto
we
are
restored
by
Christ
.
Neither
are
both
these
in
Conjunction
,
the
Dictates
of
Nature
and
the
Law
written
,
the
Instrument
of
working
Holiness
in
us
.
But
it
is
the
Doctrine
of
the
Gospel
which
is
the
Adequate
Rule
and
immediate
Instrument
of
it
.
My
meaning
is
,
That
the
Word
,
the
Gospel
,
the
Doctrine
of
Christ
in
the
Preceptive
part
of
it
,
is
so
the
Rule
of
all
our
Obedience
and
Holiness
,
as
that
all
which
it
requireth
belongeth
thereunto
,
and
nothing
else
but
what
it
requireth
doth
so
;
and
the
Formal
Reason
of
our
Holiness
consists
in
Conformity
thereunto
,
under
this
Consideration
,
that
it
is
the
Word
and
Doctrine
of
Christ
.
Nothing
belongeth
unto
Holiness
materially
,
but
what
the
Gospel
requireth
;
and
nothing
is
so
in
us
formally
,
but
what
we
doe
because
the
Gospel
requireth
it
.
And
it
is
the
Instrument
of
it
,
because
God
maketh
use
of
it
alone
as
an
external
Means
for
the
Communicating
of
it
unto
us
,
or
the
Ingenerating
of
it
in
us
.
Principles
of
Natural
Light
,
with
the
Guidances
of
an
awakened
Conscience
,
do
direct
unto
,
and
exact
the
performance
of
many
material
Duties
of
Obedience
.
The
written
Law
requireth
of
us
all
Duties
of
Original
Obedience
,
and
God
doth
use
these
things
variously
for
the
preparing
of
our
Souls
unto
a
right
Receiving
of
the
Gospel
.
But
there
are
some
Graces
,
some
Duties
belonging
unto
Evangelical
Holiness
,
which
the
Law
knows
nothing
of
:
Such
are
the
Mortification
of
sin
,
Godly
Sorrow
,
daily
Cleansing
of
our
Hearts
and
Minds
;
not
to
mention
the
more
sublime
and
spiritual
Acts
of
Communion
with
God
by
Christ
,
with
all
that
Faith
and
Love
which
is
required
in
us
towards
him
.
For
although
these
things
may
be
contained
in
the
Law
radically
,
as
it
requires
universal
Obedience
unto
God
,
yet
are
they
not
so
formally
.
And
it
is
not
used
as
the
Means
to
beget
Faith
and
Holiness
in
us
:
This
is
the
Effect
of
the
Gospel
only
.
Hence
it
is
said
to
be
the
Power
of
God
unto
Salvation
;
Rom.
1.
16.
or
that
whereby
God
puts
forth
the
Greatness
of
his
Power
unto
that
Purpose
;
the
Word
of
his
Grace
,
which
is
able
to
build
us
up
,
and
give
us
an
Inheritance
among
them
that
are
sanctified
,
Acts
20.
30.
It
is
that
by
whose
Preaching
Faith
cometh
;
Rom.
10.
17.
and
by
the
Hearing
whereof
we
receive
the
Spirit
,
Gal.
3.
2.
It
is
that
whereby
we
are
begotten
in
Christ
Jesus
;
1
Cor.
4.
15.
Jam.
1.
17.
1
Pet.
1.
23
,
24
,
25.
And
all
that
is
required
of
us
in
the
way
of
external
Obedience
,
is
but
that
our
Conversation
be
such
as
becometh
the
Gospel
.
Sect.
53
And
this
is
a
proper
Touch-stone
for
our
Holiness
,
to
try
whether
it
be
genuine
,
and
of
the
right
Kind
or
no.
If
it
be
,
it
is
nothing
but
the
seed
of
the
Gospel
quickened
in
our
Hearts
,
and
bearing
Fruit
in
our
Lives
.
It
is
the
Delivery
up
of
our
Souls
into
the
Mould
of
the
Doctrine
of
it
,
so
as
that
our
Minds
and
the
Word
should
Answer
one
another
,
as
Face
doth
unto
Face
in
Water
.
And
we
may
know
whether
it
be
so
with
us
or
no
,
two
wayes
.
For
(1)
if
it
be
so
,
none
of
the
Commands
of
the
Gospel
will
be
grievous
unto
us
,
but
easie
and
pleasant
.
A
Principle
suited
unto
them
all
,
enclining
unto
them
all
,
connatural
unto
them
,
as
proceeding
from
them
,
being
implanted
in
our
Minds
and
Hearts
,
it
renders
the
Commands
themselves
so
suited
unto
us
,
so
usefull
,
and
the
Matter
of
them
so
desireable
,
that
Obedience
is
made
pleasant
thereby
.
Hence
is
that
satisfaction
of
Mind
,
with
Rest
and
Joy
,
which
Believers
have
in
Gospel
Duties
,
yea
the
most
Difficult
of
them
;
with
that
Trouble
and
Sorrow
which
ensues
upon
their
Neglect
,
Omission
,
or
their
being
deprived
of
Opportunities
for
them
.
But
in
the
strictest
Course
of
Duties
that
proceedeth
from
any
other
Principle
,
the
Precepts
of
the
Gospel
,
or
at
least
some
of
them
,
on
the
Account
of
their
Spirituality
,
or
Simplicity
,
are
either
esteemed
grievous
or
despised
.
(2)
None
of
the
Truths
of
the
Gospel
will
seem
strange
unto
us
.
This
makes
up
the
Evidence
of
a
genuine
Principle
of
Gospel-Holiness
,
when
the
Commands
of
it
are
not
grievous
,
nor
the
Truths
of
it
strange
or
uncouth
.
The
Mind
so
prepared
receives
every
Truth
,
as
the
Eye
doth
every
Encrease
of
Light
,
naturally
and
pleasantly
,
untill
it
come
unto
its
proper
measure
.
There
is
a
Measure
of
Light
which
is
suited
unto
our
Visive
Faculty
,
what
exceeds
it
,
dazles
and
amazes
,
rather
than
enlightens
;
but
every
Degree
of
Light
,
which
tends
unto
it
,
is
connatural
and
pleasant
to
the
Eye
.
So
is
it
with
the
sanctified
Mind
and
spiritual
Truth
:
There
is
a
Measure
of
Light
issuing
from
spiritual
Truths
,
that
our
Minds
are
capable
of
;
what
is
beyond
this
Measure
,
belongs
to
Glory
;
and
the
gazing
after
it
will
rather
dazle
than
enlighten
us
:
And
such
is
the
issue
of
over-strained
Speculations
,
when
the
Mind
endeavours
an
Excess
as
to
its
Measure
.
But
all
Light
from
Truth
which
tends
to
the
filling
up
of
that
Measure
,
is
pleasant
,
and
natural
to
the
sanctified
Mind
.
It
sees
Wisdom
,
Glory
,
Beauty
,
and
Usefulness
,
in
the
most
spiritual
,
sublime
and
mysterious
Truths
,
that
are
revealed
in
and
by
the
Word
;
labouring
more
and
more
to
comprehend
them
,
because
of
their
Excellency
.
For
want
hereof
,
we
know
how
the
Truths
of
the
Gospel
are
by
many
despised
,
reproached
,
scorned
,
as
those
which
are
no
less
foolishness
unto
them
,
to
be
believed
,
than
the
Precepts
of
it
are
grievous
to
be
obeyed
.
Sect.
54
(4)
He
is
so
,
as
he
is
the
Exemplary
Cause
of
our
Holiness
.
The
design
of
God
in
working
Grace
and
Holiness
in
us
,
is
that
we
may
be
conformed
unto
the
Image
of
his
Son
,
that
he
may
be
the
First-born
among
many
brethren
,
Rom.
8.
29.
And
our
Design
in
the
attaining
of
it
,
is
first
that
we
may
be
like
him
,
and
then
express
or
shew
forth
the
Vertues
of
him
who
hath
called
us
out
of
Darkness
into
his
Marvellous
Light
,
unto
his
Glory
and
Honour
,
1
Pet.
2.
9.
To
this
End
is
he
proposed
in
the
Purity
of
his
Natures
,
the
Holiness
of
his
Person
,
the
Glory
of
his
Graces
,
the
Innocency
and
usefulness
of
his
Conversation
in
the
World
,
as
the
great
Idea
and
Exemplar
,
which
in
all
things
we
ought
to
conform
our selves
unto
.
And
as
the
Nature
of
Evangelical
Holiness
consists
herein
,
namely
,
in
an
universal
Conformity
unto
him
,
as
he
is
the
Image
of
the
Invisible
God
,
so
the
Proposal
of
his
Example
unto
us
,
is
an
effectual
Means
of
ingenerating
and
encreasing
it
in
us
.
Sect.
55
It
is
by
all
confessed
,
that
Examples
are
most
effectual
wayes
of
Instruction
,
and
if
seasonably
proposed
do
secretly
sollicit
the
Mind
unto
Imitation
,
and
almost
unavoidably
encline
it
thereunto
.
But
when
unto
this
Power
which
Examples
have
naturally
and
morally
to
instruct
and
affect
our
Minds
,
things
are
peculiarly
designed
and
instituted
of
God
to
be
our
Examples
,
He
requiring
of
us
,
that
from
them
we
should
learn
both
what
to
doe
,
and
what
to
avoid
,
their
Force
and
Efficacy
is
encreased
.
This
the
Apostle
instructs
us
in
at
large
,
1
Cor.
10.
6
,
7
,
8
,
9
,
10
,
11.
Now
both
these
concurr
in
the
Example
of
Holiness
that
is
given
us
in
the
Person
of
Christ
.
For
,
First
,
He
is
not
only
in
himself
morally
considered
,
the
most
perfect
,
absolute
,
glorious
Pattern
of
all
Grace
,
Holiness
,
Vertue
,
Obedience
,
to
be
chosen
and
preferred
above
all
others
,
but
he
is
onely
so
;
there
is
no
other
compleat
Example
of
it
.
As
for
those
Examples
of
Heroical
Vertue
,
or
Stoical
Apathie
which
are
boasted
of
among
the
Heathens
,
it
were
an
easie
matter
to
find
such
Flaws
and
Tumors
in
them
,
as
would
render
them
not
only
uncomely
but
deformed
and
monstrous
.
And
in
the
Lives
of
the
best
of
the
Saints
,
there
is
declared
what
we
ought
expressly
to
avoid
,
as
well
as
what
we
ought
to
follow
;
and
in
some
things
we
are
left
at
a
loss
,
whether
it
be
safe
to
conform
unto
them
or
no
,
seeing
we
are
to
be
followers
of
none
any
further
than
they
were
so
of
Jesus
Christ
,
and
wherein
they
were
so
;
neither
in
what
they
were
or
did
,
absolutely
our
Rule
and
Example
in
its
self
,
but
only
so
farr
as
therein
they
were
conformable
unto
Christ
.
And
the
best
of
their
Graces
,
the
highest
of
their
Attainments
,
and
the
most
perfect
of
their
Duties
,
have
their
Spots
and
Imperfections
;
so
that
although
they
should
have
exceeded
what
we
can
attain
unto
,
and
are
therefore
meet
to
be
proposed
unto
our
Imitation
,
yet
do
they
come
short
of
what
we
aim
at
,
which
is
to
be
Holy
as
God
is
Holy
.
But
in
this
our
great
Exemplar
,
as
there
was
never
the
least
shew
of
variableness
from
the
Perfection
of
Holiness
,
(
for
he
did
no
sin
,
neither
was
there
any
guile
found
in
him
,
yea
in
him
was
Light
and
no
Darkness
at
all
)
so
were
all
his
Graces
,
all
his
Actings
of
them
,
all
his
Duties
,
so
absolute
and
compleat
,
as
that
we
ought
to
aim
no
higher
,
nor
to
propose
any
other
Pattern
unto
our selves
.
And
who
is
it
,
that
aiming
at
any
Excellency
,
would
not
design
the
most
absolute
and
perfect
Example
.
This
therefore
is
to
be
found
as
unto
Holiness
in
Christ
,
and
in
him
alone
.
Sect.
56
And
Secondly
,
He
is
appointed
of
God
for
this
Purpose
.
One
End
why
God
sent
his
Son
to
take
our
Nature
upon
him
,
and
to
converse
in
the
World
therein
,
was
that
he
might
set
us
an
Example
in
our
own
Nature
,
in
one
who
was
like
unto
us
in
all
things
,
sin
only
excepted
,
of
that
Renovation
of
his
Image
in
us
,
of
that
Return
unto
him
from
Sin
and
Apostasie
,
of
that
Holy
Obedience
which
he
requireth
of
us
.
Such
an
Example
was
needfull
,
that
we
might
never
be
at
a
loss
about
the
Will
of
God
in
his
Commands
,
having
a
glorious
Representation
of
it
before
our
Eyes
;
and
this
could
be
given
us
no
otherwise
but
in
our
own
Nature
.
The
Angelical
Nature
was
not
suited
to
set
us
an
Example
of
Holiness
and
Obedience
,
especially
as
to
the
Exercise
of
such
Graces
as
we
principally
stand
in
need
of
in
this
World
.
For
what
Examples
could
Angels
set
unto
us
in
themselves
,
of
Patience
in
Afflictions
,
of
Quietness
in
Sufferings
,
seeing
their
Nature
is
incapable
of
such
things
.
Neither
could
we
have
had
an
Example
that
was
perfect
and
compleat
in
our
own
Nature
,
but
only
in
One
who
was
Holy
,
Harmless
,
Undefiled
and
separate
from
Sinners
.
To
this
End
therefore
among
others
did
God
send
his
own
Son
to
take
our
Nature
on
him
,
and
therein
to
represent
unto
us
the
perfect
Idea
of
that
Holiness
and
Obedience
which
he
requireth
of
us
.
It
is
evident
therefore
,
that
these
two
Considerations
of
an
Instructive
Example
,
that
is
hath
a
moral
aptitude
to
incite
the
Mind
unto
Imitation
,
and
that
it
is
instituted
of
God
unto
that
Purpose
,
are
both
found
Eminently
in
this
of
Christ
.
Sect.
57
But
there
is
yet
more
in
this
matter
:
(
First
)
as
God
hath
appointed
the
Consideration
of
Christ
as
an
especial
Ordinance
unto
the
Encrease
of
Holiness
in
us
,
so
his
Holy
Obedience
as
proposed
unto
us
,
hath
a
peculiar
Efficacy
unto
that
purpose
beyond
all
other
Instituted
Examples
.
For
(1)
we
are
often
called
to
behold
Christ
,
and
to
look
upon
him
;
or
it
is
promised
that
we
shall
do
so
,
Isa.
45.
22.
Zech.
12.
10.
Now
this
beholding
of
Christ
or
looking
on
him
,
is
the
Consideration
of
him
by
Faith
unto
the
Ends
for
which
he
is
exhibited
,
proposed
and
set
forth
of
God
in
the
Gospel
,
and
Promises
thereof
.
This
therefore
is
an
especial
Ordinance
of
God
,
and
is
by
his
Spirit
made
effectual
.
And
these
Ends
are
two
:
1.
Justification
,
2.
Salvation
,
or
Deliverance
from
Sin
and
Punishment
.
Look
,
saith
he
,
unto
me
,
and
be
saved
.
This
was
he
on
the
Cross
,
and
is
still
so
in
the
Preaching
of
the
Gospel
,
wherein
he
is
evidently
crucifyed
before
our
eyes
,
Gal.
3.
1.
lifted
up
as
the
Brazen
Serpent
in
the
Wilderness
,
Joh.
3.
14
,
15.
That
we
looking
on
him
by
Faith
,
as
bearing
our
sins
in
his
own
Body
on
the
Tree
,
1
Pet.
1.
24.
and
receiving
the
Attonement
made
thereby
,
Rom.
5.
11.
may
through
Faith
in
him
be
Justified
from
all
our
Sins
,
and
saved
from
the
Wrath
to
come
.
But
this
we
intend
not
.
For
(2)
He
is
of
God
proposed
unto
us
in
the
Gospel
,
as
the
great
Pattern
and
Exemplar
of
Holiness
;
so
as
that
by
Gods
Appointment
our
beholding
and
looking
on
him
in
the
Way
mentioned
,
is
a
Means
of
the
Encrease
and
growth
of
it
in
us
.
So
our
Apostle
declares
,
2
Cor.
3.
18.
We
all
with
open
face
,
beholding
as
in
a
Glass
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
Glory
to
Glory
,
even
by
the
Spirit
of
the
Lord
.
That
which
is
proposed
unto
us
,
is
the
Glory
of
the
Lord
;
or
the
Glory
of
God
in
the
Face
of
Jesus
Christ
,
Chap.
4.
v.
6.
that
is
,
God
gloriously
manifesting
himself
in
the
Person
of
Christ
.
This
are
we
said
to
behold
with
open
face
;
The
Veil
of
Types
and
Shadowes
being
taken
off
and
removed
,
Faith
doth
now
clearly
and
distinctly
view
and
consider
Jesus
Christ
as
he
is
represented
unto
us
in
the
glass
of
the
Gospel
;
that
is
,
the
Evidences
of
the
Presence
of
God
in
him
and
with
him
,
in
his
Work
,
Purity
and
Holiness
.
And
the
Effect
hereof
is
,
that
we
are
through
the
Operation
of
the
Spirit
of
God
changed
into
the
same
Image
,
or
made
Holy
,
and
therein
like
unto
him
.
Sect.
58
(
Secondly
,
)
There
is
peculiar
Force
and
Efficacy
by
the
way
of
Motive
in
the
Example
of
Christ
,
to
encline
us
unto
the
Imitation
of
him
,
that
is
not
to
be
found
in
any
other
Example
on
any
Occasion
whatever
.
Because
,
(1)
Whatever
is
proposed
unto
us
,
in
what
he
was
,
or
what
he
did
,
as
our
Pattern
and
Example
,
he
was
it
,
and
did
it
,
not
for
his
own
sake
,
but
out
of
free
and
meer
Love
unto
us
.
That
pure
Nature
of
his
,
which
we
ought
to
be
labouring
after
a
Conformity
unto
,
1
Joh.
3.
3.
and
which
he
will
at
length
bring
us
unto
,
Phil.
3.
21.
he
took
it
upon
him
by
an
infinite
Condescension
,
meerly
out
of
Love
unto
us
,
Heb.
2.
14
,
15.
Phil.
2.
5
,
6
,
7.
And
all
the
Actings
of
Grace
in
him
,
all
the
Duties
of
Obedience
which
he
performed
,
all
that
glorious
Complyance
with
the
Will
of
God
in
his
Sufferings
which
he
manifested
,
proceed
all
from
his
Love
unto
us
,
Joh.
17.
19.
Gal.
2.
20.
These
things
being
in
themselves
truely
Honourable
and
Excellent
,
yea
,
being
only
so
;
the
Holiness
and
Obedience
which
God
requireth
of
us
consisting
in
them
,
being
by
the
Appointment
of
God
proposed
unto
our
Imitation
in
the
Example
of
Jesus
Christ
,
how
must
it
needs
influence
and
prevail
on
gracious
Souls
to
endeavour
a
Conformity
unto
him
therein
,
to
be
as
he
was
,
to
do
as
he
did
,
seeing
he
was
what
he
was
,
and
did
what
he
did
,
meerly
out
of
Love
unto
us
,
and
for
no
other
End
.
And
(2)
Every
thing
which
we
are
to
imitate
in
Christ
,
is
other
wayes
also
beneficial
unto
us
.
For
we
are
in
its
Place
and
Way
even
saved
thereby
.
By
his
Obedience
we
are
made
Righteous
,
Rom.
5.
19.
There
is
no
Grace
nor
Duty
of
Christ
,
which
he
did
perform
,
but
we
have
the
Advantage
and
Benefit
of
it
.
And
this
encreaseth
the
Efficacy
of
this
Example
.
For
who
would
not
strive
to
obtain
these
things
in
himself
,
of
whose
being
in
Christ
he
hath
so
great
Advantage
.
Sect.
59
In
this
Regard
also
therefore
is
the
Lord
Christ
made
Sanctification
unto
us
,
and
is
the
Cause
of
Evangelical
Holiness
in
us
.
And
certainly
we
are
the
most
of
us
much
to
blame
,
that
we
do
not
more
abound
in
the
use
of
this
Means
unto
the
End
mentioned
.
Did
we
abide
more
constantly
in
the
beholding
or
Contemplation
of
the
Person
of
Christ
,
of
the
Glory
and
Beauty
of
his
Holiness
,
as
the
Pattern
and
great
Example
proposed
unto
us
,
we
should
be
more
transformed
into
his
Image
and
Likeness
.
But
it
is
so
fallen
out
,
that
many
who
are
called
Christians
,
delight
to
be
talking
of
,
and
do
much
admire
the
vertuous
Sayings
and
Actions
of
the
Heathen
,
and
are
ready
to
make
them
the
Object
of
their
Imitation
,
whilest
they
have
no
thoughts
of
the
Grace
that
was
in
our
Lord
Jesus
Christ
,
nor
do
endeavour
after
Conformity
thereunto
.
And
the
Reason
is
,
because
the
Vertue
which
they
seek
after
and
desire
,
is
of
the
same
Kind
with
that
which
was
in
the
Heathen
,
and
not
of
that
Grace
and
Holiness
which
was
in
Christ
Jesus
.
And
thence
also
it
is
that
some
,
who
,
not
out
of
Love
unto
it
,
but
to
decry
other
important
Mysteries
of
the
Gospel
thereby
,
do
place
all
Christianity
in
the
Imitation
of
Christ
,
do
yet
indeed
in
their
practice
despise
those
Qualities
and
Dutyes
wherein
he
principally
manifested
the
Glory
of
his
Grace
.
His
Meekness
,
Patience
,
Self-denyal
,
Quietness
in
bearing
Reproaches
,
Contempt
of
the
World
,
Zeal
for
the
Glory
of
God
,
Compassion
to
the
Souls
of
men
,
Condescentions
to
the
Weaknesses
of
all
,
they
regard
not
.
But
there
is
no
greater
Evidence
,
that
whatever
we
seem
to
have
of
any
thing
that
is
good
in
us
,
is
no
part
of
Evangelical
Holiness
,
than
that
it
doth
not
render
us
conformable
to
Christ
.
Sect.
60
And
we
should
alwayes
consider
,
how
we
ought
to
act
Faith
on
Christ
with
respect
unto
this
End
.
Let
none
be
guilty
practically
of
what
some
are
falsely
charged
withall
as
to
Doctrine
.
Let
none
divide
in
the
Work
of
Faith
,
and
Exercise
themselves
but
in
the
one
half
of
it
.
To
Believe
in
Christ
for
Redemption
,
for
Justification
,
for
Sanctification
,
is
but
one
half
of
the
Duty
of
Faith
.
It
respects
Christ
only
as
he
died
and
suffered
for
us
,
as
he
made
Attonement
for
our
sins
,
Peace
with
God
,
and
Reconciliation
for
us
,
as
his
Righteousness
is
imputed
unto
us
unto
Justification
.
Unto
these
Ends
indeed
is
he
firstly
and
principally
proposed
unto
us
in
the
Gospel
,
and
with
respect
unto
them
are
we
exhorted
to
receive
him
,
and
to
believe
in
him
.
But
this
is
not
all
that
is
required
of
us
.
Christ
in
the
Gospel
is
proposed
unto
us
as
our
Pattern
and
Example
of
Holiness
.
And
as
it
is
a
cursed
Imagination
,
that
this
was
the
whole
End
of
his
Life
and
Death
,
namely
,
to
exemplifie
and
confirm
the
Doctrine
of
Holiness
which
he
taught
;
so
to
neglect
his
so
being
our
Example
,
in
considering
him
by
Faith
to
that
End
,
and
labouring
after
Conformity
to
him
,
is
evil
and
pernitious
.
Wherefore
,
let
us
be
much
in
the
Contemplation
of
what
he
was
,
what
he
did
,
how
in
all
Instances
of
Duties
and
Trials
he
carried
himself
,
untill
an
Image
or
Idea
of
his
perfect
Holiness
is
implanted
in
our
Minds
,
and
we
are
made
like
unto
him
thereby
.
Sect.
61
(
4
ly
,
)
That
which
principally
differenceth
Evangelical
Holiness
with
respect
unto
the
Lord
Christ
,
from
all
other
Natural
or
Moral
Habits
or
Duties
,
and
whereby
he
is
made
Sanctification
unto
us
,
is
,
that
from
him
,
his
Person
as
our
Head
,
the
Principle
of
spiritual
Life
and
Holiness
in
Believers
is
derived
;
and
by
vertue
of
their
Vnion
with
him
,
real
Supplyes
of
spiritual
Strength
and
Grace
,
whereby
their
Holiness
is
preserved
,
maintained
and
encreased
,
are
constantly
communicated
unto
them
.
On
the
stating
and
proof
hereof
,
the
whole
difference
about
Grace
and
Morality
doth
depend
,
and
will
issue
.
For
if
that
which
men
call
Morality
be
so
derived
from
the
Lord
Christ
by
vertue
of
our
Union
with
him
,
it
is
Evangelical
Grace
;
if
it
be
not
,
it
is
either
nothing
,
or
somewhat
of
another
Nature
and
Kind
;
for
Grace
it
is
not
,
nor
Holiness
neither
.
And
all
that
I
have
to
prove
herein
,
is
,
that
the
Lord
Jesus
Christ
is
an
Head
of
Influence
,
the
Spring
or
Fountain
of
spiritual
Life
unto
his
Church
,
wherein
I
know
my self
to
have
the
Consent
of
the
Church
of
God
in
all
Ages
.
And
I
shall
confine
the
proof
of
my
Assertion
unto
the
ensuing
Positions
,
with
their
Confirmation
.
Sect.
62
First
,
Whatever
Grace
God
promiseth
unto
any
,
bestoweth
on
them
or
worketh
in
them
,
it
is
all
so
bestowed
and
wrought
,
in
,
by
and
through
Jesus
Christ
,
as
the
Mediatour
or
middle
Person
between
God
and
them
.
This
the
very
Notion
and
Nature
of
his
Office
of
Mediator
,
and
his
Interposition
therein
between
God
and
us
,
doth
require
.
To
affirm
,
that
any
good
thing
,
any
Grace
,
any
Vertue
is
given
unto
,
or
bestowed
on
us
,
or
wrought
in
us
by
God
,
and
not
immediately
through
Christ
;
or
that
we
Believe
in
God
,
yield
Obedience
unto
him
,
or
Praise
with
Glory
,
not
directly
by
Christ
;
is
utterly
to
overthrow
his
Mediation
.
Moses
indeed
is
called
a
Mediator
between
God
and
the
People
,
Gal.
3.
19.
as
he
was
an
Internuntius
,
a
Messenger
to
declare
the
Mind
of
God
to
them
,
and
to
return
their
Answers
unto
God
;
but
to
limit
the
Mediatory
Work
of
Christ
unto
such
an
Interposition
only
,
is
to
leave
him
but
one
Office
,
that
of
a
Prophet
,
and
to
destroy
the
principal
Uses
and
Effects
of
his
Mediation
towards
the
Church
.
In
like
manner
,
because
Moses
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Saviour
or
Redeemer
,
Acts
7.
35.
metaphorically
,
with
respect
unto
his
Use
and
Employment
in
that
mighty
Work
of
the
Deliverance
of
the
People
out
of
Aegypt
;
some
will
not
allow
,
that
the
Lord
Christ
is
a
Redeemer
in
any
other
sence
,
subverting
the
whole
Gospel
,
with
the
Faith
and
Souls
of
men
.
But
in
particular
what
there
is
of
this
nature
in
the
Mediation
of
Christ
,
in
his
being
the
middle
Person
between
God
and
us
,
may
be
declared
in
the
ensuing
Assertions
.
Sect.
63
(1)
God
himself
is
the
absolute
,
infinite
Fountain
,
the
supream
efficient
Cause
of
all
Grace
and
Holiness
.
For
He
alone
is
originally
and
essentially
Holy
,
as
he
only
is
Good
,
and
so
the
first
Cause
of
Holiness
and
Goodness
to
others
.
Hence
he
is
called
the
God
of
all
Grace
,
1
Pet.
5.
10.
The
Author
,
Possessour
and
Bestower
of
it
.
He
hath
Life
in
himself
,
and
quickeneth
whom
he
pleaseth
,
Joh.
5.
26.
With
him
is
the
Fountain
of
Life
,
Psal.
36.
9.
as
hath
been
declared
before
.
This
I
suppose
needs
no
further
Confirmation
with
them
who
really
acknowledge
any
such
thing
as
Grace
and
Holiness
.
These
things
,
if
any
,
are
among
those
perfect
Gifts
which
are
from
above
,
coming
down
from
the
Father
of
Lights
,
with
whom
is
no
variableness
nor
shadow
of
turning
,
Jam.
1.
17.
Sect.
64
(2)
God
from
his
own
fullness
communicates
unto
his
Creatures
,
either
by
the
way
of
Nature
,
or
by
the
way
of
Grace
.
In
our
first
Creation
God
implanted
his
Image
on
us
,
in
Uprightness
and
Holiness
,
in
and
by
the
making
or
Creation
of
our
Nature
:
And
had
we
continued
in
that
State
,
the
same
Image
of
God
should
have
been
communicated
by
natural
Propagation
.
But
since
the
Fall
and
entrance
of
Sin
,
God
no
more
communicates
Holiness
unto
any
by
way
of
Nature
,
or
natural
Propagation
.
For
if
he
did
so
,
there
would
be
no
Necessity
that
every
one
who
is
born
must
be
born
again
,
before
he
enter
into
the
Kingdom
of
God
;
as
our
Saviour
affirmeth
there
is
,
Joh.
3.
3.
For
he
might
have
Grace
and
Holiness
from
his
first
Nativity
.
Nor
could
it
be
said
of
Believers
,
that
they
are
born
not
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
,
John
1.
13.
For
Grace
might
be
propagated
unto
them
by
those
natural
Means
.
It
was
the
old
Pelagian
Figment
,
That
what
we
have
by
Nature
we
have
by
Grace
,
because
God
is
the
Author
of
Nature
.
So
he
was
as
it
was
pure
,
but
it
is
our
own
as
it
is
corrupt
;
and
what
we
have
thereby
,
we
have
of
our selves
in
Contradiction
to
the
Grace
of
God
.
That
which
is
born
of
the
flesh
is
flesh
;
and
we
have
nothing
else
by
Natural
Propagation
.
Sect.
65
(3)
God
communicates
nothing
in
a
way
of
Grace
unto
any
,
but
in
and
by
the
Person
of
Christ
as
the
Mediator
and
Head
of
the
Church
,
John
1.
18.
In
the
Old
Creation
all
things
were
made
by
the
Eternal
Word
,
the
Person
of
the
Son
,
as
the
Wisdom
of
God
,
Joh.
1.
3.
Col.
1.
16.
There
was
no
immediate
Emanation
of
Divine
Power
from
the
Person
of
the
Father
,
for
the
production
of
all
or
any
created
Beings
,
but
in
and
by
the
Person
of
the
Son
,
their
Wisdom
and
Power
being
one
and
the
same
as
acted
in
him
.
And
the
supportation
of
all
things
in
the
course
of
Divine
Providence
is
his
immediate
Work
also
;
whence
he
is
said
to
uphold
all
things
with
the
Word
of
his
Power
,
Heb.
1.
3.
And
so
it
is
in
the
New
Creation
,
with
respect
unto
his
Person
as
Mediator
.
Therein
was
he
the
Image
of
the
Invisible
God
,
the
First-born
of
every
Creature
,
having
the
preeminence
in
all
things
;
and
he
is
before
all
things
,
and
by
him
all
things
consist
,
Col.
1.
15
,
17
,
18.
In
the
raising
of
the
whole
New
Creation
,
which
is
by
a
new
spiritual
Life
and
Holiness
communicated
unto
all
the
parts
of
it
,
the
Work
is
carryed
on
immediately
by
the
Person
of
Christ
the
Mediator
,
and
none
hath
any
share
therein
but
what
is
received
and
derived
from
him
.
This
is
plainly
asserted
,
Ephes.
2.
10.
So
the
Apostle
disposeth
of
this
matter
;
the
Head
of
every
man
is
Christ
,
and
the
Head
of
Christ
is
God
,
1
Cor.
11.
3.
which
is
so
in
respect
of
Influence
,
as
well
as
of
Rule
.
As
God
doth
not
Immediately
govern
the
Church
,
but
in
and
by
the
Person
of
Christ
,
whom
he
hath
given
to
be
Head
over
all
things
thereunto
;
so
neither
doth
he
administer
any
Grace
or
Holiness
unto
any
,
but
in
the
same
order
;
For
,
the
Head
of
every
man
is
Christ
,
and
the
Head
of
Christ
is
God
.
Sect.
66
(4)
God
doth
work
real
,
effectual
,
sanctifying
Grace
,
spiritual
Strength
and
Holiness
in
Believers
,
yea
that
Grace
whereby
they
are
enabled
to
Believe
,
and
are
made
Holy
,
and
doth
really
sanctifie
them
more
and
more
,
that
they
may
be
preserved
blameless
to
the
coming
of
our
Lord
Jesus
Christ
.
This
hath
been
so
fully
confirmed
in
the
whole
of
what
hath
been
discoursed
both
concerning
Regeneration
and
Sanctification
,
as
that
it
must
not
be
here
again
insisted
on
.
Wherefore
,
all
this
Grace
according
unto
the
former
Assertions
is
Communicated
unto
us
through
and
by
Christ
,
and
no
otherwise
.
Secondly
,
Whatever
is
wrought
in
Believers
by
the
Spirit
of
Christ
,
it
is
in
their
Vnion
to
the
Person
of
Christ
,
and
by
vertue
thereof
.
That
the
Holy
Spirit
is
the
immediate
efficient
Cause
of
all
Grace
and
Holiness
,
I
have
sufficiently
proved
already
,
unto
them
to
whom
any
thing
in
this
kind
will
be
sufficient
.
Now
the
End
why
the
Holy
Spirit
is
sent
,
and
consequently
of
all
that
he
doth
as
he
is
so
sent
,
is
to
glorifie
Christ
;
and
this
he
doth
by
receiving
from
Christ
,
and
communicating
thereof
unto
others
,
Joh.
16.
13
,
14
,
15.
And
there
are
two
Works
of
this
kind
which
he
hath
to
doe
,
and
doth
effect
.
1.
To
unite
us
to
Christ
:
And
,
2.
To
Communicate
all
Grace
unto
us
from
Christ
,
by
vertue
of
that
Union
.
(1)
By
him
are
we
united
unto
Christ
,
that
is
his
Person
,
and
not
a
Light
within
us
as
some
think
,
nor
the
Doctrine
of
the
Gospel
as
others
with
an
equal
folly
seem
to
imagine
.
It
is
by
the
Doctrine
and
Grace
of
the
Gospel
that
we
are
united
,
but
it
is
the
Person
of
Christ
whereunto
we
are
united
.
For
he
that
is
joyned
unto
the
Lord
is
one
Spirit
,
1
Cor.
6.
17.
because
by
that
one
Spirit
he
is
joyned
unto
him
.
For
by
one
Spirit
we
are
all
baptized
into
one
Body
,
1
Cor.
12.
13.
implanted
into
the
Body
,
and
united
unto
the
Head
.
And
therefore
,
if
we
have
not
the
Spirit
of
Christ
,
we
are
none
of
his
,
Rom.
8.
9.
We
are
therefore
his
,
that
is
,
united
unto
him
,
by
a
Participation
of
his
Spirit
.
And
hereby
Christ
himself
is
in
us
,
for
Jesus
Christ
is
in
us
,
except
we
be
Reprobates
,
2
Cor.
13.
5.
That
is
,
he
is
in
us
by
his
Spirit
that
dwelleth
in
us
,
Rom.
8.
9
,
11.
1
Cor.
6.
19.
It
may
therefore
be
enquired
,
Whether
we
receive
the
Spirit
of
the
Gospel
from
the
Person
of
Christ
,
or
no.
And
this
is
the
Enquiry
,
which
nothing
but
the
extreme
Ignorance
or
Impudence
of
some
could
render
seasonable
or
tolerable
,
seeing
formerly
no
Christian
ever
doubted
of
it
,
nor
is
he
so
now
,
who
doth
disbelieve
it
.
It
is
true
,
we
receive
him
by
the
Preaching
of
the
Gospel
,
Gal.
3.
2.
But
it
is
no
less
true
,
that
we
receive
him
immediately
from
the
Person
of
Christ
.
For
no
other
Reason
is
he
called
so
frequently
the
Spirit
of
Christ
;
that
is
,
the
Spirit
which
he
gives
,
sends
,
bestowes
,
or
Communicates
.
He
receives
of
the
Father
the
Promise
of
the
Holy
Ghost
,
and
sheddeth
him
forth
.
Acts
2.
33.
Sect.
7
But
it
may
be
said
,
That
if
hereby
we
are
united
unto
Christ
,
namely
,
by
his
Spirit
,
then
we
must
be
Holy
and
Obedient
before
we
so
receive
him
,
wherein
our
Vnion
doth
consist
.
For
certainly
,
Christ
doth
not
unite
ungodly
and
impure
Sinners
unto
himself
,
which
would
be
the
greatest
dishonour
unto
him
imaginable
.
We
must
therefore
be
holy
,
obedient
,
and
like
unto
Christ
,
before
we
can
be
united
unto
him
,
and
so
consequently
before
we
receive
his
Spirit
,
if
thereby
we
are
united
to
him
.
An.
1.
If
this
be
so
,
then
indeed
are
we
not
beholding
in
the
least
unto
the
Spirit
of
Christ
that
we
are
Holy
and
Obedient
,
and
like
to
Christ
.
For
he
that
hath
the
Spirit
of
Christ
,
is
united
unto
him
:
And
he
who
is
united
to
him
,
hath
his
Spirit
,
and
none
else
.
Whatever
therefore
is
in
any
man
,
of
Holiness
,
Righteousness
or
Obedience
,
antecedent
unto
Vnion
with
Christ
,
is
no
especial
Effect
of
his
Spirit
.
Wherefore
,
in
this
case
we
must
purifie
our selves
,
without
any
Application
of
the
Blood
of
Christ
unto
our
Souls
,
and
we
must
sanctifie
our
selves
,
without
any
Especial
Work
of
the
Spirit
of
God
on
our
Nature
.
Let
them
that
can
,
satisfie
themselves
with
these
things
,
for
my
part
,
I
have
no
esteem
or
valuation
of
that
Holiness
as
Holiness
,
which
is
not
the
immediate
Effect
of
the
Spirit
of
Sanctification
in
us
.
2.
It
is
granted
,
that
Ordinarily
,
the
Lord
Christ
,
by
the
Dispensation
of
his
Word
,
by
Light
and
Convictions
thence
ensuing
,
doth
prepare
the
Souls
of
men
in
some
measure
for
the
Inhabitation
of
his
Spirit
.
The
Way
and
Manner
hereof
hath
been
fully
before
declared
.
3.
It
is
denyed
,
that
on
this
Supposition
,
the
Lord
Christ
doth
unite
impure
or
ungodly
Sinners
unto
himself
,
so
as
that
they
should
be
so
united
,
and
continue
impure
and
ungodly
.
For
in
the
same
instant
whereby
any
one
is
united
unto
Christ
,
and
by
the
same
Act
whereby
he
is
so
united
,
he
is
really
and
habitually
purified
and
sanctified
.
For
,
where
the
Spirit
of
God
is
,
there
is
Liberty
,
and
Purity
,
and
Holiness
.
All
Acts
and
Duties
of
Holiness
,
are
in
order
of
Nature
consequential
hereunto
;
but
the
Person
is
quickened
,
purified
,
and
sanctified
in
its
Vnion
.
Whereas
therefore
the
Spirit
of
Christ
communicated
from
him
,
for
our
Vnion
with
him
,
is
the
Cause
and
Author
of
all
Grace
and
Evangelical
Holiness
in
us
,
it
is
evident
,
that
we
receive
it
directly
from
Christ
himself
,
which
gives
it
the
Difference
from
all
other
Habits
and
Acts
pleaded
for
.
Sect.
68
(2)
The
second
Work
of
the
Spirit
is
,
to
communicate
all
Grace
unto
us
from
Christ
,
by
vertue
of
that
Vnion
.
I
shall
take
it
for
granted
,
untill
all
that
hath
been
before
discoursed
about
the
Work
of
the
Holy
Spirit
in
our
Regeneration
and
Sanctification
,
be
disproved
,
that
he
is
the
Author
of
all
Grace
and
Holiness
;
and
when
that
is
disproved
,
we
may
part
with
our
Bibles
also
,
as
Books
which
do
openly
and
palpably
mislead
us
.
And
what
he
so
works
in
us
,
he
doth
it
in
pursuit
of
his
first
Communication
unto
us
,
whereby
we
are
united
unto
Christ
,
even
for
the
Edification
,
Preservation
,
and
further
Sanctification
of
the
Mystical
Body
,
making
every
Member
of
it
meet
for
the
Inheritance
of
the
Saints
in
Light
.
And
in
those
Supplyes
of
Grace
which
he
so
gives
,
acted
by
us
in
all
Duties
of
Obedience
,
consists
all
the
Holiness
which
I
desire
any
acquaintance
withall
,
or
a
participation
of
.
Sect.
69
(3)
There
is
a
mystical
spiritual
Body
whereof
Christ
is
the
Head
,
and
his
Church
are
the
Members
of
it
.
There
is
therefore
an
Union
between
them
in
things
spiritual
,
like
unto
that
which
is
between
the
head
and
members
of
the
Body
of
a
Man
in
things
natural
.
And
this
the
Scripture
,
because
of
the
Weight
and
Importance
of
it
,
with
its
singular
Use
unto
the
Faith
of
Believers
,
doth
frequently
express
.
God
hath
given
him
to
be
the
head
over
all
things
to
the
Church
,
which
is
his
Body
,
the
Fulness
of
him
that
filleth
all
in
all
,
Ephes.
1.
22
,
23.
For
as
the
Body
is
one
and
hath
many
Members
,
and
all
the
Members
of
that
Body
being
many
are
one
Body
;
so
also
is
Christ
,
1
Cor.
12.
12.
Christ
is
the
Head
,
from
whom
the
whole
Body
fitly
joyned
together
,
and
compacted
,
by
that
which
every
Joynt
supplyeth
,
according
to
the
ehe
effectual
working
of
every
part
,
maketh
increase
of
the
Body
,
unto
the
edifying
of
it self
in
Love
,
Ephes.
4.
15
,
16.
And
the
same
Apostle
speaks
again
to
the
same
purpose
;
Col.
2.
19.
Not
holding
the
Head
,
from
which
the
Body
by
joynts
and
bands
,
having
nourishment
ministred
,
and
knit
together
,
increaseth
with
the
increase
of
God
.
Now
it
hath
been
alwayes
granted
,
by
all
them
who
acknowledge
the
Divine
Person
of
the
Son
of
God
,
or
the
Union
of
the
Humane
Nature
unto
the
Divine
in
his
Person
,
that
the
Lord
Jesus
is
the
Head
of
his
Church
,
in
the
double
sence
of
that
word
;
For
he
is
the
Political
Head
of
it
in
a
way
of
Rule
and
Government
;
and
he
is
the
Really
Spiritual
Head
as
unto
Vital
Influences
of
Grace
unto
all
his
Members
.
The
Romanists
indeed
cast
some
disturbance
on
the
former
,
by
interposing
another
immediate
Ruling
,
Governing
Head
,
between
him
and
the
Catholick
Church
;
yet
do
they
not
deny
,
but
that
the
Lord
Christ
in
his
own
Person
,
is
yet
the
absolute
supream
King
,
Head
and
Ruler
of
the
Church
.
And
the
latter
the
Socinians
cannot
grant
;
for
denying
his
Divine
Person
,
it
is
impossible
to
conceive
,
how
the
Humane
Nature
subsisting
alone
by
it self
,
should
be
such
an
immense
Fountain
of
Grace
,
as
from
whence
there
should
be
an
Emanation
of
it
into
all
the
Members
of
the
mystical
Body
;
But
by
all
other
Christians
this
hath
hitherto
been
acknowledged
;
and
therefore
there
is
nothing
belongs
unto
Gospel
Grace
or
Holiness
,
but
what
is
Originally
derived
from
the
Person
of
Christ
,
as
he
is
the
Head
of
the
Church
.
And
this
is
most
evidently
expressed
in
the
places
before
alleadged
.
For
,
1
Cor.
12.
12.
it
is
plainly
affirmed
,
that
it
is
between
Christ
and
the
Church
as
it
is
between
the
Head
and
the
Members
of
the
same
natural
Body
.
Now
not
only
the
whole
Body
hath
guidance
and
direction
in
the
disposal
of
it self
from
the
Head
,
but
every
Member
in
particular
hath
influences
of
Life
actually
,
and
Strength
from
thence
,
without
which
it
can
neither
act
nor
move
,
nor
discharge
its
place
or
Duty
in
the
Body
.
So
also
is
Christ
,
saith
the
Apostle
;
not
only
hath
the
whole
mystical
Body
of
the
Church
,
Guidance
and
Direction
from
him
,
in
his
Laws
,
Rules
,
Doctrine
and
Precepts
,
but
spiritual
Life
and
Motion
also
:
And
so
hath
every
Member
thereof
.
They
all
receive
from
him
Grace
for
Holiness
and
Obedience
,
without
which
they
would
be
but
withered
and
dead
Members
in
the
Body
:
But
he
hath
told
us
,
that
because
he
liveth
,
we
shall
live
also
,
Joh.
14.
19.
For
the
Father
having
given
him
to
have
Life
in
himself
,
Joh.
5.
26.
whereon
he
quickeneth
with
spiritual
Life
whom
he
will
,
v.
23.
from
that
Fountain
of
spiritual
Life
which
is
in
him
,
supplyes
of
the
same
Life
are
given
unto
the
Church
,
and
therefore
,
because
he
liveth
,
we
live
also
;
that
is
,
a
spiritual
Life
here
,
without
which
we
shall
never
live
Eternally
hereafter
.
And
Ephes.
4.
16.
the
Relation
of
Believers
unto
Christ
being
stated
exactly
,
to
answer
the
Relation
and
Union
of
the
Members
of
the
Body
unto
the
Head
,
it
is
expressely
affirmed
,
that
as
in
the
Natural
Body
there
are
Supplyes
of
Nourishment
and
natural
Spirits
communicated
from
the
Head
unto
the
Members
,
by
the
subserviency
of
all
the
parts
of
the
Body
,
designed
unto
that
purpose
,
to
the
Growth
and
Encrease
of
the
whole
in
every
part
;
so
from
Christ
the
Head
of
the
Church
,
which
he
is
in
his
Divine
Person
as
God
and
Man
,
there
is
a
Supply
of
spiritual
Life
,
Strength
and
Nourishment
,
made
unto
every
Member
of
the
Body
,
unto
its
Encrease
,
Growth
and
Edification
;
for
we
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
Chap.
5.
30.
being
made
out
of
him
,
as
Eve
was
out
of
Adam
;
yet
so
continuing
in
him
,
as
to
have
all
our
Supplyes
from
him
;
we
in
him
,
and
he
in
us
,
as
he
speaks
,
Joh.
14.
20.
And
Col.
2.
19.
it
is
expressly
affirmed
,
that
from
him
the
Head
,
there
is
Nourishment
ministred
unto
the
Body
,
unto
its
Encrease
with
the
Encrease
of
God
.
And
what
this
Spiriritual
Nourishment
supplyed
unto
the
Souls
of
Believers
for
their
Encrease
and
Growth
,
from
Christ
their
Head
,
can
be
,
but
the
Emanation
from
his
Person
,
and
Communication
with
them
of
that
Grace
which
is
the
Principle
and
Spring
of
all
Holiness
and
Duties
of
Evangelical
Obedience
,
none
have
as
yet
undertaken
to
declare
.
And
if
any
do
deny
it
,
they
do
what
lies
in
them
to
destroy
the
Life
and
overthrow
the
Faith
of
the
whole
Church
of
God
.
Yea
,
upon
such
a
blasphemous
Imagination
,
that
there
could
be
an
Intercision
for
one
Moment
,
of
Influences
of
spiritual
Life
and
Grace
from
the
Person
of
Christ
unto
the
Church
;
the
whole
must
be
supposed
to
dye
and
perish
,
and
that
Eternally
.
Sect.
70
(4)
The
whole
of
what
we
assert
,
is
plainly
and
evidently
proposed
in
sundry
instructive
Allusions
,
which
are
made
use
of
to
this
purpose
.
The
principal
of
them
is
,
that
both
laid
down
and
declared
by
our
Saviour
himself
,
Joh.
15.
1.
4
,
5.
I
am
the
true
Vine
,
and
my
Father
is
the
Husbandman
.
Abide
in
me
,
and
I
in
you
:
As
the
Branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
,
no
more
can
ye
except
ye
abide
in
me
.
I
am
the
Vine
,
and
ye
are
the
Branches
,
he
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
,
for
without
me
(
or
severed
from
me
,
apart
from
me
)
ye
can
do
nothing
.
The
Natural
in-being
of
the
Vine
and
Branches
in
each
other
,
is
known
unto
all
,
with
the
Reason
of
it
;
and
so
is
the
Way
whereby
the
in-being
of
the
Branches
in
the
Vine
,
is
the
Cause
and
Means
of
their
Fruit-bearing
.
It
is
no
otherwise
,
but
by
the
Communication
and
Derivation
of
that
Succus
,
i.
e.
Juyce
and
Nourishment
,
which
alone
is
the
Preservative
of
Vegetative
Life
,
and
the
next
Cause
of
Fruit-bearing
.
In
this
Juyce
and
Nourishment
all
Fruit
is
Virtually
,
yea
also
as
to
the
first
matter
and
substance
of
it
:
In
and
by
the
Branch
it
is
only
formed
into
its
proper
Kind
and
Perfection
.
Let
any
thing
be
done
to
intercept
this
Communication
from
the
Vine
unto
any
Branch
,
and
it
not
only
immediately
looseth
all
its
Fruit-bearing
Power
and
Vertue
,
but
its
self
also
withereth
and
dyeth
away
.
And
there
is
a
mutual
acting
of
the
Vine
and
Branches
in
this
matter
.
Unto
the
Vine
it self
it
is
Natural
from
its
own
Fullness
to
communicate
Nourishment
unto
the
Branches
;
it
doth
it
from
the
Principle
of
its
Nature
.
And
unto
the
Branches
it
is
also
Natural
,
to
draw
and
derive
their
Nourishment
from
the
Vine
.
Thus
is
it
,
saith
the
Lord
Christ
unto
his
Disciples
,
between
me
and
you
.
I
am
the
Vine
,
saith
he
,
and
ye
are
the
Branches
;
and
there
is
a
mutual
in-being
between
us
,
I
am
in
you
,
and
ye
are
in
me
,
by
vertue
of
our
Union
.
That
now
which
is
expected
from
you
is
,
that
you
bring
forth
Fruit
;
that
is
,
that
you
live
in
Holiness
and
Obedience
unto
the
Glory
of
God
:
Unless
you
do
so
,
you
are
no
true
real
Branches
in
me
,
whatever
outward
Profession
you
may
make
of
your
so
being
.
But
how
shall
this
be
effected
?
How
shall
they
be
able
to
bring
forth
Fruit
?
This
can
be
no
otherwise
done
,
but
by
their
abiding
in
Christ
;
and
thereby
continually
deriving
spiritual
nourishment
,
that
is
,
Grace
and
supplyes
of
Holiness
from
him
.
For
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
separate
,
or
apart
from
me
,
ye
can
do
nothing
of
this
kind
.
And
that
is
,
because
nothing
becomes
Fruit
in
the
Branch
that
was
not
Nourishment
from
the
Vine
.
Nothing
is
Duty
,
nothing
is
Obedience
in
Believers
,
but
what
is
Grace
from
Christ
communicated
unto
them
.
The
Preparation
of
all
fructifying
Grace
is
in
Christ
,
as
the
Fruit
of
the
Branches
is
naturally
in
the
Vine
.
And
the
Lord
Christ
doth
spiritually
and
voluntarily
communicate
of
this
Grace
unto
all
Believers
,
as
the
Vine
communicates
its
Juyce
unto
the
Branches
naturally
:
And
it
is
the
new
Nature
of
Believers
to
derive
it
from
him
by
Faith
.
This
being
done
,
it
is
in
them
turned
into
particular
Duties
of
Holiness
and
Obedience
.
Therefore
it
is
evident
,
that
there
is
nothing
of
Evangelical
Holiness
in
any
one
Person
whatever
,
but
what
is
in
the
Vertue
Power
and
Grace
of
it
,
derived
immediately
from
Jesus
Christ
,
by
vertue
of
Relation
unto
him
,
and
Union
with
him
:
And
it
may
be
enquired
,
Whether
this
be
so
with
Moral
Vertue
or
no.
The
same
is
taught
by
our
Apostle
,
under
the
Similitude
of
an
Olive-tree
and
its
Branches
,
Rom.
11.
As
also
,
where
he
is
affirmed
to
be
a
living
Stone
,
and
Believers
to
be
built
on
him
,
as
lively
Stones
into
a
spiritual
House
,
1
Pet.
2.
4
,
5.
Sect.
71
Particular
Testimonies
do
so
abound
in
this
Case
,
as
that
I
shall
only
name
some
few
of
them
.
Joh.
1.
15.
He
is
full
of
Grace
and
Truth
.
And
of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
It
is
of
the
Person
of
Christ
,
or
the
Word
made
Flesh
,
the
Son
of
God
Incarnate
,
that
the
Holy
Ghost
speaketh
.
He
was
made
Flesh
,
and
dwelt
among
us
,
full
of
Grace
and
Truth
.
It
is
not
the
Fulness
of
the
Deity
,
as
it
dwelt
in
him
personally
,
that
is
here
intended
,
but
that
which
was
in
him
as
he
was
made
flesh
,
that
is
,
in
his
Humane
Nature
as
inseparably
united
unto
the
Divine
:
An
All-fulness
that
he
received
by
the
good
pleasure
or
voluntary
Disposal
of
the
Father
;
Col.
1.
19.
and
therefore
belongeth
not
unto
the
Essential
Fulness
of
the
Godhead
.
And
as
to
the
Nature
of
this
Fulness
,
it
is
said
to
consist
in
Grace
and
Truth
;
that
is
,
the
Perfection
of
Holiness
,
and
Knowledge
of
the
whole
Mind
,
Counsel
and
Mystery
of
the
Will
of
God
.
Of
this
Fulness
do
we
receive
Grace
for
Grace
,
all
the
Grace
in
every
Kind
whereof
we
are
made
partakers
in
this
World
.
That
this
Fulness
in
Christ
,
expresseth
the
unconceivable
Fulness
of
his
Humane
Nature
,
by
vertue
of
his
indissolute
Personal
Union
with
all
Graces
in
their
perfection
,
wherein
he
received
not
the
Spirit
by
measure
,
Joh.
3.
34.
is
as
I
suppose
by
all
Christians
acknowledged
,
I
am
sure
cannot
be
denyed
without
the
highest
Impiety
and
Blasphemy
.
Hence
therefore
,
the
Holy
Ghost
being
witness
,
do
we
derive
and
receive
all
our
Grace
,
every
one
according
to
his
Measure
,
Ephes.
4.
7.
Wherefore
,
Grace
is
given
unto
the
Lord
Christ
in
an
immeasurable
Perfection
,
by
vertue
of
his
Personal
Vnion
;
Col.
2.
9.
and
from
him
is
it
derived
unto
us
,
by
the
gracious
Inhabitation
of
his
Spirit
in
us
,
1
Cor.
6.
19.
Eph.
4.
30.
according
unto
the
Degree
of
participation
allotted
unto
us
.
This
in
the
substance
of
it
is
contained
in
this
Testimony
.
There
was
and
is
in
Jesus
Christ
a
Fulness
and
Perfection
of
all
Grace
;
in
us
,
of
our selves
,
or
by
any
thing
that
we
have
by
Nature
,
or
natural
Generation
,
by
Blood
,
or
the
Flesh
,
or
the
Will
of
Man
,
(
v.
13.
)
there
is
none
at
all
.
Whatever
we
have
,
is
received
and
derived
unto
us
from
the
Fullness
of
Christ
,
which
is
an
inexhaustible
Fountain
thereof
,
by
Reason
of
his
Personal
Vnion
.
Sect.
72
To
the
same
purpose
is
he
said
to
be
our
Life
,
and
our
Life
to
be
hid
with
him
in
God
;
Col.
3.
3.
Life
is
the
Principle
of
all
Power
and
Operation
.
And
the
Life
here
intended
,
is
that
whereby
we
live
to
God
,
the
Life
of
Grace
and
Holiness
.
For
the
Actings
of
it
consist
in
the
setting
of
our
Affections
on
heavenly
things
,
and
mortifying
our
Members
that
are
on
the
Earth
.
This
Life
Christ
is
;
He
is
not
so
Formally
;
for
if
he
were
,
then
it
would
not
be
our
Life
,
but
his
only
.
He
is
therefore
so
Efficiently
,
as
that
he
is
the
immediate
Cause
and
Author
of
it
,
and
that
as
he
is
now
with
God
in
Glory
.
Hence
it
is
said
,
that
we
live
,
that
is
,
this
Life
of
God
,
yet
so
as
that
we
live
not
of
our selves
,
but
Christ
liveth
in
us
,
Gal.
1.
20.
And
he
doth
no
otherwise
live
in
us
,
but
by
the
Communication
of
vital
Principles
,
and
a
Power
for
vital
Acts
,
that
is
Grace
and
Holiness
from
himself
unto
us
.
If
he
be
our
Life
,
we
have
nothing
that
belongs
thereunto
,
that
is
,
nothing
of
Grace
of
Holiness
,
but
what
is
derived
unto
us
from
him
.
Sect.
73
To
conclude
,
we
have
all
Grace
and
Holiness
from
Christ
,
or
we
have
it
of
our selves
.
The
old
Pelagian
Fiction
,
that
we
have
them
from
Christ
,
because
we
have
them
by
yielding
Obedience
unto
his
Doctrine
,
makes
our selves
the
only
Spring
and
Author
of
them
,
and
on
that
Account
very
justly
condemned
by
the
Church
of
old
,
not
only
as
false
,
but
as
blasphemous
.
Whatever
therefore
is
not
thus
derived
,
thus
conveyed
unto
us
,
belongs
not
unto
our
Sanctification
or
Holiness
,
nor
is
of
the
same
Nature
or
Kind
with
it
.
Whatever
Ability
of
Mind
or
Will
may
be
supposed
in
us
,
what
Application
soever
of
Means
may
be
made
for
the
exciting
and
exercise
of
that
Ability
,
whatever
Effects
,
in
Vertues
,
Dutyes
,
all
Offices
of
Humanity
and
Honesty
,
or
Religious
Observances
,
may
be
produced
thereby
from
them
,
and
wrought
by
us
,
if
it
be
not
all
derived
from
Christ
,
as
the
Head
and
Principle
of
spiritual
Life
unto
us
,
it
is
a
thing
of
another
nature
than
Evangelical
Holiness
.
Sect.
74
Thirdly
;
The
immediate
efficient
Cause
of
all
Gospel
Holiness
,
is
the
Spirit
of
God
.
This
we
have
sufficiently
proved
already
.
And
although
many
Cavils
have
been
raised
against
the
Manner
of
his
Operation
herein
,
yet
none
have
been
yet
so
hardy
,
as
openly
to
deny
that
this
is
indeed
his
Work
:
For
so
to
doe
,
is
upon
the
matter
expressly
to
renounce
the
Gospel
.
Wherefore
,
we
have
in
our
foregoing
Discourses
,
at
large
vindicated
the
manner
of
his
Operations
herein
,
and
proved
,
that
he
doth
not
educe
Grace
by
Moral
Applications
unto
the
natural
Faculties
of
our
Minds
,
but
that
he
creates
Grace
in
us
by
an
immediate
Efficiency
of
Almighty
Power
.
And
what
is
so
wrought
and
produced
,
differeth
Essentially
from
any
Natural
or
Moral
Habits
of
our
Minds
,
however
acquired
or
improved
.
Sect.
75
Fourthly
;
This
Evangelical
Holiness
is
a
Fruit
and
Effect
of
the
Covenant
of
Grace
.
The
Promises
of
the
Covenant
unto
this
purpose
,
we
have
before
on
other
Occasions
insisted
on
.
In
them
doth
God
declare
,
That
he
will
cleanse
and
purifie
our
Natures
,
that
he
will
write
his
Law
in
our
Hearts
,
put
his
Fear
in
our
inward
parts
,
and
cause
us
to
walk
in
his
Statutes
,
in
which
things
our
Holiness
doth
consist
.
Whoever
therefore
hath
any
thing
of
it
,
he
doth
receive
it
in
the
Accomplishment
of
these
Promises
of
the
Covenant
.
For
there
are
not
two
wayes
whereby
men
may
become
Holy
,
one
by
the
Sanctification
of
the
Spirit
according
to
the
Promise
of
the
Covenant
,
and
the
other
by
their
own
Endeavours
without
it
;
though
indeed
Cassianus
with
some
of
the
Semi-Pelagians
,
dreamed
somewhat
to
that
purpose
.
Wherefore
,
that
which
is
thus
a
Fruit
and
Effect
of
the
Promise
of
the
Covenant
,
hath
an
especial
Nature
of
its
own
,
distinct
from
whatever
hath
not
that
Relation
unto
the
same
Covenant
.
No
man
can
ever
be
made
partaker
of
any
the
least
Degree
of
that
Grace
or
Holiness
which
is
promised
in
the
Covenant
,
unless
it
be
by
vertue
and
as
a
Fruit
of
that
Covenant
.
For
if
they
might
do
so
,
then
were
the
Covenant
of
God
of
none
Effect
;
for
what
it
seems
to
promise
in
a
peculiar
Manner
,
may
on
this
Supposition
be
attained
without
it
,
which
renders
it
an
empty
Name
.
Sect.
76
Fifthly
;
Herein
consists
the
Image
of
God
,
whereunto
we
are
to
be
renewed
.
This
I
have
proved
before
,
and
shall
afterward
have
Occasion
to
insist
upon
.
Nothing
less
than
the
intire
Renovation
of
the
Image
of
God
in
our
Souls
,
will
constitute
us
Evangelically
Holy
.
No
series
of
Obediential
Actings
,
no
Observance
of
Religious
Duties
,
no
Attendance
unto
Actions
amongst
men
as
Morally
vertuous
and
usefull
,
how
exact
soever
they
may
be
,
or
how
constant
soever
we
may
be
unto
them
,
will
ever
render
us
lovely
or
holy
in
the
sight
of
God
,
unless
they
all
proceed
from
the
Renovation
of
the
Image
of
God
in
us
,
or
that
Habitual
Principle
of
spiritual
Life
and
Power
which
renders
us
conformable
unto
him
.
Sect.
77
From
what
hath
been
thus
briefly
discoursed
,
we
may
take
a
Prospect
of
that
horrible
mixture
of
Ignorance
and
Impudence
wherewith
some
contend
,
that
the
Practice
of
Moral
Vertue
is
all
the
Holiness
which
is
required
of
us
in
the
Gospel
;
neither
understanding
what
they
say
,
nor
whereof
they
do
affirm
.
But
yet
this
they
do
with
so
great
a
Confidence
,
as
to
despise
and
scoffe
at
any
thing
else
which
is
pleaded
to
belong
thereunto
.
But
this
Pretence
,
notwithstanding
all
the
swelling
words
of
vanity
wherewith
it
is
set
off
and
vended
,
will
easily
be
discovered
to
be
weak
and
frivolous
.
For
,
Sect.
78
(1)
The
Name
or
Expression
it self
is
foreign
to
the
Scripture
,
not
once
used
by
the
Holy
Ghost
,
to
denote
that
Obedience
which
God
requireth
of
us
in
and
according
to
the
Covenant
of
Grace
.
Nor
is
there
any
sence
of
it
agreed
upon
,
by
them
who
so
magisterially
impose
it
on
others
.
Yea
,
there
are
many
express
Contests
about
the
signification
of
these
words
,
and
what
it
is
that
is
intended
by
them
;
which
those
who
contend
about
them
are
not
ignorant
of
,
and
yet
have
they
not
endeavoured
to
reduce
the
sence
they
intend
unto
any
Expression
used
concerning
the
same
matter
in
the
Gospel
,
but
all
men
must
needs
submit
unto
it
,
that
at
least
the
main
parts
,
if
not
the
whole
of
Religion
,
consists
in
Moral
Vertue
,
though
it
be
altogether
uncertain
what
they
intend
by
the
one
or
the
other
.
These
are
they
who
scarce
think
any
thing
intelligible
,
when
declared
in
the
words
of
the
Scripture
,
which
one
hath
openly
traduced
as
a
ridiculous
Jargon
.
They
like
not
,
they
seem
to
abhorre
the
speaking
of
Spiritual
Things
,
in
the
Words
which
the
Holy
Ghost
teacheth
,
the
only
Reason
whereof
is
,
because
they
understand
not
the
things
themselves
.
And
whilest
they
are
foolishness
unto
any
,
it
is
no
wonder
,
the
terms
whereby
they
are
declared
,
seem
also
so
to
be
.
But
such
as
have
received
the
Spirit
of
Christ
,
and
do
know
the
Mind
of
Christ
,
(
which
profane
Scoffers
are
sufficiently
remote
from
)
do
best
receive
the
Truth
and
apprehend
it
,
when
declared
,
not
in
the
Words
which
Mans
Wisdom
teacheth
,
but
which
are
taught
by
the
Holy
Ghost
.
It
is
granted
,
to
be
the
Wisdom
and
Skill
of
men
further
to
explain
and
declare
the
Truths
that
are
taught
in
the
Gospel
,
by
sound
and
wholsom
words
of
their
own
,
which
yet
all
of
them
,
as
to
their
Propriety
and
Significancy
,
are
to
be
tryed
and
measured
by
the
Scripture
it self
.
But
we
have
a
new
Way
of
teaching
spiritual
Things
sprung
up
among
some
,
who
being
ignorant
of
the
whole
Mystery
of
the
Gospel
,
and
therefore
despising
it
,
would
debase
all
the
glorious
Truths
of
it
,
and
the
Declaration
made
of
them
,
into
dry
,
barren
,
sapless
,
Philosophical
Notions
and
Terms
,
and
those
the
most
common
,
obvious
and
vulgar
,
that
ever
obtained
among
the
Heathen
of
old
.
Vertuous
Living
they
tell
us
is
the
Way
to
Heaven
;
but
what
this
Vertue
is
,
or
what
is
a
Life
of
Vertue
,
they
have
added
as
little
in
the
Declaration
of
,
as
any
Persons
that
ever
made
such
a
Noyse
about
them
.
Sect.
79
(2)
That
ambiguous
Term
Morall
,
hath
by
Usage
obtained
a
double
Signification
,
with
respect
unto
an
Opposition
unto
other
things
which
either
are
not
so
,
or
are
more
than
so
.
For
sometimes
it
is
applyed
unto
the
Worship
of
God
,
and
so
is
opposed
unto
Instituted
.
That
Religious
Worship
which
is
prescribed
in
the
Decalogue
,
or
required
by
the
Law
of
Creation
,
is
commonly
called
Moral
,
and
that
in
Opposition
unto
those
Rites
and
Ordinances
which
are
of
a
superadded
Arbitrary
Institution
.
Again
,
it
is
opposed
unto
things
that
are
more
than
merely
moral
,
namely
,
Spiritual
,
Theological
or
Divine
.
So
the
Graces
of
the
Spirit
,
as
Faith
,
Love
,
Hope
,
in
all
their
Exercise
,
whatever
they
may
have
of
Morality
in
them
,
or
however
they
may
be
exercised
in
and
about
moral
Things
and
Duties
,
yet
because
of
sundry
Respects
wherein
they
exceed
the
Sphear
of
Morality
,
are
called
Graces
and
Duties
,
Theological
,
Spiritual
,
Supernatural
,
Evangelical
,
Divine
,
in
Opposition
unto
all
such
Habits
of
the
Mind
and
Duties
,
which
being
required
by
the
Law
of
Nature
,
and
as
they
are
so
required
,
are
merely
moral
.
