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Ben.
Foster
Jacente
articulo
Justificationis
jacent
omnia
,
Non
sine
causa
mutat
Gregory
de
Valentia
the
head
Jesus
Christ
,
from
which
all
the
body
by
joynts
and
bands
hath
nourishment
ministred
,
the
Communion
of
Saints
from
whom
the
whole
body
is
fitly
joyned
together
and
compacted
,
Eph.
4.16
justified
by
Christ's
blood
,
made
righteous
by
his
obedience
his
blood
shall
cleanse
away
sin
,
and
purge
our
consciences
from
dead
works
Matth.
20.28
.
in
stead
of
many
a
sweet-smelling
savour
unto
God
ALL
Error
hath
some
appearance
of
Truth
,
it
being
impossible
to
believe
a
plain
and
undisguised
falshood
.
The
first
and
fundamental
mistake
is
in
a
confusion
of
Names
,
in
a
doubtful
and
ambiguous
use
of
Words
,
especially
in
Matters
of
Religion
;
men
consider
nothing
but
the
sound
of
words
,
and
from
thence
form
such
uncouth
Idaea's
of
Religion
,
as
are
fitted
to
the
meanness
of
their
understanding
,
or
gratifie
their
natural
Genius
and
Disposition
,
or
are
calculated
to
serve
an
Interest
;
and
thus
the
Gospel
of
our
Saviour
is
defaced
and
obscured
,
by
affected
Mysteries
and
Paradoxes
,
and
senseless
Propositions
;
and
Christ
the
brightness
of
his
Father's
Glory
is
represented
with
a
thicker
Veil
upon
his
Face
,
than
If
we
believe
some
men
There
is
as
irreconcileable
a
difference
between
the
Religion
of
Christ's
Person
,
and
of
his
Gospel
,
as
between
the
Law
and
Grace
:
for
the
Gospel
of
Christ
is
as
severe
a
dispensation
as
the
Law
,
which
dooms
all
men
to
eternal
misery
,
who
live
not
very
innocent
and
virtuous
lives
;
but
the
Person
of
Christ
is
all
Grace
,
a
meer
refuge
and
sanctuary
for
the
wicked
and
ungodly
,
that
is
,
for
impenitent
and
incorrigible
sinners
Pelagian
Julianus
Fabricius
,
Fabius
in
animo
fornicante
à
Deo
Faith
in
Christ
and
hope
in
Christ
are
expounded
of
a
fiducial
reliance
and
recumbency
on
the
Person
of
Christ
for
salvation
,
in
contradistinction
to
obedience
to
his
Laws
;
which
sets
up
a
Religion
of
the
Person
of
Christ
,
in
opposition
to
the
Religion
of
his
Gospel
.
expecting
to
be
saved
according
to
the
terms
of
the
Gospel
Covenant
,
that
is
,
by
believing
and
obeying
the
Gospel
of
Christ
,
pag.
We
are
married
to
Christ
that
we
might
bring
forth
fruit
unto
God
,
That
it
is
but
a
meer
Fiction
,
to
prevent
the
Article
of
Justification
,
and
transform
Faith
into
Works
:
faith
in
his
blood
That
they
are
for
a
recumbency
on
Christ
in
contradistinction
to
obedience
to
his
Laws
,
which
sets
up
a
Religion
of
the
Person
of
Christ
in
opposition
to
the
Religion
of
his
Gospel
.
Christ
is
originally
the
Name
of
an
Office
,
which
the
Jews
call
the
Messias
,
or
Anointed
.
Jesus
Christ
was
anointed
with
the
Holy
Ghost
and
Power
,
which
was
his
consecration
to
the
Mediatory
Function
,
and
virtually
contained
all
those
Offices
of
Prophet
,
Priest
,
and
King
,
which
are
not
properly
distinct
Offices
in
Christ
,
but
the
several
parts
and
different
administrations
of
his
Mediatory
Kingdom
Episcopius
,
that
an
unregenerate
man
may
understand
such
things
,
sine
lumine
supernaturali
,
That
Intercession
is
the
Power
of
a
Regal
Priest
to
expiate
and
forgive
sins
:
That
he
conquers
the
minds
of
men
by
the
Power
of
his
Word
and
Spirit
,
and
reduces
them
into
Subjection
Christ
signifies
the
Person
invested
with
this
Office
,
in
the
Gospels
he
is
alwayes
called
Jesus
,
in
the
Epistles
he
is
as
familiarly
called
Christ
.
Abraham
,
Matth.
There
can
be
no
mistake
in
the
Person
by
what
name
he
be
called
,
whether
it
belong
to
his
Office
or
Nature
,
or
circumstances
of
his
Life
and
Fortune
,
if
there
be
but
one
,
to
whom
that
name
belongs
.
Christ
signifies
the
Gospel
and
Religion
of
Christ
,
signifies
the
Writings
and
Laws
of
and
the
Prophets
,
the
Writings
or
Sermons
of
the
Prophets
,
In
Christ
Jesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
creature
,
in
the
Gospel
and
Religion
of
Christ
,
nothing
is
of
any
value
to
recommend
us
to
the
favour
of
God
,
but
a
new
creature
,
a
holy
and
virtuous
life
(
in
Christ
Jesus
In
Christ
Jesus
,
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
which
worketh
by
love
.
he
that
puts
on
Christ
,
need
not
be
curious
in
such
things
.
Nothing
recommends
to
God
,
but
a
new
creature
,
After
the
traditions
of
men
,
after
the
rudiments
of
the
world
,
and
not
after
Christ
after
Christ
,
is
opposed
to
traditions
and
rudiments
,
and
so
must
signifie
not
the
Person
,
but
the
Gospel
;
that
is
,
Have
a
care
lest
ye
be
corrupted
with
the
opinions
and
superstitions
of
men
,
which
are
inconsistent
with
the
Christian
Philosophy
:
After
Christ
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
in
whom
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
That
Christ
is
here
opposed
to
traditions
and
rudiments
,
and
so
must
signifie
the
Gospel
,
This
I
say
,
lest
any
man
should
beguile
you
,
vers
.
Beware
lest
any
man
spoil
you
through
Philosophy
,
As
you
have
therefore
received
Christ
Jesus
the
Lord
,
so
walk
in
him
:
receiving
of
Christ
walking
in
Christ
It
is
only
to
obey
the
Doctrine
of
Christ
as
you
have
been
taught
being
established
in
the
faith
,
as
ye
have
been
taught
:
established
in
the
faith
rooted
and
built
up
in
him
,
But
ye
have
not
so
learned
Christ
;
if
so
be
ye
have
heard
him
and
been
taught
by
him
,
as
the
truth
is
in
Jesus
:
Now
what
can
learning
Christ
signifie
but
learning
the
Gospel
?
and
how
could
they
hear
him
in
any
other
sence
,
or
be
instructed
in
him
,
as
the
Original
carries
it
?
That
I
may
know
him
,
and
the
power
of
his
resurrection
,
and
the
fellowship
of
his
sufferings
,
being
made
conformable
to
his
death
,
As
the
truth
is
in
Jesus
put
off
the
old
man
and
put
on
the
new
,
It
is
acknowledged
by
all
that
Christ
sometimes
signifies
the
Church
,
which
is
his
Body
:
Thus
we
must
understand
those
Phrases
,
of
being
in
Christ
,
engrafted
into
Christ
,
and
united
to
Christ
.
It
is
acknowledged
by
all
that
Christ
sometimes
signifies
the
Church
That
such
mistakes
have
been
occasioned
thereby
,
that
some
are
very
zealous
to
advance
Christ's
Person
to
the
prejudice
and
reproach
of
his
Religion
,
Instead
of
the
substantial
Duties
of
the
Love
of
God
and
Men
,
and
an
universal
Holiness
of
Life
,
they
have
introduced
a
fanciful
Application
of
Christ
to
our selves
,
and
Vnion
to
him
,
set
off
with
those
choice
Phrases
,
of
closing
with
Christ
,
and
embracing
Christ
,
and
getting
an
interest
in
Christ
,
and
trusting
and
relying
and
rolling
our selves
on
Christ
.
the
hope
of
Glory
separate
from
me
,
ye
can
do
nothing
,
Joh.
Instead
of
Obedience
to
the
Gospel
and
Laws
of
Christ
,
they
have
advanced
a
kind
of
Amorous
and
Enthusiastick
Devotion
;
which
consists
in
a
passionate
love
to
the
Person
of
Christ
,
in
admiring
his
personal
Excellencies
,
Fulness
,
Beauty
,
Loveliness
,
Riches
,
the
foundation
of
all
which
Riddles
and
Mysteries
,
is
,
that
they
may
make
the
Person
of
Christ
almost
the
sole
Object
of
the
Christian
Religion
.
a
blind
man's
question
Amorous
and
Enthusiastick
Love
;
Amorous
!
Solomon
an
obscene
Ballad
they
make
the
Person
of
Christ
almost
the
sole
Object
of
the
Christian
Religion
:
THose
men
who
talk
so
much
of
the
Person
of
Christ
,
frequently
without
any
Sense
,
and
Generally
without
any
just
Ground
from
Reason
or
Scripture
,
are
very
clamorous
,
and
alarm
the
world
with
strange
jealousies
and
fears
,
as
if
there
were
a
Party
of
men
started
up
,
who
design
to
make
Christ
useless
.
Christ
is
now
the
Righteousness
of
all
them
that
truly
believe
in
him
;
he
for
them
paid
the
Ransom
by
his
Death
;
he
for
them
fulfilled
the
Law
in
his
Life
:
so
that
now
,
in
him
and
by
him
,
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
;
forasmuch
as
that
,
which
their
infirmity
lacked
,
Christ's
Justice
hath
supplied
The
Church
of
in
teaching
Justification
by
inherent
Grace
,
doth
pervert
the
Truth
of
Christ
.
All
Religion
is
founded
on
a
belief
of
God's
Goodness
:
Natural
Religion
was
founded
on
those
natural
Evidences
of
the
divine
Bounty
and
Goodness
,
in
making
and
governing
the
World
:
The
Mosaick
Religion
,
on
those
miraculous
Deliverances
God
wrought
for
Israel
,
and
that
particular
Providence
which
watched
over
them
:
The
Christian
Religion
,
on
the
Incarnation
,
death
and
Resurrection
of
the
Son
of
God
.
The
Gospel
was
preached
to
us
,
as
well
as
unto
them
,
Through
the
grace
of
the
Lord
Jesus
we
shall
be
saved
even
as
they
,
They
all
drank
of
that
spiritual
rock
that
followed
them
,
and
that
rook
was
Christ
,
He
is
our
Saviour
in
no
other
sence
,
than
as
he
is
our
Mediator
,
and
he
mediates
for
us
as
our
Priest
,
that
is
,
in
vertue
of
that
Covenant
which
he
sealed
with
his
blood
.
a
meer
Internuncial
Mediator
we
have
redemption
through
his
blood
,
peace
through
his
blood
cleansing
from
sin
in
his
blood
,
the
Blood
of
Christ
differs
from
other
in
a
way
of
transcendent
excellency
There
is
one
Mediator
between
God
and
men
,
the
man
Christ
Jesus
,
Who
gave
himself
a
ransom
for
all
:
The
blood
of
Christ
purges
the
Conscience
,
For
this
cause
he
is
the
Mediator
of
the
New
Testament
,
that
he
might
purge
away
our
sins
.
These
men
trust
in
the
person
of
Christ
,
without
any
Promise
,
nay
,
in
contradiction
to
it
;
they
quit
his
Promise
,
and
rely
and
roll
upon
his
Person
,
in
believing
and
obeying
WHen
God
chose
's
Posterity
to
be
his
peculiar
People
,
he
did
not
design
to
exclude
the
rest
of
the
World
from
his
care
and
Providence
,
and
all
possible
means
of
Salvation
,
as
the
Apostle
argues
,
in
Which
Argument
,
if
it
have
any
force
in
it
,
must
prove
Gods
respect
to
the
Gentiles
before
the
preaching
of
the
Gospel
,
as
well
as
since
;
because
it
is
founded
on
that
Natural
Relation
God
owns
to
all
Mankind
,
as
their
merciful
Creator
and
Governour
;
which
gives
the
Gentiles
as
well
as
Jews
an
Interest
in
his
Care
and
Providence
:
This
plainly
evinces
,
that
all
those
particular
favours
,
which
God
bestowed
on
Israel
,
were
not
owing
to
any
partial
fondness
and
respect
to
that
People
,
but
the
Design
of
all
was
,
to
encourage
the
whole
World
to
worship
the
God
of
Israel
.
That
the
seventy
Souls
,
that
went
down
with
were
worth
as
much
as
the
seventy
Nations
of
the
World
.
Is
he
the
God
of
the
Jews
only
?
Is
he
not
also
of
the
Gentiles
?
Yes
,
of
the
Gentiles
also
:
they
sate
in
darkness
and
in
the
shadow
of
death
,
aliens
from
Israel
,
strangers
from
the
Covenant
,
without
God
,
without
Christ
,
without
hope
his
first-born
,
his
peculiar
treasure
,
the
apple
of
his
eye
,
sever
them
from
other
people
to
be
his
own
,
chuse
them
to
himself
above
all
people
on
the
earth
;
set
his
love
upon
them
,
and
that
merely
because
he
loved
them
,
theirs
the
adoption
,
and
the
glory
,
and
the
covenants
,
and
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
promises
,
He
hath
not
dealt
so
with
any
nation
,
The
end
of
all
those
particular
favours
,
was
,
that
all
Nations
might
worship
the
God
of
Israel
:
Vno
&
simplici
actu
Voluntatis
that
is
,
I
alone
declare
the
true
way
to
Life
and
Happiness
;
no
man
can
thoroughly
understand
the
Will
of
God
but
by
learning
of
me
:
Whoever
knows
me
,
whoever
is
acquainted
with
the
Doctrine
and
Religion
I
preach
,
knows
my
Father
also
,
that
is
,
is
thoroughly
instructed
in
God's
Mind
and
Will.
Christ
is
the
Way
the
Truth
and
the
Life
He
declared
the
true
way
to
Life
and
happiness
.
To
know
God
is
to
know
the
Will
of
God
,
concerning
the
Salvation
of
Mankind
to
know
Christ
is
to
understand
the
declaration
of
Gods
will
,
that
is
,
the
Gospel
which
he
preached
;
which
is
therefore
called
that
is
,
that
glorious
manifestation
God
hath
made
of
himself
by
Christ
:
For
the
face
of
Christ
signifies
all
that
,
whereby
he
made
himself
known
,
as
a
man
is
known
by
his
face
;
that
is
,
his
Laws
,
Religion
and
Miracles
,
whereby
it
appeared
that
he
was
the
Son
of
God
.
God
was
seen
in
Christ
that
is
,
in
plain
terms
,
the
Will
of
God
was
fully
declared
to
the
World
by
Christ
;
upon
which
account
too
(
as
well
as
with
respect
to
his
Divine
Nature
)
he
is
called
It
is
plain
,
that
in
this
sence
Christ
is
called
the
Image
of
God
,
Where
Christ's
being
the
Image
of
God
comes
in
very
abruptly
,
unless
we
understand
it
in
this
Sence
,
That
he
is
the
Image
of
God
with
respect
to
the
glorious
Revelations
of
the
Gospel
,
which
contain
a
faithful
account
of
God's
Nature
and
Will.
He
that
hath
seen
me
hath
seen
the
Father
,
that
is
The
Will
of
God
was
fully
declared
by
Christ
:
de
cognitione
eorum
quae
dixit
&
fecit
Jesus
The
brightness
of
his
glory
and
express
image
of
his
person
,
Lest
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
image
of
God
,
should
shine
unto
them
,
of
Christ's
being
God's
Image
through
him
thou
seest
the
Father
Whereas
God
formerly
was
known
by
the
Light
of
Nature
,
and
Works
of
Creation
and
Providence
,
and
partial
and
occasional
Revelations
of
his
Will
made
to
the
World
;
now
the
only
true
Medium
of
knowing
God
is
the
knowledge
of
Christ
.
(
The
seed
of
the
woman
shall
break
the
Serpents
head
)
that
is
,
The
only
way
to
eternal
Life
is
to
know
the
Nature
and
Will
of
God
;
and
the
only
certain
way
to
attain
the
knowledge
of
God
is
by
knowing
Christ
,
whom
God
sent
into
the
world
to
publish
the
everlasting
Gospel
.
When
we
speak
of
the
knowledge
of
Christ
,
we
must
consider
him
as
our
Prophet
;
and
so
to
know
Christ
signifies
to
know
his
Gospel
.
He
opens
the
eyes
,
Psal.
open
the
understanding
to
understand
the
Scriptures
,
holy
Vnction
Spirit
of
wisdom
and
revelation
AFter
this
account
of
the
knowledge
of
Christ
,
it
will
be
necessary
to
examine
another
Notion
,
of
the
knowledge
of
Christ
,
which
conteins
a
greater
Secret
,
than
at
first
one
would
imagine
;
and
that
is
an
acqaintance
with
the
Person
of
Christ
,
which
,
if
we
will
believe
some
men
,
is
the
only
Fountain
of
saving
knowledge
.
Christ
the
only
Fountain
of
saving
knowledge
?
That
the
Spirit
reveils
the
things
of
God
,
Severus
Sulpitius
quod
loquendo
contraxerat
,
tacendo
emendaret
.
The
Dr.
tells
us
that
Christ
is
not
only
the
Wisdom
of
God
,
but
made
Wisdom
to
us
;
not
only
by
teaching
us
wisdom
(
by
his
Doctrine
)
as
he
is
the
great
Prophet
of
his
Church
,
but
also
because
by
knowing
of
him
we
become
acquainted
with
the
Wisdom
of
God
,
which
is
our
Wisdom
:
To
which
purpose
he
applies
that
Text
,
which
speaks
of
the
Doctrines
of
Christ
,
to
his
Person
,
in
whom
dwell
all
the
treasures
of
Wisdom
and
Knowledge
,
Cui
Veritas
comperta
sine
Deo
In
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
In
him
dwelleth
all
the
fulness
of
the
Godhead
in
him
ye
are
complete
In
him
ye
are
circumcised
With
him
ye
are
buried
in
Baptism
,
and
with
him
ye
are
risen
,
through
the
faith
of
the
operation
of
God
,
who
hath
raised
him
from
the
dead
:
So
that
our
acquaintance
with
Christ's
Person
signifies
such
a
knowledge
of
what
Christ
is
,
hath
done
and
suffered
for
us
from
whence
we
may
learn
those
greater
,
deeper
and
more
saving
Mysteries
of
the
Gospel
,
which
Christ
hath
not
expresly
reveiled
to
us
;
for
so
the
Doctor
adds
,
So
that
,
it
seems
the
Gospel
of
Christ
makes
a
very
imperfect
and
obscure
discovery
of
the
Nature
,
Attributes
and
Will
of
God
This
sets
up
a
new
Rule
of
Faith
above
the
Gospel
,
acquaintance
with
Christ
.
those
Properties
are
reveiled
in
the
Doctrine
:
The
knowledge
of
them
is
exposed
to
all
The
life
of
this
knowledge
lies
in
acquaintance
with
Christ
:
Davenant
;
Exp.
in
Col.
cap.
2.
Tales
illuminationes
fieri
,
&
talem
That
the
knowledge
of
God
,
the
knowledge
of
our selves
,
and
skill
to
walk
in
Communion
with
God
,
in
which
three
is
the
sum
of
all
true
Wisdom
,
are
obtained
and
manifested
in
and
by
the
Lord
Christ
.
that
[
by
]
is
fallaciously
added
,
to
include
the
Revelations
Christ
hath
made
.
in
vit
In
coelum
suspexit
,
doctorem
quaerens
Spiritum
,
looked
up
to
heaven
,
seeking
the
the
Spirit
for
his
great
teacher
.
Had
Christ
never
appeared
in
the
World
,
yet
we
had
reason
to
believe
,
that
God
is
Wise
,
and
Good
,
and
Holy
,
and
Merciful
,
because
not
only
the
works
of
Nature
and
Providence
,
but
the
Word
of
God
assure
us
,
that
he
is
so
.
And
is
not
this
a
confident
Man
to
tell
us
,
That
the
love
of
God
to
sinners
,
and
his
pardoning
Mercy
could
never
enter
into
the
heart
of
man
,
but
by
Christ
,
when
the
Experience
of
the
whole
World
confutes
him
;
for
,
whatever
becomes
of
his
new
Theories
,
both
Jews
and
Heathens
(
who
understand
nothing
at
all
what
Christ
was
to
do
in
order
to
our
recovery
)
did
believe
God
gracious
and
merciful
to
sinners
.