In
neither
sence
can
it
with
any
tolerable
Congruity
of
speech
be
said
,
that
Moral
Vertue
is
our
Holiness
,
especially
the
whole
of
it
.
But
because
the
Duties
of
Holiness
,
have
the
most
of
them
a
Morality
in
them
,
as
Morall
is
opposed
to
Instituted
,
some
would
have
them
have
nothing
also
in
them
,
as
Moral
is
opposed
to
Supernatural
and
Theological
.
But
that
the
Principle
and
Acts
of
Holiness
are
of
another
special
Nature
,
hath
been
sufficiently
now
declared
.
Sect.
80
(3)
It
is
,
as
was
before
intimated
,
somewhat
uncertain
,
what
the
great
Pleaders
for
Moral
Vertue
do
intend
by
it
.
Many
seem
to
design
no
more
but
that
Honesty
and
Integrity
of
Life
which
was
found
among
some
of
the
Heathens
,
in
their
vertuous
Lives
and
Actions
.
And
indeed
,
it
were
heartily
to
be
wished
,
that
we
might
see
more
of
it
amongst
some
that
are
called
Christians
.
For
,
many
things
they
did
were
Materially
good
,
and
usefull
unto
Mankind
:
But
let
it
be
supposed
to
be
never
so
exact
,
and
the
Course
of
it
most
diligently
attended
unto
;
I
defie
it
,
as
to
its
being
the
Holiness
required
of
us
in
the
Gospel
,
according
unto
the
terms
of
the
Covenant
of
Grace
;
and
that
because
it
hath
none
of
those
Qualifications
which
we
have
proved
Essentially
to
belong
thereunto
.
And
I
defie
all
the
men
in
the
World
to
prove
,
that
this
Moral
Vertue
is
the
summe
of
our
Obedience
to
God
,
whilest
the
Gospel
is
owned
for
a
Declaration
of
his
Will
and
our
Duty
.
It
is
true
,
all
the
Duties
of
this
Moral
Vertue
are
required
of
us
,
but
in
the
Exercise
of
every
one
of
them
there
is
more
required
of
us
than
belongs
unto
their
Morality
,
as
namely
,
that
they
be
done
in
Faith
,
and
Love
to
God
through
Jesus
Christ
;
and
many
things
are
required
of
us
as
necessary
parts
of
our
Obedience
,
which
belong
not
thereunto
at
all
.
Sect.
81
(4)
Some
give
us
such
a
Description
of
Morality
,
as
that
it
should
be
of
the
same
extent
with
the
Light
and
Law
of
Nature
,
or
the
Dictates
of
it
,
as
rectified
and
declared
unto
us
in
the
Scripture
.
And
this
I
confess
requires
of
us
the
Obedience
which
is
due
towards
God
by
the
Law
of
our
Creation
,
and
according
to
the
Covenant
of
Works
materially
and
formally
.
But
what
is
this
unto
Evangelical
Holiness
and
Obedience
?
Why
it
is
alleadged
,
that
Religion
before
the
Entrance
of
Sin
and
under
the
Gospel
is
one
and
the
same
,
and
therefore
there
is
no
difference
between
the
Duties
of
Obedience
required
in
the
one
and
the
other
.
And
it
is
true
,
that
they
are
so
far
the
same
,
as
that
they
have
the
same
Author
,
the
same
Object
,
the
same
End
,
and
so
also
had
the
Religion
under
the
Law
,
which
was
therefore
so
far
the
same
with
them
.
But
that
they
are
the
same
as
to
all
the
Acts
of
our
Obedience
,
and
the
Manner
of
their
Performance
,
is
a
vain
Imagination
.
Is
there
no
Alteration
made
in
Religion
by
the
Interposition
of
the
Person
of
Christ
to
be
Incarnate
,
and
his
Mediation
?
No
Augmentation
of
the
Object
of
Faith
?
No
Change
in
the
Abolishing
of
the
Old
Covenant
,
and
the
Establishment
of
the
New
;
the
Covenant
between
God
and
Man
being
that
which
gives
the
especial
form
and
kind
unto
Religion
,
the
Measure
and
Denomination
of
it
?
No
Alteration
in
the
Principles
,
Aids
,
Assistances
,
and
whole
Nature
of
our
Obedience
unto
God
?
The
whole
Mystery
of
Godliness
must
be
renounced
,
if
we
intend
to
give
way
unto
such
Imaginations
.
Be
it
so
then
,
that
this
Moral
Vertue
and
the
Practice
of
it
,
do
contain
and
express
all
that
Obedience
materially
considered
,
which
was
required
by
the
Law
of
Nature
in
the
Covenant
of
Works
,
yet
,
I
deny
it
to
be
our
Holiness
or
Evangelical
Obedience
;
and
that
as
for
many
other
Reasons
,
so
principally
,
because
it
hath
not
that
respect
unto
Jesus
Christ
which
our
Sanctification
hath
.
Sect.
82
(5)
If
it
be
said
,
that
by
this
Moral
Vertue
they
intend
no
Exclusion
of
Jesus
Christ
,
but
include
a
respect
unto
him
,
I
desire
only
to
ask
,
whether
they
design
by
it
such
an
Habit
of
Mind
,
and
such
Acts
thence
proceeding
,
as
have
the
Properties
before
described
,
as
to
their
Causes
,
Rise
,
Effects
,
Use
,
and
Relation
unto
Christ
and
the
Covenant
,
as
are
expressely
and
plainly
in
the
Scripture
assigned
unto
Evangelical
Holiness
?
Is
this
Moral
Vertue
,
that
which
God
hath
predestinated
or
chosen
us
unto
before
the
Foundation
of
the
World
?
Is
it
that
which
he
worketh
in
us
in
the
pursuit
of
Electing
Love
?
Is
it
that
which
gives
us
a
new
Heart
,
with
the
Law
of
God
written
in
it
?
or
is
it
a
Principle
of
spiritual
Life
,
disposing
,
enclining
,
enabling
us
to
live
to
God
according
to
the
Gospel
,
produced
in
us
by
the
effectual
Operation
of
the
Holy
Ghost
,
not
educed
out
of
the
natural
Powers
of
our
own
Souls
by
the
mere
Applications
of
external
Means
?
Is
it
that
which
is
purchased
and
procured
for
us
by
Jesus
Christ
,
and
the
Encrease
whereof
in
us
he
continueth
to
intercede
for
?
Is
it
the
Image
of
God
in
us
,
and
doth
our
Conformity
unto
the
Lord
Christ
consist
therein
?
If
it
be
so
,
if
Moral
Vertue
answer
all
these
Properties
and
Adjuncts
of
Holiness
,
then
the
whole
Contest
in
this
matter
is
,
whether
the
Holy
Spirit
or
these
men
be
wisest
,
and
know
best
how
to
express
the
things
of
God
Rationally
and
Significantly
.
But
if
the
Moral
Vertue
they
speak
of
,
be
inconcerned
in
these
things
,
if
none
of
them
belong
unto
it
,
if
it
may
and
doth
consist
without
it
,
it
will
appear
at
length
to
be
no
more
as
to
our
Acceptance
before
God
,
than
what
one
of
the
greatest
Morallists
in
the
World
complained
that
he
found
it
when
he
was
dying
,
a
mere
empty
Name
.
But
this
fulsome
Pelagian
Figment
of
an
Holiness
or
Evangelical
Righteousness
,
whose
Principle
should
be
Natural
Reason
,
and
whose
Rule
is
the
Law
of
Nature
as
explained
in
the
Scripture
,
whose
Use
and
End
is
Acceptation
with
God
,
and
Justification
before
him
,
whereof
those
who
plead
for
it
,
the
most
of
them
,
seem
to
understand
no
more
but
outward
Acts
of
Honesty
,
nor
do
practise
so
much
,
being
absoluely
opposite
unto
and
destructive
of
the
Grace
of
our
Lord
Jesus
Christ
,
being
the
mere
Doctrine
of
the
Quakers
,
by
whom
it
is
better
and
more
intelligibly
expressed
,
than
by
some
new
Patrons
of
it
amongst
us
;
will
not
in
the
Examination
of
it
create
any
great
Trouble
,
unto
such
as
look
upon
the
Scripture
to
be
a
Revelation
of
the
Mind
of
God
in
these
things
.
CHAP.
VII
.
Of
the
Acts
and
Duties
of
Holiness
.
(1)
Actual
inherent
Righteousness
in
Duties
of
Holiness
and
Obedience
,
explained
.
The
Work
of
the
Holy
Spirit
with
respect
thereunto
.
(2)
Distribution
of
the
Positive
Duties
of
Holiness
.
(3)
Internal
Duties
of
Holiness
.
(4)
External
Duties
,
and
their
Difference
.
(5)
Effectual
Operation
of
the
Holy
Spirit
Necessary
unto
every
Act
of
Holiness
.
(6)
Dependance
on
Providence
with
respect
unto
things
Natural
,
and
on
Grace
with
respect
unto
things
Supernatural
,
compared
.
(8)
Arguments
to
prove
the
Necessity
of
Actual
Grace
,
unto
every
Duty
of
Holiness
.
(
15
)
Contrary
Designs
and
Expressions
of
the
Scripture
and
some
men
,
about
Duties
of
Holiness
.
Sect.
1
THE
Second
Part
of
the
Work
of
the
Spirit
of
God
in
our
Sanctification
,
respects
the
Acts
and
Duties
of
Holy
Obedience
.
For
what
we
have
before
treated
of
,
chiefly
concerns
the
Principle
of
it
as
habitually
resident
in
our
Souls
,
and
that
both
as
unto
its
first
Infusion
into
us
,
as
also
its
Preservation
and
Increase
in
us
.
But
we
are
not
indued
with
such
a
Principle
or
Power
to
Act
it
at
our
pleasure
,
or
as
we
see
good
,
but
God
moreover
,
worketh
in
us
to
will
and
to
doe
,
of
his
own
good
pleasure
.
And
all
these
Acts
and
Duties
of
Holiness
or
Gospel
Obedience
,
are
of
two
sorts
;
or
may
be
referred
unto
two
Heads
.
(1)
Such
as
have
the
Will
of
God
in
Positive
Commands
for
their
Object
,
which
they
respect
in
Duties
internal
and
external
,
wherein
we
do
what
God
requireth
.
(2)
Such
as
respect
Divine
Prohibitions
,
which
consist
in
the
Actings
of
Grace
or
Holiness
,
in
an
Opposition
unto
or
the
Mortification
of
Sin
.
And
what
is
the
Work
of
the
Holy
Spirit
,
what
is
the
Aid
which
he
affords
us
in
both
these
sorts
of
Duties
,
must
be
declared
.
Sect.
2
The
Acts
and
Duties
of
the
First
sort
,
respecting
Positive
Divine
Commands
,
fall
under
a
double
Distinction
.
For
,
1.
They
are
in
their
own
Nature
either
Internal
only
;
Or
,
2.
External
also
.
There
may
be
internal
Acts
of
Holiness
,
that
have
no
external
Effects
.
But
no
external
Acts
or
Duties
are
any
part
of
Holiness
,
which
are
only
so
and
no
more
;
for
it
is
required
thereunto
,
that
they
be
quickened
and
sanctified
by
internal
Acting
of
Grace
.
Two
Persons
may
therefore
at
the
same
time
perform
the
same
Commanded
Duties
,
and
in
the
same
outward
Manner
,
yet
may
it
be
the
Duty
of
Evangelical
Holiness
in
the
one
,
and
not
in
the
other
;
as
it
was
with
Cain
and
Abel
,
with
the
other
Apostles
and
Judas
.
For
if
Faith
and
Love
be
not
acted
in
either
of
them
,
what
they
do
,
is
Duty
but
Equivocally
,
properly
it
is
not
so
.
Sect.
3
1.
By
the
Duties
of
Holiness
that
are
internal
only
,
I
intend
all
Acts
of
Faith
,
Love
,
Trust
,
Hope
,
Fear
,
Reverence
,
Delight
,
that
have
God
for
their
immediate
Object
,
but
go
not
forth
,
nor
exert
themselves
in
any
external
Duties
;
and
in
these
doth
our
spiritual
Life
unto
God
principally
consist
.
For
they
are
as
the
first
Acts
of
Life
,
which
principally
evidence
the
Strength
or
Decayes
of
it
.
And
from
these
we
may
take
the
best
Measure
of
our
spiritual
Health
,
and
interest
in
Holiness
.
For
we
may
abound
in
outward
Duties
,
and
yet
our
Hearts
be
very
much
alienated
from
the
Life
of
God
.
Yea
sometimes
men
may
endeavour
to
make
up
what
is
wanting
with
them
,
by
a
multitude
of
outward
Duties
,
and
so
have
a
Name
to
live
when
they
are
dead
,
wherein
the
true
Nature
of
Hypocrisie
and
Superstition
doth
consist
.
Isa.
1.
11
,
12
,
13
,
14
,
15.
But
when
the
internal
Actings
of
Faith
,
Fear
,
Trust
and
Love
,
abound
and
are
constant
in
us
,
they
evidence
a
vigorous
and
healthy
Condition
of
Soul
.
Sect.
4
2.
Duties
that
are
external
also
are
of
two
sorts
;
or
are
distinguished
with
respect
unto
their
Objects
,
and
End
.
For
,
(1)
God
himself
is
the
Object
and
End
of
some
of
them
,
as
of
Prayer
and
Prayses
,
whether
private
or
more
solemn
.
And
of
this
nature
are
all
those
which
are
commonly
called
,
Duties
of
the
first
Table
,
all
such
as
belong
unto
the
Sanctification
of
the
Name
of
God
in
his
Worship
.
(2)
Some
respect
Men
of
all
sorts
in
their
various
Capacities
,
and
our
various
Relations
unto
them
,
or
have
Men
for
their
Object
,
but
God
for
their
End
.
And
among
these
also
I
include
those
which
principally
regard
our selves
,
or
our
own
Persons
.
The
whole
of
what
we
intend
,
is
summarily
expressed
by
our
Apostle
,
Tit.
2.
12.
Sect.
5
Concerning
all
these
Acts
and
Duties
,
whether
internal
only
,
or
external
also
,
whether
their
proper
Object
be
God
,
or
selves
,
or
other
Men
,
so
far
as
they
are
Acts
of
Holiness
,
and
are
accepted
with
God
,
they
proceed
from
a
peculiar
Operation
of
the
Holy
Spirit
in
us
.
And
herein
to
make
our
Intention
the
more
evident
,
we
may
distinctly
observe
.
(1)
That
there
is
in
the
Minds
,
Wills
and
Affections
of
all
Believers
,
a
Meetness
,
Fitness
,
Readiness
and
habitual
Disposition
unto
the
Performance
of
all
Acts
of
Obedience
towards
God
,
all
Duties
of
Piety
,
Charity
,
and
Righteousness
,
that
are
required
of
them
,
and
hereby
are
they
internally
and
habitually
distinguished
from
them
that
are
not
so
.
That
it
is
so
with
them
,
and
whence
it
comes
be
so
,
we
have
before
declared
.
This
Power
and
Disposition
,
is
wrought
and
preserved
in
them
by
the
Holy
Ghost
.
(2)
No
Believer
can
of
himself
act
,
that
is
,
actually
exert
or
exercise
this
Principle
,
or
Power
of
a
spiritual
Life
,
in
any
one
Instance
of
any
Duty
,
internal
or
external
,
towards
God
or
Men
,
so
as
that
it
shall
be
an
Act
of
Holiness
,
or
a
Duty
accepted
with
God
.
He
cannot
I
say
do
so
of
himself
,
by
vertue
of
any
Power
habitually
inherent
in
him
.
We
are
not
in
this
World
intrusted
with
any
such
spiritual
Ability
from
God
,
as
without
further
actual
Aid
and
Assistance
,
to
do
any
thing
that
is
Good
:
Therefore
,
(3)
That
which
at
present
I
design
to
prove
is
,
That
the
Actual
Aid
,
Assistance
and
internal
Operation
of
the
Spirit
of
God
,
is
necessary
,
required
and
granted
,
unto
the
producing
of
every
holy
Act
of
our
Minds
,
Wills
and
Affections
,
in
every
Duty
whatever
.
Or
,
notwithstanding
the
Power
or
Ability
which
Believers
have
received
in
,
or
by
Habitual
Grace
,
they
still
stand
in
need
of
Actual
Grace
,
in
,
for
,
and
unto
every
single
gracious
holy
Act
or
Duty
towards
God
.
And
this
I
shall
now
a
little
further
explain
,
and
then
confirm
.
Sect.
6
As
it
is
in
our
natural
Lives
with
respect
unto
Gods
Providence
,
so
it
is
in
our
spiritual
Lives
with
respect
unto
his
Grace
.
He
hath
in
the
Works
of
Nature
endowed
us
with
a
vital
Principle
,
or
an
Act
of
the
quickening
Soul
upon
the
Body
,
which
is
quickened
thereby
.
By
vertue
hereof
,
we
are
enabled
unto
all
vital
Acts
,
whether
Natural
and
Necessary
,
or
Voluntary
according
to
the
Constitution
of
our
Beings
,
which
is
Intellectual
.
God
breathed
into
man
the
Breath
of
Life
,
and
he
became
a
living
Soul
,
Gen.
2.
7.
giving
him
a
Principle
of
Life
,
he
was
fitted
for
,
and
enabled
unto
all
the
proper
Acts
of
that
Life
.
For
,
a
Principle
of
Life
,
is
an
Ability
and
Disposition
unto
Acts
of
Life
.
But
yet
whosoever
is
thus
made
a
living
Soul
,
who
is
indued
with
this
Principle
of
Life
,
he
is
not
able
Originally
,
without
any
motion
or
Acting
from
God
as
the
first
Cause
,
or
independently
on
him
,
to
exert
or
put
forth
any
vital
Act
:
That
which
hath
not
this
Principle
,
as
a
dead
Carkase
,
hath
no
meetness
unto
vital
Actions
,
nor
is
capable
either
of
Motion
or
Alteration
,
but
as
it
receives
Impressions
from
an
outward
Principle
of
Force
,
or
an
inward
Principle
of
Corruption
.
But
he
in
whom
it
is
,
hath
a
Fitness
,
Readiness
and
habitual
Power
for
all
vital
Actions
,
yet
so
as
without
the
Concurrence
of
God
in
his
Energetical
Providence
,
moving
and
Acting
of
him
,
he
can
do
nothing
.
For
,
in
God
we
live
,
and
move
,
and
have
our
being
,
Acts
17.
28.
And
if
any
one
could
of
himself
perform
an
Action
without
any
Concourse
of
Divine
Operation
,
he
must
himself
be
absolutely
the
first
and
only
Cause
of
that
Action
,
that
is
,
the
Creatour
of
a
New
Being
.
Sect.
7
It
is
so
as
unto
our
spiritual
Life
.
We
are
by
the
Grace
of
God
through
Jesus
Christ
,
furnished
with
a
Principle
of
it
,
in
the
Way
and
for
the
Ends
before
described
.
Hereby
are
we
enabled
and
disposed
to
Live
unto
God
in
the
Exercise
of
spiritually
vital
Acts
,
or
the
performance
of
Dutyes
of
Holiness
.
And
he
who
hath
not
this
Principle
of
spiritual
Life
,
is
spiritually
dead
,
as
we
have
at
large
before
manifested
,
and
can
do
nothing
at
all
that
is
spiritually
Good
.
He
may
be
moved
unto
,
and
as
it
were
compelled
by
the
Power
of
Convictions
,
to
do
many
things
that
are
materially
so
.
But
that
which
is
on
all
Considerations
spiritually
good
,
and
accepted
with
God
,
he
can
do
nothing
of
.
The
Enquiry
is
,
What
Believers
themselves
,
who
have
received
this
Principle
of
spiritual
Life
,
and
are
Habitually
sanctified
,
can
do
as
to
Actual
Duties
,
by
vertue
thereof
,
without
a
new
immediate
Assistance
and
working
of
the
Holy
Spirit
in
them
.
And
I
say
,
they
can
no
more
do
any
thing
that
is
spiritually
good
,
without
the
particular
Concurrence
and
Assistance
of
the
Grace
of
God
unto
every
Act
thereof
,
than
a
man
can
naturally
act
,
or
move
,
or
doe
any
thing
in
an
absolute
Independency
on
God
,
his
Power
and
Providence
.
And
this
proportion
between
the
Works
of
Gods
Providence
and
of
his
Grace
,
the
Apostle
expresseth
,
Ephes.
2.
10.
For
we
are
his
Workmanship
,
created
in
Christ
Jesus
unto
good
Works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
.
God
at
the
Beginning
made
all
things
by
a
creating
Power
,
producing
them
out
of
Nothing
,
and
left
them
not
meerly
to
themselves
and
their
own
Powers
when
so
created
,
but
he
upholds
,
supports
,
sustains
and
preserves
them
in
the
Principles
of
their
Beings
and
Operations
,
acting
powerfully
in
and
by
them
,
after
their
several
Kinds
.
Without
his
Supportment
of
their
Beings
by
an
Actual
incessant
Emanation
of
Divine
Power
,
the
whole
Fabrick
of
Nature
would
dissolve
into
Confusion
and
nothing
.
And
without
his
Influence
into
,
and
Concurrence
with
their
Ability
for
Operation
by
the
same
Power
,
all
things
would
be
dead
and
deformed
,
and
not
one
Act
of
Nature
be
exerted
.
So
also
is
it
in
this
Work
of
the
New
Creation
of
all
things
by
Jesus
Christ
.
We
are
the
Workmanship
of
God
,
he
hath
formed
and
fashioned
us
for
himself
by
the
Renovation
of
his
Image
in
us
.
Hereby
are
we
sitted
for
good
Works
,
and
the
Fruits
of
Righteousness
,
which
he
hath
appointed
as
the
Way
of
our
Living
unto
him
.
This
New
Creature
,
this
Divine
Nature
in
us
,
he
supporteth
and
preserveth
,
so
as
that
without
his
continual
influential
Power
it
would
perish
and
come
to
nothing
.
But
this
is
not
all
;
He
doth
moreover
act
it
,
and
effectually
concurre
to
every
singular
Duty
,
by
new
supplyes
of
Actual
Grace
.
So
then
,
that
which
we
are
to
prove
,
is
;
That
there
is
an
Actual
Operation
of
the
Holy
Ghost
in
us
,
necessary
unto
every
Act
and
Duty
of
Holiness
whatever
,
without
which
none
either
will
or
can
be
produced
or
performed
by
us
,
which
is
the
Second
Part
of
his
Work
in
our
Sanctification
:
And
there
are
several
Wayes
whereby
this
is
confirmed
unto
us
.
Sect.
8
First
;
The
Scripture
declares
,
that
we
our selves
,
cannot
in
and
by
our selves
,
that
is
,
by
vertue
of
any
strength
or
power
that
we
have
received
,
do
any
thing
that
is
spiritually
Good
.
So
our
Saviour
tells
his
Apostles
,
when
they
were
sanctified
Believers
,
and
in
them
all
that
are
so
;
without
me
ye
can
do
nothing
,
John
15.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
,
without
me
,
Seorsim
a
me
,
so
separated
from
me
,
as
a
Branch
may
be
from
the
Vine
.
If
a
Branch
be
so
separated
from
the
Root
and
Body
of
the
Vine
,
as
that
it
receives
not
continual
supplyes
of
Nourishment
from
them
,
if
their
Influence
into
it
,
be
by
any
Means
intercepted
,
it
proceeds
not
in
its
Growth
,
it
brings
forth
no
Fruit
,
but
is
immediately
under
decay
:
It
is
so
,
saith
our
Saviour
,
with
Believers
in
respect
unto
him
.
Unless
they
have
continual
uninterrupted
influences
of
Grace
,
and
spiritually
vital
Nourishment
from
him
,
they
can
do
nothing
.
Without
me
,
expresseth
a
Denyal
of
all
the
spiritual
Aid
that
we
have
from
Christ
.
On
supposition
hereof
,
we
can
do
nothing
;
that
is
,
by
our
own
Power
,
or
by
vertue
of
any
Habit
or
Principle
of
Grace
we
have
received
.
For
when
we
have
received
it
,
what
we
can
do
thereby
without
further
actual
Assistance
,
we
can
do
of
our selves
.
You
can
do
nothing
;
that
is
,
which
appertains
to
Fruit-bearing
unto
God
.
In
things
Natural
and
Civil
we
can
do
somewhat
,
and
in
things
Sinfull
too
much
;
we
need
no
Aid
or
Assistance
for
any
such
purpose
.
But
in
Fruit-hearing
unto
God
we
can
do
nothing
.
Now
every
Act
of
Faith
and
Love
,
every
Motion
of
our
Minds
or
Affections
towards
God
,
is
a
part
of
our
Fruit-bearing
,
and
so
unquestionably
are
all
external
Works
and
and
Duties
of
Holiness
and
Obedience
.
Wherefore
,
our
Saviour
himself
being
Judge
,
Believers
who
are
really
sanctified
,
and
made
partakers
of
Habitual
Grace
,
yet
cannot
of
themselves
,
without
new
actual
Ayd
and
Assistance
of
Grace
from
him
,
do
any
thing
that
is
spiritually
Good
,
or
acceptable
with
God
.
Sect.
9
Our
Apostle
confirmeth
the
same
Truth
,
2
Cor.
3.
4
,
5.
And
such
trust
have
we
through
Christ
to
God-ward
;
not
that
we
are
sufficient
of
our selves
,
to
think
any
thing
as
of
our selves
,
but
our
sufficiency
is
of
God
.
It
is
a
great
and
eminent
Grace
which
he
declareth
that
he
was
acting
,
namely
,
Trust
in
God
through
Christ
in
the
Discharge
of
his
Ministry
,
and
for
the
blessed
Success
thereof
:
But
he
had
no
sooner
expressed
it
,
than
he
seems
to
be
jealous
lest
he
should
appear
to
have
assumed
something
to
himself
,
in
this
Work
,
or
the
Trust
he
had
for
its
Success
.
This
no
man
was
ever
more
cautious
against
,
and
indeed
it
was
incumbent
on
him
so
to
be
,
because
he
was
appointed
to
be
the
principal
Minister
and
Preacher
of
the
Grace
of
Jesus
Christ
.
Therefore
I
say
,
he
addes
a
Caution
against
any
such
Apprehensions
,
and
openly
renounceth
any
such
Power
,
Ability
,
or
Sufficiency
in
himself
,
as
that
by
vertue
thereof
he
could
act
so
excellent
a
Grace
,
or
perform
so
great
a
Duty
.
Not
that
we
are
sufficient
of
our selves
;
And
in
this
matter
,
he
hath
not
only
in
places
innumerable
asserted
the
Necessity
and
Efficacy
of
Grace
,
with
our
impotency
without
it
,
but
in
his
own
Instance
he
hath
made
such
a
Distinction
between
what
was
of
himself
,
and
what
of
Grace
,
with
such
an
open
Disclaimure
of
any
Interest
of
his
own
in
what
was
Spiritually
good
,
distinct
from
Grace
,
as
should
be
sufficient
with
all
sober
Persons
,
to
determine
all
differences
in
this
Case
.
See
1
Cor.
15.
10.
Gal.
2.
21.
and
this
place
.
I
assume
no
such
thing
to
my self
,
I
ascribe
no
such
thing
unto
any
other
,
as
that
I
or
they
should
have
in
our selves
a
sufficiency
unto
any
such
purpose
.
For
our
Apostle
knew
nothing
of
any
sufficiency
that
needed
any
other
thing
to
make
it
effectual
.
And
he
doth
not
exclude
such
a
sufficiency
in
our selves
with
respect
unto
eminent
Actings
of
Grace
,
and
greater
Duties
,
but
with
respect
unto
every
good
Thought
,
or
whatever
may
have
a
tendency
unto
any
spiritual
Duty
.
We
cannot
conceive
,
we
cannot
engage
in
the
Beginning
of
any
Duty
by
our
own
sufficiency
.
For
it
is
the
beginning
of
Dutyes
which
the
Apostle
expresseth
by
thinking
;
our
Thoughts
and
Projections
being
Naturally
the
first
thing
that
belongs
unto
our
Actions
.
And
this
he
doth
as
it
were
on
purpose
to
obviate
that
Pelagian
Fiction
,
that
the
Beginning
of
Good
was
from
our selves
,
but
we
had
the
help
of
Grace
to
perfect
it
.
But
what
then
!
if
we
have
no
such
sufficiency
,
to
what
purpose
should
we
set
about
the
thinking
or
doing
of
any
thing
that
is
good
?
Who
will
be
so
unwise
as
to
attempt
that
which
he
hath
no
strength
to
accomplish
?
And
doth
not
the
Apostle
hereby
deny
,
that
he
himself
had
performed
and
Holy
Duties
,
or
Acted
any
Grace
,
or
done
any
thing
that
was
good
,
seeing
he
had
no
sufficiency
of
himself
so
to
doe
?
to
obviate
this
cavil
he
confines
this
denyal
of
a
sufficiency
unto
our selves
,
we
have
it
not
of
our selves
.
But
,
saith
he
,
our
sufficiency
is
of
God
,
that
is
,
we
have
it
by
Actual
supplies
of
Grace
,
necessary
unto
every
Duty
;
and
how
God
Communicates
this
sufficiency
,
and
how
we
receive
it
,
he
declares
,
Chap.
9.
v.
8.
God
is
able
to
make
all
Grace
abound
towards
you
,
that
ye
alwaies
having
all
sufficiency
in
all
things
,
may
abound
to
every
good
work
.
God
manifests
the
abounding
of
Grace
towards
us
,
when
he
works
an
effective
sufficiency
in
us
,
which
he
doth
so
as
to
enable
us
to
abound
in
good
works
,
or
Duties
of
Holiness
.
These
are
those
supplies
of
Grace
which
God
gives
us
unto
all
our
Duties
,
as
He
had
promised
unto
him
in
his
own
ease
,
Chap.
12.
9.
And
this
is
the
first
Demonstration
of
the
Truth
proposed
unto
Consideration
,
namely
the
Testimonies
given
in
the
Scripture
,
that
Believers
themselves
cannot
of
themselves
perform
any
Acts
or
Duties
of
Holiness
,
any
thing
that
is
spiritually
good
.
Therefore
these
things
are
Effects
of
Grace
,
and
and
must
be
wrought
in
us
by
the
Holy
Ghost
,
who
is
the
immediate
Author
of
all
Divine
Operations
.
Sect.
10
Secondly
,
All
Actings
of
Grace
,
all
good
Duties
are
actually
ascribed
unto
the
Operation
of
the
Holy
Ghost
.
The
particular
Testimonies
hereunto
,
are
so
multiplyed
in
the
Scripture
,
as
that
it
is
not
convenient
nor
indeed
possible
to
call
them
over
distinctly
,
some
of
them
in
a
way
of
instance
may
be
insisted
on
,
and
reduced
unto
three
heads
.
Sect.
11
(1)
There
are
many
places
wherein
we
are
said
to
be
led
,
guided
,
acted
by
the
Spirit
,
to
live
in
the
Spirit
,
to
walk
after
the
Spirit
,
to
do
things
by
the
Spirit
that
dwelleth
in
us
.
For
nothing
in
general
can
be
intended
in
these
expressions
,
but
the
Actings
of
the
Holy
Spirit
of
God
upon
our
Souls
,
in
a
Complyance
wherewith
,
as
acting
when
we
are
acted
by
him
,
our
Obedience
unto
God
according
to
the
Gospel
doth
consist
,
Gal.
5.
16.
Walk
in
the
Spirit
.
To
walk
in
the
Spirit
,
is
to
walk
in
Obedience
unto
God
according
to
the
supplies
of
Grace
which
the
Holy
Ghost
administers
unto
us
;
for
so
it
is
added
,
that
we
shall
not
then
fullfill
the
lusts
of
the
flesh
;
that
is
,
we
shall
be
kept
up
unto
Holy
Obedience
and
the
avoydance
of
sin
.
So
are
we
said
to
be
led
by
the
Spirit
,
ver.
18.
being
acted
by
him
,
and
not
by
the
vitious
depraved
principles
of
our
corrupted
Nature
,
Rom.
8.
4.
Walk
not
after
the
flesh
but
after
the
Spirit
.
To
walk
after
the
flesh
is
to
have
the
principles
of
indwelling
sin
,
acting
its
self
in
us
unto
the
production
and
perpetration
of
actual
sins
.
Wherefore
to
walk
after
the
Spirit
,
is
to
have
the
Spirit
acting
in
us
,
to
the
effecting
of
all
gracious
Acts
and
Duties
.
And
this
is
given
unto
us
in
command
,
that
we
neglect
not
his
motions
in
us
,
but
comply
with
them
in
a
way
of
Diligence
and
Duty
;
see
ver.
14.
15.
So
are
we
injoyned
,
to
attend
unto
particular
Duties
through
the
Holy
Ghost
that
dwelleth
in
us
,
2
Tim.
1.
14.
that
is
,
through
his
Assistance
,
without
which
we
can
do
nothing
.
Sect.
12
(2)
As
we
are
said
to
be
led
,
and
acted
by
him
,
so
he
is
declared
to
be
the
Authour
of
all
gracious
Actings
in
us
,
Galat.
5.
22.
23.
The
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
meekness
,
temperance
.
All
these
things
are
wrought
and
brought
forth
in
us
by
the
Spirit
,
for
they
are
his
fruits
.
And
not
onely
the
Habit
of
them
,
but
all
their
Actings
,
in
all
their
Exercise
are
from
him
.
Every
Act
of
Faith
is
Faith
,
and
every
Act
of
Love
is
Love
,
and
consequently
no
Act
of
them
is
of
our selves
,
but
every
one
of
them
is
a
fruit
of
the
Spirit
of
God
.
So
in
another
place
he
adds
an
universal
affirmative
,
comprehending
all
instances
of
particular
Graces
and
their
Exercise
,
Ephes.
5.
9.
The
fruit
of
the
Spirit
is
in
all
Goodness
,
and
Righteousness
and
Truth
.
Unto
these
three
heads
,
all
Actings
of
Grace
,
all
Duties
of
Obedience
,
all
parts
of
Holiness
may
be
reduced
.
And
it
is
through
the
supplies
of
the
Spirit
,
that
he
trusteth
for
a
good
issue
of
his
Obedience
,
Phil.
1.
19.
So
is
it
expressely
in
the
Promise
of
the
Covenant
,
Ezek.
36.
27.
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
and
ye
shall
keep
my
Judgments
and
doe
them
.
This
is
the
whole
that
God
requireth
of
us
,
and
it
is
all
wrought
in
us
by
his
Spirit
.
So
also
Chap.
11.
19
,
20.
Jerem.
32.
39
,
40.
All
the
Obedience
and
Holiness
that
God
requires
of
us
in
the
Covenant
,
all
Duties
and
Actings
of
Grace
,
are
promised
to
be
wrought
in
us
by
the
Spirit
,
after
we
are
assured
that
of
our selves
we
can
doe
nothing
.
Sect.
13
(3)
Particular
Graces
and
their
Exercise
,
are
assigned
unto
his
acting
and
working
in
us
,
Gal.
5.
5.
We
through
the
Spirit
wait
for
the
Hope
of
Righteousness
by
Faith
.
The
hope
of
the
Righteousness
of
Faith
,
is
the
thing
hoped
for
thereby
.
All
that
we
look
for
or
expect
in
this
World
or
hereafter
,
is
by
the
Righteousness
of
Faith
.
Our
quiet
waiting
for
this
,
is
an
especial
Gospel
Grace
and
Duty
.
This
we
do
not
of
our selves
,
but
through
the
Spirit
,
Phil.
3.
3.
We
worship
God
in
the
Spirit
,
love
the
brethren
in
the
Spirit
,
Col.
1.
8.
we
purifie
our
souls
in
obeying
the
truth
through
the
Spirit
,
unto
unfeigned
love
of
the
Brethren
,
1
Pet.
1.
22.
See
Eph.
1.
17.
Act.
19.
31.
Rom.
5.
5.
Rom.
8.
15.
22
,
26.
1
Thes.
1.
6.
Rom.
14.
17.
Chap.
15.
13
,
16.
of
Faith
it
is
said
expressely
,
that
it
is
not
of
our selves
,
it
is
the
gift
of
God
,
Ephes.
2.
7
,
8.
Sect.
14
Thirdly
;
There
are
Testimonies
that
are
express
unto
the
Position
as
before
laid
down
,
Phil.
2.
13.
It
is
God
who
worketh
in
you
both
to
will
and
to
doe
of
his
good
pleasure
.
The
things
thus
wrought
,
are
all
things
that
appertain
unto
our
Obedience
and
Salvation
,
as
is
evident
from
the
Connexion
of
the
words
with
v.
12.
Work
out
your
Salvation
with
fear
and
trembling
.
Hereunto
two
things
are
required
:
(1)
Power
for
such
Operations
,
or
for
all
the
Duties
of
Holiness
and
Obedience
that
are
required
of
us
.
That
this
we
are
indued
withall
,
that
this
is
wrought
in
us
,
bestowed
upon
us
,
by
the
Holy
Ghost
,
hath
been
before
abundantly
confirmed
.
But
when
this
is
done
for
us
,
is
there
ought
else
yet
remaining
to
be
done
?
Yea
,
(2)
There
is
the
Actual
Exercise
of
the
Grace
we
have
received
.
How
may
this
be
Exercised
?
All
the
whole
work
of
Grace
consists
in
the
internal
Acts
of
our
Wills
,
and
external
Operations
in
Duties
suitable
thereunto
.
This
therefore
is
incumbent
on
us
,
this
we
are
to
look
unto
in
our selves
;
it
is
our
Duty
so
to
do
,
namely
to
stir
up
and
exercise
the
Grace
we
have
received
in
and
unto
its
proper
Operations
.
But
it
is
so
our
Duty
,
as
that
of
our selves
we
cannot
perform
it
.
It
is
God
who
worketh
effectually
in
us
all
those
gracious
Acts
of
our
Wills
,
and
all
holy
Operations
in
a
way
of
Duty
.
Every
Act
of
our
Wills
,
so
far
as
it
is
Gracious
and
Holy
,
is
the
Act
of
the
Spirit
of
God
efficiently
,
He
worketh
in
us
to
will
,
or
the
very
Act
of
willing
.
To
say
he
doth
only
perswade
us
,
or
excite
and
stirre
up
our
Wills
by
his
Grace
to
put
forth
their
own
Acts
,
is
to
say
he
doth
not
do
what
the
Apostle
affirms
him
to
do
.
For
,
if
the
gracious
Actings
of
our
Wills
be
so
our
own
as
not
to
be
his
,
he
doth
not
work
in
us
to
will
,
but
only
perswadeth
us
so
to
do
.
But
the
same
Apostle
utterly
excludeth
this
pretense
,
1
Cor.
15.
10.
I
laboured
abundantly
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
He
had
a
Necessity
incumbent
on
him
,
of
declaring
the
great
labour
he
had
undergone
,
and
the
pains
he
had
taken
in
preaching
of
the
Gospel
:
But
yet
immediately
,
least
any
one
should
apprehend
,
that
he
ascribed
any
thing
to
himself
,
any
gracious
holy
Actings
in
those
Labours
,
he
addes
his
usual
Epanorthosis
,
Not
I
;
let
me
not
be
mistaken
;
it
was
not
I
,
by
any
power
of
mine
,
by
any
thing
in
me
,
but
it
was
all
wrought
in
me
by
the
free
Grace
of
the
Spirit
of
God
.
Not
I
,
but
Grace
,
is
the
Apostles
Assertion
.
Suppose
now
,
that
God
by
his
Grace
doth
no
more
but
aid
,
assist
,
and
excite
the
Will
in
its
Actings
,
that
he
doth
not
effectually
work
all
the
gracious
Actings
of
our
Souls
in
all
our
Duties
;
the
Proposition
would
hold
on
the
other
hand
,
Not
Grace
,
but
I
,
seeing
the
principal
Relation
of
the
Effect
is
unto
the
next
and
immediate
Cause
,
and
thence
hath
it
its
Denomination
.
And
as
he
worketh
them
,
To
Will
in
us
,
so
also
To
Doe
;
that
is
,
Effectually
to
perform
those
Duties
whereunto
the
gracious
actings
of
our
Wills
are
required
.
Sect.
15
And
what
hath
been
spoken
may
suffice
to
prove
,
that
the
Holy
Spirit
as
the
Author
of
our
Sanctification
,
worketh
also
in
us
all
gracious
Acts
of
Faith
,
Love
and
Obedience
,
wherein
the
first
Part
of
our
Actual
Holiness
and
Righteousness
doth
consist
.
And
the
Truth
thus
confirmed
,
may
be
further
improved
unto
our
Instruction
and
Edification
.
(1)
It
is
easily
hence
discernible
,
How
contrary
are
the
Designs
and
Expressions
of
the
Scripture
,
and
the
Notions
of
some
Men
among
us
.
There
is
not
any
thing
that
is
good
in
us
,
nothing
that
is
done
well
by
us
in
the
way
of
Obedience
,
but
the
Scripture
expressely
and
frequently
assigns
it
unto
the
immediate
Operations
of
the
Holy
Spirit
in
us
.
It
doth
so
in
general
as
to
all
gracious
Actings
whatever
,
and
not
content
therewith
,
it
proposeth
every
Grace
,
and
every
Holy
Duty
,
distinctly
affirming
the
Holy
Ghost
to
be
the
immediate
Author
of
them
.
And
when
it
comes
to
make
mention
of
us
,
it
positively
indeed
prescribes
our
Duty
to
us
,
but
as
plainly
lets
us
know
,
that
we
have
no
power
in
or
from
our selves
to
perform
it
.
But
some
men
speak
,
and
preach
,
and
write
utterly
to
another
purpose
.
The
Freedom
,
Liberty
,
Power
and
Ability
of
our
own
Wills
;
the
Light
,
Guidance
,
and
Direction
of
our
own
Minds
Reasons
;
and
from
all
,
our
own
Performance
of
all
the
Duties
of
Faith
and
Obedience
,
are
the
〈◊〉
of
their
Discourses
;
and
that
in
Opposition
unto
what
is
a●●●bed
in
the
Scriptures
unto
the
Immediate
Operations
of
the
Holy
Ghost
.
They
are
all
for
Grace
,
Not
I
,
but
Grace
,
not
I
but
Christ
,
without
him
we
can
do
nothing
:
These
are
all
for
our
Wills
;
not
Grace
but
our
Wills
doe
all
.
It
is
not
more
plainly
affirmed
in
the
Scripture
,
that
God
created
Heaven
and
Earth
,
that
he
sustains
and
preserves
all
things
by
his
Power
,
than
that
he
creates
grace
in
the
Hearts
of
Believers
;
preserves
it
,
acts
it
,
and
makes
it
effectual
,
working
all
our
Works
for
us
,
and
all
our
Duties
in
us
.
But
Evasions
must
be
found
out
,
strange
,
forced
,
uncouth
sences
,
be
put
upon
plain
,
frequently
repeated
Expressions
,
to
secure
the
Honour
of
our
Wills
,
and
to
take
care
,
that
all
the
Good
we
doe
,
may
not
be
assigned
to
the
Grace
of
God
.
To
this
purpose
Distinctions
are
coyned
,
Evasions
invented
,
and
such
an
Explanation
is
given
of
all
Divine
Operations
,
as
renders
them
useless
and
insignificant
.
Yea
,
it
is
almost
grown
,
if
not
Criminal
,
yet
weak
and
ridiculous
in
the
Judgement
of
some
,
That
any
should
assign
those
Works
and
Operations
to
the
Spirit
of
God
,
which
the
Scripture
doth
,
in
the
very
words
that
the
Scripture
useth
.
To
lessen
the
Corruption
and
Depravation
of
our
Nature
by
Sin
;
to
extoll
the
Integrity
and
Power
of
our
Reasons
;
to
maintain
the
Freedom
and
Ability
of
our
Wills
in
and
unto
things
spiritually
Good
;
to
resolve
the
Conversion
of
men
unto
God
,
into
their
Natural
good
Dispositions
,
Inclinations
and
the
right
use
of
their
Reason
;
to
render
Holiness
to
be
only
a
Probity
of
Life
,
or
Honesty
of
Conversation
,
upon
rational
Motives
and
Considerations
;
are
the
things
that
men
are
now
almost
wearied
with
the
Repetition
of
.
Scarce
a
Person
that
hath
Confidence
to
commence
for
Reputation
in
the
World
,
but
immediately
he
furnisheth
himself
with
some
new
tinkling
Ornaments
for
these
old
Pelagian
Figments
.
But
whoever
shall
take
an
impartial
View
of
the
Design
and
constant
Doctrine
of
the
Scripture
in
this
matter
,
will
not
be
easily
carryed
away
with
the
plausible
Pretences
of
men
exalting
their
own
Wills
and
Abilities
,
in
Opposition
to
the
Spirit
and
Grace
of
God
by
Jesus
Christ
.
Sect.
16
(2)
From
what
hath
been
discoursed
,
a
further
discovery
is
made
of
the
Nature
of
Gospel
Obedience
,
of
all
the
Acts
of
our
Souls
therein
,
and
of
the
Duties
that
belong
thereunto
.
It
is
commonly
granted
,
that
there
is
a
great
difference
between
the
Acts
and
Duties
that
are
truely
gracious
,
and
those
which
are
called
by
the
same
name
,
that
are
not
so
,
as
in
any
Duties
of
Faith
,
of
Prayer
,
of
Charity
.
But
this
difference
is
supposed
generally
to
be
in
the
Adjuncts
of
those
Duties
,
in
some
properties
of
them
,
but
not
in
the
kind
,
nature
or
substance
of
the
Acts
of
our
minds
in
them
.
Nay
it
is
commonly
said
,
that
whereas
wicked
men
are
said
to
believe
,
and
doe
many
things
gladly
in
a
way
of
Obedience
;
what
they
so
doe
,
is
for
the
substance
of
the
Acts
they
perform
,
the
same
with
those
of
them
who
are
truely
Regenerate
and
Sanctified
.
They
may
differ
in
their
Principle
and
End
,
but
as
to
their
Substance
or
Essence
they
are
the
same
.
But
there
is
no
small
mistake
herein
.
All
gracious
Actings
of
our
Minds
and
Souls
,
whether
internal
only
,
in
Faith
,
Love
,
or
Delight
,
or
whether
they
go
out
unto
external
Duties
required
in
the
Gospel
,
being
wrought
in
us
by
the
immediate
Efficacy
of
the
Spirit
of
Grace
,
differ
in
their
Kind
,
in
their
Essence
and
substance
of
the
Acts
themselves
,
from
whatever
is
not
so
wrought
or
effected
in
us
.
For
whatever
may
be
done
by
any
one
,
in
any
acting
of
common
Grace
,
or
performance
of
any
Duty
of
Obedience
,
being
educed
out
of
the
power
of
the
Natural
Faculties
of
men
,
excited
by
Convictions
,
as
directed
and
enforced
by
Reasons
and
Exhortations
,
or
assisted
by
common
Aids
of
what
nature
soever
,
they
are
natural
as
to
their
kind
,
and
they
have
no
other
substance
or
Being
but
what
is
so
.
But
that
which
is
wrought
in
us
by
the
especial
Grace
of
the
Holy
Ghost
in
the
way
mentioned
,
is
supernatural
,
as
being
not
educed
out
of
the
Powers
of
our
natural
Faculties
,
but
an
immediate
Effect
of
the
Almighty
supernatural
Efficacy
of
the
Grace
of
God
.
And
therefore
the
sole
Reason
why
God
accepts
and
rewards
Duties
of
Obedience
in
them
that
are
sanctified
,
and
regardeth
not
those
which
for
the
outward
Matter
and
Manner
of
Performance
are
the
same
with
them
,
(
as
unto
Abel
and
his
Offering
he
had
respect
,
but
he
had
no
respect
unto
Cain
and
his
Offering
,
Gen.
4.
4
,
5.
)
is
not
taken
from
the
State
and
Condition
of
the
Persons
that
perform
them
only
,
though
that
also
have
an
influence
thereinto
;
but
from
the
Nature
of
the
Acts
and
Duties
themselves
also
.
He
never
accepts
and
rejects
Duties
of
the
same
Kind
absolutely
with
respect
unto
the
Persons
that
do
perform
them
.
The
Duties
themselves
are
of
a
different
Kind
.
Those
which
he
accepts
are
supernatural
Effects
of
his
own
Spirit
in
us
,
whereon
he
rewardeth
and
crowneth
the
Fruits
of
his
own
Grace
.
And
as
for
what
he
rejects
,
whatever
Appearance
it
may
have
of
a
Complyance
with
the
outward
Command
,
it
hath
nothing
in
it
that
is
supernaturally
Gracious
,
and
so
is
not
of
the
same
Kind
with
what
he
doth
accept
.
CHAP.
VIII
.
Mortification
of
Sin
,
the
Nature
and
Causes
of
it
.
(1)
Mortification
of
Sin
,
the
Second
Part
of
Sanctification
.
(2)
Frequently
prescribed
and
enjoyned
as
a
Duty
.
(3)
What
the
Name
signifies
,
with
the
Reason
thereof
:
(4)
As
also
that
of
Crucifying
Sin
.
(5)
The
Nature
of
the
Mortification
of
Sin
,
explained
.
(6)
In-dwelling
Sin
in
its
Principle
,
Operations
and
Effects
,
the
Object
of
Mortification
.
(7)
Contrariety
between
Sin
and
Grace
.
(8)
Mortification
a
Part-taking
with
the
whole
Interest
of
Grace
against
Sin
.
(9)
How
Sin
is
Mortified
,
and
why
the
Subduing
of
it
is
so
called
.
(
10
)
Directions
for
the
right
Discharge
of
this
Duty
.
(
13
)
Nature
of
it
unknown
to
many
.
(
15
)
The
Holy
Spirit
the
Author
and
Cause
of
Mortification
in
us
.
(
21
)
The
Manner
of
the
Operation
of
the
Spirit
in
the
Mortification
of
Sin
.
(
22
)
Particular
Means
of
the
Mortification
of
Sin
.
(
23
)
Duties
necessary
unto
the
Mortification
of
Sin
,
directed
unto
by
the
Holy
Ghost
.
(
24
)
Mistakes
and
Errors
of
Persons
failing
in
this
matter
.
(
28
)
How
Spiritual
Duties
are
to
be
managed
,
that
Sin
may
be
mortified
.
(
33
)
Influence
of
the
Vertue
of
the
Death
of
Christ
,
as
applyed
by
the
Holy
Spirit
,
into
the
Mortification
of
Sin
.
Sect.
1
THere
is
yet
another
Part
or
Effect
of
our
Sanctification
by
the
Holy
Ghost
,
which
consisteth
in
,
and
is
called
,
Mortification
of
Sin
.
As
what
we
have
already
insisted
on
,
concerneth
the
Improvement
and
Practice
of
the
Principle
of
Grace
,
wherewithall
Believers
are
indued
;
so
what
we
now
propose
,
concerneth
the
Weakning
,
Impairing
and
Destroying
of
the
Contrary
Principle
of
Sin
in
its
Root
and
Fruits
,
in
its
Principle
and
Actings
.
And
whereas
the
Spirit
of
God
is
every
where
said
to
sanctifie
us
;
we
our selves
are
commanded
,
and
said
constantly
to
mortifie
our
Sins
.
For
Sanctification
expresseth
Grace
communicated
and
received
in
general
;
Mortification
Grace
as
so
received
,
improved
and
acted
unto
a
certain
End
.
And
I
shall
be
brief
in
the
handling
of
it
,
because
I
have
formerly
published
a
small
Discourse
on
the
same
Subject
.
And
there
are
two
things
that
I
shall
speak
unto
:
(1)
The
Nature
of
the
Duty
it self
.
(2)
The
Manner
how
it
is
wrought
in
us
by
the
Holy
Ghost
;
which
I
principally
intend
.
Sect.
2
It
is
known
,
that
this
Duty
is
frequently
enjoyned
and
prescribed
unto
us
.
Col.
3.
5.
Mortifie
therefore
your
Members
that
are
on
the
Earth
,
Fornication
,
Vncleanness
,
inordinate
Affection
,
evil
Concupiscence
,
and
Covetousness
which
is
I●●atry
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
supplyed
.
Mortifie
your
Members
that
are
on
the
Earth
;
that
is
,
your
carnal
earthly
Affections
,
avoyding
,
or
by
avoyding
Fornication
,
&c.
And
so
a
distinction
is
made
between
carnal
Affections
and
their
Fruits
:
Or
,
the
special
sins
mentioned
,
are
instances
of
these
carnal
Affections
;
Mortifie
your
carnal
Affections
,
namely
,
Fornication
and
the
like
;
wherein
there
is
a
Metonymy
of
the
Effect
for
the
Cause
.
And
they
are
called
our
Members
,
(1)
Because
,
as
the
whole
Principle
of
sin
,
and
Course
of
sinning
which
proceedeth
from
it
,
being
called
the
Body
of
Sin
,
Rom.
6.
6.
or
the
Body
of
the
Sins
of
the
Flesh
,
Col.
2.
11.
with
respect
thereunto
these
particular
Lusts
are
here
called
the
members
of
that
Body
,
Mortifie
your
members
;
For
,
that
he
intends
not
the
Parts
or
Members
of
our
Natural
Bodyes
,
as
though
they
were
to
be
destroyed
,
as
they
seem
to
imagine
who
place
Mortification
in
outward
Afflictions
and
Macerations
of
the
Body
,
he
addes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
are
on
the
Earth
,
that
is
,
Earthly
,
carnal
and
sensual
.
(2)
These
Affections
and
Lusts
,
the
Old
man
,
that
is
,
our
depraved
Nature
,
useth
naturally
and
readily
,
as
the
Body
doth
its
Members
:
And
,
which
addes
Efficacy
unto
the
Allusion
,
by
them
it
draws
the
very
Members
of
the
Body
into
a
complyance
with
it
,
and
the
service
of
it
;
against
which
we
are
cautioned
by
our
Apostle
,
Rom.
6.
12.
Let
not
therefore
sin
reign
in
your
mortal
Bodies
,
(
that
is
,
our
natural
Bodies
)
that
ye
should
obey
it
in
the
Lusts
thereof
;
which
Exhortation
he
pursues
v.
19.
as
ye
have
yielded
your
Members
servants
unto
Vncleanness
and
to
Iniquity
,
unto
Iniquity
,
even
so
now
yield
your
Members
servants
to
Righteousness
unto
Holiness
.
Which
some
neglecting
,
do
take
the
Members
of
Christ
,
that
is
,
of
their
own
Bodies
,
which
are
the
Members
of
Christ
,
and
make
them
the
members
of
an
Harlot
,
1
Cor.
6.
15.
And
many
other
Commands
there
are
to
the
same
purpose
,
which
will
afterwards
occurre
.
Sect.
3
And
concerning
this
great
Duty
,
we
may
consider
three
things
:
1.
The
Name
of
it
,
whereby
it
is
exressed
.
2.
The
Nature
of
it
,
wherein
it
consists
.
3.
The
Means
and
Way
whereby
it
is
effected
and
wrought
.
First
;
For
the
Name
,
it
is
two
wayes
expressed
,
and
both
of
them
Metaphorical
.
(1)
By
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
to
mortifie
our selves
.
The
first
is
used
Col.
3.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
mortifie
,
that
is
,
Extinguish
and
destroy
all
that
Force
and
Vigour
of
Corrupted
Nature
,
which
enclines
to
earthly
carnal
things
,
opposite
unto
that
spiritual
Heavenly
Life
and
its
actings
,
which
we
have
in
and
from
Christ
,
as
was
before
declared
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
eneco
,
morte
macto
,
to
kill
,
to
affect
with
or
destroy
by
Death
.
But
yet
this
word
is
used
by
our
Apostle
not
absolutely
to
destroy
,
and
to
kill
,
so
as
that
which
is
so
mortified
or
killed
should
no
more
have
any
Being
,
but
that
it
should
be
rendred
useless
as
unto
what
its
strength
and
vigour
would
produce
.
So
he
expresseth
the
Effects
of
it
in
the
passive
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Rom.
4.
19.
He
considered
not
his
own
Body
now
dead
,
now
mortified
.
The
Body
of
Abraham
was
not
then
absolutely
dead
,
only
the
natural
Force
and
Vigour
of
it
was
exceedingly
abated
.
And
so
he
seems
to
mollifie
this
Expression
,
Heb.
11.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
we
well
render
,
of
one
,
and
him
as
good
as
Dead
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimating
a
Respect
unto
the
thing
treated
of
.
So
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
mortifie
,
signifies
a
continued
Act
,
in
taking
away
the
Power
and
Force
of
any
thing
,
untill
it
comes
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dead
,
unto
some
certain
Ends
or
Purposes
,
as
we
shall
see
it
is
in
the
Mortification
of
sin
.
Rom.
8.
13.
If
ye
through
the
Spirit
doe
mortifie
the
Deeds
of
the
Body
,
ye
shall
live
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
word
to
the
same
purpose
,
it
signifies
as
the
other
doth
,
to
put
to
death
.
But
it
is
used
in
the
Present
Tense
,
to
denote
that
it
is
a
work
which
must
be
alwayes
doing
;
If
ye
do
mortifie
,
that
is
,
If
you
are
alwayes
and
constantly
imployed
in
that
work
.
And
what
the
Apostle
here
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Deeds
of
the
Body
,
he
therein
expresseth
the
Effect
for
the
Cause
Metonymically
:
For
he
intends
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
expresseth
the
same
thing
,
Gal.
5.
24.
The
Flesh
with
its
Affections
and
Lusts
;
whence
all
the
corrupt
Deeds
wherein
the
Body
is
instrumental
,
do
arise
.
Sect.
4
(2)
The
same
Duty
,
with
relation
unto
the
Death
of
Christ
,
as
the
Meritorious
,
Efficient
and
Exemplary
Cause
,
is
expressed
by
Crucifying
.
Rom.
6.
6.
Our
old
Man
is
Crucifyed
with
him
.
Gal.
2.
20.
I
am
crucified
with
Christ
;
Chap.
5.
20.
They
that
are
Christs
have
crucified
the
Flesh
,
with
the
Affections
and
Lusts.
Chap.
6.
14.
By
the
Lord
Jesus
Christ
,
the
World
is
crucified
unto
me
,
and
I
unto
the
World
.
Now
as
perhaps
there
may
be
something
intimated
herein
,
of
the
Manner
of
mortification
of
sin
,
which
is
Gradually
carryed
on
unto
its
final
Destruction
,
as
a
Man
dyes
on
the
Cross
;
yet
that
which
is
principally
intended
,
is
the
Relation
of
this
Work
and
Duty
to
the
Death
of
Christ
,
whence
we
and
our
sins
are
said
to
be
crucified
with
him
,
because
we
and
they
are
so
by
vertue
of
his
Death
;
And
herein
do
we
alwayes
bear
about
in
the
Body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
dying
of
our
Lord
Jesus
Christ
,
2
Cor.
4.
10.
representing
the
Manner
of
it
,
and
expressing
its
Efficacy
.
Sect.
5
Secondly
:
Thus
is
this
Duty
expressed
,
whose
Nature
in
the
next
place
we
shall
more
particularly
enquire
into
,
and
declare
,
in
the
ensuing
Observations
.
1.
Mortification
of
Sin
is
a
Duty
alwayes
incumbent
on
us
,
in
the
whole
Course
of
our
Obedience
.
This
the
Command
testifieth
,
which
represents
it
as
an
alwayes
present
Duty
.
When
it
is
no
longer
a
Duty
to
grow
in
Grace
,
it
is
so
not
to
mortifie
Sin
.
No
man
under
Heaven
can
at
any
Time
say
,
that
he
is
exempted
from
this
Command
,
nor
on
any
Pretence
.
And
he
who
ceaseth
from
this
Duty
,
le
ts
go
all
Endeavours
after
Holiness
.
And
as
for
those
who
pretend
unto
an
absolute
Perfection
,
they
are
of
all
Persons
living
the
most
impudent
,
nor
do
ever
in
this
Matter
open
their
mouths
,
but
they
give
themselves
the
Lye
.
For
,
2.
This
Duty
being
alwayes
incumbent
on
us
,
argues
undenyably
the
abiding
in
us
of
a
Principle
of
Sin
whilest
we
are
in
the
Flesh
,
which
with
its
Fruits
is
that
which
is
to
be
mortified
.
This
the
Scripture
calleth
the
sin
that
dwelleth
in
us
,
the
evil
that
is
present
with
us
,
the
Law
of
the
Members
,
evil
Concupiscence
,
Lust
,
the
Flesh
,
and
the
like
.
And
thereunto
are
the
Properties
and
Actings
of
folly
,
deceit
,
tempting
,
seducing
,
rebelling
,
warring
,
captivating
,
ascribed
.
This
is
not
a
place
to
dispute
the
Truth
of
this
Assertion
,
which
cannot
with
any
Reputation
of
Modesty
be
denyed
by
any
who
own
the
Scripture
,
or
pretend
to
an
Acquaintance
with
themselves
.
But
yet
through
the
Craft
of
Sathan
,
with
the
Pride
and
Darkness
of
the
Minds
of
men
,
it
is
so
fallen
out
,
that
the
want
of
a
true
understanding
hereof
,
is
the
Occasion
of
most
of
those
pernitious
Errors
wherewith
the
Church
of
God
is
at
present
pestered
;
and
which
practically
keeps
men
off
from
being
seriously
troubled
for
their
sins
,
or
seeking
out
for
Relief
by
Jesus
Christ
.
Thus
one
hath
not
feared
of
late
openly
to
profess
,
that
he
knowes
of
no
deceit
or
evil
in
his
own
Heart
,
though
a
wiser
than
he
,
hath
informed
us
,
that
he
who
trusteth
his
own
Heart
is
a
Fool
,
Proverb
.
28.
26.
Sect.
6
3.
In-dwelling
sin
,
which
is
the
Object
of
this
Duty
of
Mortification
,
falls
under
a
three-fold
Consideration
.
1.
Of
its
Root
and
Principle
:
2.
Of
its
Disposition
and
Operations
:
3.
Of
its
Effects
.
These
in
the
Scripture
are
frequently
distinguished
,
though
mostly
under
Metaphorical
Expressions
.
So
are
they
mentioned
together
distinctly
,
Rom.
6.
6.
Our
old
Man
is
crucified
with
Christ
,
that
the
Body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
(1)
The
Root
or
Principle
of
sin
,
which
by
Nature
possesseth
all
the
Faculties
of
the
Soul
,
and
as
a
depraved
Habit
enclines
unto
all
that
is
evil
,
is
the
Old
man
,
so
called
in
Opposition
unto
the
New
man
which
after
God
is
created
in
Righteousness
and
true
Holiness
.
(2)
There
is
the
Inclination
,
actual
Disposition
and
Operations
of
this
Principle
or
Habit
,
which
is
called
the
Body
of
sin
with
the
Members
of
it
.
For
,
under
those
Expressions
sin
is
proposed
as
in
procinctu
,
in
a
Readiness
to
Act
its
self
,
and
enclining
unto
all
that
is
evil
.
And
this
also
is
expressed
by
the
Affections
and
Lusts
of
the
Flesh
,
Gal.
4.
25.
Deceitfull
Lusts
,
Ephes.
4.
24.
The
Old
man
is
Corrupt
,
according
unto
the
deceitfull
Lusts
,
the
Wills
of
the
Flesh
,
and
the
Mind
.
(3)
There
are
the
Effects
,
Fruits
and
Products
of
these
things
,
which
are
Actual
sins
,
whereby
as
the
Apostle
speaks
,
we
serve
sin
,
as
bringing
forth
the
Fruits
of
it
;
that
we
should
not
henceforth
serve
sin
.
And
these
Fruits
are
of
two
sorts
:
1.
Internal
,
in
the
Figments
and
Imaginations
of
the
Heart
,
which
is
the
first
way
whereby
the
Lusts
of
the
Old
man
do
act
themselves
.
And
therefore
,
of
those
that
are
under
the
Power
or
Dominion
of
sin
,
it
is
said
,
that
every
Figment
or
Imagination
of
their
Hearts
are
evil
continually
,
Gen.
6.
5.
For
they
have
no
other
Principle
whereby
they
are
acted
,
but
that
of
Sin
,
and
therefore
all
the
Figments
of
their
Hearts
must
be
necessarily
evil
.
And
with
respect
hereunto
,
our
Saviour
affirms
,
that
all
Actual
sins
proceed
out
of
the
Heart
,
Math.
15.
19.
because
there
is
their
Root
,
and
there
are
they
first
formed
and
framed
.
2.
External
,
in
Actual
sins
,
such
as
those
enumerated
by
our
Apostle
;
Col.
3.
5.
Gal.
5.
19
,
20
,
21.
All
these
things
together
,
make
up
the
compleat
Object
of
this
Duty
of
Mortification
.
The
old
man
,
the
body
of
Death
with
its
Members
,
and
the
Works
of
the
flesh
,
or
the
Habit
,
Operations
an
Effects
of
Sin
,
are
all
of
them
intended
,
and
to
be
respected
herein
.
Sect.
7
4.
This
Principle
,
its
Operations
and
Effects
,
are
opposed
and
directly
contrary
unto
the
Principle
,
Operations
,
and
Fruits
of
Holiness
,
as
wought
in
us
by
the
Spirit
of
God
,
which
we
have
before
described
.
(1)
They
are
opposed
in
their
Principle
.
For
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
Flesh
,
and
these
are
contrary
the
one
to
the
other
,
Gal.
5.
17.
These
are
those
two
adverse
Principles
,
which
maintain
such
a
Conflict
in
the
Souls
of
Believers
,
whilst
they
are
in
this
world
,
and
which
is
so
Graphically
described
by
our
Apostle
,
Rom.
7.
so
the
Old
and
New
man
are
opposed
and
contrary
.
(2)
In
their
Actings
;
The
Lusting
of
the
Flesh
,
and
the
Lusting
or
desires
of
the
Spirit
,
Walking
after
the
Flesh
,
and
Walking
after
the
Spirit
,
living
after
the
Flesh
,
and
living
in
the
Spirit
are
opposed
also
.
This
is
the
Opposition
that
is
between
the
Body
of
Sin
with
its
Members
,
and
the
Life
of
Grace
;
Who
walk
not
after
the
Flesh
but
after
the
Spirit
,
Rom.
8.
1
,
4
,
5.
We
are
Debters
not
to
the
flesh
,
to
live
after
the
flesh
;
for
if
ye
live
after
the
flesh
ye
shall
die
;
but
if
ye
by
the
Spirit
,
doe
mortifie
the
Deeds
of
the
Flesh
ye
shall
live
,
ver.
11
,
12
,
13.
By
this
walking
after
the
Flesh
,
I
understand
not
,
at
least
not
principally
,
the
committing
of
Actual
Sins
,
but
a
Compliance
with
the
Principle
or
Habit
of
sin
prevailing
in
Depraved
unsanctified
Nature
,
allowing
it
a
predominancy
in
the
Hearts
and
Affections
.
It
is
when
men
are
disposed
to
Act
according
to
the
Inclinations
,
Lustings
,
Motions
,
Wills
and
Desires
of
it
.
Or
it
is
to
bend
that
way
Habitually
in
our
Course
and
Conversation
,
which
the
Flesh
inclines
and
leads
unto
.
This
Principle
doth
not
indeed
Equally
bring
forth
Actual
sins
in
all
,
but
hath
various
Degrees
of
its
Efficacy
,
as
it
is
advantaged
by
Temptations
,
controlled
by
Light
,
or
hampered
by
Convictions
.
Hence
all
that
are
under
the
Power
of
Sin
,
are
not
all
equally
vitious
and
sinfull
.
But
after
the
flesh
goes
the
bent
of
the
Soul
,
and
the
generality
of
its
Actings
.
To
walk
after
the
Spirit
,
consists
in
our
being
given
up
to
Rule
and
Conduct
,
or
walking
according
to
the
Dispositions
and
Inclinations
of
the
Spirit
,
that
which
is
born
of
the
Spirit
,
Namely
,
a
Principle
of
Grace
implanted
in
us
by
the
Holy
Ghost
,
which
hath
at
large
insisted
on
before
.
And
(3)
The
External
Fruits
and
Effects
of
these
two
Principles
are
contrary
also
,
as
our
Apostle
expressely
and
at
large
declares
,
Gal.