That
pardoning
Mercy
which
is
reveiled
in
the
Gospel
,
shines
not
with
one
Ray
out
of
Christ
;
the
Mercy
in
the
Gospel
expresly
relates
to
the
Satisfaction
of
Christ
,
and
as
such
they
knew
it
not
;
though
that
Patience
,
which
gave
some
glimpse
of
it
,
was
founded
on
that
Satisfaction
.
The
Doctor
tells
us
Now
this
is
such
a
Notion
of
Justice
as
is
perfectly
new
,
which
neither
Scripture
nor
Nature
acquaints
us
with
.
because
the
righteous
Lord
loveth
righteousness
,
the
vials
of
wrath
are
poured
out
,
because
God
is
righteousness
,
That
God
,
as
propense
as
he
is
to
mercy
and
forgiveness
,
absolves
no
rebels
and
impenitent
persons
remaining
in
that
estate
:
the
just
judgment
of
God
All
Mankind
hath
accounted
it
an
act
of
goodness
to
remit
injuries
,
without
exacting
punishment
;
and
he
is
so
far
from
being
just
,
that
he
is
cruel
and
savage
,
who
will
remit
no
offence
,
till
he
hath
satisfied
his
revenge
:
That
part
of
Justice
,
which
consists
in
punishing
offenders
,
was
always
look'd
on
as
an
instrument
of
Government
;
and
therefore
the
exacting
or
remitting
punishment
was
referred
to
the
wisdom
of
Governours
,
who
might
spare
or
punish
as
they
saw
reason
for
it
.
A
man
is
cruel
,
who
will
remit
no
offence
till
he
hath
satisfied
his
revenge
:
After
the
terrible
discovery
of
the
Naturalness
of
God's
Justice
,
the
Doctor
makes
some
amends
for
it
;
for
now
in
Christ
,
the
Nature
of
God
is
discovered
to
be
love
and
kindness
;
a
happy
change
this
,
from
all
Justice
to
all
Love
!
But
how
comes
this
to
pass
?
why
,
the
account
is
very
plain
,
because
the
Justice
of
God
hath
glutted
it self
with
revenge
on
sin
,
in
the
Death
of
Christ
:
God
is
Love
and
Patience
,
when
he
hath
taken
his
fill
of
revenge
,
as
others
use
to
say
,
that
the
Devil
is
very
good
,
when
he
is
pleased
.
The
Dr.
speaks
very
honourably
of
God
;
Whatever
,
saith
the
Dr.
discoveries
were
made
of
the
Patience
and
Lenity
of
God
unto
us
,
yet
if
it
were
not
withal
reveiled
,
that
the
other
Properties
of
God
,
as
his
Justice
and
Revenge
for
sin
,
had
their
actings
assigned
them
to
the
full
,
there
could
be
little
Consilation
gathered
from
the
former
;
That
is
,
he
would
not
believe
God
himself
,
though
he
should
make
never
so
many
Promises
of
Grace
to
sinners
,
unless
he
were
sure
,
that
he
had
first
satisfied
his
revenge
.
That
the
Glimpses
of
Patience
shining
out
in
works
of
Providence
are
exceedingly
beneath
the
discovery
of
it
which
we
have
in
Christ
A
not
immediate
punishing
upon
the
offence
,
The
Doctor
saith
,
that
the
nature
and
end
of
God's
Patience
and
Forbearance
,
is
,
God's
taking
a
course
in
his
infinite
Wisdom
and
Goodness
,
that
we
should
not
be
destroyed
notwithstanding
our
sins
;
the
Justice
of
God
being
satisfied
,
the
greatest
sins
can
do
us
no
hurt
,
we
shall
escape
notwithstanding
our
sins
:
But
the
Gospel
instructs
us
,
That
without
holiness
no
man
shall
see
God
:
That
the
end
of
Gods
patience
is
,
that
his
Will
concerning
our
Repentance
and
Salvation
may
be
accomplished
,
God
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
As
for
the
Wisdom
of
God
,
no
doubt
but
the
Gospel
of
Christ
makes
glorious
discoveries
of
it
;
but
if
Justice
be
so
natural
to
God
,
that
nothing
could
satisfie
him
but
the
death
of
his
Son
,
the
Redemption
by
Christ
may
discover
his
Justice
or
Goodness
,
but
not
his
Wisdom
;
It
requires
no
great
Wisdom
to
chuse
,
when
there
is
but
one
possible
way
.
that
is
,
It
is
impossible
for
us
to
do
any
thing
that
is
good
,
but
we
must
be
acted
as
Machins
by
an
external
force
,
by
the
irresistible
power
of
the
Grace
and
Spirit
of
God
;
this
is
a
new
discovery
,
we
learn
no
such
thing
from
the
Gospel
.
After
all
the
noise
they
make
about
coming
to
Christ
,
they
mean
being
carried
thither
by
an
omnipotent
and
irresistible
power
Haec
Gratia
That
believing
,
willing
,
desiring
,
endeavouring
,
labouring
,
watching
,
praying
,
seeking
,
knocking
,
and
all
is
from
Grace
,
Mutatio
dextrae
excelsi
,
A
Change
wrought
by
the
right
hand
of
the
most
High
,
But
where
the
holy
Ghost
worketh
,
there
nothing
is
impossible
,
as
may
farther
appear
by
the
inward
Regeneration
and
Sanctification
of
Mankind
The
Great
Power
of
the
holy
Ghost
.
That
no
less
power
is
requisite
to
the
effecting
of
the
new
Creature
,
than
was
at
first
to
the
producing
of
all
things
out
of
nothing
Turn
thou
me
,
and
I
shall
be
turned
,
Turn
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
,
Thy
Kingdom
come
Thy
Will
be
done
Lord
,
let
thy
Kingdom
be
at
my
pleasure
,
and
thy
Will
at
the
will
of
my
Free-will
,
whether
that
shall
come
,
or
this
be
done
.
That
it
is
impossible
for
us
,
according
to
his
Principles
,
to
do
any
thing
that
is
good
,
This
turns
us
into
meer
Machins
pag.
379.
That
a
man
may
as
well
call
St.
for
saying
,
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
But
still
there
is
a
more
glorious
Discovery
behind
,
that
is
,
(
I
suppose
the
Dr.
means
by
God
)
that
is
,
It
could
not
be
known
how
just
and
severe
God
is
,
but
by
punishing
sin
;
nor
how
good
and
gracious
God
is
,
but
by
pardoning
it
:
And
therefore
lest
his
Justice
and
Mercy
should
never
be
known
to
the
World
,
he
appoints
and
ordains
Sin
to
this
edd
,
that
is
,
Decrees
that
men
shall
sin
,
that
he
may
make
some
vessels
of
wrath
,
and
others
vessels
of
mercy
:
This
is
a
Discovery
which
Nature
and
Revelation
could
not
make
;
for
Nature
would
teach
us
,
that
so
infinitely
a
glorious
Being
as
God
is
,
needs
not
sin
and
misery
to
recommend
his
Glory
and
Perfections
;
and
that
so
holy
a
God
,
who
so
perfectly
hates
every
thing
that
is
wicked
,
would
not
truckle
with
Sin
and
the
Devil
for
his
glory
;
and
that
so
good
a
God
had
much
rather
be
glorious
in
the
happiness
and
perfection
and
obedience
of
his
Creatures
,
than
in
their
sin
and
misery
:
And
Revelation
tells
us
the
same
thing
,
that
is
,
He
had
rather
there
were
no
occasion
for
punishing
,
than
be
made
glorious
by
such
acts
of
vengeance
:
Vindictive
Justice
and
pardoning
Mercy
are
but
secondary
Attributes
of
the
Divine
Nature
,
and
therefore
God
cannot
primarily
design
the
glorifying
of
them
;
for
that
cannot
be
without
designing
the
sin
and
misery
of
his
Creatures
,
which
would
be
inconsistent
with
the
goodness
and
holiness
of
his
Nature
.
He
appointed
sin
for
the
glory
of
his
Justice
and
Grace
,
and
(
since
nothing
can
withstand
the
Decrees
of
God
)
it
pleased
God
that
Man
should
sin
,
but
when
he
hath
sinned
,
he
is
extremely
displeased
with
it
,
and
now
his
Justice
must
be
satisfied
:
This
falls
hard
on
those
miserable
Wretches
,
whose
ill
fortune
it
was
,
without
any
fault
of
theirs
,
to
be
left
out
of
the
Roll
of
Election
,
and
who
have
no
way
to
satisfie
divine
Justice
,
but
by
their
eternal
torments
.
Nullum
est
malum
in
mundo
complicatis
manibus
&
oculis
conniventibus
avoid
the
suspicion
of
Stoicism
or
Manicheism
,
but
very
hardly
of
Atheism
.
whether
Prescience
or
at
least
the
knowledge
of
it
were
necessary
.
God
turned
his
heart
to
hate
his
people
,
God
put
it
into
their
hearts
to
give
their
kingdom
unto
the
Beast
,
It
was
of
the
Lord
to
harden
their
hearts
,
The
cause
was
from
the
Lord
,
that
Rehoboam
hearkened
not
,
I
will
do
it
Go
,
and
thou
shalt
prevail
,
that
which
was
determined
was
done
,
God's
hand
and
God's
counsel
had
determined
it
,
It
was
not
you
that
sent
me
,
Joseph
:
The
Lord
hath
taken
away
,
Job
:
The
Lord
hath
said
,
Curse
,
David
:
Thou
hast
ordained
them
for
judgment
,
That
such
an
ordaining
is
not
consistent
with
Gods
Holiness
:
primâ
facie
That
God
is
holier
than
so
,
trucking
with
sin
and
the
Devil
.
Tradit
Deus
in
passiones
ignominiae
in
Specie
in
Ordine
Deo
ordinante
,
pulchra
sunt
omnia
.
The
Creature
cannot
act
freely
,
for
nothing
can
withstand
the
Decrees
of
God
.
Antiochus
blasphemes
according
to
his
own
will
,
yet
it
was
determined
,
That
their
judgment
and
dignity
proceeded
of
themselves
,
yet
God
had
ordained
them
for
judgment
,
God
put
in
their
hearts
to
do
so
:
God's
hand
and
counsel
was
in
it
.
That
God
is
willing
to
shew
his
wrath
and
power
in
some
,
and
to
make
known
the
riches
of
his
glory
in
others
,
That
God
delights
not
in
the
death
of
a
sinner
It
pleased
God
that
Man
should
sin
,
but
when
he
had
sinned
,
he
is
exceedingly
displeased
at
it
:
This
falls
hard
upon
those
miserable
wretches
,
who
without
any
fault
of
theirs
were
left
out
of
the
Roll
of
Election
:
He
will
have
mercy
on
whom
he
will
,
&
whom
he
will
he
hardens
,
Nay
,
but
,
O
man
,
who
art
thou
that
repliest
against
God
?
said
the
Doctor
This
is
a
mighty
comfortable
discovery
,
how
we
may
be
righteous
without
doing
any
thing
that
is
good
or
righteous
;
but
the
Gospel
tells
us
that
he
is
righteous
who
doth
righteousness
;
that
without
holiness
no
man
shall
see
God
;
that
the
only
way
to
obtain
pardon
of
sins
,
is
to
repent
of
and
forsake
them
:
The
only
thing
that
gives
a
right
to
the
promises
of
future
Glory
is
to
obey
the
Laws
and
imitate
the
Example
of
our
Saviour
,
and
to
be
transformed
into
the
Nature
and
likeness
of
God
.
All
men
are
sinners
and
breakers
of
the
Law
,
therefore
can
no
man
by
his
own
Acts
,
Works
and
Deeds
(
seem
they
never
so
good
)
be
justified
and
made
righteous
before
God
,
but
every
man
is
constrained
to
seek
for
another
Righteousness
Christ's
fulfilling
the
Law
and
making
satisfaction
.
Though
our
Obedience
be
not
perfect
,
if
it
be
sincere
,
we
shall
be
accepted
for
the
sake
of
Christ
saith
the
Doctor
The
sum
of
which
in
short
is
this
,
That
Christ
having
expiated
our
sins
,
and
fulfilled
all
righteousness
for
us
,
though
we
have
no
personal
righteousness
of
our
own
,
but
are
as
contrary
to
God
as
darkness
is
to
light
,
and
death
to
life
,
and
an
universal
polution
to
an
universal
holiness
,
and
hatred
to
love
;
yet
the
Righteousness
of
Christ
is
a
sufficient
,
nay
,
the
only
foundation
of
our
agreement
;
and
upon
that
of
our
walking
with
God
;
though
St.
tells
us
become
bold
,
and
look
Justice
in
the
face
,
and
whet
their
knife
at
the
Counter-door
,
all
their
debts
being
discharged
by
Christ
?
God
is
Light
,
we
darkness
,
he
Life
,
we
dead
sinners
,
he
Holiness
,
we
defiled
,
he
Love
,
we
hatred
;
surely
this
is
no
foundation
of
agreement
,
or
upon
that
,
of
walking
together
;
nothing
can
be
more
remote
than
this
frame
from
such
a
condition
:
The
foundation
then
of
this
is
laid
in
Christ
,
he
is
our
peace
,
he
slew
the
Enmity
in
his
Body
on
the
Cross
,
he
made
an
atonement
with
God
;
God
lays
down
the
Enmity
on
his
part
,
and
proceeds
to
slay
the
Enmity
on
ours
:
We
receive
the
Atonement
,
lay
down
our
Enmity
to
God
,
and
have
access
unto
the
Father
:
Christ
gives
us
an
Vnderstanding
to
know
him
that
is
true
;
he
consecrates
a
new
and
a
living
way
into
the
holiest
of
all
;
and
this
way
is
no
other
but
himself
,
he
is
the
Medium
of
communication
between
God
and
us
;
all
influences
of
Love
,
Kingness
,
Mercy
from
God
to
us
are
through
him
;
all
our
returns
of
Love
,
Delight
,
Obedience
to
God
,
are
all
through
him
;
nay
,
all
our
Strength
is
from
him
,
by
the
Spirit
of
life
and
power
he
bears
us
on
Eagles
Wings
in
the
paths
of
walking
with
God
;
and
in
him
we
come
to
have
an
aim
and
design
at
Gods
Glory
.
That
profane
men
,
without
any
personal
sanctity
,
in
a
state
of
contrariety
to
God
,
may
,
whilest
such
,
walk
or
have
communion
with
him
:
Nothing
can
be
more
remote
than
this
frame
from
such
a
condition
,
as
agreement
or
walking
with
God
;
and
as
there
are
influences
of
Love
,
Kindness
and
Mercy
from
God
so
there
are
returns
of
Love
,
Delight
,
Obedience
from
us
.
That
is
,
I
suppose
,
we
design
it
by
trusting
to
the
Expiation
and
Righteousness
of
Christ
,
without
doing
any
thing
our selves
(
according
to
the
Dr.
That
is
he
is
so
just
,
that
he
hath
not
one
dram
of
Goodness
in
him
,
till
is
Vengeance
be
satisfied
,
which
is
a
glorious
kind
of
Justice
.
Justice
being
satisfied
a
comfortable
Scene
appears
;
now
God
embraces
sinners
,
and
accounts
them
perfectly
innocent
in
Christ's
Satisfaction
:
But
this
is
not
enough
,
the
Law
must
be
fulfilled
,
as
well
as
his
Justice
satisfied
;
we
must
be
righteous
as
well
as
innocent
;
otherwise
we
may
escape
punishment
,
but
can
expect
no
reward
:
(
though
,
I
confess
,
I
should
have
thought
,
that
Christ
had
satisfied
for
sins
of
omission
together
with
sins
of
commission
:
And
as
by
his
satisfaction
for
doing
what
we
ought
not
to
do
,
we
are
reputed
by
God
,
as
having
never
done
any
thing
amiss
;
so
by
his
Satisfaction
for
our
neglecting
what
we
ought
to
have
done
,
we
might
by
the
same
reason
be
reputed
by
God
perfectly
righteous
,
to
have
done
all
that
we
ought
,
to
have
kept
the
whole
Law
;
but
it
seems
this
was
not
sufficient
)
〈…〉
and
therefore
as
Christs
satisfaction
is
imputed
to
us
for
the
forgiveness
of
sins
;
so
his
righteousness
is
imputed
to
us
,
to
make
us
perfectly
righteous
.
That
his
satisfaction
being
for
all
sins
of
Omission
,
as
well
as
Commission
,
must
needs
make
us
perfectly
righteous
Sac.
Nem.
There
are
two
sorts
of
causes
in
Courts
of
Justice
,
criminal
and
civil
;
in
criminal
its
true
,
idem
est
esse
insontem
&
justum
,
it
is
all
one
to
be
innocent
and
just
,
but
not
in
civil
,
where
Justice
hath
respect
to
a
reward
;
in
that
regard
a
guiltless
man
is
not
necessarily
a
just
man
,
that
is
,
a
deserving
man
;
It
was
not
enough
for
to
plead
for
that
he
was
an
harmless
man
,
and
therefore
ought
to
have
the
Crown
,
but
that
he
was
a
deserving
man
,
and
by
Law
ought
to
have
it
.
God
is
said
to
be
a
righteous
Judge
,
not
only
in
inflicting
punishments
,
but
in
conferring
rewards
,
and
Crowns
of
Glory
:
Justification
hath
respect
to
both
;
two
questions
are
put
to
us
at
Gods
Tribunal
:
First
,
why
shouldst
thou
not
be
condemned
to
Hell
for
thy
sins
?
The
answer
is
,
Christ
hath
satisfied
for
me
:
Secondly
,
Why
shouldst
thou
receive
a
Crown
of
Glory
,
sith
thou
hast
not
fulfilled
the
Law
?
The
answer
is
,
Christ
hath
fulfilled
the
Law
for
me
;
both
these
are
expressed
by
in
his
Book
de
modo
visitandi
infirmos
,
si
dixerit
,
meruisti
damnationem
,
dic
Domine
,
mortem
Domini
nostri
Jesu
Christi
obtendo
inter
me
&
mala
merita
mea
,
ipsiusque
meritum
offero
pro
merito
,
quod
ego
debuissem
habere
,
nec
haheo
;
He
that
is
free
from
the
guilt
of
all
sins
of
omission
,
and
commission
,
is
righteous
in
regard
of
punishment
and
guilt
;
but
not
so
righteous
,
as
to
have
a
title
to
a
Crown
of
Glory
,
the
taking
away
of
guilt
doth
not
necessarily
put
merit
:
Now
God
and
sinners
may
agree
very
well
,
though
they
have
guilt
enough
,
and
he
justice
enough
to
destroy
a
world
;
yet
there
is
no
danger
,
since
Christ
hath
satissied
justice
;
and
though
he
be
infinitely
holy
,
and
sinners
abominably
filthy
,
yet
there
is
no
fear
he
should
loath
and
abhor
them
,
when
they
are
cloathed
with
the
white
and
spotless
robes
of
Christs
righteousness
:
They
are
very
secure
,
that
neither
their
past
sins
,
nor
present
habitual
impurities
can
do
them
any
hurt
,
they
shall
be
saved
notwithstanding
their
sins
.
Expresse
damnamus
These
are
those
fundamental
doctrines
,
with
which
these
men
have
blessed
the
world
,
from
a
pretended
acquaintance
with
Christs
person
;
which
ought
to
be
called
the
Religion
of
Christs
person
,
in
opposition
to
the
Religion
of
his
Gospel
:
Christ
having
satisfied
and
fulfilled
the
Law
,
we
have
nothing
to
do
,
but
to
get
an
interest
in
his
satisfaction
and
righteousness
;
he
is
very
ignorant
of
Christ
,
who
hopes
that
any
thing
else
will
avail
him
to
salvation
:
Now
that
we
may
come
to
Christ
,
It
is
absolutely
necessary
,
that
we
be
sensible
of
our
lost
condition
;
we
must
work
our
fancy
into
great
terrors
and
agonies
,
and
a
dismal
fear
of
the
wrath
of
God
,
and
his
natural
justice
;
the
spirit
of
bondage
must
go
before
the
spirit
of
adoption
,
without
this
we
shall
never
value
Christ
,
the
promise
of
ease
is
made
to
the
weary
,
those
only
shall
be
satisfied
,
who
hunger
and
thirst
after
imputed
righteousness
;
now
being
stung
with
sin
,
it
is
time
to
look
up
to
Christ
to
see
his
fulness
and
perfection
.
seriò
agere
quod
jocis
actitabat
And
now
if
Christ
do
not
prevail
above
thy
fears
,
thou
art
not
worthy
to
be
acquainted
with
him
.
The
reason
of
all
this
is
very
plain
from
our
acquaitance
with
Christ
;
he
is
our
Physician
,
and
we
must
go
to
him
with
all
our
diseases
and
sores
about
us
;
he
a
fountain
,
and
we
must
go
to
him
with
all
our
filthiness
,
to
be
cleansed
;
he
is
all
fulness
,
it
is
not
fit
to
carry
any
thing
to
him
,
he
is
our
righteousness
,
and
we
must
leave
our
own
behind
us
,
he
is
all
beauty
,
we
must
not
carry
any
to
him
,
all
we
have
to
do
,
is
to
go
to
Christ
weary
and
sick
,
and
filthy
,
and
naked
,
stript
of
every
thing
but
our
sins
and
impurities
,
to
receive
ease
and
health
,
and
fulness
and
beauty
from
him
.
Thou
canst
not
come
to
Christ
,
till
thou
art
loaden
,
and
separated
from
thy
sins
;
thou
canst
not
be
ingraffed
into
this
Olive
,
unless
thou
beest
cut
off
from
thy
old
root
;
thou
must
be
made
willing
,
or
rather
not
unwilling
,
that
the
Lord
should
take
away
thy
sin
:
We
must
receive
Christ
by
Faith
,
and
then
what
a
blessed
change
is
there
in
us
!
For
,
though
we
continue
as
we
were
,
we
have
all
in
Christ
:
As
if
Christ
and
a
Believer
were
married
by
the
Liturgy
.
That
we
dwell
in
Christ
,
and
Christ
in
us
;
we
be
one
with
Christ
,
and
Christ
with
us
That
our
sinful
bodies
may
be
made
clean
by
his
body
,
and
our
Souls
washed
through
his
most
pretious
blood
,
and
that
we
may
evermore
dwell
in
him
,
and
he
in
us
:
Watson
,
When
a
Soul
is
united
to
Christ
,
no
condemnation
can
fall
upon
him
;
a
woman
being
married
,
her
debts
light
upon
her
husband
:
O
blessed
priviledge
!
And
who
would
be
afraid
of
running
into
debt
with
God
,
when
he
hath
such
an
Husband
to
discharge
all
;
and
then
how
vile
and
impure
soever
men
are
,
their
comfort
is
,
they
are
married
to
Christ
,
and
his
beauty
is
put
upon
them
:
How
vile
and
impure
soever
men
are
,
their
comfort
is
,
they
are
married
to
Christ
(
how
vile
and
impure
soever
men
are
)
And
to
crown
all
when
they
are
once
ingraffed
into
Christ
,
they
are
secure
to
eternity
;
Christ
is
not
divided
,
a
member
cannot
be
lost
,
the
union
cannot
be
dissolved
.
God
shall
confirm
you
unto
the
end
,
He
will
put
his
fear
in
their
hearts
,
that
they
shall
not
depart
from
him
.
Faithful
is
he
that
calleth
you
.
who
also
will
do
it
.
If
any
branch
be
plucked
away
from
Christ
,
it
is
either
because
Christ
is
not
able
to
keep
it
,
or
because
he
is
willing
to
lose
it
:
May
not
sin
dissolve
the
union
?
What
if
the
believer
will
not
stay
with
Christ
?
Shepherd
,
Christ
hath
taken
upon
him
to
purge
his
Spouse
If
she
be
not
purged
,
whose
fault
can
it
be
but
his
own
?
Let
us
now
consider
the
consequential
,
conjugal
affections
,
the
Soul
must
be
enamoured
with
Christ
,
sick
of
love
to
him
,
he
is
the
very
abstract
and
quintessence
af
beauty
;
you
must
delight
in
his
embraces
,
thirst
after
more
intimate
acquaintance
with
him
,
follow
him
from
one
ordinance
to
another
,
and
never
be
satisfied
unless
you
meet
with
him
in
ordinances
,
there
they
hear
of
his
Beauty
,
Riches
,
Fulness
,
All-sufficiency
,
of
all
truths
they
savour
the
truths
of
Christ
best
.
Such
sanctified
Souls
loath
all
dull
,
insipid
,
moral
discourses
,
which
are
perpetually
inculcating
duty
,
and
troubling
them
with
a
great
many
rules
for
a
good
life
:
For
this
is
not
to
enjoy
Christ
in
ordinances
.
It
is
very
hard
to
find
a
proper
place
for
Obedience
in
this
new
Religion
;
for
this
is
not
necessary
at
all
,
to
our
coming
to
Christ
,
and
closing
with
him
;
nay
,
it
is
a
great
hinderance
to
it
,
for
we
must
bring
nothing
to
Christ
with
us
,
the
marriage
is
consummated
without
it
,
and
then
we
have
less
need
of
it
than
before
,
for
then
we
are
adorned
with
Christs
Beauty
,
holy
with
his
holiness
,
delivered
by
his
expiation
,
righteous
with
his
righteousness
,
which
gives
us
an
actual
right
to
Glory
;
we
need
no
righteousness
of
our
own
to
save
us
,
which
were
to
suppose
a
defect
in
the
righteousness
of
Christ
Without
faith
it
is
impossible
to
please
God
.
Without
saith
All
that
is
done
of
us
is
but
dead
before
God
,
although
the
work
seem
never
so
gay
and
glorious
before
man
,
even
as
the
picture
graven
or
painted
,
is
but
a
dead
representation
of
the
thing
it self
,
so
be
the
works
of
all
unfaithful
persons
before
God
,
they
do
appear
to
be
lively
works
,
and
indeed
they
be
but
dead
,
not
availing
to
the
everlasting
life
;
they
be
but
shadows
and
shews
of
lively
and
good
things
,
and
not
good
and
lively
things
indeed
,
intimate
acquaintances
of
Christ
That
good
works
do
spring
necessarily
out
of
a
true
and
lively
Faith
:
unless
our
Righteousness
and
Obedience
be
due
to
Christ
in
thankfulness
to
him
for
saving
us
without
Obedience
and
Righteousness
,
which
is
just
as
broad
,
as
long
,
and
we
get
nothing
by
the
bargain
:
saith
Dr.
that
is
,
Without
doing
any
thing
,
without
obeying
of
thee
,
Without
doing
any
thing
without
obeying
of
thee
a
pretty
complement
Obedience
is
indispensibly
necessary
,
if
Gods
Sovereignty
is
to
be
owned
,
if
his
Love
to
be
regarded
,
if
the
whole
work
of
the
ever
blessed
Trinity
for
us
,
in
us
,
be
of
any
moment
,
our
Obedience
is
necessary
:
The
Soul
gives
up
it self
to
be
ruled
by
the
Spirit
of
Christ
,
to
be
passively
,
not
actively
good
,
to
submit
,
as
needs
it
must
,
to
the
irresistible
working
of
the
Divine
Spirit
,
and
to
obey
,
when
it
can
rebel
no
longer
:
acta
agit
Works
done
are
not
pleasant
to
God
,
force
the
will
of
man
I
have
given
thee
Reader
,
an
entire
scheme
of
a
new
Religion
,
resulting
from
an
acquaintance
with
Christs
person
,
in
all
its
principles
and
practices
;
I
think
there
needs
no
more
to
expose
it
to
the
scorn
of
every
considering
man
,
who
cannot
but
discover
,
how
inconsistent
the
religion
of
Christs
Person
,
and
of
his
Gospel
are
.
THese
men
pretend
to
learn
a
Religion
from
Christs
Person
,
but
this
is
at
best
to
build
Religion
upon
uncertain
conjectures
,
or
ambiguous
reasons
;
suppose
them
to
be
cautions
,
yet
what
assurance
can
they
have
,
that
their
inferences
are
true
There
is
not
a
natural
and
necessary
connexion
between
the
person
of
Christ
,
and
what
he
did
and
suffered
,
and
the
salvation
of
Mankind
,
the
Incarnation
,
Life
,
Death
,
Resurrection
of
Christ
were
available
to
those
ends
,
for
which
God
designed
them
;
but
the
vertue
and
efficacy
of
them
doth
depend
upon
God's
Institution
and
Appointment
;
and
therefore
can
be
known
only
by
Revelation
:
We
cannot
draw
a
Conclusion
from
the
Person
of
Christ
,
which
his
Gospel
hath
not
expresly
taught
,
because
we
can
know
no
more
of
the
design
of
it
,
than
what
is
there
revealed
.
they
(
such
is
their
intolerable
presumption
)
shape
Religion
according
to
their
Fancies
,
and
stuff
it
with
an
infinite
number
of
Orthodox
Propositions
;
none
of
which
are
to
be
found
in
express
Terms
in
Scripture
,
but
are
pretended
to
be
deduced
from
thence
by
such
imaginary
consequences
,
from
some
little
hints
of
things
;
and
is
not
this
unpardonable
in
those
men
,
who
cry
down
Reason
as
a
prophane
and
carnal
thing
,
and
yet
lay
the
Foundation
of
their
Religion
on
some
little
shews
and
appearances
of
Reason
?
O
infaelicem
in
vit
calculo
caelum
datur
&
negatur
abound
with
Scripture
,
stuff
their
Books
with
it
,
and
talk
of
little
else
;
yet
,
alas
!
they
shape
Religion
according
to
their
Fancies
:
If
they
urge
express
Scriptures
,
they
consider
only
the
sound
of
words
.
If
they
urge
Scripture-consequences
,
they
stand
upon
little
hints
and
appearances
of
things
;
Reason
they
cry
down
as
a
prophane
and
carnal
thing
,
and
yet
they
found
their
Religion
on
little
shews
and
appearances
.
When
men
argue
from
the
Nature
of
of
God
,
his
Works
and
Providences
,
from
the
Nature
of
Mankind
,
and
those
eternal
Notions
of
Good
and
Evil
,
and
the
essential
Differences
of
things
;
that
is
,
from
plain
and
undeniable
Principles
,
which
have
an
unchangeable
nature
,
and
so
can
bear
the
stress
of
a
just
Consequence
,
this
is
carnal
Reason
.
The
ministration
of
the
Spirit
When
we
consider
that
this
heavenly
Ambassador
and
Mediator
is
no
less
than
the
Son
of
God
,
by
whom
the
Worlds
were
made
,
we
may
reasonably
conclude
,
that
he
came
upon
no
less
Design
than
of
universal
Goodness
;
for
he
can
have
no
temptation
to
Partiality
,
as
being
equally
concerned
in
the
Happiness
of
all
men
;
and
we
cannot
imagine
,
why
he
should
lay
a
narrower
design
of
Love
in
the
Redemption
,
than
in
the
Creation
of
Mankind
:
When
in
the
first
Creation
he
designed
all
for
Happiness
,
that
in
this
new
and
second
Creation
he
should
design
only
the
Happiness
of
some
few
,
is
to
make
him
less
good
in
Redeeming
,
than
in
Creating
Mankind
.
That
the
Virtue
and
Efficacy
of
Christ's
Death
doth
depend
on
God's
Institution
and
Appointment
,
and
therefore
can
be
known
only
by
Revelation
,
He
gave
himself
for
his
Church
,
that
he
might
sanctifie
and
cleanse
it
,
He
gave
himself
that
he
might
purifie
to
himself
a
peculiar
people
,
He
laid
down
his
life
for
his
sheep
,
so
as
to
bring
them
into
his
fold
and
make
them
hear
his
voice
,
He
redeems
some
from
among
men
,
out
of
every
kindred
,
and
tongue
,
and
people
,
and
nation
,
whom
God
will
harden
Christ's
Death
and
Sacrifice
for
sin
seals
the
Covenant
of
Grace
and
Pardon
to
all
penitent
and
reformed
Sinners
,
and
seals
the
irrevocable
Decree
of
Reprobation
against
all
others
.
This
made
the
Divine
Goodness
so
restlesly
zealous
,
and
concerned
for
the
recovery
of
mankind
;
various
ways
he
attempted
in
former
ages
,
but
with
little
success
;
but
at
last
God
sent
his
own
Son
our
Lord
Jesus
Christ
into
the
world
,
to
be
the
great
Shepherd
and
Bishop
of
Souls
,
to
seek
and
to
save
that
which
was
lost
.
Various
ways
were
attempted
to
little
Success
To
hazard
the
first
Article
of
our
Creed
,
Credo
in
Deum
Patrem
omnipotentem
That
he
doth
whatsoever
he
pleases
:
Those
sins
,
which
are
not
expiated
by
the
Sacrifice
of
Christ
,
as
none
are
,
till
we
repent
and
reform
,
shall
certainly
be
expiated
by
the
death
of
the
sinner
.
He
gave
himself
a
ransom
for
all
.
If
our
Faith
in
Christ
have
reformed
our
lives
,
and
rectified
the
temper
of
our
minds
,
and
made
us
sincere
lovers
of
God
and
goodness
;
though
we
are
not
acquainted
with
those
artificial
methods
of
repentance
,
have
not
felt
the
workings
of
the
Law
,
nor
the
amazing
terrors
of
Gods
wrath
,
nor
the
raging
despair
of
damned
Spirits
;
and
then
all
on
a
sudden
,
as
if
we
had
never
heard
any
such
thing
before
,
have
had
Christ
offered
,
heard
his
woings
,
and
made
a
formal
contract
and
espousal
with
Christ
,
and
such
like
workings
of
a
heated
fancy
,
and
religious
distraction
;
though
our
Conversion
be
not
managed
with
so
much
art
and
method
,
we
are
never
the
worse
Christians
for
want
of
it
.
That
scoffing
at
the
doctrines
of
repentance
and
humiliation
,
which
was
wont
to
be
a
badge
of
prophaness
,
should
be
adopted
into
religion
:
Christ
and
his
appearance
were
not
designed
to
cause
tempests
and
earthquakes
in
our
minds
;
without
such
artificial
methods
of
repentance
our
lives
may
be
reformed
,
and
minds
rectified
THese
men
abound
in
Scripture
but
they
accomodate
Scripture-expressions
to
their
own
dreams
and
fancies
,
being
possest
with
Schemes
and
Ideas
of
Religion
;
whatever
they
look
on
,
appears
of
the
same
shape
and
colour
wherewith
their
minds
are
tinctured
;
if
any
word
sound
like
the
tinkling
of
their
own
fancy
,
it
is
no
less
than
a
demonstration
,
that
that
is
the
meaning
of
the
spirit
of
God
;
every
little
shadow
confirms
them
in
their
preconceived
opinions
:
malè
composito
phantasmati
,
to
the
contrived
figment
of
their
own
brain
:
These
acquaintances
of
Christ
,
first
contrive
their
religion
,
and
possess
their
fancies
with
their
private
opinions
,
and
then
read
the
Scripture
with
no
other
design
,
than
to
find
something
there
to
stamp
Divinity
on
their
own
conceits
;
they
dote
upon
words
and
Metaphors
,
and
Allusions
;
they
found
their
Religion
on
obscure
Texts
,
or
mystical
interpretations
of
plain
Texts
,
and
by
the
help
of
distinctions
,
and
glosses
,
curtailing
of
Texts
,
transplacing
of
words
and
Comma's
,
or
separating
a
single
sentence
from
the
body
of
the
discourse
,
make
the
Scripture
speak
their
sence
as
plainly
,
as
the
Bells
ring
what
every
boy
will
have
them
;
which
is
to
deal
with
Scripture
At
this
rate
we
may
find
the
Alcoran
in
the
Bible
,
as
well
as
make
so
many
Books
different
and
contrary
to
each
other
,
from
the
various
composition
of
twenty
four
letters
:
These
acquaintances
of
Christ
:
pervert
the
Gospel
to
serve
their
opinion
;
there
are
two
wayes
of
expounding
Scripture
in
great
vogue
among
them
:
First
,
By
the
sound
and
clink
of
words
,
which
is
all
some
men
understand
by
a
form
of
sound
words
:
Secondly
,
When
this
will
not
do
,
they
reason
about
the
sence
of
Scripture
from
their
own
preconceived
notions
,
and
prove
that
this
must
be
the
meaning
of
Scripture
,
because
otherwise
it
is
not
reconcileable
to
their
dreams
,
which
is
called
expounding
Scripture
by
the
Analogy
of
Faith
.
Constance
;
That
many
worthy
men
have
been
unjustly
condemned
,
such
as
among
Pagans
and
other
Prophets
,
nay
,
Christ
and
his
Apostles
:
That
men
especially
those
of
their
own
Sect
,
naturâ
salvos
fieri
,
were
saved
by
nature
If
they
find
any
words
which
chime
to
the
tune
of
their
private
conceits
,
they
clap
their
own
sence
on
them
.
Thus
when
Christ
is
said
to
be
made
wisdom
to
us
,
this
is
a
plain
proof
,
that
we
must
learn
all
our
spiritual
wisdom
from
an
acquaintance
with
his
Person
,
though
some
duller
men
can
understand
no
more
by
it
,
than
the
wisdom
of
those
Revelations
Christ
hath
made
to
us
of
Gods
will
.
Thus
when
men
have
learn'd
from
an
Acquaintance
with
Christ
,
to
place
all
their
hopes
of
salvation
in
a
personal
Vnion
with
Christ
,
from
whom
they
receive
Pardon
,
Grace
,
Righteousness
and
Salvation
;
what
more
plain
proof
can
any
man
,
who
is
resolved
to
believe
this
,
desire
of
it
,
than
What
can
having
the
Son
signifie
,
but
having
an
interest
in
him
,
being
made
one
with
him
:
though
some
will
be
so
perverse
as
to
understand
it
of
believing
and
obeying
his
Gospel
.
One
thing
cannot
be
the
Principle
of
Life
to
another
,
except
there
be
some
Vnion
,
which
may
be
the
ground
of
that
conveyance
;
and
this
is
that
the
Text
calls
,
the
having
of
Christ
:
It
is
that
whereby
we
and
he
are
spiritually
united
to
the
making
up
of
one
mystical
body
,
the
formal
Reason
or
Bond
of
it
is
the
Spirit
of
Christ
;
from
it
doth
immediatly
arise
a
Communion
with
him
in
all
good
things
.
No
man
participates
of
the
benefits
arising
from
Christ
to
his
spiritual
relief
,
except
he
first
have
Communion
with
him
;
we
must
have
the
Son
,
before
we
have
life
;
eat
him
we
must
,
that
is
,
as
truly
be
partakers
of
him
,
as
we
are
of
our
ordinary
food
:
This
is
that
great
Mystery
of
our
Vnion
with
Christ
,
whereby
we
are
made
members
of
his
body
,
of
his
flesh
,
and
of
his
bone
.
By
vertue
of
this
mystical
Conjunction
we
are
of
him
and
in
him
;
even
as
though
our
flesh
and
bones
should
be
continuate
with
his
:
No
man
is
actually
in
him
,
but
they
in
whom
he
actually
is
;
for
he
which
hath
not
the
Son
,
hath
not
life
.
of
obeying
and
believing
the
Gospel
:
Before
we
can
be
united
to
Christ
,
we
must
go
to
him
and
therefore
Faith
,
which
is
the
Instrument
of
this
Vnion
,
is
very
luckily
called
,
Coming
to
Christ
:
But
this
is
not
enough
,
we
must
receive
Christ
,
that
Faith
which
serves
us
for
Legs
to
go
to
Christ
,
must
be
an
Hand
to
receive
him
;
when
we
have
received
him
,
we
must
embrace
him
in
our
Arms
,
as
old
did
,
when
he
found
him
in
the
Temple
,
which
is
a
little
nearer
Vnion
,
as
plainly
appears
from
the
example
of
the
Patriarchs
,
who
embraced
the
Promises
:
And
now
we
have
Christ
,
we
must
trust
and
lean
upon
him
,
as
we
are
often
commanded
;
and
,
if
leaning
be
not
enough
,
we
may
make
a
little
more
bold
,
and
rowl
on
him
,
as
appears
from
the
Original
:
We
may
discharge
our
load
and
cast
it
upon
Christ
,
and
having
brought
our
Souls
to
Christ
,
we
must
commit
them
to
his
charge
,
if
they
perish
it
will
be
his
fault
:
Thus
St.