5.
19
,
20
,
21
,
22
,
23
,
24.
For
whereas
in
the
Enumeration
of
the
Works
of
the
Flesh
,
he
reckons
up
Actual
sins
,
as
Adultery
,
Fornication
,
and
the
like
,
in
the
Account
he
gives
of
the
Fruits
of
the
Spirit
,
he
insists
on
Habitual
Graces
,
as
Love
,
Joy
,
Peace
,
he
expresseth
them
both
Metaphorically
.
In
the
former
he
hath
repect
unto
the
vitious
Habits
of
those
Actual
Sins
;
and
in
the
latter
,
unto
the
Actual
Effects
and
Duties
of
those
Habitual
Graces
.
Sect.
8
5.
There
being
this
universal
Contrariety
,
Opposition
,
contending
and
warfare
between
Grace
and
Sin
,
the
Spirit
and
the
Flesh
,
in
their
inward
Principles
,
Powers
,
Operations
,
and
outward
Effects
;
the
Work
and
Duty
of
Mortification
consists
in
a
constant
taking
part
with
Grace
,
in
its
Principle
,
Actings
and
Fruits
,
against
the
Principle
Acts
and
Fruits
of
Sin
.
For
the
Residence
of
these
contrary
Principles
being
in
,
and
their
Actings
being
by
the
same
Faculties
of
the
Soul
,
as
the
one
is
increased
,
strengthened
,
and
improved
,
the
other
must
of
necessity
be
weakened
and
decay
.
Wherefore
the
Mortification
of
Sin
must
consist
in
these
three
things
.
(1)
The
cherishing
and
improving
of
the
Principle
of
Grace
and
Holiness
which
is
implanted
in
us
by
the
Holy
Ghost
,
by
all
the
wayes
and
means
which
God
hath
appointed
thereunto
,
which
we
have
spoken
unto
before
.
This
is
that
which
alone
can
undermine
and
ruine
the
power
of
Sin
,
without
which
all
Attempts
to
weaken
it
are
vain
and
fruitless
.
Let
men
take
never
so
much
pains
to
Mortifie
,
Crucifie
or
Subdue
their
sins
,
unless
they
endeavour
in
the
first
place
to
weaken
and
impair
its
strength
by
the
increase
of
Grace
,
and
growing
therein
,
they
will
labour
in
the
fire
,
where
this
work
will
be
consumed
.
(2)
In
frequent
actings
of
the
Principles
of
Grace
in
all
Duties
Internal
and
External
.
For
where
the
Inclinations
,
Motions
,
and
Actings
of
the
Spirit
in
all
Acts
,
Duties
,
and
Fruits
of
Holy
Obedience
,
are
vigorous
and
kept
in
constant
Exercise
,
the
contrary
Motions
and
Actings
of
the
Flesh
are
defeated
.
(3)
In
a
due
Application
of
the
Principle
,
Power
,
and
Actings
of
Grace
,
by
way
of
opposition
unto
the
Principle
,
Power
,
and
Actings
of
Sin
.
As
the
whole
of
Grace
is
opposed
unto
the
whole
of
Sin
;
so
there
is
no
particular
Lust
whereby
Sin
can
act
its
power
,
but
there
is
a
particular
Grace
ready
,
to
make
effectual
Opposition
unto
it
,
whereby
it
is
mortified
.
And
in
this
Application
of
Grace
in
its
Actings
in
Opposition
unto
all
the
Actings
of
sin
,
consists
the
Mystery
of
this
great
Duty
of
Mortification
.
And
where
men
being
ignorant
hereof
,
have
yet
fallen
under
a
Conviction
of
the
Power
of
Sin
,
and
been
perplexed
therewith
,
they
have
found
out
foolish
wayes
innumerable
,
for
its
Mortification
,
wickedly
opposing
External
,
Natural
,
bodily
Force
and
Exercise
,
unto
an
Internal
,
Moral
,
Depraved
Principle
which
is
no
way
concerned
therein
.
But
hereof
we
must
treat
more
afterwards
under
the
third
Head
concerning
the
Manner
how
this
work
is
to
be
carried
on
,
or
this
Duty
performed
.
Sect.
9
6.
This
Duty
of
weakening
Sin
,
by
the
Growth
and
improvement
of
Grace
,
and
the
Opposition
which
is
made
unto
sin
in
all
its
Actings
thereby
is
called
Mortification
,
Killing
,
or
putting
to
Death
,
on
sundry
accounts
.
First
and
principally
,
from
that
Life
,
which
because
of
its
Power
,
Efficacy
and
Operation
is
ascribed
unto
Indwelling
Sin
.
The
state
of
the
Soul
by
reason
of
it
is
a
state
of
Death
.
But
whereas
Power
and
Operations
,
are
the
proper
Adjuncts
or
Effects
of
Life
,
for
their
sakes
life
is
ascribed
unto
sin
,
on
whose
account
sinners
are
dead
.
Wherefore
this
corrupt
Principle
of
Sin
in
our
depraved
Nature
,
having
a
constant
,
powerful
inclination
,
and
working
Actually
●●wards
all
evil
;
it
is
said
Metaphorically
to
Live
,
or
to
have
a
Life
of
its
own
.
Therefore
is
the
Opposition
that
is
made
unto
it
for
its
ruine
and
Destruction
,
called
Mortification
,
or
Killing
,
being
its
Deprivation
of
that
strength
,
and
efficacy
whereby
,
and
wherein
it
is
said
to
live
.
Secondly
,
It
may
be
so
called
because
of
the
Violence
of
that
contest
which
the
Soul
is
put
unto
in
this
Duty
.
All
other
Duties
that
we
are
called
unto
in
the
course
of
our
Obedience
,
may
be
performed
in
a
more
easie
,
gentle
,
and
plain
manner
.
Though
it
is
our
Work
and
Duty
to
conflict
with
all
sorts
of
Temptations
,
yea
to
wrestle
with
Principalities
and
Powers
,
and
spiritual
wickednesses
in
high
places
,
yet
in
this
which
we
have
with
our selves
,
which
is
wholly
within
us
and
from
us
,
there
is
more
of
Warring
,
Fighting
,
Captivating
,
Wounding
,
Crying
out
for
Help
and
Assistance
,
a
deep
sense
of
such
a
violence
as
is
used
in
taking
away
the
Life
of
a
mortal
Enemy
,
than
in
any
thing
else
we
are
called
unto
.
And
Thirdly
,
the
end
aymed
at
in
this
Duty
,
is
Destruction
,
as
it
is
of
all
killing
.
Sin
,
as
was
said
,
hath
a
Life
,
and
that
such
a
Life
,
as
whereby
it
not
onely
Lives
,
but
Rules
and
Reigns
in
all
that
are
not
born
of
God
.
By
the
entrance
of
Grace
into
the
Soul
it
looseth
its
Dominion
,
but
not
its
Being
;
its
Rule
,
but
not
its
Life
.
The
utter
Ruine
,
Destruction
and
gradual
Annihilation
of
all
the
Remainders
of
this
cursed
Life
of
Sin
,
is
our
Design
and
Aym
in
this
Work
and
Duty
,
which
is
therefore
called
Mortification
.
The
design
of
this
Duty
wherever
it
is
in
sincerity
,
is
to
leave
sin
neither
Being
,
nor
Life
,
nor
Operation
.
Sect.
10
And
some
Directions
,
as
our
manner
is
,
may
be
taken
from
what
we
have
discoursed
concerning
the
Nature
of
this
Duty
,
Directive
of
our
own
Practices
.
And
(1)
It
is
evident
from
what
hath
been
discoursed
,
that
it
is
a
Work
which
hath
a
Gradual
Progress
,
in
the
proceed
whereof
we
must
continually
be
Exercised
.
And
this
respects
in
the
first
place
the
Principle
of
sin
it self
.
Every
day
,
and
in
every
Duty
an
especial
eye
is
to
be
had
unto
the
Abolition
and
Destruction
of
this
Principle
.
It
will
no
otherwise
dye
,
but
by
being
Gradually
and
constantly
weakened
,
spare
it
and
it
heals
its
wounds
and
recovers
strength
.
Hence
many
who
have
attained
to
a
great
Degree
in
the
Mortification
of
sin
,
doe
by
their
negligence
suffer
it
in
some
Instances
or
other
so
to
take
head
again
,
that
they
never
recover
their
former
state
whilst
they
live
.
Sect.
11
And
this
is
the
Reason
why
we
have
so
many
Withering
Professors
among
us
,
decayed
in
their
Graces
,
fruitless
in
their
lives
,
and
every
way
conformed
to
the
world
.
There
are
some
indeed
who
being
under
the
Power
of
that
Blindnesse
and
Darknesse
,
which
is
a
Principal
part
of
the
Depravation
of
our
Nature
,
doe
neither
see
nor
discern
the
Inward
secret
Actings
and
Motions
of
sin
;
its
Deceit
and
Restlesness
,
its
mixing
its
self
one
way
or
other
in
all
our
Dutyes
,
with
the
Defilement
and
Guilt
wherewith
these
things
are
accompanied
;
who
judge
that
God
scarce
takes
notice
of
any
thing
but
outward
Actions
,
and
it
may
be
not
much
of
them
neither
,
so
as
to
be
displeased
with
them
,
unlesse
they
are
very
foul
indeed
,
which
yet
he
is
easily
intreated
to
passe
by
and
excuse
,
who
judge
this
Duty
superfluous
,
despising
both
the
Confession
and
Mortification
of
Sin
,
in
this
Root
and
Principle
of
it
.
But
those
who
have
received
most
Grace
and
Power
from
above
against
it
,
are
of
all
others
the
most
sensible
of
its
Power
and
Guilt
,
and
of
the
Necessity
of
Applying
themselves
continually
unto
its
Destruction
.
(2)
With
respect
unto
its
Inclinations
and
Operations
,
wherein
it
variously
exerts
its
Power
,
in
all
particular
instances
we
are
continually
to
watch
against
it
,
and
to
subdue
it
.
And
this
concerns
us
in
all
that
we
are
and
doe
;
in
our
Duties
,
in
our
Calling
,
in
our
Conversation
with
others
,
in
our
Retirements
,
in
the
frames
of
our
Spirits
,
in
our
Streights
,
in
our
Mercies
,
in
the
use
of
our
Enjoyments
,
in
our
Temptations
.
If
we
are
negligent
unto
any
Occasion
we
shall
suffer
by
it
.
This
is
our
Enemy
,
and
this
is
the
Warre
we
are
ingaged
in
.
Every
mistake
,
every
neglect
is
perillous
.
Sect.
12
And
,
(3)
The
End
of
this
Duty
with
respect
unto
us
,
expressed
by
the
Apostle
is
,
that
henceforth
we
should
not
serve
sin
;
which
referres
unto
the
Perpetration
of
Actual
Sins
,
the
bringing
forth
of
the
Actual
Fruits
of
the
Flesh
internal
or
external
also
.
In
whosoever
the
Old
man
is
not
crucisied
with
Christ
,
let
him
think
what
he
will
of
himself
,
he
is
a
servant
of
Sin
.
If
he
have
not
received
Vertue
from
the
Death
of
Christ
,
if
he
be
not
wrought
unto
a
Conformity
to
him
therein
,
whatever
else
he
may
do
or
attain
,
however
he
may
in
any
thing
,
in
many
things
,
change
his
Course
,
and
reform
his
Life
,
he
serves
sin
and
not
God
.
Our
great
Design
ought
to
be
,
that
we
should
no
longer
serve
sin
,
which
the
Apostle
in
the
ensuing
Verses
gives
us
many
Reasons
for
.
It
is
indeed
the
worst
service
that
a
Rational
Creature
is
capable
of
,
and
will
have
the
most
dolefull
End
.
What
therefore
is
the
only
Way
and
Means
whereby
we
may
attain
this
End
;
namely
,
that
although
Sin
will
abide
in
us
,
yet
that
we
may
not
serve
it
,
which
will
secure
us
from
its
Danger
?
This
is
that
Mortification
of
it
which
we
insist
upon
,
and
no
other
.
If
we
expect
to
be
freed
from
the
service
of
Sin
,
by
its
own
giving
over
to
press
its
Dominions
upon
us
,
or
by
any
Composition
with
it
,
or
any
other
way
but
by
being
alwayes
killing
or
destroying
of
it
,
we
do
but
deceive
our
own
Souls
.
Sect.
13
And
indeed
,
it
is
to
be
feared
,
that
the
Nature
of
this
Duty
is
not
sufficiently
understood
,
or
not
sufficiently
considered
.
Men
look
upon
it
as
an
easie
Task
,
and
that
which
will
be
carried
on
with
a
little
Diligence
,
and
ordinary
Attendance
.
But
do
we
think
it
is
for
nothing
,
that
the
Holy
Ghost
expresseth
the
Duty
of
opposing
Sin
,
and
weakening
its
Power
by
Mortification
,
killing
or
putting
to
death
?
Is
there
not
somewhat
peculiar
herein
,
beyond
any
other
Act
or
Duty
of
our
Lives
?
Certainly
there
is
intimated
a
great
Contest
of
Sin
,
for
the
preservation
of
its
Life
.
Every
thing
will
do
its
utmost
to
preserve
its
Life
and
Being
.
So
will
Sin
do
also
;
and
if
it
be
not
constantly
pursued
with
Diligence
and
Holy
Violence
,
it
will
escape
our
Assaults
.
Let
no
man
think
to
kill
sin
with
few
,
easie
or
gentle
strokes
.
He
who
hath
once
smitten
a
Serpent
,
if
he
follow
not
on
his
blow
untill
it
be
slain
,
may
repent
that
ever
he
begun
the
quarrel
.
And
so
will
he
who
undertakes
to
deal
with
Sin
,
and
pursues
it
not
constantly
to
death
;
Sin
will
after
a
while
revive
,
and
the
Man
must
dye
.
It
is
a
great
and
fatal
Mistake
,
if
we
suppose
this
Work
will
admit
of
any
remisseness
or
intermission
.
Again
,
the
Principle
to
be
slain
is
in
our selves
,
and
so
possessed
of
our
Faculties
,
as
that
it
is
called
our selves
.
It
cannot
be
killed
without
a
sense
of
pain
and
trouble
.
Hence
it
is
compared
to
the
cutting
off
of
Right
Hands
,
and
the
plucking
out
of
Right
Eyes
.
Lusts
that
pretend
to
be
usefull
to
the
State
and
Condition
of
men
,
that
are
pleasant
and
satisfactory
to
the
Flesh
,
will
not
be
mortified
without
such
a
Violence
as
the
whole
Soul
shall
be
deeply
sensible
of
.
And
sundry
other
things
might
be
insisted
on
,
to
manifest
how
men
deceive
themselves
,
if
they
suppose
this
Duty
of
Mortification
is
that
which
they
may
carry
on
in
a
negligent
careless
Course
and
Manner
.
Is
there
no
Danger
in
this
Warfare
?
no
Watchfulness
,
no
Diligence
required
of
us
?
Is
it
so
easie
a
thing
to
kill
an
Enemy
who
hath
so
many
Advantages
of
force
and
fraud
?
Wherefore
,
if
we
take
care
of
our
Souls
,
we
are
to
attend
unto
this
Duty
,
with
that
Care
,
Diligence
,
Watchfulness
,
and
earnest
Contention
of
spirit
,
which
the
Nature
of
it
doth
require
.
Sect.
14
And
moreover
,
there
is
no
less
fatal
Mistake
where
we
make
the
Object
of
this
Duty
to
be
only
some
particular
Lusts
,
or
the
Fruits
of
them
in
Actual
sins
,
as
was
before
observed
.
This
is
the
way
with
many
.
They
will
make
Head
against
some
Sins
,
which
on
one
Account
or
other
they
find
themselves
most
concerned
in
;
but
if
they
will
observe
their
Course
,
they
shall
find
with
how
little
success
they
do
it
.
For
the
most
part
Sin
gets
ground
upon
them
,
and
they
continually
groan
under
the
Power
of
its
Victories
.
And
the
Reason
is
,
because
they
mistake
their
Business
.
Contests
against
particular
sins
,
are
only
to
comply
with
Light
and
Convictions
.
Mortification
with
a
Design
for
Holiness
,
respects
the
Body
of
Sin
,
the
Root
and
all
its
Branches
:
The
first
will
miscarry
,
and
the
latter
will
be
successefull
.
And
herein
consists
the
Difference
between
that
Mortification
which
men
are
put
upon
by
Convictions
from
the
Law
,
which
alwayes
proves
fruitless
,
and
that
wherein
we
are
acted
by
the
Spirit
of
the
Gospel
:
The
first
respects
only
particular
sins
,
as
the
Guilt
of
them
reflects
upon
Conscience
;
the
latter
,
the
whole
Interest
of
Sin
as
opposed
to
the
Renovation
of
the
Image
of
God
in
us
.
Sect.
15
Thirdly
:
That
which
remains
further
to
be
demonstrated
is
,
That
the
Holy
Spirit
is
the
Author
of
this
Work
in
us
,
so
that
although
it
is
our
Duty
,
it
is
his
Grace
and
Strength
whereby
it
is
performed
;
as
also
the
Manner
how
it
is
wrought
by
him
,
which
is
principally
intended
.
For
the
first
,
we
have
the
truth
of
it
asserted
,
Rom.
8.
13.
If
ye
through
the
Spirit
do
mortifie
the
Deeds
of
the
Flesh.
It
is
we
that
are
to
mortifie
the
Deeds
of
the
Flesh
;
it
is
our
Duty
,
but
of
our selves
we
cannot
do
it
,
it
must
be
done
in
or
by
the
Spirit
.
Whether
we
take
the
Spirit
here
for
the
Person
of
the
Holy
Ghost
,
as
the
Context
seems
to
require
,
or
take
it
for
the
gracious
Principle
of
spiritual
Life
in
the
Renovation
of
our
Nature
,
not
the
Spirit
himself
,
but
that
which
is
born
of
the
Spirit
,
it
is
all
one
as
to
our
purpose
;
the
Work
is
taken
from
our
own
Natural
Power
or
Ability
,
and
resolved
into
the
Grace
of
the
Spirit
.
Sect.
16
And
that
we
go
no
further
for
the
proof
of
our
Assertion
,
it
may
suffice
to
observe
,
That
the
Confirmation
of
it
is
the
principal
Design
of
the
Apostle
,
from
the
second
Verse
of
that
Chapter
unto
the
end
of
the
13
th
.
That
the
Power
and
Reign
of
Sin
,
its
Interest
and
Prevalency
in
the
Minds
of
Believers
,
are
weakened
,
impaired
,
and
finally
destroyed
(
so
as
that
all
the
pernicious
Consequences
of
it
shall
be
avoyded
,
)
by
the
Holy
Ghost
,
and
that
these
things
could
no
otherwise
be
effected
,
he
both
affirms
and
proves
at
large
.
In
the
foregoing
Chapter
,
from
the
7th
Verse
unto
the
end
,
he
declares
the
Nature
,
Properties
,
and
Efficacy
of
In-dwelling
sin
,
as
the
Remainders
of
it
do
still
abide
in
Believers
.
And
whereas
a
two-fold
Conclusion
might
be
made
from
the
Description
he
gives
of
the
Power
and
Actings
of
this
sin
,
or
a
double
Question
arise
,
unto
the
great
Disconsolation
of
Believers
,
he
doth
in
this
Chapter
remove
them
both
,
manifesting
that
there
was
no
cause
for
such
Conclusions
or
Exceptions
,
from
any
thing
by
him
delivered
.
The
first
of
these
is
,
that
if
such
,
if
this
be
the
Power
and
Prevalency
of
In-dwelling
sin
,
if
it
so
obstruct
us
in
our
doing
that
which
is
good
,
and
impetuously
incline
unto
evil
;
what
will
become
of
us
in
the
End
,
how
shall
we
answer
for
all
the
Sin
and
Guilt
which
we
have
contracted
thereby
?
We
must
,
we
shall
therefore
perish
under
the
Guilt
of
it
.
And
the
second
Conclusion
which
is
apt
to
arise
from
the
same
Consideration
is
,
that
seeing
the
Power
and
Prevalency
of
Sin
is
so
great
,
and
that
we
in
our selves
are
no
way
able
to
make
Resistance
unto
it
,
much
less
to
overcome
it
,
it
cannot
be
,
but
that
at
length
it
will
absolutely
prevail
against
us
,
and
bring
us
under
its
Dominion
,
unto
our
everlasting
Ruine
.
Both
these
Conclusions
the
Apostle
obviates
in
this
Chapter
,
or
removes
them
if
laid
as
Objections
against
what
he
had
delivered
.
And
this
he
doth
,
Sect.
17
(1)
By
a
Tacit
Concession
,
that
they
will
both
of
them
be
found
true
towards
all
who
live
and
dye
under
the
Law
,
without
an
Interest
in
Jesus
Christ
.
For
,
affirming
that
there
is
no
condemnation
unto
them
that
are
in
Christ
Jesus
,
he
grants
,
that
those
who
are
not
so
cannot
avoyd
it
.
Such
is
the
Guilt
of
this
sin
,
and
such
are
the
Fruits
of
it
in
all
in
whomsoever
it
abides
,
that
it
makes
them
obnoxious
unto
Condemnation
.
But
,
(2)
There
is
a
Deliverance
from
this
Condemnation
,
and
from
all
liableness
thereunto
,
by
free
Justification
in
the
Blood
of
Christ
,
v.
1.
For
those
who
have
an
Interest
in
him
,
and
are
made
partakers
thereof
,
although
sin
may
grieve
them
,
trouble
and
perplex
them
,
and
by
its
Deceit
and
Violence
cause
them
to
contract
much
Guilt
in
their
surprizals
,
yet
they
need
not
despond
,
or
be
utterly
cast
down
;
there
is
a
stable
ground
of
Consolation
provided
for
them
,
in
that
there
is
no
Condemnation
unto
them
that
are
in
Christ
Jesus
.
(3)
That
none
may
abuse
this
Consolation
of
the
Gospel
,
to
countenance
themselves
unto
a
Continuance
in
the
service
of
sin
,
he
gives
a
Limitation
of
the
Subjects
unto
whom
it
doth
belong
,
namely
,
all
them
and
only
them
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
,
v.
1.
As
for
those
who
give
up
themselves
unto
the
Conduct
of
this
Principle
of
In-dwelling
sin
,
who
comply
with
its
Motions
and
Inclinations
,
being
acted
wholly
by
its
Power
,
let
them
neither
flatter
nor
deceive
themselves
,
there
is
nothing
in
Christ
nor
the
Gospel
to
free
them
from
Condemnation
.
It
is
they
only
who
give
up
themselves
to
the
Conduct
of
the
Spirit
of
Sanctification
and
Holiness
,
that
have
an
interest
in
this
Priviledge
.
(4)
As
to
the
other
Conclusion
,
taken
from
the
Consideration
of
the
Power
and
Prevalency
of
this
Principle
of
sin
,
he
prevents
or
removes
it
,
by
a
full
Discovery
how
and
by
what
means
that
Power
of
it
shall
be
so
broken
,
its
strength
abated
,
its
prevalency
disappointed
,
and
its
self
destroyed
,
as
that
we
need
not
fear
the
Consequents
of
it
before
mentioned
;
but
rather
may
secure
our selves
,
that
we
shall
be
the
death
thereof
,
and
not
that
the
death
of
our
Souls
.
Now
this
is
,
saith
he
,
by
the
Law
or
Power
of
the
Spirit
of
Life
,
which
is
in
Christ
Jesus
,
v.
2.
And
thereon
he
proceeds
to
declare
,
that
it
is
by
the
effectual
working
of
this
Spirit
in
us
alone
,
that
we
are
enabled
to
overcome
this
spiritual
Adversary
.
This
being
sufficiently
evident
,
it
remaineth
only
that
we
declare
,
the
Way
and
Manner
how
he
produceth
this
Effect
of
his
Grace
.
Sect.
18
(1)
The
Foundation
of
all
Mortification
of
Sin
,
is
from
the
Inhabitation
of
the
Spirit
in
us
.
He
dwells
in
the
Persons
of
Believers
as
in
his
Temple
,
and
so
he
prepares
it
for
himself
.
Those
Defilements
or
Pollutions
which
render
the
Souls
of
men
unmeet
Habitations
for
the
Spirit
of
God
,
do
all
of
them
consist
in
sin
inherent
and
its
Effects
.
These
therefore
he
will
remove
and
subdue
,
that
he
may
dwell
in
us
suitably
unto
his
Holiness
.
Rom.
8.
11.
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
Dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
Dead
shall
also
quicken
your
mortal
Bodies
,
by
his
Spirit
that
dwelleth
in
you
.
Our
mortal
Bodyes
,
are
our
Bodies
as
obnoxious
unto
Death
by
reason
of
sin
;
as
v.
10.
And
the
Quickening
of
these
mortal
Bodyes
,
is
their
being
freed
from
the
Principle
of
Sin
,
or
Death
and
its
Power
,
by
a
contrary
Principle
of
Life
and
Righteousness
.
It
is
the
freeing
of
us
from
being
in
the
Flesh
,
that
we
may
be
in
the
Spirit
,
v.
9.
And
by
what
Means
is
this
effected
?
It
is
by
the
Spirit
of
him
that
raised
Jesus
from
the
Dead
;
that
is
,
of
the
Father
,
which
also
is
called
the
Spirit
of
God
,
the
Spirit
of
Christ
,
v.
9.
For
he
is
equally
the
Spirit
of
the
Father
and
the
Son
.
And
he
is
described
by
this
Periphrasis
,
both
because
there
is
a
similitude
between
that
Work
as
to
its
Greatness
and
Power
which
God
wrought
in
Christ
when
he
raised
him
from
the
Dead
,
and
what
he
worketh
in
Believers
in
their
Sanctification
,
Ephes.
1.
19
,
20.
and
because
this
Work
is
wrought
in
us
by
vertue
of
the
Resurrection
of
Christ
.
But
under
what
especial
Consideration
doth
he
effect
this
Work
of
mortifying
sin
in
us
?
It
is
as
he
dwelleth
in
us
.
God
doth
it
by
his
Spirit
as
he
dwelleth
in
us
.
As
it
is
a
work
of
Grace
,
it
is
said
to
be
wrought
by
the
Spirit
;
and
as
it
is
our
Duty
,
we
are
said
to
work
it
through
the
Spirit
,
v.
13.
And
let
men
pretend
what
they
please
,
if
they
have
not
the
Spirit
of
Christ
dwelling
in
them
,
they
have
not
mortified
any
sin
,
but
do
yet
walk
after
the
flesh
,
and
,
continuing
so
to
doe
,
shall
dye
.
Sect.
19
Moreover
,
as
this
is
the
only
Spring
of
Mortification
in
us
as
it
is
a
Grace
,
so
the
Consideration
of
it
is
the
principal
Motive
unto
it
as
it
is
a
Duty
.
So
our
Apostle
pressing
unto
it
,
doth
it
by
this
Argument
;
Know
ye
not
that
your
Body
is
the
Temple
of
the
Holy
Ghost
,
which
is
in
you
,
which
you
have
of
God
?
1
Cor.
6.
19.
To
which
we
may
adde
that
weighty
Caution
which
he
gives
us
to
the
same
purpose
;
1
Cor.
3.
16.
Know
you
not
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
if
any
man
defile
the
Temple
of
God
,
him
shall
God
destroy
,
for
the
Temple
of
God
is
Holy
,
which
Temple
are
ye
.
Whereas
therefore
in
every
Duty
two
things
are
principally
considered
.
First
,
The
Life
and
Spring
of
it
,
as
it
is
wrought
in
us
by
Grace
:
Secondly
,
The
principal
Reason
for
it
and
Motive
unto
it
,
as
it
is
to
be
performed
in
our selves
by
the
way
of
Duty
:
Both
these
as
to
this
matter
of
Mortification
,
do
center
in
this
Inhabitation
of
the
Spirit
.
For
,
(1)
It
is
he
who
mortifies
and
subdues
our
Corruptions
,
who
quickens
us
unto
Life
,
Holiness
and
Obedience
,
as
he
dwelleth
in
us
,
that
he
may
make
and
prepare
an
Habitation
meet
for
himself
.
And
,
(2)
The
principal
Reason
and
Motive
which
we
have
to
attend
unto
it
,
with
all
Care
and
Diligence
as
a
Duty
,
is
that
we
may
thereby
preserve
his
Dwelling-place
so
as
becometh
his
Grace
and
Holiness
.
And
indeed
,
whereas
(
as
our
Saviour
tells
us
)
they
are
things
which
arise
from
and
come
out
of
the
Heart
,
that
defile
us
,
there
is
no
greater
nor
more
forcible
Motive
to
contend
against
all
the
defiling
Actings
of
sin
,
which
is
our
Mortification
,
than
this
,
that
by
the
Neglect
hereof
the
Temple
of
the
Spirit
will
be
defiled
,
which
we
are
commanded
to
watch
against
under
the
severe
Commination
of
being
destroyed
for
our
Neglect
therein
.
Sect.
20
If
it
be
said
,
that
whereas
we
do
acknowledge
that
there
are
still
remainders
of
this
sin
in
us
,
and
they
are
accompanyed
with
their
Defilements
,
how
can
it
be
supposed
,
that
the
Holy
Ghost
will
dwell
in
us
,
or
in
any
one
that
is
not
perfectly
Holy
?
I
answer
,
(1)
That
the
great
Matter
which
the
Spirit
of
God
considereth
in
his
Opposition
unto
sin
,
and
that
of
sin
to
his
Work
,
is
Dominion
and
Rule
.
This
the
Apostle
makes
evident
,
Rom.
6.
12
,
13
,
14.
Who
,
or
what
shall
have
the
principal
Conduct
of
the
Mind
and
Soul
,
(
Chap.
8.
7
,
8
,
9.
)
is
the
matter
in
Question
.
Where
sin
hath
the
Rule
,
there
the
Holy
Ghost
will
never
dwell
.
He
enters
into
no
soul
as
his
Habitation
,
but
at
the
same
instant
he
dethrones
sin
,
spoyls
it
of
its
Dominion
,
and
takes
the
Rule
of
the
soul
into
the
hand
of
his
own
Grace
.
Where
he
hath
effected
this
Work
,
and
brought
his
Adversary
into
subjection
,
there
he
will
dwell
,
though
sometimes
his
Habitation
be
troubled
by
his
subdued
Enemy
.
(2)
The
souls
and
minds
of
them
who
are
really
sanctified
,
have
continually
such
a
sprinkling
with
the
Blood
of
Christ
,
and
are
so
continually
purified
by
vertue
from
his
sacrifice
and
oblation
,
as
that
they
are
never
unmeet
Habitations
for
the
holy
Spirit
of
God
.
Sect.
21
(2)
The
Manner
of
the
actual
Operation
of
the
Spirit
of
God
in
effecting
this
Work
,
or
how
he
mortifies
sin
,
or
enables
us
to
mortifie
it
,
is
to
be
considered
.
And
an
Acquaintance
herewith
dependeth
on
the
Knowledge
of
the
sin
that
is
to
be
mortified
,
which
we
have
before
described
.
It
is
the
vitious
corrupt
Habit
,
and
Inclination
unto
sin
,
which
is
in
us
by
Nature
,
that
is
the
principal
Object
of
this
Duty
;
or
,
the
Old
man
which
is
corrupt
according
unto
deceitfull
Lusts.
When
this
is
weakened
in
us
as
to
its
Power
and
Efficacy
,
when
its
strength
is
abated
,
and
its
Prevalency
destroyed
,
then
is
this
Duty
in
its
proper
Discharge
,
and
Mortification
carryed
on
in
the
soul.
Now
this
the
Holy
Ghost
doth
,
First
,
By
implanting
in
our
Minds
and
all
their
Faculties
,
A
contrary
Habit
and
Principle
,
with
contrary
Inclinations
,
Dispositions
and
Actings
,
namely
,
a
Principle
of
spiritual
Life
and
Holiness
,
bringing
forth
the
Fruits
thereof
.
By
means
hereof
is
this
work
effected
.
For
sin
will
no
otherwise
dye
,
but
by
being
killed
and
slain
:
And
whereas
this
is
gradually
to
be
done
,
it
must
be
by
Warring
and
Conflict
.
There
must
be
something
in
us
that
is
contrary
unto
it
,
which
opposing
of
it
,
conflicting
with
it
,
doth
insensibly
and
by
Degrees
,
(
for
it
dyes
not
at
once
)
work
out
its
Ruine
and
Destruction
.
As
in
a
Chronical
Distemper
,
the
Disease
continually
Combates
and
Conflicts
with
the
Powers
of
Nature
,
untill
having
insensibly
improved
them
,
it
prevails
unto
its
Dissolution
.
So
is
it
in
this
matter
.
These
adverse
Principles
with
their
Contrariety
,
Opposition
,
and
Conflict
,
the
Apostle
expressely
asserts
and
describes
,
as
also
their
contrary
Fruits
and
Actings
,
with
the
Issue
of
the
whole
,
Gal.
5.
16
,
17.
18
,
19
,
20
,
21
,
22
,
23
,
24
,
25.
The
contrary
Principles
are
the
Flesh
and
Spirit
,
and
their
contrary
Actings
are
in
Lusting
and
Warring
one
against
the
other
,
ver.
16.
Walk
in
the
Spirit
and
ye
shall
not
fulfill
the
Lusts
of
the
Flesh
:
Not
to
fulfill
the
lusts
of
the
flesh
is
to
Mortifie
it
;
for
it
neither
will
nor
can
be
kept
alive
if
its
Lusts
be
not
fulfilled
.
And
he
gives
a
fuller
Account
hereof
ver.
17.
For
the
Flesh
Lusteth
against
the
Spirit
,
and
the
Spirit
Lusteth
against
the
Flesh
,
and
these
are
contrary
one
to
the
other
.
If
by
the
Spirit
,
the
Spirit
of
God
himself
be
intended
,
yet
he
Lusteth
not
in
us
,
but
by
vertue
of
that
spirit
which
is
born
of
him
,
that
is
,
the
New
Nature
or
Holy
Principle
of
Obedience
which
he
worketh
in
us
.
And
the
way
of
their
mutual
Opposition
unto
one
another
,
the
Apostle
describes
at
large
in
the
following
verses
,
by
instancing
in
the
contrary
Effects
of
the
one
and
the
other
.
But
the
Issue
of
the
whole
is
,
v.
24.
They
that
are
Christs
have
crucified
the
Flesh
with
its
Affections
and
Lusts.
They
have
crucified
it
,
that
is
,
fastned
it
unto
that
Cross
,
where
at
length
it
may
expire
.
And
this
is
the
way
of
it
,
namely
,
the
Actings
of
the
Spirit
against
it
,
and
the
Fruits
produced
thereby
.
Hence
he
shuts
up
his
discourse
with
that
Exhortation
,
If
we
live
in
the
Spirit
,
let
us
walk
in
the
Spirit
.
That
is
,
if
we
are
endowed
with
this
Spiritual
Principle
of
Life
,
which
is
to
live
in
the
Spirit
,
then
let
us
Act
,
Work
and
Improve
that
spiritual
Principle
unto
the
Ruine
and
Mortification
of
sin
.
Sect.
22
This
therefore
is
the
first
way
whereby
the
Spirit
of
God
Mortifieth
sin
in
us
,
and
in
a
compliance
with
it
under
his
conduct
do
we
regularly
carry
on
this
work
and
Duty
:
That
is
,
we
Mortifie
sin
,
by
cherishing
the
Principle
of
Holiness
and
Sanctification
in
our
Souls
,
labouring
to
encrease
and
strengthen
it
by
growing
in
Grace
,
and
by
a
constancy
and
frequency
in
acting
of
it
in
all
Duties
,
on
all
Occasions
,
abounding
in
the
Fruits
of
it
.
Growing
,
Thriving
,
and
Improving
in
universal
Holinesse
,
is
the
great
way
of
the
Mortification
of
sin
.
The
more
vigorous
the
Principle
of
Holinesse
is
in
us
,
the
more
weak
,
infirm
,
and
dying
will
be
that
of
sin
.
The
more
frequent
and
lively
are
the
Actings
of
Grace
,
the
feebler
and
seldomer
will
be
the
Actings
of
Sin
.
The
more
we
abound
in
the
Fruits
of
the
Spirit
,
the
less
shall
we
be
concerned
in
the
Works
of
the
Flesh.
And
we
doe
but
deceive
our selves
if
we
think
sin
will
be
mortified
on
any
other
terms
.
Men
when
they
are
galled
in
their
Consciences
,
and
disquieted
in
their
Mindes
with
any
Sin
or
Temptation
thereunto
,
wherein
their
Lusts
or
Corruptions
,
are
either
influenced
by
Satan
,
or
entangled
by
Objects
,
Occasions
,
and
Opportunities
,
doe
set
themselves
oft-times
in
good
earnest
to
oppose
and
subdue
it
,
by
all
the
ways
and
means
they
can
think
upon
.
But
all
they
doe
is
in
vain
,
and
so
they
find
it
at
last
unto
their
cost
and
sorrow
.
The
reason
is
,
because
they
neglect
this
course
,
without
which
never
any
one
sin
was
truly
Mortified
in
the
world
,
nor
ever
will
so
be
.
The
course
I
intend
is
,
that
of
labouring
universally
to
improve
a
Principle
of
Holiness
,
not
in
this
or
that
way
,
but
in
all
Instances
of
Holy
Obedience
.
This
is
that
which
will
ruine
sin
,
and
without
it
nothing
else
will
contribute
any
thing
thereunto
.
Bring
a
man
unto
the
Law
,
urge
him
with
the
Purity
of
its
Doctrine
,
the
Authority
of
its
Commands
,
the
Severity
of
its
Threatnings
,
the
dreadfull
Consequences
of
its
transgression
.
Suppose
him
convinced
hereby
of
the
evil
and
danger
of
sin
,
of
the
necessity
of
its
Mortification
and
Destruction
.
Will
he
be
able
hereon
to
discharge
this
Duty
,
so
as
that
sin
may
dye
,
and
his
soul
may
live
?
The
Apostle
assures
us
of
the
contrary
,
Rom.
7.
7
,
8
,
9.
The
whole
Effect
of
the
Application
of
the
Law
in
its
power
unto
indwelling
sin
,
is
but
to
irritate
,
provoke
,
and
increase
its
guilt
.
And
what
other
probable
way
besides
this
unto
this
End
,
can
any
one
fix
upon
.
Sect.
23
Secondly
,
The
Holy
Ghost
carryeth
on
this
work
in
us
as
a
Grace
,
and
enableth
us
unto
it
as
our
Duty
,
by
those
actual
Supplies
and
Assistances
of
Grace
,
which
he
continually
communicates
unto
us
.
For
the
same
Divine
Operations
,
the
same
Supplies
of
Grace
which
are
necessary
unto
the
positive
Acts
and
Duties
of
Holiness
,
are
necessary
also
unto
this
End
,
that
sin
in
the
Actual
Motions
,
and
Lustings
of
it
may
be
Mortified
;
So
the
Apostle
issues
his
long
Account
of
the
Conflict
between
sin
and
the
Soul
of
a
Believer
,
and
his
complaint
thereon
,
with
that
Good
word
,
I
thank
God
through
Jesus
Christ
our
Lord
,
Rom.
7.
25.
namely
,
who
supplies
me
with
gracious
Assistance
against
the
Power
of
sin
.
Temptation
is
successefull
onely
by
sin
,
Lam.
1.
14.
And
it
was
with
respect
unto
an
especial
Temptation
,
that
the
Lord
Christ
gives
that
Answer
unto
the
Apostle
,
My
Grace
is
sufficient
for
thee
,
2
Cor.
12.
9.
It
is
the
Actual
Supplie
of
the
Spirit
of
Christ
that
doth
enable
us
to
withstand
our
Temptations
and
subdue
our
Corruptions
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
1.
ver
.
19.
An
Additional
supply
as
occasion
requireth
beyond
our
constant
daily
provision
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
4.
ver
.
16.
Grace
given
in
to
help
seasonably
upon
our
cry
made
for
it
.
Of
the
Nature
of
these
Supplies
,
we
have
discoursed
before
.
I
shall
now
onely
observe
,
that
in
the
Life
of
Faith
and
Dependance
on
Christ
,
the
Expectation
and
Derivation
of
these
supplies
of
Grace
and
spiritual
strength
,
is
one
principal
part
of
our
Duty
.
These
things
are
not
empty
Notions
as
some
Imagine
.
If
Christ
be
an
Head
of
Influence
unto
us
,
as
well
as
of
Rule
,
as
the
Head
natural
is
to
the
Body
;
If
he
be
our
Life
,
if
our
Life
be
in
him
,
and
we
have
nothing
but
what
we
doe
receive
from
him
,
if
he
gives
unto
us
supplies
of
his
Spirit
,
and
increases
of
Grace
,
and
if
it
be
our
Duty
by
Faith
to
look
for
all
these
things
from
him
,
and
that
be
the
means
of
receiving
them
,
which
things
are
all
expressely
and
frequently
affirmed
in
the
Sripture
;
then
is
this
Expectation
and
Derivation
of
spiritual
strength
continually
from
him
,
the
way
we
are
to
take
for
the
Actual
Mortification
of
sin
.
And
therefore
if
we
would
be
found
in
a
successeful
discharge
of
this
Duty
,
it
is
required
of
us
;
(1)
That
we
endeavour
diligently
in
the
whole
Course
of
our
lives
after
these
continual
supplies
of
Grace
,
that
is
,
that
we
wait
for
them
in
all
those
ways
and
means
whereby
they
are
communicated
.
For
although
the
Lord
Christ
giveth
them
out
freely
and
bountifully
,
yet
our
Diligence
in
Duty
,
will
give
the
measure
of
receiving
them
.
If
we
are
negligent
in
Prayer
,
Meditation
,
Reading
,
Hearing
of
the
Word
,
and
other
Ordinances
of
Divine
Worship
,
we
have
no
ground
to
expect
any
great
supplyes
to
this
End
.
And
,
(2)
That
we
live
and
abound
in
the
Actual
Exercise
of
all
those
Craces
,
which
are
most
directly
opposite
unto
those
peculiar
Lusts
or
Corruptions
that
we
are
most
exercised
withall
,
or
obnoxious
unto
.
For
Sin
and
Grace
do
trie
their
Interest
and
Prevalency
in
particular
Instances
.
If
therefore
any
are
more
than
ordinarily
subject
unto
the
Power
of
any
Corruption
,
as
Passion
,
inordinate
Affections
,
Love
of
the
World
,
Distrust
of
God
;
unless
he
be
constant
in
the
Exercise
of
those
Graces
which
are
Diametrically
opposed
unto
them
,
they
will
continually
suffer
under
the
Power
of
Sin
.
Thirdly
,
It
is
the
Holy
Spirit
which
directs
us
unto
and
helps
us
in
the
Performance
of
those
Duties
which
are
appointed
of
God
unto
this
End
,
that
they
may
be
Means
of
the
Mortification
of
sin
.
Unto
the
right
use
of
those
Duties
(
for
such
there
are
)
two
things
are
required
:
1.
That
we
know
them
aright
,
in
their
Nature
and
Vse
,
as
also
that
they
are
appointed
of
God
unto
this
End
:
And
then
,
2.
That
we
perform
them
in
a
due
manner
.
And
both
these
we
must
have
from
the
Spirit
of
God
:
He
is
given
to
Believers
,
to
lead
them
into
all
Truth
;
he
teacheth
and
instructs
them
by
the
Word
,
not
only
what
Duties
are
incumbent
on
them
,
but
also
how
to
perform
them
,
and
with
respect
unto
what
Ends.
(
First
,
)
It
is
required
,
that
we
know
them
aright
,
in
their
Nature
,
Vse
and
Ends.
For
want
hereof
,
or
through
the
Neglect
of
looking
after
it
,
all
sorts
of
men
have
wandred
after
foolish
Imaginations
about
this
Work
,
either
as
to
the
Nature
of
the
Work
it self
,
or
as
to
the
Means
whereby
it
may
be
effected
.
For
it
being
a
Grace
and
Duty
of
the
Gospel
,
thence
only
is
it
truely
to
be
learned
,
and
that
by
the
Teachings
of
the
Spirit
of
God
.
And
it
may
not
be
amiss
to
give
some
Instances
of
the
Darkness
of
mens
Minds
and
their
Mistakes
herein
.
Sect.
24
(1)
A
general
Apprehension
that
somewhat
of
this
nature
is
necessary
,
arising
from
the
Observation
of
the
Disorder
of
our
Passions
,
and
the
Exorbitancy
of
the
Lives
of
most
in
the
World
,
is
suited
even
to
the
Light
of
Nature
,
and
was
from
thence
variously
improved
by
the
Philosophers
of
old
.
To
this
purpose
did
they
give
many
Instructions
about
denying
and
subduing
the
disorderly
Affections
of
the
Mind
,
conquering
Passions
,
moderating
Desires
,
and
the
like
.
But
whilest
their
Discoveries
of
sin
rose
no
higher
than
the
actual
Disorder
they
found
in
the
Affections
and
Passions
of
the
Mind
,
whilest
they
knew
nothing
of
the
Depravation
of
the
Mind
it self
,
and
had
nothing
to
oppose
unto
what
they
did
discover
,
but
morall
Considerations
,
and
those
most
of
them
notoriously
influenced
by
Vain-glory
and
Applause
,
they
never
attained
unto
any
thing
of
the
same
Kind
with
the
due
Mortification
of
sin
.
Sect.
25
(2)
We
may
look
into
the
Papacy
,
and
take
a
View
of
the
great
Appearance
of
this
Duty
which
is
therein
,
and
we
shall
find
it
all
disappointed
,
because
they
are
not
led
unto
,
nor
taught
the
Duties
whereby
it
may
be
brought
about
by
the
Spirit
of
God
.
They
have
by
the
Light
of
the
Scripture
a
far
clearer
Discovery
of
the
Nature
and
Power
of
sin
,
than
had
the
Philosophers
of
Old
.
The
Commandment
also
being
variously
brought
and
applyed
unto
their
Consciences
,
they
may
be
,
and
doubtless
are
and
have
been
,
many
of
them
,
made
deeply
sensible
of
the
Actings
and
Tendency
of
In-dwelling
sin
.
Hereon
ensues
a
Terror
of
Death
and
Eternal
Judgement
.
Things
being
so
stated
,
Persons
who
were
not
profligate
,
nor
had
their
Consciences
seared
,
could
not
refrain
from
contriving
wayes
and
means
how
Sin
might
be
mortified
and
destroyed
.
But
whereas
they
had
lost
a
true
Apprehension
of
the
only
Way
whereby
this
might
be
effected
,
they
betook
themselves
unto
innumerable
false
ones
of
their
own
.
This
was
the
Spring
of
all
the
Austerities
,
Disciplines
,
Fastings
,
self-Macerations
,
and
the
like
,
which
are
exercised
or
in
use
among
them
.
For
although
they
are
now
in
Practice
turned
mostly
to
the
Benefit
of
the
Priests
,
and
an
Indulgence
unto
Sin
in
the
Penitents
,
yet
they
were
invented
and
set
on
foot
at
first
,
with
a
Design
to
use
them
as
Engines
for
the
Mortification
of
sin
;
and
they
have
a
great
Appearance
in
the
Flesh
unto
that
End
and
Purpose
.
But
yet
when
all
was
done
,
they
found
by
Experience
that
they
were
insufficient
hereunto
;
Sin
was
not
destroyed
,
nor
Conscience
pacified
by
them
.
This
made
them
betake
themselves
to
Purgatory
.
Here
they
have
Hopes
all
will
be
set
right
,
when
they
are
gone
out
of
this
World
,
from
whence
none
could
come
back
to
complain
of
their
Disappointments
.
These
things
are
not
spoken
to
condemn
even
External
Severities
and
Austerities
,
in
Fastings
,
Watchings
and
Abstinencies
in
their
proper
place
.
Our
Nature
is
apt
to
run
into
extremes
;
Because
we
see
the
vanity
of
the
Papists
in
placing
Mortification
of
Sin
,
in
an
outward
Shadow
and
Appearance
of
it
,
in
that
Bodily
Exercise
which
profiteth
not
;
we
are
apt
to
think
that
all
things
of
that
Nature
are
utterly
needless
,
and
cannot
be
subordinate
unto
spiritual
Ends.
But
the
truth
is
,
I
shall
much
suspect
their
internal
Mortification
,
(
pretend
what
they
will
)
who
alwayes
pamper
the
Flesh
,
indulge
to
their
sensual
Appetite
,
conform
to
the
World
,
and
lead
their
Lives
in
Idleness
and
Pleasures
.
Yea
it
is
high
time
,
that
Professors
by
joynt-consent
should
retrench
that
Course
of
Life
,
in
Fulness
of
Diet
,
Bravery
of
Apparel
,
Expence
of
Time
,
in
vain
Conversation
,
which
many
are
fallen
into
.
But
these
outward
Austerities
of
themselves
,
I
say
,
will
never
effect
the
End
aimed
at
:
For
as
to
the
most
of
them
,
they
being
such
as
God
never
appointed
unto
any
such
End
or
Purpose
,
but
being
the
Fruit
of
mens
own
Contrivances
and
Inventions
;
let
them
be
insisted
on
and
pursued
unto
the
most
imaginable
Extremities
,
being
not
blessed
of
God
thereunto
,
they
will
not
contribute
the
least
towards
the
Mortification
of
Sin
.
Neither
is
there
either
Vertue
or
Efficacy
in
the
residue
of
them
,
but
as
they
are
subordinated
unto
other
spiritual
Duties
.
So
Hierome
gives
us
an
honest
Instance
in
himself
,
telling
us
,
that
whilest
he
lived
in
his
horrid
Wilderness
in
Judea
,
and
lodged
in
his
Cave
,
his
Mind
would
be
in
the
Sports
and
Revels
at
Rome
.
Sect.
26
(3)
The
like
may
be
said
of
the
Quakers
amongst
our selves
.
That
which
first
recommended
them
,
was
an
Appearance
of
Mortification
,
which
it
may
be
also
some
of
them
really
intended
,
though
it
is
evident
they
never
understood
the
Nature
of
it
.
For
in
the
height
of
their
outward
Appearances
,
as
they
came
short
of
the
sorry
Weeds
,
begging
Habits
,
macerated
Countenances
,
and
severe
Looks
of
many
Monks
in
the
Roman
Church
,
and
Devices
among
the
Mahumetans
;
so
they
were
so
far
from
restraining
or
mortifying
their
real
Inclinations
,
as
that
they
seemed
to
excite
and
provoke
themselves
to
exceed
all
others
in
Clamours
,
Railings
,
evil
Speakings
,
Reproaches
,
Calumnies
,
and
malicious
Treating
of
those
who
dissented
from
them
,
without
the
least
Discovery
of
an
Heart
filled
with
Kindness
and
Benignity
unto
Mankind
,
or
love
unto
any
but
themselves
;
in
which
Frame
and
state
of
things
,
Sin
is
as
secure
from
Mortification
as
in
the
Practice
of
open
Lusts
and
Debaucheries
.
But
supposing
that
they
made
a
real
industrious
Attempt
for
the
Mortification
of
sin
,
what
success
have
they
had
,
what
have
they
attained
unto
?
Some
of
them
have
very
wisely
slipt
over
the
whole
Work
and
Duty
of
it
,
into
a
pleasing
Dream
of
Perfection
.
And
generally
finding
the
fruitlesness
of
their
Attempt
,
and
that
indeed
Sin
will
not
be
mortified
by
the
Power
of
their
Light
within
,
nor
by
their
Resolutions
,
nor
by
any
of
their
austere
outward
Appearances
,
nor
peculiar
Habits
or
Looks
,
which
in
this
matter
are
openly
Pharisaical
,
they
begin
to
give
over
their
Design
.
For
who
among
all
that
pretend
to
any
Reverence
of
God
,
do
more
openly
indulge
themselves
unto
Covetousness
,
Love
of
the
World
,
Aemulation
,
Strife
,
Contentions
among
themselves
,
severe
Revenges
against
others
,
than
they
doe
;
not
to
mention
the
Filth
and
Uncleanness
they
begin
mutually
to
charge
one
another
withall
.
And
so
will
all
self-devised
wayes
of
Mortification
end
.
It
is
the
Spirit
of
God
alone
who
leads
us
into
the
Exercise
of
those
Duties
whereby
it
may
be
carryed
on
.
Sect.
27
(
Secondly
,
)
It
is
required
,
that
the
Duties
to
be
used
unto
this
End
be
rightly
performed
,
in
Faith
,
unto
the
Glory
of
God
.
Without
this
,
a
Multiplication
of
Dutyes
is
an
increase
of
Burden
and
Bondage
,
and
that
is
all
.
Now
that
we
can
perform
no
Duty
in
this
way
or
manner
,
without
the
especial
Assistance
of
the
Holy
Spirit
,
hath
been
sufficiently
before
evinced
:
And
the
Duties
which
are
appointed
of
God
in
an
especial
manner
unto
this
End
,
are
Prayer
,
Meditation
,
Watchfulness
,
Abstinence
,
Wisdom
or
Circumspection
with
reference
unto
Temptations
and
their
prevalency
.
Not
to
go
over
these
Duties
in
particular
,
nor
to
shew
wherein
their
especial
Efficacy
unto
this
End
and
Purpose
doth
consist
,
I
shall
only
give
some
general
Rules
concerning
the
Exercising
of
our
Souls
in
them
,
and
some
Directions
for
their
right
performance
.
Sect.
28
(1)
All
these
Dutyes
are
to
be
designed
and
mannaged
with
an
especial
Respect
unto
this
End
.
It
will
not
suffice
that
we
are
Exercised
in
them
in
general
,
and
with
regard
only
unto
this
general
End
.
We
are
to
apply
them
unto
this
particular
Case
,
designing
in
and
by
them
the
Mortification
and
Ruine
of
sin
.
Especially
,
when
by
its
especial
Actings
in
us
,
it
discovers
it self
in
a
peculiar
Manner
unto
us
.
No
man
who
wisely
considereth
himself
,
his
State
and
Condition
,
his
Occasions
and
Temptations
,
can
be
wholly
ignorant
of
his
especial
Corruptions
and
Inclinations
,
whereby
he
is
ready
for
halting
,
as
the
Psalmist
speaks
.
He
that
is
so
,
lives
in
the
dark
to
himself
,
and
walks
at
peradventures
with
God
,
not
knowing
how
he
walketh
,
nor
whither
he
goeth
.
David
probably
had
respect
hereunto
,
when
he
said
,
I
have
kept
the
Wayes
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
;
for
all
his
Judgments
were
before
me
,
and
I
did
not
put
away
his
Statutes
from
me
.
I
was
also
upright
before
him
,
and
I
kept
my self
from
mine
Iniquity
,
Psal.
18.
21
,
22
,
23.
He
could
have
done
nothing
of
all
this
,
nor
have
preserved
his
Integrity
in
walking
with
God
,
had
he
not
known
,
and
kept
a
continual
Watch
upon
his
own
Iniquity
,
or
that
working
of
Sin
in
him
which
most
peculiarly
inclined
and
disposed
him
unto
Evil.
Upon
this
Discovery
are
we
to
apply
these
Dutyes
in
a
particular
Manner
to
the
weakening
and
Ruine
of
the
Power
of
Sin
.
And
as
they
are
all
usefull
and
Necessary
,
so
the
Circumstances
of
our
Condition
will
direct
us
,
which
of
them
in
particular
we
ought
to
be
most
conversant
in
.
Sometimes
Prayer
and
Meditation
claim
this
place
,
as
when
our
Danger
ariseth
solely
from
our
selves
,
and
our
own
perverse
Inclinations
,
disorderly
Affections
,
or
unruly
Passions
;
sometimes
Watchfulness
and
Abstinence
,
when
Sin
takes
Occasion
from
Temptations
,
Concerns
and
Businesses
in
the
World
;
sometimes
Wisdom
and
Circumspection
,
when
the
Avoydance
of
Temptations
and
Opportunities
for
sin
,
is
in
an
especial
manner
required
of
us
.
These
Dutyes
I
say
,
are
to
be
managed
with
a
peculiar
design
to
oppose
,
defeat
and
destroy
the
Power
of
sin
,
into
which
they
have
a
powerfull
Influence
as
designed
of
God
unto
that
End
.
For
,
Sect.
29
(2)
All
these
Duties
rightly
improved
,
work
two
wayes
towards
the
End
designed
.
1.
Morally
,
and
by
way
of
Impetration
,
namely
,
of
Help
and
Assistance
:
2.
Really
,
by
an
immediate
Opposition
unto
Sin
and
its
Power
,
whence
Assimulation
unto
Holiness
doth
arise
.
(
First
,
)
These
Duties
work
Morally
,
and
by
way
of
Impetration
.
I
shall
instance
only
in
one
of
them
,
and
that
is
Prayer
.
There
are
two
parts
of
Prayer
with
respect
unto
Sin
and
its
Power
.
(1)
Complaints
:
(2)
Petitions
.
1.
Complaint
.
So
is
the
Title
of
Psal.
102.
The
Prayer
of
the
Afflicted
when
he
is
overwhelmed
,
and
powreth
out
his
Complaint
before
the
Lord
.
So
David
expresseth
himself
,
Psal.
55.
2.
Attend
unto
me
,
and
hear
me
,
I
mourn
in
my
Complaint
,
and
make
a
Noyse
.
His
Prayer
was
a
Dolefull
Lamentation
.
And
Psal.
142.
2.
I
powred
out
my
Complaint
before
him
,
I
shewed
before
him
my
trouble
.
This
is
the
first
Work
of
Prayer
,
with
respect
unto
Sin
,
its
Power
and
Prevalency
.
The
Soul
therein
pours
out
its
Complaints
unto
God
,
and
sheweth
before
him
the
trouble
it
undergoes
on
the
Account
thereof
.
And
this
it
doth
in
an
humble
Acknowledgement
of
its
Guilt
,
crying
out
of
its
Deceit
and
Violence
.
For
all
just
and
due
Complaint
respecteth
that
which
is
grievous
,
and
which
is
beyond
the
Power
of
the
Complainer
to
relieve
himself
against
.
Of
this
sort
there
is
nothing
to
be
compared
with
the
Power
of
Sin
,
as
to
Believers
.
Sect.
30
This
therefore
is
and
ought
to
be
the
principal
Matter
and
Subject
of
their
Complaints
in
Prayer
.
Yea
,
the
very
Nature
of
the
whole
Case
is
such
,
as
that
the
Apostle
could
not
give
an
Account
of
it
without
great
Complaints
,
Rom.
7.
24.
This
part
of
Prayer
indeed
is
with
profligate
Persons
derided
and
scorned
,
but
it
is
acceptable
with
God
,
and
that
wherein
Believers
find
Ease
and
Rest
unto
their
Souls
.
For
,
let
the
World
scoffe
while
it
pleaseth
,
what
is
more
acceptable
unto
God
,
than
for
his
Children
,
out
of
pure
Love
unto
him
and
Holiness
,
out
of
fervent
Desires
to
comply
with
his
Mind
and
Will
,
and
thereby
to
attain
Conformity
unto
Jesus
Christ
,
to
come
with
their
Complaints
unto
him
,
of
the
Distance
they
are
kept
from
these
things
by
the
captivating
Power
of
sins
,
bewailing
their
frail
Condition
,
and
humbly
acknowledging
all
the
Evils
that
they
are
liable
unto
upon
the
Account
thereof
?
Would
any
man
have
thought
it
possible
,
had
not
Experience
convinced
him
,
that
so
much
Luciferian
Pride
and
Atheisme
should
possess
the
Minds
o●
thy
who
would
be
esteemed
Christians
,
as
to
scoffe
at
and
deride
these
things
?
that
any
one
should
ever
read
the
Bible
,
or
once
consider
what
he
is
,
and
with
whom
he
hath
to
doe
,
and
to
be
ignorant
of
this
Duty
?
But
we
have
nothing
to
do
with
such
Persons
,
but
to
leave
them
to
please
themselves
whilest
they
may
,
with
these
fond
and
impious
Imaginations
.
They
will
come
either
in
this
World
,
(
which
we
hope
and
pray
for
)
in
their
Repentance
to
know
their
Folly
,
or
in
another
.
I
say
,
these
Complaints
of
sin
,
powred
out
before
the
Lord
,
these
Cryings
out
of
Deceit
and
Violence
,
are
acceptable
to
God
,
and
prevalent
with
him
to
give
out
Aid
and
Assistance
.
He
owns
Believers
as
his
Children
,
and
hath
the
Bowels
and
Compassion
of
a
Father
towards
them
;
Sin
he
knowes
to
be
their
greatest
Enemy
,
and
which
fights
directly
against
their
Souls
.
Will
he
then
despise
their
Complaints
,
and
their
bemoaning
of
themselves
before
him
?
will
he
not
avenge
them
of
that
Enemy
,
and
that
speedily
?
See
Jerem.
31.
18
,
19
,
20.
Men
who
think
they
have
no
other
Enemies
,
none
to
complain
of
,
but
such
as
oppose
them
,
or
obstruct
them
,
or
oppress
them
in
their
Secular
Interests
,
Advantages
and
Concerns
,
are
strangers
unto
these
things
.
Believers
look
on
sin
as
their
greatest
Adversary
,
and
know
that
they
suffer
more
from
it
than
from
all
the
World
:
Suffer
them
therefore
to
make
their
Complaints
of
it
unto
him
who
pities
them
,
who
will
relieve
them
and
avenge
them
.
Sect.
31
2.
Prayer
is
directly
Petitions
to
this
purpose
;
it
consists
of
Petitions
unto
God
,
for
supplyes
of
Grace
to
conflict
and
conquer
Sin
withall
.
I
need
not
prove
this
;
No
man
Prayes
as
he
ought
,
no
man
joyns
in
Prayer
with
another
who
prayes
as
he
ought
,
but
these
Petitions
are
a
part
of
his
Prayer
.
Especially
will
they
be
so
,
and
ought
they
so
to
be
,
when
the
Mind
is
peculiarly
engaged
in
the
Design
of
destroying
sin
.
And
these
Petitions
or
Requests
are
,
as
far
as
they
are
gracious
and
effectual
,
wrought
in
us
by
the
Holy
Ghost
,
who
therein
maketh
intercession
for
us
according
to
the
Will
of
God
.
And
hereby
doth
he
carry
on
this
work
of
the
Mortification
of
sin
,
for
his
Work
it
is
.
He
makes
us
to
put
up
prevalent
Requests
unto
God
,
for
such
continual
supplyes
of
Grace
,
whereby
it
may
be
constantly
kept
under
,
and
at
length
destroyed
.
And
this
is
the
first
way
whereby
this
Duty
hath
an
Influence
into
Mortification
,
namely
,
Morally
and
by
way
of
Impetration
.
Sect.
32
(
Secondly
,
)
This
Duty
hath
a
real
Efficiency
unto
the
same
End
.
It
doth
its
self
(
when
rightly
performed
,
and
duly
attended
unto
)
mightily
prevail
unto
the
weakning
and
Destruction
of
sin
.
For
in
and
by
fervent
Prayer
,
especially
when
it
is
designed
unto
this
End
,
the
Habit
,
Frame
,
and
Inclinations
of
the
Soul
unto
universal
Holiness
,
with
a
Detestation
of
all
sin
,
are
increased
,
cherished
,
and
strengthened
.
The
soul
of
a
Believer
is
never
raised
unto
a
higher
Intension
of
spirit
in
the
pursuit
of
,
love
unto
,
and
delight
in
Holiness
,
nor
is
more
conformed
unto
it
,
or
cast
into
the
mould
of
it
,
than
it
is
in
Prayer
.
And
frequency
in
this
Duty
,
is
a
principal
means
to
fix
and
consolidate
the
mind
in
the
form
and
likeness
of
it
;
And
hence
doe
Believers
oft-times
continue
in
,
and
come
off
from
Prayer
above
all
Impressions
from
sin
,
as
to
Inclinations
and
Complyances
.
Would
such
a
frame
alwayes
continue
,
how
happy
were
we
.
But
abiding
in
the
Duty
is
the
best
way
of
reaching
out
after
it
.
I
say
therefore
that
this
Duty
is
really
Efficient
of
the
Mortification
of
sin
,
because
therein
all
the
Graces
whereby
it
is
opposed
and
weakened
,
are
excited
,
exercised
,
and
improved
unto
that
End
;
as
also
the
Detestation
and
Abhorency
of
sin
is
increased
in
us
.
And
where
this
is
not
so
,
there
are
some
secret
flaws
in
the
Prayers
of
men
,
which
it
will
be
their
wisdom
to
find
out
and
heal
.
Sect.
33
Fourthly
,
The
Holy
Spirit
carrieth
on
this
work
by
applying
in
an
especial
manner
the
death
of
Christ
unto
us
for
that
end
.
And
this
is
another
,
thing
which
,
because
the
World
understandeth
not
,
it
doth
despise
.
But
yet
in
whomsoever
the
Death
of
Christ
is
not
the
death
of
sin
,
he
shall
dye
in
his
sins
.
To
evidence
this
Truth
,
we
may
observe
(1)
in
general
,
That
the
Death
of
Christ
hath
an
especial
influence
into
the
Mortification
of
sin
,
without
which
it
will
not
be
Mortified
.
This
is
plainly
enough
testified
unto
in
the
Scripture
.
By
his
Cross
,
that
is
,
his
Death
on
the
Cross
,
We
are
crucified
unto
the
world
,
Gal.
6.
14.
Our
old
man
is
crucified
with
him
,
that
the
Body
of
sin
might
be
destroyed
,
Rom.
6.
6.
That
is
,
sin
is
Mortified
in
us
by
vertue
of
the
Death
of
Christ
,
(2)
In
the
Death
of
Christ
,
with
respect
unto
sin
there
may
be
considedered
,
1.
His
Oblation
of
himself
,
and
2.
The
Application
thereof
unto
us
.
By
the
first
it
is
,
that
our
sins
are
expiated
as
unto
their
Guilt
;
but
from
the
latter
it
is
,
that
they
are
actually
subdued
as
to
their
Power
.
For
it
is
by
an
Interest
in
,
and
a
participation
of
the
Benefits
of
his
Death
,
which
we
call
the
Application
of
it
unto
us
.
Hereon
are
we
said
to
be
buried
with
him
,
and
to
rise
with
him
,
whereof
our
Baptism
is
a
pledge
;
Rom.
6.
3
,
4.
not
in
an
outward
Representation
,
as
some
imagine
of
being
dipped
under
the
water
,
and
taken
up
again
(
which
were
to
make
one
sign
the
sign
of
another
,
)
but
in
a
powerful
Participation
of
the
vertue
of
the
Death
and
Life
of
Christ
,
in
a
death
unto
sin
,
and
newness
of
life
in
Holy
Obedience
,
which
Baptisme
is
a
pledge
of
,
as
it
is
a
token
of
our
initiation
and
implanting
into
him
.
So
are
we
said
to
be
baptized
into
his
death
;
or
into
the
likeness
of
it
,
that
is
,
into
its
power
,
ver.
3.
(3)
The
old
man
is
said
to
be
crucified
with
Christ
,
or
sin
to
be
Mortified
by
the
Death
of
Christ
,
as
was
in
part
before
observed
on
two
Accounts
.
(1)
Of
Conformity
.
Christ
is
the
Head
,
the
Beginning
or
Idea
,
of
the
New
Creation
;
The
first
born
of
every
Creature
.
Whatever
God
designeth
unto
us
therein
,
he
first
exemplified
in
Jesus
Christ
;
And
we
are
predestinated
to
be
conformed
to
the
Image
of
his
Son
,
Rom.
8.
29.
Hereof
the
Apostle
gives
us
an
express
instance
in
the
Resurrection
.
Christ
the
first
Fruits
,
afterwards
they
that
are
Christs
at
his
coming
,
1
Cor.
15.
23.
It
is
so
in
all
things
;
all
that
is
wrought
in
us
,
it
is
in
resemblance
and
conformity
unto
Christ
.
Particularly
,
we
are
by
Grace
planted
into
the
likeness
of
his
Death
,
Rom.
6.
5.
being
made
conformable
unto
his
Death
,
Phil.
3.
10.
and
so
to
be
dead
with
Christ
,
Col.