And
now
we
must
hide
our selves
in
Christ
,
as
the
Dove
in
the
rock
,
Christ's
Wounds
are
the
clefts
of
the
rock
,
where
the
believing
Soul
hides
it self
:
But
this
is
not
enough
yet
,
we
must
put
on
Christ
,
that
is
,
his
Righteousness
,
which
is
a
most
beautiful
Robe
to
cover
our
nakedness
;
if
we
would
get
the
blessing
,
we
must
go
to
God
,
as
did
,
in
the
Robes
of
our
elder
Brother
;
though
this
resemblance
doth
not
very
well
please
me
:
For
though
was
a
good
man
,
yet
this
looks
like
a
cunning
trick
,
to
rob
his
elder
Brother
,
and
cheat
his
blind
Father
;
and
men
must
not
think
,
that
God
is
thus
to
be
imposed
upon
;
when
we
are
united
to
Christ
,
and
made
one
with
him
,
all
is
ours
,
as
the
Apostle
tells
us
.
And
now
what
better
proof
can
you
desire
for
all
this
,
if
you
will
be
contented
with
express
words
?
No
man
would
have
dream'd
of
such
Interpretations
of
Scripture
,
who
had
not
been
prepossest
with
the
mysterious
Notion
of
a
fanciful
Vnion
to
Christ
,
and
Application
of
Christ
to
us
;
for
here
is
no
other
proof
of
this
,
but
words
and
phrases
separated
from
the
body
of
the
Text
,
and
the
design
of
the
Discourse
,
and
like
straglers
picked
up
and
listed
into
the
service
of
their
The
whole
mystery
of
this
and
a
great
deal
more
stuff
of
this
nature
consists
,
in
wresting
Metaphorical
expressions
to
a
proper
sence
:
When
the
Scripture
describes
the
Profession
of
Christianity
,
a
sincere
Belief
and
Obedience
to
the
Gospel
,
by
having
of
Christ
,
being
in
him
,
coming
to
him
,
and
receiving
of
him
,
these
men
expound
these
phrases
to
a
proper
natural
sence
,
to
signifie
I
know
not
what
unintelligible
Vnion
and
closure
of
the
Soul
with
him
.
It
being
the
first
coming
unto
God
,
whereby
we
be
justified
:
The
only
mean
and
instrument
of
Salvation
required
of
our
parts
.
commune
Sensorium
common
Capacity
put
on
,
nay
to
be
compassed
round
about
with
Christ
,
to
dwell
in
us
,
and
to
be
a
garment
about
us
,
that
he
may
be
all
to
us
,
within
and
without
That
he
is
the
Root
,
Food
,
Life
,
the
Foundation
,
Corner-stone
,
and
what
not
to
us
,
every
way
conjoyning
and
conglutinating
us
to
himself
.
in
terminis
;
As
it
profiteth
a
man
nothing
to
have
Salve
,
unless
it
be
applied
to
the
part
infected
,
so
the
Death
of
Christ
shall
stand
us
in
no
force
,
unless
we
apply
it
to
our selves
,
in
such
sort
as
God
hath
appointed
:
Almighty
God
worketh
by
means
,
and
in
this
thing
he
hath
ordained
a
certain
mean
;
what
mean
is
that
?
forsooth
it
is
Faith
:
believing
and
obeying
the
Gospel
is
a
fruit
of
Faith
.
Thus
when
they
talk
of
our
spiritual
impotency
and
inability
to
do
any
good
thing
,
they
prove
it
wonderfully
from
our
being
dead
in
trespasses
and
sins
;
therefore
as
a
dead
man
can
contribute
nothing
to
his
own
Resurrection
,
no
more
can
we
towards
our
Conversion
:
Which
is
true
of
Natural
death
,
but
will
be
hard
to
prove
of
a
Moral
death
,
which
consists
in
the
prevalency
of
vicious
habits
contracted
by
long
custom
(
which
was
the
case
of
the
Heathen
,
whom
the
Apostle
there
speaks
of
)
which
do
enslave
the
Will
,
that
it
is
very
difficult
,
though
not
impossible
for
such
persons
to
return
to
the
love
and
practice
of
Virtue
.
we
are
by
nature
the
children
of
wrath
.
Hoc
uno
verbo
,
quasi
fulmine
,
totus
homo
,
quantus
quantus
est
,
prosternitur
,
Prorsùs
,
altogether
children
of
wrath
,
a
smoking
flax
or
bruised
reed
.
Man
of
his
own
nature
is
fleshly
,
carnal
,
corrupt
,
naught
,
sinful
,
disobedient
,
without
any
spark
of
goodness
in
him
:
The
condition
of
Man
after
the
Fall
of
is
such
,
that
he
cannot
turn
and
prepare
himself
by
his
own
natural
strength
and
good
works
,
to
Faith
and
calling
upon
God
:
We
are
said
to
be
created
to
good
works
,
and
to
become
new
Creatures
,
and
therefore
we
can
contribute
no
more
to
it
than
to
our
first
Creation
;
and
we
are
born
again
which
signifies
that
we
are
wholly
passive
in
it
:
Which
were
true
indeed
,
if
our
being
created
unto
good
works
did
signifie
the
Manner
and
Method
of
our
Conversion
,
and
not
the
Nature
of
the
new
Creature
,
which
is
the
true
meaning
of
it
;
That
as
in
the
first
Creation
we
are
created
after
the
Image
of
God
,
so
we
are
renewed
after
the
Image
of
God
,
in
the
second
;
which
is
therefore
expresly
called
in
other
places
the
renewing
of
our
minds
.
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
God
commanded
the
light
to
shine
out
of
darkness
,
Of
his
own
will
begat
he
us
,
It
is
the
holy
Ghost
and
no
other
thing
,
that
doth
quiken
the
Minds
of
Men
He
is
the
only
worker
of
Sanctification
,
and
maketh
us
new
men
in
Christ
Jesus
.
When
this
fails
,
they
take
another
course
with
Metaphors
,
to
make
them
serve
their
purpose
,
that
is
,
by
considering
all
the
properties
of
those
things
Christ
is
compared
to
,
and
applying
all
that
will
serve
their
turn
to
Christ
,
without
regarding
the
end
,
to
which
they
are
used
;
thus
the
Kingdom
of
Heaven
is
compared
to
a
Pearl
of
great
price
:
Mat.
Though
all
the
Parable
means
,
is
,
that
we
should
part
with
all
for
the
Gospel
:
He
is
what
every
man
fancies
him
to
be
,
relishes
to
their
gusto
;
what
precious
discoveries
are
here
of
Christ
!
What
irrefragable
proofs
for
them
?
Never
man
so
happy
in
expounding
types
,
never
Serpent
so
subtil
:
It
had
been
more
grand
,
to
have
said
,
that
Christ
made
the
Garden
,
where
he
grows
What
fine
work
might
a
prophane
wit
make
at
this
rate
,
but
further
they
jumble
all
together
,
and
prove
one
thing
from
another
in
a
wonderful
manner
,
as
thus
Moses
,
David
,
Solomon
Who
can
forbear
being
smitten
with
so
lovely
a
Person
?
(
and
so
should
any
thing
have
been
,
that
had
come
in
his
way
at
that
time
;
)
That
he
had
done
enough
to
expose
these
men
to
scorn
:
That
Christ
is
inserted
into
us
,
As
if
he
were
the
Diamond
of
the
heart
:
all
riches
and
pretionsness
being
in
him
:
Panem
Angelorum
manducavit
homo
It
was
meat
dressed
in
Heaven
,
attende
quem
figurabat
;
ego
sum
,
inquit
,
panis
vivus
,
qui
de
Coelo
descendi
:
A
Rock
for
defence
,
and
a
Rock
for
offence
That
from
this
Rock
we
may
suck
the
sweetness
of
everlasting
Salvation
:
It
was
like
a
Serpent
,
but
no
real
one
:
Ita
ex
hoc
loco
homo
Dominus
,
sed
à
peccati
veneno
liber
,
in
similitudine
carnis
peccati
venit
Christ
was
in
the
likeness
of
sinful
flesh
,
but
no
sinner
:
Tunc
videntesevadebant
mortem
corporis
,
nunc
autem
qui
vident
,
mortem
animae
The
Serpent
was
lifted
up
to
be
looked
on
,
and
so
was
Christ
to
be
fiducially
looked
on
.
Watson
,
I
give
the
sap
of
Grace
to
all
believers
:
Generans
vinum
,
quod
laetificat
cor
hominis
Watson
,
My
Blood
is
the
Wine
which
chears
Man's
heart
:
supports
his
Humane
nature
Who
would
not
be
smitten
with
such
an
one
?
When
this
will
not
do
they
argue
from
their
own
preconceived
Notions
,
and
pretend
to
prove
their
own
Scheme
from
Scripture
,
but
in
truth
prove
the
sence
of
Scripture
by
its
agreement
with
their
Opinions
;
which
is
just
such
a
trick
as
the
Papists
have
got
,
to
prove
the
Church
from
Scripture
,
and
the
Scripture
from
the
Church
.
Thus
after
all
their
talk
of
being
justified
by
the
Imputation
of
Christs
Righteousness
,
the
Scripture
tells
us
,
that
we
are
justified
by
Faith
,
have
remission
by
Faith
,
have
peace
with
God
by
Faith
,
are
sanctified
by
Faith
,
are
the
sons
of
God
by
Faith
,
are
saved
by
Faith
:
Now
how
is
this
reconcilable
with
being
justified
by
imputed
Righteousness
?
Why
,
thus
This
is
their
own
preconceived
opinion
,
or
else
no
man
could
have
stumbled
on
this
Distinction
:
But
their
Reason
is
plain
;
Should
Faith
justifie
as
Faith
,
as
our
own
Act
,
it
would
be
as
bad
as
good
Works
,
and
irreconcilable
with
the
Grace
of
God
;
though
modest
men
dream
not
of
meriting
,
though
Faith
had
justified
as
our
Act
;
since
the
Reward
doth
so
infinitely
exceed
the
Work
,
that
there
can
be
no
suspicion
of
Merit
,
and
where
there
is
no
Merit
,
the
Reward
is
of
Grace
.
The
Scripture
saith
that
we
are
justified
by
Faith
That
we
are
justified
by
Faith
in
his
blood
,
and
made
righteous
by
his
obedience
,
Do
we
then
make
void
the
Law
through
faith
?
God
forbid
,
yea
,
we
establish
the
Law
,
Christ
being
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
of
righteousness
by
faith
Hooker
,
Faith
is
the
only
hand
,
which
putteth
on
Christ
to
Justification
,
and
Christ
the
only
Garment
which
being
so
put
on
covereth
the
shame
of
our
defiled
Natures
,
hideth
the
imperfection
of
our
Works
,
preserveth
us
blameless
in
the
sight
of
God
;
before
whom
otherwise
the
weakness
of
our
Faith
were
cause
sufficient
to
make
us
culpable
,
yea
,
to
shut
us
from
the
Kingdom
of
Heaven
,
where
nothing
that
is
not
absolute
can
enter
:
The
true
understanding
of
this
Doctrine
,
That
we
are
justified
by
Faith
in
Christ
,
is
not
,
that
this
our
own
Act
,
to
believe
in
Christ
,
which
is
within
us
,
doth
justifie
us
,
and
deserve
our
Justification
;
for
that
were
to
count
our selves
justified
by
some
Act
or
Vertue
that
is
in
our selves
.
This
Righteousness
which
we
receive
of
Gods
Mercy
and
Christs
Merits
,
embraced
by
Faith
,
is
accepted
by
God
for
our
perfect
Justification
.
But
this
is
past
all
doubt
,
when
it
is
confirmed
by
a
Metaphor
or
two
:
an
invention
I
never
met
with
before
:
And
again
Is
not
this
plain
,
that
we
are
saved
by
Christ
,
as
the
Body
is
nourished
by
the
Stomach
?
of
a
sucking
Vein
Now
to
make
all
clear
we
may
give
a
Philosophical
Account
why
God
chose
Faith
to
be
the
Instrument
of
our
Justification
:
(
strange
deserving
Creatures
these
,
who
can
dream
of
meriting
Heaven
with
a
few
tears
!
)
(
yes
,
just
as
much
as
a
few
tears
merit
Heaven
.
)
But
why
may
not
those
,
who
are
so
apt
to
be
conceited
of
Merit
,
grow
as
proud
of
a
golden
Bucket
,
as
if
the
Well
were
their
own
?
They
are
civil
to
Faith
,
to
make
it
a
golden
Bucket
;
but
at
other
times
they
tell
us
,
and
have
all
the
infirmities
that
may
be
,
and
be
never
the
worse
neither
as
to
the
purpose
of
Justification
;
so
that
Faith
had
need
be
a
very
humble
Grace
,
else
it
would
take
such
language
very
ill
from
them
.
Therefore
it
is
of
faith
,
that
it
might
be
by
grace
,
This
saying
,
that
we
be
justified
by
Faith
only
,
freely
and
without
Works
,
is
spoken
,
to
take
away
clearly
all
merit
of
our
Works
,
as
being
unable
to
deserve
Justification
at
Gods
hands
;
and
thereby
most
plainly
to
express
,
the
weakness
of
Man
and
goodness
of
God
,
the
great
infirmity
of
our selves
,
and
the
might
and
power
of
God
,
the
imperfectness
of
our
own
works
,
and
the
most
abundant
Grace
of
our
Saviour
Christ
.
Those
Scriptures
assert
the
absolute
necessity
of
an
holy
life
,
to
entitle
us
to
Gods
Love
and
the
Rewards
of
the
next
Life
,
and
perfectly
overthrow
their
fundamental
Notion
of
Justification
by
the
righteousness
of
Christ
imputed
to
us
.
We
are
married
to
Christ
,
that
we
might
bring
forth
fruit
unto
God
,
That
good
Works
follow
after
Justification
:
I
can
shew
a
man
that
by
Faith
without
Works
lived
,
and
came
to
heaven
,
but
without
Faith
never
man
had
life
;
the
Thief
,
that
was
hanged
when
Christ
suffered
,
did
believe
only
,
and
the
merciful
God
justified
him
:
If
any
say
,
that
he
lacked
time
;
truth
it
is
,
and
I
will
not
contend
therein
;
but
this
I
will
surely
affirm
,
That
Faith
only
saved
him
.
But
these
men
defie
you
if
you
charge
them
with
destroying
the
necessity
of
an
holy
life
;
for
they
tell
us
,
(
a
suspicious
word
this
is
the
Will
of
And
are
not
these
men
mightily
injured
?
Is
it
not
great
pity
they
should
be
so
abused
?
But
the
truth
is
,
all
this
is
not
one
syllable
to
the
purpose
;
for
the
Question
was
about
its
necessity
to
salvation
;
and
if
we
be
justified
and
saved
without
it
,
all
this
cannot
prove
any
necessary
obligation
on
us
to
the
practice
of
it
:
God
hath
commanded
Obedience
,
but
where
is
the
Sanction
of
this
Law
?
Will
he
damn
those
who
do
not
obey
,
for
their
disobedience
,
and
save
those
who
do
,
for
their
obedience
?
Not
a
word
of
this
,
for
this
destroys
our
Justification
by
Christ's
Righteousness
only
;
if
after
all
those
commands
,
God
hath
left
it
indifferent
,
whether
we
obey
or
not
,
Obedience
is
not
necessary
.
And
will
the
Father
elect
,
and
the
Son
redeem
none
but
those
who
are
holy
,
and
reprobate
all
others
?
If
we
be
elected
and
redeemed
without
any
regard
to
our
being
holy
,
our
Election
and
Redemption
is
secure
,
whether
we
be
holy
or
not
;
and
so
this
cannot
make
holiness
necessary
on
our
part
,
though
it
may
be
necessary
on
God's
to
make
us
holy
;
but
that
is
not
our
care
;
and
how
is
Obedience
for
the
glory
of
the
Father
,
Son
,
and
holy
Spirit
,
when
the
necessity
of
holiness
is
destructive
to
free
Grace
,
which
is
the
only
glory
God
designs
by
Christ
.
in
terminis
All
this
is
not
one
syllable
to
the
purpose
;
for
the
Question
was
about
its
necessity
to
salvation
;
if
we
be
justified
and
saved
without
it
,
it
is
not
necessary
.
Where
is
the
Sanction
of
this
Law
?
Will
he
damn
those
that
obey
not
,
and
save
those
that
do
obey
?
If
after
all
those
Commands
God
hath
left
it
indifferent
,
Obedience
is
not
necessary
:
Will
the
Father
elect
and
the
Son
redeem
none
but
those
who
are
holy
?
Will
they
The
Father
hath
elected
us
,
that
we
should
be
holy
,
The
Son
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
,
Yet
Holiness
is
necessary
to
our
honour
,
for
it
makes
us
like
to
God
:
Prophane
men
that
they
are
!
as
if
the
perfect
Righteousness
of
Christ
were
not
much
more
for
our
honour
,
and
did
not
make
us
more
like
to
God
,
than
the
rags
and
patches
of
our
own
Righteousness
.
But
it
is
for
Peace
;
what
!
Peace
of
Conscience
By
the
works
of
the
Law
no
man
is
justified
who
is
our
peace
So
that
if
this
Gentleman's
memory
had
not
failed
him
,
he
would
never
have
told
us
,
that
Holiness
is
necessary
to
our
peace
and
Communion
with
God
.
John
à
Berg
how
so
,
when
it
is
not
essentially
necessary
to
his
Friends
?
why
so
,
when
men
may
be
converted
without
it
?
But
why
cannot
Christs
Righteousness
do
this
more
effectually
than
the
holiness
of
men
?
But
it
is
necessary
in
respect
of
the
state
and
condition
of
justified
persons
,
for
they
are
accepted
and
received
into
friendship
with
an
holy
God
;
therefore
they
must
cleanse
and
purify
themselves
:
what
need
of
this
?
when
they
are
cloathed
with
the
Robes
of
Christs
Righteousness
,
which
is
the
only
foundation
of
our
Commuuion
with
God
.
And
then
makes
it
an
expression
of
our
chast
affections
to
Christ
,
quite
to
thrust
out
our
own
righteousness
,
and
to
allow
it
no
place
in
our
Religion
:
Is
a
fond
imagination
that
he
will
save
them
by
his
righteousness
without
any
righteousness
of
their
own
.
quot
verba
,
tot
serè
mendacia
calumnia
est
,
&
apertè
falsa
.
Good
works
are
the
Fruits
of
Faith
and
follow
after
Justification
.
before
whose
inspiration
works
done
are
not
pleasant
unto
God
,
Christ's
Satisfaction
was
for
sins
of
Omission
and
Commission
,
and
by
it
we
are
reputed
by
God
as
having
done
nothing
amiss
;
and
as
perfectly
righteous
,
to
have
done
all
,
to
have
kept
the
whole
Law
,
However
Holiness
is
necessary
with
respect
to
Sanctification
.
as
Dr.
hath
it
:
The
phrase
of
this
is
admirable
,
and
the
reasoning
unanswerable
;
if
men
be
new
Creatures
,
they
will
certainly
live
new
Lives
:
And
this
makes
Holiness
necessary
,
by
the
same
reason
,
that
every
thing
necessarily
is
,
what
it
is
,
when
it
is
.
The
new
Creature
is
fed
with
fruits
of
of
Holiness
the
phrase
is
admirable
As
Men
that
be
very
Men
indeed
,
first
have
life
,
and
after
be
nourished
;
so
must
our
Faith
in
Christ
go
before
,
and
after
be
nourished
with
good
works
:
but
holiness
is
necessary
as
the
means
to
the
end
,
but
how
?
he
that
hopeth
,
purifieth
himself
:
This
is
all
pertinent
and
home
to
the
purpose
;
but
it
hath
two
little
faults
in
it
,
that
it
contradicts
it self
,
and
overthrows
their
darling
Opinions
,
which
I
can
pardon
,
if
he
can
:
What
?
the
necessary
way
to
eternal
Life
,
and
yet
neither
Cause
,
Matter
nor
Condition
?
At
least
it
might
be
the
and
that
will
make
it
a
Condition
:
But
not
to
dispute
about
words
;
I
am
content
it
should
be
only
a
way
to
life
,
but
,
what
becomes
of
Christ
then
,
who
is
the
only
way
?
Cannot
Christ's
Righteousness
save
us
without
our
own
?