2.
20.
Now
this
conformity
is
not
in
our
Natural
Death
,
nor
in
our
being
put
to
death
as
he
was
;
for
it
is
that
which
we
are
made
partakers
of
in
this
Life
,
and
that
in
a
way
of
Grace
and
Mercy
.
But
Christ
died
for
sin
,
for
our
sin
,
which
was
the
meritorious
procuring
cause
thereof
.
And
he
lived
again
by
the
Power
of
God
.
A
likeness
and
conformity
hereunto
God
will
work
in
all
Believers
.
There
is
by
nature
a
Life
of
sin
in
them
,
as
hath
been
declared
.
This
Life
must
be
destroyed
,
sin
must
dye
in
us
,
and
we
thereby
become
dead
unto
sin
.
And
as
he
rose
again
;
So
are
we
to
be
quickened
in
and
unto
newness
of
life
.
In
this
death
of
sin
consists
that
Mortification
which
we
treat
about
;
and
without
which
we
cannot
be
conformed
unto
Christ
in
his
Death
,
which
we
are
designed
unto
.
And
the
same
Spirit
which
wrought
these
things
in
Christ
,
will
in
the
pursuit
of
his
Design
,
work
that
which
answers
unto
them
in
all
his
Members
.
Sect.
34
(2)
In
respect
of
Efficacy
;
vertue
goeth
forth
from
the
Death
of
Christ
,
for
the
subduing
and
Destruction
of
sin
.
It
was
not
designed
to
be
a
dead
,
unactive
,
passive
Example
,
but
it
is
accompanied
with
a
Power
conforming
and
changing
us
into
its
own
likeness
.
It
is
the
Ordinance
of
God
unto
that
End
,
which
he
therefore
gives
efficacy
unto
.
It
is
by
a
fellowship
or
participation
in
his
sufferings
,
that
we
are
made
conformable
to
his
Death
,
Phil.
3.
10.
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
an
interest
in
the
Benefit
of
his
suffering
;
we
also
are
made
partakers
thereof
.
This
makes
us
conformable
to
his
Death
,
in
the
Death
of
sin
in
us
.
The
Death
of
Christ
is
designed
to
be
the
Death
of
sin
;
let
them
who
are
dead
in
sin
deride
it
whilest
they
please
.
If
Christ
had
not
dyed
,
sin
had
never
dyed
in
any
sinner
unto
Eternity
.
Wherefore
that
there
is
a
vertue
and
Efficacy
in
the
Death
of
Christ
unto
this
purpose
,
cannot
be
denyed
without
a
Renuntiation
of
all
the
Benefits
thereof
.
On
the
one
hand
the
Scripture
tells
us
,
that
he
is
our
Life
,
our
Spiritual
Life
,
the
Spring
,
Fountain
,
and
Cause
of
it
;
we
have
nothing
therefore
that
belongs
thereunto
but
what
is
derived
from
him
.
They
cast
themselves
out
of
the
verge
of
Christianity
,
who
suppose
that
the
Lord
Christ
is
no
otherwise
our
Life
,
or
the
Authour
of
Life
unto
us
,
but
as
he
hath
revealed
and
taught
the
way
of
Life
unto
us
;
He
is
our
Life
as
he
is
our
Head
.
And
it
would
be
a
sorry
Head
that
should
onely
teach
the
feet
to
go
,
and
not
communicate
strength
to
the
whole
Body
so
to
doe
.
And
that
we
have
real
influences
of
Life
from
Christ
,
I
have
sufficiently
proved
before
.
Unto
our
spiritual
Life
doth
ensue
the
Death
of
sin
;
for
this
on
the
other
hand
is
peculiarly
assigned
unto
his
Death
in
the
Testimonies
before
produced
.
This
therefore
is
by
vertue
derived
from
Christ
,
That
is
,
in
an
especial
manner
from
his
Death
,
as
the
Scripture
testifies
.
Sect.
35
All
the
Enquiry
is
,
How
the
Death
of
Christ
is
applyed
unto
us
,
or
which
is
the
same
,
How
we
apply
our selves
to
the
Death
of
Christ
for
this
purpose
.
And
I
answer
,
We
do
it
two
wayes
.
(1)
By
Faith
.
The
way
to
derive
Vertue
from
Christ
,
is
by
touching
of
him
.
So
the
diseased
Woman
in
the
Gospel
touched
but
the
Hemme
of
his
Garment
,
and
Vertue
went
forth
from
him
to
stay
her
Bloody
Issue
,
Math.
9.
22.
It
was
not
her
Touching
him
outwardly
,
but
her
Faith
which
she
acted
then
and
thereby
,
that
derived
Vertue
from
him
.
For
so
our
Saviour
tells
her
in
his
Answer
,
Daughter
be
of
good
Comfort
,
thy
Faith
hath
made
thee
whole
.
But
unto
what
End
was
this
touching
of
his
Garment
?
It
was
only
a
Pledge
and
Token
of
the
particular
Application
of
the
healing
Power
of
Christ
unto
her
Soul
,
or
her
Faith
in
him
in
particular
for
that
End
.
For
at
the
same
time
many
thronged
upon
him
in
a
presse
,
so
as
his
Disciples
marvelled
he
should
ask
who
touched
his
Cloaths
;
Mark
5.
30
,
31.
yet
was
not
any
of
them
advantaged
but
the
poor
sick
Woman
.
A
great
Emblem
it
is
of
common
Profession
on
the
one
hand
,
and
especial
Faith
on
the
other
.
Multitudes
presse
and
throng
about
Christ
in
a
Profession
of
Faith
and
Obedience
,
and
in
the
real
performance
of
many
Duties
;
but
no
Vertue
goeth
forth
from
Christ
to
heal
them
.
But
when
any
one
,
though
poor
,
though
seemingly
at
a
distance
,
gets
but
the
least
touch
of
him
by
especial
Faith
,
this
Soul
is
healed
.
This
is
our
Way
with
respect
unto
the
Mortification
of
Sin
.
The
Scripture
assures
us
,
that
there
is
Vertue
and
Efficacy
in
the
Death
of
Christ
unto
that
End
.
The
Means
whereby
we
derive
this
Vertue
from
him
,
is
by
Touching
of
him
,
that
is
,
by
Acting
Faith
on
him
in
his
Death
,
for
the
Death
of
Sin
.
Sect.
36
But
how
will
this
effect
it
,
how
will
sin
be
mortified
hereby
?
I
say
,
how
,
by
what
Power
and
Vertue
were
they
healed
in
the
Wilderness
,
who
looked
unto
the
Brazen
Serpent
?
was
it
not
because
that
was
an
Ordinance
of
God
,
which
by
his
Almighty
Power
he
made
effectual
unto
that
purpose
?
The
Death
of
Christ
being
so
as
to
the
Crucifying
of
sin
,
when
it
is
looked
on
,
or
applyed
unto
by
Faith
,
shall
not
Divine
Vertue
and
Power
go
forth
unto
that
End
?
The
Scripture
,
and
Experience
of
all
Believers
,
give
Testimony
unto
the
Truth
and
Reality
thereof
.
Besides
,
Faith
it self
as
acted
on
the
Death
of
Christ
,
hath
a
peculiar
Efficacy
unto
the
subduing
of
sin
;
for
,
beholding
him
thereby
as
in
a
Glass
,
we
are
changed
into
the
same
Image
;
1
Cor.
3.
18.
And
that
which
we
peculiarly
behold
,
we
are
peculiarly
transformed
into
the
Likeness
of
.
And
moreover
,
it
is
the
only
Means
whereby
we
Actually
derive
from
Christ
the
Benefits
of
our
Vnion
with
him
;
from
thence
we
have
all
Grace
,
or
,
there
is
no
such
thing
in
the
World
.
And
the
Communication
of
it
unto
us
,
is
in
and
by
the
Actual
Exercise
of
Faith
principally
.
So
it
being
acted
with
respect
unto
his
Death
,
we
have
Grace
for
the
Killing
of
sin
,
and
thereby
become
dead
with
him
,
Crucified
with
him
,
Buryed
with
him
,
as
in
the
Testimonies
before
produced
.
This
is
that
which
we
call
,
the
Application
of
the
Death
of
Christ
unto
us
,
or
our
Application
of
our selves
to
the
Death
of
Christ
for
the
Mortification
of
sin
.
And
they
by
whom
this
Means
thereof
is
despised
or
neglected
,
who
are
ignorant
of
it
,
or
do
Blaspheme
it
,
must
live
under
the
Power
of
sin
,
unto
what
Inventions
soever
they
turn
themselves
for
Deliverance
.
According
as
we
abide
and
abound
herein
,
will
be
our
success
.
Those
who
are
careless
and
remiss
,
in
the
Exercise
of
Faith
,
by
Prayer
and
Meditation
,
in
the
Way
described
,
will
find
that
Sin
will
keep
its
ground
,
and
maintain
so
much
Power
in
them
as
shall
issue
in
their
perpetual
Trouble
.
And
men
who
are
much
conversant
with
the
Death
of
Christ
,
not
in
Notions
and
Lifeless
Speculations
,
not
in
Natural
or
Carnal
Affections
,
like
those
which
are
raised
in
weak
Persons
by
Images
and
Crucifixes
,
but
by
holy
Actings
of
Faith
,
with
respect
unto
what
is
declared
in
the
Scripture
as
to
its
Power
and
Efficacy
,
will
be
implanted
into
the
Likeness
of
it
,
and
experience
the
Death
of
sin
in
them
continually
.
Sect.
37
(2)
We
do
it
by
Love
.
Christ
as
Crucified
is
the
great
Object
of
our
Love
,
or
should
so
be
.
For
he
is
therein
unto
sinners
altogether
Lovely
.
Hence
one
of
the
Ancients
cryed
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
My
Love
is
crucified
,
and
why
doe
I
stay
behind
.
In
the
Death
of
Christ
,
do
his
Love
,
his
Grace
,
his
Condescension
,
most
gloriously
shine
forth
.
We
may
therefore
consider
three
things
with
respect
unto
this
Love
.
(1)
The
Object
of
it
.
(2)
The
Means
of
the
Representation
of
that
Object
unto
our
Minds
and
Affections
.
(3)
The
Effects
of
it
as
to
the
Case
in
hand
.
The
Object
of
it
is
Christ
himself
,
in
his
unsearchable
Grace
,
his
unspeakable
Love
,
his
infinite
Condescension
,
his
patient
Suffering
,
and
victorious
Power
,
in
his
Death
,
or
dying
for
us
.
It
is
not
his
Death
absolutely
,
but
himself
,
as
all
these
Graces
conspicuously
shine
forth
in
his
Death
,
which
is
intended
.
And
there
are
various
Wayes
whereby
this
may
be
represented
unto
our
Minds
.
Sect.
38
(1)
Men
may
doe
it
unto
themselves
by
their
own
Imaginations
.
They
may
frame
and
fancy
dolorous
things
unto
themselves
about
it
,
which
is
the
way
of
Persons
under
deep
and
devout
Superstitions
.
But
no
Love
in
sincerity
will
ever
be
ingenerated
towards
Jesus
Christ
hereby
.
(2)
It
may
be
done
by
others
,
in
pathetical
and
tragical
Declarations
of
the
Outward
part
of
Christs
sufferings
.
Herein
some
have
a
great
faculty
to
work
upon
the
Natural
Affections
of
their
Auditors
;
And
great
Passions
accompanyed
with
Tears
and
Vows
may
be
so
excited
.
But
for
the
most
part
,
there
is
no
more
in
this
Work
,
than
what
the
same
persons
do
find
in
themselves
it
may
be
,
in
the
reading
or
hearing
of
a
feigned
Story
.
For
there
is
a
sympathy
in
Natural
Affections
with
the
things
that
are
their
proper
Objects
,
though
represented
by
false
Imaginations
.
(3)
It
is
done
in
the
Papacy
,
and
among
some
others
,
by
Images
,
in
Crucifixes
and
dolorous
Pictures
,
whereunto
they
pay
great
Devotion
,
with
an
appearance
of
ardent
Affections
.
But
none
of
these
are
such
a
due
Representation
of
this
Object
,
as
to
ingenerate
sincere
Love
towards
Christ
crucified
in
any
Soul
.
Wherefore
,
(4)
This
is
done
effectually
only
by
the
Gospel
,
and
in
the
Dispensation
of
it
according
to
the
Mind
of
God
.
For
therein
is
Jesus
Christ
evidently
crucified
before
our
Eyes
,
Gal.
3.
1.
And
this
is
doth
by
proposing
unto
our
Faith
,
the
Grace
,
the
Love
,
the
Patience
,
the
Condescension
,
the
Obedience
,
the
End
and
Design
of
Christ
therein
.
So
is
Christ
eyed
by
Faith
as
the
proper
Object
of
sincere
Love
.
And
being
so
stated
,
the
Effects
of
it
,
as
of
all
true
Love
,
are
,
1.
Adherence
;
2.
Assimulation
.
(1)
Adherence
;
Love
in
the
Scripture
is
frequently
expressed
by
this
Effect
;
The
Soul
of
one
did
cleave
or
was
knit
unto
another
;
as
that
of
Jonathan
to
David
,
1
Sam.
18.
1.
So
it
produceth
a
firm
Adherence
unto
Christ
crucified
,
that
makes
a
Soul
to
be
in
some
sence
alwayes
present
with
Christ
on
the
Cross.
And
hence
(2)
ensues
Assimulation
or
Conformity
.
None
treat
of
the
Nature
or
Effects
of
Love
,
but
they
assign
this
as
one
of
them
,
that
it
begets
a
Likeness
between
the
Mind
loving
,
and
the
Object
beloved
.
And
so
I
am
sure
it
is
in
this
matter
.
A
Mind
filled
with
the
Love
of
Christ
as
crucified
,
and
represented
in
the
Manner
and
Way
before
described
,
will
be
changed
into
its
Image
and
Likeness
,
by
the
effectual
Mortification
of
sin
,
through
a
Derivation
of
Power
and
Grace
from
thence
for
that
purpose
.
Sect.
39
Fifthly
;
The
Holy
Ghost
carryeth
on
this
Work
by
constant
Discoveries
unto
,
and
pressing
on
Believers
,
on
the
one
hand
,
the
true
Nature
and
certain
End
of
Sin
;
and
on
the
other
,
the
Beauty
,
Excellency
,
Vsefulness
and
Necessity
of
Holiness
,
with
the
Concerns
of
God
,
Christ
,
the
Gospel
,
and
their
own
Souls
therein
.
A
Rational
Consideration
of
these
things
,
is
all
the
Ground
and
Reason
of
Mortification
in
the
Judgements
of
some
men
.
But
we
have
proved
,
that
there
are
other
Causes
of
it
also
.
And
now
I
adde
,
that
if
we
have
no
Consideration
of
these
things
,
but
what
our
own
Reason
is
of
it self
able
to
suggest
unto
us
,
it
will
never
be
prevalent
unto
any
sincere
or
permanent
Attempt
in
the
Mortification
of
any
sin
whatever
.
Let
men
make
the
best
of
their
Reason
they
can
,
in
the
searching
and
Consideration
of
the
perverse
Nature
and
dreadfull
Consequents
of
Sin
,
of
the
perfect
Peace
and
future
Blessedness
which
attendeth
the
Practice
of
Holiness
,
they
will
find
an
Obstinacy
and
Stubbornness
in
their
Hearts
,
not
conquerable
by
any
such
Reasonings
or
Considerations
:
That
Conviction
of
Sin
and
Righteousness
which
is
usefull
and
prevalent
unto
that
End
and
Purpose
,
is
wrought
in
us
by
the
Holy
Ghost
,
Joh.
16.
18.
Although
he
makes
use
of
our
Minds
,
Understandings
,
Reasons
,
Consciences
,
and
the
best
of
our
Consideration
in
this
matter
,
yet
if
he
give
not
a
peculiar
Efficacy
and
Power
unto
all
,
the
Work
will
not
be
effectual
.
When
he
is
pleased
to
make
use
of
Reasons
and
Motives
taken
from
the
nature
and
end
of
Sin
and
Holiness
,
unto
the
Mortification
of
sin
,
they
shall
hold
good
,
and
bind
the
Soul
unto
this
Duty
,
against
all
Objections
and
Temptations
that
would
divert
it
whatever
.
Sect.
40
And
thus
I
have
briefly
,
and
I
confess
weakly
and
obscurely
,
delineated
the
Work
of
the
Holy
Ghost
in
the
Sanctification
of
them
that
do
Believe
.
Many
things
might
have
been
more
enlarged
,
and
particularly
enquired
into
;
what
have
been
discoursed
,
I
judge
sufficient
to
my
present
purpose
.
And
I
doubt
not
,
but
that
what
hath
been
argued
from
plain
Scripture
and
Experience
,
is
sufficient
,
as
to
direct
us
in
the
Practice
of
true
Evangelical
Holiness
,
so
with
all
sober
Persons
to
cast
out
of
all
Consideration
that
fulsome
Product
of
Pride
and
Ignorance
,
that
all
Gospel
Holiness
consists
in
the
Practice
of
Moral
Vertues
.
BOOK
V.
CHAP.
I.
Necessity
of
Holiness
from
the
Consideration
of
the
Nature
of
God
.
(1)
The
Necessity
of
Evangelical
Holiness
owned
by
all
Christians
:
Doctrines
falsely
charged
with
an
Inconsistency
with
it
.
(2)
Though
owned
by
all
,
yet
practised
by
few
,
and
disadvantageously
pleaded
for
by
many
;
the
true
Nature
of
it
briefly
expressed
.
(3)
First
Argument
for
the
Necessity
of
Holiness
from
the
Nature
of
God
;
frequently
proposed
unto
our
Consideration
for
that
End
.
(4)
This
Argument
Cogent
and
unavoidable
;
pressed
with
its
Limitation
.
(5)
Not
the
Nature
of
God
absolutely
,
but
as
he
is
in
Christ
,
the
Foundation
of
this
Necessity
,
and
a
most
Effectual
Motive
unto
the
same
End
;
the
Nature
and
Efficacy
of
that
Motive
declared
.
(
10
)
The
Argument
enforced
,
from
the
Consideration
of
our
Conformity
unto
God
by
Holiness
;
with
that
Communion
and
Likeness
with
him
which
depend
thereon
;
(
13
)
With
our
future
everlasting
Enjoyment
of
him
.
(
14
)
True
force
of
that
Consideration
vindicated
;
Merit
rejected
,
(
15
)
And
the
Substitution
of
Morality
in
the
Room
of
Gospel
Holiness
.
(
16
)
False
Accusations
of
the
Doctrine
of
Grace
,
discarded
;
and
(
17
)
The
Neglect
of
the
true
Means
of
promoting
Gospel
Obedience
,
charged
.
(
18
,
19.
)
The
principal
Argument
farther
enforced
,
from
the
Preeminence
of
our
Natures
and
Persons
by
this
Conformity
to
God
;
(
21
)
And
our
Accesses
unto
God
thereby
,
in
order
unto
our
eternal
Enjoyment
of
him
:
(
22
)
As
it
also
alone
renders
us
usefull
in
this
World
unto
others
.
(
23
)
Two
sorts
of
Graces
,
by
whose
Exercise
we
grow
into
Conformity
with
God
;
(
24
)
Those
that
are
Assimulating
,
as
Faith
,
and
(
26
)
Love
;
And
(
28
)
those
which
are
Declarative
of
that
Assimulation
;
as
Goodness
or
Benignity
,
and
(
31
)
Truth
.
(
32
)
An
Objection
against
the
Necessity
of
Holiness
from
the
Freedom
and
Efficacy
of
Grace
,
answered
.
Sect.
1
THat
wherewith
I
shall
close
this
Discourse
is
,
the
Consideration
of
the
Necessity
of
that
Holiness
which
we
have
thus
far
described
,
unto
all
Persons
who
make
Profession
of
the
Gospel
,
with
the
Reasons
of
that
Necessity
,
and
principal
Motives
unto
it
.
And
for
our
Encouragement
in
this
part
of
our
Work
,
this
Necessity
is
such
,
as
that
it
is
by
all
sorts
of
Christians
allowed
,
pleaded
for
,
and
the
thing
it self
pretended
unto
.
For
,
whereas
the
Gospel
is
eminently
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
6.
3.
Tit.
1.
1.
The
Truth
or
Doctrine
which
is
according
unto
Godliness
,
or
that
which
is
designed
and
every
way
suited
unto
the
attaining
,
furtherance
and
practice
of
it
,
no
men
can
with
Modesty
refuse
the
Tryal
of
their
Doctrines
by
their
Tendency
thereunto
.
But
what
is
of
that
Nature
,
or
what
is
an
Hinderance
thereunto
,
that
many
are
not
yet
agreed
about
.
The
Socinians
contend
,
that
the
Doctrine
of
the
Satisfaction
of
Christ
doth
overthrow
the
Necessity
of
an
Holy
Life
.
The
Papists
say
the
same
,
concerning
the
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
.
The
same
Charge
is
laid
by
others
against
the
Doctrine
of
the
gratuitous
Election
of
God
,
the
almighty
Efficacy
of
his
Grace
in
the
Conversion
of
Sinners
,
and
of
his
Faithfulness
in
the
Preservation
of
true
Believers
in
their
state
of
Grace
unto
the
End
:
On
the
other
hand
,
the
Scripture
doth
so
place
the
Foundations
of
all
true
and
real
Holiness
in
these
things
,
that
without
the
Faith
of
them
,
and
an
Influence
on
our
Minds
from
them
,
it
will
not
allow
of
any
thing
to
be
so
called
.
Sect.
2
To
examine
the
pretences
of
others
concerning
the
suitableness
of
their
Doctrines
unto
the
Promotion
of
Holiness
,
is
not
my
present
Business
.
It
is
well
that
it
hath
alwayes
maintained
a
Conviction
of
its
Necessity
,
and
carryed
it
through
all
different
Perswasions
in
Christianity
.
In
this
one
thing
alone
almost
,
do
all
Christian
agree
;
and
yet
notwithstanding
,
the
want
of
it
,
is
,
if
not
the
onely
yet
the
principal
thing
,
whereby
the
most
who
are
so
called
,
are
ruined
.
So
ordinary
a
thing
is
it
,
for
men
to
agree
for
the
Necessity
of
Holiness
,
and
live
in
the
Neglect
of
it
,
when
they
have
so
done
.
Conviction
comes
in
at
an
easie
rate
,
as
it
were
whether
men
will
or
no
,
but
Practice
will
stand
them
in
pains
,
cost
and
trouble
.
Wherefore
,
unto
the
due
handling
of
this
matter
,
some
few
things
must
be
premised
.
As
,
(
First
,
)
It
is
disadvantageous
unto
the
Interest
of
the
Gospel
,
to
have
men
plead
for
Holiness
with
weak
incogent
Arguments
,
and
such
as
are
not
taken
out
of
the
Stores
of
its
Truth
,
and
so
really
affect
not
the
Consciences
of
men
.
And
it
is
pernicious
to
all
the
Concerns
of
Holiness
it self
,
to
have
that
defended
and
pleaded
for
,
under
its
Name
and
Title
,
which
indeed
is
not
so
,
but
an
Vsurper
of
its
Crown
and
Dignity
;
which
we
shall
afterwards
enquire
into
.
(
Secondly
,
)
It
is
uncomely
and
unworthy
,
to
hear
men
contending
for
Holiness
,
as
the
whole
of
our
Religion
,
and
in
the
mean
time
on
all
Occasions
,
express
in
themselves
an
Habit
and
Frame
of
Mind
utterly
inconsistent
with
what
the
Scripture
so
calls
,
and
so
esteems
.
There
is
certainly
no
readier
way
on
sundry
Accounts
to
unteach
men
all
the
Principles
of
Religion
,
all
Respect
unto
God
and
common
Honesty
.
And
if
some
men
did
this
only
,
as
being
at
variance
with
themselves
,
without
Reflections
on
others
,
it
might
the
more
easily
be
borne
.
But
to
see
or
hear
men
proclaiming
themselves
in
their
whole
Course
,
to
be
Proud
,
Revengefull
,
Worldly
,
Sensual
,
Neglecters
of
Holy
Dutyes
,
Scoffers
at
Religion
,
and
the
Power
of
it
,
pleading
for
an
Holy
Life
,
against
the
Doctrine
and
Practice
of
those
who
walked
unblameably
before
the
Lord
in
all
his
Wayes
,
yea
upon
whose
Breasts
and
Foreheads
was
written
Holiness
unto
the
Lord
,
such
as
were
most
of
the
first
Reformed
Divines
,
whom
they
reflect
upon
,
is
a
thing
which
all
sober
men
do
justly
nauseate
,
and
which
God
abhorres
.
But
the
further
Consideration
here
of
I
shal
at
present
omit
,
and
pursue
what
I
have
proposed
.
(
Thirdly
,
)
In
my
Discourse
concerning
the
Necessity
of
Holiness
,
with
the
Grounds
and
Reasons
of
it
,
and
Arguments
for
it
,
I
shall
confine
my self
unto
these
two
Things
.
(1)
That
the
Reasons
,
Arguments
and
Motives
which
I
shall
insist
on
,
being
such
as
are
taken
out
of
the
Gospel
,
or
the
Scripture
,
are
not
only
consistent
and
compliant
with
the
great
Doctrines
of
the
Grace
of
God
in
our
free
Election
,
Conversion
,
Justification
,
and
Salvation
by
Jesus
Christ
,
but
such
as
naturally
flow
from
them
,
discover
what
is
their
true
Nature
and
Tendency
in
this
matter
.
(2)
That
I
shall
at
present
suppose
all
along
,
what
that
Holiness
is
which
I
do
intend
.
Now
this
is
not
that
outward
Shew
and
pretence
of
it
,
which
some
plead
for
;
not
an
Attendance
unto
,
or
the
Observation
of
some
or
all
Moral
Vertues
only
;
not
a
Readiness
for
some
Acts
of
Piety
and
Charity
,
from
a
superstitious
proud
Conceit
of
their
being
Meritorious
of
Grace
or
Glory
.
But
I
intend
that
Holiness
which
I
have
before
described
,
which
may
be
reduced
to
these
three
heads
:
(1)
An
internal
Change
or
Renovation
of
our
Souls
,
our
Minds
,
Wills
and
Affections
by
Grace
.
(2)
An
universal
Compliance
with
the
Will
of
God
in
all
Duties
of
Obedience
,
and
Abstinence
from
Sin
,
out
of
a
Principle
of
Faith
and
Love
.
(3)
A
Designation
of
all
the
Actions
of
Life
unto
the
Glory
of
God
by
Jesus
Christ
,
according
to
the
Gospel
:
This
is
Holiness
;
so
to
be
,
and
so
to
doe
,
is
to
be
Holy
.
And
I
shall
divide
my
Arguments
into
Two
sorts
:
1.
Such
as
prove
the
Necessity
of
Holiness
as
to
the
Essence
of
it
,
Holiness
in
our
Hearts
and
Natures
;
2.
Such
as
prove
the
Necessity
of
Holiness
as
to
the
Degrees
of
it
,
Holiness
in
our
Lives
and
Conversations
.
Sect.
3
First
then
;
The
Nature
of
God
as
revealed
unto
us
,
with
our
Dependance
on
him
,
the
Obligation
that
is
upon
us
to
Live
unto
him
,
with
the
Nature
of
our
Blessedness
in
the
Enjoyment
of
him
,
do
require
indispensibly
that
we
should
be
Holy
.
The
Holiness
of
Gods
Nature
is
every
where
in
the
Scripture
made
the
Fundamental
Principle
and
Reason
of
the
Necessity
of
Holiness
in
us
.
Himself
makes
it
the
ground
of
his
Command
for
it
,
Levit.
11.
44.
For
I
am
the
Lord
your
God
,
ye
shall
therefore
sanctifie
your selves
,
and
ye
shall
be
Holy
,
for
I
am
Holy
.
So
also
Chap.
19.
2.
Chap.
20.
7.
And
to
shew
the
everlasting
Equity
and
Force
of
this
Reason
,
it
is
transferred
over
to
the
Gospel
,
1
Pet.
1.
15
,
16.
As
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
Conversation
,
because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
God
lets
them
know
,
that
his
Nature
is
such
,
as
that
unless
they
are
sanctified
and
Holy
,
there
can
be
no
such
Entercourse
between
him
and
them
as
ought
to
be
between
a
God
and
his
People
.
So
he
declares
the
Sence
of
this
Enforcement
of
that
Precept
to
be
,
Levit.
11.
45.
I
brought
you
out
of
the
Land
of
Aegypt
to
be
your
God
,
ye
shall
therefore
be
Holy
,
for
I
am
Holy
.
Without
this
,
the
Relation
designed
cannot
be
maintained
,
that
I
should
be
your
God
and
you
should
be
my
People
.
To
this
Purpose
belongs
that
Description
given
us
of
his
Nature
,
Psal.
5.
4
,
5
,
6.
For
thou
art
not
a
God
that
hath
pleasure
in
Wickedness
,
neither
shall
Evil
dwell
with
thee
.
The
Foolish
shall
not
stand
in
thy
sight
,
thou
hatest
all
Workers
of
Iniquity
.
Thou
shalt
destroy
them
that
speak
Lying
,
the
Lord
will
abhorre
the
Bloody
and
Deceitfull
man
.
Answerable
unto
that
of
the
Prophet
;
Thou
art
of
purer
Eyes
than
to
behold
Evil
,
and
canst
not
look
on
Iniquity
,
Hab.
1.
13.
He
is
such
a
God
,
that
is
,
such
is
his
Nature
,
so
pure
,
so
holy
,
that
previous
to
the
Consideration
of
any
free
Acts
of
his
Will
,
it
is
evident
,
that
he
can
take
no
pleasure
in
Fools
,
Lyars
,
or
Workers
of
Iniquity
.
Therefore
Joshua
tells
the
People
,
that
if
they
continued
in
their
sins
,
they
could
not
serve
the
Lord
,
for
he
is
an
Holy
God
,
Chap.
24.
19.
All
the
Service
of
unholy
Persons
towards
this
God
,
is
utterly
lost
and
cast
away
,
because
it
is
inconsistent
with
his
own
Holiness
to
accept
of
it
.
And
our
Apostle
argues
in
the
same
Manner
,
Heb.
12.
28
,
29.
Let
us
have
Grace
whereby
we
may
serve
God
acceptably
,
with
Reverence
and
Godly
Fear
.
For
our
God
is
a
consuming
Fire
.
He
layes
his
Argument
for
the
Necessity
of
Grace
and
Holiness
in
the
Worship
of
God
,
from
the
Consideration
of
the
Holiness
of
his
Nature
,
which
as
a
consuming
fire
will
devour
that
which
is
unsuited
unto
it
,
inconsistent
with
it
.
There
would
be
no
end
of
pursuing
this
Reason
of
the
Necessity
of
Holiness
,
in
all
places
where
it
is
proposed
expressely
in
the
Scripture
.
I
shall
only
adde
in
General
,
that
God
of
Old
strictly
required
,
that
no
unholy
,
no
unclean
,
no
defiling
thing
should
be
in
the
Camp
of
his
People
,
because
of
his
presence
among
them
who
is
himself
holy
,
and
without
an
exact
Observance
hereof
he
declares
,
that
he
will
depart
and
leave
them
.
Sect.
4
If
we
had
no
other
Argument
to
prove
the
Necessity
of
Holiness
,
and
that
it
is
indispensibly
required
of
us
,
but
only
this
,
that
the
God
whom
we
serve
and
worship
is
absolutely
Holy
,
that
his
Being
and
Nature
is
such
,
as
that
he
can
have
no
delightful
Entercourse
with
any
that
are
unholy
,
it
were
abundantly
sufficient
unto
our
purpose
.
He
who
resolveth
not
to
be
Holy
,
had
best
seek
another
God
to
worship
and
serve
,
with
our
God
he
will
never
find
Acceptance
.
And
therefore
the
Heathen
,
who
gave
up
themselves
unto
all
filthiness
with
delight
and
greediness
,
to
stifle
the
Notions
of
a
Divine
Being
,
that
they
might
not
controll
them
in
their
Sins
and
Pleasures
,
fancied
such
gods
to
themselves
as
were
wicked
and
unclean
,
that
they
might
freely
conform
unto
them
,
and
serve
them
with
satisfaction
.
And
God
himself
lets
us
know
,
that
men
of
wicked
and
flagitious
lives
,
have
some
secret
thoughts
that
he
is
not
Holy
,
but
like
themselves
,
Psal.
50.
21.
For
if
they
had
not
,
they
could
not
avoid
it
,
but
they
must
either
think
of
leaving
him
or
their
sins
.
Sect.
5
But
we
must
yet
further
observe
some
things
to
evidence
the
Force
of
this
Argument
.
As
(
First
,
)
That
unto
us
,
in
our
present
State
and
Condition
,
the
Holiness
of
God
as
absolutely
considered
,
merely
as
an
Infinite
Eternal
Property
of
the
Divine
Nature
,
is
not
the
immediate
Ground
of
,
and
Motive
unto
Holiness
,
but
it
is
the
Holiness
of
God
as
manifested
and
revealed
unto
us
in
Christ
Jesus
.
Under
the
first
Consideration
,
we
who
are
sinners
can
make
on
Conclusion
from
it
,
but
that
of
Joshua
,
He
is
an
Holy
God
,
a
Jealous
God
,
he
will
not
forgive
their
Iniquities
,
nor
spare
.
This
we
may
learn
indeed
from
thence
,
that
nothing
which
is
unholy
can
possibly
subsist
before
him
,
or
find
Acceptance
with
him
.
But
a
Motive
and
Encouragment
unto
any
Holiness
that
is
not
absolutely
Perfect
,
no
Creature
can
take
from
the
Consideration
thereof
.
And
we
doe
not
,
we
ought
not
to
urge
any
such
Argument
for
the
Necessity
of
Holiness
,
as
cannot
be
answered
and
complyed
wit
by
the
Grace
of
God
as
to
the
Substance
,
though
we
come
short
in
the
Degrees
of
it
.
My
meaning
is
,
that
no
Argument
can
be
rationally
and
usefully
pleaded
for
the
Necessity
of
Holiness
,
which
doth
not
contain
in
its
self
an
Encouraging
Motive
unto
it
.
To
declare
it
necessary
for
us
,
and
at
the
same
time
impossible
unto
us
,
is
not
to
promote
its
Interest
.
They
understand
neither
the
Holiness
of
God
nor
man
,
who
suppose
that
they
are
absolutely
and
immediately
suited
unto
one
another
,
or
that
under
that
Notion
of
it
,
we
can
take
any
encouraging
Motive
unto
our
Duty
herein
.
Nay
no
Creature
is
capable
of
such
a
Perfection
in
Holiness
,
as
absolutely
to
Answer
the
Infinite
Purity
of
the
Divine
Nature
,
without
a
Covenant-Condescention
,
Job
4.
18.
chap.
15.
15.
But
it
is
the
Holiness
of
God
as
he
is
in
Christ
,
and
as
in
Christ
represented
unto
us
,
that
gives
us
both
the
Necessity
and
Motive
unto
ours
.
Sect.
6
Wherefore
,
God
in
dealing
with
his
people
of
Old
in
this
matter
,
did
not
propose
unto
them
to
this
End
the
Absolute
Perfection
of
his
own
Nature
,
but
his
being
Holy
,
as
he
dwelt
among
them
,
and
was
their
God
,
that
is
in
Covenant
,
both
which
had
respect
unto
Jesus
Christ
.
In
him
all
the
glorious
Perfections
of
God
are
so
represented
unto
us
,
as
we
may
not
thence
onely
learn
our
Duty
,
but
also
be
incouraged
unto
it
.
For
,
(1)
All
the
Properties
of
God
as
so
represented
unto
us
,
are
more
Conspicuous
,
Resplendent
,
Alluring
and
Attractive
,
than
as
Absolutely
considered
.
I
know
not
what
Light
into
,
and
Knowledge
of
the
Divine
Perfections
,
Adam
had
in
his
state
of
Innocency
,
when
God
had
declared
himself
onely
in
the
Works
of
Nature
;
Sufficient
no
doubt
it
was
to
guide
him
in
his
Love
and
Obedience
,
or
that
Life
which
he
was
to
live
unto
him
.
But
I
know
that
now
,
all
our
knowledge
of
God
and
his
Properties
,
unless
it
be
that
which
we
have
in
and
by
Jesus
Christ
,
is
insufficient
to
lead
or
conduct
us
in
that
Life
of
Faith
and
Obedience
,
which
is
necessary
unto
us
.
He
therefore
gives
us
the
Light
of
the
knowledge
of
his
Glory
in
the
face
of
Jesus
Christ
,
2
Cor.
4.
6.
That
is
,
clear
Manifestations
of
his
Glorious
Excellencies
.
The
light
of
the
knowledge
hereof
is
a
clear
,
useful
,
saving
Perception
and
understanding
of
them
.
And
this
is
not
onely
Directive
unto
Holiness
,
but
also
Effective
of
it
.
For
thus
beholding
the
Glory
of
the
Lord
,
we
are
changed
into
the
same
Image
,
from
Glory
to
Glory
,
Chap.
3.
18.
(2)
In
particular
.
The
Fiery
Holiness
of
God
,
is
represented
unto
us
in
Christ
,
so
,
as
that
although
it
lose
nothing
of
declaring
the
indispensable
Necessity
of
Holiness
in
all
that
draw
nigh
to
him
,
yet
under
such
a
Contemperation
with
Goodnesse
,
Grace
,
Love
,
Mercy
,
Condescension
,
as
may
invite
and
encourage
us
to
endeavour
after
a
Conformity
thereunto
.
Sect.
7
(3)
Together
with
a
Representation
of
the
Holiness
of
God
in
Christ
,
there
is
a
Revelation
made
of
what
Holiness
in
us
he
doth
require
,
and
will
accept
.
As
was
observed
before
,
the
Consideration
of
it
absolutely
neither
requires
nor
admitts
of
any
but
that
which
is
absolutely
perfect
,
and
where
there
is
any
one
failing
,
the
whole
of
what
we
doe
is
condemned
,
Jam.
2.
10.
This
therefore
can
only
perplex
and
torture
the
Soul
of
a
sinner
,
by
pressing
on
him
at
the
same
time
the
Necessity
and
Impossibility
of
Holiness
,
Isa.
33.
14.
But
now
as
God
is
in
Christ
,
through
his
Interposition
and
Meditation
,
he
accepts
of
such
an
Holiness
in
us
,
as
we
are
capable
of
,
and
which
no
man
hath
any
discouragement
from
endeavouring
to
attain
.
Sect.
8
(4)
There
is
in
and
by
Christ
declared
and
administred
a
spiritual
Power
of
Grace
,
which
shall
work
this
Holiness
in
us
,
or
that
Conformity
unto
the
Holiness
of
God
which
he
doth
require
.
From
this
Fountain
therefore
we
draw
immediately
as
the
Reasons
of
the
Necessity
,
so
prevalent
Motives
unto
Holiness
in
our
Souls
.
Hence
some
things
may
be
inferenced
.
As
(
First
,
)
That
the
Mediation
of
Christ
,
and
in
particular
his
Satisfaction
,
is
so
farre
from
being
an
Hinderance
of
,
or
a
Discouragement
unto
Holiness
,
as
some
blasphemously
pretend
,
that
the
great
fundamental
Reason
of
it
in
us
,
namely
,
the
Holiness
of
God
himself
,
can
have
no
influence
upon
us
,
without
the
supposition
of
it
and
Faith
in
it
;
unless
Faith
be
built
hereon
,
no
sinner
upon
a
view
of
Gods
Holiness
as
absolutely
considered
,
can
have
any
other
thoughts
but
those
of
Cain
,
My
sin
is
great
it
cannot
be
pardoned
.
God
is
an
Holy
God
,
I
cannot
serve
him
,
and
therefore
will
depart
out
of
his
presence
.
But
the
Holiness
of
God
as
manifested
in
Jesus
Christ
,
including
a
supposition
of
Satisfaction
made
unto
what
is
required
by
its
absolute
Purity
,
and
a
condescention
thereon
to
accept
in
him
,
that
Holiness
of
Truth
and
Sincerity
which
we
are
capable
of
,
doth
equally
maintain
the
indispensible
necessity
of
it
,
and
encourage
us
unto
it
.
And
we
may
see
what
contrary
Conclusions
will
be
made
on
these
different
Considerations
of
it
:
Those
who
view
it
only
in
the
first
way
,
can
come
to
no
other
issue
in
their
thoughts
but
that
which
they
express
in
the
Prophet
,
Isa.
33.
14.
Who
among
us
shall
dwell
with
the
devouring
fire
,
who
among
us
shall
inhabit
with
everlasting
burnings
.
God
fiery
Holiness
serves
towards
them
unto
no
other
End
but
to
fill
them
with
terror
and
despair
.
But
other
Inferences
are
natural
from
the
Consideration
of
the
same
Holiness
,
in
the
latter
way
.
Our
God
,
saith
the
Apostle
,
is
a
consuming
fire
;
what
then
,
what
follows
as
our
Duty
thereon
?
Let
us
have
Grace
whereby
we
may
serve
him
acceptably
with
Reverence
and
Godly
fear
,
Heb.
12.
28
,
29.
There
is
no
such
forcible
Reason
for
,
no
such
powerful
Motive
unto
our
Adherence
unto
him
in
Holy
Obedience
.
Such
different
Conclusions
will
men
make
from
these
different
Considerations
of
the
Holiness
of
God
,
when
once
they
come
to
be
serious
and
in
good
earnest
about
them
.
Sect.
9
(
Secondly
,
)
It
follows
from
hence
also
,
that
our
Holiness
under
the
New
Covenant
,
although
it
have
the
same
general
Nature
and
one
principal
End
with
that
which
was
required
in
the
Covenant
of
Works
,
yet
as
it
hath
an
especial
Spring
and
Fountain
which
that
had
not
,
and
relates
unto
sundry
Causes
which
the
other
had
no
concernment
in
,
so
it
is
not
of
the
same
especial
use
therewith
.
The
immediate
End
and
Use
of
that
Holiness
in
us
,
was
to
answer
the
Holiness
of
God
absolutely
as
expressed
in
the
Law
,
whereon
we
should
have
been
Justified
.
This
is
now
done
for
us
by
Christ
alone
,
and
the
Holiness
which
God
requireth
of
us
,
respects
onely
those
Ends
which
God
hath
proposed
unto
us
,
in
Compliance
with
his
own
Holiness
,
as
he
will
Glorifie
it
in
Jesus
Christ
;
which
must
be
afterwards
declared
.
(
Secondly
,
)
We
may
consider
in
what
particular
Instances
the
Force
of
this
Argument
is
conveyed
unto
us
,
or
what
are
the
especial
Reasons
why
we
ought
to
be
Holy
because
God
is
so
.
And
they
are
three
.
Sect.
10
(1)
Because
herein
consists
all
that
Conformity
unto
God
,
whereof
in
this
World
we
are
capable
,
which
is
our
Priviledge
,
Preeminence
,
Glory
and
Honour
.
We
were
Originally
Created
in
the
Image
and
Likeness
of
God
.
Herein
consisted
the
Priviledge
,
Preeminence
,
Order
,
and
Blessedness
of
our
first
state
;
and
that
for
the
Substance
of
it
,
it
was
no
other
but
our
Holiness
,
is
by
all
confessed
.
Wherefore
,
without
this
Conformity
unto
God
,
without
the
Impress
of
his
Image
and
Likeness
upon
us
,
we
do
not
,
we
cannot
stand
in
that
Relation
unto
God
which
was
designed
us
in
our
Creation
.
This
we
lost
by
the
Entrance
of
sin
.
And
if
there
be
not
a
way
for
us
to
acquire
it
again
,
if
we
do
not
so
,
we
shall
alwaies
come
short
of
the
Glory
of
God
,
and
of
the
End
of
our
Creation
.
Now
this
is
done
in
and
by
Holiness
alone
,
for
therein
consists
the
Renovation
of
the
Image
of
God
in
us
,
as
our
Apostle
expressely
declares
,
Ephes.
4.
22
,
23
,
24.
with
Col.
3.
10.
It
is
therefore
to
no
purpose
for
any
man
to
expect
an
Interest
in
God
,
or
any
thing
that
will
prove
Eternally
to
his
Advantage
,
who
doth
not
endeavour
after
Conformity
unto
him
.
For
such
a
man
despiseth
all
the
Glory
that
God
designed
unto
himself
in
our
Creation
,
and
all
that
was
Eminent
and
peculiarly
bestowed
upon
our selves
.
Sect.
11
He
therefore
whose
Design
is
not
to
be
like
unto
God
,
according
to
his
Measure
,
and
the
Capacity
of
a
Creature
,
alwayes
misseth
both
of
his
End
,
his
Rule
,
and
his
Way
.
Our
Saviour
would
have
his
Disciples
to
do
all
things
so
,
as
that
they
may
be
the
Children
of
their
Heavenly
Father
,
Matth.
5.
45.
that
is
,
like
him
,
representing
him
,
as
Children
do
their
Father
.
And
the
truth
is
,
if
this
Necessity
of
Conformity
unto
God
be
once
out
of
our
View
and
Consideration
,
we
are
easily
turned
aside
by
the
meanest
Temptation
we
meet
withall
.
In
brief
,
without
that
Likeness
and
Conformity
unto
God
,
which
consists
in
Holiness
,
as
we
do
under
his
Eye
bear
the
Image
of
his
great
Adversary
the
Devil
,
so
we
can
have
no
especial
Interest
in
him
,
nor
hath
he
any
in
us
.
(2)
The
Force
of
the
Argument
ariseth
from
the
Respect
it
bears
unto
our
Actual
Entercourse
and
Communion
with
God
:
This
we
are
called
unto
,
and
this
in
all
our
Duties
of
Obedience
we
must
endeavour
to
attain
.
If
there
be
not
in
them
a
real
Entercourse
between
God
and
our
Souls
,
they
are
all
but
uncertain
beatings
of
the
Ayre
.
When
we
are
Accepted
in
them
,
when
God
is
Glorified
by
them
,
then
have
we
in
them
this
Entercourse
and
Communion
with
God
.
Now
whereas
God
is
Holy
,
if
we
are
not
in
our
Measure
holy
according
to
his
Mind
,
this
cannot
be
.
For
God
neither
accepts
of
any
Duties
from
unholy
Persons
,
nor
is
he
glorified
by
them
;
and
therefore
as
unto
these
Ends
doth
he
expreslely
reject
and
condemn
them
.
It
is
a
good
Duty
to
Preach
the
Word
;
But
unto
the
Wicked
God
saith
,
What
hast
thou
to
doe
to
declare
my
Statutes
,
or
that
thou
shouldest
take
my
Covenant
in
thy
mouth
,
seeing
thou
hatest
Instruction
,
and
castest
my
Words
behind
thee
,
Psal.
50.
16
,
17.
Seeing
thou
art
unholy
.
To
pray
is
a
good
Duty
;
But
unto
them
that
are
not
washed
and
made
clean
,
and
put
not
away
the
evil
of
their
Doings
from
before
his
Eyes
,
saith
God
,
When
ye
spread
forth
your
hands
I
will
hide
mine
Eyes
from
you
,
and
when
ye
make
many
Prayers
,
I
will
not
hear
,
Isa.
1.
15
,
16.
And
the
like
may
be
said
of
all
other
Duties
whatever
.
Sect.
12
It
is
certain
therefore
,
that
whereas
God
is
Holy
,
if
we
are
not
so
,
all
the
Duties
which
we
design
or
intend
to
perform
towards
him
,
are
everlastingly
lost
,
as
unto
their
proper
Ends.
For
there
is
no
Entercourse
nor
Communion
between
Light
and
Darkness
:
God
is
Light
,
and
in
him
is
no
Darkness
at
all
;
and
if
we
say
,
we
have
Fellowship
with
him
,
and
walk
in
Darkness
,
as
all
unholy
Persons
doe
,
we
lye
,
and
doe
not
the
truth
;
but
if
we
walk
in
the
Light
as
he
is
in
the
Light
,
we
have
Fellowship
one
with
another
;
and
truely
our
Fellowship
is
with
the
Father
,
and
with
his
Son
Christ
Jesus
,
1
Joh.
1.
6
,
7.
v.
3.
Now
what
man
that
shall
consider
this
,
unless
he
be
infatuated
,
would
for
the
Love
of
any
one
sin
,
or
out
of
Conformity
to
the
World
,
or
any
other
thing
,
whereby
the
Essence
and
Truth
of
Holiness
is
impeached
,
utterly
lose
and
forfeit
all
the
Benefit
and
Fruit
of
all
those
Duties
wherein
perhaps
he
hath
laboured
,
and
which
he
hath
,
it
may
be
,
been
at
no
small
charge
withall
.
But
yet
this
is
the
Condition
of
all
men
,
who
come
short
in
any
thing
that
is
essentially
necessary
unto
universal
Holiness
.
All
they
doe
,
all
they
suffer
,
all
the
Pains
they
take
in
and
about
Religious
Duties
,
all
their
complyance
with
Convictions
,
and
what
they
do
therein
within
doors
and
without
,
is
all
lost
,
as
unto
the
great
Ends
of
the
Glory
of
God
,
and
their
own
Eternal
Blessedness
,
as
sure
as
God
is
Holy
.
Sect.
13
(3)
It
ariseth
from
a
Respect
unto
our
future
everlasting
Enjoyment
of
him
.
This
is
out
utmost
End
,
which
if
we
come
short
of
,
(
Life
it self
is
the
greatest
Loss
)
better
ten
thousand
times
we
had
never
been
.
For
without
it
,
a
Continuance
in
Everlasting
Miseries
is
inseparable
from
our
State
and
Condition
.
Now
this
is
never
attainable
by
any
unholy
Person
.
Follow
Holiness
,
saith
our
Apostle
,
without
which
no
man
shall
see
God
.
For
it
is
the
pure
in
Heart
only
that
shall
see
God
,
Matth.
5.
8.
It
is
hereby
that
we
are
made
meet
for
the
Inheritance
of
the
Saints
in
Light
,
Col.
1.
12.
Neither
can
we
attain
it
before
we
are
thus
made
meet
for
it
.
No
unclean
thing
,
nothing
that
defileth
or
is
defiled
,
shall
ever
be
brought
into
the
glorious
Presence
of
this
Holy
God
.
There
is
no
Imagination
wherewith
Mankind
is
besotted
,
more
foolish
,
none
so
pernicious
as
this
,
That
Persons
not
purified
,
not
sanctified
,
not
made
holy
in
this
Life
,
should
afterwards
be
taken
into
that
state
of
Blessedness
which
consists
in
the
Enjoyment
of
God
.
There
can
be
no
Thought
more
Reproachfull
to
his
Glory
,
nor
more
inconsistent
with
the
Nature
of
the
things
themselves
.
For
neither
can
such
Persons
enjoy
him
,
nor
would
God
himself
be
a
Reward
unto
them
.
They
can
have
nothing
whereby
they
should
adhere
unto
him
as
their
chiefest
Good
,
nor
can
see
any
thing
in
him
that
should
give
them
Rest
or
Satisfaction
;
nor
can
there
be
any
Medium
whereby
God
should
Communicate
himself
unto
them
,
supposing
them
to
contue
thus
unholy
,
as
all
must
doe
who
depart
out
of
this
Life
in
that
Condition
.
Holiness
indeed
is
perfected
in
Heaven
,
but
the
Beginning
of
it
is
inviolably
and
unalterably
confined
to
this
World
;
and
where
this
fails
,
no
hand
shall
be
put
unto
that
Work
unto
Eternity
.
All
unholy
persons
therefore
who
seed
and
refresh
themselves
with
Hopes
of
Heaven
and
Eternity
,
doe
it
meerly
on
false
Notions
of
God
and
Blessedness
,
whereby
they
deceive
themselves
.
Heaven
is
a
place
where
as
well
they
would
not
be
,
as
they
cannot
be
;
in
it self
it
is
neither
desired
by
them
,
nor
fit
for
them
.
He
that
hath
this
Hope
indeed
,
that
he
shall
see
God
,
purifieth
himself
even
as
he
is
pure
,
1
Joh.
3.
2.
3.
There
is
therefore
a
manifold
Necessity
of
Holiness
impressed
on
us
,
from
the
Consideration
of
the
Nature
of
that
God
whom
we
serve
and
hope
to
enjoy
,
which
is
Holy
.
Sect.
14
I
cannot
pass
over
this
Consideration
,
without
making
some
especial
Improvement
of
it
.
We
have
seen
how
all
our
Concernment
and
Interest
in
God
both
here
and
hereafter
,
do
depend
on
our
being
Holy
.
They
invented
a
very
effectual
Means
for
the
Prejudicing
,
yea
indeed
a
fatal
Engine
for
the
Ruine
of
true
Holiness
in
the
World
,
who
built
it
on
no
other
bottome
,
nor
pressed
it
on
any
other
motive
,
but
that
the
Acts
and
Fruits
of
it
were
Meritorious
in
the
sight
of
God
.
For
whether
this
be
Believed
and
complyed
withall
or
not
,
true
Holiness
is
ruined
,
if
no
other
more
effectual
Reason
be
substituted
in
its
room
.
Reject
this
Motive
,
and
there
is
no
need
of
it
;
which
I
am
perswaded
hath
really
taken
place
in
many
,
who
being
taught
that
good
Deeds
are
not
meritorious
,
have
concluded
them
useless
.
Comply
with
it
,
and
you
destroy
he
Nature
of
true
Holiness
,
and
turn
all
the
pretended
Duties
of
it
into
Fruits
and
Effects
of
spiritual
Pride
and
blind
Superstition
.
But
we
see
the
Necessity
of
it
with
respect
unto
God
,
hath
other
Foundations
suited
unto
,
and
consistent
with
the
Grace
and
Love
and
Mercy
of
the
Gospel
.
And
we
shall
fully
shew
in
our
Progress
,
that
there
is
not
one
Motive
unto
it
,
that
is
of
any
real
Force
or
Efficacy
,
but
perfectly
complyes
with
the
whole
Doctrine
of
the
free
undeserved
Grace
of
God
towards
us
by
Jesus
Christ
;
nor
is
there
any
of
them
which
gives
the
least
Countenance
unto
any
thing
of
worth
in
our selves
,
as
from
our selves
,
or
that
should
take
us
off
from
an
absolute
and
universal
Dependance
on
Christ
for
Life
and
Salvation
.
But
yet
such
they
are
,
as
render
it
as
necessary
unto
us
to
be
Holy
,
that
is
,
to
be
sanctified
,
as
to
be
Justified
.
He
that
thinks
to
please
God
,
and
to
come
to
the
Enjoyment
of
him
without
Holiness
,
makes
him
an
unholy
God
,
putting
the
highest
Indignity
and
Dishonour
imaginable
upon
him
.
God
deliver
poor
Sinners
from
this
Deceit
.
There
is
no
Remedy
,
you
must
leave
your
Sins
,
or
your
God
.
You
may
as
easily
reconcile
Heaven
and
Hell
,
the
one
remaining
Heaven
and
the
other
Hell
,
as
easily
take
away
all
Difference
between
Light
and
Darkness
,
Good
and
Evil
,
as
procure
Acceptance
for
unholy
Persons
with
our
God
.
Some
live
without
God
in
the
World
;
whether
they
have
any
Notion
of
his
Being
or
no
,
is
not
material
:
They
live
without
any
Regard
unto
him
,
either
as
unto
his
present
Rule
over
them
,
or
his
future
Disposal
of
them
.
It
is
no
wonder
if
Holiness
,
both
Name
and
Thing
,
be
universally
despised
by
these
Persons
;
their
Design
being
to
serve
their
Lusts
to
the
utmost
,
and
immerse
themselves
in
the
Pleasures
of
the
World
,
without
once
taking
God
into
their
Thoughts
,
they
can
do
no
otherwise
.
But
for
Men
who
live
under
some
constant
sense
of
God
,
and
an
eternal
Accountableness
unto
him
,
and
thereon
do
many
things
he
requires
,
and
abstain
from
many
Sins
that
their
Inclinations
and
Opportunities
would
suggest
and
prompt
them
unto
,
not
to
endeavour
after
that
universal
Holiness
which
alone
will
be
accepted
with
him
,
is
a
deplorable
Folly
.
Such
men
seem
to
Worship
an
Idol
all
their
dayes
.
For
he
that
doth
not
endeavour
to
be
like
unto
God
,
doth
contrarily
think
wickedly
that
God
is
like
unto
himself
.
It
is
true
,
our
Interest
in
God
is
not
built
upon
our
Holiness
,
but
it
is
as
true
,
that
we
have
none
without
it
.
Were
this
Principle
once
well
fixed
in
the
Minds
of
men
,
that
without
Holiness
no
man
shall
see
God
,
and
that
enforced
from
the
Consideration
of
the
Nature
of
God
himself
,
it
could
not
but
influence
them
unto
a
greater
Diligence
about
it
,
than
the
most
seem
to
be
engaged
in
.
Sect.
15
There
is
indeed
amongst
us
a
great
Plea
for
Morality
,
or
for
Moral
Vertue
;
I
wish
it
be
more
out
of
Love
to
Vertue
its
self
,
and
a
Conviction
of
its
Vsefulness
,
than
out
of
a
Design
to
cast
Contempt
on
the
Grace
of
our
Lord
Jesus
Christ
and
the
Gospel
,
as
it
is
declared
by
the
faithfull
Dispensers
of
it
.
However
,
we
are
bound
to
believe
the
Best
of
all
men
.
Where
we
see
those
who
so
plead
for
Moral
Vertues
,
to
be
in
their
own
Persons
,
and
in
their
Lives
,
modest
,
sober
,
humble
,
patient
,
self-denying
,
charitable
,
usefull
towards
all
,
we
are
obliged
to
believe
,
that
their
Pleas
for
Moral
Vertue
proceed
from
a
Love
and
Liking
of
it
.
But
where
men
are
proud
,
furious
,
worldly
,
revengefull
,
profane
,
intemperate
,
covetous
,
ambitious
,
I
cannot
so
well
understand
their
Declamations
about
Vertue
.
Only
I
would
for
the
present
enquire
,
What
it
is
that
they
intend
by
their
Morality
.
Is
it
the
Renovation
of
the
Image
of
God
in
us
by
Grace
?
is
it
our
Conformity
from
thence
unto
him
in
his
Holiness
?
is
it
our
being
Holy
in
all
Manner
of
Holiness
,
because
God
is
holy
?
is
it
the
acting
of
our
Souls
in
all
Duties
of
Obedience
,
from
a
Principle
of
Faith
and
Love
,
according
to
the
Will
of
God
,
whereby
we
have
Communion
with
him
here
,
and
are
lead
towards
the
Enjoyment
of
him
?
If
these
are
the
things
which
they
intend
,
what
is
the
matter
with
them
?
why
are
they
so
afraid
of
the
Words
and
Expressions
of
the
Scripture
?
Why
will
they
not
speak
of
the
things
of
God
in
Words
that
the
Holy
Ghost
teacheth
?
Men
never
dislike
the
Words
of
God
,
but
when
they
dislike
the
Things
of
God
;
Is
it
because
these
Expressions
are
not
intelligible
,
People
do
not
know
what
they
mean
,
but
this
of
Moral
Vertue
they
understand
well
enough
?
We
appeal
to
the
Experience
of
all
that
truely
fear
God
in
the
World
unto
the
contrary
.
There
is
none
of
them
,
but
the
Scripture
Expressions
of
the
Causes
,
Nature
,
Work
and
Effects
of
Holiness
,
do
convey
a
clear
experimental
Apprehension
of
them
unto
their
Minds
:
Whereas
,
by
their
Moral
Vertue
,
neither
themselves
,
nor
any
else
,
do
know
what
they
intend
,
since
they
do
or
must
reject
the
common
received
Notion
of
it
,
for
Honesty
amongst
men
.
If
therefore
they
intend
that
Holiness
hereby
which
is
required
of
us
in
the
Scripture
,
and
that
particularly
on
the
Account
of
the
Holiness
of
that
God
whom
we
serve
,
they
fall
into
an
high
Contempt
of
the
Wisdom
of
God
,
in
despising
of
those
Notices
and
Expressions
of
it
,
which
being
used
by
the
Holy
Ghost
,
are
suited
unto
the
spiritual
Light
and
Understanding
of
Believers
;
substituting
their
own
arbitrary
,
doubtfull
,
uncertain
Sentiments
and
Words
,
in
their
Room
and
place
.
But
if
it
be
something
else
which
they
intend
,
as
indeed
(
evidently
it
is
,
nor
doth
any
man
understand
more
in
the
Design
,
than
Sobriety
and
Vsefulness
in
the
World
,
things
singularly
good
in
their
proper
place
)
then
it
is
no
otherwise
to
be
looked
on
,
but
as
a
Design
of
Sathan
to
undermine
the
true
Holiness
of
the
Gospel
,
and
to
substitute
a
deceitfull
and
deceiving
Cloud
or
Shadow
in
the
Room
of
it
.
Sect.
16
And
moreover
,
what
we
have
already
Discoursed
,
doth
abundantly
evince
the
folly
and
falshood
of
those
clamorous
Accusations
,
wherein
the
most
important
Truths
of
the
Gospel
are
charged
as
inconsistent
with
,
and
as
repugnant
unto
Holiness
.
The
Doctrine
,
say
the
Socinians
,
of
the
Satisfaction
of
Christ
,
ruines
all
Care
and
Endeavours
after
an
Holy
Life
:
For
when
men
do
believe
that
Christ
hath
satisfied
the
Justice
of
God
for
their
Sins
,
they
will
be
enclined
to
be
careless
about
them
,
yea
to
live
in
them
.
But
as
this
Supposition
doth
transform
Believers
into
Monsters
of
Ingratitude
and
Folly
,
so
it
is
built
on
no
other
Foundation
than
this
,
that
if
Christ
take
away
the
Guilt
of
Sin
,
there
is
no
Reason
in
the
Nature
of
these
things
,
nor
mentioned
in
the
Scripture
why
we
should
need
to
be
holy
,
and
keep
our selves
from
the
Power
,
Filth
and
Dominion
of
Sin
,
or
any
way
Glorifie
God
in
this
World
;
which
is
an
Inference
weak
,
false
and
ridiculous
.
The
Papists
and
others
with
them
,
lay
the
same
Charge
on
the
Doctrine
of
Justification
through
the
Imputation
of
the
Righteousness
of
Christ
unto
us
.
And
it
is
wonderfull
to
consider
with
what
virulent
Railing
this
Charge
is
managed
by
the
Papists
,
so
with
what
scorn
and
scoffing
,
with
what
Stories
and
Tales
some
amongst
our selves
endeavour
to
expose
this
sacred
Truth
to
Contempt
,
as
though
all
those
by
whom
it
is
Believed
,
must
consequently
be
Negligent
of
Holiness
and
good
Works
.
Now
although
I
deny
not
,
but
that
such
men
may
find
a
great
Strength
of
Connexion
between
these
things
in
their
own
Minds
,
seeing
there
is
a
Principle
in
the
corrupt
Heart
of
man
to
turn
the
Grace
of
God
into
Lasciviousness
,
yet
(
as
shall
in
due
time
be
proved
)
this
sacred
Truth
is
both
Doctrinally
and
Practically
the
great
constraining
Principle
unto
Holiness
and
Fruitfulness
in
Obedience
.
For
the
present
I
shall
return
no
other
Answer
unto
those
Objections
,
but
that
the
Objectors
are
wholly
mistaken
in
our
Thoughts
and
Apprehensions
concerning
that
God
whom
we
serve
.
God
in
Christ
whom
we
Worship
,
hath
so
revealed
his
own
Holiness
unto
us
,
and
what
is
necessary
for
us
on
the
Account
thereof
,
as
that
we
know
it
to
be
a
foolish
,
wicked
and
blasphemous
thing
,
for
any
one
to
think
to
please
him
,
to
be
accepted
with
him
,
to
come
to
the
Enjoyment
of
him
,
without
that
Holiness
which
he
requireth
,
and
from
his
own
Nature
cannot
but
require
.
That
the
Grace
or
Mercy
,
or
Love
of
this
God
,
who
is
our
God
,
should
encourage
those
who
indeed
know
him
,
unto
Sin
,
or
countenance
them
in
a
Neglect
of
Holy
Obedience
to
him
,
is
a
monstrous
Imagination
.
There
are
as
I
shall
shew
afterwards
,
other
invincible
Reasons
for
it
,
and
Motives
unto
it
.
But
the
owning
of
this
one
Consideration
alone
,
by
them
who
Believe
the
Grace
of
the
Gospel
,
is
sufficient
to
secure
them
from
the
Reproach
of
this
Objection
.
Sect.
17
Moreover
,
from
what
hath
been
discoursed
,
we
may
all
Charge
our selves
with
Blame
for
our
Sloth
and
Negligence
in
this
Matter
.
It
is
to
be
feared
,
that
we
have
none
of
us
endeavoured
as
we
ought
,
to
grow
up
into
this
Image
and
Likeness
of
God
.
And
although
for
the
main
of
our
Duty
herein
,
our
Hearts
may
not
condemn
us
,
yet
there
are
no
doubt
sundry
things
that
belong
unto
it
,
wherein
we
have
all
failed
.
Our
Likeness
unto
God
,
that
wherein
we
bear
his
Image
,
is
our
Holiness
,
as
hath
been
declared
.
Wherever
there
is
the
Holiness
of
Truth
before
described
,
in
the
Essence
of
it
,
there
is
a
radical
Conformity
and
likeness
unto
God
.
In
the
first
Communication
of
it
unto
us
,
through
the
Promises
of
the
Gospel
,
we
are
made
Partakers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Divine
Nature
,
1
Pet.
1.
4.
Such
a
new
spiritual
Nature
as
represents
that
of
God
himself
:
Being
begotten
by
him
,
we
are
made
partakers
of
his
Nature
.
But
though
all
Children
do
partake
of
the
Nature
of
their
Parents
,
yet
they
may
be
,
and
some
of
them
are
very
deformed
,
and
bear
very
little
of
their
Likeness
.
So
is
it
in
this
matter
;
we
may
have
the
Image
of
God
in
our
Hearts
,
and
yet
come
short
of
that
Likeness
unto
him
in
its
Degrees
and
Improvement
which
we
ought
to
aim
at
.
And
this
happens
Two
wayes
;
(1)
When
our
Graces
are
weak
,
withering
,
and
unthrifty
;
for
in
their
flourishing
and
fruit-bearing
is
our
Likeness
unto
God
evidenced
,
and
in
them
doth
the
Glory
of
God
in
this
World
consist
.
(2)
When
by
the
Power
of
our
Corruptions
or
our
Temptations
,
we
contract
a
Deformity
;
something
that
hath
the
Likeness
of
the
old
crooked
Serpent
.
Where
either
of
these
befall
us
,
that
our
Graces
are
low
and
thriftless
;
that
our
Corruptions
are
high
and
active
,
frequently
discovering
themselves
;
there
,
though
the
Image
of
God
may
be
in
us
,
there
is
not
much
of
his
Likeness
upon
us
,
and
we
come
short
of
our
Duty
,
in
this
great
and
Fundamental
Duty
of
our
Faith
and
Profession
.
So
far
as
it
is
thus
with
us
,
may
we
not
,
ought
we
not
greatly
to
blame
our selves
?
Why
are
we
so
slow
,
so
Negligent
in
the
pursuit
of
our
principal
Interest
and
Happiness
?
Why
do
we
suffer
every
thing
,
why
do
we
suffer
any
thing
to
divert
our
Minds
from
,
or
retard
our
Endeavours
in
this
Design
?
Wherefore
,
that
I
may
contribute
something
to
the
awakening
of
our
Diligence
herein
,
I
shall
adde
some
few
Motives
unto
it
,
and
some
Directions
for
it
,
that
herein
we
may
be
found
perfecting
Holiness
in
the
Fear
of
the
Lord
,
which
is
the
only
way
whereby
we
may
be
like
unto
him
,
in
this
World
.
Sect.
18
First
,
In
our
Likeness
unto
God
,
consists
the
Excellency
and
Preeminence
of
our
Nature
,
above
that
of
all
other
Creatures
in
the
world
,
and
of
our
Persons
above
those
of
other
Men
,
who
are
not
partakers
of
his
Image
.