Doth
Christ's
Righteousness
free
us
from
guilt
,
and
entitle
us
to
Glory
,
and
yet
can
we
not
be
saved
without
Holiness
?
What
becomes
of
free
Grace
then
?
Is
not
this
to
eek
out
the
Righteousness
of
Christ
with
our
own
?
To
make
Christ
our
Justifier
,
and
our
Works
our
Saviour
?
This
is
all
pertinent
This
is
all
pertinent
but
it
contradicts
it self
,
and
overthrows
their
Darling-opinion
:
What
?
the
necessary
way
to
eternal
Life
,
and
yet
neither
Cause
,
Matter
nor
Condition
?
At
least
it
might
be
and
so
a
Condition
Holiness
is
neither
the
Cause
,
Matter
nor
Condition
of
Justification
,
yet
it
is
the
way
to
Salvation
that
it
only
be
a
necessary
way
to
eternal
Life
,
but
what
then
becomes
of
Christ
the
only
way
?
What
of
Christ's
Righteousness
and
of
free
Grace
?
That
they
prepossess
their
Fancies
with
arbitrary
Notions
,
pervert
the
Scriptures
,
to
justifie
their
Darling-opinions
;
and
that
sometimes
with
so
ill
success
,
as
to
break
some
stubborn
Truths
into
palpable
absurdities
and
contradictions
;
their
Fancies
and
Scripture
agree
no
better
than
the
Church
of
Rome
and
Scripture
do
:
They
add
such
limitations
,
distinctions
,
glosses
to
Scripture
,
as
are
necessary
to
make
them
orthodox
.
Their
Acquaintance
with
Christs
Person
is
only
a
work
of
Fancy
,
teaches
men
Hypocrisie
,
undermines
the
Design
of
the
Gospel
;
makes
men
incurably
ignorant
,
yet
conceited
of
knowledge
;
impertinent
talkers
and
censurers
of
Mankind
;
despisers
of
their
Teachers
,
as
if
ignorant
and
meer
Moral
Preachers
:
Their
Acquaintance
with
Christ's
Person
warms
their
Fancies
,
moves
their
Passions
;
sometimes
they
find
breakings
of
heart
,
and
feel
the
horrors
of
damned
Spirits
;
sometimes
they
are
ravish'd
with
his
love
and
Beauty
,
refresh'd
with
the
sweet
caresses
of
his
love
:
All
which
may
be
no
more
than
the
working
of
a
warm
Enthusiastick
Fancy
,
the
transportation
of
frantick
Raptures
and
Extasies
of
Love
.
That
their
breakings
for
sin
,
and
ravishments
in
Christ
,
may
be
but
the
working
of
a
warm
Enthusiastick
fancy
:
Prepossessed
Fancies
force
men
to
pervert
the
Scriptures
to
make
them
speak
the
Orthodox
Language
;
to
this
we
owe
all
those
nice
and
subtil
Distinctions
,
which
constitute
the
Body
of
Systematical
Divinity
,
which
commonly
have
no
other
design
than
to
evade
the
force
of
Scripture
,
or
to
bribe
it
to
speak
on
their
side
.
Ista
ars
est
Sathanae
It
is
not
the
Person
,
but
the
Gospel
of
Christ
,
which
is
the
way
,
the
truth
and
the
life
.
I
am
the
Way
,
the
Truth
and
the
Life
.
the
Way
the
Truth
the
Life
NExt
to
the
Knowledge
of
Christ
,
there
is
not
a
greater
Mystery
than
our
Vnion
to
him
and
Communion
with
him
;
on
which
,
as
these
men
represent
it
,
are
built
all
those
wild
and
fanciful
Conclusions
,
which
directly
oppose
the
Doctrine
and
Practice
of
Christianity
:
Therefore
it
is
of
great
concernment
to
state
this
matter
,
and
to
examine
,
what
is
meant
in
Scripture
by
Vnion
to
Christ
and
Communion
with
him
;
for
the
Scripture
mentioneth
such
a
Relation
between
Christ
and
Christians
,
as
may
be
expressed
by
an
Vnion
;
and
the
phrases
of
being
in
Christ
,
abiding
in
Christ
,
can
signifie
no
less
.
The
quickning
Spirit
descending
downward
from
the
Head
to
be
in
us
a
Fountain
of
supernatural
Life
,
and
a
lively
Faith
(
wrought
by
the
same
Spirit
)
ascending
from
us
upward
to
lay
fast
hold
upon
him
.
We
are
called
unto
the
fellowship
of
his
Son
Jesus
Christ
,
Our
fellowship
is
with
the
Father
and
his
Son
Jesus
Christ
,
to
have
the
Son
,
and
to
have
life
by
him
,
To
eat
his
flesh
and
drink
his
blood
,
so
as
to
live
by
him
,
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
,
Abide
in
me
and
I
in
you
,
to
be
in
him
that
is
true
,
even
in
Jesus
Christ
,
to
be
in
us
the
hope
of
glory
,
As
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
one
in
us
:
At
that
day
ye
shall
know
,
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
,
Primaria
Commissura
,
by
which
Christ
and
we
touch
,
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
He
that
is
joyned
unto
the
Lord
,
is
one
Spirit
,
Hereby
we
know
,
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
Spirit
,
is
the
Soul
of
all
other
Graces
,
Christ
dwells
in
our
hearts
by
faith
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
and
I
live
by
the
faith
of
the
Son
of
God
This
is
a
great
mystery
,
to
be
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
The
riches
of
the
glory
of
the
mystery
,
is
Christ
in
us
the
hope
of
Glory
,
an
intellectual
mouth
a
Spirit
flowing
from
above
part
of
the
Root
Barthol
.
Medina
The
Bond
of
this
Mystical
Vnion
between
Christ
and
us
,
is
on
his
part
,
the
quickning
Spirit
,
and
on
ours
,
Faith
.
Est
inter
Christum
&
omnia
Christi
Membra
,
continuitas
quaedam
ratione
Spiritûs
sancti
,
qui
plenissimè
residens
in
Christo
Capite
,
Davenant
.
The
Spirit
knitteth
us
,
as
really
,
though
mystically
,
unto
Christ
,
as
his
Sinews
and
Joynts
do
fasten
the
parts
of
his
sacred
Body
together
In
the
Lords
Supper
there
is
no
vain
Ceremony
,
no
bare
Sign
,
nor
untrue
Figure
of
a
thing
absent
;
but
the
Table
of
the
Lord
,
the
Bread
and
Cup
of
the
Lord
,
the
Memory
of
Christ
,
the
Annunciation
of
his
death
,
the
Communion
of
the
Body
and
Blood
of
the
Lord
in
a
marvellous
Incorporation
,
which
by
the
operation
of
the
holy
Ghost
(
the
very
Bond
of
our
conjunction
with
Christ
)
is
through
Faith
wrought
in
the
Souls
of
the
faithful
,
the
true
Vnderstanding
of
this
Fruition
and
Vnion
between
the
Body
and
the
Head
,
between
Believers
and
Christ
,
the
ancient
Catholick
Fathers
perceiving
themselves
,
and
commending
to
their
people
,
were
not
afraid
to
call
this
Supper
,
the
Salve
of
Immortality
,
a
Deifical
Communion
,
pledge
of
eternal
health
and
food
of
immortality
.
Those
Metaphors
which
describe
the
relation
and
union
between
Christ
and
Christians
,
do
primarily
refer
to
the
Christian
Church
,
not
to
every
individual
Christian
:
Christ
is
the
head
,
but
of
his
body
,
which
no
particular
Christian
is
;
Christ
is
an
husband
,
but
the
whole
Church
is
his
Spouse
;
as
St.
tells
the
Church
of
Christ
is
a
Shepherd
,
and
that
concerns
the
whole
flock
;
Christ
is
a
Rock
,
a
corner
stone
,
and
the
Church
an
holy
Temple
:
All
these
Metaphors
in
their
first
and
most
proper
use
refer
to
the
whole
Society
of
Christians
;
the
union
of
particular
Christians
to
Christ
,
is
by
means
of
their
union
to
the
Church
;
the
Church
is
the
body
of
Christ
,
and
every
Christian
by
being
united
to
this
body
,
becomes
a
member
of
Christ
:
The
Church
is
the
Temple
of
God
,
and
every
Christian
a
lively
stone
in
it
;
the
Church
is
Christs
Spouse
,
and
every
Christian
a
member
of
that
Society
,
but
every
Christian
is
not
Christs
Spouse
;
he
is
an
enemy
to
and
hath
but
one
Spouse
,
as
he
hath
but
one
body
,
and
one
Church
;
which
quite
spoils
the
prettiness
and
fantastical
wit
,
of
a
late
exhortation
to
young
women
,
to
take
Christ
for
their
husband
;
which
would
have
sounded
much
better
in
a
Popish
Nunnery
,
than
among
such
pretenders
to
reformation
;
and
to
give
every
one
their
due
,
the
Papists
are
the
most
generous
sort
of
sutors
for
Christ
,
for
they
perswade
them
to
forsake
all
other
husbands
for
Christ
,
which
is
more
honourable
and
meritorious
.
Every
devout
Soul
is
Gods
Temple
,
an
inlightned
mind
is
his
or
Oracle
,
a
pure
heart
is
his
Altar
,
devout
Prayers
are
spiritual
Incense
,
and
sweet
Perfumes
,
the
body
it self
is
a
consecrated
place
,
and
called
Gods
Temple
:
The
union
of
particular
Christians
to
Christ
,
is
by
means
of
their
union
to
the
Church
Now
ye
are
the
body
of
Christ
,
and
members
in
particular
Christ
speaking
of
himself
The
meaning
is
,
that
Church
which
is
founded
on
the
belief
of
my
Gospel
,
is
the
true
Vine
;
I
signifies
Christ
together
with
his
Church
,
which
is
his
body
,
upon
which
account
the
Church
is
elsewhere
called
Christ
.
I
signifies
Christ
together
with
his
Church
I
,
and
in
me
,
cannot
be
meant
of
his
own
person
:
I
have
loved
you
,
vers.
I
have
kept
my
Fathers
Commandments
:
vers
.
I
have
spoken
to
you
:
vers
.
I
have
heard
of
my
Father
:
vers
.
I
have
chosen
you
:
vers
.
I
came
:
vers
I
did
the
works
:
vers
.
I
will
send
the
comforter
:
vers
.
I
am
the
true
Vine
The
Church
in
the
old
Testament
is
compared
to
a
Vine
:
The
Church
is
the
Vine
;
Christ
applies
the
parable
of
the
Vineyard
to
the
state
of
the
Gospel
:
And
the
Christian
Church
is
called
an
Olive
,
and
the
members
of
it
branches
.
Christ
sometimes
signifies
the
person
of
Christ
,
therefore
it
must
do
so
alwayes
In
some
places
the
Vine
is
the
Church
,
therefore
it
is
so
in
all
:
I
am
the
Vine
,
ye
are
the
branches
:
God
is
called
the
Husbandman
,
but
he
dresses
not
Christ
,
but
the
Church
,
which
is
Gods
Husbandry
.
Christ
speaks
of
branches
in
him
,
which
bear
no
fruit
,
and
there
can
be
no
such
branches
in
the
person
of
Christ
:
Every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
:
Every
branch
which
beareth
not
fruit
in
me
,
he
taketh
away
.
in
me
When
Christ
speaks
in
the
first
Person
,
I
,
and
he
cannot
mean
this
of
his
Person
,
but
of
his
Church
and
Doctrine
,
according
as
the
circumstances
require
:
Thus
I
would
willingly
learn
what
sence
can
be
made
of
this
,
if
we
understand
it
of
the
Person
of
Christ
;
for
it
is
not
very
intelligible
,
how
we
can
be
in
the
Person
of
Christ
;
and
it
is
more
unintelligible
how
we
can
be
in
the
Person
of
Christ
,
and
the
Person
of
Christ
in
us
at
the
same
time
,
which
is
a
new
piece
of
Philosophy
,
called
Penetration
of
Dimensions
;
and
that
our
fruitfulness
should
depend
upon
such
an
Vnion
,
is
as
hard
as
all
the
rest
.
How
we
can
be
in
the
Person
of
Christ
,
and
the
Person
of
Christ
in
us
.
Luther
That
it
is
altogether
spiritual
and
supernatural
,
no
Physical
nor
Mathematical
Continuity
or
Contiguity
is
any
way
requisite
thereunto
;
it
is
sufficient
for
the
making
of
this
Vnion
,
that
Christ
and
we
be
knit
together
by
those
spiritual
Ligatures
,
the
quickning
Spirit
and
a
lively
Faith
.
If
by
we
understand
the
Christian
Church
,
he
who
makes
a
profelsion
of
Faith
in
me
,
and
continues
in
society
with
those
who
do
so
;
and
by
,
the
Christian
Doctrine
,
the
Sence
and
Reason
of
it
is
very
ovident
.
in
me
in
me
I
in
him
,
I
in
me
To
abide
in
Christ
is
to
make
a
publick
and
visible
Profession
of
Faith
in
Christ
,
to
be
Members
of
his
visible
Church
;
but
because
many
are
so
,
who
do
not
credit
their
Profession
,
hence
to
distinguish
true
Christians
from
hypocritical
Professors
,
he
adds
,
that
is
Thus
you
see
,
that
the
Vnion
of
particular
Christians
to
Christ
consists
,
in
their
Vnion
to
the
Christian
Church
.
in
vestibulo
in
refrigerio
cast
out
of
the
Synagogues
Those
words
,
I
in
him
,
are
the
same
with
those
,
My
words
abide
in
you
,
Hence
it
is
that
the
ancient
Fathers
interpret
all
those
Metaphors
,
which
decypher
the
Vnion
between
Christ
and
Christians
,
to
signifie
the
cntire
Love
and
Vnity
of
Christians
among
themselves
:
Thus
St.
Thus
also
St.
to
the
same
purpose
:
Thus
St.
Which
plainly
signifies
,
that
our
Vnion
to
Christ
consists
in
our
Vnion
to
the
Christian
Church
:
Thus
the
same
Author
argues
from
&c.
According
to
the
sence
of
this
holy
Man
,
Christians
are
united
to
Christ
,
by
their
Vnion
to
the
Church
;
otherwise
I
can-not
understand
,
how
our
Vnion
to
Christ
can
be
an
argument
to
Vnity
among
our selves
,
if
we
are
immediately
united
to
the
Person
of
Christ
,
without
being
first
united
to
the
Church
.
The
Fathers
interpret
those
Metaphors
which
decypher
the
Vnion
between
Christ
and
Christians
,
to
signifie
the
Love
and
Vnity
of
Christians
among
themselves
Every
one
of
you
is
a
Temple
for
God
:
Other
foundation
can
no
man
lay
,
than
that
is
laid
,
which
is
Jesus
Christ
,
Let
us
be
built
on
Christ
,
and
cleave
to
him
as
to
a
Foundation
,
and
as
a
Branch
to
the
Vine
,
that
there
may
be
no
distance
between
Christ
and
us
;
for
if
there
be
,
we
immediatly
perish
.
Let
there
be
no
between
Christ
and
us
we
immediately
perish
he
expresses
plainly
the
Vnion
of
Christians
to
Christ
.
If
our
Vnion
to
Christ
be
immediate
,
it
can
be
no
argument
to
Vnity
among
our selves
:
The
Sacraments
our
Saviour
hath
instituted
,
as
Symbols
of
our
Vnion
with
him
,
are
a
plain
demonstration
of
it
:
Baptism
is
the
Sacrament
of
our
admission
into
the
Christian
Church
In
which
the
Apostle
seems
to
allude
to
Baptism
,
which
confers
the
holy
Spirit
on
us
all
,
and
thereby
makes
us
all
members
of
the
Body
of
Christ
:
But
more
expresly
in
That
is
,
the
Christian
Baptism
is
but
one
,
and
is
a
Sacrament
of
Vnion
,
making
us
all
members
of
that
one
Body
;
This
is
called
being
baptized
into
Christ
,
that
is
,
admitted
into
the
Church
by
a
publick
Profession
of
our
Faith
in
Christ
.
Thus
the
Lord's
Supper
is
a
Sacrament
of
Vnion
,
and
signifies
the
near
conjunction
between
Christ
and
the
Church
,
and
the
mutual
fellowship
of
Christians
:
Hence
the
Apostle
calls
the
Cup
,
and
the
Bread
(
one
Body
represented
by
this
one
Bread
)
If
thou
believest
with
all
thine
heart
,
thou
mayest
be
baptized
holy
Ghost
poured
down
on
the
Gentiles
,
water
could
not
be
forbid
them
,
Simon
Magus
The
intention
of
our
Lord
and
Saviour
,
in
what
he
did
and
suffered
for
us
,
was
not
meerly
to
reform
and
save
some
single
persons
,
but
to
erect
a
Church
,
and
combine
all
his
Disciples
into
a
publick
Society
,
to
unite
them
by
holy
mysteries
,
and
to
engage
them
to
a
mutual
discharge
of
all
Christian
Offices
,
whereby
the
whole
body
may
edifie
it self
in
Love
;
and
therefore
our
Saviour
doth
not
own
any
relation
to
particular
men
as
such
,
but
as
they
are
members
of
his
body
,
for
he
is
the
Saviour
of
the
body
,
and
redeemed
his
Church
with
his
own
Blood
:
Hence
St.
become
members
of
the
Church
,
by
which
means
you
have
fellowship
with
God
and
Christ
.
Christ
intended
to
erect
a
Church
Christ
intended
to
set
up
a
Church
Christ
intended
to
set
up
a
Church
John
,
That
ye
may
have
fellowship
with
us
,
and
our
fellowship
is
with
the
Father
and
his
Son
Jesus
Christ
:
By
us
Those
publick
censures
whereby
rotten
or
dead
members
are
cut
off
from
the
body
of
Christ
;
consist
in
casting
such
persons
out
of
the
Christian
Society
,
in
debarring
them
from
the
Communion
of
Prayers
and
Sacraments
,
and
all
religious
Offices
,
which
is
a
plain
demonstration
,
that
our
union
to
Christ
,
is
not
an
union
to
his
person
,
but
consists
in
a
sincere
and
spiritual
communion
with
the
Christian
Church
;
otherwise
this
external
communion
with
the
Church
,
could
be
no
visible
signification
of
our
union
to
Christ
;
nor
could
our
excision
from
the
visible
Church
signifie
our
separation
from
him
.
If
union
to
Christ
be
immediate
,
then
our
external
communion
with
the
Church
cannot
signifie
our
union
to
Christ
,
nor
could
our
excision
from
the
visible
Church
,
signifie
our
separation
from
him
:
Our
union
to
Christ
,
is
not
an
union
to
his
Person
,
but
consists
in
communion
with
the
Church
,
and
therefore
our
communion
with
the
Church
doth
not
signifie
our
union
to
Christ
,
but
is
it
;
and
our
excision
from
the
Church
doth
not
signifie
our
separation
from
Christ
,
but
is
it
,
The
union
between
Christ
and
the
Church
is
not
a
natural
,
but
a
political
union
;
Christ
is
a
King
,
and
all
Christians
his
Subjects
;
and
our
union
to
Christ
consists
in
our
belief
of
his
Revelations
,
Obedience
to
his
Laws
,
and
subjection
to
his
Authority
,
Which
is
the
same
thing
with
being
in
Christ
:
Is
a
description
of
the
closest
and
fir
mest
union
to
him
:
To
signifie
the
Authority
he
hath
over
his
Church
,
Shepherd
is
used
as
a
name
of
power
;
thus
Christ
is
a
head
,
and
the
Church
his
body
,
a
Husband
and
the
Church
his
Spouse
,
which
are
names
of
power
.
Christ
is
called
an
Head
an
Husband
,
because
he
hath
the
Rule
and
Government
of
us
,
Head
is
a
name
for
Princes
and
Governours
,
The
Apostles
alwayes
expound
the
Metaphor
of
Christs
being
a
head
,
by
power
:
in
that
place
signifies
one
that
hath
Authority
He
is
an
head
and
husband
,
because
he
is
invested
with
authority
to
govern
;
the
Church
is
the
body
and
Spouse
,
because
it
must
obey
;
also
these
Metaphors
signifie
the
mildness
and
gentleness
of
his
Government
,
He
loves
his
Church
with
the
natural
kindness
of
an
head
and
husband
,
his
Government
is
only
for
the
good
of
his
Church
The
Church
being
taken
out
of
his
crucified
body
,
as
woman
out
of
man
(
that
is
,
taken
them
into
his
Church
)
because
the
Covenant
which
was
the
foundation
of
the
Church
was
sealed
with
his
blood
,
Christ
owns
himself
our
friend
:
which
shews
the
tenderness
of
his
Government
.