For
,
(1)
With
Reference
unto
other
Things
,
this
is
the
highest
Excellency
that
a
Created
Nature
is
capable
of
.
Other
things
had
External
Impressions
of
the
Greatness
,
Power
,
and
Goodness
of
God
upon
them
;
Man
alone
in
this
lower
world
was
capable
of
the
Image
of
God
in
him
.
The
Perfection
,
the
Glory
,
the
Preeminence
of
our
Nature
in
the
first
Creation
,
was
expressed
only
by
this
,
that
we
were
made
in
the
Image
and
likeness
of
God
,
Gen.
1.
26
,
27.
This
gave
us
a
Preeminence
above
all
other
Creatures
,
and
hence
a
Dominion
over
them
ensued
.
For
although
God
made
a
distinct
grant
of
it
unto
us
,
that
we
might
the
better
understand
and
be
thankfull
for
our
Priviledge
;
yet
was
it
a
necessary
Consequence
of
his
Image
in
us
.
And
this
is
that
which
James
respects
,
where
he
tells
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
Nature
,
the
Nature
of
all
things
in
their
several
kinds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
tamed
,
that
is
,
subjected
to
the
Nature
of
man
.
He
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gen.
1.
28.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
LXX
.
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subdue
it
.
But
being
not
contented
to
be
like
God
,
that
is
in
Holiness
and
Righteousness
,
we
would
be
as
God
in
Wisdom
and
Soveraignty
;
and
not
attaining
what
we
aymed
at
,
we
lost
what
we
had
,
Gen.
3.
5.
Being
in
honour
we
continued
not
,
but
became
like
the
Beasts
that
perish
,
Psal.
49.
12.
we
were
first
like
God
,
and
then
like
Beasts
,
2
Pet.
2.
12.
By
the
loss
of
the
Image
of
God
,
our
Nature
lost
its
Preeminence
,
and
we
were
reduced
into
order
amongst
perishing
Beasts
.
For
notwithstanding
some
feeble
Reliques
of
this
Image
yet
abiding
with
us
,
we
have
really
,
with
respect
unto
our
proper
End
,
in
our
lapsed
Condition
,
more
of
the
Bestial
Nature
in
us
,
than
of
the
Divine
.
Wherefore
the
Restauration
of
this
Image
in
us
by
the
Grace
of
Jesus
Christ
,
Ephes.
4.
24.
Col.
3.
10
,
is
the
Recovery
of
that
Preeminence
and
Priviledge
of
our
Nature
which
we
had
foolishly
lost
.
Hereby
there
is
an
Impression
again
made
upon
our
Natures
of
the
Authority
of
God
,
which
gives
us
a
Preeminence
above
other
Creatures
,
and
a
Rule
over
them
;
yea
,
that
whole
Dominion
which
Mankind
scrambles
for
with
Craft
and
Violence
,
over
the
residue
of
the
Creation
,
depends
on
this
Renovation
of
the
Image
of
God
in
some
of
them
.
Not
that
I
judge
that
mens
Right
and
Title
to
their
Portion
and
Interests
in
this
world
,
doth
depend
on
their
own
Personal
Grace
or
Holiness
;
But
that
if
God
had
not
designed
to
renew
his
Image
in
our
Nature
by
Jesus
Christ
,
and
as
the
Foundation
thereof
to
take
our
Nature
into
Vnion
with
himself
in
the
person
of
his
Son
,
and
thereby
to
gather
up
all
things
unto
a
New
Head
in
him
,
and
to
make
him
the
first-born
of
the
Creation
,
the
Head
and
Heir
of
all
,
he
would
not
have
continued
any
thing
of
Right
or
Title
therein
.
It
was
upon
the
Promise
and
the
Establishment
of
the
New-Covenant
,
that
this
Right
was
restored
unto
us
.
So
it
is
expressed
in
the
Renovation
of
the
Covenant
with
Noah
and
his
Children
,
Gen.
9.
1
,
2.
God
blessed
Noah
and
his
Sons
,
and
said
unto
them
,
Be
fruitfull
and
multiply
,
and
replenish
the
Earth
;
and
the
fear
of
you
,
and
the
dread
of
you
shall
be
upon
every
beast
of
the
Earth
,
and
upon
every
fowl
of
the
Air
,
and
upon
all
that
moveth
on
the
Earth
,
and
upon
all
the
Fishes
of
the
Sea
,
into
your
hand
are
they
delivered
;
which
is
an
expresse
Renovation
of
the
Grant
made
unto
us
at
our
first
Creation
,
Gen.
1.
28.
The
Right
whereunto
we
had
lost
,
in
our
Loss
of
the
Image
of
God
.
And
therefore
in
that
service
wherein
the
Creature
is
continued
unto
Mankind
,
it
is
made
Subject
to
vanity
,
and
put
into
bondage
,
in
which
state
though
it
groan
,
and
look
out
as
it
were
for
Deliverance
,
it
must
continue
until
God
hath
accomplished
the
whole
Design
of
the
glorious
liberty
of
his
Children
,
Rom.
8.
20
,
21.
Whatever
they
may
Pride
themselves
in
,
their
Parts
or
Enjoyments
,
however
they
may
sport
themselves
in
the
Vse
or
Abuse
of
other
Creatures
,
if
this
Image
of
God
be
not
renewed
in
them
,
they
have
really
no
great
Preeminence
above
the
things
which
perish
under
theirhands
,
2
Pet.
2.
12.
God
having
Exalted
our
Natures
by
Union
with
himself
in
the
Person
of
his
Son
,
requires
of
us
to
preserve
its
Dignity
above
others
.
Sect.
19
(2)
Again
,
this
is
that
which
gives
Priviledge
and
Preeminence
unto
the
persons
of
some
above
others
;
The
Righteous
,
saith
the
wiseman
,
is
more
Excellent
than
his
Neighbour
,
Prov.
12.
26.
It
is
seldom
that
this
is
so
upon
the
account
of
Civil
Wisdom
,
Wealth
,
Greatness
,
or
Power
.
There
is
nothing
can
establish
this
general
Rule
,
but
their
conformity
and
likeness
to
God
.
Hence
are
such
persons
called
the
Saints
in
the
Earth
,
and
the
Excellent
,
Psal.
16.
3.
Both
the
Terms
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
first
belong
properly
to
God
.
He
above
is
absolutely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Holy
;
and
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
8.
2.
unto
men
they
are
ascribed
upon
their
Likeness
unto
him
in
Holiness
.
This
makes
them
the
Saints
and
Excellent
in
the
Earth
,
that
gives
them
a
Preeminence
of
Office
and
Authority
in
some
above
others
.
And
this
Dignity
of
Office
reflects
a
Dignity
of
Person
on
them
who
are
vested
in
it
,
and
communicates
a
Preeminence
unto
them
;
For
their
Office
and
Authority
is
from
God
,
which
gives
both
it
and
them
a
real
Priviledge
and
Honour
above
others
.
But
that
which
is
Originally
in
and
from
Persons
themselves
,
is
solely
from
the
Renovation
of
the
Image
of
God
in
them
,
and
is
heightned
and
increased
according
to
the
Degrees
they
attain
in
the
Participation
of
it
.
The
more
Holy
,
the
more
Honorable
.
Hence
wicked
men
in
the
Scripture
are
said
to
be
vile
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
12.
8.
Quisquiliae
hominum
,
trifling
vilenesses
;
And
the
Righteous
are
said
to
be
Precious
and
Valuable
.
And
hence
it
is
,
that
there
hath
oft-times
an
Awe
been
put
on
the
spirits
of
vile
and
outragious
sinners
,
from
the
Appearances
of
God
in
Holy
Persons
.
And
indeed
at
all
times
,
where
men
do
Eminently
bear
a
Conformity
to
God
in
Holiness
,
wicked
men
exasperated
by
their
secular
Interests
,
Prejudices
,
and
an
unconquerable
Adherence
to
their
Lusts
,
may
oppose
,
revile
,
reproach
and
persecute
them
,
but
secretly
in
their
Hearts
they
have
an
Awe
from
the
Likeness
of
God
in
them
,
whence
they
will
sometimes
dread
them
,
sometimes
flatter
them
,
and
sometimes
wish
that
they
were
not
,
even
as
they
deal
with
God
himself
.
Why
doe
we
weary
our selves
about
other
things
?
why
doe
we
spend
our
Labour
in
vain
,
and
our
Strength
for
that
which
is
not
bread
?
such
will
all
Endeavours
after
any
other
Excellency
at
length
appear
.
Sect.
20
Herein
lyes
the
whole
of
that
Dignity
which
our
Nature
was
made
for
,
and
is
capable
of
;
Sin
is
the
sole
debasement
of
it
,
that
alone
whereby
we
render
our selves
base
and
contemptible
.
Mens
self-pleasing
in
the
wayes
and
fruits
of
it
,
or
in
worldly
Advantages
,
and
their
Mutual
Applauses
of
one
another
,
will
suddenly
vanish
into
smoak
.
It
is
Holiness
alone
that
is
Honourable
,
and
that
because
there
is
in
it
the
Image
and
Representation
of
God
.
I
think
we
are
satisfied
,
that
the
Dignity
of
Professors
above
others
,
doth
not
consist
in
Worldly
or
Secular
Advantages
,
for
they
are
very
few
who
have
them
;
Not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
,
1
Cor.
1.
26.
nor
doth
it
consist
in
spiritual
gifts
;
many
who
have
excelled
us
,
not
onely
in
the
Degree
of
them
,
but
in
the
Kind
also
,
who
have
had
extraordinary
Gifts
of
the
Spirit
,
shall
be
shut
out
of
Heaven
with
the
worst
of
the
world
,
Matth.
7.
22.
Many
shall
say
unto
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
devils
,
and
in
thy
Name
wrought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
many
miraculous
work
?
which
is
more
than
any
of
us
can
say
;
yet
Christ
will
profess
unto
them
,
I
never
knew
you
,
depart
from
me
,
ye
that
work
iniquity
,
you
unholy
persons
.
Nor
is
it
in
Profession
it self
.
Many
make
it
is
rigid
austerities
,
Renunciation
of
the
world
,
and
outward
works
of
Charity
,
beyond
the
most
of
us
,
and
yet
perish
in
their
Superstitions
.
Nor
is
it
in
the
Purity
of
Worship
,
without
such
mixtures
of
Humane
Inventions
as
others
defile
the
Service
of
God
withal
.
For
Multitudes
may
be
made
partakers
thereof
in
the
great
house
of
God
,
and
yet
be
Vessels
of
wood
and
stone
,
who
being
not
purged
from
sin
,
are
not
vessels
to
honour
,
sanctified
and
meet
for
the
Masters
use
,
2
Tim.
2.
20
,
21.
It
consists
therefore
alone
in
that
likeness
unto
God
,
which
we
have
in
and
by
Holiness
,
with
what
doth
attend
it
,
and
is
inseparable
from
it
.
Where
this
is
not
,
no
other
thing
will
exempt
us
from
the
common
herd
of
perishing
mankind
.
Sect.
21
Secondly
,
According
unto
our
Growth
and
Improvement
in
this
likeness
unto
God
,
are
our
Accesses
and
Approaches
towards
Glory
.
We
are
drawing
every
day
towards
our
Natural
End
whether
we
will
or
no
;
and
if
we
doe
not
therewithall
draw
nearer
towards
our
Supernatural
End
in
Glory
,
we
are
most
miserable
.
Now
men
doe
but
deceive
themselves
,
if
they
suppose
that
they
are
approaching
towards
Glory
in
time
,
if
they
are
not
at
the
same
time
making
nearer
unto
it
in
Grace
;
It
is
some
Representation
of
future
Glory
,
that
therein
we
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
20.
36.
like
,
or
equal
unto
Angels
.
But
that
respects
one
particular
only
of
that
state
.
It
is
a
far
more
excellent
Description
of
it
,
that
we
shall
be
like
unto
God
,
when
he
shall
appear
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
1
John
3.
2.
Our
glory
as
subjectively
considered
,
will
be
our
Likeness
unto
God
according
to
the
capacity
of
Creatures
.
And
it
is
the
highest
folly
for
any
to
think
that
they
shall
love
that
hereafter
,
which
now
they
hate
;
that
that
will
be
their
Glory
which
they
now
abhorre
;
such
sottish
Contradictions
are
the
Minds
of
men
filled
withall
.
There
is
nothing
in
this
World
which
they
more
despise
,
than
to
be
like
unto
God
,
and
they
hate
every
one
that
is
so
;
yet
pretend
a
Desire
and
Expectation
of
that
Estate
wherein
they
shall
be
so
,
which
is
a
being
so
for
ever
.
But
this
will
be
our
Glory
;
to
behold
the
Face
of
God
in
Righteousness
,
and
to
be
satisfied
with
his
Likeness
,
Psal.
17.
15.
How
then
shall
we
make
Approaches
towards
this
Glory
spiritually
,
which
at
least
may
answer
the
Approaches
we
make
towards
our
Ends
naturally
,
seeing
not
to
do
so
,
is
folly
and
intolerable
negligence
?
We
have
no
other
way
,
but
Thriving
and
Growing
in
that
Likeness
of
God
which
we
have
here
in
Holiness
.
Hereby
alone
are
we
transformed
into
the
Image
of
God
,
from
Glory
to
Glory
;
2
Cor.
3.
18.
From
one
glorious
Degree
of
Grace
unto
another
,
untill
one
great
Change
shall
issue
all
Grace
and
Holiness
in
Eternal
Glory
:
And
in
our
Desires
for
Heaven
,
if
they
are
regular
,
we
consider
not
so
much
our
Freedom
from
Trouble
as
from
Sin
;
nor
in
our
Aym
in
the
first
place
so
much
at
compleat
Happiness
,
as
perfect
Holiness
.
And
they
who
desire
Heaven
,
as
that
which
would
only
ease
them
of
their
Troubles
,
and
not
as
that
which
will
perfectly
free
them
of
Sin
;
will
fall
into
a
state
wherein
Sin
and
Trouble
shall
be
Eternally
inseperable
.
As
therefore
we
would
continually
tend
towards
our
Rest
and
Blessedness
,
as
we
would
have
assured
and
evident
Pledges
of
it
in
our
own
Souls
,
as
we
would
have
Fore-tastes
of
it
,
and
an
experimental
Acquaintance
with
it
,
(
as
who
would
not
know
as
much
as
is
possible
of
his
Eternal
Blessedness
)
this
is
the
Design
which
we
ought
to
pursue
.
It
is
to
be
feared
,
that
the
most
of
us
know
not
how
much
of
Glory
may
be
in
present
Grace
,
nor
how
much
of
Heaven
may
be
attained
in
Holiness
on
the
Earth
.
We
have
a
Generation
amongst
us
,
that
would
fain
be
Boasting
of
Perfection
,
whilest
in
their
Minds
they
are
evidently
under
the
Power
of
Darkness
,
corrupt
in
their
Affections
,
and
worldly
in
their
Lives
.
But
our
Duty
it
is
,
to
be
alwayes
perfecting
Holiness
in
the
fear
of
the
Lord
.
This
pursued
in
a
due
Manner
,
is
continually
transforming
the
Soul
into
the
Likeness
of
God
.
Much
of
the
Glory
of
Heaven
may
dwell
in
a
simple
Cottage
.
And
poor
Persons
,
even
under
Ragges
,
may
be
very
like
unto
God
.
Sect.
22
Thirdly
,
It
is
from
our
Likeness
and
Conformity
unto
God
alone
,
that
we
are
or
may
be
usefull
in
the
World
in
a
due
Manner
and
Order
.
I
shall
have
Occasion
to
speak
more
unto
this
afterwards
,
and
shall
therefore
here
only
touch
upon
it
,
with
respect
unto
one
Concernment
or
Circumstance
.
God
is
the
great
Preserver
and
Benefactor
of
the
whole
Creation
:
He
is
good
and
doth
Good
,
the
sole
Cause
and
Fountain
of
all
Good
,
that
in
any
kind
,
any
Creature
is
made
partaker
of
.
And
there
is
no
Property
of
God
more
celebrated
in
the
Scripture
than
this
of
his
Goodness
,
and
his
giving
out
of
the
Fruits
of
it
to
all
his
Creatures
.
And
he
is
so
only
Good
,
that
there
is
nothing
so
in
any
sence
but
by
a
participation
of
it
,
and
a
Likeness
unto
him
therein
.
They
therefore
who
are
like
unto
God
,
and
they
only
,
are
usefull
in
this
World
.
There
is
indeed
,
or
at
least
there
hath
been
,
much
Good
,
usefull
good
done
by
others
,
on
various
Convictions
,
and
for
various
Ends
:
But
there
is
one
flaw
or
other
in
all
they
doe
.
Either
Superstition
,
or
Vain-glory
,
or
Selfishness
,
or
Merit
,
or
one
thing
or
other
,
gets
into
all
the
Good
that
is
done
by
unholy
Persons
,
and
brings
Death
into
the
Pot
,
so
that
although
it
may
be
of
some
use
in
particulars
,
unto
individual
Persons
,
in
some
Seasons
,
it
is
of
none
unto
the
general
Good
of
the
whole
.
He
that
bears
the
Likeness
of
God
,
and
in
all
that
he
doth
,
acts
from
that
Principle
,
he
alone
is
truely
usefull
,
represents
God
in
what
he
doth
,
and
spoyls
it
not
by
false
Ends
of
his
own
.
If
therefore
we
would
keep
up
the
Priviledge
and
Preeminence
of
our
Nature
and
Persons
,
if
we
would
make
due
and
daily
Accessions
towards
Glory
and
Blessedness
,
if
we
would
be
of
any
real
use
in
this
World
,
our
great
Endeavour
ought
to
be
,
to
grow
up
more
and
more
into
this
Likeness
of
God
,
which
consists
in
our
Holiness
.
Sect.
23
It
will
,
therefore
,
or
it
may
be
justly
here
enquired
,
How
or
what
we
may
doe
,
that
we
may
thrive
and
grow
up
more
and
more
into
this
Likeness
unto
God
.
To
remit
other
Considerations
unto
their
proper
place
,
at
present
I
answer
,
that
there
are
some
Graces
of
Holiness
that
are
effectually
Assimulating
,
and
others
that
are
Declarative
,
and
Expressive
of
this
Likeness
of
God
in
us
.
(
First
.
)
Those
of
the
first
sort
,
which
have
a
peculiar
Efficacy
to
promote
the
likeness
of
God
in
our
Souls
,
are
Faith
and
Love
,
in
whose
constant
Exercise
we
ought
to
abide
and
abound
,
if
we
intend
to
grow
in
Likeness
and
Conformity
to
God
.
Sect.
24
(1)
Faith
is
a
part
of
our
Holiness
,
as
it
is
a
Grace
of
the
sanctifying
Spirit
,
and
it
is
a
Principle
of
Holiness
as
it
purifies
the
Heart
,
and
is
effectual
by
Love
.
The
more
Faith
is
in
its
due
and
proper
Exercise
,
the
more
holy
we
shall
be
,
and
consequently
the
more
like
unto
God
.
This
were
a
large
Theme
,
I
shall
confine
it
unto
one
Instance
.
The
glorious
Properties
of
God
,
as
we
have
shewed
before
,
are
manifested
and
revealed
in
Jesus
Christ
,
in
his
Face
do
they
shine
forth
.
The
only
way
whereby
we
behold
them
,
whereby
we
have
an
intuition
into
them
,
is
by
Faith
.
In
Christ
are
the
glorious
Excellencies
of
God
represented
unto
us
,
and
by
Faith
do
we
behold
them
.
And
what
is
the
Effect
hereof
?
we
are
changed
into
the
same
Image
and
Likeness
,
from
Glory
to
Glory
,
2
Cor.
3.
18.
This
is
the
great
Mystery
of
Growing
in
Holiness
,
and
Thriving
in
the
Image
of
God
,
which
the
World
being
ignorant
of
,
have
laboured
in
vain
by
other
Means
to
satisfie
their
Notions
and
Convictions
.
But
this
is
the
great
Way
and
Means
of
it
,
appointed
and
blessed
of
God
unto
that
Purpose
;
namely
,
constantly
by
Faith
,
in
a
way
of
Believing
the
Revelation
made
in
the
Gospel
,
to
view
,
behold
,
and
contemplate
on
the
Excellencies
of
God
,
his
Goodness
,
Holiness
,
Righteousness
,
Love
and
Grace
,
as
manifested
in
Jesus
Christ
;
and
that
so
as
to
make
use
of
,
and
apply
unto
our selves
and
our
Condition
the
Effects
and
Fruits
of
them
,
according
to
the
Promise
of
the
Gospel
.
This
is
the
great
Arcanum
of
growing
up
into
the
likeness
of
God
;
without
which
,
however
men
may
multiply
Duties
in
a
Complyance
with
their
Convictions
,
they
will
have
never
the
more
Conformity
to
God
.
And
all
Professors
who
come
short
in
this
matter
,
do
or
may
know
,
that
it
ariseth
from
their
want
of
a
constant
Exercise
of
Faith
on
God
in
Christ
.
If
therefore
we
have
a
real
Design
,
of
being
yet
more
like
unto
God
,
which
is
our
Priviledge
,
Safety
,
Glory
,
Blessedness
,
this
is
the
way
we
must
take
for
its
Accomplishment
.
Abound
in
Actings
of
Faith
,
and
we
shall
thrive
in
Holiness
.
And
they
are
but
Acts
of
Presumption
under
the
Name
of
Faith
,
which
do
not
infallibly
produce
this
Effect
.
Sect.
25
(2)
Love
hath
the
same
Tendency
and
Efficacy
.
I
mean
,
the
Love
of
God
.
He
that
would
be
like
unto
God
must
be
sure
to
love
him
,
or
all
other
Endeavours
to
that
Purpose
will
be
in
vain
.
And
he
that
loves
God
sincerely
,
will
be
like
him
.
Under
the
Old
Testament
none
in
his
general
Course
so
like
unto
God
as
David
,
called
therefore
the
man
after
Gods
own
Heart
;
and
none
ever
made
greater
Expressions
of
Love
unto
him
,
which
occurre
continually
in
the
Psalms
.
And
let
men
take
what
pains
they
can
in
Acts
and
Duties
of
Obedience
,
if
they
proceed
not
from
a
Principle
of
Divine
Love
,
their
Likeness
unto
God
will
not
be
encreased
by
them
.
All
Love
in
general
hath
an
assimulating
Efficacy
,
it
casts
the
Mind
into
the
Mould
of
the
thing
beloved
.
So
Love
of
this
World
makes
men
Earthly
minded
;
their
Minds
and
Affections
grow
Earthy
,
carnal
and
sensual
.
But
of
all
Kinds
Divine
Love
is
most
effectual
to
this
purpose
,
as
having
the
best
,
the
most
noble
,
proper
and
attractive
Object
.
It
is
our
Adherence
unto
God
with
Delight
,
for
what
he
is
in
himself
,
as
manifested
in
Jesus
Christ
.
By
it
we
cleave
unto
God
,
and
so
keep
near
him
,
and
thereby
derive
transforming
Vertue
from
him
.
Every
Approach
unto
God
by
ardent
Love
and
Delight
is
Transfiguring
.
And
it
acts
it self
continually
by
(1)
Contemplation
;
(2)
Admiration
,
and
(3)
Delight
in
Obedience
.
1.
Love
acts
it self
by
Contemplation
.
It
is
in
the
Nature
of
it
to
be
meditating
and
Contemplating
on
the
Excellencies
of
God
in
Christ
.
Yea
,
this
is
the
Life
of
it
,
and
where
this
is
not
,
there
is
no
Love
.
An
heart
filled
with
the
Love
of
God
,
will
Night
and
Day
be
exercising
it self
in
and
with
Thoughts
of
Gods
glorious
Excellencies
,
rejoycing
in
them
.
This
the
Psalmist
exhorts
us
unto
,
Psal.
30.
4.
Sing
unto
the
Lord
,
O
ye
Saints
of
his
,
and
give
thanks
at
the
remembrance
of
his
Holiness
.
And
Love
will
do
the
same
with
respect
unto
all
his
other
Properties
.
See
to
this
purpose
,
Psal.
63.
throughout
.
And
this
will
further
our
Likeness
unto
him
;
our
Minds
by
it
will
be
changed
into
the
Image
of
what
we
Contemplate
,
and
we
shall
endeavour
,
that
our
Lives
be
conformed
thereunto
.
Sect.
26
2.
It
works
by
Admiration
also
.
That
is
the
voyce
of
Love
;
How
great
is
his
Goodness
!
how
great
is
his
Beauty
!
Zech.
9.
17.
the
Soul
being
as
it
were
ravished
with
that
View
which
it
hath
of
the
glorious
Excellencies
of
God
in
Christ
,
hath
no
way
to
express
its
Affections
but
by
Admiration
.
How
great
is
his
Goodness
!
how
great
is
his
Beauty
!
And
this
Beauty
of
God
is
that
sweetness
and
holy
symmetry
of
Glory
,
(
if
I
may
be
allowed
to
speak
so
improperly
)
in
all
the
Perfections
of
God
,
being
all
in
a
sweet
Correspondency
exalted
in
Christ
,
which
is
the
proper
Object
of
our
Love
.
To
see
infinite
Holiness
,
Purity
and
Righteousness
,
with
infinite
Love
,
Goodness
,
Grace
and
Mercy
,
all
equally
Glorified
in
and
towards
the
same
Things
and
Persons
,
one
Glimpse
whereof
is
not
to
be
attained
in
the
World
out
of
Christ
;
is
that
Beauty
of
God
which
attracts
the
Love
of
a
Believing
Soul
,
and
fills
it
with
an
holy
Admiration
of
him
.
And
this
also
is
a
most
effectual
Furtherance
of
our
Conformity
unto
him
,
which
without
these
steps
we
shall
labour
in
vain
after
.
Sect.
27
3.
Again
,
Love
gives
Delight
in
Obedience
,
and
all
the
Duties
of
it
.
The
common
Instance
of
Jacob
is
known
,
of
whom
it
is
said
,
that
his
seven
Years
Service
seemed
short
,
and
so
easie
to
him
,
for
the
Love
he
bare
to
Rachel
.
He
did
that
with
Delight
,
which
he
would
not
afterwards
undergoe
for
the
greatest
Wages
.
But
we
have
a
greater
Instance
:
Our
Lord
Jesus
Christ
sayes
concerning
all
the
Obedience
that
was
required
of
him
;
Thy
Law
O
God
is
in
my
heart
,
I
delight
to
do
thy
Will.
And
yet
we
know
how
terrible
to
Nature
were
the
things
he
did
and
suffered
in
Obedience
to
that
Law
.
But
his
unspeakable
Love
to
God
and
the
Souls
of
men
,
rendred
it
all
his
Delight
.
Hence
follows
Intension
and
Frequency
in
all
the
Duties
of
it
.
And
where
these
two
are
,
Intension
of
mind
and
spirit
,
with
a
Frequency
of
holy
Duties
,
both
proceeding
from
Delight
,
there
Holiness
will
thrive
,
and
consequently
we
shall
do
so
in
our
Conformity
to
God
.
In
brief
,
Love
and
Likeness
unto
God
are
inseperable
,
and
proportionate
unto
one
another
.
And
without
this
,
no
Duties
of
Obedience
are
any
part
of
his
Image
.
Sect.
28
(
Secondly
.
)
There
are
Graces
which
are
Declarative
of
this
Assimulation
,
or
which
evidence
and
manifest
our
Likeness
unto
God
.
I
shall
instance
only
in
two
of
them
.
(1)
And
the
first
is
such
,
as
I
shall
give
many
Names
unto
it
is
its
Description
,
as
the
Scripture
doth
also
,
but
the
thing
intended
is
one
and
the
same
.
This
is
Goodness
,
Kindness
,
Benignity
,
Love
,
with
Readiness
to
do
good
,
to
forgive
,
to
help
and
relieve
,
and
this
towards
all
Men
,
on
all
Occasions
.
And
this
also
is
to
be
considered
in
Opposition
unto
an
evil
Habit
of
Mind
exerting
it self
in
many
Vices
,
which
yet
agree
in
the
same
general
Nature
;
such
are
Anger
,
Wrath
,
Envy
,
Malice
,
Revenge
,
Frowardness
,
Selfishness
;
all
which
are
directly
opposite
to
the
Grace
of
Holiness
,
at
present
instanced
in
and
pleaded
for
.
And
this
I
fear
,
is
not
so
considered
as
it
ought
to
be
:
For
if
it
were
,
it
would
not
be
so
common
a
thing
as
it
may
be
it
is
,
for
men
to
plead
highly
for
the
Imitation
of
God
,
and
almost
in
all
they
doe
,
give
us
a
full
Representation
of
the
Devil
.
For
as
this
universal
Benignity
and
Love
to
all
,
is
the
greatest
Representation
of
the
Nature
of
God
on
the
Earth
;
so
is
Fierceness
,
Envy
,
Wrath
and
Revenge
,
of
that
of
the
Devil
.
Would
we
then
be
like
unto
our
Heavenly
Father
,
would
we
manifest
that
we
are
so
unto
his
Glory
,
would
we
represent
him
in
and
unto
the
World
,
it
must
be
by
this
frame
of
spirit
,
and
Actings
constantly
suited
thereunto
.
This
our
Blessed
Saviour
instructs
us
in
and
unto
,
Matth.
5.
44
,
45.
A
Man
,
I
say
,
thus
Good
,
his
Nature
being
cured
and
rectified
by
Grace
,
thence
usefull
,
and
helpfull
,
free
from
Guile
,
Envy
and
Selfishness
,
Pride
and
Elation
of
Mind
,
is
the
best
Representation
we
can
have
of
God
on
the
Earth
,
since
the
Humane
Nature
of
Christ
was
removed
from
us
.
Sect.
29
This
therefore
we
are
to
labour
after
,
if
we
intend
to
be
like
God
,
or
to
manifest
his
Glory
in
our
Persons
and
Lives
unto
the
World
.
And
no
small
part
of
our
Holiness
consists
herein
.
Many
Lusts
,
Corruptions
,
and
distempered
Passions
are
to
be
subdued
by
Grace
,
if
we
design
to
be
Eminent
.
Strong
Bents
and
Inclinations
of
Mind
to
comply
with
innumerable
Provocations
and
Exasperations
that
will
befall
us
,
must
be
corrected
and
discarded
.
Many
Duties
be
constantly
attended
unto
,
and
sundry
Graces
kept
up
to
their
Exercise
.
The
whole
drove
of
Temptations
,
all
whose
force
consists
in
a
pretence
of
care
for
Self
,
must
be
scattered
or
resisted
.
And
hence
it
is
,
that
in
the
Scripture
a
Good
man
,
a
Merciful
man
,
an
usefull
,
liberal
man
,
is
frequently
spoken
of
by
way
of
Eminency
and
Distinction
,
as
one
whom
God
hath
an
especial
regard
unto
,
and
concerning
whom
there
are
peculiar
Promises
.
When
men
live
to
themselves
,
and
are
satisfied
that
they
doe
no
hurt
,
though
they
doe
no
good
;
are
secure
,
selfish
,
wrathfull
,
angry
,
peevish
,
or
have
their
kindness
confined
to
their
Relations
,
or
otherwise
are
little
usefull
but
in
what
they
are
prest
unto
,
and
therein
come
off
with
Difficulty
in
their
own
minds
,
who
esteem
all
lost
that
is
done
for
the
Relief
of
others
,
and
the
greatest
part
of
Wisdom
to
be
cautious
,
and
disbelieve
the
necessities
of
men
;
in
a
word
,
that
make
Self
and
its
concernments
the
End
of
their
lives
;
whatever
otherwise
their
profession
be
,
or
their
Diligence
in
Religious
duties
,
they
doe
very
little
either
Represent
or
Glorifie
God
in
the
world
.
If
we
therefore
Design
to
be
Holy
,
let
us
constantly
in
our
Families
,
towards
our
Relations
,
in
Churches
,
in
our
Conversations
in
the
world
,
and
dealings
with
all
men
,
towards
our
Enemies
and
Persecutors
,
the
worst
of
them
,
so
far
as
they
are
ours
only
,
towards
all
Mankind
as
we
have
Opportunity
,
labour
after
conformity
unto
God
,
and
to
express
our
likeness
unto
him
,
in
this
Philanthropy
,
Goodness
,
Benignity
,
Condescention
,
readiness
to
forgive
,
to
help
and
relieve
,
without
which
we
neither
are
,
nor
can
be
the
Children
of
our
Father
which
is
in
Heaven
.
Sect.
30
Especially
is
this
frame
of
Heart
,
and
actings
suitable
therunto
,
required
of
us
with
respect
unto
the
Saints
of
God
,
unto
Believers
.
Even
God
himself
,
whom
we
are
bound
to
imitate
,
and
a
Conformity
unto
whom
we
are
pressing
after
,
doth
exercise
his
Benignity
and
Kindness
in
a
peculiar
manner
towards
them
,
1
Tim.
4.
10.
He
is
the
Saviour
of
all
men
,
but
especially
of
them
that
believe
.
There
is
a
specialty
in
the
Exercise
of
His
saving
Goodness
towards
Believers
.
And
in
Answer
hereunto
,
We
are
likewise
commanded
to
doe
good
unto
all
men
,
but
especially
unto
them
who
are
of
the
Houshould
of
Faith
,
Gal.
6.
10.
Although
we
are
obliged
to
the
Exercise
of
the
Goodness
before
described
,
unto
all
men
whatever
,
as
we
have
Opportunity
;
so
we
are
allowed
,
yea
we
are
enjoyned
a
peculiar
regard
herein
unto
the
Houshold
of
Faith
.
And
if
this
were
more
in
Exercise
,
if
we
esteemed
our selves
,
(
notwithstanding
the
Provocations
and
Exasperations
which
we
meet
withall
,
or
suppose
we
doe
so
,
when
perhaps
none
are
given
us
,
or
intended
us
)
obliged
to
express
this
Benignity
,
Kindness
,
Goodness
,
Forbearance
,
and
Love
towards
all
Believers
in
an
especial
manner
;
it
would
prevent
or
remove
many
of
those
scandalous
Offences
and
Animosities
that
are
among
us
.
If
in
Common
we
doe
love
them
that
love
us
,
and
doe
good
to
them
that
doe
good
to
us
,
and
delight
in
them
who
are
of
our
Company
and
go
the
same
way
with
us
,
it
may
advance
us
into
the
condition
of
Pharisees
and
Publicanes
,
for
they
did
so
also
.
But
if
among
Believers
,
we
will
take
this
course
,
love
them
only
,
delight
in
them
only
,
be
open
and
free
in
all
effects
of
genuine
kindness
,
towards
them
who
go
our
way
,
or
are
of
our
Party
,
or
are
kind
and
friendly
to
us
,
or
that
never
gave
us
provocations
really
,
nor
in
our
own
surmizes
;
we
are
so
far
,
and
therein
worse
than
either
Pharisees
or
Publicanes
.
We
are
to
endeavour
Conformity
and
Likeness
unto
God
,
not
only
as
he
is
the
God
of
Nature
,
and
is
good
unto
all
the
works
of
his
hands
;
but
as
he
is
our
Heavenly
Father
,
and
is
Good
,
Kind
,
Benign
,
Merciful
in
an
especial
manner
,
unto
the
whole
Family
of
his
Children
,
however
differenced
among
themselves
,
or
indeed
unkind
or
provoking
unto
him
.
I
confess
,
when
I
see
men
apt
to
retain
a
sense
of
old
Provocations
and
Differences
,
ready
to
receive
Impressions
of
new
ones
,
or
ready
for
Apprehensions
of
such
,
where
there
are
none
;
incredulous
of
the
sincerity
of
others
who
profess
a
readiness
for
Love
and
Peace
,
to
take
things
in
the
worst
sense
,
to
be
Morose
and
Severe
towards
this
or
that
sort
of
Believers
,
unready
to
help
them
,
scarce
desiring
their
Prosperity
,
or
it
may
be
their
safety
;
I
cannot
but
look
upon
it
as
a
very
great
stain
to
their
Profession
whatever
else
it
be
.
And
by
this
Rule
would
I
have
my
own
ways
examined
.
Sect.
31
(2)
Truth
is
another
Grace
,
another
part
of
Holiness
,
of
the
same
Import
and
Nature
.
Truth
is
used
in
the
Scripture
for
Vprightness
and
Integrity
;
Thou
requirest
Truth
in
the
inward
parts
,
Psal.
51.
and
frequently
the
Doctrine
of
Truth
,
as
of
God
revealed
,
and
by
us
believed
.
But
that
which
I
intend
is
only
what
is
enjoyned
us
by
the
Apostle
,
namely
,
in
all
things
to
Speak
the
Truth
in
Love
,
Ephes.
4.
15.
Our
Apostasie
from
God
was
Eminently
from
him
as
the
God
of
Truth
,
by
an
Opposition
to
which
Attribute
we
sought
to
dethrone
him
from
his
Glory
;
We
would
not
believe
that
his
word
was
Truth
.
And
sin
entred
into
the
world
by
and
with
a
long
Train
of
Lies
.
And
ever
since
,
the
whole
world
,
and
every
thing
in
it
is
filled
with
them
,
which
represents
him
and
his
Nature
who
is
the
Father
of
Lyes
and
Lyars
.
Hereby
doth
it
visibly
and
openly
continue
in
its
Apostasie
from
the
God
of
Truth
.
I
could
willingly
stay
to
manifest
how
the
whole
world
is
corrupted
,
depraved
,
and
sullyed
by
Lyes
of
all
sorts
,
but
I
must
not
divert
thereunto
.
Wherefore
Truth
and
sincerity
in
Words
,
for
that
at
present
I
confine
my self
unto
,
is
an
Effect
of
Renovation
of
the
Image
of
God
in
us
,
and
a
Representation
of
him
to
the
world
.
No
Duty
is
more
frequently
pressed
upon
us
;
Put
away
false
speaking
,
lye
not
to
one
another
,
speak
the
Truth
in
Love
;
And
the
consideration
hereof
,
is
exceeding
necessary
unto
all
those
who
by
their
course
of
Life
are
engaged
in
Trading
,
and
that
both
because
of
the
Disreputation
,
which
by
the
evil
practices
of
some
,
of
many
,
that
I
say
not
of
the
most
,
is
cast
upon
that
Course
of
Life
,
and
also
because
failures
in
Truth
,
are
apt
a
thousand
ways
to
insinuate
themselves
into
the
Practices
of
such
Persons
,
yea
when
they
are
not
aware
thereof
.
It
is
naught
,
it
is
naught
saith
the
buyer
,
but
when
he
goeth
away
he
boasteth
;
and
it
is
good
,
it
is
good
saith
the
seller
,
but
when
he
hath
sold
it
,
he
boasteth
,
or
is
well
pleased
with
the
advantage
,
which
he
hath
made
by
his
words
.
But
these
things
have
the
Image
of
Sathan
upon
them
,
and
are
most
opposite
to
the
God
of
Truth
.
Another
Occasion
must
be
taken
,
further
to
press
this
necessary
Duty
:
only
at
present
I
doe
but
intimate
,
that
where
Truth
is
not
universally
observed
,
according
to
the
utmost
watchfullness
of
Sincerity
and
Love
,
there
all
other
Marks
and
Tokens
of
the
Image
of
God
in
any
Persons
,
are
not
onely
Sullied
but
Defaced
,
and
the
Representation
of
Sathan
is
most
prevalent
.
And
these
things
I
could
not
but
adde
,
as
naturally
Consequential
unto
that
first
principall
Argument
for
the
Necessity
of
Holiness
,
which
we
have
proposed
and
insisted
on
.
Sect.
32
Having
dispatched
this
first
Argument
,
and
added
unto
it
some
especial
Improvements
with
respect
unto
its
Influence
into
our
Practice
,
it
remains
only
,
that
we
free
it
from
one
Objection
which
it
seems
exposed
unto
.
Now
this
ariseth
from
the
Consideration
of
the
Infinite
Grace
,
Mercy
,
and
Love
of
God
,
as
they
are
proposed
in
the
Dispensation
of
the
Word
.
For
it
may
be
said
unto
us
,
and
like
enough
it
will
,
considering
the
frame
of
mens
Minds
in
the
Dayes
wherein
we
live
,
Doe
not
you
your selves
,
who
thus
press
unto
Holiness
,
and
the
Necessity
of
it
from
the
Consideration
of
the
Nature
of
God
,
preach
unto
us
every
day
the
Greatness
of
his
Mercy
towards
all
sorts
of
Sinners
,
his
Readiness
to
receive
them
,
his
Willingness
to
pardon
them
,
and
that
freely
in
Christ
,
without
the
Consideration
of
any
Worth
,
Merit
,
or
Righteousness
of
their
own
?
And
do
you
not
herein
invite
all
sorts
of
Sinners
,
the
worst
and
the
greatest
,
to
come
unto
him
by
Christ
,
that
they
may
be
pardoned
and
accepted
?
Whence
then
can
arise
any
Argument
for
the
Necessity
of
Holiness
,
from
the
Consideration
of
the
Nature
of
this
God
,
whose
Inestimable
Treasures
of
Grace
,
and
the
freedom
of
whose
Love
and
Mercy
towards
Sinners
,
no
Tongue
,
as
you
say
,
can
express
.
Sect.
33
An.
(1)
This
Objection
is
very
natural
unto
carnal
and
unbelieving
Minds
,
and
therefore
we
shall
meet
with
it
at
every
turn
.
There
is
nothing
seems
more
reasonable
unto
them
,
than
that
we
may
live
in
sin
because
Grace
hath
abounded
.
If
men
must
yet
be
Holy
,
they
can
see
no
need
nor
use
of
Grace
.
And
they
cannot
see
that
God
is
Gracious
to
any
Purpose
,
if
notwithstanding
men
may
perish
because
they
are
not
Holy
.
But
this
Objection
is
raised
,
rejected
and
condemned
by
our
Apostle
,
in
whose
Judgement
we
may
acquiesce
;
Rom.
6.
1.
And
in
the
same
place
he
subjoyns
the
Reasons
,
why
notwithstanding
the
superabounding
Grace
of
God
in
Christ
,
there
is
an
indispensible
Necessity
that
all
Believers
should
be
Holy
.
(2)
God
himself
hath
obviated
this
Objection
.
He
proclaims
his
Name
,
Exod.
34.
6
,
7.
The
Lord
,
the
Lord
God
,
gracious
and
mercifull
,
abundant
in
Goodness
and
Truth
,
keeping
Mercy
for
thousands
,
forgiving
Iniquity
,
Transgressions
and
Sin
.
Had
he
stood
here
,
and
neither
in
this
nor
in
any
other
place
of
Scripture
,
further
declared
his
Nature
and
unchangeable
Purposes
concerning
Sinners
,
some
Colour
might
have
been
laid
on
this
Objection
.
But
he
addes
immediately
,
and
that
will
by
no
means
clear
the
Guilty
;
that
is
,
as
it
is
explained
in
places
of
Scripture
innumerable
,
such
as
go
on
in
their
Sins
,
without
regard
unto
Obedience
and
Holiness
,
springing
from
the
Attonement
made
for
their
guilty
Souls
in
the
Blood
of
Christ
.
(3)
We
doe
,
we
ought
to
declare
,
the
rich
and
free
Love
,
Grace
,
Mercy
,
and
Bounty
of
God
unto
Sinners
in
and
by
Jesus
Christ
;
and
Woe
unto
us
,
if
we
should
not
be
found
in
that
Work
all
our
Dayes
;
and
thereby
Encourage
all
sorts
of
Sinners
to
come
unto
him
for
the
free
Pardon
of
their
Sins
,
without
Money
or
Price
,
without
Merit
or
Desert
on
their
part
;
For
this
is
the
Gospel
.
But
notwithstanding
all
this
Grace
and
Condescension
,
we
declare
,
that
he
doth
not
dethrone
himself
,
nor
deny
himself
,
nor
change
his
Nature
,
nor
become
unholy
,
that
we
may
be
saved
.
He
is
God
still
,
Naturally
and
Essentially
holy
;
Holy
as
he
is
in
Christ
,
reconciling
the
sinfull
World
unto
himself
;
and
therefore
indispensibly
requires
,
that
those
whom
he
pardons
,
receives
,
accepts
into
his
Love
,
and
Communion
with
himself
,
should
be
Holy
also
.
And
these
things
are
not
only
consistent
,
but
inseperable
.
Without
the
Consideration
of
this
Grace
in
God
,
we
can
have
no
Encouragement
to
be
Holy
;
and
without
the
Necessity
of
Holiness
in
us
,
that
Grace
can
neither
be
glorified
nor
usefull
.
CHAP.
II.
Eternal
Election
a
Cause
of
,
and
Motive
unto
Holinesse
.
Other
Arguments
for
the
Necessity
of
Holiness
,
from
Gods
Eternal
Election
.
The
Argument
from
thence
explained
,
improved
,
vindicated
.
Sect.
1
WE
have
seen
upon
the
whole
Matter
,
what
Conclusions
(
as
unto
our
own
Duty
)
we
ought
to
draw
from
that
Revelation
of
the
Nature
of
God
in
Christ
,
which
is
made
unto
us
,
and
our
Relation
unto
him
:
If
we
are
not
thereby
prevailed
on
,
alwayes
,
in
all
Instances
of
Obedience
,
to
endeavour
to
be
Holy
,
universally
,
in
all
manner
of
Holy
Conversation
,
we
neither
can
enjoy
his
Favour
here
,
nor
be
brought
unto
the
Enjoyment
of
him
in
Glory
hereafter
.
Sect.
2
That
Consideration
which
usually
we
take
of
God
,
next
after
his
Nature
and
the
Properties
of
it
,
is
of
the
Eternal
free
Acts
of
his
Will
,
or
his
Decrees
and
Purposes
.
And
we
shall
now
enquire
,
what
Respect
they
have
unto
Holiness
in
us
,
what
Arguments
and
Motives
may
be
taken
from
them
,
to
evince
the
Necessity
of
it
unto
us
,
and
to
press
us
thereunto
;
especially
from
the
Decree
of
Election
,
which
in
an
especial
Manner
is
by
some
traduced
,
as
no
Friend
to
this
Design
.
I
say
then
,
that
,
Sect.
3
It
is
the
Eternal
and
Immutable
Purpose
of
God
,
that
all
who
are
his
in
a
peculiar
manner
,
all
whom
he
designs
to
bring
unto
Blessedness
in
the
Everlasting
Enjoyment
of
himself
;
shall
antecedently
thereunto
be
made
Holy
.
This
Purpose
of
his
,
God
hath
declared
unto
us
,
that
we
may
take
no
wrong
Measures
of
our
Estate
and
Condition
,
nor
build
Hopes
or
Expectations
of
future
Glory
,
on
sandy
Foundations
that
will
fail
us
.
Whatever
we
are
else
,
in
Parts
,
Abilities
,
Profession
,
Moral
Honesty
,
Usefulness
unto
others
,
Reputation
in
the
Church
,
if
we
are
not
personally
,
spiritually
,
Evangelically
Holy
,
we
have
no
Interest
in
that
Purpose
or
Decree
of
God
,
whereby
any
Persons
are
designed
unto
Salvation
and
Glory
.
And
this
we
shall
briefly
confirm
.
Ephes.
1.
4.
He
hath
chosen
us
in
Christ
,
before
the
Foundation
of
the
World
,
that
we
should
be
holy
,
and
unblameable
before
him
in
Love
.
But
is
this
that
which
firstly
and
principally
we
are
ordained
unto
,
and
that
for
its
own
sake
,
namely
,
Holiness
,
and
Unblameableness
in
the
Obedience
of
Love
?
No
;
we
are
firstly
Ordained
unto
eternal
life
,
Acts
13.
48.
we
are
chosen
from
the
Beginning
unto
Salvation
,
2
Thess.
2.
13.
That
which
God
in
the
first
place
intends
as
his
End
in
the
Decree
of
Election
,
is
our
Eternal
Salvation
,
to
the
prayse
of
the
Glory
of
his
Grace
;
Ephes.
1.
5
,
6
,
11.
How
then
is
he
said
to
Choose
us
that
we
should
be
Holy
?
in
what
sence
is
our
Holiness
proposed
as
the
Design
of
God
in
Election
?
It
is
as
the
indispensible
Means
for
the
attaining
of
the
End
of
Salvation
and
Glory
.
I
doe
,
saith
God
,
choose
these
poor
lost
Sinners
,
to
be
mine
in
an
especial
manner
,
to
save
them
by
my
Son
,
and
bring
them
through
his
Mediation
unto
Eternal
Glory
;
But
in
order
hereunto
,
I
do
purpose
and
decree
,
that
they
shall
be
holy
and
unblameable
in
the
Obedience
of
Love
,
without
which
as
a
Means
none
shall
ever
attain
that
End
.
Wherefore
,
the
Expectation
and
Hope
of
any
man
,
for
Life
and
Immortality
and
Glory
,
without
previous
Holiness
,
can
be
built
on
no
other
Foundation
but
this
,
that
God
will
Rescind
his
Eternal
Decrees
,
and
change
his
Purposes
,
that
is
,
cease
to
be
God
,
meerly
to
comply
with
them
in
ther
Sins
.
And
who
knowes
not
what
will
be
the
End
of
such
a
cursed
Hope
and
Expectation
?
The
contrary
is
seconded
by
that
of
the
Apostle
,
Rom.
8.
36.
Whom
he
did
Predestinate
,
them
he
also
Called
.
Wherever
Predestination
unto
Glory
goes
before
,
concerning
any
Person
,
there
Effectual
Vocation
unto
Faith
and
Holiness
infallibly
ensues
:
And
where
these
never
were
,
the
other
never
was
.
So
2
Thess.
2.
13.
God
hath
chosen
you
from
the
Beginning
unto
Salvation
,
through
the
Sanctification
of
the
Spirit
.
Chosen
we
are
unto
Salvation
,
by
the
free
Soveraign
Grace
of
God
:
But
how
may
this
Salvation
be
actually
obtained
?
how
may
we
be
brought
into
the
actual
possession
of
it
?
Through
the
Sanctification
of
the
Spirit
,
and
no
otherwise
.
Whom
God
doth
not
sanctifie
and
make
Holy
by
his
Spirit
,
he
never
chose
unto
Salvation
from
the
Beginning
.
The
Councels
of
God
therefore
concerning
us
,
do
not
depend
on
our
Holiness
;
but
upon
our
Holiness
our
future
Happiness
depends
in
the
Councels
of
God
.
Sect.
4
Hence
we
may
see
,
wherein
lyes
the
Force
of
the
Argument
for
the
Necessity
of
Holiness
,
from
Gods
Decree
of
Election
;
and
it
consists
in
these
two
things
:
(1)
That
such
is
the
Nature
of
the
unalterable
Decree
of
God
in
this
Matter
,
that
no
Person
living
,
can
ever
attain
the
End
of
Glory
and
Happiness
,
without
the
Means
of
Grace
and
Holiness
.
The
same
Eternal
Purpose
respecteth
both
.
I
shall
afterwards
shew
,
how
the
infallible
and
indissolvible
Connexion
of
these
things
is
established
by
the
Law
of
God
.
Our
present
Argument
is
from
hence
,
that
it
is
fixed
by
Gods
Eternal
Decree
.
He
hath
ordained
none
to
Salvation
,
but
he
hath
ordained
them
Antecedently
to
be
Holy
.
Not
the
least
Infant
that
goes
out
of
this
World
,
shall
come
to
Eternal
Rest
,
unless
it
be
sanctified
,
and
so
made
habitually
and
radically
Holy
.
He
chooseth
none
to
Salvation
but
through
the
sanctification
of
the
Spirit
.
As
therefore
whatever
else
we
have
or
may
seem
to
have
,
it
is
contrary
to
the
Nature
of
God
,
that
we
should
come
to
the
Enjoyment
of
him
,
if
we
are
not
holy
,
so
it
is
contrary
to
his
Eternal
and
unchangeable
Decree
also
.
Sect.
5
(2)
It
ariseth
from
hence
,
that
we
can
have
no
Evidence
of
our
Interest
in
Gods
Decree
of
Election
,
whereby
we
are
designed
unto
Life
and
Glory
,
without
Holiness
effectually
wrought
in
us
.
Wherefore
,
as
our
Life
depends
upon
it
,
so
do
all
our
Comforts
.
To
this
Purpose
speaks
our
Apostle
,
2
Tim.
2.
19.
The
Foundation
of
God
standeth
sure
,
having
this
Seal
,
The
Lord
knoweth
who
are
his
.
It
is
the
Decree
of
Election
which
he
intends
,
and
he
proposeth
it
as
that
alone
which
will
give
security
against
Apostasie
in
a
time
of
great
Temptations
and
Trials
;
As
our
Saviour
doth
likewise
,
Matth.
24.
24.
Every
thing
else
will
fail
,
but
what
is
an
especial
Fruit
and
Effect
of
this
Decree
.
What
therefore
is
incumbent
on
us
with
respect
thereunto
,
that
we
may
know
we
have
an
Interest
in
this
single
Security
against
final
Apostasie
?
saith
the
Apostle
,
And
let
every
one
that
nameth
the
Name
of
Christ
,
depart
from
Iniquity
.
There
is
no
other
way
to
come
unto
an
Evidence
thereof
,
but
by
a
Departure
from
all
Iniquity
,
by
universal
Holiness
.
So
the
Apostle
Peter
directs
us
,
to
give
all
diligence
to
make
our
Election
sure
,
2
Pet.
1.
10.
Sure
it
is
in
it self
,
from
all
Eternity
.
The
Foundation
of
God
standeth
sure
.
But
our
Duty
it
is
to
make
it
sure
,
and
certain
unto
ourselves
.
And
this
is
a
thing
of
the
highest
Importance
and
Concernment
unto
us
,
whence
we
are
required
to
give
all
Diligence
unto
that
End
.
How
then
may
this
be
done
or
effected
?
This
he
declares
in
the
foregoing
Verses
,
and
it
is
only
by
finding
in
our selves
,
and
duely
Exercising
that
Train
of
Gospel
Graces
and
Duties
which
he
there
enumerates
,
Vers.
5
,
6
,
7
,
8
,
9.
Sect.
6
It
is
evident
therefore
and
necessary
from
Gods
Decree
of
Election
,
that
if
we
intend
either
Eternal
Glory
hereafter
,
or
any
Consolation
or
Assurance
here
,
that
we
must
endeavour
to
be
holy
,
and
unblameable
before
him
in
Love
.
For
whomsoever
God
purposeth
to
save
,
he
purposeth
first
to
sanctifie
;
neither
have
we
any
ground
to
suppose
,
that
we
are
built
on
that
Foundation
of
God
which
standeth
sure
,
unless
we
depart
from
all
Iniquity
.
What
further
Motives
may
be
taken
from
the
especial
Nature
of
this
Decree
,
shall
be
considered
when
we
have
removed
one
Objection
out
of
our
way
.
Sect.
7
Some
there
are
,
who
apprehend
that
these
things
are
quite
otherwise
.
For
they
say
,
that
a
Supposition
of
Gods
Decree
of
personal
Election
is
a
Discouragement
unto
all
Endeavours
for
Holiness
,
and
an
effectual
Obstruction
thereof
in
the
Lives
of
Men.
And
under
this
pretense
chiefly
,
is
the
Doctrine
concerning
it
blasphemed
and
evil
spoken
of
.
For
,
say
they
,
if
God
have
freely
from
Eternity
chosen
men
unto
Salvation
,
what
need
is
there
that
they
should
be
Holy
?
They
may
live
securely
in
the
pursuit
of
their
Lusts
,
and
be
sure
not
to
fail
of
Heaven
at
the
last
.
For
Gods
Decree
cannot
be
frustrated
,
nor
his
Will
resisted
.
And
if
men
be
not
elected
,
whatever
they
endeavour
in
the
Wayes
of
Holy
Obedience
,
it
will
be
utterly
lost
,
for
eternally
saved
they
cannot
,
they
shall
not
be
.
This
therefore
is
so
far
from
being
a
Conviction
of
the
Necessity
of
Holiness
,
and
a
Motive
unto
it
,
as
that
indeed
it
renders
it
unnecessary
and
useless
;
yea
defeats
the
Power
and
Efficacy
of
all
other
Arguments
for
it
,
and
Motives
unto
it
.
Now
this
Objection
,
if
not
for
the
sake
of
those
who
make
use
of
it
as
a
Cavil
against
the
Truth
,
yet
of
those
who
may
feel
the
force
of
it
in
the
way
of
a
Temptation
,
must
be
removed
out
of
our
way
:
To
this
End
,
I
answer
two
Things
:
1.
In
general
;
that
this
Perswasion
is
not
of
him
that
calleth
us
.
This
way
of
arguing
is
not
taught
in
the
Scripture
,
nor
can
thence
be
learned
.
The
Doctrine
of
Gods
free
Electing
Love
and
Grace
is
fully
declared
therein
.
And
withall
,
it
is
proposed
as
the
Fountain
of
all
Holiness
,
and
made
a
great
Motive
thereunto
.
Is
it
not
safer
now
for
us
to
adhere
to
the
plain
Testimonies
of
Scripture
,
confirmed
by
the
Experience
of
the
Generality
of
Believers
,
captivating
our
Understandings
to
the
Obedience
of
Faith
,
than
hearken
unto
such
perverse
Cavils
as
would
possess
our
Minds
with
a
Dislike
of
God
and
his
Wayes
?
Those
who
hate
Gospel
Holiness
,
or
would
substitute
something
else
in
the
room
of
it
,
will
never
want
Exceptions
against
all
its
Concernments
.
An
Holiness
they
lay
claim
unto
,
and
plead
an
Interest
in
.
For
,
as
I
said
formerly
,
a
Confession
in
general
of
the
Necessity
hereof
,
is
almost
the
onely
thing
wherein
all
that
are
called
Christians
do
agree
.
But
such
an
Holiness
they
would
have
,
as
doth
not
spring
from
Eternal
Divine
Election
,
as
is
not
wrought
in
us
Originally
by
the
Almighty
Efficacy
of
Grace
in
our
Conversion
,
as
is
not
promoted
by
free
Justification
,
through
the
Imputation
of
the
Righteousness
of
Christ
.
Now
this
is
such
an
Holiness
as
the
Scripture
knoweth
nothing
of
,
unless
it
be
to
reject
and
condemn
it
.
Wherefore
,
this
Objection
proceeding
onely
from
the
Craft
of
Sathan
,
opposing
the
Wayes
and
Methods
of
Gods
Grace
,
when
he
deareth
not
openly
oppose
the
thing
it self
,
it
is
safer
for
a
Believer
to
rest
quietly
in
clear
Scripture
Revelation
,
than
to
attend
unto
such
proud
,
perverse
and
froward
Cavillings
.
Sect.
9
2.
In
particular
;
we
are
not
onely
obliged
to
believe
all
Divine
Revelations
,
but
also
in
the
Way
,
Order
and
Method
wherein
by
the
Will
of
God
they
are
proposed
unto
us
,
and
which
is
required
by
the
Nature
of
the
things
themselves
.
For
Instance
,
The
Belief
of
Eternal
Life
is
required
in
the
Gospel
:
But
yet
no
man
is
obliged
to
Believe
,
that
he
shall
be
eternally
saved
whilest
he
lives
in
his
Sins
,
but
rather
the
contrary
.
On
this
Supposition
,
which
is
plain
and
evident
,
I
shall
in
the
ensuing
Propositions
,
utterly
cast
this
Objection
out
of
Consideration
.
Sect.
10
(1)
The
Decree
of
Election
considered
absolutely
in
it self
,
without
respect
unto
its
Effects
,
is
no
part
of
Gods
revealed
Will
.
That
is
,
it
is
not
Revealed
,
that
this
or
that
man
,
is
,
or
is
not
elected
.
This
therefore
can
be
made
neither
Argument
nor
Objection
,
about
any
thing
wherein
Faith
or
Obedience
are
concerned
;
For
we
know
it
not
,
we
cannot
know
it
,
it
is
not
our
Duty
to
know
it
,
the
Knowledge
of
it
is
not
proposed
as
of
any
use
unto
us
,
yea
it
it
is
our
sin
to
enquire
into
it
.
It
may
seem
to
some
,
to
be
like
the
Tree
of
Knowledge
of
Good
and
Evil
unto
Eve
;
good
for
Food
,
pleasant
to
the
Eyes
,
and
much
to
be
desired
to
make
one
wise
,
as
all
secret
Forbidden
things
seem
to
carnal
Minds
.
But
men
can
gather
no
Fruit
from
it
but
Death
.
See
Deut.
29.
29.
Whatever
Exceptions
therefore
are
laid
against
this
Decree
as
it
is
in
it self
,
whatever
Inferences
are
made
,
on
supposition
of
this
or
that
mans
being
or
not
being
elected
,
they
are
all
unjust
and
unreasonable
,
yea
proved
contending
with
God
,
who
hath
appointed
another
Way
for
the
Discovery
hereof
,
as
we
shall
see
afterwards
.
Sect.
11
(2)
God
sends
the
Gospel
to
men
in
pursuit
of
his
Decree
of
Election
,
and
in
order
unto
its
effectual
Accomplishment
.
I
dispute
not
what
other
End
it
hath
or
may
have
,
in
its
indefinite
proposal
unto
all
.
But
this
is
the
first
Regulating
,
principal
End
of
it
.
Wherefore
,
in
the
preaching
of
it
,
our
Apostle
affirms
,
that
he
endured
all
things
for
the
Elects
sake
,
that
they
might
obtain
the
Salvation
which
is
in
Jesus
Christ
,
with
eternal
Glory
,
2
Tim.
2.
10.
So
God
before-hand
commanded
him
to
stay
and
preach
the
Gospel
at
Corinth
,
because
he
had
much
People
in
that
City
,
namely
,
in
his
Purpose
of
Grace
,
Acts
18.
10.
See
Chap.
2.
47.
Chap.
13.
48.
Sect.
12
(3)
Wherever
this
Gospel
comes
,
it
proposeth
Life
and
Salvation
by
Jesus
Christ
,
unto
all
that
shall
believe
,
repent
,
and
yield
Obedience
unto
him
.
It
plainly
makes
known
unto
men
their
Duty
,
and
plainly
proposeth
unto
them
their
Reward
.
In
this
state
of
things
,
no
man
without
the
highest
Pride
and
utmost
Effect
of
Vnbelief
,
can
oppose
the
secret
Decree
of
God
unto
our
known
Duty
.
Saith
such
a
one
,
I
will
neither
repent
,
nor
believe
,
nor
obey
,
unless
I
may
first
know
whether
I
am
Elected
or
no
,
for
all
at
last
will
depend
thereon
.
If
this
be
the
Resolution
of
any
man
,
he
may
go
about
his
other
Occasions
,
the
Gospel
hath
nothing
to
say
or
offer
unto
him
.
If
he
will
admit
of
it
on
no
other
terms
,
but
that
he
may
set
up
his
own
Will
and
Wisdom
and
Methods
,
in
Opposition
unto
and
Exclusion
of
those
of
God
,
he
must
,
for
ought
I
know
,
take
his
own
Course
,
whereof
he
may
Repent
when
it
is
too
late
.
Sect.
13
(4)
The
sole
Way
of
God's
Appointment
,
whereby
we
may
come
to
an
Apprehension
of
an
Interest
in
Election
,
is
by
the
Fruits
of
it
in
our
own
Souls
:
Nor
is
it
Lawfull
for
us
to
enquire
into
it
or
after
it
any
other
way
.
The
Obligation
which
the
Gospel
puts
upon
us
to
believe
any
thing
,
respects
the
Order
of
the
Things
themselves
to
be
Believed
,
and
the
Order
of
our
Obedience
,
as
was
before
observed
.
For
instance
;
when
it
is
declared
,
that
Christ
dyed
for
Sinners
,
no
man
is
immediately
obliged
to
believe
,
that
Christ
dyed
for
him
in
particular
,
but
only
that
he
dyed
to
save
Sinners
,
to
procure
a
Way
of
Salvation
for
them
,
among
whom
he
finds
himself
to
be
.
Hereon
the
Gospel
requires
of
men
Faith
and
Obedience
:
This
are
they
obliged
to
comply
withall
.
Untill
this
be
done
,
no
man
is
under
an
Obligation
to
believe
,
that
Christ
dyed
for
him
in
particular
.
So
is
it
in
this
matter
of
Election
:
A
man
is
obliged
to
believe
the
Doctrine
of
it
upon
the
first
Promulgation
of
the
Gospel
,
because
it
is
therein
plainly
declared
.
But
as
for
his
own
personal
Election
,
he
cannot
believe
it
,
nor
is
obliged
to
believe
it
any
otherwise
,
but
as
God
reveals
it
by
its
Effects
.
No
man
ought
,
no
man
can
justly
Question
his
own
Election
,
doubt
of
it
,
or
disbelieve
it
,
untill
he
be
in
such
a
Condition
as
wherein
it
is
impossible
that
the
Effects
of
Election
should
ever
be
wrought
in
him
;
if
such
a
Condition
there
be
in
this
World
.
For
as
a
man
whilest
he
is
unholy
can
have
no
Evidence
that
he
is
elected
,
so
he
can
have
none
that
he
is
not
elected
,
whilest
it
is
possible
that
ever
he
may
be
Holy
.
Wherefore
,
whether
men
are
Elected
or
no
,
is
not
that
which
God
calls
any
immediately
to
be
conversant
about
.
Faith
,
Obedience
,
Holiness
,
are
the
inseperable
Fruits
,
Effects
,
and
Consequents
of
Election
;
as
hath
been
proved
before
.
See
Ephes.
1.
4.
2
Thess.
2.
13.
Tit.
1.
1.
Acts
13.
48.
In
whomsoever
these
things
are
wrought
,
he
is
obliged
according
to
the
Method
of
God
and
the
Gospel
,
to
believe
his
own
Election
:
And
any
Believer
may
have
the
same
Assurance
of
it
as
he
hath
of
his
Calling
,
Sanctification
or
Justification
;
for
these
things
are
inseperable
.
And
by
the
Exercise
of
Grace
are
we
obliged
to
secure
our
Interest
in
Election
,
2
Pet.
1.
11.
But
as
for
those
who
are
as
yet
Vnbelievers
and
unholy
,
they
can
draw
no
Conclusion
that
they
are
not
elected
,
but
from
this
Supposition
,
that
they
are
in
a
state
and
Condition
wherein
it
is
impossible
that
ever
they
should
have
either
Grace
or
Holiness
;
which
cannot
be
supposed
concerning
any
man
but
he
that
knowes
himself
to
have
sinned
against
the
Holy
Ghost
.
Wherefore
,
all
the
supposed
strength
of
the
Objection
mentioned
,
lieth
onely
in
the
Pride
of
mens
Minds
and
Wills
,
refusing
to
submit
themselves
unto
the
Order
and
Method
of
God
in
the
Dispensation
of
his
Grace
,
and
his
Prescription
of
their
Duty
,
where
we
must
leave
it
.
Sect.
14
To
return
unto
our
designed
Discourse
.
The
Doctrine
of
Gods
Eternal
Election
is
every
where
in
the
Scripture
proposed
for
the
Encouragement
and
Consolation
of
Believers
,
and
to
further
them
in
their
Course
of
Obedience
and
Holiness
.
See
Ephes.
1.
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10.
Rom.
8.
28
,
29
,
30
,
31
,
32
,
33.
As
unto
Mens
present
Concernment
therein
,
it
is
infallibly
assured
unto
them
by
its
Effects
;
and
being
so
,
it
is
filled
with
Motives
unto
Holiness
,
as
we
shall
now
further
declare
in
particular
.
First
,
The
Soveraign
and
ever
to
be
Adored
Grace
and
Love
of
God
herein
,
is
a
powerfull
Motive
hereunto
.
For
we
have
no
way
to
express
our
Resentment
of
this
Grace
,
our
Acknowledgement
of
it
,
our
Thankfulness
for
it
,
but
by
an
holy
fruitfull
Course
of
Obedience
;
nor
doth
God
on
the
Account
hereof
require
any
thing
else
of
us
.
Let
us
therefore
enquire
what
Sence
and
Obligation
this
puts
upon
us
;
That
God
from
all
Eternity
,
out
of
his
meer
Soveraign
Grace
,
not
moved
by
any
thing
in
our selves
,
should
first
choose
us
unto
Life
and
Salvation
by
Jesus
Christ
,
decreeing
immutably
to
save
us
out
of
the
perishing
multitude
of
Mankind
,
from
whom
we
neither
then
did
in
his
Eye
or
Consideration
,
nor
by
any
thing
in
our selves
ever
would
differ
in
the
least
?
What
Impression
doth
this
make
upon
our
Souls
?
What
Conclusion
as
to
our
Practice
and
Obedience
do
we
hence
educe
?
Why
saith
one
,
If
God
hath
thus
chosen
me
,
I
may
then
live
in
sin
as
I
please
,
all
will
be
well
and
safe
in
the
latter
End
,
which
is
all
I
need
care
for
:
But
this
is
the
Language
of
a
Devil
,
and
not
of
a
Man
.
Suggestions
possibly
of
this
nature
,
by
the
Craft
of
Sathan
,
in
Conjunction
with
the
Deceitfulness
of
Sin
,
may
be
injected
into
the
Minds
of
Believers
;
as
what
may
not
so
be
?
But
he
that
shall
foment
,
embrace
,
and
act
practically
according
to
this
Inference
,
is
such
a
monster
of
Impiety
and
presumptuous
Ingratitude
,
as
Hell
it self
cannot
parallel
,
in
many
Instances
.
I
shall
use
some
Boldness
in
this
Matter
.
He
that
doth
not
understand
,
who
is
not
sensible
,
that
an
Apprehension
by
Faith
of
Gods
Electing
Love
in
Christ
,
hath
a
Natural
,
immediate
,
powerfull
Influence
upon
the
Souls
of
Believers
,
unto
the
Love
of
God
and
Holy
Obedience
,
is
utterly
unacquainted
with
the
Nature
of
Faith
,
and
its
whole
Work
and
Actings
towards
God
,
in
the
Hearts
of
them
that
believe
.
Is
it
possible
,
that
any
one
who
knowes
these
things
,
can
suppose
,
that
those
in
whom
they
are
in
Sincerity
and
Power
,
can
be
such
stupid
,
impious
and
ungratefull
Monsters
,
so
devoid
of
all
Holy
Ingenuity
,
and
filial
Affections
towards
God
,
as
meerly
out
of
despight
unto
him
,
to
cast
Poyson
into
the
Spring
of
all
their
own
Mercies
?
Many
have
I
known
complain
,
that
they
could
not
arrive
at
a
comfortable
Perswasion
of
their
own
Election
;
never
any
,
who
when
they
had
received
it
in
a
due
Way
and
Manner
,
that
it
proved
a
Snare
unto
them
,
that
it
tended
to
ingenerate
loosness
of
Life
,
Vnholiness
,
or
a
Contempt
of
God
in
them
.
Besides
,
in
the
Scripture
it
is
still
proposed
and
made
use
of
unto
other
Ends.
And
those
who
know
any
thing
of
the
Nature
of
Faith
,
or
of
the
Love
of
God
,
any
thing
of
Entercourse
or
Communion
with
him
by
Jesus
Christ
,
any
thing
of
Thankefulness
,
Obedience
or
Holiness
,
will
not
be
easily
perswaded
,
but
that
Gods
Electing
Love
and
Grace
,
is
a
mighty
constraining
Motive
unto
the
due
Exercise
of
them
all
.
Sect.
15
God
himself
knoweth
this
to
be
so
,
and
therefore
he
maketh
the
Consideration
of
his
electing
Love
,
as
free
and
undeserved
,
his
principal
Argument
to
stirre
up
the
People
unto
holy
Obedience
,
Deut.
7.
6
,
7
,
8
,
11.
And
a
Supposition
hereof
,
lyes
at
the
bottom
of
that
blessed
Exhortation
of
our
Apostle
,
Col.
3.
12.
Put
on
therefore
as
the
Elect
of
God
,
holy
and
beloved
,
Bowels
of
Mercy
,
Kindness
,
Humbleness
of
Mind
,
Meekness
,
Long-suffering
,
forbearing
one
another
,
forgiving
one
another
.
These
things
which
are
so
great
a
part
of
our
Holiness
,
become
the
Elect
of
God
;
these
are
required
of
them
on
the
Account
of
their
Interest
in
Electing
Love
and
Grace
.
Men
may
frame
an
Holiness
to
themselves
,
and
be
stirred
up
unto
it
by
Motives
of
their
own
(
as
there
is
a
Religion
in
the
World
,
that
runs
in
a
parallel
Line
by
that
of
Evangelical
Truth
,
but
toucheth
it
not
,
nor
will
do
so
to
Eternity
)
but
that
which
the
Gospel
requires
,
is
promoted
on
the
grounds
and
by
the
Motives
that
are
peculiar
unto
it
,
whereof
this
of
Gods
free
electing
Love
and
Grace
is
among
the
principal
.
Farther
to
confirm
this
Truth
,
I
shall
instance
in
some
especial
Graces
,
Duties
,
and
parts
of
Holiness
,
that
this
Consideration
is
suited
to
promote
.
Sect.
16
(1)
Humility
in
all
things
,
is
a
necessary
Consequent
of
a
due
Consideration
of
this
Decree
of
God
.
For
what
were
we
when
he
thus
set
his
Heart
upon
us
,
to
choose
us
,
and
to
do
us
good
for
ever
?
Poor
lost
undone
Creatures
,
that
lay
perishing
under
the
Guilt
of
our
Apostasie
from
him
?
What
did
he
see
in
us
,
to
move
him
so
to
choose
us
,
nothing
but
Sin
and
Misery
?
What
did
he
foresee
that
we
would
doe
of
our selves
more
than
others
,
if
he
wrought
not
in
us
by
his
effectual
Grace
?
nothing
but
a
Continuance
in
Sin
and
Rebellion
against
him
,
and
that
for
ever
.
How
should
the
Thoughts
hereof
,
keep
our
Souls
in
all
Humility
and
continual
self-abasement
.
For
what
have
we
in
or
from
our selves
,
on
the
Account
whereof
we
should
be
lifted
up
?
Wherefore
,
as
the
Elect
of
God
,
let
us
put
on
Humility
in
all
things
.
And
let
me
adde
,
that
there
is
no
Grace
whereby
at
this
Day
we
may
more
glorifie
God
and
the
Gospel
,
now
the
World
is
sinking
into
Ruine
under
the
weight
of
its
own
Pride
.
The
Spirits
of
men
,
the
Looks
of
men
,
the
Tongues
of
men
,
the
Lives
of
men
,
are
lifted
up
by
their
Pride
unto
their
Destruction
.
The
Good
Lord
keep
Professors
from
a
share
in
the
Pride
of
these
Dayes
.
Spiritual
Pride
in
foolish
self-exalting
Opinions
,
and
the
Pride
of
Life
in
the
Fashions
of
the
World
,
are
the
Poyson
of
this
Age.
Sect.
17
(2)
Submission
to
the
Soveraign
Will
and
Pleasure
of
God
,
in
the
Disposal
of
all
our
Concerns
in
this
World
:
That
this
is
an
excellent
Fruit
of
Faith
,
an
eminent
part
of
Holiness
,
or
Duty
of
Obedience
,
is
acknowledged
;
and
never
was
it
more
signally
called
for
than
it
is
at
this
day
.
He
that
cannot
live
in
an
Actual
Resignation
of
himself
and
all
his
Concerns
unto
the
Soveraign
Pleasure
of
God
,
can
neither
glorifie
him
in
any
thing
,
nor
have
one
hours
solid
Peace
in
his
own
Mind
.
This
publick
Calamities
,
this
private
Dangers
and
Losses
,
this
the
uncertainty
of
all
things
here
below
,
call
for
at
present
in
an
especial
Manner
.
God
hath
taken
all
Pretences
of
security
from
the
Earth
,
by
what
some
men
feel
,
and
some
men
fear
.
None
knowes
how
soon
it
may
be
his
Portion
,
to
be
brought
unto
the
utmost
Extremity
of
Earthly
Calamities
.
There
is
none
so
old
,
none
so
young
,
none
so
wise
,
none
so
rich
,
as
thence
to
expect
Relief
from
such
things
.
Where
then
shall
we
in
this
Condition
cast
Anchor
?
whither
shall
we
betake
our selves
for
Quietness
and
Repose
?
It
is
no
way
to
be
obtained
,
but
in
a
Resignation
of
our selves
and
all
our
Concernments
into
the
Soveraign
Pleasure
of
God
:
And
what
greater
Motive
can
we
have
thereunto
than
this
?
The
first
Act
of
Divine
Soveraign
Pleasure
concerning
us
,
was
the
choosing
of
us
from
all
Eternity
unto
Holiness
and
Happiness
.
This
was
done
when
we
were
not
,
when
we
had
no
Contrivances
of
our
own
.
And
shall
we
not
now
put
all
our
Temporary
Concerns
into
the
same
Hand
?
Can
the
same
Fountain
send
out
sweet
and
bitter
water
?
Can
the
same
Soveraign
Pleasure
of
God
,
be
the
free
only
Cause
of
all
our
Blessedness
,
and
can
it
do
that
which
is
really
Evil
unto
us
?
Our
Souls
,
our
Persons
,
were
secure
and
blessedly
provided
for
,
as
to
Grace
and
Glory
,
in
the
Soveraign
Will
of
God
;
and
what
a
Prodigious
Impiety
is
it
,
not
to
trust
all
other
things
in
the
same
Hand
,
to
be
disposed
of
freely
and
absolutely
?
If
we
will
not
forgoe
our
Interest
in
meer
Absolute
Free
Soveraign
Grace
for
ten
thousand
Worlds
,
as
no
Believer
will
,
how
ready
should
we
be
to
resign
up
thereunto
that
little
Portion
which
we
have
in
this
World
among
perishing
things
?
Sect.
18
(3)
Love
,
Kindness
,
Compassion
,
Forbearance
towards
all
Believers
,
all
the
Saints
of
God
,
however
differenced
among
themselves
,
are
made
indispensibly
necessary
unto
us
,
and
pressed
on
us
from
the
same
Consideration
.
And
herein
also
doth
no
small
part
of
our
Holiness
consist
.
To
this
purpose
is
the
Exhortation
of
the
Apostle
before
mentioned
,
Col.
3.
12.
For
,
if
God
have
chosen
them
all
from
Eternity
,
and
made
them
the
Objects
of
his
Love
and
Grace
,
as
he
hath
done
so
concerning
all
sincere
Believers
,
do
we
not
think
it
necessary
,
doth
not
God
require
of
us
,
that
we
should
love
them
also
?
How
dare
any
of
us
entertain
unkind
severe
Thoughts
,
how
dare
we
maintain
Animosities
and
Enmities
against
any
of
them
whom
God
hath
Eternally
chosen
to
Grace
and
Glory
?
Such
things
,
it
may
be
,
upon
Provocations
,
and
Surprizals
,
and
clashings
of
Secular
Interests
,
have
fallen
out
,
and
will
fall
out
amongst
us
;
But
they
are
all
opposite
and
contrary
unto
that
Influence
which
the
Consideration
of
Gods
Electing
Love
ought
to
have
upon
us
.
The
Apostles
Rule
is
,
That
as
unto
our
Communion
in
Love
,
we
ought
to
receive
him
whom
God
hath
received
,
and
because
God
hath
received
him
,
against
which
no
other
thing
can
be
laid
in
barr
,
Rom.
14.
1
,
3.
And
the
Rule
is
no
less
certain
,
yea
is
subject
to
less
Exceptions
,
that
we
ought
to
choose
,
embrace
and
love
,
all
those
whoever
they
be
,
whom
God
hath
chosen
and
loved
from
Eternity
.
There
is
no
greater
Evidence
of
low
,
weak
,
selfish
Christians
,
than
to
prescribe
any
other
Rules
or
Bounds
unto
their
spiritual
Evangelical
Affections
,
than
the
Decree
of
Gods
Election
,
as
manifesting
it self
in
its
Effects
.
I
endure
all
things
,
saith
our
Apostle
,
not
for
the
Jews
or
Gentiles
,
not
for
the
weak
or
strong
in
the
Faith
,
not
for
those
of
this
of
that
Way
,
but
fo●
the
Elects
sake
.
This
should
regulate
our
Love
,
and
mightily
stirre
it
up
unto
all
Actings
of
Kindness
,
Mercy
,
Compassion
,
Forbearance
,
and
Forgiveness
.
Sect.
19
(4)
Contempt
of
the
World
,
and
all
that
belongs
unto
it
,
will
hence
also
be
ingenerated
in
us
.
Did
God
set
his
Heart
upon
some
from
Eternity
?
did
he
choose
them
to
be
his
own
peculiar
,
to
distinguish
them
as
his
from
all
the
residue
of
Mankind
?
Doth
he
design
to
give
them
the
highest
,
greatest
,
best
Fruits
and
Effects
of
his
Love
,
and
Glorifie
himself
in
their
Prayses
for
ever
?
What
then
will
he
do
for
them
?
Will
he
make
them
all
Kings
or
Emperours
in
the
World
?
Or
at
least
,
will
he
have
them
to
be
Rich
,
and
Noble
,
and
Honourable
among
men
,
that
it
may
be
known
and
proclaimed
,
Thus
shall
it
be
done
to
the
Man
whom
the
King
of
Heaven
delighteth
to
honour
;
however
,
that
they
should
be
kept
from
Streights
,
and
Difficulties
,
and
Trials
,
from
Poverty
,
and
Shame
,
and
Reproach
in
the
World
?
Alas
!
none
of
these
things
were
in
the
least
in
the
Heart
of
God
concerning
them
.
They
deserve
not
to
be
named
on
the
same
day
,
as
we
use
to
speak
,
with
the
least
of
those
things
which
God
hath
chosen
his
unto
.
Were
there
any
real
substantial
Good
in
them
on
their
own
Account
,
he
would
not
have
cast
them
out
of
the
Councels
of
his
Love
.
But
on
the
contrary
,
You
see
your
Calling
,
Brethren
,
which
is
the
infallible
fruit
and
consequent
of
Election
,
how
that
not
many
Wise
men
after
the
Flesh
,
not
many
Noble
,
not
many
Mighty
are
called
,
but
God
hath
chosen
the
Poor
of
the
World
,
the
Base
and
the
Contemptible
,
for
the
most
part
.
Yea
,
he
hath
designed
the
Generality
of
his
Elect
to
a
poor
,
low
,
and
afflicted
Condition
in
this
World
.
And
shall
we
set
our
Hearts
on
those
things
that
God
hath
so
manifestly
put
an
under-valuation
upon
,
in
Comparison
of
the
least
Concernment
of
Grace
and
Holiness
?
Wherefore
,
let
them
that
are
poor
and
despised
in
the
World
,
learn
to
be
satisfied
with
their
State
and
Condition
:
Had
God
seen
it
to
have
been
good
for
you
to
have
been
otherwise
,
he
would
not
have
passed
it
by
,
when
he
was
acting
Eternal
Love
towards
you
.
And
let
them
that
are
Rich
,
not
set
their
Hearts
upon
uncertain
Riches
.
Alas
!
they
are
things
which
God
had
no
regard
unto
,
when
he
prepared
Grace
and
Glory
for
his
own
.
Let
the
Remembrance
hereof
suit
your
esteem
and
valuation
of
them
,
and
let
it
cool
your
spirits
in
your
eager
pursuit
after
them
.
Do
but
think
with
your selves
,
that
these
are
not
the
Things
that
God
had
any
Regard
unto
,
when
he
chosen
us
unto
Grace
and
Glory
,
and
it
will
abate
or
your
Cares
about
them
,
cool
your
love
towards
them
,
and
take
off
your
Hearts
from
them
,
which
is
your
Holiness
.
Sect.
20
Secondly
,
Electing
Love
is
a
Motive
and
Encouragement
unto
Holiness
,
because
of
the
enabling
Supplyes
of
Grace
which
we
may
and
ought
thence
to
expect
by
Jesus
Christ
.
The
Difficulties
we
meet
withall
in
a
Course
of
Holiness
,
are
great
and
many
.
Here
Sathan
,
the
World
,
and
Sin
,
do
put
forth
and
try
their
utmost
strength
;
oft-times
the
Best
are
foyled
,
oft-times
discouraged
,
sometimes
weary
and
ready
to
give
over
:
It
requires
a
good
spiritual
Courage
,
to
take
a
Prospect
of
the
Lyons
,
Serpents
and
Snares
,
that
lye
in
the
Way
of
a
constant
persevering
Course
in
Gospel
Obedience
.
Hereon
our
knees
are
ready
to
grow
feeble
,
and
our
hands
to
hang
down
.
It
is
no
small
Relief
herein
,
no
small
Encouragement
to
continue
in
our
Progress
,
that
the
Fountain
of
Electing
Grace
,
will
never
fail
us
,
but
continually
give
out
Supplyes
of
spiritual
Strength
and
Refreshment
.
Hence
may
we
take
heart
and
courage
,
to
rise
again
when
we
have
been
foyled
,
to
abide
when
the
shock
of
Temptation
is
violent
,
and
to
persevere
in
those
Duties
which
are
most
wearisome
to
the
Flesh.
And
they
are
unacquainted
with
a
Course
of
Holy
Obedience
,
who
know
not
how
needfull
this
Consideration
is
unto
a
comfortable
Continuance
therein
.
Sect.
21
Thirdly
,
It
hath
the
same
Tendency
and
Effect
in
the
Assurance
we
have
from
thence
,
that
notwithstanding
all
the
Oppositions
we
meet
withall
,
we
shall
not
utterly
and
finally
miscarry
.
Gods
Election
will
at
last
obtain
;
Rom.
11.
7.
and
His
Foundation
standeth
sure
,
2
Tim.
1.
19.
His
Purpose
which
is
according
unto
Election
,
is
unchangeable
;
and
therefore
the
final
Perseverance
and
Salvation
of
those
concerned
in
it
,
are
everlastingly
secured
.
This
is
the
Design
of
the
Apostles
Discourse
,
Rom.
8.
from
v.
28.
unto
the
end
.
Because
of
the
immutability
of
Gods
Eternal
Purpose
in
our
Predestination
,
and
his
effectual
gracious
Operations
,
in
the
Pursuit
,
and
for
the
Execution
thereof
,
the
Elect
of
God
shall
infallibly
be
carryed
through
all
,
even
the
most
dreadfull
Oppositions
that
are
made
against
them
,
and
be
at
length
safely
Landed
in
Glory
.
And
there
is
no
greater
Encouragement
to
grow
and
persist
in
Holiness
,
then
what
is
administred
by
this
Assurance
of
a
blessed
End
and
Issue
of
it
.
Sect.
22
Those
have
had
Experience
of
that
spiritual
slumber
and
sloath
which
Vnbelief
will
cast
us
under
,
of
those
Weaknesses
,
Discouragements
and
Despondencies
,
which
Vncertainties
,
Doubts
,
Fears
and
Perplexities
of
what
will
be
the
Issue
of
things
at
last
with
them
,
doe
cast
upon
the
Souls
of
men
,
how
Duties
are
discouraged
,
spiritual
Endeavours
and
Diligence
are
impaired
,
Delight
in
God
weakened
,
and
Love
cooled
by
them
,
will
be
able
to
make
a
right
Judgement
of
the
Truth
of
this
Assertion
.
Some
think
that
this
Apprehension
of
the
immutability
of
Gods
Purpose
of
Election
,
and
the
Infallibility
of
the
Salvation
of
Believers
on
that
Account
,
tends
only
to
Carelesness
and
Security
in
sin
;
and
that
to
be
alwayes
in
Fear
,
Dread
,
and
Uncertainty
of
the
End
,
is
the
only
Means
to
make
us
Watchfull
unto
Duties
of
Holiness
.
It
is
very
sad
,
that
any
man
should
so
far
proclaim
his
inexperience
and
unacquaintedness
with
the
Nature
of
Gospel
Grace
,
and
Genius
and
Inclination
of
the
New
Creature
,
and
the
proper
workings
of
Faith
,
as
to
be
able
thus
to
argue
,
without
a
Check
put
upon
him
by
himself
and
from
his
own
Experience
.
It
is
true
,
were
there
no
Difference
between
Faith
and
Presumption
,
no
Difference
between
the
Spirit
of
Liberty
under
the
Covenant
of
Grace
,
and
that
of
Bondage
under
the
Old
Covenant
;
no
Spirit
of
Adoption
given
unto
Believers
,
no
Filial
genuine
Delight
in
and
Adherence
unto
God
,
ingenerated
in
them
thereby
,
there
might
be
something
in
this
Objection
:
But
if
the
Nature
of
Faith
,
and
of
the
New
Creature
,
the
Operations
of
the
one
and
Disposition
of
the
other
,
are
such
as
they
are
declared
to
be
in
the
Gospel
,
and
as
Believers
have
Experience
of
them
in
their
own
Hearts
;
men
do
but
bewray
their
Ignorance
,
whilest
they
contend
,
that
the
Assurance
of
Gods
unchangeable
Love
in
Christ
,
flowing
from
the
Immutability
of
his
Councel
in
Election
,
doth
any
way
impeach
,
or
doth
not
effectually
promote
the
Industry
of
Believers
in
all
Duties
of
Obedience
.
Sect.
23
Suppose
a
Man
that
is
on
his
Journey
,
knoweth
himself
to
be
in
his
right
Way
,
and
that
passing
on
therein
,
he
shall
certainly
and
infallibly
come
to
his
Journeys
End
,
especially
if
he
will
a
little
quicken
his
speed
,
as
Occasion
shall
require
;
will
you
say
,
that
this
is
enough
to
make
such
a
man
Careless
and
Negligent
,
and
that
it
would
be
much
more
to
his
Advantage
to
be
lost
and
bewildred
in
uncertain
Paths
and
Wayes
,
not
knowing
whither
he
goes
,
nor
whether
he
shall
ever
arrive
at
his
Journeys
End
?
Common
Experience
declares
the
contrary
,
as
also
how
momentary
and
useless
are
those
violent
Fits
and
Gusts
of
Endeavours
,
which
proceed
from
Fear
and
Vncertainty
,
both
in
things
Spiritual
and
Temporal
,
or
Civil
.
Whilest
men
are
under
the
Power
of
Actual
Impressions
from
such
Fears
,
they
will
convert
to
God
,
yea
that
they
will
Momento
turbinis
,
and
perfect
Holiness
in
an
instant
:
But
so
soon
as
that
Impression
wears
off
,
(
as
it
will
doe
on
every
Occasion
,
and
upon
none
at
all
)
such
Persons
are
as
dead
and
cold
towards
God
,
as
the
Lead
or
Iron
,
which
ran
but
now
in
a
fiery
stream
,
is
when
the
Heat
is
departed
from
it
.
It
is
that
Soul
alone
ordinarily
,
which
hath
a
comfortable
Assurance
of
Gods
Eternal
Immutable
Electing
Love
,
and
thence
of
the
blessed
End
of
its
own
Course
of
Obedience
,
who
goeth
on
constantly
and
evenly
in
a
Course
of
Holiness
,
quickening
his
Course
,
and
doubling
his
speed
as
he
hath
Occasion
from
Trials
or
Opportunities
.
And
this
is
the
very
Design
of
our
Apostle
,
to
explain
and
confirm
,
Heb.
6.
from
the
tenth
Verse
unto
the
end
of
the
Chapter
,
as
is
declared
elsewhere
.
Sect.
24
It
appears
from
what
hath
been
discoursed
,
that
the
Electing
Love
of
God
,
is
a
powerfull
constraining
Motive
unto
Holiness
,
and
that
which
proves
invincibly
,
the
Necessity
of
it
in
all
who
intend
the
Eternal
Enjoyment
of
God
.
But
it
will
be
said
,
That
if
it
be
supposed
or
granted
,
that
those
who
are
Actually
Believers
,
and
have
a
sence
of
their
Interest
herein
,
may
make
the
use
of
it
that
is
pleaded
;
yet
as
for
those
who
are
unconverted
,
or
are
otherwise
uncertain
of
their
spiritual
State
and
Condition
,
nothing
can
be
so
discouraging
unto
them
as
this
Doctrine
of
Eternal
Election
.
Can
they
make
any
other
Conclusion
from
it
,
but
that
,
If
they
are
not
Elected
,
all
Care
and
Pains
in
and
about
Duties
of
Obedience
are
Vain
;
if
they
are
,
they
are
Needless
.
The
Removal
of
this
Objection
shall
put
a
Close
unto
our
Discourse
on
this
Subject
.
And
I
Answer
:
Sect.
25
(1)
That
we
have
shewed
already
,
that
this
Doctrine
is
revealed
and
proposed
in
the
Scripture
,
principally
to
acquaint
Believers
with
their
Priviledge
,
Safety
,
and
Fountain
of
their
Comforts
.
Having
therefore
proved
its
Vsefulness
unto
them
,
I
have
discharged
all
that
is
absolutely
needfull
to
my
present
Purpose
.
But
I
shall
shew
moreover
,
that
it
hath
its
proper
Benefit
and
Advantage
towards
others
also
.
For
,
(2)
Suppose
the
Doctrine
of
Personal
Election
be
Preached
unto
Men
,
together
with
the
other
Sacred
Truths
of
the
Gospel
:
Two
Conclusions
,
it
is
possible
,
may
by
sundry
Persons
be
made
from
it
.
(
First
,
)
That
whereas
this
is
a
Matter
of
great
and
Eternal
Moment
unto
our
Souls
,
and
there
is
no
way
to
secure
our
Interest
in
it
,
but
by
the
Possession
of
its
Fruits
and
Effects
,
which
are
saving
Faith
and
Holiness
;
we
will
,
we
must
,
it
is
our
Duty
,
to
use
our
utmost
Endeavours
,
by
Attaining
of
them
,
and
Growth
in
them
,
to
make
our
Election
sure
.
And
herein
,
if
we
be
sincere
and
diligent
,
we
shall
not
sail
.
Others
(
Secondly
)
may
conclude
,
That
if
it
be
so
indeed
,
that
those
who
shall
be
saved
are
chosen
thereunto
before
the
Foundation
of
the
World
,
then
it
is
to
no
Purpose
to
go
about
to
Believe
or
Obey
,
seeing
all
things
must
fall
out
at
last
,
according
as
they
were
Fore-ordained
.
Now
I
ask
,
which
of
these
Conclusions
,
is
(
I
will
not
say
,
most
suited
unto
the
Mind
and
Will
of
God
,
with
that
Subjection
of
Soul
and
Conscience
which
we
owe
to
his
Soveraign
Wisdom
and
Authority
,
but
whether
of
them
is
)
the
most
rational
,
and
most
suitable
to
the
Principles
of
sober
Love
of
our selves
,
and
Care
of
our
Immortal
Condition
?
Nothing
is
more
certain
,
than
that
the
latter
Resolution
will
be
infallibly
Destructive
(
if
pursued
)
of
all
the
Everlasting
Concernments
of
our
Souls
;
Death
and
Eternal
Condemnation
are
the
unavoidable
Issues
of
it
.
No
man
giving
himself
up
to
the
Conduct
of
that
Conclusion
,
shall
ever
come
to
the
Enjoyment
of
God
.
But
in
the
other
way
,
it
is
possible
at
least
,
that
a
man
may
be
found
to
be
the
Object
of
Gods
Electing
Love
,
and
so
be
saved
.
But
why
doe
I
say
,
it
is
possible
?
there
is
nothing
more
infallibly
certain
,
than
that
he
who
pursues
Sincerely
and
Diligently
the
Wayes
of
Faith
and
Obedience
,
which
are
,
as
we
have
often
said
,
the
Fruits
of
Election
,
shall
obtain
in
the
End
Everlasting
Blessedness
;
and
ordinarily
,
shall
have
in
this
World
a
Comfortable
Evidence
of
their
own
personal
Election
.
This
therefore
on
all
Accounts
,
and
towards
all
sorts
of
Persons
,
in
an
invincible
Argument
of
the
Necessity
of
Holiness
,
and
a
mighty
Motive
thereunto
:
For
it
is
unavoidable
,
that
if
there
be
such
a
thing
as
personal
Election
,
and
that
the
Fruits
of
it
are
Sanctification
,
Faith
and
Obedience
;
it
is
utterly
impossible
,
that
without
Holiness
any
one
should
see
God
,
the
Reason
of
which
Consequence
is
apparent
unto
all
.
CHAP.
III.
Holiness
Necessary
from
the
Commands
of
God
.
Necessity
of
Holiness
proved
,
from
the
Commands
of
God
in
the
Law
and
the
Gospel
.
Sect.
1
WEE
have
evinced
the
Necessity
of
Holiness
from
the
Nature
and
the
Decrees
of
God
:
Our
next
Argument
shall
be
taken
from
his
Word
,
or
Commands
,
as
the
Nature
and
Order
of
these
things
do
require
.
And
in
this
Case
,
it
is
needless
to
produce
Instances
of
Gods
Commands
,
that
we
should
be
Holy
,
it
is
the
concurrent
Voyce
of
the
Law
of
Gospel
.
Our
Apostle
summes
up
the
whole
Matter
;
1
Thess.
4.
1
,
2
,
3.
We
exhort
you
,
that
as
you
have
received
of
us
how
you
ought
to
walk
,
and
please
God
,
so
you
would
abound
more
and
more
;
for
you
know
that
Commandment
we
gave
you
,
by
the
Lord
Jesus
;
for
this
is
the
Will
of
God
,
even
your
Sanctification
,
or
Holiness
;
whereunto
he
addes
one
special
Instance
.
This
is
that
which
the
Commandments
of
Christ
require
,
yea
this
is
the
summe
of
the
whole
Commanding
Will
of
God
.
The
substance
of
the
Law
is
;
Be
ye
Holy
,
for
I
the
Lord
your
God
am
Holy
,
Levit.
11.
44.
the
same
with
what
it
is
referred
unto
by
our
Saviour
,
Matth.
22.
37
,
39.
And
whereas
Holiness
may
be
reduced
unto
two
Heads
:
(1)
The
Renovation
of
the
Image
of
God
in
us
;
(2)
Vniversal
Actual
Obedience
;
they
are
the
summe
of
the
Perceptive
Part
of
the
Gospel
,
Ephes.
4.
22
,
23
,
24.
Tit.
2.
11
,
12.
Hereof
therefore
there
needeth
no
further
Confirmation
by
especial
Testimonies
.
Sect.
2
Our
Enquiry
must
be
,
What
Force
there
is
in
this
Argument
,
or
whence
we
doe
conclude
unto
a
Necessity
of
Holiness
from
the
Command
of
God
.
To
this
End
,
the
Nature
and
proper
Adjuncts
of
these
Commands
are
to
be
considered
;
that
is
,
we
are
to
get
our
Minds
and
Consciences
affected
with
them
,
so
as
to
endeavour
after
Holiness
on
their
Account
,
or
with
respect
unto
them
.
For
whatever
we
may
doe
,
which
seems
to
have
the
Matter
of
Holiness
in
it
,
if
we
do
it
not
with
respect
unto
Gods
Command
,
it
hath
not
the
Nature
of
Holiness
in
it
.
For
our
Holiness
is
our
Conformity
and
Obedience
to
the
Will
of
God
;
and
it
is
a
Respect
unto
a
Command
which
makes
any
thing
to
be
Obedience
,
or
gives
it
the
formal
Nature
thereof
.
Wherefore
,
as
God
rejects
That
from
any
place
in
his
Fear
,
Worship
,
or
Service
,
which
is
resolved
only
into
the
Doctrines
or
Precepts
of
Men
,
Isa.
29.
13.
so
for
men
to
pretend
unto
I
know
not
what
Freedom
,
Light
and
Readiness
unto
all
Holiness
,
from
a
Principle
within
,
without
Respect
unto
the
Commands
of
God
without
,
as
given
in
his
Word
,
is
to
make
themselves
this
own
God
,
and
to
despise
Obedience
unto
him
who
is
over
all
,
God
blessed
for
ever
:
Then
are
we
the
Servants
of
God
,
Then
are
we
the
Disciples
of
Christ
,
when
we
doe
what
is
Commanded
us
,
and
because
it
is
Commanded
us
.
And
what
we
are
not
influenced
unto
by
the
Authority
of
God
in
his
Commands
,
we
are
not
principled
for
by
the
Spirit
of
God
administred
in
the
Promises
.
Whatever
Good
any
man
doth
in
any
Kind
,
if
the
Reason
why
he
doth
it
be
not
Gods
Command
,
it
belongs
neither
to
Holiness
nor
Obedience
.
Our
Enquiry
therefore
is
,
after
those
things
in
the
Commands
of
God
,
which
put
such
an
indispensible
Obligation
upon
us
unto
Holiness
,
as
that
whatever
we
may
be
or
we
may
have
without
it
,
will
be
of
no
Use
or
Advantage
unto
us
,
as
unto
Eternal
Blessedness
,
or
the
Enjoyment
of
him
.
Sect.
3
But
to
make
our
Way
more
clear
and
safe
,
one
thing
must
yet
be
premised
unto
these
Considerations
.
And
this
is
,
that
Gods
Commands
for
Holiness
may
be
considered
two
wayes
:
(1)
As
they
belong
unto
,
and
are
Parts
of
the
Covenant
of
Works
;
(2)
As
they
belong
and
are
inseparably
annexed
unto
the
Covenant
of
Grace
.
In
both
respects
they
are
materially
and
formally
the
same
;
that
is
,
the
same
Things
are
required
in
them
,
and
the
same
Person
requires
them
,
and
so
their
Obligation
is
Joynt
and
Equal
.
Not
only
the
Commands
of
the
New
Covenant
do
oblige
us
unto
Holiness
,
but
those
of
the
Old
also
,
as
to
the
Matter
and
Substance
of
them
:
But
there
is
a
great
Difference
in
the
Manner
and
Ends
of
these
Commands
,
as
considered
so
distinctly
.
For
,
(1)
The
Commands
of
God
as
under
the
Old
Covenant
,
do
so
require
universal
Holiness
of
us
,
in
all
Acts
,
Duties
and
Degrees
of
them
,
that
upon
the
least
Failure
,
in
Substance
,
Circumstance
,
or
Degree
,
they
allow
of
nothing
else
we
doe
,
but
Determine
us
Trangressors
of
the
whole
Law
.
For
with
respect
unto
them
,
whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
is
Guilty
of
all
,
James
2.
10.
Now
I
acknowledge
,
that
although
there
ariseth
from
hence
an
Obligation
unto
Holiness
,
to
them
who
are
under
that
Covenant
,
and
such
a
Necessity
of
it
,
as
that
without
it
they
must
certainly
perish
;
yet
no
Argument
of
the
Nature
with
those
which
I
insist
upon
,
can
hence
be
taken
to
press
us
unto
it
.
For
no
Arguments
are
forceable
unto
this
Purpose
,
but
such
as
include
Encouragements
in
them
unto
what
they
urge
.
But
that
,
this
Consideration
of
the
Command
knoweth
nothing
of
,
seeing
a
Complyance
with
it
is
in
our
Lapsed
Condition
absolutely
impossible
;
and
for
the
Things
that
are
so
,
we
can
have
no
Endeavours
.
And
hence
it
is
,
that
no
man
influenced
only
by
the
Commands
of
the
Law
,
or
first
Covenant
absolutely
considered
,
whatever
in
particular
he
might
be
forced
or
compelled
unto
,
did
ever
sincerely
Ayme
or
Endeavour
after
universal
Holiness
.
Sect.
4
Men
may
be
subdued
by
the
Power
of
the
Law
,
and
compelled
to
habituate
themselves
unto
a
strict
Course
of
Duty
,
and
being
advantaged
therein
,
by
a
sedate
Natural
Constitution
,
desire
of
Applause
,
Self-Righteousness
,
or
Superstition
,
may
make
a
great
Appearance
of
Holiness
.
But
if
the
Principle
of
what
they
doe
be
onely
the
Commands
of
the
Law
,
they
never
tread
one
true
step
in
the
Paths
of
it
.
Sect.
5
(2)
The
End
why
these
Commands
require
all
the
Duties
of
Holiness
of
us
,
is
that
they
may
be
our
Righteousness
before
God
,
or
that
we
may
be
Justified
thereby
.
For
Moses
describeth
the
Righteousness
which
is
of
the
Law
,
that
the
Man
which
doth
those
things
shall
live
by
them
,
Rom.
10.
5.
that
is
,
it
requires
of
us
all
Duties
of
Obedience
unto
this
End
,
that
we
may
have
Justification
and
Eternal
Life
by
them
.
But
neither
on
this
Account
can
any
such
Argument
be
taken
as
those
we
enquire
into
.
For
the
deeds
of
the
Law
no
man
can
be
justified
:
If
thou
Lord
shouldest
mark
Iniquities
,
O
Lord
who
shall
stand
?
Psal.
130.
3.
So
prayes
David
,
Enter
not
into
Judgment
with
thy
Servant
,
for
in
thy
sight
shall
no
man
living
be
justified
,
Psal.
143.
2.
Rom.
3.
20.
Gal.
2.
16.
And
if
none
can
attain
the
End
of
the
Command
,
as
in
this
sense
they
cannot
,
what
Argument
can
we
take
from
thence
to
prevail
with
them
unto
Obedience
?
Whoever
therefore
presseth
men
unto
Holiness
,
meerly
on
the
Commands
of
the
Law
,
and
for
the
Ends
of
it
,
doth
but
put
them
upon
tormenting
Disquietments
,
and
deceive
their
Souls
.
However
men
are
indispensibly
obliged
hereby
,
and
must
Eternally
perish
for
want
of
what
the
Law
so
requires
,
who
do
not
or
will
not
by
Faith
comply
with
the
only
Remedy
and
Provision
that
God
hath
made
in
this
Case
.
And
for
this
Reason
are
we
necessitated
to
deny
a
Possibility
of
Salvation
unto
all
to
whom
the
Gospel
is
not
preached
,
as
well
as
unto
those
by
whom
it
is
refused
.
For
they
are
left
unto
this
Law
,
whose
Precepts
they
cannot
answer
,
and
whose
End
they
cannot
attain
.
Sect.
6
It
is
otherwise
on
both
these
Accounts
with
the
Commands
of
God
for
Holiness
under
the
New
Covenant
,
or
in
the
Gospel
.
For
,
(1)
Although
God
in
them
requireth
universal
Holiness
of
us
,
yet
he
doth
not
do
it
in
that
strict
and
rigorous
way
as
by
the
Law
,
so
as
that
if
we
fail
in
any
thing
either
as
to
the
Matter
or
Manner
of
its
performance
,
in
the
Substance
of
it
,
or
as
to
the
Degrees
of
its
Perfection
,
that
thereon
both
that
and
all
we
doe
besides
,
should
be
rejected
.
But
he
doth
it
with
a
Contemperation
of
Grace
and
Mercy
,
so
as
that
if
there
be
an
universal
sincerity
,
in
a
Respect
unto
all
his
Commands
,
he
both
pardoneth
many
sins
,
and
accepts
of
what
we
doe
,
though
it
come
short
of
Legal
Perfection
;
both
on
the
Account
of
the
Mediation
of
Christ
.
Yet
this
hindreth
not
,
but
that
the
Law
or
Command
of
the
Gospel
doth
still
require
universal
Holiness
of
us
,
and
a
Perfection
therein
,
which
we
are
to
do
our
utmost
Endeavour
to
comply
withall
,
though
we
have
a
Relief
provided
in
sincerity
on
the
one
hand
,
and
Mercy
on
the
other
.
For
the
Commands
of
the
Gospel
doe
still
declare
what
God
approves
,
and
what
he
doth
condemn
,
which
is
no
less
than
all
Holiness
on
the
one
hand
,
and
all
Sin
on
the
other
,
as
exactly
and
extensively
as
under
the
Law
.
For
this
the
very
Nature
of
God
requireth
,
and
the
Gospel
is
not
the
Ministry
of
Sin
,
so
as
to
give
an
Allowance
or
Indulgence
unto
the
least
,
although
in
it
Pardon
be
provided
for
a
multitude
of
sins
by
Jesus
Christ
.
The
Obligation
on
us
unto
Holiness
is
Equal
as
unto
what
it
was
under
the
Law
,
though
a
Relief
be
provided
where
unavoidably
we
come
short
of
it
.
There
is
therefore
nothing
more
certain
,
than
that
there
is
no
Relaxation
given
us
as
unto
any
Duty
of
Holiness
,
by
the
Gospel
,
nor
any
Indulgence
unto
the
least
sin
.
But
yet
upon
the
Supposition
of
the
Acceptance
of
Sincerity
,
and
a
perfection
of
Parts
,
instead
of
Degrees
,
with
the
Mercy
provided
for
our
Failings
and
Sins
;
there
is
an
Argument
to
be
taken
from
the
Command
of
it
unto
an
indispensible
Necessity
of
Holiness
,
including
in
it
the
highest
Encouragement
to
endeavour
after
it
.
For
,
together
with
the
Command
,
there
is
also
Grace
administred
,
enabling
us
unto
that
Obedience
which
God
will
accept
.
Nothing
therefore
can
avoid
or
evacuate
the
Power
of
this
Command
and
Argument
from
it
,
but
a
stubborn
Contempt
of
God
,
arising
from
the
Love
of
Sin
.
Sect.
7
(2)
The
Commands
of
the
Gospel
do
not
require
Holiness
and
the
Duties
of
Righteousness
of
us
,
to
the
same
End
as
the
Commands
of
the
Law
did
,
namely
,
that
thereby
we
might
be
Justified
in
the
sight
of
God
.
For
,
whereas
God
now
accepts
from
us
an
Holiness
short
of
that
which
the
Law
required
,
if
he
did
it
still
for
the
same
End
,
it
would
reflect
Dishonour
upon
his
own
Righteousness
,
and
the
Holiness
of
the
Gospel
.
For
(
First
,
)
if
God
can
accept
of
a
Righteousness
unto
Justification
inferiour
unto
,
or
short
of
what
he
required
by
the
Law
,
how
great
severity
must
it
be
thought
in
him
,
to
bind
his
Creatures
unto
such
an
exact
Obedience
and
Righteousness
at
first
,
as
he
could
and
might
have
dispensed
withall
?
If
he
doth
accept
of
sincere
Obedience
now
unto
our
Justification
,
why
did
he
not
do
so
before
,
but
obliged
Mankind
unto
absolute
Perfection
according
to
the
Law
,
for
coming
short
wherein
they
all
perished
.
Or
shall
we
say
,
that
God
hath
changed
his
Mind
in
this
matter
,
and
that
he
doth
not
stand
so
much
now
on
rigid
and
Perfect
Obedience
for
our
Justification
,
as
he
did
formerly
?
Where
then
is
the
Glory
of
his
Immutability
,
of
his
Essential
Holiness
,
of
the
absolute
Rectitude
of
his
Nature
and
Will
?
Sect.
8
Besides
,
(
Secondly
,
)
what
shall
become
of
the
Honour
and
Holiness
of
the
Gospel
on
this
Supposition
?
Must
it
not
be
looked
on
as
a
Doctrine
less
Holy
than
that
of
the
Law
?
For
whereas
the
Law
required
absolute
perfect
sinless
Holiness
unto
our
Justification
,
the
Gospel
admits
of
that
to
the
same
End
,
on
this
Supposition
,
which
is
every
way
imperfect
,
and
consistent
with
a
multitude
of
Sins
and
Failings
?
What
can
be
spoken
more
to
the
Derogation
of
it
?
Nay
,
would
not
this
indeed
make
Christ
the
Minister
of
Sin
,
which
our
Apostle
rejects
with
so
much
Detestation
?
Gal.
2.
17.
For
to
say
,
that
he
hath
merited
that
our
imperfect
Obedience
,
attended
with
many
and
great
sins
(
for
there
is
no
man
that
liveth
and
sinneth
not
)
should
be
accepted
unto
our
Justification
,
instead
of
perfect
and
sinless
Obedience
required
under
the
Law
,
is
plainly
to
make
him
the
Minister
of
Sin
,
or
one
that
hath
acquired
some
Liberty
for
sin
,
beyond
whatever
the
Law
allowed
.
And
thus
upon
the
whole
matter
,
both
Christ
and
the
Gospel
,
in
whom
and
whereby
,
God
unquestionably
designed
to
declare
the
Holiness
and
Righteousness
of
his
own
Nature
,
much
more
Gloriously
than
ever
he
had
done
any
other
way
,
should
be
the
great
means
to
darken
and
obscure
them
.
For
in
and
by
them
on
this
Supposition
,
God
must
be
be
thought
(
and
is
declared
)
to
accept
of
a
Righteousness
unto
our
Justification
,
unspeakably
inferiour
unto
what
he
required
before
.
Sect.
9
It
must
be
granted
therefore
,
that
the
End
of
Gospel
Commands
requiring
the
Obedience
of
Holiness
in
us
,
is
not
,
that
thereby
or
thereon
we
should
be
Justified
.
God
hath
therein
provided
another
Righteousness
for
that
End
,
which
fully
,
perfectly
,
absolutely
answers
all
that
the
Law
requires
;
and
on
some
Considerations
is
far
more
Glorious
than
what
the
Law
either
did
or
could
require
.
And
hereby
hath
he
exalted
more
than
ever
the
Honour
of
his
own
Holiness
and
Righteousness
,
whereof
the
External
Instrument
is
the
Gospel
,
which
is
also
therefore
most
Holy
:
Now
this
is
no
other
but
the
Righteousness
of
Christ
imputed
unto
us
;
for
he
is
the
End
of
the
Law
for
Righteousness
unto
them
that
do
believe
,
Rom.
10.
4.
But
God
hath
now
appointed
other
Ends
unto
our
Holiness
,
and
so
unto
his
Command
of
it
,
under
the
Gospel
,
all
of
them
consistent
with
the
Nature
of
that
Obedience
which
he
will
accept
of
us
,
and
such
as
we
may
attain
through
the
Power
of
Grace
,
and
so
all
of
them
offering
new
Encouragements
as
well
as
Enforcements
unto
our
Endeavours
after
it
.
But
because
these
Ends
will
be
the
Subject
of
most
of
our
ensuing
Arguments
,
I
shall
not
here
insist
upon
them
.
I
shall
only
adde
two
things
in
General
.
(1)
That
God
hath
no
design
for
his
own
Glory
,
in
us
or
by
us
,
in
this
World
or
unto
Eternity
,
that
there
is
no
especial
Communion
that
we
can
have
with
him
by
Jesus
Christ
,
nor
any
Capacity
for
us
to
enjoy
him
,
but
Holiness
is
Necessary
unto
it
,
as
a
Means
unto
its
End
.
(2)
These
present
Ends
of
it
under
the
Gospel
are
such
,
as
that
God
doth
no
less
indispensibly
require
it
of
us
now
,
than
he
did
when
our
Justification
was
proposed
as
the
End
of
it
.
They
are
such
in
brief
,
as
God
upon
the
Account
of
them
judgeth
meet
to
command
us
to
be
Holy
in
all
Manner
of
Holiness
,
which
what
Obligation
and
Necessity
it
puts
upon
us
so
to
be
,
we
are
now
to
enquire
.
Sect.
10
(
First
,
)
The
first
thing
considerable
in
the
Command
of
God
to
this
purpose
,
is
the
Authority
wherewith
it
is
accompanyed
.
It
is
indispensibly
necessary
that
we
should
be
Holy
,
on
the
Account
of
the
Authority
of
Gods
Command
.
Authority
wherever
it
is
just
,
and
exerted
in
a
due
and
equal
Manner
,
carryeth
along
with
it
an
Obligation
unto
Obedience
.
Take
this
away
,
and
you
fill
the
whole
World
with
Disorder
.
If
the
Authority
of
Parents
,
Masters
and
Magistrates
,
did
not
oblige
Children
,
Servants
and
Subjects
,
unto
Obedience
,
the
World
could
not
abide
one
moment
out
of
Hellish
Confusion
.
God
himself
maketh
use
of
this
Argument
in
general
,
to
convince
men
of
the
Necessity
of
Obedience
.
A
Son
honoureth
his
Eather
,
and
a
Servant
his
Master
;
if
I
then
be
a
Father
where
is
mine
Honour
,
and
if
I
be
a
Master
where
is
my
Fear
,
saith
the
Lord
of
Hosts
unto
you
Priests
who
despise
my
Name
?
Mal.
1.
6.
If
in
all
particular
Relations
,
where
there
is
any
thing
of
Superiority
,
which
hath
the
least
parcel
of
Authority
accompanying
of
it
,
Obedience
is
expected
,
and
exacted
;
is
it
not
due
to
me
who
have
all
Authority
,
of
all
Soveraign
Relations
in
me
towards
you
?
And
there
are
two
things
that
enforce
the
Obligation
from
the
Command
on
this
Consideration
,
Jus
imperandi
,
and
Vis
exequendi
,
both
comprized
in
that
of
the
Apostle
James
,
ch.
4.
v.
12.
There
is
one
Law-giver
,
who
is
able
to
save
and
to
destroy
.
1.
He
who
commands
us
to
be
Holy
,
is
our
Sovereign
Law-giver
;
He
that
hath
absolute
Power
to
prescribe
unto
us
what
Lawes
he
pleaseth
.
When
Commands
come
from
them
who
have
Authority
,
and
yet
are
themselves
also
under
Authority
,
there
may
be
some
secret
Abatement
of
the
Power
of
the
Command
.
Men
may
think
either
to
appeal
from
them
,
or
one
way
or
other
subduct
themselves
from
under
their
Power
.
But
when
the
Power
immediately
commanding
is
Sovereign
and
absolute
,
there
is
no
room
for
Tergiversation
.
The
Command
of
God
proceeds
from
the
absolute
Power
of
a
Sovereign
Legislator
.
And
where
it
is
not
complyed
withall
,
the
whole
Authority
of
God
,
and
therein
God
himself
is
despised
.
So
God
in
many
places
calleth
sinning
against
his
Commands
,
the
despising
of
him
,
Numb.
11.
20.
1
Sam.
2.
30.
the
despising
of
his
Name
,
Mal.
1.
6.
the
despising
of
his
Commandement
,
and
that
in
his
Saints
themselves
,
2
Sam.
12.
10.
Sect.
11
Being
then
under
the
Command
of
God
to
be
holy
,
not
to
Endeavour
alwayes
and
in
all
things
so
to
be
,
is
to
despise
God
,
to
reject
his
Sovereign
Authority
over
us
,
and
to
live
in
Defiance
of
him
.
This
state
I
suppose
there
are
few
who
would
be
willing
to
be
found
in
:
To
be
constant
Despisers
of
God
,
and
Rebels
against
his
Authority
,
is
a
Charge
that
men
are
not
ready
to
own
,
and
do
suppose
that
those
who
are
so
indeed
,
are
in
a
very
ill
Condition
.
But
this
and
no
better
is
the
state
of
every
one
who
is
not
holy
,
who
doth
not
follow
after
Holiness
.
Yet
so
it
is
,
propose
unto
men
the
true
Nature
of
Evangelical
Holiness
,
press
them
to
the
Duties
wherein
the
Exercise
of
it
doth
consist
,
convince
them
with
Evidence
as
clear
as
the
Light
at
Noon-day
,
that
such
and
such
Sins
,
such
and
such
Courses
wherein
they
live
and
walk
,
are
absolutely
inconsistent
with
it
,
and
irreconcileable
unto
it
,
yet
for
the
most
part
it
is
but
little
they
will
heed
you
,
and
less
they
will
doe
to
answer
your
Exhortations
.
Tell
the
same
Persons
,
that
they
are
Rebels
against
God
,
Despisers
of
him
,
that
they
have
utterly
broken
the
Yoke
,
and
cast
off
his
Authority
,
and
they
will
defie
you
,
and
perhaps
revile
you
.
But
yet
these
things
are
inseperable
;
God
having
given
his
Command
unto
men
to
be
Holy
,
declared
his
Sovereign
Will
and
Pleasure
therein
,
if
we
are
not
so
accordingly
,
we
are
not
one
Jott
better
than
the
Persons
described
.
Here
then
in
the
first
place
we
found
the
Necessity
of
Holiness
,
on
the
Command
of
God
.
The
Authority
wherewith
it
is
accompanyed
,
makes
it
Necessary
:
Yea
,
from
hence
if
we
endeavour
not
to
thrive
in
it
,
if
we
watch
not
diligently
against
every
thing
that
is
contrary
unto
it
,
we
are
therein
and
so
far
Despisers
of
God
,
and
his
Name
,
as
in
the
places
before
cited
.
Sect.
12
This
therefore
evidenceth
unto
the
Consciences
of
men
,
that
the
Obligation
unto
Holiness
is
indispensible
.
And
it
would
do
well
,
if
we
alwayes
carryed
this
formal
Consideration
of
the
Commandement
in
our
Minds
;
nothing
would
be
more
prevalent
with
us
unto
Watchfulness
in
Holiness
,
as
nothing
doth
more
effectually
render
what
we
doe
,
to
be
Obedience
properly
so
called
.
Forgetfulness
hereof
,
or
not
heeding
it
as
we
ought
,
is
the
great
Reason
of
our
loose
and
careless
Walking
,
of
our
Defect
in
making
a
Progress
in
Grace
and
Holiness
.
No
man
is
safe
a
Moment
,
whose
Mind
by
any
means
is
dispossessed
of
a
Sence
of
the
Soveraign
Authority
of
God
in
his
Commands
;
nor
can
any
thing
secure
such
a
Soul
from
being
pierced
and
entred
into
by
various
Temptations
.
This
therefore
are
we
to
carry
about
with
us
where-ever
we
goe
,
and
whatever
we
doe
,
to
keep
our
Souls
and
Consciences
under
the
power
of
it
,
in
all
Opportunities
of
Duties
,
and
on
all
Occasions
of
Sin
.
Had
men
alwayes
,
in
their
Wayes
,
Trades
,
Shops
,
Affairs
,
Families
,
Studyes
,
Closets
,
this
written
on
their
Hearts
,
they
would
have
Holiness
to
the
Lord
on
their
Breasts
and
Foreheads
also
.
Sect.
13
2.
The
Apostle
tells
us
,
that
as
God
in
his
Commands
is
a
Soveraign
Law-giver
,
so
he
is
able
to
kill
and
keep
alive
.
That
is
,
his
Commanding
Authority
is
accompanyed
with
such
a
Power
,
as
that
whereby
he
is
able
absolutely
and
Eternally
to
Reward
the
Obedient
,
and
to
return
unto
the
Disobedient
a
meet
Recompense
of
Punishment
.
For
,
although
I
would
not
exclude
other
Considerations
,
yet
I
think
this
of
Eternal
Rewards
and
Punishments
to
be
principally
here
intended
.
But
(1)
supposing
it
to
have
Respect
unto
things
Temporal
also
,
it
carryes
along
with
it
the
greater
Enforcement
.
God
commands
us
to
be
holy
:
Things
are
in
that
State
and
Condition
in
the
World
,
as
that
if
we
endeavour
to
answer
his
Will
in
a
due
Manner
,
designing
to
perfect
Holiness
in
the
f●ar
of
the
Lord
,
we
shall
meet
with
much
Opposition
,
many
Difficulties
,
and
at
length
perhaps
it
may
cost
us
our
Lives
;
multitudes
have
made
Profession
of
it
at
no
cheaper
Rate
.
But
let
us
not
mistake
in
this
matter
;
He
who
commands
us
to
be
Holy
is
the
only
Soveraign
Lord
of
Life
and
Death
,
that
hath
alone
the
Disposal
of
them
both
,
and
consequently
of
all
things
that
are
subservient
and
conducing
unto
the
one
or
other
.
It
is
he
alone
who
can
kill
in
a
way
of
Punishment
,
and
he
alone
can
keep
alive
in
a
way
of
Mercifull
Preservation
.
This
Power
of
our
Law-giver
,
the
holy
Companions
of
Daniel
committed
themselves
unto
,
and
preserved
themselves
by
the
Consideration
of
,
when
with
the
Terror
of
Death
they
were
commanded
to
forsake
the
Way
of
Holiness
,
Dan.
3.
17
,
18.
And
with
respect
unto
it
,
our
Lord
Jesus
Christ
tells
us
,
that
he
who
would
save
his
Life
,
namely
,
by
a
sinfull
Neglect
of
the
Command
,
shall
lose
it
.
This
therefore
is
also
to
be
considered
;
the
Power
of
him
who
commands
us
to
be
Holy
is
such
,
as
that
he
is
able
to
carry
us
through
all
Difficulties
and
Dangers
which
we
may
incurre
upon
the
Account
of
our
being
so
.
Now
whereas
the
Fear
of
Man
is
one
principal
Cause
or
Means
of
our
failing
in
Holiness
and
Obedience
,
either
by
sudden
Surprizals
,
or
violent
Temptations
,
and
the
next
hereunto
,
is
the
Consideration
of
other
things
esteemed
Good
or
Evil
in
this
World
;
the
Faith
and
Sence
hereof
will
bear
us
up
above
them
,
deliver
us
from
them
,
and
carry
us
through
them
.
Sect.
14
Be
of
good
Courage
all
ye
that
trust
in
the
Lord
;
you
may
,
you
ought
,
without
Fear
or
Dauntedness
of
spirit
,
to
engage
into
the
Pursuit
of
universal
Holiness
:
He
who
hath
commanded
it
,
who
hath
required
if
of
you
,
will
bear
you
out
in
it
;
nothing
that
is
truely
evil
or
finally
disadvantageous
shall
befall
you
on
that
Account
.
For
(
let
the
World
rage
whilest
it
pleaseth
,
and
threaten
to
fill
all
things
with
Blood
and
Confusion
)
to
God
the
Lord
belong
the
Issues
from
Death
,
he
alone
can
kill
and
make
alive
.
There
is
therefore
no
small
Enforcement
unto
Holiness
,
from
the
Consideration
of
the
Command
,
with
respect
unto
the
Power
of
the
Commander
,
relating
unto
things
in
this
World
.
But
(2)
I
suppose
it
is
a
Power
of
Eternal
Rewards
and
Punishments
,
that
is
principally
here
intended
.
The
Killing
here
,
is
that
mentioned
by
our
Saviour
,
and
opposed
to
all
Temporal
Evil
,
and
Death
it self
,
Matth.
10.
28.
Fear
not
them
who
can
kill
the
Body
,
but
are
not
able
to
kill
the
Soul
;
but
rather
fear
him
who
is
able
to
destroy
both
Soul
and
Body
in
Hell
.
And
this
keeping
alive
,
is
a
Deliverance
from
the
Wrath
to
come
in
Everlasting
Life
.
And
this
is
that
which
gives
an
unavoidable
Efficacy
to
the
Command
.
Every
Command
of
a
Superiour
doth
tacitly
include
a
Reward
and
Punishment
to
be
intended
.
For
a
Declaration
is
made
of
what
is
pleasing
and
what
is
displeasing
unto
him
that
gives
the
Command
;
and
therein
is
there
a
virtual
Promise
and
Threatning
.
But
unto
all
Solemn
Laws
Rewards
and
Punishments
are
expressely
annexed
.
Sect.
15
But
there
are
two
Reasons
why
for
for
the
most
part
they
do
but
little
influence
the
Minds
of
Men
who
are
inclined
unto
their
Transgression
.
(1)
The
first
is
,
that
the
Rewards
and
Punishments
declared
,
are
such
as
men
think
they
do
justly
preferre
their
own
satisfaction
in
the
Transgression
of
the
Lawes
,
before
them
.
It
is
so
will
all
Good
men
,
with
respect
unto
Lawes
made
contrary
to
the
Lawes
of
God
;
and
Wise
men
also
may
do
so
with
respect
unto
useless
Lawes
,
with
trifling
Penalties
;
and
Evil
men
will
do
so
with
respect
unto
the
highest
Temporal
Punishments
,
when
they
are
greedily
set
on
the
satisfaction
of
their
Lusts.
Hence
I
say
it
is
in
the
first
place
,
that
the
Minds
of
men
are
so
little
influenced
with
those
Rewards
and
Punishments
that
are
annexed
unto
Humane
Lawes
.
And
(
2dly
,
)
a
secret
Apprehension
that
the
Commanders
or
Makers
of
the
Lawes
,
neither
will
nor
are
able
to
execute
those
Penalties
in
the
case
of
their
Transgression
,
evacuates
all
the
Force
of
them
.
Much
they
ascribe
to
their
Negligence
,
that
they
will
not
take
Care
to
see
the
Sanction
of
their
Lawes
executed
;
more
to
their
Ignorance
,
that
they
shall
not
be
able
to
find
out
their
Transgressions
;
and
somewhat
in
sundry
Cases
to
their
Power
,
that
they
cannot
Punish
nor
Reward
,
though
they
would
.
And
for
these
Reasons
are
the
Minds
of
men
little
influenced
by
Humane
Lawes
beyond
their
own
honest
Inclinations
and
Interest
.
But
things
are
quite
otherwise
with
respect
unto
the
Law
and
Commands
of
God
that
we
should
be
Holy
.
The
Rewards
and
Punishments
,
called
by
the
Apostle
Killing
and
Keeping
alive
,
being
Eternal
,
in
the
highest
Capacities
of
Blessedness
or
Misery
,
cannot
be
Ballanced
by
any
Consideration
of
this
present
World
,
without
the
highest
Folly
and
Villany
unto
our selves
.
Nor
can
there
be
any
Reserve
on
the
Account
of
Mutability
,
Indifferency
,
Ignorance
,
Impotency
,
or
any
other
Pretence
,
that
they
shall
not
be
Executed
.
Wherefore
,
the
Commands
of
God
which
we
are
in
the
Consideration
of
,
are
accompanyed
with
Promises
and
Threatnings
,
of
Eternal
Blessedness
on
the
one
hand
,
or
of
Misery
on
the
other
.
And
these
will
certainly
befall
us
,
according
as
we
shall
be
found
Holy
or
Vnholy
.
All
the
Properties
of
the
Nature
of
God
are
immutably
engaged
in
this
matter
;
and
hence
ensues
an
indispensible
Necessity
of
our
being
Holy
.
God
commands
that
we
should
be
so
,
but
what
if
we
are
not
so
?
Why
as
sure
as
God
is
Holy
and
Powerfull
we
shall
Eternally
perish
,
for
with
the
Threatning
of
that
Condition
,
is
his
Command
accompanyed
in
Case
of
Disobedience
.
What
if
we
doe
comply
with
the
Command
,
and
become
holy
?
Upon
the
same
ground
of
Assurance
,
we
shall
be
brought
unto
Everlasting
Felicity
.
And
this
is
greatly
to
be
considered
in
the
Authority
of
the
Commandement
.
Some
perhaps
will
say
,
that
to
yield
holy
Obedience
unto
God
with
respect
unto
Rewards
and
Punishments
,
is
servile
,
and
becomes
not
the
free
spirit
of
the
Children
of
God
.
But
these
are
vain
Imaginations
:
The
Bondage
of
our
own
spirits
may
make
every
thing
we
doe
servile
.
But
a
due
Respect
unto
Gods
Promises
and
Threatnings
,
is
a
principal
part
of
our
Liberty
.
And
thus
doth
the
Necessity
of
Holiness
,
which
we
are
engaged
in
the
Demonstration
of
,
depend
on
the
Command
of
God
,
because
of
that
Authority
from
whence
it
doth
proceed
,
and
wherewith
it
is
accompanyed
.
It
is
therefore
certainly
our
Duty
,
if
we
would
be
found
walking
in
a
Course
of
Obedience
,
and
the
Practice
of
Holiness
,
to
keep
a
sence
hereof
constantly
fixed
on
our
Minds
.
This
is
that
which
in
the
first
place
God
intends
in
that
great
Injunction
of
Obedience
,
Gen.
17.
1.
I
am
God
Almighty
,
walk
before
me
,
and
be
thou
perfect
.
The
way
to
walk
uprightly
,
to
be
sincere
or
perfect
in
Obedience
,
is
alwayes
to
consider
,
that
he
who
requires
it
of
us
is
God
Almighty
,
accompanyed
with
all
the
Authority
and
Power
before
mentioned
,
and
under
whose
Eye
we
are
continually
.
And
in
particular
we
may
apply
this
unto
Persons
and
Occasions
.
Sect.
16
(1)
As
to
Persons
;
let
them
in
an
especial
manner
have
a
continual
Regard
hereunto
,
who
on
any
Account
are
Great
or
High
,
or
Noble
in
the
World
,
and
that
because
their
especial
Temptation
is
to
be
lifted
up
unto
a
Forgetfulness
or
Regardlesness
of
this
Authority
of
God
.
The
Prophet
distributes
incorrigible
Sinners
into
two
sorts
,
and
gives
the
different
Grounds
of
their
Impenitency
respectively
.
The
first
are
the
Poor
;
And
it
is
their
Folly
,
Stupidity
and
sensual
Lusts
,
that
keep
them
off
from
attending
to
the
Command
.
Jerem.
5.
3
,
4.
They
have
refused
to
receive
Correction
,
they
have
made
their
Faces
barder
than
a
Rock
,
they
have
refused
to
return
;
therefore
I
said
,
Surely
these
are
Poor
,
they
are
sottish
,
for
they
know
not
the
Way
of
the
Lord
,
nor
the
Judgement
of
their
God
.
There
are
a
sort
of
poor
incorrigible
Sinners
,
whose
Impenitency
ariseth
much
out
of
their
Ignorance
,
Blindness
and
Folly
,
which
they
please
themselves
in
,
although
they
differ
but
little
from
the
Beasts
that
perish
.
And
such
do
we
abound
withall
,
who
will
take
no
Pains
for
,
who
will
admit
of
no
Means
of
Instruction
.
But
there
is
another
sort
of
Sinners
to
whom
the
Prophet
makes
his
Application
,
and
discovers
the
Ground
of
their
incorrigible
Impenitency
also
;
I
will
get
me
to
the
Great
men
,
and
will
speak
unto
them
,
for
they
have
known
the
Way
of
the
Lord
,
and
the
Judgement
of
their
God
;
v.
5.
Great
men
,
by
Reason
of
their
Education
and
other
Advantages
,
do
attain
unto
a
Knowledge
of
the
Will
of
God
,
or
at
least
may
be
thought
so
to
have
done
,
and
would
be
esteemed
to
excell
therein
.
They
therefore
are
not
likely
to
be
Obstinate
in
sin
,
meerly
from
stupid
Ignorance
and
Folly
.
No
,
saith
the
Prophet
,
they
take
another
Course
.
They
have
altogether
broken
the
Yoke
,
and
burst
the
Bonds
.
They
are
like
a
Company
of
rude
Beasts
of
the
Field
,
who
having
broken
their
Yokes
and
Cords
,
do
run
up
and
down
the
Fields
,
treading
down
the
Corn
,
breaking
up
the
Fences
,
pushing
with
the
Horn
,
and
trampling
on
all
before
them
.
This
is
the
Course
of
men
in
the
Pursuit
of
their
Lusts
,
when
they
have
broken
the
Yoke
of
the
Lord
.
And
this
the
Prophet
declares
to
be
the
especial
Evil
of
Great
Men
,
the
Rich
,
the
Mighty
,
the
Honourable
in
the
World
.
Now
this
Breaking
of
the
Yoke
,
is
the
Neglecting
and
Despising
of
the
Authority
of
God
in
the
Command
.
Seeing
therefore
that
this
is
the
especial
Temptation
of
that
sort
of
Persons
,
and
Things
innumerable
there
are
of
all
sorts
,
that
concurre
to
render
that
Temptation
prevalent
upon
them
,
let
all
those
who
are
of
that
Condition
,
and
have
the
least
sincere
Desire
after
Holiness
,
watch
diligently
,
as
they
love
and
value
their
Souls
,
to
keep
alwayes
and
in
all
things
,
a
due
Sence
of
the
Authority
of
God
in
his
Commands
upon
their
Minds
and
Consciences
.
When
you
are
in
the
height
of
your
Greatness
,
in
the
fulness
of
your
Enjoyments
,
in
the
most
urgent
of
your
Avocations
by
the
Things
or
Societies
of
the
World
,
and
those
who
belong
unto
it
,
when
the
variety
of
publick
Appearances
and
Attendencies
are
about
you
,
where
you
are
uppermost
in
the
Words
of
others
,
and
it
may
be
in
your
own
Thoughts
,
remember
Him
who
is
over
all
,
and
consider
that
you
are
subject
and
obnoxious
unto
his
Authority
,
equally
with
the
poorest
Creature
on
the
Earth
.