He
exercises
his
authority
in
methods
of
Love
;
hence
he
is
called
a
Father
.
Our
union
to
Christ
consists
in
a
belief
of
his
Revelations
,
Obedience
to
his
Laws
,
and
Subjection
to
his
Authority
:
If
ye
continue
in
my
words
,
then
are
ye
my
Disciples
indeed
:
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
Love
:
That
he
will
love
him
,
and
manifest
himself
to
him
.
Quid
est
diligam
,
tanquam
dilecturus
sit
,
&
nunc
non
diligat
?
Absit
,
diligam
&
manifestabo
,
id
est
,
ad
hoc
diligam
,
ut
manifestem
.
Our
abiding
in
Christ
,
and
Christ's
words
abiding
in
us
The
Church
was
taken
out
of
the
crucified
body
of
Christ
:
We
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
hath
reconciled
the
Gentiles
(
that
is
,
taken
them
into
his
Church
)
in
the
body
of
his
flesh
through
death
Christ
doth
not
govern
us
immediately
by
himself
,
for
he
is
ascended
up
into
Heaven
,
where
he
powerfully
intercedes
for
his
Church
,
and
by
a
vigilant
providence
superintends
all
the
affairs
of
it
;
but
hath
left
the
visible
and
external
conduct
,
and
Government
of
his
Church
to
Bishops
and
Pastors
,
who
preside
in
his
name
,
and
by
his
authority
:
He
governs
his
Church
,
by
men
who
are
invested
with
his
authority
,
which
is
a
plain
demonstration
,
that
the
union
of
particular
Christians
to
Christ
,
is
by
their
union
with
the
Christian
Church
,
which
consists
in
their
regular
subjection
to
their
spiritual
Guides
and
Rulers
,
and
in
concord
and
unity
among
themselves
:
For
if
our
union
to
Christ
,
consist
in
our
subjection
to
him
,
as
our
Lord
,
and
this
authority
is
not
immediately
exercised
by
Christ
,
but
by
Bishops
and
Pastors
;
it
follows
that
we
cannot
be
united
to
Christ
,
till
we
unite
our selves
to
the
publick
societies
of
Christians
.
and
submit
to
the
publick
instructions
,
Authority
and
Discipline
of
the
Church
.
Christ
hath
left
the
visible
and
external
conduct
of
his
Church
to
Bishops
and
Pastors
:
us
,
Without
that
quickning
Spirit
,
no
external
communion
with
Christ
or
his
Church
,
can
make
a
man
a
true
member
of
his
mystical
body
;
this
being
a
most
sure
principle
,
that
he
which
hath
not
the
Spirit
of
Christ
,
is
none
of
his
.
That
wicked
men
,
are
but
membra
mortua
&
arida
,
quae
solum
adhaerent
reliquis
externâ
conjunctione
,
non
de
Eeclesiâ
nisi
secundum
apparentiam
exteriorem
,
&
putativè
,
non
verè
Schismaticks
are
in
the
Church
just
as
Rebels
are
in
a
Kingdom
,
not
as
parts
of
it
,
but
enemies
:
The
Apostle
tells
us
,
wherein
the
unity
of
the
Church
consists
:
In
That
is
,
The
supreme
power
is
invested
in
Christ
,
as
Head
,
to
whom
the
Church
is
obedient
and
subject
;
but
to
make
this
union
firm
and
lasting
,
there
must
be
a
regular
subordination
of
the
several
members
,
and
a
mutual
discharge
of
Christian
offices
,
which
advances
their
growth
in
Grace
,
and
especially
in
love
;
this
supposes
a
visible
society
of
Christians
,
professing
the
Faith
,
and
living
in
communion
with
each
other
,
if
there
be
no
such
visible
Society
,
as
in
persecution
,
or
degeneracy
of
the
Church
:
Our
union
to
Christ
consists
in
an
acknowledgment
of
his
Authority
and
Subjection
to
his
Laws
,
which
makes
us
members
of
the
universal
Church
,
but
when
there
is
a
visible
Church
,
we
are
under
an
obligation
of
communion
;
because
herein
our
Subjection
to
the
Authority
of
Christ
,
and
our
Vnion
to
him
consists
.
fitly
joined
together
That
whole
Building
fitly
framed
together
,
which
groweth
unto
an
holy
Temple
in
the
Lord
:
not
only
the
body
,
but
fulness
of
Christ
:
We
are
under
an
obligation
of
Communion
with
a
Church
visible
,
when
there
is
one
:
If
any
particular
Church
apostatize
from
the
Faith
of
Christ
,
we
are
then
under
the
same
necessity
of
deserting
their
communion
,
as
we
are
of
obeying
the
Laws
,
and
submitting
to
the
Authority
of
our
Lord
and
Master
.
an
holy
Temple
,
an
habitation
of
God
through
the
Spirit
This
Political
Vnion
betwixt
Christ
and
his
Church
,
may
be
either
only
external
and
visible
,
and
so
hypocritical
Professors
may
be
said
to
be
united
to
Christ
,
or
true
and
reall
,
which
imports
the
truth
and
sincerity
of
our
Obedience
and
Subjection
to
our
Lord
and
Master
.
The
Spiritual
Kingdom
of
Christ
requires
the
homage
of
the
Soul
,
the
Government
of
our
thoughts
and
passions
,
the
renovation
of
our
minds
and
Spirits
;
we
must
be
born
again
of
water
and
of
the
Spirit
,
if
we
would
enter
into
Gods
Kingdom
;
that
is
,
before
we
can
be
the
Disciples
and
Subjects
of
Christ
,
we
must
be
born
of
water
,
make
a
publick
profession
of
our
faith
in
Christ
,
and
obedience
to
him
in
our
Baptism
,
we
must
be
born
of
the
Spirit
too
,
that
is
,
our
minds
and
Spirits
must
become
subject
to
Christ
,
our
faith
in
Christ
,
and
subjection
to
him
must
be
sincere
and
hearty
,
governing
all
the
motions
of
our
Souls
,
and
making
usually
such
as
we
pretend
to
be
,
which
is
called
,
being
born
of
the
Spirit
;
because
all
Christians
Graces
are
in
Scripture
attributed
to
the
Spirit
,
as
the
Author
of
them
.
The
very
same
Spirit
which
formed
Christ
in
the
womb
,
forms
him
in
the
heart
.
As
a
visible
profession
is
the
foundation
of
an
external
Political
union
between
Christ
and
his
Church
,
so
this
new
nature
is
the
foundation
of
a
real
and
spiritual
union
:
And
this
the
Scripture
represents
under
several
notions
.
First
by
the
Subjection
of
our
minds
and
Spirits
to
Christ
,
as
our
spiritual
King
,
when
we
put
our
Souls
as
well
as
our
Bodies
under
his
Government
:
Hence
Christ
is
said
to
dwell
in
our
hearts
by
Faith
That
is
to
have
the
sole
command
and
Empire
of
our
wills
and
affections
,
to
govern
our
hearts
,
as
a
man
does
the
house
in
which
he
dwells
:
Secondly
by
a
participation
of
the
same
nature
,
which
is
the
necessary
effect
of
the
Subjection
of
our
minds
to
him
;
for
the
Gospel
of
our
Saviour
is
the
truest
image
of
his
mind
,
he
transcribed
his
own
nature
into
his
Laws
;
and
therefore
a
sincere
Obedience
to
his
Laws
is
a
conformity
to
his
nature
:
Hence
is
that
exhortation
,
And
to
be
his
Disciples
Hence
our
union
to
Christ
is
described
by
having
the
Spirit
of
Christ
:
that
is
,
unless
he
have
that
same
temper
of
mind
which
Christ
had
,
which
is
called
having
the
Spirit
,
by
an
ordinary
figure
of
the
cause
for
the
effect
;
for
all
those
Virtues
and
Graces
,
wherein
our
conformity
to
Christ
consists
,
are
called
and
therefore
what
the
Apostle
calls
,
in
the
next
verse
he
expresses
by
,
that
is
if
you
be
possest
with
the
same
love
of
virtue
and
goodness
,
which
appeared
so
eminently
in
him
,
which
is
much
to
the
same
sence
with
that
expression
of
Herein
consists
our
union
to
Christ
,
that
we
have
the
same
temper
;
Souls
are
united
by
an
harmony
of
wills
,
this
makes
two
one
Spirit
.
the
Scripture
represents
to
us
;
first
by
the
subjection
of
our
minds
to
Christ
,
as
our
King
;
Christ
dwells
in
our
hearts
by
Faith
,
that
is
,
he
commands
there
Christs
dwelling
in
our
hearts
by
faith
holy
Spirit
in
the
inner
man
,
By
the
holy
spirit
in
the
inner
man
Christ
doth
dwell
in
our
hearts
by
faith
:
Secondly
this
is
represented
in
Scripture
,
by
a
participation
of
the
same
nature
,
which
is
the
necessary
effect
of
the
subjection
of
our
minds
to
Christ
.
a
conformity
to
his
nature
Ipsum
liberum
arbitrium
liberandum
est
A
Divine
state
or
being
As
the
good
fruit
is
not
the
cause
that
the
tree
is
good
,
but
the
tree
must
first
be
good
,
before
it
can
bring
forth
good
fruit
;
so
the
good
Deeds
of
men
are
not
the
Cause
,
that
maketh
men
good
;
but
he
is
first
made
good
by
the
Spirit
and
Grace
of
God
that
effectually
worketh
in
him
,
and
afterwards
he
bringeth
forth
good
fruit
.
of
having
the
same
mind
with
Christ
,
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
:
The
Spirit
of
God
The
spirit
of
him
that
raised
up
Jesus
from
the
dead
,
and
by
which
our
mortal
bodies
shall
be
quickned
:
to
be
in
us
He
that
hath
the
holy
Spirit
,
hath
Christ
himself
;
the
Spirit
being
present
,
Christ
,
nay
,
the
whole
Trinity
must
be
so
:
He
that
is
joyned
unto
the
Lord
is
one
Spirit
,
one
spirit
one
flesh
What
,
know
ye
not
that
your
body
is
the
Temple
of
the
holy
Ghost
,
which
is
in
you
?
That
the
Mystery
of
our
Vnion
with
Christ
consists
mainly
in
this
,
that
the
self
same
Spirit
,
which
is
in
him
,
as
in
the
Head
,
is
derived
from
him
into
every
one
of
his
true
Members
.
There
is
yet
a
closer
Vnion
,
which
consists
in
a
mutual
reciprocal
Love
,
when
we
are
transformed
into
the
image
of
Christ
;
he
loves
us
,
as
being
like
to
him
,
and
we
love
him
,
as
partaking
of
his
Nature
;
he
loves
us
as
the
price
of
his
Blood
,
as
his
own
workmanship
created
to
good
Works
,
and
we
love
him
as
our
Redeemer
and
Saviour
.
the
Spirit
in
the
inner
man
,
and
Faith
,
whereby
Christ
dwells
in
the
heart
That
ye
may
be
rooted
and
grounded
in
Love
:
Particular
Christians
are
in
Scripture
stiled
the
Temple
of
the
living
God
:
Know
ye
not
,
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
That
the
indwelling
of
the
Spirit
primarily
refers
to
the
extraordinary
gifts
of
the
Spirit
,
which
God
in
that
Age
bestowed
on
the
Church
;
this
was
the
true
or
divine
Glory
resting
on
them
:
in
Mannâ
Christum
intellexerunt
,
saw
Christ
in
their
Manna
Neither
doth
the
holy
Spirit
think
it
sufficient
inwardly
to
work
the
spiritual
and
new
Birth
of
Man
,
unless
he
do
also
dwell
and
abide
in
him
:
O
what
comfort
is
this
to
the
heart
of
a
true
Christian
,
to
think
that
the
holy
Ghost
dwelleth
in
him
!
for
an
habitation
of
God
through
the
Spirit
a
spiritual
Temple
a
spiritual
house
Eaptism
and
the
Lords
Supper
represent
and
signifie
both
our
external
and
real
union
to
Christ
.
the
children
of
God
by
faith
in
Christ
,
As
many
of
you
as
have
been
baptized
into
Christ
,
have
put
on
Christ
the
cup
is
the
Communion
of
Christs
blood
,
and
the
bread
is
the
Communion
of
Christ's
body
,
Because
the
Apostle
would
shew
something
more
,
even
a
great
Conjunction
with
Christ
Baptism
signifies
our
profession
of
becoming
new
men
,
of
Conformity
to
Christ
in
his
Death
and
Resurrection
:
Baptism
signifies
our
dying
to
sin
and
walking
in
newness
of
life
that
is
,
hath
engaged
himself
to
be
conformed
to
Christ's
image
and
likeness
.
Baptism
signifies
our
profession
of
Conformity
to
Christ
putting
on
of
Christ
implanted
in
the
likeness
of
his
death
and
resurrection
,
Thus
the
Lord's
Supper
is
a
spiritual
feeding
on
Christ
,
eating
his
flesh
and
drinking
his
blood
,
which
signifies
the
most
intimate
Vnion
with
him
,
That
as
we
are
redeemed
by
his
death
,
and
so
taken
out
of
his
crucified
Body
;
so
by
this
spiritual
feeding
on
Christ
,
we
are
transformed
into
the
same
Nature
with
him
,
as
much
as
if
we
were
of
his
flesh
and
bones
:
This
is
eating
the
flesh
and
drinking
the
blood
of
Christ
,
when
the
visible
figures
of
his
death
and
sufferings
,
affect
our
minds
with
such
a
strong
and
passionate
sense
of
his
love
to
us
,
and
excite
in
us
such
a
firm
hope
in
God
,
as
transforms
us
into
a
divine
Nature
:
And
this
is
our
real
Vnion
to
Christ
.
He
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
,
That
by
a
mystical
and
supernatural
Vnion
we
are
as
truly
conjoyned
with
him
,
as
the
meat
and
drink
we
take
is
with
us
:
That
it
is
made
by
the
Spirit
and
Faith
.
This
spiritual
feeding
on
Christ
is
,
when
we
are
transformed
into
the
divine
Nature
:
He
that
eateth
me
shall
live
by
me
,
No
man
can
participate
in
the
benefits
of
Christ
,
except
he
first
have
comunion
with
Christ
himself
:
Beholding
as
in
a
glass
the
glory
of
the
Lord
,
we
are
changed
into
the
same
image
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
,
the
Spirit
of
the
Lord
Vinculum
istius
conjunctionis
est
Spiritus
Christi
,
cujus
nexu
copulamur
:
Et
quidem
veluti
canalis
,
per
quem
quicquid
Christus
ipse
&
est
,
&
habet
,
ad
nos
derivatur
:
The
Spirit
of
Christ
is
the
Bond
of
Vnion
between
Christ
and
us
,
and
the
Chanel
of
derivation
,
whereby
Christ
and
all
that
he
hath
is
conveyed
to
us
.
Observe
,
that
our
fellowship
with
the
Father
and
Son
is
first
founded
on
our
fellowship
with
the
Christian
Church
,
where
the
fellowship
of
Christ
can
signifie
no
more
,
than
the
fellowship
of
the
Christian
Church
,
whereof
Christ
is
Lord
and
Head
;
and
therefore
the
Apostle
adds
in
the
next
Verse
,
Where
he
argues
from
the
nature
of
their
Faith
in
Christ
,
to
the
Obligations
of
Peace
and
Vnity
;
which
plainly
evinces
,
that
this
fellowiship
with
Christ
is
that
relation
we
stand
in
to
him
,
as
Members
of
the
Christian
Church
,
whereof
he
is
Head
:
The
true
Notion
of
is
plain
where
the
Apostle
disswades
from
fellowship
with
heathen
Idolaters
,
where
we
have
all
which
Expressions
decypher
to
us
the
Nature
and
Foundation
of
Fellowship
;
The
Nature
of
it
consists
in
the
Vnion
of
things
,
which
in
Rational
Beings
consists
in
mutual
Relations
and
common
Interests
;
and
the
Foundation
of
it
is
a
likeness
of
Nature
and
Harmony
of
Wills
:
And
therefore
the
Apostle
explains
our
fellowship
with
God
by
our
being
Ye
were
called
into
the
fellowship
of
his
Son
Jesus
Christ
,
schisms
and
divisions
fellowship
of
Christ
as
shall
be
confirmed
unto
the
end
,
fellowship
with
Christ
the
Apostle
argues
from
the
nature
of
their
Faith
in
Christ
to
the
obligations
of
Peace
and
Vnity
.
the
Grace
of
God
was
given
to
them
,
in
every
thing
they
were
inriched
,
,
they
came
behind
in
no
gift
,
they
had
fellowship
with
Christ
That
the
Foundation
of
or
Communion
,
is
a
likeness
of
Nature
and
harmony
of
Wills
.
Now
because
the
Lord's
Supper
is
the
only
Act
,
which
the
Scripture
mentions
,
whereby
our
Fellowship
with
God
and
Christ
is
expressed
;
hence
it
is
called
the
or
Communion
And
he
calls
it
the
Communion
Because
it
signifies
the
Communion
of
Christians
with
each
other
,
that
they
are
all
Members
of
Christs
body
,
Because
it
signifies
our
fellowship
with
God
,
The
sacrifice
on
the
Altar
was
reckoned
as
God's
meat
,
as
the
Temple
was
his
House
;
therefore
those
,
who
eat
of
the
Sacrifice
,
were
entertained
at
God's
Table
,
which
was
a
signification
of
their
Fellowship
with
him
:
Thus
the
Lords
Supper
is
a
Feast
upon
a
Sacrifice
,
even
that
great
stupendious
one
of
the
Body
of
Christ
,
which
was
offered
on
the
Cross
;
Therfore
to
eat
the
Bread
and
drink
the
Wine
,
which
are
Figures
of
his
Body
and
Blood
,
is
to
eat
of
that
Sacrifice
,
that
spiritual
food
God
hath
provided
for
us
:
Thus
God
entertains
us
at
his
Table
as
his
own
Children
,
who
are
of
his
Family
,
as
Members
of
Christ
,
who
have
a
right
to
all
the
Blessings
of
the
New
Covenant
,
which
was
sealed
with
his
Blood
:
This
is
the
only
Act
of
Religion
which
in
Scripture
signifies
Communion
with
God
:
But
Prayer
,
Meditation
,
and
such
like
Acts
of
Devotion
,
are
no
where
called
Communion
with
God
;
though
a
prevailing
custom
hath
in
our
days
almost
wholly
appropriated
that
name
to
them
:
Fellowship
with
God
doth
not
consist
in
transient
acts
,
but
is
a
state
of
life
,
that
relation
we
stand
in
to
God
and
Christ
;
and
no
act
of
religion
properly
signifies
this
fellowship
with
God
,
but
only
eating
at
his
table
:
You
will
not
say
,
that
a
poor
man
enjoyes
communion
with
his
Prince
,
when
he
puts
up
his
petition
;
to
pray
to
God
is
an
act
of
homage
,
which
we
owe
him
,
a
Duty
which
results
from
our
fellowship
with
God
,
but
it
is
not
in
its
own
nature
an
act
of
communion
.
The
Lords
Supper
is
called
or
Communion
,
but
Prayer
,
Meditation
,
and
such
like
acts
of
Devotion
,
are
no
where
called
so
Partakers
of
the
divine
Nature
Seek
ye
my
face
Thy
face
,
Lord
,
will
I
seek
,
lifts
over
against
us
to
help
up
our
devotions
,
Here
I
am
God
is
here
of
a
truth
?