Remember
,
that
it
is
your
especial
Temptation
to
doe
otherwise
.
And
if
you
do
yet
abhorre
those
who
by
this
Means
are
come
to
be
Sons
of
Belial
,
or
such
as
have
altogether
broken
the
Yoke
,
and
run
up
and
down
the
World
in
the
pursuit
of
their
Lusts
,
saying
,
Our
Lips
are
our
own
,
and
who
is
Lord
over
us
,
be
you
Watchfull
against
the
least
Beginnings
or
Entrances
of
it
in
your selves
.
Sect.
17
(2)
In
general
;
let
us
all
endeavour
to
carry
a
constant
Regard
unto
the
Authority
of
God
in
his
Commands
,
into
all
those
Seasons
,
Places
,
Societies
,
Occasions
,
wherein
we
are
apt
to
be
surprized
in
any
Sin
,
or
a
Neglect
of
Duty
.
And
I
may
reduce
this
Instruction
,
or
Point
it
unto
three
Heads
or
Occasions
;
namely
,
Secresie
,
Businesses
,
and
Societies
.
(1)
Carry
this
along
with
you
into
your
secret
Retirements
and
Enjoyments
.
Neglect
hereof
is
the
next
Cause
of
those
secret
Actual
provoking
Sins
which
the
World
swarms
with
.
When
no
Eye
sees
but
the
Eye
of
God
,
men
think
themselves
secure
.
Hereby
have
many
been
surprized
into
Folly
,
which
hath
proved
the
Beginning
of
a
total
Apostasie
.
An
Awe
from
the
Authority
of
God
in
the
Command
upon
the
Heart
,
will
equally
secure
us
in
all
Places
,
and
on
all
Occasions
.
(2)
Let
us
carry
it
into
our
Businesses
,
and
the
Exercise
of
our
Trades
or
Callings
.
Most
men
in
these
things
,
are
very
apt
to
be
intent
on
present
Occasions
,
and
having
a
certain
End
before
them
,
do
habituate
themselves
unto
the
wayes
of
its
Attainment
.
And
whilest
they
are
so
engaged
,
many
things
occurre
which
are
apt
to
divert
them
from
the
Rule
of
Holiness
.
Whenever
therefore
you
enter
into
your
Occasions
,
wherein
you
may
suppose
that
Temptations
will
arise
,
call
to
mind
the
Greatness
,
Power
and
Authority
over
you
,
of
him
who
hath
commanded
you
in
all
things
to
be
holy
.
Upon
every
Entrance
of
a
Surprizal
,
make
your
Retreat
unto
such
Thoughts
which
will
prove
your
Relief
.
(3)
Carry
it
with
you
into
your
Companyes
and
Societies
.
For
many
have
frequent
Occasions
of
engaging
in
such
Societies
,
as
wherein
the
least
Forgetfulness
of
the
Sovereign
Authority
of
God
,
will
betray
them
unto
Profuseness
in
Vanity
,
and
corrupt
Communication
,
untill
they
doe
with
Delight
,
and
hear
with
Pleasure
such
things
as
wherewith
the
Holy
Spirit
of
God
is
grieved
,
their
own
Consciences
are
defiled
,
and
the
Honour
of
Profession
is
cast
to
the
ground
.
Sect.
18
(
Secondly
,
)
The
Command
of
God
that
we
should
be
Holy
,
is
not
to
be
considered
only
as
an
Effect
of
Power
and
Authority
which
we
must
submit
unto
,
but
as
a
Fruit
of
infinite
Wisdom
and
Goodness
also
,
which
it
is
our
highest
Advantage
and
Interest
to
comply
withall
.
And
this
introduceth
a
peculiar
Necessity
of
Holiness
,
from
the
Consideration
of
what
is
Equal
,
Reasonable
,
Ingenuous
;
the
contrary
whereunto
is
Foolish
,
Perverse
,
Vngratefull
,
every
way
unbecoming
Rational
Creatures
.
Where
nothing
can
be
discerned
in
Commands
,
but
meer
Authority
,
Will
and
Pleasure
;
they
are
looked
on
as
meerly
respecting
the
Good
of
them
that
command
,
and
not
at
all
theirs
who
are
to
obey
,
which
disheartens
and
weakens
the
Principle
of
Obedience
.
Now
though
God
,
because
his
Dominion
over
us
is
Sovereign
and
absolute
,
might
have
justly
left
unto
us
no
other
Reason
or
Motive
of
our
Obedience
,
and
it
may
be
did
so
deal
with
the
Church
of
Old
,
as
to
some
particular
Temporary
Ceremonial
Institutions
;
yet
he
doth
not
,
nor
ever
did
so
as
to
the
Main
of
their
Obedience
.
But
as
he
proposeth
his
Law
as
an
Effect
of
infinite
Wisdom
,
Love
and
Goodness
,
so
he
declares
and
pleads
,
that
all
his
Commands
are
just
and
equal
in
themselves
,
good
and
usefull
unto
us
,
and
that
our
Complyance
with
them
is
our
present
,
as
well
as
it
will
be
our
future
Happiness
.
And
that
this
is
so
,
that
the
Command
of
God
requiring
that
we
should
be
Holy
,
as
a
Fruit
of
Wisdom
and
Goodness
,
is
Equal
and
Advantageous
unto
our selves
,
appears
from
all
Consideration
of
it
.
Sect.
19
First
,
Look
upon
it
formally
,
as
a
Law
prescribed
unto
us
,
and
it
is
so
because
the
Obedience
in
Holiness
which
it
requires
,
is
proportioned
unto
the
Strength
and
Power
which
we
have
to
Obey
,
which
declares
it
Equal
unto
us
,
and
an
Effect
of
infinite
Wisdom
and
Goodness
in
God
.
The
Command
,
as
we
shewed
before
,
may
be
considered
either
as
it
belonged
unto
the
Old
Covenant
,
or
as
it
is
annexed
unto
,
and
so
is
a
part
of
the
New
.
In
the
first
way
,
as
it
belonged
unto
the
Old
Covenant
,
the
Strength
of
Grace
which
we
had
Originally
from
God
under
the
Law
of
Creation
,
was
sufficient
to
enable
us
unto
all
that
Holy
Obedience
which
was
required
therein
;
and
our
not
doing
so
,
was
from
wilfull
Rebellion
,
and
not
from
any
Impotency
or
Weakness
in
us
.
We
fell
not
from
our
first
Estate
for
want
of
Power
to
Obey
,
but
by
the
neglect
of
the
Exercise
of
that
Power
which
we
had
,
God
made
us
Vpright
,
but
we
sought
out
many
Inventions
.
And
in
the
latter
way
,
as
it
belongs
to
the
Covenant
of
Grace
,
there
is
by
vertue
of
that
Covenant
a
Supply
of
spiritual
strength
given
in
by
the
Promise
,
unto
all
them
who
are
taken
into
it
,
enabling
them
to
Answer
the
Commands
for
Holiness
,
according
to
the
Rule
of
the
Acceptance
of
their
Obedience
,
before
laid
down
.
No
man
who
is
instated
in
the
Covenant
of
Grace
,
comes
short
or
fails
of
the
Performance
of
that
Obedience
which
is
required
and
accepted
in
that
Covenant
,
meerly
for
want
of
Power
and
spiritual
strength
.
For
God
therein
according
to
his
Divine
Power
gives
unto
us
all
things
that
pertain
unto
Life
and
Godliness
,
through
the
Knowledge
of
him
that
hath
called
us
to
Glory
and
Vertue
,
1
Pet.
1.
3.
Sect.
20
It
is
true
,
this
Grace
or
Strength
,
is
administred
unto
them
by
certain
Wayes
and
Means
,
which
if
they
attend
not
unto
,
they
will
come
short
of
it
.
But
this
I
say
,
in
the
carefull
,
diligent
,
sedulous
use
of
those
means
appointed
,
none
who
belong
to
the
Covenant
of
Grace
,
shall
ever
fail
of
that
Power
and
Ability
which
shall
render
the
Commands
of
the
Gospel
easie
and
not
grievous
unto
them
,
and
whereby
they
may
so
fulfill
them
,
as
infallibly
to
be
accepted
.
This
the
Scripture
is
plain
in
,
where
Christ
himself
tells
us
,
that
his
Yoke
is
easie
,
and
his
Burden
light
,
Matth.
11.
30.
and
his
holy
Apostle
,
that
his
Commands
are
not
grievous
,
1
Joh.
5.
3.
For
,
if
they
should
exceed
all
the
Strength
which
we
either
have
,
or
he
is
pleased
to
give
unto
us
,
they
would
be
like
the
Jewish
Ceremonies
,
a
Yoke
which
we
could
not
bear
,
and
a
Law
not
only
grievous
but
unprofitable
.
But
on
the
contrary
,
our
Apostle
expressely
affirms
,
and
so
may
we
,
that
he
could
do
all
things
,
that
is
,
in
the
Way
and
Manner
,
and
unto
the
End
for
which
they
are
required
in
the
Gospel
,
through
Christ
that
strengthened
him
.
Some
would
confound
these
things
,
and
cast
all
into
Disorder
.
They
would
have
men
that
are
under
the
Old
Covenant
,
to
have
a
Power
and
spiritual
Strength
to
fulfill
the
Commands
of
the
New
,
which
God
hath
never
spoken
of
nor
declared
,
and
which
indeed
is
contrary
to
the
whole
Design
of
his
Grace
.
They
would
have
men
,
who
having
broken
the
Old
Covenant
,
and
forfeited
all
their
Strength
and
Ability
which
they
had
by
it
for
Obedience
,
and
are
not
initiated
in
the
New
Covenant
,
yet
to
have
a
Power
of
their
own
to
fulfill
the
Command
of
the
one
or
the
other
,
which
God
neither
giveth
nor
is
obliged
to
give
,
nor
is
it
necessary
to
prove
that
the
Command
is
Equal
and
Holy
.
For
,
as
was
observed
,
God
giveth
us
no
Command
of
Holiness
and
Obedience
,
but
in
,
with
,
and
by
vertue
of
some
Covenant
.
And
there
is
no
more
required
to
prove
them
to
be
just
and
equal
,
but
that
they
are
easie
unto
them
who
walk
with
God
in
that
Covenant
whereunto
they
do
belong
,
and
that
,
that
Performance
of
them
shall
be
accepted
which
they
have
Power
for
.
If
any
will
sinfully
cast
away
ther
Covenant
Interest
and
Priviledge
,
as
we
did
all
that
of
our
Original
Creation
,
we
must
thank
our selves
if
we
have
not
Power
to
answer
its
Commands
.
Nor
doth
it
belong
unto
the
Equity
of
the
Command
of
the
New
Covenant
,
that
those
who
are
not
yet
made
partakers
of
it
by
Grace
,
should
have
Power
to
fulfill
them
.
Nay
,
if
they
had
so
,
and
should
do
so
accordingly
,
(
were
any
such
thing
possible
)
it
would
not
avail
them
.
For
,
being
supposed
not
as
yet
to
belong
unto
the
New
Covenant
,
they
must
belong
unto
the
Old
.
And
the
Performance
of
the
Commands
of
the
New
Covenant
in
the
Way
and
Manner
which
are
required
therein
,
would
not
avail
them
who
are
really
under
the
Rule
and
Law
of
the
Old
,
which
admits
of
nothing
short
of
absolute
perfection
.
But
what
the
Law
speaks
,
it
speaks
unto
them
that
are
under
the
Law
;
and
what
the
Gospel
speaks
,
it
speaks
unto
them
who
who
are
not
under
the
Law
,
but
under
Grace
.
And
the
formal
Transition
of
men
from
one
of
these
States
unto
another
,
is
by
an
Act
of
Gods
Grace
,
wherein
themselves
are
meerly
passive
,
as
hath
elsewhere
been
demonstrated
.
See
Col.
1.
13.
Sect.
21
This
is
that
which
I
doe
intend
.
God
at
first
made
a
Covenant
with
Mankind
,
the
First
Covenant
,
the
Covenant
of
Works
.
Herein
he
gave
them
Commands
for
Holy
Obedience
.
These
Commands
were
not
only
possible
unto
them
both
for
Matter
and
Manner
,
by
vertue
of
that
Strength
and
Power
which
was
concreated
with
them
,
but
easie
and
pleasant
,
every
way
suited
unto
their
Good
and
Satisfaction
in
that
state
and
Condition
.
This
rendred
their
Obedience
equal
,
just
,
reasonable
,
and
aggravated
their
Sin
with
the
Guilt
of
the
most
horrible
Folly
and
Ingratitude
.
When
by
the
Fall
this
Covenant
was
broken
,
we
lost
therewith
all
Power
and
Ability
to
comply
with
its
Commands
in
holy
Obedience
.
Hereupon
,
the
Law
continued
holy
,
and
the
Commandement
,
holy
,
just
and
good
,
as
our
Apostle
speaks
,
Rom.
7.
12.
For
what
should
make
it
otherwise
,
seeing
there
was
no
Change
in
it
by
Sin
,
nor
did
God
require
more
or
harder
things
of
us
than
before
?
But
to
us
it
became
impossible
,
for
we
had
lost
the
strength
by
which
alone
we
were
enabled
to
Observe
it
.
And
so
the
Commandement
which
was
Ordained
to
Life
,
we
find
to
be
unto
Death
,
Rom.
7.
10.
Towards
all
therefore
that
remain
in
that
State
,
we
say
,
the
Commandement
is
still
just
and
holy
,
but
it
is
neither
easie
nor
possible
.
Hereon
God
brings
in
the
Covenant
of
Grace
by
Christ
,
and
renews
therein
the
Commands
for
holy
Obedience
,
as
was
before
declared
.
And
here
it
is
,
that
men
trouble
themselves
and
others
about
the
Power
,
Ability
,
and
Free-will
that
men
have
as
yet
under
the
first
Covenant
,
and
the
Impotency
that
ensued
on
the
Transgression
of
it
to
fulfill
the
Condition
of
the
New
Covenant
,
and
yield
the
Obedience
required
in
it
.
For
this
is
the
place
where
men
make
their
great
Contests
about
the
Power
of
Free-will
,
and
the
Possibility
of
Gods
Command
.
Let
them
but
grant
,
that
it
is
the
meer
Work
of
Gods
Sovereign
and
Almighty
Grace
effectually
to
enstate
men
in
the
New
Covenant
,
and
we
shall
contend
with
them
or
against
them
,
that
by
vertue
thereof
,
they
have
that
spiritual
Strength
and
Grace
administred
unto
them
,
as
render
all
the
Commands
of
it
to
be
not
onely
possible
but
easie
also
,
yea
pleasant
,
and
every
way
suited
unto
the
Principle
of
an
Holy
Life
wherewith
they
are
endued
.
And
this
we
make
an
Argument
for
the
Necessity
of
Holiness
.
The
Argument
we
have
under
Consideration
,
is
that
whereby
we
prove
the
Necessity
of
Holiness
with
respect
unto
Gods
Command
requiring
it
,
because
it
is
a
Fruit
of
Infinite
Wisdom
and
Goodness
.
It
is
so
in
an
especial
Manner
as
it
belongs
unto
the
New
Covenant
.
And
therefore
by
our
Disobedience
or
living
in
Sin
,
unto
the
Contempt
of
Gods
Authority
,
we
adde
that
of
his
Wisdom
and
Goodness
also
.
Now
that
it
is
so
a
Fruit
of
them
,
appears
in
the
first
place
from
hence
,
that
it
is
proportioned
unto
the
Strength
and
Ability
which
we
have
to
Obey
.
Hence
Obedience
in
Holiness
becomes
equal
,
easie
,
and
pleasant
unto
all
Believers
who
sincerely
attend
unto
it
.
And
this
fully
evinceth
the
Necessity
of
it
,
from
the
Folly
and
Ingratitude
of
the
contrary
.
That
these
things
,
and
in
them
the
Force
of
the
present
Argument
may
the
better
be
apprehended
,
I
shall
dispose
them
into
the
ensuing
Observations
.
Sect.
22
(1)
We
do
not
say
,
that
any
one
hath
this
Power
and
Ability
in
himself
,
or
from
himself
.
God
hath
not
in
the
New
Covenant
brought
down
his
Command
to
the
Power
of
Man
,
but
by
his
Grace
he
raiseth
the
Power
of
Man
unto
his
Command
:
The
former
were
only
a
Complyance
with
the
Sin
of
our
Nature
,
which
God
abhorres
;
the
latter
is
the
Exaltation
of
his
own
Grace
,
which
he
aymeth
at
.
It
is
not
mens
Strength
in
and
of
themselves
,
the
Power
of
Nature
,
but
the
Grace
which
is
administred
in
the
Covenant
,
that
we
intend
.
For
men
to
trust
unto
themselves
herein
,
as
though
they
could
do
any
thing
of
themselves
;
is
a
Renunciation
of
all
the
Aids
of
Grace
,
without
which
we
can
do
nothing
.
We
can
have
no
power
from
Christ
,
unless
we
live
in
a
Perswasion
that
we
have
none
of
our
own
.
Our
whole
spiritual
Life
is
a
Life
of
Faith
;
and
that
is
,
a
Life
of
Dependance
on
Christ
for
what
we
have
not
of
our selves
.
This
is
that
which
ruines
the
Attempt
of
many
for
Holiness
,
and
renders
what
they
doe
,
(
though
it
be
like
unto
the
Acts
and
Duties
of
it
)
not
at
all
to
belong
unto
it
.
For
,
what
we
do
in
our
own
strength
,
is
no
part
of
Holiness
;
as
is
evident
from
the
preceding
Description
of
it
.
Neither
doth
the
Scripture
abound
in
any
thing
more
,
than
in
Testifying
that
the
Power
and
Ability
we
have
to
fulfill
the
Commands
of
God
as
given
in
the
New
Covenant
,
is
not
our
own
,
nor
from
our selves
,
but
meerly
from
the
Grace
of
God
administred
in
that
Covenant
;
as
John
.
15.
5.
Phil.
2.
13.
2
Cor.
3.
5.
It
will
be
said
then
,
where
lies
the
Difference
?
Because
it
is
the
meer
Work
of
Grace
to
instate
us
in
the
Covenant
,
you
conclude
that
we
have
no
power
of
our
own
to
that
Purpose
.
And
if
when
we
are
in
Covenant
,
all
our
strength
and
power
is
still
from
Grace
,
we
are
,
as
to
any
Ability
of
our
own
to
fulfill
the
Command
of
God
,
as
remote
from
it
as
ever
.
I
Answer
:
The
first
Work
of
Grace
is
meerly
upon
us
.
Hereby
the
Image
of
God
is
renewed
,
our
Hearts
are
changed
,
and
a
Principle
of
spiritual
Life
is
bestowed
on
us
.
But
this
latter
Work
of
Grace
is
in
us
,
and
by
us
.
And
the
Strength
or
Ability
which
we
have
thereby
,
is
as
truely
our
own
as
Adams
was
his
,
which
he
had
in
the
State
of
Innocency
.
For
he
had
his
immediately
from
God
,
and
so
have
we
ours
,
though
in
a
different
way
.
Sect.
23
(2)
There
is
no
such
Provision
of
spiritual
Strength
for
any
Man
,
enabling
him
to
comply
with
the
Command
of
God
for
Holiness
,
as
to
Countenance
him
in
the
least
carnal
Security
,
or
the
least
Neglect
of
the
diligent
Use
of
all
those
Means
which
God
hath
appointed
for
the
Communication
thereof
unto
us
,
with
the
Preservation
and
Increase
of
it
.
God
who
hath
determined
Graciously
to
give
us
supplyes
thereof
,
hath
also
declared
,
that
we
are
obliged
unto
our
utmost
diligence
for
the
Participation
of
them
,
and
unto
their
due
Exercise
when
received
.
This
innumerable
Commands
and
Injunctions
give
Testimony
unto
;
but
especially
is
the
whole
Method
of
Gods
Grace
and
our
Duty
herein
,
declared
by
the
Apostle
Peter
,
2
Epist.
Chap.
1.
v.
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
which
Discourse
I
have
Opened
and
Improved
elsewhere
.
The
summe
is
,
that
God
creating
in
us
a
new
spiritual
Nature
,
and
therewithall
giving
unto
us
all
things
appertaining
unto
Life
and
Godliness
,
or
a
Gracious
Ability
for
the
Duties
of
an
Holy
,
Godly
,
spiritual
Life
,
we
are
obliged
to
use
all
Means
in
the
continual
Exercise
of
all
Grace
,
which
will
ascertain
unto
us
our
Eternal
Election
,
with
our
Effectual
Vocation
,
whereon
we
shall
obtain
an
assured
Joyfull
Entrance
into
the
Kingdom
of
Glory
.
Sect.
24
(3)
This
Administration
of
Grace
and
spiritual
Strength
is
not
equally
Effectual
at
all
Times
.
There
are
Seasons
wherein
to
Correct
our
Negligences
in
giving
place
to
our
Corruptions
and
Temptations
,
or
on
other
Grounds
to
discover
unto
us
our
own
Frailty
and
Impotency
,
with
other
Holy
Ends
of
his
own
,
that
God
is
pleased
to
withhold
the
powerfull
Influences
of
his
Grace
,
and
to
leave
us
unto
our selves
.
In
such
Instances
we
shall
assuredly
come
short
of
answering
the
Command
for
universal
Holiness
,
one
way
or
other
.
See
Psal.
30.
6
,
7.
But
I
speak
of
ordinary
Cases
,
and
to
prevent
that
slothfulness
and
Tergiversation
unto
this
Duty
of
complying
with
all
the
Commands
of
God
for
Holiness
,
which
we
are
so
obnoxious
unto
.
Sect.
25
(4)
We
do
not
say
,
That
there
is
in
the
Covenant
of
Grace
spiritual
Strength
administred
,
so
as
that
by
Vertue
thereof
we
should
yield
sinless
and
absolutely
Perfect
Obedience
unto
God
,
or
to
render
any
one
Duty
so
absolutely
Perfect
.
If
any
such
there
are
,
or
ever
were
,
who
maintain
such
an
Imputation
of
the
Righteousness
of
Christ
unto
us
,
as
should
render
our
own
personal
Obedience
unnecessary
,
they
doe
overthrow
the
Truth
and
Holiness
of
the
Gospel
.
And
to
say
,
that
we
have
such
supplyes
of
Internal
Strength
,
as
to
render
the
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
,
Unnecessay
,
is
to
overthrow
the
Grace
of
the
Gospel
,
and
the
New
Covenant
it self
.
But
this
alone
we
say
;
There
is
Grace
administred
by
the
Promises
of
the
Gospel
,
enabling
us
to
Perform
the
Obedience
of
it
,
in
that
Way
and
Manner
as
God
will
accept
.
And
herein
there
are
various
Degrees
,
whereof
we
ought
constantly
to
ayme
at
the
most
Compleat
,
and
so
to
be
perfecting
Holiness
in
the
Fear
of
the
Lord
.
And
where
we
signally
come
short
of
the
best
Rules
and
Examples
,
it
is
principally
from
our
Neglect
of
those
Supplyes
of
Grace
which
are
tendred
in
the
Promises
.
Sect.
26
(5)
There
is
a
Two-fold
Gracious
Power
Necessary
to
render
the
Command
for
Holiness
and
Obedience
thereunto
easie
and
pleasant
.
1.
That
which
is
Habitually
Resident
in
the
Hearts
and
Souls
of
Believers
,
whereby
they
are
constantly
enclined
and
disposed
unto
all
Fruits
of
Holiness
.
This
the
Scripture
calls
our
Life
,
a
New
Principle
of
Life
,
without
which
we
are
dead
in
Trespasses
and
Sins
;
Where
this
is
not
,
whatever
Arguments
you
constrain
and
press
men
withall
to
be
Holy
,
you
do
as
it
were
but
offer
violence
unto
them
,
endeavouring
to
force
them
against
the
sixed
Bent
and
Inclination
of
their
Minds
.
By
them
all
you
do
but
set
up
a
Damme
against
a
Stream
of
Waters
,
which
will
not
be
Permanent
,
nor
turn
the
Course
of
the
stream
contrary
to
its
natural
Inclination
.
Unto
such
the
Cemmand
for
Holiness
must
needs
be
grievous
and
difficult
.
But
such
a
Disposition
and
Inclination
,
or
a
Principle
so
inclining
,
and
disposing
of
us
unto
Duties
of
Holiness
,
we
have
not
in
nor
of
our selves
by
Nature
;
nor
is
it
to
be
raised
out
of
its
Ruines
.
For
the
carnal
Mind
(
which
is
in
us
all
)
is
Enmity
against
God
,
which
carrieth
in
it
an
Aversation
unto
every
thing
that
is
required
of
us
in
a
way
of
Obedience
,
as
hath
been
proved
at
large
.
And
yet
without
this
Habitual
Principle
,
we
can
never
in
a
due
Manner
comply
with
any
one
Command
of
God
that
we
should
be
Holy
.
Want
hereof
is
that
which
renders
Obedience
so
grievous
and
Burdensome
unto
many
.
They
endure
it
for
a
Season
,
and
at
length
either
violently
or
insensibly
cast
off
its
Yoke
.
Light
and
Conviction
have
compelled
them
to
take
it
on
themselves
,
and
to
attend
unto
the
performance
of
those
Duties
which
they
dare
not
omit
.
But
having
no
Principle
enabling
or
enclining
them
unto
it
,
all
they
doe
,
though
they
do
much
,
and
continue
long
therein
,
is
against
the
grain
with
them
,
they
find
it
difficult
,
uneasie
and
wearisome
.
Wherein
they
can
be
any
Pretences
countenance
themselves
in
a
Neglect
of
any
part
of
it
,
or
Bribe
their
Consciences
into
a
Complyance
with
what
is
contrary
unto
it
,
they
fail
not
to
deliver
themselves
from
their
Burden
.
And
for
the
most
part
,
either
insensibly
by
multiplyed
Instances
of
the
Neglect
of
Duties
of
Obedience
,
or
by
some
great
Temptations
before
they
leave
the
World
,
they
utterly
leave
all
the
Wayes
of
Holiness
,
and
Respect
unto
the
Commands
,
of
God
;
or
if
they
continue
any
,
it
is
unto
External
Acts
of
Morality
which
pass
with
Approbation
in
the
World
,
the
inward
and
spiritual
part
of
Obedience
they
utterly
Renounce
.
The
Reason
hereof
,
I
say
is
,
because
having
no
Principle
within
,
enabling
them
unto
a
Complyance
with
the
Commands
of
God
,
with
Delight
and
Satisfaction
,
they
grow
grievous
and
intolerable
unto
them
.
So
unto
many
on
the
same
Ground
,
the
Worship
of
God
is
very
burdensome
,
unless
it
be
borne
for
them
,
by
External
Additions
and
Ornaments
.
Sect.
27
2.
There
is
an
Actual
Assistance
of
Effectual
Grace
required
hereunto
.
We
are
not
put
into
that
Condition
by
the
Covenant
,
as
that
we
should
be
able
to
doe
any
thing
of
our selves
,
without
Actual
Divine
Assistance
.
This
were
to
set
us
free
from
our
Dependance
on
God
,
and
to
make
us
Gods
unto
our selves
.
The
Root
still
bears
us
,
and
the
Springs
of
our
spiritual
Life
are
in
another
.
And
where
both
these
are
,
there
the
Command
is
Equal
not
onely
in
it self
but
unto
us
,
and
Obedience
unto
it
as
easie
as
just
.
Sect.
28
(6)
And
both
these
sorts
of
Grace
are
Administred
in
the
New
Covenant
,
suited
unto
the
holy
Obedience
it
requires
.
1.
For
the
first
;
it
is
that
which
God
so
frequently
,
so
expressely
promiseth
,
where
he
sayes
,
that
he
will
take
away
the
Heart
of
Stone
,
and
give
us
an
Heart
of
Flesh
,
that
he
will
write
his
Laws
in
our
Hearts
,
and
put
his
Fear
in
our
inward
parts
;
that
we
shall
fear
him
,
and
never
depart
from
him
;
that
he
will
circumcise
our
Hearts
to
know
and
love
him
:
Which
Promises
,
and
the
Nature
of
the
Grace
contained
in
them
,
I
have
before
at
large
explained
.
It
is
sufficient
unto
our
present
Purpose
,
that
in
and
by
these
Promises
,
we
are
made
partakers
of
the
Divine
Nature
,
and
are
therein
endowed
with
a
constant
Habitual
Disposition
and
Inclination
unto
all
Acts
and
Duties
of
Holiness
;
For
our
Power
followeth
our
Love
and
Inclinations
,
as
Impotency
is
a
Consequent
of
their
Deceit
.
Sect.
29
And
here
we
may
stay
a
little
,
to
confirm
our
principal
Assertion
.
Upon
the
Supply
of
this
Grace
,
which
gives
both
Strength
for
,
and
a
constant
Inclination
unto
Holy
Obedience
,
the
Command
for
it
becomes
equal
and
just
,
meet
and
easie
to
be
complyed
withall
.
For
none
can
refuse
a
Complyance
with
it
in
any
Instance
,
but
their
so
doing
is
contrary
unto
that
Disposition
and
Inclination
of
the
New
Nature
which
God
hath
implanted
in
themselves
.
So
that
in
them
to
Sin
,
is
not
only
contrary
to
the
Law
without
them
,
to
the
Light
of
their
Minds
,
and
Warning
of
their
Consciences
,
but
it
is
so
also
unto
that
which
is
their
own
Inclination
and
Disposition
,
which
hath
sensibly
in
such
Cases
a
Force
and
Violence
put
upon
it
,
by
the
Power
of
Corruptions
and
Temptations
.
Wherefore
,
although
the
Command
for
Holiness
may
and
doth
seem
grievous
and
burdensome
unto
Unregenerate
Persons
,
as
we
have
observed
,
because
it
is
against
the
habitual
bent
and
Inclination
of
their
whole
Souls
;
yet
neither
is
it
,
nor
can
it
be
so
unto
them
who
cannot
neglect
it
,
or
act
any
thing
against
it
,
but
that
therein
also
they
must
Crucifie
and
offer
Violence
unto
the
Inclinations
of
the
New
Creature
in
them
,
which
are
their
own
.
For
in
all
things
,
the
Spirit
lusteth
against
the
Flesh
,
Gal.
5.
17.
and
the
Disposition
of
the
New
Creature
is
Habitually
against
Sin
,
and
for
Holiness
.
And
this
gives
a
mighty
constraining
Power
unto
the
Command
,
when
it
is
Evident
in
our
own
Minds
and
Consciences
,
that
it
requires
nothing
of
us
but
what
we
do
or
may
find
an
Inclination
or
Disposition
in
our
own
Hearts
unto
.
And
by
this
Consideration
we
may
take
in
the
Power
of
it
upon
our
Souls
,
which
is
too
frequently
disregarded
.
Let
us
but
upon
the
proposal
of
it
unto
us
,
consider
what
our
Minds
and
Hearts
say
to
it
,
what
Answer
they
return
,
and
we
shall
quickly
discern
how
equal
and
just
the
Command
is
.
For
I
cannot
perswade
my self
,
that
any
Believer
can
be
so
captivated
at
any
time
under
the
Power
of
Temptations
,
Corruptions
,
or
Prejudices
,
but
that
(
if
he
will
but
take
Councel
with
his
own
Soul
,
upon
the
Consideration
of
the
Command
for
Obedience
and
Holiness
,
and
ask
himself
what
he
would
have
,
)
he
will
have
a
plain
and
sincere
Answer
,
That
indeed
I
would
doe
and
have
the
Good
proposed
,
this
Holiness
,
this
Duty
of
Obedience
.
Not
only
will
Conscience
answer
,
that
he
must
not
do
the
Evil
whereunto
Temptation
leadeth
,
for
if
he
doth
,
Evil
will
ensue
thereon
;
but
the
new
Nature
,
and
his
Mind
and
Spirit
will
say
,
This
Good
I
would
doe
,
I
delight
in
it
,
it
is
Best
for
me
,
most
suited
unto
me
.
And
so
it
joyns
all
the
Strength
and
Interest
in
hath
in
the
Soul
,
with
the
Command
.
See
to
this
Purpose
the
Arguing
of
our
Apostle
,
Rom.
7.
20
,
21
,
22.
It
is
true
,
there
is
a
Natural
Light
in
Conscience
,
complying
with
the
Command
in
its
Proposal
,
and
urging
Obedience
thereunto
,
which
doth
not
make
it
easie
to
us
,
but
where
it
is
alone
,
increaseth
its
Burden
and
our
Bondage
;
For
it
doth
only
give
in
its
Suffrage
unto
the
Sanction
of
the
Command
,
and
addes
to
the
severity
wherewith
it
is
attended
.
But
that
Complyance
with
the
Command
which
is
from
a
Principle
of
Grace
,
is
quite
of
another
Nature
,
and
greatly
facilitates
Obedience
.
And
we
may
distinguish
between
that
Complyance
with
the
Command
which
is
from
the
Natural
Light
of
Conscience
,
which
genders
unto
Bondage
,
and
that
which
being
from
a
Renewed
Principle
of
Grace
,
gives
Liberty
and
Ease
in
Obedience
.
For
,
the
first
respects
principally
the
Consequent
of
Obedience
or
Disobedience
,
the
Good
or
Evil
that
will
ensue
upon
them
;
Rom.
2.
14
,
15.
Set
aside
this
Consideration
,
and
it
hath
no
more
to
say
:
But
the
latter
respects
the
Command
it self
,
which
it
embraceth
,
delighteth
in
,
and
judgeth
good
and
holy
,
with
the
Duties
themselves
required
,
which
are
Natural
,
and
suited
thereunto
.
Sect.
30
2.
Grace
of
the
latter
sort
also
,
Actual
Grace
for
every
holy
Act
and
Duty
,
is
administred
unto
us
according
to
the
Promise
of
the
Gospel
.
So
God
told
Paul
,
that
his
Grace
was
sufficient
for
him
.
And
he
worketh
in
us
both
to
will
and
to
doe
,
of
his
own
good
Pleasure
,
Phil.
2.
13.
so
as
that
we
may
doe
all
things
through
him
that
enables
us
,
the
Nature
of
which
Grace
also
hath
been
before
discoursed
of
.
Now
although
this
Actual
working
Grace
be
not
in
the
Power
of
the
Wilis
of
Men
,
to
make
use
of
or
refuse
as
they
see
Good
,
but
its
Administration
depends
meerly
on
the
Grace
and
Faithfulness
of
God
,
yet
this
I
must
say
,
that
where
it
is
sought
in
a
due
Manner
by
Faith
and
Prayer
,
it
is
never
so
restrained
from
any
Believer
,
but
that
it
shall
be
Effectual
in
him
,
unto
the
whole
of
that
Obedience
which
is
required
of
him
,
and
as
it
will
be
accepted
from
him
.
Sect.
31
If
then
this
be
the
Condition
of
the
Command
of
Holiness
,
how
Just
and
Equal
must
it
needs
be
confessed
to
be
,
and
therefore
how
highly
Reasonable
is
it
that
we
should
comply
with
it
,
and
how
great
is
their
Sin
and
Folly
by
whom
it
is
neglected
!
It
is
true
,
we
are
absolutely
obliged
unto
Obedience
by
the
meer
Authority
of
God
who
commands
;
but
he
not
only
allows
us
to
take
in
,
but
directs
us
to
seek
after
these
other
Considerations
of
it
,
which
may
give
it
Force
and
Efficacy
upon
our
Souls
and
Consciences
.
And
among
these
,
none
is
more
Efficacious
towards
Gracious
Ingenuous
Souls
,
than
this
of
the
Contemperation
of
the
Duties
commanded
,
unto
spiritual
Aids
of
Strength
promised
unto
us
.
For
,
what
Cloke
or
Pretence
of
Dislike
or
Neglect
is
here
left
unto
any
?
Wherefore
,
not
onely
the
Authority
of
God
in
giving
a
Command
,
but
the
Infinite
Wisdom
and
Goodness
of
God
in
giving
such
a
Command
,
so
Just
,
Equal
and
Gentle
,
fall
upon
us
therein
,
to
Oblige
us
to
Holy
Obedience
.
To
Neglect
or
Despise
this
Command
,
is
to
Neglect
or
Despise
God
,
in
that
Way
which
he
hath
chosen
to
manifest
all
the
holy
Properties
of
his
Nature
.
Sect.
32
Secondly
,
The
Command
is
Equal
,
and
so
to
be
esteemed
from
the
Matter
of
it
,
or
the
Things
that
it
doth
require
.
Things
they
are
that
are
neither
great
nor
grievous
,
much
less
perverse
,
useless
,
or
evil
,
Micah
6.
6
,
7
,
8.
There
is
nothing
in
the
Holiness
which
the
Command
requires
,
but
what
is
Good
to
him
in
whom
it
is
,
and
Vsefull
to
all
others
concerned
in
him
,
or
what
he
doth
.
What
they
are
,
the
Apostle
mentions
in
his
Exhortation
unto
them
,
Phil.
4.
8.
They
are
things
true
,
and
honest
,
and
just
,
and
pure
,
and
lovely
,
and
of
good
report
,
and
what
Evil
is
there
in
any
of
these
things
,
that
we
should
decline
the
Command
that
requires
them
?
The
more
we
abound
in
them
,
the
better
it
will
be
for
our
Relations
,
our
Families
,
our
Neighbours
,
the
whole
Nation
,
and
the
World
,
but
best
of
all
for
our
selves
.
Godliness
is
profitable
unto
all
things
,
1
Tim.
4.
8.
These
things
are
good
and
profitable
unto
men
,
Tit.
3.
8.
Good
to
them
that
do
them
,
and
good
to
those
towards
whom
they
are
done
.
But
both
these
things
,
namely
,
the
Vsefulness
of
Holiness
unto
our
selves
and
others
,
must
be
spoken
unto
distinctly
afterwards
,
and
are
therefore
transmitted
unto
their
proper
place
.
Sect.
33
As
therefore
it
was
before
observed
,
it
is
incumbent
on
us
in
the
first
place
,
to
Endeavour
after
Holiness
and
the
Improvement
of
it
,
with
respect
unto
the
Command
of
God
that
we
should
be
Holy
,
and
because
of
it
,
and
that
especially
under
the
Consideration
of
it
which
we
have
insisted
on
.
I
know
not
what
vain
Imaginations
have
seemed
to
possess
the
Minds
of
some
,
that
they
have
no
need
of
Respect
unto
the
Command
,
nor
to
the
Promises
and
Threatnings
of
it
,
but
to
Obey
meerly
from
the
Power
and
Guidance
of
an
inward
Principle
.
Nay
,
some
have
supposed
,
that
a
Respect
unto
the
Command
would
vitiate
our
Obedience
,
rendring
it
Legal
and
Servile
.
But
I
hope
,
That
Darkness
which
hindred
men
from
discerning
the
Harmony
and
Complyance
which
is
between
the
Principle
of
Grace
in
us
,
and
the
Authority
of
the
Command
upon
us
,
is
much
taken
away
from
all
sincere
Professors
.
It
is
a
Respect
unto
the
Command
which
gives
the
formal
Nature
of
Obedience
unto
what
we
doe
.
And
without
a
due
Regard
unto
it
,
there
is
nothing
of
Holiness
in
us
.
Some
would
make
the
Light
of
Nature
to
be
their
Rule
,
some
in
what
they
doe
,
look
no
further
for
their
Measure
than
what
carryes
the
Reputation
of
common
Honesty
among
men
.
He
that
would
be
holy
indeed
,
must
alwayes
mind
the
Command
of
God
,
with
that
Reverence
and
those
Affections
which
become
him
to
whom
God
speaks
immediately
.
And
that
it
may
be
Effectual
towards
us
,
we
may
consider
:
Sect.
34
(1)
How
God
hath
multiplyed
his
Commands
unto
this
Purpose
,
to
testifie
not
only
his
own
infinite
Care
of
us
,
and
Love
unto
us
,
but
also
our
Eternal
Concernment
in
what
he
requires
.
He
doth
not
give
out
unto
us
a
single
Command
that
we
should
be
Holy
,
(
which
yet
were
sufficient
to
Oblige
us
for
ever
)
but
he
gives
his
Commands
unto
that
Purpose
,
Line
upon
line
,
line
upon
line
,
precept
upon
precept
,
precept
upon
precept
.
He
that
shall
but
look
over
the
Bible
,
and
see
almost
every
Page
of
it
filled
with
Commands
,
or
Directions
,
or
Instructions
for
Holiness
;
cannot
but
conclude
,
that
the
Mind
and
Will
of
God
is
very
much
in
this
matter
,
and
that
our
Concernment
therein
is
inexpressible
.
Nor
doth
God
content
himself
to
multiply
Commands
in
General
,
that
we
should
be
Holy
,
so
as
that
if
we
have
Regard
unto
him
they
may
never
be
out
of
our
Remembrance
,
but
there
is
not
any
particular
Duty
or
Instance
of
Holiness
,
but
he
hath
given
us
especial
Commands
for
that
also
.
No
man
can
instance
in
the
least
Duty
that
belongs
directly
unto
it
,
but
it
falls
under
some
especial
Command
of
God
.
We
are
not
only
then
under
the
Command
of
God
in
general
,
and
that
often
reiterated
unto
us
,
in
an
awfull
Reverence
whereof
we
ought
to
walk
,
but
upon
all
Occasions
,
whatever
we
have
to
do
or
avoid
in
following
after
Holiness
,
is
represented
unto
us
in
especial
Commands
to
that
purpose
.
And
they
are
all
of
them
a
Fruit
of
the
Love
and
Care
of
God
towards
us
.
Is
it
not
then
our
Duty
alwayes
to
consider
these
Commands
,
to
bind
them
unto
our
Hearts
,
and
our
Hearts
to
them
,
that
nothing
may
seperate
them
?
Oh
that
they
might
alwayes
dwell
in
our
Minds
,
to
influence
them
unto
an
inward
constant
Watch
against
the
first
Disorders
of
our
Souls
,
that
are
unsuited
to
the
inward
Holiness
God
requires
,
abide
with
us
in
our
Closets
,
and
all
our
Occasions
for
our
Good
.
Sect.
35
(2)
We
may
do
well
to
consider
what
various
Enforcements
God
is
pleased
to
give
unto
those
multiplyed
Commands
.
He
doth
not
remit
us
meerly
to
their
Authority
,
but
he
applyeth
all
other
Wayes
and
Means
whereby
they
may
be
made
Effectual
.
Hence
are
they
accompanyed
with
Exhortations
,
Entreaties
,
Reasonings
,
Expostulations
,
Promises
,
Threatnings
,
all
made
use
of
to
fasten
the
Command
upon
our
Minds
and
Consciences
.
God
knowes
how
slow
and
backward
we
are
to
receive
due
Impressions
from
his
Authority
;
and
he
knowes
by
what
Wayes
and
Means
the
Principles
of
our
internal
Faculties
are
apt
to
be
wrought
upon
,
and
therefore
applyes
these
Engines
to
fix
the
Power
of
the
Commands
upon
us
.
Were
these
things
to
be
treated
of
severally
,
it
is
manifest
how
great
a
part
of
the
Scripture
were
to
be
transcribed
.
I
shall
therefore
only
take
a
little
Notice
of
the
Reinforcement
of
the
Command
for
Holiness
,
by
those
especial
Promises
which
are
given
unto
it
.
I
do
not
intend
now
the
Promises
of
the
Gospel
in
general
,
wherein
in
its
own
Way
and
Place
we
are
interested
by
Holiness
,
but
of
such
peculiar
Promises
as
God
enforceth
the
Command
by
.
It
is
not
for
nothing
that
it
is
said
,
that
Godliness
hath
the
Promise
of
the
Life
that
now
is
,
and
of
that
which
is
to
come
;
1
Tim.
4.
8.
There
is
in
all
the
Promises
an
especial
Respect
unto
it
,
and
it
gives
them
in
whom
it
is
an
especial
Interest
in
all
the
Promises
.
Sect.
36
This
is
as
it
were
the
Text
which
our
Saviour
preached
his
first
Sermon
upon
.
For
all
the
Blessings
which
he
pronounceth
consist
in
giving
particular
Instances
of
some
parts
of
Holiness
,
annexing
an
especial
Promise
unto
each
of
them
.
Blessed
,
saith
he
,
are
the
Pure
in
Heart
;
Heart
Purity
is
the
Spring
and
Life
of
all
Holiness
;
and
why
are
such
Persons
Blessed
;
why
saith
he
,
they
shall
see
God
;
He
appropriates
the
Promise
of
the
Eternal
Enjoyment
of
God
,
unto
this
Qualification
of
Purity
of
Heart
.
So
also
it
hath
the
Promises
of
this
Life
,
and
that
in
things
temporal
and
spiritual
.
In
things
temporal
we
may
take
out
from
amongst
many
that
especial
Instance
given
us
by
the
Psalmist
;
Blessed
is
he
that
considereth
the
Poor
.
Wisely
to
consider
the
poor
in
their
Distress
,
so
as
to
Relieve
them
according
to
our
Ability
,
is
a
great
Act
and
Duty
of
Holiness
.
He
that
doth
this
,
saith
the
Psalmist
,
he
is
a
Blessed
man
.
Whence
doth
that
Blessedness
arise
,
and
wherein
doth
it
consist
?
It
doth
so
in
a
Participation
of
those
especial
Promises
which
God
hath
annexed
unto
this
Duty
,
even
in
this
Life
;
the
Lord
will
deliver
him
in
the
time
of
trouble
.
The
Lord
will
preserve
him
and
keep
him
alive
,
and
he
shall
be
Blessed
on
the
Earth
,
and
thou
wilt
not
deliver
him
into
the
hand
of
his
Enemies
;
the
Lord
will
strengthen
him
upon
the
Bed
of
languishing
,
and
thou
wilt
make
all
his
Bed
in
his
sickness
,
Psal.
41.
1
,
2
,
3.
Many
especial
Promises
in
the
most
important
Concerns
of
this
Life
,
are
given
unto
the
Right
discharge
of
this
one
Duty
.
For
Godliness
hath
the
Promise
of
this
Life
.
And
other
Instances
might
be
multiplyed
unto
the
same
Purpose
.
It
is
so
also
with
respect
unto
things
spiritual
.
So
the
Apostle
Peter
having
repeated
a
long
Chain
of
Graces
,
whose
Exercise
he
presenteth
unto
us
,
addes
for
an
Encouragement
,
If
ye
do
these
things
ye
shall
never
fall
,
2
Pet.
1.
10.
The
Promise
of
Permanency
in
Obedience
,
with
an
absolute
Preservation
from
all
such
Fallings
into
Sin
as
are
inconsistent
with
the
Covenant
of
Grace
,
is
affixed
unto
our
Diligence
in
Holiness
.
And
who
knowes
not
how
the
Scripture
abounds
in
Instances
of
this
Nature
?
That
which
we
conclude
from
hence
is
,
that
together
with
the
Command
of
God
requiring
us
to
be
Holy
,
we
should
consider
,
the
Promises
wherewith
it
is
accompanyed
,
(
among
the
things
)
as
an
Encouragement
unto
the
chearfull
Performance
of
that
Obedience
,
which
the
Command
it self
makes
Necessary
.
Sect.
37
Wherefore
,
the
Force
of
this
Argument
is
evident
,
and
exposed
unto
all
.
God
hath
in
this
Matter
positively
declared
his
Will
,
interposing
his
Sovereign
Authority
commanding
us
to
be
Holy
;
and
that
on
the
Penalty
of
his
utmost
displeasure
;
and
he
hath
therewithall
given
us
redoubled
Assurance
,
(
as
in
a
case
wherein
we
are
very
apt
to
deceive
our selves
)
that
be
we
else
what
we
will
,
or
can
be
,
without
sincere
Holiness
he
will
neither
own
us
,
nor
have
any
thing
to
doe
with
us
.
Be
our
Gifts
,
Parts
,
Abilities
,
Places
,
Dignities
,
Usefulness
in
the
World
,
Profession
,
outward
Duties
what
they
will
,
unless
we
are
sincerely
Holy
,
which
we
may
not
be
,
and
yet
be
eminent
in
all
these
things
,
we
are
not
,
we
cannot
,
we
shall
not
be
accepted
with
God
.
Sect.
38
And
the
Holy
Ghost
is
carefull
to
obviate
a
Deceit
in
this
Matter
,
which
he
foresaw
would
be
apt
to
put
it self
on
the
Minds
of
men
.
For
whereas
the
Foundation
of
our
Salvation
in
our selves
,
and
the
Hinge
whereon
the
whole
weight
of
it
doth
turn
,
is
our
Faith
;
men
might
be
apt
to
think
,
that
if
they
have
Faith
,
it
will
be
well
enough
with
them
although
they
are
not
Holy
.
Therefore
,
because
this
Plea
and
Pretence
of
Faith
is
great
,
and
apt
to
impose
on
the
Minds
of
men
,
who
would
willingly
retain
their
Lusts
with
an
Hope
and
Expectation
of
Heaven
,
we
are
plainly
told
in
the
Scripture
,
that
that
Faith
which
is
without
Holiness
,
without
Works
,
without
Fruits
,
which
can
be
so
,
or
is
possible
that
it
should
be
so
;
is
vain
;
not
that
Faith
which
will
save
our
Souls
,
but
Equivocally
so
called
,
that
may
perish
for
ever
with
those
in
whom
it
is
.
CHAP.
IV.
Necessity
of
Holiness
from
God's
sending
Jesus
Christ
.
The
Necessity
of
Holiness
proved
from
the
Design
of
God
in
sending
Jesus
Christ
,
with
the
Ends
of
his
Mediation
.
Sect.
1
WEE
have
yet
other
Considerations
and
Arguments
to
plead
unto
the
same
Purpose
with
them
foregoing
:
For
one
principal
End
of
the
Design
of
God
in
sending
his
Son
into
the
World
,
was
to
Recover
us
into
a
State
of
Holiness
,
which
we
had
lost
.
For
this
purpose
was
the
Son
of
God
manifested
,
that
he
might
destroy
the
Works
of
the
Devil
,
1
John
3.
8.
The
Manifestation
of
the
Son
of
God
was
his
Incarnation
,
1
Tim.
1.
16.
in
order
to
the
Work
which
he
had
to
accomplish
in
our
Nature
.
And
this
was
in
General
the
Destruction
of
the
Works
of
the
Devil
.
Among
these
the
principal
was
,
the
infecting
of
our
Natures
and
Persons
with
a
Principle
of
Sin
and
Enmity
against
God
,
which
was
the
Effect
of
his
Temptation
.
And
this
is
not
done
but
by
the
Introduction
of
a
Principle
of
Holiness
and
Obedience
.
The
Image
of
God
in
us
was
defaced
by
Sin
.
The
Renovation
or
Restauration
hereof
,
was
one
principal
Design
of
Christ
in
his
Coming
.
Unless
this
be
done
,
there
is
no
New
World
,
no
New
Creatures
,
no
Restauration
of
all
things
,
no
one
End
of
the
Mediation
of
Christ
fully
accomplished
.
And
whereas
his
great
and
ultimate
Design
was
to
bring
us
unto
the
Enjoyment
of
God
,
unto
his
Eternal
Glory
,
this
cannot
be
,
before
by
Grace
and
Holiness
we
are
made
meet
for
that
Inheritance
of
the
Saints
in
Light
.
But
we
shall
consider
this
Matter
a
little
more
distinctly
.
Sect.
2
The
Exercise
of
the
Mediation
of
Christ
,
is
confined
unto
the
Limits
of
his
Three-fold
Office
.
Whatever
he
doth
for
the
Church
,
he
doth
it
as
a
Priest
,
or
as
a
King
,
or
as
a
Prophet
.
Now
as
these
Offices
agree
in
all
the
general
Ends
of
his
Mediation
,
so
they
differ
in
their
Acts
,
and
immediate
Objects
.
For
their
Acts
it
is
plain
,
Sacerdotal
,
Regal
,
and
Prophetical
Acts
and
Duties
,
are
of
different
Natures
,
as
the
Offices
themselves
are
unto
which
they
appertain
.
And
for
their
Objects
;
the
proper
immediate
Object
of
the
Priestly
Office
is
God
himself
,
as
is
evident
both
from
the
Nature
of
the
Office
,
and
its
proper
Acts.
For
as
to
the
Nature
of
the
Office
.
Every
Priest
is
taken
from
among
men
,
and
ordained
for
men
in
things
pertaining
unto
God
,
that
he
may
Offer
both
Gifts
and
Sacrifices
for
sins
,
Heb.
5.
1.
A
Priest
is
one
who
is
appointed
to
deal
with
God
,
in
the
behalf
of
them
for
whom
he
executes
his
Office
.
And
the
Acts
of
the
Priestly
Office
of
Christ
are
two
;
Oblation
and
Intercession
,
of
both
which
God
is
the
immediate
Objects
.
He
offered
himself
unto
God
,
and
with
him
he
makes
Intercession
.
But
the
immediate
Object
of
Christ
Kingly
and
Prophetical
Offices
are
Men
,
or
the
Church
.
As
a
Priest
he
Acts
with
God
in
our
Name
and
on
our
behalf
;
as
a
King
and
Prophet
he
Acts
towards
us
in
the
Name
and
Authority
of
God
.
Sect.
3
This
being
premised
,
we
may
consider
how
each
of
these
Offices
of
Christ
hath
an
Influence
into
Holiness
,
and
makes
it
necessary
unto
us
.
First
;
For
the
Priestly
Office
of
Christ
,
all
the
proper
Acts
of
it
do
immediately
respect
God
himself
,
as
hath
been
declared
.
And
therefore
,
he
doth
not
by
any
Sacerdotal
Act
immediately
and
efficiently
work
Holiness
in
us
.
But
the
Effects
of
these
Priestly
Acts
,
that
is
,
his
Oblation
and
Intercession
,
are
of
two
sorts
:
(1)
Immediate
,
such
as
respect
God
himself
;
as
Attonement
,
Reconciliation
,
Satisfaction
.
In
these
consist
the
first
and
Fundamental
End
of
the
Mediation
of
Christ
.
Without
a
Supposition
of
these
,
all
other
things
are
rendred
Useless
.
We
can
neither
be
sanctified
nor
saved
by
him
,
unless
Sin
be
first
expiated
,
and
God
attoned
.
But
they
are
not
of
our
present
Consideration
.
(2)
The
Mediate
Effects
of
Christs
Sacerdotal
Acting
respect
us
,
and
are
also
of
two
sorts
.
1.
Moral
,
as
our
Justification
and
pardon
of
Sin
.
2.
Real
,
in
our
Sanctification
and
Holiness
.
And
hereunto
as
God
doth
Design
them
,
so
he
Effecteth
Holiness
in
all
Believers
,
by
vertue
of
the
Oblation
and
Intercession
of
Jesus
Christ
;
Wherefore
,
although
the
immediate
Actings
of
that
Office
respect
God
alone
as
their
proper
Object
,
yet
the
Vertue
and
Efficacy
of
them
extend
themselves
unto
our
Sanctification
and
Holiness
.
Tit.
2.
14.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
Works
.
His
giving
himself
for
us
,
is
the
common
Expression
of
his
Offering
himself
a
Sacrifice
to
God
as
a
Priest
,
Ephes.
5.
2.
And
this
he
did
not
only
that
he
might
redeem
us
from
Iniquity
,
from
the
Guilt
of
our
Sins
,
and
Punishment
due
unto
them
,
which
are
regarded
in
Redemption
,
but
also
that
he
might
purifie
us
to
himself
,
sanctifie
us
,
or
make
us
Holy
and
Fruitfull
,
or
Zealous
of
good
Works
.
His
Blood
as
through
the
Eternal
Spirit
he
Offered
himself
unto
God
,
purgeth
our
Consciences
from
dead
Works
,
to
serve
the
living
God
,
Heb.
9.
14.
There
is
a
purging
of
Sin
,
which
consists
in
the
Legal
Expiation
of
it
,
in
making
Attonement
,
Heb.
1.
3.
But
the
purging
of
a
Sinner
,
or
of
the
Conscience
,
is
by
Real
Efficiency
,
in
Sanctification
,
which
is
here
declared
to
be
one
End
of
the
Oblation
of
Christ
.
So
where
he
is
said
to
wash
us
from
our
Sins
in
his
own
Blood
,
namely
,
as
shed
and
offered
for
us
,
Rev.
1.
5.
it
is
not
only
the
Expiation
of
Guilt
,
but
the
Purification
of
Filth
that
is
intended
.
Sect.
4
The
Way
and
Manner
how
Holiness
is
Communicated
unto
us
by
vertue
of
the
Death
and
Oblation
of
Christ
,
I
have
shewed
before
at
large
,
and
shall
not
therefore
here
again
insist
upon
it
.
I
shall
only
observe
,
that
Holiness
being
one
especial
End
for
which
Christ
gave
himself
for
us
,
or
Offered
himself
unto
God
for
us
,
without
a
Participation
thereof
,
it
is
impossible
that
we
should
have
the
least
Evidence
of
an
Interest
in
his
Oblation
as
to
any
other
End
of
it
.
And
as
for
those
who
are
never
made
Holy
,
Christ
never
dyed
or
Offered
himself
for
them
.
I
cannot
understand
what
Advantage
it
is
unto
Religion
,
to
affirm
that
the
most
of
them
for
whom
Christ
dyed
as
a
Priest
,
or
offered
himself
an
Oblation
to
God
,
shall
have
no
Benefit
thereby
as
to
Grace
or
Glory
;
and
incomparably
the
most
of
them
without
any
especial
Fault
of
their
own
,
as
never
hearing
of
him
.
Neither
can
I
find
in
the
Scripture
a
double
Design
of
Christ
,
in
giving
himself
for
Mankind
;
towards
some
,
that
they
may
be
redeemed
from
all
Iniquity
and
purified
to
be
his
peculiar
Ones
;
towards
others
,
that
they
may
yet
be
left
under
the
Guilt
and
Power
of
their
Sins
.
And
it
evacuates
the
force
of
the
Motive
unto
the
Necessity
of
Holiness
from
the
Consideration
of
the
Oblation
of
Christ
,
where
men
are
taught
that
Christ
offered
himself
a
Sacrifice
for
them
who
are
never
made
Holy
.
Wherefore
I
say
,
no
unholy
person
can
have
any
certain
Evidence
that
he
hath
an
Interest
in
the
Oblation
of
Christ
,
seeing
he
gave
himself
to
purifie
them
for
whom
he
was
Offered
.
Sect.
5
The
Intercession
of
Christ
,
which
is
his
second
Sacerdotal
Act
,
hath
also
the
same
End
,
and
is
Effectual
to
the
same
Purpose
:
It
is
true
,
he
doth
Intercede
with
God
for
the
Pardon
of
Sin
by
vertue
of
his
Oblation
;
whence
he
is
said
to
be
our
Advocate
with
God
,
to
comfort
us
in
case
of
Surprizals
by
sin
,
1
John
1.
1
,
2.
But
this
is
not
all
he
designeth
therein
;
He
Intercedes
also
for
Grace
and
supplyes
of
the
Spirit
,
that
we
may
be
made
and
kept
Holy
.
See
John
17.
15
,
17.
Sect.
6
Secondly
,
As
to
the
Prophetical
Office
of
Christ
,
the
Church
or
Men
alone
are
its
immediate
Object
,
and
of
all
the
Acts
and
Duties
of
it
.
He
is
therein
Gods
Legate
and
Ambassador
,
his
Apostle
and
Messenger
unto
us
.
Whatever
he
doth
as
a
Prophet
,
he
doth
it
with
us
and
towards
us
in
the
Name
of
God
.
And
there
are
two
Parts
or
Works
of
Christ
in
this
Office
,
relating
onely
to
the
Doctrine
he
taught
:
(1)
The
Revelation
of
God
in
his
Name
,
and
Love
,
in
the
Mystery
of
his
Grace
and
Goodness
of
Truth
by
his
Promises
,
that
we
may
believe
in
him
.
(2)
The
Revelation
of
God
in
his
Will
and
Commands
,
that
we
may
obey
him
.
For
the
first
,
wherein
indeed
his
Prophetical
Office
was
principally
exercised
,
see
John
1.
18.
Chap.
1.
2.
John
17.
6.
The
Revelation
of
the
Preceptive
Will
of
God
made
by
Jesus
Christ
,
may
be
considered
two
wayes
.
1.
As
he
was
peculiarly
sent
to
the
House
of
Israel
,
the
Minister
of
the
Circumcision
for
the
Truth
of
the
Promises
of
God
unto
the
Fathers
,
Rom.
15.
8.
(2)
With
respect
unto
the
whole
Church
of
all
Ages
.
(1)
The
first
,
which
took
up
much
of
his
personal
Ministry
in
the
Flesh
,
consisted
in
the
Declarations
,
Exposition
,
and
Vindication
that
he
gave
unto
the
Church
of
Divine
Precepts
for
Obedience
,
which
had
been
given
before
.
God
had
from
the
Beginning
,
and
in
especial
Manner
at
the
Promulgation
of
the
Law
on
Sinai
,
and
the
ensuing
Expositions
of
it
by
the
Prophets
,
given
Excellent
Precepts
for
Holiness
and
Obedience
;
But
the
People
unto
whom
they
were
given
,
being
carnal
,
they
were
not
able
to
bear
the
spiritual
Light
and
Sence
of
them
,
which
was
therefore
greatly
Veyled
under
the
Old
Testament
.
Not
only
the
Promises
,
but
the
Precepts
also
of
the
Law
,
were
then
but
obscurely
apprehended
.
Besides
,
the
Church
being
grown
corrupted
,
there
were
solemn
Expositions
of
Gods
Commands
received
amongst
them
,
whose
sole
Design
was
to
accommodate
them
unto
the
Lusts
and
Sins
of
men
,
or
to
exempt
men
if
not
totally
,
yet
in
many
Instances
from
an
Obligation
unto
Obedience
to
them
.
Our
Blessed
Saviour
applyes
himself
in
the
Discharge
of
his
Prophetical
Office
with
respect
unto
the
End
of
the
Command
,
which
is
our
Holy
Obedience
,
unto
both
these
,
in
the
Declaration
of
its
Excellency
and
Efficacy
.
Sect.
7
And
(
first
)
he
declares
the
inward
spiritual
Nature
of
the
Law
,
with
its
respect
unto
the
most
secret
Frames
of
our
Hearts
and
Minds
,
with
the
least
Disorder
or
Irregularity
of
our
Passions
and
Affections
.
And
then
(
secondly
)
he
declares
the
true
Sence
of
its
Commands
,
their
Nature
,
Signification
and
Extent
,
vindicating
them
from
all
the
corrupt
and
false
Glosses
which
then
passed
current
in
the
Church
,
whereby
there
was
an
Abatement
made
of
their
Efficacy
,
and
an
Indulgence
granted
unto
the
Lusts
of
Men.
Thus
they
had
by
their
Traditional
Interpretation
restrained
the
Sixth
Commandment
,
Thou
shalt
not
Kill
,
unto
actual
Murder
;
and
the
Seventh
,
Thou
shalt
not
commit
Adultery
,
unto
actual
Vncleanness
;
as
some
now
would
restrain
the
Second
Commandment
unto
the
Making
of
Images
and
Worshipping
them
,
excluding
the
primary
Intent
of
the
Precept
restraining
all
Means
and
Manners
of
Worship
unto
Divine
Institution
.
How
in
his
Doctrine
he
took
off
these
Corruptions
,
we
may
see
Matth.
5.
21
,
22
,
27
,
28.
Sect.
8
Thus
he
restored
the
Law
to
its
pristine
Crown
,
as
the
Jews
have
a
Tradition
that
it
shall
be
done
in
the
Dayes
of
the
Messiah
.
Herein
did
the
Lord
Christ
place
the
Beginning
of
his
Prophetical
Office
and
Ministry
,
Matth.
5.
6
,
7.
He
opened
,
unveyled
,
explained
and
vindicated
the
Preceptive
part
of
the
Will
of
God
before
Revealed
,
to
the
End
that
by
a
Complyance
therewith
we
should
be
Holy
.
The
full
Revelation
of
the
Mind
and
Will
of
God
in
the
Perfection
and
Spirituality
of
the
Command
,
was
reserved
for
Christ
in
the
Discharge
of
his
Office
.
And
he
gave
it
unto
us
,
that
we
might
have
a
perfect
and
compleat
Rule
of
Holiness
.
This
therefore
was
the
immediate
End
of
this
Work
or
Duty
of
the
Office
of
Christ
.
And
where
we
Answer
it
not
,
we
reject
that
great
Prophet
which
God
hath
sent
,
to
which
Excision
is
so
severely
threatned
.
Sect.
9
(2)
The
second
part
of
this
Office
or
the
Discharge
of
it
,
with
respect
unto
the
Church
of
all
Ages
,
which
takes
in
the
Ministry
of
the
Apostles
as
Divinely
inspired
by
him
,
consisted
in
the
Revelation
of
those
Duties
of
Holiness
,
which
although
they
had
a
general
Foundation
in
the
Law
,
and
the
Equity
of
them
was
therein
established
;
yet
could
they
never
have
been
known
to
be
Duties
in
their
especial
Nature
,
Incumbent
on
us
and
Necessary
unto
us
,
but
by
his
Teachings
and
Instructions
.
Hence
are
they
called
Old
and
New
Commandements
in
distinct
sences
;
such
are
Faith
in
God
through
himself
,
Brotherly
love
,
Denyal
of
our
selves
in
taking
up
the
Cross
,
doing
Good
for
Evil
,
with
some
others
of
the
same
Kind
:
And
how
a
great
part
of
Evangelical
Holiness
consists
in
these
things
,
is
known
.
Besides
,
he
also
teacheth
us
all
those
Ordinances
of
Worship
wherein
our
Obedience
unto
him
belongs
unto
our
Holiness
also
;
whereby
it
is
enlarged
and
promoted
.
This
I
say
is
the
Nature
and
End
of
the
Prophetical
Office
of
Christ
,
wherein
he
Acts
towards
us
from
God
,
and
in
his
Name
,
as
to
the
Declaration
of
the
Will
of
God
in
his
Commands
.
And
it
is
our
Holiness
which
is
his
only
End
and
Design
therein
.
So
it
is
summarily
represented
,
Tit.
2.
10
,
11
,
12.
Sect.
10
There
are
three
things
considerable
in
the
Doctrine
of
Obedience
that
Christ
teacheth
.
(1)
That
it
reacheth
the
Heart
it self
,
with
all
its
inmost
and
secret
Actings
,
and
that
in
the
first
place
.
The
Practice
of
most
goes
no
further
but
unto
Outward
Acts
;
the
Teachings
of
many
goe
no
further
,
or
at
best
unto
the
Moderation
of
Affections
.
But
he
in
the
first
place
requires
the
Renovation
of
our
whole
Souls
,
in
all
their
Faculties
,
Motions
and
Actings
,
into
the
Image
of
God
,
1
Joh.
3.
1.
Ephes.
4.
23
,
24
,
25.
(2)
It
is
Extensive
.
There
is
nothing
in
any
kind
pleasing
to
God
,
conformable
to
his
Mind
,
or
complyant
with
his
Will
,
but
he
requires
it
;
nothing
crooked
,
or
perverse
,
or
displeasing
to
God
,
but
it
is
forbidden
by
him
.
It
is
therefore
a
perfect
Rule
of
Holiness
and
Obedience
.
(3)
Clearness
,
Perspicuity
and
Evidence
of
Divine
Truth
and
Authority
in
all
.
Sect.
11
(
First
.
)
Hereby
I
say
,
the
Doctrine
of
Christ
for
universal
Obedience
,
in
all
the
Duties
of
it
,
becomes
to
be
absolute
,
every
way
compleat
and
perfect
.
And
it
is
a
notable
Effect
of
the
Atheistical
Pride
of
Men
,
that
pretending
to
design
Obedience
(
at
least
in
Moral
Duties
)
unto
God
,
they
betake
themselves
unto
other
Rules
and
Directions
,
as
either
more
plain
or
full
,
or
efficacious
,
than
those
of
the
Gospel
,
which
are
the
Teachings
of
Christ
himself
,
as
the
great
Prophet
and
Apostle
sent
of
God
to
instruct
us
in
our
Duty
.