He
looks
upon
himself
not
as
in
himself
,
but
in
God
,
and
labours
to
become
wholly
God's
,
and
to
live
in
the
world
only
an
Instrument
in
the
hand
of
him
that
worketh
all
things
according
to
the
counsel
of
his
own
Will
:
After
the
similitude
of
a
Plant
that
is
influenced
by
the
benign
Beams
of
the
Sun
,
and
in
the
Virtue
of
those
Beams
spreading
it self
towards
Heaven
,
as
Simile
,
That
a
Poor
man
,
who
begs
of
a
Prince
,
hath
not
Communion
with
him
,
NOthing
more
easie
to
be
understood
than
our
Vnion
with
Christ
and
it
had
certainly
continued
so
,
had
not
some
men
undertook
to
explain
it
,
who
have
made
it
more
than
mystical
,
that
is
,
an
unintelligible
Vnion
:
When
we
enquire
what
this
Vnion
is
,
they
answer
in
general
,
that
it
is
a
mystical
Vnion
through
the
Spirit
and
Faith
:
This
,
Mystical
,
is
a
hard
word
,
and
therefore
to
explain
it
,
they
tell
us
,
that
it
is
an
Vnion
of
Persons
,
but
no
Personal
Vnion
:
(
as
it
must
needs
be
,
where
the
Person
of
Christ
is
united
to
the
Person
of
the
Believer
:
)
(
I
doubt
that
consequence
is
not
good
,
for
men
are
not
united
to
every
thing
they
receive
;
but
yet
what
follows
may
help
it
out
:
)
This
is
not
very
clear
yet
,
and
therefore
the
same
Author
describes
it
thus
:
This
Oneness
and
Conjunction
are
hard
words
still
;
and
therefore
to
explain
them
,
you
must
observe
,
that
Christ
and
Saints
are
united
;
how
?
Why
,
This
is
as
plain
,
as
one
could
wish
;
they
are
one
by
their
Oneness
:
Vnion
is
Vnion
,
and
Christ
is
Christ
,
and
Believers
are
Believers
,
and
Oneness
is
Oneness
;
and
thus
Christ
and
Believers
are
united
by
their
Oneness
:
But
what
are
the
Bonds
of
this
Vnion
?
(
though
it
had
been
convenient
first
to
have
understood
the
Vnion
better
:
)
And
who
can
deny
this
to
be
a
very
Mystical
Vnion
.
But
besides
this
mystical
Vnion
,
The
design
of
these
distinctions
is
to
prove
the
Vnion
of
persons
between
Christ
and
Believers
:
And
,
because
I
find
this
Author
hath
bewildred
himself
,
I
will
help
him
out
;
for
it
is
a
very
plain
case
,
if
Christ
and
Believers
are
united
,
their
persons
must
be
so
:
For
the
Person
of
Christ
is
Christ
himself
,
and
the
persons
of
Believers
are
Believers
themselves
.
I
cannot
understand
,
how
they
can
be
united
without
their
persons
,
that
is
,
without
themselves
:
But
then
they
are
united
by
mutual
Relations
,
or
mutual
Affections
,
or
Common
Interest
;
not
by
a
natural
Adhesion
of
Persons
.
Sadeel
,
Zanchy
,
Davenant
,
Vsher
,
Reynolds
,
Nothing
is
more
easie
to
be
understood
than
our
Vnion
to
Christ
:
a
great
Mystery
a
marvellous
Incorporation
Reynolds
,
one
of
the
deep
things
of
God
,
not
discernible
without
the
Spirit
Only
some
men
have
made
it
,
more
than
mystical
,
that
is
,
an
unintelligible
Vnion
.
Maximè
mystica
&
planè
mirifica
Faith
receives
Christ
and
so
unites
to
him
;
which
consequence
is
not
good
;
for
men
are
not
united
to
every
thing
they
receive
:
eating
Christ's
flesh
and
drinking
his
blood
,
signifies
the
most
intimate
Vnion
with
him
,
Christ
and
Saints
are
united
in
respect
of
the
Oneness
between
them
:
This
is
plain
,
they
are
one
by
their
Oneness
.
should
have
understood
the
Vnion
first
,
before
he
had
come
to
the
Bonds
:
But
the
Dr.
in
his
design
to
prove
an
Vnion
of
Persons
is
bewildred
,
and
the
Author
will
help
him
out
:
But
Christ
and
Believers
are
not
united
by
a
natural
Adhesion
:
tells
us
Now
,
unless
the
Person
of
Christ
as
Mediator
be
distinct
from
his
Person
as
God-man
,
all
this
is
idle
talk
;
for
what
personal
Graces
are
there
in
Christ
as
Mediator
,
which
do
not
belong
to
him
either
as
God
or
Man
?
The
peculiar
Duties
of
that
Office
of
Mediator
are
not
personal
Graces
;
his
Personal
Graces
fitted
him
for
his
Office
,
but
he
hath
no
Personal
Graces
,
as
Mediator
,
which
he
hath
not
either
as
God
or
Man
.
The
Dr.
tells
us
,
Again
the
Dr.
tells
us
This
looks
like
a
contradiction
to
what
he
said
before
,
but
he
hath
a
which
delivers
him
both
from
contradiction
and
from
sence
,
that
he
doth
not
consider
these
Excellencies
of
his
Deity
or
Humanity
as
abstracted
from
his
Office
of
Mediator
,
though
he
might
if
he
pleased
;
for
these
Excellencies
would
have
belonged
to
him
as
God
and
Man
,
whether
he
had
been
Mediator
or
not
:
But
what
becomes
of
his
distinction
of
the
Graces
of
Christ's
Person
as
Mediator
,
from
the
Graces
of
his
Person
as
God
and
Man
?
When
there
are
no
personal
Graces
in
Christ
,
but
what
belong
to
his
Deity
or
Humanity
,
an
then
you
can
find
no
other
Person
to
be
the
Subject
of
these
personal
Excellencies
,
unless
his
Office
of
Mediation
must
go
for
a
distinct
Person
,
which
is
a
new
kind
of
Heresie
.
That
there
is
one
Consideration
of
the
Deity
,
and
another
Word
incarnate
Communication
of
Properties
God
purchase
his
Church
with
his
own
blood
?
lay
down
his
life
for
us
?
operations
of
God-man
white
in
his
Deity
and
ruddy
in
his
Humanity
,
What
personal
Graces
are
there
in
Christ
,
as
Mediator
,
which
do
not
belong
to
him
either
as
God
or
Man
?
Those
excellencies
would
have
belonged
to
him
as
God
and
man
,
whether
he
had
been
Mediator
or
not
:
But
what
ever
becomes
of
the
distinction
,
there
is
a
very
deep
fetch
in
it
;
the
observing
of
which
will
discover
the
whole
mystery
of
the
Person
of
Christ
,
and
our
Vnion
to
him
:
For
these
men
consider
that
Christ
saves
as
Mediator
,
and
not
meerly
considered
as
God
or
man
,
they
imagine
that
we
receive
Grace
and
Salvation
from
Christ's
Person
,
just
as
we
do
water
from
a
Conduit
,
or
a
Largess
from
a
Prince
;
that
it
flows
to
us
from
our
Vnion
to
his
Person
,
and
therefore
they
dress
up
the
Person
of
the
Mediator
with
all
those
personal
Graces
and
Excellencies
,
which
may
make
him
a
fit
Saviour
,
that
those
who
are
united
to
his
Person
,
need
not
fear
missing
of
Salvation
;
hence
they
ransack
all
the
boundless
perfections
of
the
Deity
,
and
what
ever
they
can
fancy
as
comfort
to
Sinners
;
this
is
a
personal
Grace
of
the
Mediator
,
they
consider
the
effects
of
his
Mediation
,
and
what
ever
great
things
are
spoken
of
his
Gospel
or
Religion
or
Intercession
,
these
serve
as
personal
Graces
too
,
that
all
our
hopes
may
be
built
not
on
the
Gospel-Covenant
,
but
on
the
Person
of
Christ
;
so
that
the
dispute
now
lies
between
the
Person
of
Christ
and
his
Gospel
,
which
must
be
the
foundation
of
our
hope
,
which
is
the
way
to
life
and
happiness
.
an
infinite
Sea
Though
all
the
Saints
that
are
,
were
,
or
shall
be
,
did
,
do
,
or
shall
receive
of
his
fulness
,
yet
will
he
never
be
emptied
,
never
the
less
full
for
all
that
dressing
up
of
Christ
these
men
ransack
all
the
boundless
perfections
of
the
Deity
?
hath
all
the
fulness
of
the
Godhead
dwelling
in
him
?
they
would
have
us
build
all
our
hopes
,
not
on
the
Gospel
,
but
on
the
person
of
Christ
:
To
make
this
appear
,
consider
,
tells
us
and
if
we
would
understand
what
this
strange
Grace
of
Vnion
is
,
Now
though
this
be
a
great
truth
,
that
the
Vnion
of
the
Divine
and
Humane
nature
in
Christ
did
excellently
qualifie
him
for
the
Office
of
a
Mediatour
;
yet
this
is
the
unhappiest
man
in
expressing
and
proving
it
,
that
I
have
met
with
:
For
what
an
untoward
representation
is
this
of
Christs
Mediation
,
that
he
came
to
make
peace
by
as
if
he
meant
to
part
a
fray
,
or
scuffle
,
and
he
might
as
well
have
named
,
or
any
other
Scripture
for
the
proof
of
it
.
Strange
Grace
of
Vnion
Gratia
Vnionis
great
truth
untoward
expressing
of
it
the
unhappiest
man
therein
,
that
ever
the
Author
met
with
,
Christ
the
only
fit
Vmpire
to
take
up
this
controversie
,
was
to
lay
his
hand
as
well
upon
God
the
party
so
highly
offended
,
as
upon
man
the
party
so
basely
offending
:
But
the
Doctor
might
as
well
have
named
for
the
proof
the
man
God's
Fellow
,
Zach.
he
took
part
of
our
flesh
and
blood
,
Heb.
From
the
Deity
of
Christ
the
Doctor
observes
Pelagius
,
That
he
must
confess
such
a
Grace
,
if
he
would
be
a
Christian
.
The
Dr.
tells
us
of
the
Person
of
Christ
he
means
,
&c.
Enough
in
all
reason
this
;
what
a
comfort
is
it
to
sinners
to
have
such
a
God
for
their
Saviour
,
whose
Grace
is
bottomless
,
and
boundless
,
and
exceeds
the
largest
dimensions
of
sin
,
though
there
be
a
world
of
sin
in
them
!
The
Grace
of
the
Promise
of
the
Person
of
Christ
he
means
,
Licinius
Junior
But
what
now
if
the
Divine
Nature
it self
have
not
such
an
endless
,
boundless
,
bottomless
Grace
?
At
other
times
the
Dr.
tells
us
of
the
Though
God
be
rich
in
Mercy
,
he
never
told
us
yet
,
that
his
Mercy
was
so
boundless
and
bottomless
:
He
hath
given
a
great
many
demonstrations
of
the
severity
of
his
Anger
against
sinners
,
who
could
not
be
much
worse
than
But
supposing
the
Divine
Nature
were
such
a
bottomless
Fountain
of
Grace
,
how
comes
this
to
be
a
personal
Grace
of
the
Mediator
?
For
a
Mediator
,
as
Mediator
,
ought
not
to
be
considered
as
the
Fountain
,
but
as
the
Minister
of
Grace
:
God
the
Father
ought
to
come
in
for
a
share
at
least
in
being
the
Fountain
of
Grace
,
though
the
Dr.
is
pleased
to
take
no
notice
of
him
.
But
how
excellent
is
the
Grace
of
Christs
Person
above
the
Grace
of
the
Gospel
!
for
that
is
a
bounded
limited
thing
;
it
is
a
strait
gate
,
and
narrow
way
that
leadeth
unto
life
in
the
divine
Essence
This
is
an
excellent
Love
indeed
,
which
doth
all
for
us
,
and
leaves
nothing
for
us
to
do
;
we
owe
this
discovery
to
an
Acquvintance
with
Christ's
Person
,
or
rather
with
his
Divine
Nature
,
for
the
Gospel
is
very
silent
in
this
matter
;
all
that
the
Gospel
tells
us
is
,
that
Christ
loved
Sinners
so
as
to
die
for
them
,
and
that
he
loves
good
men
who
believe
and
obey
his
Gospel
,
so
as
to
save
them
;
and
that
he
continues
to
love
them
,
while
they
continue
to
be
good
,
but
hates
them
when
they
return
to
their
old
Vices
:
And
therefore
sinners
have
reason
to
fetch
their
comforts
,
not
from
the
Gospel
,
but
from
the
Person
of
Christ
,
which
as
far
excels
the
Gospel
,
as
the
Gospel
excels
the
Law
.
Amor
Complacentiae
,
a
Love
of
Complacence
,
Amor
Benevolentiae
a
gracious
purpose
of
bestowing
good
things
on
us
?
That
God
worketh
in
us
to
will
and
to
do
,
of
his
good
pleasure
this
is
a
Love
,
which
doth
all
for
us
,
and
leaves
nothing
for
us
to
do
:
All
that
the
Gospel
tells
us
,
is
,
That
Christ
loved
Sinners
,
so
as
to
die
for
them
,
and
that
he
loves
good
men
,
who
believe
and
obey
the
Gospel
:
That
he
loves
them
while
they
continue
good
,
and
hates
them
when
they
return
to
their
old
vices
That
as
soon
as
men
believe
,
there
is
a
kind
of
incomplete
Election
,
such
as
rises
and
falls
with
their
Faith
;
and
when
they
arrive
at
the
full
point
of
Perseverance
,
it
becomes
complete
and
peremptory
:
he
did
not
use
lightness
,
or
purpose
according
to
the
flesh
,
after
the
manner
of
men
,
unsteady
and
wavering
in
their
determinations
;
no
,
the
foundation
of
God
standeth
sure
,
the
Lord
knoweth
those
that
are
his
.
But
if
the
Love
of
Christ
be
infinite
,
eternal
,
unchangeable
,
fruitful
,
I
would
willingly
understand
,
how
sin
,
and
death
,
and
Misery
came
into
World
;
for
if
this
Love
be
so
,
because
the
Divine
Nature
is
so
,
then
it
was
always
so
;
for
God
always
was
what
he
is
,
and
that
which
is
eternal
,
could
never
be
other
than
it
is
now
:
And
why
could
not
this
Love
as
well
preserve
us
from
falling
into
Sin
,
Misery
,
and
Death
,
as
love
Life
and
Holiness
into
us
;
for
it
is
a
little
odd
,
first
to
love
us
into
Sin
and
Death
,
that
then
he
might
love
us
into
Life
and
Holiness
,
which
indeed
could
not
be
,
if
this
Love
were
always
so
unchangeable
,
and
fruitful
,
as
the
Dr.
perswades
us
:
For
if
this
Love
had
always
loved
Life
and
Holiness
into
us
,
how
should
it
happen
,
that
we
should
sin
and
die
.
Jacob
have
I
loved
,
and
Esau
have
I
hated
who
works
all
things
according
to
the
counsel
of
his
own
will
.
how
then
came
sin
and
death
into
the
World
?
why
could
not
this
eternal
,
unchangeable
,
fruitful
Love
,
preserve
us
from
falling
?
Why
did
he
not
do
it
?
God
loves
no
man
into
sin
Hezekiah
,
Isai.
He
loves
them
from
the
pit
of
corruption
,
Not
that
I
deny
,
that
the
Love
of
God
is
eternal
,
unchangeable
,
fruitful
,
that
is
,
that
God
was
alwayes
good
,
and
alwayes
continues
good
,
and
manifests
his
love
and
goodness
in
such
wayes
as
are
suitable
to
his
nature
,
which
is
the
fruitfulness
of
it
;
but
then
the
unchangeableness
of
Gods
love
doth
not
consist
in
being
alwayes
determined
to
the
same
object
,
but
in
that
he
alwayes
loves
for
the
same
reason
;
that
is
,
that
he
alwayes
loves
true
virtue
and
goodness
,
where-ever
he
sees
it
,
and
never
ceases
to
love
any
person
,
till
he
ceases
to
be
good
;
and
then
the
immutability
of
his
love
is
the
reason
why
he
loves
no
longer
;
for
should
he
love
a
wicked
man
,
the
reason
and
nature
of
his
love
would
change
,
and
the
fruitfulness
of
Gods
love
with
respect
to
the
Methods
of
his
Grace
and
Providence
doth
not
consist
in
producing
what
he
loves
by
an
omnipotent
and
irresistible
power
,
for
then
sin
and
death
could
never
have
entered
into
the
world
;
but
he
governs
and
doth
good
to
his
Creatures
,
in
such
wayes
as
are
most
suitable
to
their
Natures
;
he
governs
reasonable
Creatures
by
Principles
of
Reason
,
as
he
doth
the
material
World
by
the
necessary
Laws
of
Matter
,
and
bruit
Creatures
by
the
instincts
and
propensities
of
Nature
.
Paul
is
a
chosen
vessel
Jacob
was
loved
,
and
that
before
he
was
born
,
or
had
done
any
good
at
all
,
The
Lord
knoweth
those
that
are
his
,
He
calleth
his
sheep
by
Name
,
Some
are
drawn
of
the
Father
,
Some
are
called
according
to
purpose
,
On
some
God
will
have
mercy
,
when
he
hardens
others
,
certissimè
liberantur
,
are
certainly
saved
,
when
others
are
left
in
massa
perditionis
.
The
Vnchangeableness
of
God's
Love
doth
not
consist
in
being
determined
to
the
same
Object
,
but
in
that
he
always
loves
for
the
same
Reason
,
that
is
,
he
always
loves
true
Vertue
and
Goodness
,
where-ever
he
sees
it
,
and
never
ceases
to
love
any
person
,
till
he
ceases
to
be
good
:
he
always
loves
for
the
same
Reason
;
where
Goodness
is
,
there
he
loves
,
where
Goodness
is
not
,
there
he
loves
not
:
Should
he
love
a
wicked
man
,
the
Reason
and
Nature
of
his
Love
would
change
:
he
did
passionately
desire
and
design
the
Happiness
of
Man
Goodness
,
the
only
reason
of
Love
,
A
Deo
habemus
,
quòd
homines
sumus
,
à
nobis
ipsis
,
quòd
justi
sumus
;
though
God
be
necessary
to
our
Being
,
yet
he
is
not
to
our
Goodness
,
Thus
the
Dr.
This
he
was
as
God
,
as
we
were
told
before
,
and
his
Grace
was
never
the
more
bottomless
for
becoming
Man
:
The
design
of
all
this
is
,
to
make
the
Person
of
Christ
the
Fountain
of
all
Grace
,
from
whence
we
must
drink
Pardon
and
Mercy
as
long
as
we
need
any
.
His
Grace
was
never
the
more
bottomless
for
becoming
Man
He
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
,
That
by
the
mystical
and
supernatural
Vnion
we
are
as
truly
conjoyned
with
him
,
as
meat
and
drink
is
with
us
:
That
this
Conjunction
is
immediately
made
with
his
Humane
Nature
:
That
the
Lamb
slain
,
that
is
,
Christ
crucified
,
hath
by
that
death
of
his
,
made
his
flesh
broken
,
and
his
blood
poured
out
for
us
,
to
be
fit
food
for
the
spiritual
nourishment
of
Souls
,
and
the
very
Well-spring
,
from
whence
by
the
power
of
his
Godhead
,
all
Life
and
Grace
is
derived
to
us
.
To
begin
with
the
Fulness
of
Christ
and
the
first
place
wherein
we
meet
with
it
,
is
Now
what
is
meant
by
this
Fulness
,
we
may
learn
from
ver.
This
Fulness
which
was
in
Christ
,
is
a
Fulness
of
Grace
and
Truth
;
and
if
we
consult
we
shall
find
,
that
this
Grace
and
Truth
is
opposed
to
the
Law
of
So
that
Grace
and
Truth
signifie
the
Gospel
,
which
is
a
Covenant
of
Grace
,
and
is
expresly
called
and
conteins
the
most
clear
and
perspicuous
Revelation
of
the
Divine
Will
,
in
opposition
to
the
Types
and
Shadows
under
the
Law
;
is
Truth
,
in
opposition
to
Types
and
Figures
;
this
is
the
Fulness
we
receive
from
Christ
,
a
perfect
Revelation
of
the
Divine
Will
,
concerning
the
Salvation
of
Mankind
,
which
conteins
so
many
excellent
Promises
,
that
it
may
be
well
be
called
Grace
,
and
prescribes
such
a
plain
and
simple
Religion
,
so
agreeable
to
the
natural
Nations
of
Good
and
Evil
,
that
it
may
well
be
called
Truth
:
This
Fulness
dwelt
only
in
Christ
,
and
from
him
alone
we
receive
it
;
for
none
of
the
Prophets
,
who
were
before
him
,
did
so
perfectly
understand
the
Will
of
God
as
he
did
:
No
man
ever
before
had
so
perfect
a
knowledge
of
the
Will
of
God
which
is
here
called
because
sight
gives
the
most
perfect
knowledge
but
the
Son
,
who
understood
all
his
most
secret
counsels
,
hath
perfectly
declared
the
Will
of
the
Father
to
us
:
and
hence
that
Fulness
we
receive
from
Christ
is
explained
by
which
signifies
the
abundance
of
Grace
manifested
in
the
Gospel
.