Some
goe
to
the
Light
of
Nature
and
the
Use
of
Right
Reason
,
that
is
,
their
own
,
as
their
Guide
;
and
some
adde
the
Additional
Documents
of
the
Philosophers
:
They
think
a
Saying
of
Epictetus
,
or
Seneca
;
or
Arrianus
,
being
wittily
suited
to
their
Fancies
and
Affections
,
to
have
more
Life
and
Power
,
in
it
than
any
Precepts
of
the
Gospel
.
The
Reason
why
these
things
are
more
pleasing
unto
them
than
the
Commands
and
Instructions
of
Christ
,
is
because
proceeding
from
the
Spring
of
Natural
Light
,
they
are
suited
to
the
Workings
of
natural
Fancy
and
Understanding
;
but
those
of
Christ
proceeding
from
the
Fountain
of
Eternal
spiritual
Light
,
are
not
comprehended
in
their
Beauty
and
Excellency
,
without
a
Principle
of
the
same
Light
in
us
,
guiding
our
Vnderstandings
and
influencing
our
Affections
.
Hence
take
any
Precept
general
or
particular
about
Moral
Duties
,
that
is
materially
the
same
,
in
the
Writing
of
Philosophers
,
and
in
the
Doctrine
of
the
Gospel
,
not
a
few
preferre
it
as
delivered
in
the
first
way
,
before
the
latter
.
Such
a
Contempt
have
men
risen
unto
of
Jesus
Christ
the
Wisdom
of
God
,
and
the
great
Prophet
of
the
Church
.
When
he
entred
upon
his
Office
,
the
Voyce
came
from
the
Excellent
Glory
,
This
is
my
Beloved
Son
,
hear
him
:
This
succeeded
into
the
Room
of
all
those
terrible
Appearances
and
dreadfull
Preparations
which
God
made
use
of
in
the
giving
of
the
Law
.
For
he
gave
the
Law
by
the
Ministry
of
Angels
,
who
being
meer
Creatures
,
he
manifested
the
Dread
of
his
own
Presence
among
them
,
to
give
Authority
unto
their
Ministrations
.
But
when
he
came
to
Reveal
his
Will
under
the
Gospel
,
it
being
to
be
done
by
him
in
whom
dwelt
the
Fulness
of
the
Godhead
Bodily
,
and
who
was
intrusted
himself
with
all
Divine
Power
,
he
did
no
more
but
indigitate
or
declare
which
was
the
Person
,
and
give
us
a
Command
in
General
to
hear
him
.
And
this
he
did
with
respect
unto
what
he
had
fixed
before
as
a
Fundamental
Ordinance
of
Heaven
,
namely
,
that
when
he
should
raise
up
and
send
the
great
Prophet
of
the
Church
,
whosoever
would
not
hear
him
should
be
cut
off
from
the
people
.
A
Complyance
therefore
with
this
Command
,
in
hearing
the
Voyce
of
Christ
,
is
the
Foundation
of
all
Holiness
and
Gospel
Obedience
.
And
if
men
will
be
moved
neither
with
the
Wisdom
,
nor
Authority
,
nor
Goodness
of
God
,
in
giving
us
this
Command
and
Direction
for
our
Good
,
nor
with
the
Consideration
of
the
Endowments
and
Faithfulness
of
Jesus
Christ
the
Son
of
God
in
the
Discharge
of
his
Prophetical
Office
,
nor
from
the
Remembrance
that
it
is
He
,
and
not
Epictetus
,
or
Seneca
,
or
Plato
,
to
whom
at
the
Last
Day
they
must
give
their
Account
,
so
as
to
take
him
alone
for
their
Guide
in
all
Obedience
unto
God
,
and
Duty
among
themselves
;
they
will
find
,
when
it
is
too
late
,
that
they
have
been
mistaken
in
their
Choyce
.
Sect.
12
Let
us
suppose
,
if
you
please
at
present
,
for
the
sake
of
them
who
would
have
it
so
,
that
all
our
Obedience
consists
in
Morality
or
the
Dutyes
of
it
,
which
is
the
Opinion
of
(
as
one
well
calls
them
)
our
Modern
Heathens
;
from
whence
or
whom
shall
we
learn
it
,
or
to
whom
shall
we
goe
for
Teaching
and
Instruction
about
it
?
Certainly
where
the
Instruction
or
Systeme
of
Precepts
is
most
plain
,
full
,
perfect
,
and
free
from
Mistakes
;
where
the
manner
of
Teaching
is
most
Powerfull
and
Efficacious
,
and
where
the
Authority
of
the
Teacher
is
greatest
and
most
unquestionable
,
there
we
ought
to
apply
our selves
to
Learn
and
be
guided
.
In
all
these
Respects
we
may
say
of
Christ
as
Job
said
of
God
,
Who
teacheth
Like
him
?
Job
36.
22.
Then
probably
shall
we
be
Taught
of
God
,
when
we
are
Taught
by
him
.
The
Commands
and
Precepts
of
Duties
themselves
which
are
given
us
by
the
Light
of
Nature
,
however
improved
by
the
Wits
and
Reasons
of
contemplative
men
,
are
many
wayes
Defective
.
Sect.
13
For
,
(1)
The
utmost
Imaginations
of
Men
,
never
reached
unto
that
wherein
the
Life
and
Soul
of
Holiness
doth
consist
,
Namely
,
the
Renovation
of
our
lapsed
Natures
into
the
Image
and
Likeness
of
God
.
Without
this
,
whatever
Precepts
are
given
about
the
Moderation
of
Affections
and
Duties
of
Moral
Holiness
,
they
are
lifeless
,
and
will
prove
useless
.
And
hence
it
is
,
that
by
all
those
Documents
which
were
given
by
Philosophers
of
Old
,
the
Nature
of
no
one
individual
Person
was
ever
renewed
,
what
Change
soever
was
wrought
on
their
Conversation
.
But
that
this
is
plainly
and
directly
required
in
the
Doctrine
of
Obedience
taught
by
Jesus
Christ
as
the
great
Prophet
of
the
Church
,
I
have
sufficiently
proved
in
this
whole
Discourse
.
(2)
Very
few
of
the
Precepts
of
it
are
certain
,
so
as
that
we
may
take
them
for
an
undoubted
and
infallible
Rule
.
There
are
some
general
Commands
I
acknowledge
,
so
clear
in
the
Light
of
Nature
,
as
that
no
question
can
be
made
,
but
that
what
is
required
in
them
is
our
Duty
to
perform
:
Such
are
they
,
that
God
is
to
be
loved
,
that
others
are
not
to
be
injured
,
that
every
ones
Right
is
to
be
rendred
unto
him
,
whereunto
all
Reasonable
Creatures
do
assent
at
their
first
Proposal
.
And
where
any
are
found
to
live
in
an
open
Neglect
or
seem
to
be
Ignorant
of
them
,
their
Degeneracy
into
Beastiality
is
open
,
and
their
Sentiments
not
at
all
to
be
regarded
.
But
goe
a
little
further
,
and
you
will
find
all
the
great
Moralists
at
endless
uncertain
Disputes
about
the
Nature
of
Vertue
in
general
,
about
the
Offices
and
Duties
of
it
,
about
the
Rule
and
Measures
of
their
Practice
.
In
these
Disputes
did
most
of
them
consume
their
Lives
,
without
any
great
Endeavours
to
express
their
own
Notions
in
their
Conversations
.
Sect.
14
And
from
the
same
Reason
I
suppose
in
part
it
is
,
that
our
present
Moralists
seem
to
care
for
nothing
but
the
Name
;
Vertue
it self
is
grown
to
be
a
strange
and
uncouth
thing
.
But
what
is
commanded
us
by
Jesus
Christ
,
there
is
no
room
for
the
least
haesitation
whether
it
be
an
infallible
Rule
for
us
to
attend
unto
or
no.
Every
Precept
of
his
about
the
meanest
Duty
,
is
equally
certain
and
infallibly
declarative
of
the
Nature
and
Necessity
of
that
Duty
,
as
those
of
the
greatest
,
and
that
have
most
Evidence
from
the
Light
of
Nature
.
If
once
it
appears
that
Christ
requires
any
thing
of
us
by
his
Word
,
that
he
hath
taught
us
any
thing
as
the
Prophet
of
the
Church
,
there
is
no
Doubt
remains
with
us
,
whether
it
be
our
Duty
or
no.
(3)
The
whole
Rule
of
Duties
given
by
the
most
improved
Light
of
Nature
,
setting
aside
those
that
are
purely
Evangelical
,
which
some
despise
,
is
obscure
and
partial
.
There
are
sundry
Moral
Duties
which
I
instanced
in
before
,
which
the
Light
of
Nature
as
it
remains
in
the
lapsed
depraved
Condition
of
it
,
never
extended
it self
to
the
Discovery
of
.
And
this
Obscurity
is
evident
from
the
Differences
that
are
about
its
Precepts
and
Directions
.
But
now
as
the
Revelation
made
by
Christ
,
and
his
Commands
therein
,
is
Commensurate
unto
Universal
Obedience
,
and
gives
Bounds
unto
it
,
so
that
there
is
no
Duty
of
it
but
what
he
hath
commanded
,
and
it
is
sufficient
to
discharge
the
most
specious
Pleas
and
Pretences
of
any
thing
to
be
a
Duty
towards
God
or
Man
,
by
shewing
that
it
is
not
required
by
him
;
so
his
Commands
and
Directions
are
plain
and
evidently
perspicuous
.
I
dare
challenge
the
greatest
and
most
Learned
Moralists
in
the
World
,
to
give
an
Instance
of
any
one
Duty
of
Morality
,
confirmed
by
the
Rules
and
Directions
of
the
highest
and
most
Contemplative
Moralist
,
that
I
will
not
shew
and
evince
,
that
it
is
more
plainly
and
clearly
required
by
the
Lord
Christ
in
the
Gospel
,
and
pressed
on
us
by
far
more
effectual
Motives
than
any
they
are
acquainted
withall
.
It
is
therefore
the
highest
Folly
as
well
as
Wickedness
,
for
Men
to
design
,
plead
,
or
pretend
the
Learning
Duties
of
Obedience
from
others
rather
than
from
Christ
the
Prophet
of
the
Church
.
Sect.
15
(
Secondly
,
)
The
Manner
of
Teaching
as
to
Power
and
Efficacy
,
is
also
considerable
unto
this
End
.
And
concerning
this
also
we
may
say
Who
teacheth
like
him
?
There
was
that
Eminency
in
his
personal
Ministry
whilest
he
was
on
the
Earth
,
as
filled
all
men
with
Admiration
.
Hence
it
is
said
,
that
he
taught
with
Authority
,
and
not
as
the
Scribes
,
Matth.
7.
29.
and
another
while
they
wondred
at
the
Gracious
words
which
he
uttered
,
Luke
4.
22.
And
the
very
Officers
that
were
sent
to
apprehend
him
for
Preaching
,
came
away
astonished
,
saying
,
Never
man
spake
like
this
Man
,
John
7.
46.
It
is
true
,
it
was
not
the
Design
of
God
,
that
Multitudes
of
that
hardned
Generation
should
be
Converted
by
his
personal
Ministry
,
John
12.
38
,
39
,
40.
as
having
another
to
fulfill
in
them
,
by
them
,
and
upon
them
;
yet
it
is
evident
from
the
Gospel
,
that
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Divine
Power
and
Glory
,
accompanying
his
Ministerial
Instructions
.
Yet
this
is
not
that
which
I
intend
,
but
his
continued
and
present
Teaching
of
the
Church
by
his
Word
and
Spirit
.
He
gives
that
Power
and
Efficacy
unto
it
,
as
that
by
its
Effects
every
day
it
demonstrates
it self
to
be
from
God
,
being
accompanyed
with
the
Evidence
and
Demonstration
of
a
spiritual
Power
put
forth
in
it
.
This
the
Experiences
,
Consciences
,
and
Lives
of
Multitudes
bear
witness
unto
continually
.
They
do
and
will
to
Eternity
attest
what
Power
his
Word
hath
had
to
enlighten
their
Minds
,
to
subdue
their
Lusts
,
to
change
and
renew
their
Hearts
,
to
relieve
and
comfort
them
in
their
Temptations
and
Distresses
,
with
the
like
Effects
of
Grace
and
Power
.
Sect.
16
What
is
in
the
Manner
of
Teaching
by
the
greatest
Moralist
;
and
what
are
the
Effects
of
it
?
Enticing
Words
,
Smoothness
and
Elegancy
of
Speech
,
composed
into
Snares
for
the
Affections
,
and
Delight
unto
the
Fancy
,
are
the
Grace
,
Ornament
,
and
Life
of
the
Way
or
Manner
of
their
Teaching
.
And
hereof
,
evanid
Satisfaction
,
temporary
Resolutions
for
a
kind
of
complyance
with
the
things
spoken
,
with
(
it
may
be
)
some
few
perishing
Endeavours
after
some
Change
of
Life
,
are
the
best
Effects
of
all
such
Discourses
And
so
easie
and
gentle
is
their
Operation
on
the
Minds
of
men
,
that
commonly
they
are
delighted
in
by
the
most
profligate
and
obstinate
Sinners
,
as
is
the
Preaching
of
them
who
Act
in
the
same
spirit
and
from
the
same
principles
.
(
Thirdly
,
)
Whereas
the
last
thing
Considerable
in
those
whose
Instructions
we
should
choose
to
give
up
our selves
unto
,
is
their
Authority
,
that
must
be
left
without
further
Plea
to
the
Consciences
of
all
men
,
whether
they
have
the
highest
Esteem
of
the
Authority
of
Christ
the
Son
of
God
,
or
of
those
others
whom
they
do
admire
;
and
let
them
freely
take
their
Choyce
,
so
they
will
ingenuously
acknowledge
what
they
doe
.
Sect.
17
Whereas
therefore
the
great
End
of
the
Prophetical
Office
of
Christ
,
in
the
Revelation
he
made
of
the
Will
of
God
in
the
Scriptures
,
in
his
personal
Ministry
,
in
the
Dispensation
of
his
Word
and
Spirit
continued
in
the
Church
,
is
our
Holiness
and
Obedience
unto
God
,
I
could
not
but
Remark
upon
the
Atheisme
,
Pride
and
Folly
of
those
Modern
Heathens
,
who
really
or
in
pretence
,
betake
themselves
to
the
Light
of
Nature
and
Philosophical
Maxims
,
for
their
Guidance
and
Direction
,
rather
than
to
him
who
is
Designed
of
God
to
be
the
great
Teacher
of
the
Church
.
I
deny
not
,
but
that
in
the
Ancient
Moralists
there
are
found
many
excellent
Documents
concerning
Vertue
and
Vice
;
but
yet
having
been
it
may
be
more
conversant
in
their
Writings
than
most
of
those
who
pretend
so
highly
unto
their
Veneration
,
I
fear
not
to
affirm
,
that
as
their
Sayings
may
be
of
use
for
Illustration
of
the
Truth
which
is
infallibly
learned
another
way
,
so
take
them
alone
,
they
will
sooner
delight
the
Minds
and
Fancies
of
men
,
than
benefit
or
profit
them
as
to
the
true
Ends
of
Morality
or
Vertue
.
Sect.
18
Thirdly
;
This
also
is
one
great
End
of
the
Kingly
Power
of
Christ
.
For
as
such
doth
he
subdue
our
Enemies
,
and
preserve
our
Souls
from
Ruine
.
And
those
are
our
Adversaries
,
which
fight
against
our
spiritual
Condition
and
Safety
;
such
principally
are
our
Lusts
,
our
Sins
,
and
our
Temptations
wherewith
they
are
accompanyed
.
These
doth
our
Lord
Christ
subdue
by
his
Kingly
Power
,
quickening
and
strengthening
in
us
by
his
Aids
and
Supplyes
of
Grace
,
all
Principles
of
Holy
Obedience
.
In
brief
;
the
Work
of
Christ
as
a
King
may
be
reduced
unto
these
Heads
.
(1)
To
make
his
Subjects
free
.
(2)
To
preserve
them
in
safety
,
delivering
their
Souls
from
Deceit
and
Violence
.
(3)
In
giving
them
Prosperity
,
and
encreasing
their
Wealth
.
(4)
In
establishing
assured
Peace
for
them
.
(5)
In
giving
them
Love
among
themselves
.
(6)
In
placing
the
Interest
and
Welfare
of
his
Kingdom
in
all
their
Affections
.
(7)
In
Eternally
Rewarding
their
Obedience
.
And
all
these
he
doth
principally
by
working
Grace
and
Holiness
in
them
,
as
might
be
easily
demonstrated
.
I
suppose
none
question
but
,
that
the
principal
Work
of
Christ
towards
us
as
our
Head
and
King
,
is
in
making
and
preserving
of
us
Holy
.
I
shall
not
therefore
further
insist
thereon
.
It
remains
that
we
improve
these
Considerations
,
unto
the
Confirmation
of
our
present
Argument
concerning
the
Necessity
of
Holiness
.
Sect.
19
And
(
First
,
)
It
is
hence
evident
how
vain
and
fond
a
thing
it
is
,
for
any
Persons
continuing
in
an
unholy
Condition
to
imagine
,
that
they
have
any
Interest
in
Christ
,
or
shall
have
any
Benefit
by
him
.
This
is
the
great
Deceit
whereby
Sathan
,
that
Enemy
of
the
common
Salvation
,
hath
Ruined
the
Generality
of
Mankind
who
profess
the
Christian
Religion
.
The
Gospel
openly
declares
a
Way
of
Life
and
Salvation
by
Jesus
Christ
.
This
is
thus
farre
admitted
by
all
who
are
called
Christians
,
that
they
will
allow
of
no
other
Way
for
the
same
End
,
unto
competition
with
it
.
For
I
speak
not
of
them
who
being
profligate
and
hardened
in
Sins
,
are
Regardless
of
all
future
Concernments
;
but
I
intend
only
such
as
in
general
have
a
desire
to
escape
the
Damnation
of
Hell
,
and
to
attain
Immortality
and
Glory
.
And
this
they
do
at
least
profess
to
doe
by
Jesus
Christ
,
as
supposing
that
the
Things
to
this
purpose
mentioned
in
the
Gospel
,
do
belong
unto
them
as
well
as
unto
others
,
because
they
also
are
Christians
.
But
they
consider
not
that
there
are
certain
Wayes
and
Means
,
whereby
the
Vertue
and
Benefit
of
all
that
the
Lord
Christ
hath
done
for
us
,
are
conveyed
to
the
Souls
of
men
,
whereby
they
are
made
partakers
of
them
.
Without
these
we
have
no
Concernment
in
what
Christ
hath
done
or
declared
in
the
Gospel
.
If
we
expect
to
be
saved
by
Christ
,
it
must
be
by
what
he
doth
and
hath
done
for
us
,
as
a
Priest
,
a
Prophet
and
a
King
:
But
one
of
the
principal
Ends
of
what
he
doth
in
all
these
,
is
to
make
us
Holy
;
and
if
these
be
not
effected
in
us
,
we
can
have
no
Eternal
Benefit
by
any
thing
that
Christ
hath
done
or
continueth
to
doe
as
the
Mediator
of
the
Church
.
Sect.
20
Hence
the
miserable
Condition
of
the
Generality
of
those
who
are
called
Christians
,
who
live
in
Sin
and
yet
hope
to
be
saved
by
the
Gospel
,
is
greatly
to
be
bewailed
.
They
contract
to
themselves
the
Guilt
of
the
two
greatest
Evils
that
any
Reasonable
Creatures
are
liable
unto
in
this
World
.
For
(1)
they
wofully
deceive
and
ruine
their
own
Souls
.
Their
whole
Profession
of
the
Gospel
is
but
a
Crying
peace
,
peace
,
when
sudden
destruction
lyes
at
the
Door
.
They
deny
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
.
They
are
bought
and
vindicated
into
the
Knowledge
and
Profession
of
the
Truth
,
but
in
their
Works
they
deny
him
whom
in
Words
they
own
,
whose
Damnation
sleepeth
not
.
For
men
to
live
in
Covetousness
,
Sensuality
,
Pride
,
Ambition
,
Pleasures
,
Hatred
of
the
power
of
Godliness
,
and
yet
to
hope
for
Salvation
by
the
Gospel
,
is
the
most
infallible
Way
to
hasten
and
secure
their
own
Eternal
Ruine
.
And
(
2
ly
,
)
they
cast
the
greatest
Dishonour
on
Christ
and
the
Gospel
,
that
any
Persons
are
capable
of
casting
on
them
.
Those
by
whom
the
Lord
Christ
is
rejected
as
a
Seducer
,
and
the
Gospel
as
a
Fable
,
do
not
more
(
I
may
say
not
so
much
)
dishonour
the
one
and
the
other
,
as
those
doe
,
who
professing
to
own
them
both
,
yet
continue
to
live
and
walk
in
an
unholy
Condition
.
For
as
to
the
open
Enemies
of
Christ
,
they
are
judged
and
condemned
already
,
and
none
have
Occasion
to
think
the
worse
of
him
or
the
Gospel
for
their
Opposition
unto
them
:
But
for
those
others
who
profess
to
own
them
,
they
endeavour
to
represent
the
Lord
Christ
as
a
Minister
of
Sin
,
as
one
who
hath
procured
Indulgence
unto
men
to
live
in
their
Lusts
and
Rebellion
against
God
;
and
the
Gospel
as
a
Doctrine
of
Licenciousness
and
Wickedness
.
What
else
can
any
one
learn
from
them
concerning
the
one
or
the
other
?
The
whole
Language
of
their
Profession
is
,
that
Christ
is
such
a
Saviour
,
and
the
Gospel
such
a
Law
and
Rule
,
as
that
men
loving
Sin
,
and
living
in
Sin
,
may
be
saved
by
them
.
This
is
that
which
hath
Reflected
all
kind
of
Dishonour
on
Christian
Religion
,
and
put
a
stop
unto
its
Progress
in
the
World
.
These
are
they
of
whom
our
Apostle
makes
his
bitter
Complaint
,
Phil.
3.
18
,
19.
Many
walk
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
the
Enemies
of
the
Cross
of
Christ
,
whose
End
is
Destruction
,
whose
God
is
their
Belly
,
and
whose
Glory
is
in
their
Shame
,
who
mind
Earthly
things
.
How
many
that
are
called
Christians
doth
this
Character
suit
in
these
dayes
?
Whatever
they
think
of
themselves
,
they
are
Enemies
of
the
Cross
of
Christ
,
and
do
trample
under
their
feet
the
Blood
of
the
Covenant
.
Sect.
21
(
Secondly
,
)
Let
more
serious
Professors
be
most
serious
in
this
Matter
.
The
Apostle
having
given
Assurance
of
the
certain
Salvation
of
all
true
Believers
,
from
the
immutable
Purpose
of
God
,
presently
addes
,
Let
every
one
that
nameth
the
Name
of
Christ
depart
from
Iniquity
,
2
Tim.
2.
19.
plainly
intimating
,
that
without
Holiness
,
without
an
universal
departure
from
Iniquity
,
we
cannot
have
the
least
Evidence
that
we
are
interested
in
that
assured
Condition
.
You
name
the
Name
of
Christ
,
profess
an
Interest
in
him
,
and
expect
Salvation
by
him
;
which
Way
will
you
apply
your selves
unto
him
?
from
which
of
his
Offices
do
you
expect
Advantage
?
Is
it
from
his
Sacerdotal
?
Hath
his
Blood
purged
your
Consciences
from
dead
works
,
that
you
should
serve
the
living
God
?
Are
you
cleansed
,
and
sanctified
,
and
made
Holy
thereby
?
Are
you
redeemed
out
of
the
World
by
it
,
and
from
your
vain
Conversation
therein
,
after
the
Customs
and
Traditions
of
men
?
Are
you
by
it
dedicated
unto
God
,
and
made
his
peculiar
Ones
?
If
you
find
not
these
Effects
of
the
Blood-shedding
of
Christ
in
and
upon
your
Souls
and
Consciences
,
in
vain
will
you
expect
those
other
of
Attonement
,
Peace
and
Reconciliation
with
God
;
of
Mercy
,
Pardon
,
Justification
and
Salvation
,
which
you
look
for
.
The
Priestly
Office
of
Christ
hath
its
whole
Effect
towards
all
on
whom
it
hath
any
Effects
.
Despisers
of
its
Fruits
in
Holiness
,
shall
never
have
the
least
Interest
in
its
Fruits
in
Righteousness
?
Sect.
22
Is
it
from
his
Actings
as
the
great
Prophet
of
the
Church
,
that
you
expect
Help
and
Relief
?
Have
you
effectually
learned
of
him
to
deny
all
Vngodliness
and
worldly
Lusts
,
to
live
Righteously
,
and
Soberly
,
and
Godly
in
this
present
World
?
Hath
he
taught
you
to
be
humble
,
to
be
meek
,
to
be
patient
,
to
hate
the
Garment
spotted
with
the
flesh
?
Hath
he
instructed
you
unto
sincerity
in
all
your
Wayes
,
Dealings
,
and
whole
Conversations
among
men
?
Above
all
hath
he
taught
you
,
have
you
learned
of
him
,
to
purifie
and
cleanse
your
Hearts
by
Faith
,
to
subdue
your
inward
spiritual
and
fleshly
Lusts
,
to
endeavour
after
an
universal
Conformity
unto
his
Image
and
Likeness
?
Do
you
find
his
Doctrine
Effectual
unto
these
Ends
,
and
are
your
Hearts
and
Minds
cast
into
the
Mould
of
it
?
If
it
be
so
,
your
Interest
in
him
by
his
Prophetical
Office
,
is
secured
unto
you
.
But
if
you
say
,
you
hear
his
Voyce
in
his
Word
,
Read
and
Preached
,
that
you
have
Learned
many
Mysteries
,
and
have
attained
much
Light
or
Knowledge
thereby
,
at
least
you
know
the
substance
of
the
Doctrine
he
hath
taught
,
so
as
that
you
can
discourse
of
it
,
yea
and
that
you
doe
many
Things
or
perform
many
Duties
according
unto
it
;
but
cannot
say
,
that
the
Effects
before
enqured
after
,
are
wrought
in
you
by
his
Word
and
Spirit
,
you
lose
the
second
Expectation
of
an
Interest
in
Christ
as
Mediator
,
or
any
Advantage
thereby
.
Sect.
23
Will
you
betake
your selves
to
the
Kingly
Office
of
Christ
,
and
have
you
Expectations
on
him
by
vertue
thereof
?
You
may
do
well
to
Examine
,
how
he
Ruleth
in
you
and
over
you
.
Hath
he
subdued
your
Lusts
,
those
Enemies
of
his
Kingdom
,
which
fight
against
your
Souls
?
Hath
he
strengthened
,
aided
,
supported
,
assisted
you
by
his
Grace
,
unto
all
Holy
Obedience
?
And
have
you
given
up
your selves
to
be
Ruled
by
his
Word
and
Spirit
,
to
obey
him
in
all
things
,
and
to
entrust
all
your
Temporal
and
Eternal
Concernments
unto
his
Care
,
Faithfulness
and
Power
?
If
it
be
so
,
you
have
Cause
to
Rejoyce
,
as
those
who
have
an
Assured
Concern
in
the
blessed
Things
of
his
Kingdom
.
But
if
your
proud
rebellious
Lusts
do
yet
bear
sway
in
you
,
if
Sin
have
dominion
over
you
,
if
you
continue
to
fulfill
the
Lusts
of
the
Mind
and
of
the
Flesh
;
if
you
walk
after
the
Fashions
of
this
World
,
and
not
as
Obedient
Subjects
of
that
Kingdom
of
his
which
is
not
of
this
World
:
Deceive
not
your selves
any
longer
,
Christ
will
be
of
no
Advantage
unto
you
.
In
these
things
lye
the
summe
of
our
present
Argument
.
If
the
Lord
Christ
act
no
otherwise
for
our
Good
,
but
in
and
by
his
Blessed
Offices
of
Priest
,
Prophet
,
and
King
;
and
if
the
immediate
Effect
of
the
Grace
of
Christ
acting
in
all
these
Offices
towards
us
,
be
our
Holiness
and
Sanctification
,
those
in
whom
that
Effect
is
not
wrought
and
produced
,
have
neither
Ground
nor
Reason
to
Promise
themselves
an
Interest
in
Christ
,
or
any
Advantage
by
his
Mediation
.
For
men
to
name
the
Name
of
Christ
,
to
profess
themselves
Christians
,
or
his
Disciples
,
to
avow
an
Expectation
of
Mercy
,
Pardon
,
Life
and
Salvation
by
him
,
and
in
the
mean
time
to
be
in
themselves
Worldly
,
Proud
,
Ambitious
,
Envious
,
Revengefull
,
Haters
of
Good
Men
,
Covetous
,
living
in
divers
Lusts
and
Pleasures
,
is
a
Scandal
and
Shame
unto
Christian
Religion
,
and
unavoidably
Destructive
to
their
own
Souls
.
CHAP.
V.
Necessity
of
Holiness
from
our
Condition
in
this
World
.
Necessity
of
Holiness
further
Argued
,
from
our
own
State
and
Condition
in
this
World
,
with
what
is
required
of
us
with
respect
unto
our
giving
Glory
to
Jesus
Christ
.
Sect.
1
ANother
Argument
for
the
Necessity
of
Holiness
may
be
taken
from
the
Consideration
of
our selves
,
and
our
present
State
and
Condition
.
For
it
is
hereby
alone
that
the
Vicious
Distemper
of
our
Natures
is
or
can
be
cured
.
That
our
Nature
is
fearfully
and
universally
depraved
by
the
Entrance
of
Sin
,
I
have
before
declared
and
sufficiently
confirmed
.
And
I
do
not
now
consider
it
as
to
the
Disability
of
Living
unto
God
,
or
Enmity
unto
him
which
is
come
upon
us
thereby
,
nor
yet
as
to
the
future
Punishment
which
it
renders
us
obnoxious
unto
:
But
it
is
the
present
misery
that
is
upon
us
by
it
,
(
unless
it
be
cured
)
which
I
intend
.
For
the
Mind
of
man
being
possessed
with
Darkness
,
Vanity
,
Folly
,
and
Instability
;
the
Will
under
the
Power
of
spiritual
Death
,
Stubborn
and
Obstinate
,
and
all
the
Affections
Carnal
,
Sensual
and
Selfish
,
the
whole
Soul
being
hurried
off
from
God
,
and
so
out
of
its
Way
,
is
perpetually
filled
with
Confusion
and
perplexing
Disorder
.
It
is
not
unlike
that
Description
which
Job
gives
of
the
Grave
,
A
Land
of
Darkness
and
of
the
shadow
of
Death
,
without
any
Order
,
and
where
the
Light
is
as
Darkness
;
Chap.
10.
21
,
22.
When
Solomon
set
himself
to
search
out
the
Causes
of
all
the
Vanity
and
Vexation
that
is
in
the
World
,
of
all
the
Troubles
that
the
Life
of
Man
is
filled
withall
;
he
affirms
that
this
was
the
summe
of
his
Discovery
,
God
made
men
upright
,
but
they
have
found
out
many
Inventions
,
Eccles.
7.
29.
that
is
,
cast
themselves
into
endless
Entanglements
and
Confusions
.
What
is
Sin
in
its
Guilt
,
is
Punishment
in
its
Power
,
yea
the
greatest
that
men
are
liable
unto
in
this
World
.
Hence
God
for
the
Guilt
of
some
Sins
,
poenally
gives
many
up
to
the
Power
of
others
,
Rom.
1.
24
,
26
,
28.
2
Thess.
2.
11.
And
this
he
doth
,
not
only
to
secure
and
aggravate
their
Condemnation
at
the
last
Day
,
but
to
give
them
in
this
World
a
Recompence
of
their
Folly
in
themselves
.
For
there
is
no
greater
Misery
nor
Slavery
,
than
to
be
under
the
Power
of
Sin
.
Sect.
2
This
proves
the
Original
Depravation
of
our
Nature
,
the
whole
Soul
filled
with
Darkness
,
Disorder
and
Confusion
,
being
brought
under
the
Power
of
various
Lusts
and
Passions
,
captivating
the
Mind
and
Will
unto
their
Interests
,
in
the
vilest
Drudgeries
of
Servitude
and
Bondage
.
No
sooner
doth
the
Mind
begin
to
Act
any
thing
suitably
unto
the
small
Remainders
of
Light
in
it
,
but
it
is
immediately
controlled
by
impetuous
Lusts
and
Affections
,
which
darken
its
Directions
,
and
silence
its
Commands
.
Hence
is
the
common
Saying
,
not
so
common
as
what
is
signified
by
it
;
—
Video
Meliora
probóque
,
Deteriora
sequor
—
Hence
the
whole
Soul
is
filled
with
fierce
Contraditions
and
Conflicts
.
Vanity
,
Instability
,
Folly
,
sensual
irrational
Appetites
,
inordinate
Desires
,
self-disquieting
and
torturing
Passions
,
act
continually
in
our
depraved
Natures
.
See
the
Account
hereof
,
Rom.
3.
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18.
How
full
is
the
World
of
Disorder
,
Confusion
,
Oppression
,
Rapine
,
Uncleanness
,
Violence
,
and
the
like
dreadfull
Miseries
?
Alas
!
they
are
but
a
weak
and
imperfect
Representation
of
the
Evils
that
are
in
the
Minds
of
Men
by
Nature
.
For
as
they
all
proceed
from
thence
,
as
our
Saviour
declares
,
Matth.
15
,
18
,
19.
so
the
Thousandth
part
of
what
is
conceived
therein
,
is
never
brought
forth
and
Acted
.
From
whence
come
Warrs
and
Fightings
among
you
,
come
they
not
hence
,
even
of
your
Lusts
that
war
in
your
Members
?
ye
lust
and
have
not
,
ye
kill
and
desire
to
have
,
and
cannot
obtain
;
ye
fight
and
warre
,
yet
you
have
not
,
James
4.
1
,
2.
All
Evils
proceed
from
the
impetuous
Lusts
of
the
Minds
of
men
,
which
when
they
are
acted
unto
the
utmost
,
are
as
unsatisfied
as
they
were
at
their
first
setting
out
.
Hence
the
Prophet
tells
us
,
that
Wicked
men
,
under
the
Power
and
Disorder
of
depraved
Nature
,
are
like
a
troubled
Sea
that
cannot
rest
,
whose
Waves
cast
up
mire
and
dirt
;
and
have
no
Peace
;
Isa.
57.
20
,
21.
The
Heart
is
in
continual
Motion
;
is
Restless
in
it
is
Figments
and
Imaginations
,
as
the
Waters
of
the
Sea
when
it
is
stormy
and
troubled
;
and
they
are
all
evil
,
only
evil
continually
,
Gen.
6.
5.
Herein
doth
it
cast
up
Mire
and
Dirt.
And
those
who
seem
to
have
the
greatest
Advantages
above
others
in
Power
and
Opportunity
to
give
satisfaction
unto
their
Lusts
,
doe
but
encrease
their
own
Disquietness
and
Miseries
,
Psal.
59.
14.
For
as
these
things
are
evil
in
themselves
,
and
unto
others
;
so
they
are
poenal
unto
those
in
whom
they
are
,
especially
in
whom
they
abound
and
Reign
.
And
if
their
Breasts
were
opened
,
it
would
appear
,
by
the
Confusion
and
Horror
they
live
in
,
that
they
are
on
the
very
Confines
of
Hell
.
Sect.
3
Hence
is
the
Life
of
Man
full
of
Vanity
,
Trouble
,
Disappointments
,
Vexations
,
and
endless
self-dissatisfactions
,
which
those
who
were
wise
among
the
Heathens
,
saw
,
complained
of
,
and
attempted
in
vain
Reliefs
against
.
All
these
things
proceed
from
the
Depravation
of
our
Natures
,
and
the
Disorder
that
is
come
upon
us
by
Sin
.
And
as
(
if
they
are
not
cured
and
healed
)
they
will
assuredly
issue
in
Everlasting
Misery
,
so
they
are
Wofull
and
Calamitous
at
present
.
True
Peace
,
Rest
,
and
Tranquillity
of
Mind
are
strangers
unto
such
Souls
.
Alas
!
what
are
the
perishing
Profits
,
Pleasures
,
and
Satisfactions
by
them
,
which
this
World
can
afford
?
How
unable
is
the
Mind
of
man
to
find
out
Rest
and
Peace
in
them
or
from
them
?
They
quickly
satiate
and
suffocate
in
their
Enjoyment
,
and
become
to
have
no
Relish
in
their
Varieties
,
which
onely
heightens
present
Vanity
,
and
treasures
up
Provision
for
future
Vexation
.
We
have
therefore
no
greater
Interest
in
the
World
,
than
to
enquire
how
this
Disorder
may
be
cured
,
and
a
stop
put
to
this
Fountain
of
all
Abominations
.
What
we
intend
,
will
be
cleared
in
the
ensuing
Observations
.
Sect.
4
(1)
It
is
true
,
that
some
are
Naturally
of
a
more
sedate
and
quiet
Temper
and
Disposition
than
others
are
.
They
fall
into
such
Outrages
and
Excesses
of
outward
Sins
as
others
doe
;
nay
,
their
Minds
are
not
capable
of
such
turbulent
Passions
and
Affections
as
the
most
are
possessed
withall
.
These
Comparatively
are
peaceable
,
and
usefull
to
their
Relations
and
others
.
But
yet
their
Minds
and
Hearts
are
full
of
Darkness
and
Disorder
.
For
so
is
it
with
all
by
Nature
,
(
as
we
have
proved
)
who
have
not
an
Almighty
effectual
Cure
wrought
upon
them
.
And
the
less
troublesome
Waves
they
have
on
the
Surface
,
the
more
Mire
and
Dirt
oft-times
they
have
at
the
Bottome
.
Sect.
5
(2)
Education
,
Convictions
,
Afflictions
,
Illuminations
,
Hope
of
a
Righteousness
of
their
own
,
Love
of
Reputation
,
Ingagements
into
the
Society
of
Good
men
,
Resolutions
for
Secular
Ends
,
with
other
Means
of
the
like
kind
,
do
often
put
great
Restraints
upon
the
Actings
and
Ebuillitions
of
the
evil
Imaginations
and
turbulent
Affections
of
the
Minds
of
men
;
yea
the
frame
of
the
Mind
and
the
Course
of
the
Life
may
be
much
changed
by
them
;
how
,
wherein
,
and
how
far
,
is
not
our
present
Business
to
declare
.
Sect.
6
(3)
Notwithstanding
all
that
may
be
Effected
by
these
Means
,
or
any
other
of
like
Nature
,
the
Disease
is
uncured
,
the
Soul
continues
still
in
its
Disorder
,
and
in
all
inward
Confusions
.
For
our
Original
Order
,
Harmony
and
Rectitude
,
consisted
in
the
Powers
and
Inclinations
,
or
our
Minds
,
Wills
and
Affections
,
unto
regular
Actings
towards
God
as
our
End
and
Reward
.
Hence
proceeded
all
that
Order
and
Peace
which
was
in
all
their
Faculties
,
and
their
Actings
.
Whilest
we
continued
in
due
Order
towards
God
,
it
was
impossible
that
we
should
be
otherwise
in
our selves
:
But
being
by
Sin
fallen
off
from
God
,
having
lost
our
Conformity
and
Likeness
unto
him
,
we
fell
into
all
the
Confusion
and
Disorder
before
described
.
Wherefore
,
Sect.
7
(4)
The
onely
Cure
and
Remedy
of
this
Evil
Condition
,
is
by
Holiness
.
For
it
must
be
can
be
no
otherwise
but
by
the
Renovation
of
the
Image
of
God
in
us
;
for
from
the
Loss
hereof
doth
all
the
Evil
mentioned
spring
and
arise
.
By
this
are
our
Souls
in
some
measure
Restored
unto
their
primitive
Order
and
Rectitude
.
And
without
this
,
Attempts
for
inward
Peace
,
real
Tranquility
of
Mind
,
with
due
Order
in
our
Affections
,
will
be
in
vain
attempted
.
It
is
the
Holy
Soul
,
the
sanctified
Mind
alone
,
that
is
composed
into
an
orderly
Tendency
towards
the
Enjoyment
of
God
That
which
we
ayme
at
is
,
what
we
are
directed
unto
by
our
Apostle
,
Ephes.
4.
22
,
23
,
24.
Our
Deliverance
from
the
Power
of
corrupt
and
deceitfull
Lusts
,
which
are
the
Spring
and
Cause
of
all
the
Confusion
mentioned
,
is
by
the
Renovation
of
the
Image
of
God
in
us
,
and
no
otherwise
.
And
hence
,
unto
all
Persons
not
in
Love
with
their
Lusts
and
Ruine
,
ariseth
a
Cogent
Argument
and
Motive
unto
Holiness
.
But
sundry
things
may
be
Objected
hereunto
;
as
,
Sect.
8
First
,
That
we
doe
admit
and
maintain
,
that
in
all
sanctified
Persons
there
are
yet
certain
Remainders
of
our
Original
Depravation
and
Disorder
;
that
Sin
still
abideth
in
Believers
;
yea
that
it
works
powerfully
and
effectually
in
them
,
leading
them
Captive
unto
the
Law
of
Sin
.
Hence
ensue
great
and
mighty
Warrs
and
Conflicts
in
the
Souls
of
Regenerate
Persons
,
that
are
truely
sanctified
.
Herein
they
suffer
so
far
,
as
to
groan
,
complain
,
and
cry
out
for
Deliverance
.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
and
these
are
contrary
.
Wherefore
it
doth
not
appear
,
that
this
Holiness
doth
so
heal
and
cure
the
sinfull
Distempers
of
our
Minds
.
On
the
other
side
,
men
supposed
as
yet
under
the
Power
of
Sin
,
who
have
not
that
Grace
and
Holiness
in
the
Renovation
of
the
Image
of
God
which
is
pleaded
for
,
seem
to
have
more
peace
and
Quietness
in
their
Minds
.
They
have
not
that
inward
Conflict
which
others
complain
of
,
nor
those
Groans
for
Deliverance
.
Yea
they
find
satisfaction
in
their
Lusts
and
Pleasures
,
relieving
themselves
by
them
against
any
thing
that
occasioneth
their
Trouble
.
Sect.
9
Ans.
(1)
For
that
Peace
and
Order
which
is
pretended
to
be
in
the
Minds
of
Men
under
the
Power
of
Sin
,
and
not
sanctified
,
it
is
like
that
which
is
in
Hell
and
the
Kingdom
of
Darkness
.
Sathan
is
not
divided
against
himself
,
nor
is
there
such
a
Confusion
and
Disorder
in
his
Kingdom
as
to
destroy
it
;
but
it
hath
a
Consistency
from
the
common
End
of
all
that
is
in
it
,
which
is
an
Opposition
unto
God
and
all
that
is
good
.
Such
a
Peace
and
Order
there
may
be
in
an
unsanctified
Mind
.
There
being
no
Active
Principle
in
it
for
God
and
that
which
is
spiritually
Good
,
all
works
one
way
,
and
all
its
troubled
streams
have
the
same
Course
.
But
yet
they
continually
cast
up
mire
and
dirt
.
There
is
onely
that
Peace
in
such
Minds
which
the
strong
man
armed
,
that
is
Sathan
,
keeps
his
Goods
in
,
untill
a
stronger
than
he
comes
to
bind
him
.
And
if
any
one
think
that
Peace
and
Order
to
be
sufficient
for
him
,
wherein
his
Mind
in
all
its
Faculties
acts
uniformly
against
God
,
or
for
Self
,
Sin
and
the
World
,
without
any
Opposition
or
Contradiction
,
he
may
find
as
much
in
Hell
when
he
comes
there
.
Sect.
10
(2)
There
is
a
Difference
between
a
Confusion
and
a
Rebellion
.
Where
a
Confusion
is
in
a
State
,
all
Rule
or
Government
is
dissolved
,
and
every
thing
is
let
loose
unto
the
utmost
Disorder
and
Evil.
But
where
the
Rule
is
firm
and
stable
,
there
may
be
Rebellions
that
may
give
some
parts
and
places
Disturbances
and
Damage
,
but
yet
the
whole
State
is
not
disordered
thereby
.
So
is
it
in
the
Condition
of
a
sanctified
Soul
on
the
Account
of
the
Remainders
of
Sin
;
there
may
be
Rebellion
in
it
,
but
there
is
no
Confusion
.
Grace
keeps
the
Rule
in
the
Mind
and
Heart
firm
and
stable
,
so
that
there
is
Peace
and
Assurance
unto
the
whole
state
of
the
Person
,
though
Lusts
and
Corruptions
will
be
rebelling
and
warring
against
it
.
The
Divine
Order
therefore
of
the
Soul
consisting
in
the
Rule
of
Grace
,
subordinating
all
to
God
in
Christ
,
is
never
overthrown
by
the
Rebellion
of
Sin
at
any
time
,
be
it
never
so
vigorous
or
prevalent
.
But
in
the
state
of
unsanctified
Persons
though
there
be
no
Rebellion
,
yet
is
there
nothing
but
Confusion
.
Sin
hath
the
Rule
and
Dominion
in
them
;
And
however
men
may
be
pleased
with
it
for
a
season
,
yet
is
it
nothing
but
perfect
Disorder
,
because
it
is
a
continual
Opposition
to
God
.
It
is
a
Tyranny
that
overthrowes
all
Law
and
Rule
and
Order
with
respect
unto
our
last
and
chiefest
End
.
Sect.
11
(3)
The
Soul
of
a
Believer
hath
that
Satisfaction
in
this
Conflict
,
as
that
its
Peace
is
not
ordinarily
disturbed
,
and
is
never
quite
overthrown
by
it
.
Such
a
Person
knowes
Sin
to
be
his
Enemy
,
knowes
its
Design
,
with
the
Aids
and
Assistances
which
are
prepared
for
him
against
its
Deceit
and
Violence
;
and
considering
the
Nature
and
End
of
this
Contest
,
is
satisfied
with
it
.
Yea
the
greatest
hardships
that
Sin
can
reduce
a
Believer
unto
,
do
but
put
him
to
the
Exercise
of
those
Graces
and
Duties
wherein
he
receiveth
great
spiritual
Satisfaction
.
Such
are
Repentance
,
Humiliation
,
godly
Sorrow
,
self-Abasement
and
Abhorrency
,
with
fervent
Outcryes
for
Deliverance
.
Now
although
these
things
seem
to
have
that
which
is
grievous
and
dolorous
prevailing
in
them
,
yet
the
Graces
of
the
Spirit
of
God
being
acted
in
them
,
they
are
so
suited
unto
the
Nature
of
the
New
Creature
,
and
so
belong
unto
the
spiritual
Order
of
the
Soul
,
that
it
finds
secret
Satisfaction
in
them
all
.
But
the
Trouble
others
meet
withall
in
their
own
Hearts
and
Minds
on
the
Account
of
Sin
,
is
from
the
severe
Reflexions
of
their
Consciences
only
,
and
they
receive
them
no
otherwise
but
as
certain
Presages
and
Predictions
of
future
and
eternal
Misery
.
Sect.
12
(4)
A
sanctified
Person
is
secured
of
success
in
this
Conflict
,
which
keeps
blessed
Peace
and
Order
in
his
Soul
during
its
Continuance
.
There
is
a
two-fold
success
against
the
Rebellious
Actings
of
the
Remainders
of
Indwelling
Sin
.
(1)
In
particular
Instances
;
(2)
In
the
whole
Cause
.
And
in
both
these
have
we
sufficient
Assurance
of
Success
,
if
we
be
not
wanting
unto
our selves
.
1.
For
suppose
the
Contest
be
considered
with
respect
unto
any
particular
Lust
and
Corruption
,
and
that
in
Conjunction
with
some
powerfull
Temptation
,
we
have
sufficient
and
blessed
Assurance
that
abiding
in
the
diligent
Use
of
the
Wayes
and
Means
assigned
unto
us
,
and
the
Improvement
of
the
Assistance
provided
in
the
Covenant
of
Grace
,
we
shall
not
so
fail
of
actual
Success
,
as
that
Lust
should
conceive
,
bring
forth
and
finish
Sin
,
2
Cor.
2.
12.
But
if
we
be
wanting
unto
our selves
,
negligent
in
our
known
Duties
and
principal
Concerns
,
it
is
no
wonder
if
we
are
sometimes
cast
into
Disorder
,
and
foyled
by
the
Powers
of
Sin
.
But
,
2.
As
to
the
general
Success
in
the
whole
Cause
,
namely
,
that
Sin
shall
not
utterly
deface
the
Image
of
God
in
us
,
nor
absolutely
or
finally
ruine
our
Souls
,
which
is
its
End
and
Tendency
,
we
have
the
Covenant
Faithfulness
of
God
(
which
will
not
fail
us
)
for
our
security
,
Rom.
6.
12.
Wherefore
,
notwithstanding
this
Opposition
and
all
that
is
ascribed
unto
it
,
there
is
Peace
and
Order
preserved
by
the
Power
of
Holiness
in
a
sanctified
Mind
and
Soul
.
Sect.
13
Secondly
,
But
it
will
be
further
Objected
,
That
many
Professors
who
pretend
highly
unto
Sanctification
and
Holiness
,
and
whom
you
judge
to
be
partakers
of
them
,
are
yet
peevish
,
froward
,
morose
,
unquiet
in
their
Minds
,
among
their
Relations
,
and
in
the
World
;
yea
,
much
outward
Vanity
and
Disorder
(
which
you
make
Tokens
of
the
internal
Confusion
of
the
Minds
of
Men
,
and
the
Power
of
Sin
)
do
either
proceed
from
them
,
or
are
carryed
on
by
them
.
And
where
then
is
the
Advantage
pretended
,
that
should
render
Holiness
so
indispensibly
necessary
unto
us
?
Ans.
If
there
are
any
such
,
the
more
shame
for
them
,
and
they
must
bear
their
own
Judgement
.
These
things
are
diametrically
opposite
to
the
Work
of
Holiness
,
and
the
Fruits
of
the
Spirit
,
Gal.
5.
22.
And
therefore
I
say
,
(1)
That
many
(
it
may
be
)
are
esteemed
Holy
and
Sanctified
,
who
indeed
are
not
so
.
Though
I
will
judge
no
man
in
particular
,
yet
I
had
rather
pass
this
Judgement
on
any
man
,
that
he
hath
no
Grace
,
than
that
on
the
other
hand
,
Grace
doth
not
change
our
Natures
,
and
renew
the
Image
of
God
in
us
.
(2)
Many
who
are
really
holy
,
may
have
the
double
Disadvantage
;
first
to
be
under
such
Circumstances
as
will
frequently
draw
out
their
natural
Infirmities
,
and
then
to
have
them
greatned
and
heightned
in
the
Apprehension
of
them
with
whom
they
have
to
doe
,
which
was
Actually
the
Case
of
David
all
his
Dayes
,
and
of
Hannah
,
1
Sam.
1.
6
,
7.
I
would
be
far
from
giving
Countenance
unto
th●
sinfull
Distempers
of
any
;
but
yet
I
doubt
not
,
but
that
the
Infirmities
of
many
are
represented
by
Envy
and
Hatred
of
Profession
unto
an
undeserved
Disadvantage
.
(3)
Where-ever
there
is
the
seed
of
Grace
and
Holiness
,
there
an
Entrance
is
made
on
the
Cure
of
all
these
sinfull
Distempers
,
yea
not
only
of
the
corrupt
Lusts
of
the
Flesh
,
that
are
absolutely
evil
and
Vitious
in
their
whole
Nature
;
but
even
of
those
natural
Infirmities
and
Distempers
of
peevishness
,
moroseness
,
inclination
to
Anger
and
Passion
,
Vnsteadiness
in
Resolution
.
which
Lusts
is
apt
to
possess
,
and
use
unto
evil
and
disorderly
Ends.
And
I
am
pressing
the
Necessity
of
Holiness
,
that
is
,
of
the
Encrease
and
Growth
of
it
,
that
this
Work
may
be
carried
on
to
perfection
,
and
that
so
through
the
Power
of
the
Grace
of
the
Gospel
,
that
great
Promise
may
be
accomplished
which
is
recorded
Isa.
11.
6
,
7
,
8
,
9.
And
as
when
a
wandring
jugling
Impostor
,
who
pretended
to
judge
of
mens
Lives
and
Manners
by
their
Physiognomy
,
beholding
Socrates
,
pronounced
him
from
his
Countenance
a
Person
of
a
flagitious
sensual
Life
,
the
People
derided
his
Folly
,
who
knew
his
sober
vertuous
Conversation
;
but
Socrates
excused
him
,
affirming
that
such
he
had
been
,
had
he
not
bridled
his
Nature
by
Philosophy
;
how
much
more
truely
may
it
be
said
of
Multitudes
,
that
they
had
been
eminent
in
nothing
but
untoward
Distempers
of
Mind
,
had
not
their
Souls
been
rectified
and
cured
by
the
Power
of
Grace
and
Holiness
.
Sect.
14
I
find
there
is
no
End
of
Arguments
that
offer
their
service
to
the
Purpose
in
hand
;
I
shall
therefore
wave
many
,
and
those
of
great
importance
,
attended
with
an
unavoidable
Cogency
,
and
shut
up
this
Discourse
with
one
which
must
not
be
omitted
.
In
our
Holiness
consists
the
principal
part
of
that
Revenue
of
Glory
and
Honour
which
the
Lord
Christ
requireth
and
expecteth
from
his
Disciples
in
this
World
.
That
he
doth
require
this
indispensibly
of
us
,
is
I
suppose
out
of
Question
amongst
us
;
although
the
most
who
are
called
Christians
,
live
as
if
they
had
no
other
Design
but
to
cast
all
Obloquies
,
Reproach
and
Shame
,
on
him
and
his
Doctrine
.
But
if
we
are
indeed
his
Disciples
,
he
hath
bought
us
with
a
Price
,
and
we
are
not
our
own
,
but
his
,
and
that
to
glorifie
him
in
Soul
and
Body
,
becuase
they
are
his
,
1
Cor.
6.
19
,
20.
He
dyed
for
us
,
that
we
should
not
live
unto
our selves
,
but
unto
him
that
so
dyed
for
us
,
and
by
vertue
of
whose
Death
we
live
,
Rom.
14.
7
,
8
,
9.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
People
,
zealous
of
good
Works
,
Tit.
2.
14.
But
we
need
not
to
insist
hereon
.
To
deny
that
we
ought
to
glorifie
and
honour
Christ
in
the
World
,
is
to
renounce
him
and
the
Gospel
.
The
sole
Enquiry
is
,
How
we
may
do
so
,
and
what
he
requireth
of
us
to
that
purpose
?
Sect.
15
Now
the
summe
of
all
that
the
Lord
Christ
expects
from
us
in
this
World
,
may
be
reduced
unto
two
Heads
:
(1)
That
we
should
live
holily
to
him
.
(2)
That
we
should
suffer
patiently
for
him
.
And
in
these
things
alone
is
he
glorified
by
us
.
The
first
he
expecteth
at
all
times
,
and
in
all
things
;
the
latter
on
particular
Occasions
,
as
we
are
called
by
him
thereunto
.
Where
these
things
are
,
where
this
Revenue
of
Glory
is
payd
in
and
returned
unto
him
,
he
repents
not
of
his
Purchase
,
nor
of
the
unvaluable
Price
he
hath
payd
for
us
;
yea
sayes
,
The
Lines
are
fallen
to
me
in
pleasant
places
,
I
have
a
goodly
Heritage
;
which
are
the
words
of
Christ
concerning
the
Church
,
which
is
his
Lot
,
and
the
Portion
of
his
Inheritance
,
Psal.
16.
6.
Now
amongst
many
others
we
shall
consider
but
one
way
whereby
we
glorifie
the
Lord
Christ
by
our
Holy
Obedience
,
and
whence
also
it
will
appear
how
much
we
dishonour
and
reproach
him
when
we
come
short
thereof
.
Sect.
16
The
Lord
Christ
coming
into
the
World
as
the
Mediator
between
God
and
Man
,
wrought
and
accomplished
a
mighty
Work
amongst
us
.
And
what
he
did
may
be
referred
to
three
Heads
.
(1)
The
Life
which
he
lead
;
(2)
The
Doctrine
which
he
taught
;
and
(3)
The
Death
which
he
underwent
.
Concerning
all
these
there
ever
was
a
great
Contest
in
the
World
,
and
it
is
yet
continued
.
And
on
the
part
of
the
World
,
it
is
managed
under
a
double
Appearance
;
For
some
openly
have
traduced
his
Life
as
unholy
,
his
Doctrine
as
foolish
,
and
his
Death
as
justly
deserved
;
which
was
the
sence
of
the
Pagan
World
,
and
the
Apostate
Judaical
Church
of
Old
,
as
it
is
of
many
at
this
Day
.
Others
allow
them
to
pass
with
some
Approbation
,
pretending
to
own
what
is
taught
in
the
Gospel
concerning
them
,
but
in
fact
and
practice
deny
any
such
Power
and
Efficacy
in
them
as
is
pretended
,
and
without
which
they
are
of
no
Vertue
,
which
is
the
way
of
Carnal
Gospellers
,
and
all
Idolatrous
Superstitious
Worshippers
among
Christians
.
And
of
late
there
is
risen
up
amongst
us
a
Generation
,
who
esteem
all
that
is
spoken
concerning
him
to
be
a
meer
Fable
.
In
opposition
hereunto
,
the
Lord
Christ
calls
all
his
true
Disciples
,
to
bear
Witness
and
Testimony
unto
the
Holiness
of
his
Life
,
the
Wisdom
and
Purity
of
his
Doctrine
,
the
Efficacy
of
his
Death
to
Expiate
Sin
,
to
make
Attonement
and
Peace
with
God
,
with
the
Power
of
his
whole
Mediation
to
Renew
the
Image
of
God
in
us
,
to
restore
us
into
his
Favour
,
and
to
bring
us
unto
the
Enjoyment
of
him
.
This
he
calls
all
his
Disciples
to
avow
unto
and
express
in
the
World
,
and
by
their
so
doing
is
he
glorified
(
and
no
otherwise
)
in
a
peculiar
manner
.
A
Testimony
is
to
be
given
unto
and
against
the
World
,
that
his
Life
was
most
Holy
,
his
Doctrine
most
heavenly
and
pure
,
his
Death
most
precious
and
Efficacious
,
and
consequently
that
he
was
sent
of
God
unto
his
great
Work
,
and
was
accepted
of
him
therein
;
Now
all
this
is
no
otherwise
done
but
by
Obedience
unto
him
in
Holiness
as
it
is
visible
and
fruitfull
.
For
,
Sect.
17
(1)
We
are
Obliged
to
profess
,
that
the
Life
of
Christ
is
our
Example
.
This
in
the
first
place
are
we
called
unto
,
and
every
Christian
doth
virtually
make
that
profession
.
No
man
takes
that
holy
Name
upon
him
,
but
the
first
thing
he
signifies
thereby
,
is
that
he
makes
the
Life
of
Christ
his
Pattern
,
which
it
is
his
Duty
to
express
in
his
own
.
And
he
who
takes
up
Christianity
on
any
other
Terms
,
doth
wofully
deceive
his
own
Soul
.
How
is
it
then
that
we
may
yield
a
Revenue
of
Glory
herein
?
How
may
we
bear
Testimony
unto
the
Holiness
of
his
Life
,
against
the
Blasphemies
of
the
World
,
and
the
Vnbelief
of
the
most
,
who
have
no
Regard
thereunto
?
Can
this
be
any
otherwise
done
but
by
Holiness
of
Heart
and
Life
,
by
Conformity
to
God
in
our
Souls
,
and
living
unto
God
in
fruitfull
Obedience
?
Can
men
devise
a
more
effectual
Expedient
to
cast
Reproach
upon
him
,
than
to
live
in
Sin
,
to
follow
divers
lusts
and
pleasures
,
to
preferre
the
World
and
present
things
before
Eternity
,
and
in
the
mean
time
to
Profess
,
That
the
Life
of
Christ
is
their
Example
,
as
all
unholy
Professors
and
Christians
doe
?
Is
not
this
to
bear
witness
with
the
World
against
him
,
that
indeed
his
Life
was
unholy
?
Surely
it
is
high
time
for
such
Persons
to
leave
the
Name
of
Christians
,
or
the
Life
of
Sin
.
It
is
therefore
alone
in
Conformity
to
him
in
the
Holiness
we
are
pressing
after
,
that
we
can
give
him
any
Glory
on
the
Account
of
his
Life
being
our
Example
.
Sect.
18
(2)
We
can
give
him
no
Glory
,
unless
we
bear
Testimony
unto
his
Doctrine
,
that
it
is
Holy
,
Heavenly
,
filled
with
Divine
Wisdom
and
Grace
,
as
we
make
it
our
Rule
.
And
there
is
no
other
way
whereby
this
may
be
done
,
but
by
holy
Obedience
,
expressing
the
Nature
,
End
and
Vsefulness
of
it
,
Titus
2.
11
,
12.
And
indeed
,
the
Holy
Obedience
of
Believers
,
as
hath
been
declared
at
large
before
,
is
a
thing
quite
of
another
Kind
than
any
thing
in
the
World
which
by
the
Rules
,
Principles
,
and
Light
of
Nature
,
we
are
directed
unto
,
or
instructed
in
.
It
is
Spiritual
,
Heavenly
,
Mysterious
,
filled
with
Principles
and
Actings
of
the
same
Kind
with
those
whereby
our
Communion
with
God
in
Glory
unto
Eternity
shall
be
maintained
.
Now
although
the
Life
of
Evangelical
Holiness
,
be
in
its
Principle
,
Form
,
and
chief
Actings
secret
and
hidden
,
hid
with
Christ
in
God
from
the
Eyes
of
the
World
,
so
that
the
Men
thereof
neither
see
nor
know
nor
discern
the
spiritual
Life
of
a
Believer
,
in
its
Being
,
Form
and
Power
;
yet
there
are
alwayes
such
evident
appearing
fruits
of
it
,
as
are
sufficient
for
their
Conviction
,
that
the
Rule
of
it
which
is
the
Doctrine
of
Christ
alone
,
is
Holy
,
Wise
and
Heavenly
.
And
Multitudes
in
all
Ages
have
been
won
over
unto
the
Obedience
of
the
Gospel
and
Faith
in
Christ
Jesus
,
by
the
Holy
,
Fruitfull
,
Usefull
Conversation
of
such
as
have
expressed
the
Power
and
Purity
of
his
Doctrine
in
this
Kind
.
Sect.
19
(3)
The
Power
and
Efficacy
of
the
Death
of
Christ
,
as
for
other
Ends
,
so
to
purifie
us
from
all
Iniquity
,
and
to
purge
our
Consciences
from
dead
Works
,
that
we
may
serve
the
living
God
,
is
herein
also
required
.
The
World
indeed
sometimes
riseth
unto
that
height
of
Pride
and
contemptuous
Atheisme
,
as
to
despise
all
Appearance
and
Profession
of
Purity
.
But
the
Truth
is
,
if
we
are
not
cleansed
from
our
Sins
in
the
Blood
of
Christ
,
if
we
are
not
thereby
purified
from
Iniquity
,
we
are
an
Abomination
unto
God
,
and
shall
be
Objects
of
his
Wrath
for
ever
.
However
the
Lord
Christ
requireth
no
more
of
his
Disciples
in
this
matter
unto
his
Glory
,
but
that
they
Profess
that
his
Blood
cleanseth
them
from
their
sins
,
and
evidence
the
Truth
of
it
by
such
Wayes
and
Means
as
the
Gospel
hath
appointed
unto
that
End
.
If
their
Testimony
herein
unto
the
Efficacy
of
his
Death
be
not
received
,
be
despised
by
the
World
,
and
so
at
present
no
apparent
Glory
redound
unto
him
thereby
,
he
is
satisfied
with
it
,
as
knowing
that
the
Day
is
coming
wherein
he
will
call
over
these
things
again
,
when
the
Rejecting
of
this
Testimony
shall
be
an
Aggravation
of
Condemnation
unto
the
unbelieving
World
.
Sect.
20
I
suppose
the
Evidence
of
this
last
Argument
is
plain
,
and
exposed
unto
all
;
it
is
briefly
this
:
Without
the
Holiness
prescribed
in
the
Gospel
,
we
give
nothing
of
that
Glory
unto
Jesus
Christ
which
he
indispensibly
requireth
.
And
if
men
will
be
so
sottishly
foolish
as
to
expect
the
greatest
Benefits
and
Advantages
by
the
Mediation
of
Christ
,
namely
,
Pardon
of
Sin
,
Salvation
,
Life
and
Immortality
,
whilest
they
neglect
and
refuse
to
give
him
any
Revenue
of
Glory
for
all
he
hath
done
for
them
;
we
may
bewail
their
Folly
,
but
cannot
prevent
their
Ruine
.
He
saves
us
freely
by
his
Grace
,
but
he
requires
that
we
should
express
a
sense
of
it
in
ascribing
unto
him
the
Glory
that
is
his
due
.
And
let
no
man
think
this
is
done
in
Wordy
Expressions
;
it
is
no
otherwise
effected
,
but
by
the
Power
of
an
Holy
Conversation
,
shewing
forth
the
Prayses
of
him
who
hath
called
us
out
of
Darkness
into
his
marvellous
Light
.
Nay
,
there
is
more
in
it
also
;
if
any
one
profess
himself
to
be
a
Christian
,
that
is
,
a
Disciple
of
Jesus
Christ
,
to
follow
the
Example
of
his
Life
,
to
Obey
his
Doctrine
,
to
express
the
Efficacy
of
his
Death
,
and
continue
in
an
unholy
Life
;
he
is
a
false
Traytor
to
him
,
and
gives
in
his
Testimony
on
the
side
of
the
World
,
against
Him
and
all
that
he
hath
done
for
us
.
And
it
is
indeed
the
flagitious
Lives
of
professed
Christians
that
have
brought
the
Life
,
Doctrine
and
Person
of
our
Lord
Jesus
Christ
into
Contempt
in
the
World
.
And
I
advise
all
that
read
or
hear
of
these
things
,
diligently
and
carefully
to
study
the
Gospel
,
that
they
may
receive
thence
an
Evidence
of
the
Power
,
Truth
,
Glory
and
Beauty
of
Christ
and
his
Wayes
;
for
he
that
should
consider
the
Conversation
of
men
for
his
Guide
,
will
be
hardly
able
to
determine
which
he
should
choose
,
whether
to
be
a
Pagan
,
a
Mahumetan
,
or
a
Christian.
And
shall
such
Persons
,
by
reason
of
whom
the
Name
of
Christ
is
dishonoured
and
blasphemed
continually
,
expect
Advantage
by
him
or
Mercy
from
him
?
Will
men
yet
think
to
live
in
Sensuality
,
Pride
,
Ambition
,
Covetousness
,
Malice
,
Revenge
,
Hatred
of
all
Good
men
,
and
Contempt
of
Purity
,
and
to
enjoy
Life
,
Immortality
and
Glory
by
Christ
?
Who
can
sufficiently
bewayl
the
dreadfull
Effects
of
such
an
horrid
Infatuation
!
God
teach
us
all
duely
to
consider
,
that
all
the
Glory
and
Honour
of
Jesus
Christ
in
the
World
,
with
respect
unto
us
,
depends
on
our
Holiness
,
and
not
on
any
other
thing
either
that
we
are
,
have
,
or
may
doe
.
If
therefore
we
have
any
Love
unto
him
,
any
spark
of
Gratitude
for
his
unspeakable
Love
,
Grace
,
Condescension
,
Sufferings
,
with
the
Eternal
Fruits
of
them
,
any
Care
about
or
Desire
of
his
Glory
and
Honour
in
the
World
,
if
we
would
not
be
found
the
most
hatefull
Traytors
at
the
last
Day
unto
his
Crown
,
Honour
and
Dignity
,
if
we
have
any
Expectation
of
Grace
from
him
,
or
Advantage
by
him
,
here
or
hereafter
,
let
us
labour
to
be
Holy
in
all
manner
of
Conversation
,
that
we
may
thereby
adorn
his
Doctrine
,
express
his
Vertues
and
Prayses
,
and
grow
up
into
Conformity
and
Likeness
unto
him
,
who
is
the
First-born
and
Image
of
the
Invisible
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
FINIS
.