St.
expounds
it
but
this
seems
to
be
a
forced
sence
,
for
the
Law
is
no
where
called
is
opposed
to
to
the
in
the
next
verse
:
But
however
,
this
they
agree
in
,
that
by
the
fulness
of
Grace
and
Truth
they
understand
the
Gospel
,
that
perfect
declaration
which
Christ
hath
made
to
the
World
.
This
Fulness
was
first
in
the
Person
of
Christ
,
before
he
could
communicate
it
to
us
;
yet
it
is
not
this
Personal
Fulness
we
are
to
attend
to
,
but
the
Fulness
and
Perfection
of
his
Gospel
,
from
whence
we
must
fetch
the
knowledge
of
the
Divine
Will.
And
of
his
fulness
we
all
received
,
and
Grace
for
Grace
:
his
fulness
God
the
Word
who
was
in
the
beginning
with
God
,
by
whom
all
things
were
made
,
who
is
the
true
light
,
that
lighteth
every
man
that
cometh
into
the
world
,
who
was
made
flesh
and
dwelt
among
[
his's
[
his
fulness
grace
for
grace
Gratiam
cumulatissimam
,
abundant
Grace
Grace
answering
to
the
Grace
in
Christ
we
received
out
of
his
fulness
We
re-received
of
his
Fulness
,
even
the
whole
Gospel
We
received
of
his
fulness
Grace
according
to
the
measure
of
the
gift
of
Christ
.
He
is
the
alone
Mediator
between
God
and
Man
,
which
paid
our
Ransom
;
he
is
the
Physician
,
which
healeth
all
our
diseases
;
he
is
the
Saviour
,
which
saveth
us
from
our
sins
;
he
is
that
flowing
and
most
plenteous
Fountain
,
out
of
whose
Fulness
all
we
have
received
.
We
may
learn
what
this
Fulness
is
,
by
We
beheld
his
glory
,
the
glory
,
as
of
the
only
begotten
Son
of
God
,
full
of
grace
and
truth
;
so
that
this
Fulness
is
a
Fulness
of
Grace
and
Truth
;
and
if
we
consult
we
shall
find
,
that
this
Grace
and
Truth
is
opposed
to
the
Law
of
so
that
Grace
and
Truth
signifies
the
Gospel
.
mercy
for
thousands
The
Lord
gracious
,
merciful
,
longsuffering
,
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
,
and
sin
:
the
circumcision
of
the
heart
the
Law
of
God
in
the
heart
,
Take
not
thy
holy
Spirit
from
me
,
Job
looking
to
his
living
Redeemer
,
Abraham
rejoicing
to
see
Christ's
day
,
Abraham
,
Isaac
and
Jacob
embracing
the
Promises
,
and
looking
to
an
heavenly
countrey
,
He
is
a
Prince
and
a
Saviour
,
to
give
repentance
and
remission
of
sins
,
supplies
of
the
Spirit
of
Christ
?
inward
drawings
and
teachings
the
measure
of
the
gift
of
Christ
?
the
effectual
working
in
every
part
,
which
is
from
the
Head
Christ
?
To
the
same
purpose
the
Apostle
discourses
in
The
expression
is
allusive
and
Metaphorical
:
For
God
who
is
a
Spirit
,
cannot
in
a
proper
sence
dwell
bodily
in
any
thing
:
The
Apostle's
design
in
this
Chapter
is
to
perswade
the
Colossians
to
adhere
to
the
Gospel
,
not
to
be
seduced
by
Jews
or
Gnosticks
,
who
talk'd
very
much
in
their
canting
phrase
of
the
to
corrupt
the
Religion
of
Christ
with
Jewish
Ceremonies
,
or
Pagan
Superstitions
;
and
the
principal
argument
he
urges
to
this
purpose
is
the
perfection
of
the
Gospel-revelation
,
that
(
that
is
the
Gospel
that
is
,
not
in
whom
are
hid
,
but
in
whom
are
all
the
hidden
treasures
of
wisdom
and
knowledge
,
that
is
,
who
hath
now
revealed
to
us
all
those
treasures
,
which
in
former
ages
were
hidden
from
the
world
;
upon
this
he
exhorts
them
to
be
firm
to
the
Gospel
,
and
then
adds
(
that
is
,
in
Christ
)
So
this
must
refer
to
the
complete
and
perfect
revelation
of
the
Gospel
,
which
needs
not
be
supplied
by
the
Philosophy
or
Traditions
of
men
.
To
understand
the
reason
of
this
phrase
,
and
the
force
of
Argument
,
we
must
consider
,
that
this
is
an
allusion
to
Gods
dwelling
in
the
Temple
at
by
Types
and
Figures
,
which
were
the
Symbols
of
his
presence
:
The
Temple
was
Gods
house
,
the
Mercy-Seat
and
Cherubims
,
&c.
were
the
emblems
of
Gods
presence
;
he
dwelt
among
them
by
Types
and
Figures
,
and
therefore
instituted
a
typical
and
figurative
Religion
,
and
this
was
an
imperfect
declaration
of
himself
to
the
world
:
The
Deity
it self
dwells
in
the
Temple
of
Christ's
Body
,
not
by
Types
and
Figures
,
but
by
a
real
and
immediate
Presence
and
Vnion
;
and
therefore
those
revelations
,
which
are
made
by
Christ
,
are
answerable
to
the
inhabitation
of
the
Godhead
in
him
,
contain
a
true
and
perfect
declaration
of
God's
will
,
in
opposition
to
the
impersect
rudiments
and
types
of
the
Law
,
so
that
is
opposed
to
figurative
and
typical
;
and
this
is
a
plain
demonsiration
of
the
persection
of
the
Gospel-revelation
,
that
the
fulness
of
the
Deity
dwelt
substantially
in
Christ
;
his
Religion
answers
the
greatness
of
his
Person
,
the
Godhead
dwelt
in
him
bodily
,
and
his
Religion
is
too
,
all
truth
and
substance
,
His
Religion
is
body
,
truth
,
and
substance
,
this
place
is
exactly
parallel
with
the
word
Herein
the
Figure
of
the
Tabernacle
was
fulfilled
,
that
God
dwelt
in
our
flesh
,
and
the
Revelations
he
made
of
Gods
Will
did
agree
with
the
manner
of
his
appearance
,
were
full
of
Grace
and
Truth
;
not
typical
,
but
a
plain
and
perfect
declaration
of
God's
Will
,
and
as
the
Evangelist
tells
us
,
that
we
are
perfectly
instructed
by
him
:
So
our
Apostle
adds
here
,
filled
in
him
;
you
need
no
Instructor
but
Christ
;
so
that
this
fulness
of
the
Godhead
dwelling
bodily
in
Christ
,
does
ultimately
resolve
it self
into
the
perfection
of
the
Gospel-revelation
:
For
since
the
fulness
of
the
Deity
did
inhabit
in
Christ's
Person
,
he
was
able
to
acquaint
us
with
the
whole
Will
of
God
;
the
force
of
this
reason
our
Saviour
takes
notice
of
:
that
is
,
declareth
his
whole
will
to
us
it
is
not
with
him
,
as
it
was
with
the
meaner
Prophets
,
who
bad
only
particular
Revelations
:
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
This
is
such
a
Catachresis
for
which
they
can
bring
no
Precedent
or
Parallel
was
by
the
carelesness
of
transcribers
crept
into
the
Original
,
instead
of
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
In
him
who
is
the
Head
of
all
Principality
and
Power
:
in
whom
we
are
circumcised
with
the
Circumcision
made
without
hands
:
with
whom
we
are
buried
in
Baptism
:
with
whom
we
are
risen
through
Faith
:
who
was
raised
from
the
dead
,
who
nailed
the
hand-writing
of
Ordinances
to
his
Cross
,
who
spoiled
and
triumphed
over
Principalities
and
Powers
:
In
him
dwells
the
fulness
of
the
Godhead
bodily
,
The
expression
is
allusive
and
metaphorieal
;
for
God
who
is
a
Spirit
,
cannot
in
a
proper
sence
dwell
bodily
in
any
thing
:
Souls
are
put
for
Persons
In
him
dwells
all
the
fulness
of
the
Godhead
bodily
The
Apostle's
design
in
this
Chapter
is
to
perswade
the
Colossians
to
adhere
to
the
Gospel
,
and
that
,
because
of
the
perfection
of
the
Gospel
;
in
Christ
,
that
is
,
in
the
Gospel
,
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
or
there
are
the
hidden
treasures
:
In
whom
are
hid
all
the
treasures
of
Wisdom
and
Knowledge
,
In
whom
dwelleth
all
the
Fulness
of
the
Godhead
bodily
,
The
Godhead
dwelt
in
Christ
bodily
,
not
by
Types
and
Figures
,
and
his
Religion
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
,
all
truth
and
substance
Ye
are
complete
in
him
You
need
no
Instructer
but
Christ
,
who
hath
revealed
God's
will
to
us
;
so
that
this
Fulness
of
the
Godhead
dwelling
bodily
in
Christ
,
does
ultimately
resolve
it self
into
the
perfection
of
the
Gospel-revelation
:
That
the
Fulness
of
the
Godhead
ultimately
resolves
it self
into
the
Gospel
In
other
places
the
Fulness
of
Christ
signifies
the
Church
,
the
Church
is
called
the
Church
makes
him
(
as
it
were
)
complete
and
perfect
;
for
he
cannot
be
a
perfect
Head
without
a
Body
:
Hence
the
Church
is
called
tells
us
being
in
Christ
Now
the
Church
is
called
Christ's
fulness
,
with
respect
to
its
extent
and
universality
,
that
it
is
not
confined
to
any
particular
Nation
,
as
the
Jewish
Church
was
,
but
takes
in
Jews
and
Gentiles
,
bond
and
free
:
This
I
take
to
be
the
meaning
of
Beza
observes
his
fulness
for
ver.
the
Apostle
tells
us
Where
fulness
must
be
expeunded
of
the
Church
,
that
it
pleased
God
to
unite
his
Church
unto
Christ
;
for
the
Apostle
assigns
this
as
the
Reason
of
Christ's
being
the
Head
of
the
Church
.
And
if
you
would
know
,
why
the
Church
is
called
fulness
,
and
all
fulness
said
to
dwell
in
Christ
,
the
Reason
follows
in
This
is
that
fulness
that
dwells
in
Christ
,
that
he
is
made
the
Head
of
the
Vniversal
Church
,
both
in
heaven
and
earth
,
that
Jews
and
Gentiles
are
now
united
in
one
Body
,
that
Christ
is
the
universal
Shepherd
and
Bishop
of
Souls
,
by
him
to
reconcile
all
things
to
himself
:
And
this
is
the
meaning
of
that
phrase
,
the
Church
is
his
fulness
,
because
he
filleth
all
in
all
,
that
is
,
doth
not
confine
his
care
and
providence
,
and
the
influences
of
his
Grace
to
any
one
Nation
,
but
extends
it
to
the
whole
World
:
Thus
the
fulness
of
Christ
signifies
in
which
is
the
explication
,
of
,
that
is
,
to
that
perfection
of
Faith
and
Knowledge
,
which
becomes
the
Christian
Church
;
for
signifying
the
age
,
and
growth
and
stature
of
a
Man
,
the
fulness
of
Christ
cannot
so
properly
be
understood
of
any
thing
,
as
of
the
Christian
Church
:
This
is
all
I
can
find
in
Scripture
concerning
the
Fulness
of
Christ
,
which
either
signifies
the
Perfection
of
his
Gospel
,
or
the
Vniversality
of
his
Church
;
which
is
a
plain
Demonstration
of
those
mens
skill
in
expounding
Scripture
,
who
make
this
Fulness
a
Personal
Grace
in
Christ
.
The
Church
is
called
Christ's
body
,
the
fulness
of
him
that
filleth
all
in
all
:
That
he
filleth
all
in
all
,
that
he
is
head
to
the
Church
,
filled
with
all
graces
in
him
,
being
in
Christ
There
is
no
condemnation
to
them
which
are
in
Christ
,
For
it
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
,
The
Church
is
called
fulness
,
because
Christ
reconciled
all
things
in
heaven
,
and
earth
,
he
is
Head
of
the
Church
Vniversal
in
heaven
and
earth
,
Jews
and
Gentiles
are
now
united
in
one
body
:
filleth
all
in
all
,
that
is
,
he
extends
the
influences
of
his
Grace
to
the
whole
world
:
Extra
Ecclesiam
Catholicam
nullus
salvetur
the
fulness
of
Christ
signifies
the
fulness
of
the
Church
;
the
measure
of
the
stature
of
the
fulness
of
Christ
,
is
the
explication
of
the
perfect
man
signifies
the
age
and
stature
of
a
man
,
the
fulness
is
to
be
understood
of
the
Christian
Church
.
Let
us
now
consider
in
what
sence
Christ
is
called
our
Life
he
is
called
Life
with
respect
to
his
Doctrine
;
he
preached
the
Word
of
Life
,
and
that
is
,
he
preached
the
Word
of
Life
,
which
enlightneth
the
dark
Minds
of
men
,
it
is
not
imaginable
how
Life
should
be
Light
in
any
other
sence
.
Christ
tells
his
Disciples
,
that
is
,
I
declare
the
true
way
to
Life
:
Thus
he
calls
himself
with
respect
to
the
Doctrine
he
preached
,
and
with
respect
to
that
Sacrifice
he
offered
for
the
Life
of
the
World
Christ
is
also
our
Life
,
because
he
hath
power
to
bestow
immortal
Life
upon
all
his
sincere
followers
:
He
first
raises
those
who
are
dead
in
sin
,
to
a
new
spiritual
Life
by
the
power
of
his
Doctrine
,
and
then
hath
Authority
to
raise
them
to
an
immortal
life
:
Thus
Col.
That
is
,
you
profess
your selves
dead
to
the
world
in
conformity
to
Christ's
Death
;
and
though
that
immortal
Life
,
which
you
expect
to
enjoy
with
Christ
,
who
is
now
risen
again
from
the
dead
,
be
at
present
concealed
from
your
view
;
yet
when
Christ
,
who
is
the
Author
of
Eternal
Life
,
and
hath
power
to
raise
us
up
from
the
dead
,
We
must
not
dream
of
fetching
Life
from
the
Person
of
Christ
,
as
we
draw
water
out
of
a
Fountain
;
but
we
must
stedfastly
believe
and
obey
his
Gospel
,
which
is
a
Principle
of
divine
Life
in
us
,
and
then
we
may
expect
a
Resurrection
and
immortal
Life
.
Christ
preached
the
Word
of
Life
,
he
brought
Life
and
Immortality
to
light
,
The
life
was
the
light
of
men
,
Christ
is
the
life
,
Joh.
He
raises
up
those
that
are
dead
in
sins
to
a
new
spiritual
Life
,
Joh.
As
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
Son
to
have
life
in
himself
,
That
Christ
hath
Life
in
himself
,
but
the
Believer
hath
not
Life
in
himself
,
but
in
Christ
,
living
but
as
a
part
or
piece
of
Christ
,
and
ever
in
dependence
on
him
.
our
life
,
Col.
We
must
not
dream
of
fetching
Life
from
the
Person
of
Christ
,
as
we
draw
water
out
of
a
fountain
:
we
must
not
fetch
life
from
him
.
Paul
did
all
things
through
Christ
strengthening
him
,
did
not
live
himself
,
but
Christ
lived
in
him
,
an
Head
a
flowing
and
most
plenteous
Fountain
,
of
whose
fulness
we
all
receive
We
must
believe
and
obey
the
Gospel
,
which
is
a
Principle
of
divine
Life
in
us
Austin
,
Solet
dicere
humana
superbia
,
si
seissem
,
fecissem
;
ideò
non
feci
,
quia
nescivi
:
Humane
pride
is
wont
to
say
,
had
I
known
,
I
had
done
it
;
asking
only
a
Rule
,
and
presuming
upon
its
own
power
for
performance
:
the
Gospel
comes
not
in
word
only
,
but
in
power
,
and
in
the
Holy
Ghost
,
and
in
much
assurance
In
him
we
are
created
unto
good
works
,
and
without
him
we
can
do
nothing
.
Thus
to
proceed
Christ
is
the
Power
of
God
,
and
the
wisdom
of
God
,
and
the
Gospel
is
the
wisdom
and
power
of
God
:
that
is
the
Doctrine
of
a
crucified
Christ
,
as
appears
by
the
verses
before
The
Jews
were
all
for
Signs
and
Miracles
,
the
Greeks
for
curious
Philosophical
Speculations
;
neither
of
them
could
relish
the
plain
simple
Doctrine
of
a
crucified
Christ
:
But
the
Apostle
tells
us
,
that
this
Doctrine
the
most
powerful
method
which
was
ever
used
by
God
for
the
reforming
of
the
world
,
and
the
contrivance
of
excellent
wisdom
;
thus
the
Gospel
is
called
,
that
is
,
by
preaching
this
foolish
Doctrine
(
as
it
was
accounted
by
the
world
)
of
a
crucified
Christ
Christ
being
exalted
to
the
right
hand
of
Majesty
,
may
in
a
proper
sence
be
called
the
power
of
God
,
because
all
power
is
given
to
him
in
Heaven
and
earth
,
and
he
hath
the
supreme
Government
of
all
the
affairs
of
this
spiritual
Kingdom
,
and
this
is
a
personal
power
inherent
in
him
;
but
the
exercise
of
it
is
confined
to
the
Rules
of
the
Gospel
;
he
hath
power
to
save
those
that
believe
and
obey
,
and
to
destrey
his
enemies
;
this
power
cannot
save
any
man
whom
the
Gospel
condemns
;
we
have
no
reason
to
trust
to
his
personal
power
,
unless
we
first
obey
his
Gospel
;
however
omnipotent
he
be
,
his
Gospel
is
the
measure
of
his
actings
,
if
that
condemn
us
,
his
omnipotent
power
will
not
save
us
.
not
with
Ink
,
but
with
the
Spirit
of
the
living
God
:
(
The
Jews
require
a
sign
,
and
the
Greeks
seek
after
wisdom
;
but
we
preach
Christ
crucified
,
unto
the
Jews
a
stumbling-block
,
and
unto
the
Greeks
foolishness
,
but
unto
them
,
which
are
called
both
Jews
and
Greeks
,
Christ
the
power
of
God
,
and
the
wisdom
of
God
But
the
chief
personal
Grace
is
still
bebind
Now
no
Christian
will
deny
,
that
Christ
was
very
righteous
,
a
great
example
of
universal
holiness
and
purity
;
and
it
must
be
confessed
,
that
his
Righteousness
was
not
an
imaginary
,
imputed
Righteousness
,
but
inherent
and
personal
;
but
what
comfort
is
this
to
us
,
if
we
continue
wilful
,
incorrigible
sinners
:
saith
the
Doctor
This
is
a
very
comfortable
Notion
for
bad
men
,
and
such
as
I
would
not
part
with
for
all
the
world
,
did
I
resolve
to
live
wickedly
,
and
yet
intend
to
go
to
heaven
;
but
it
is
good
to
be
sure
in
a
matter
of
importance
.
Christs
Righteousness
was
not
an
imaginary
imputed
Righteousness
,
but
inherent
and
personal
Surely
my
judgment
is
with
the
Lord
,
and
my
work
with
my
God
,
This
is
my
well-beloved
Son
,
in
whom
I
am
well
pleased
,
given
him
a
name
above
every
name
,
That
this
Righteousness
may
be
a
comfort
to
wilful
incorrigible
sinners
,
that
Christ
died
for
us
that
we
are
justified
by
his
blood
He
hath
reconciled
all
things
yet
now
hath
he
reconciled
you
the
righteousness
of
God
your
Faith
your
Love
.
your
Patience
,
Luk.
your
Hope
the
blood
of
God
the
life
of
God
For
therein
is
the
Righteousness
of
God
reveiled
from
faith
to
saith
:
the
Gospel
is
the
power
of
God
to
salvation
to
every
one
that
believeth
reveiled
from
heaven
against
all
ungodliness
and
unrighteousness
of
men
:
The
Righteousness
of
God
is
by
the
faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
:
They
submitted
not
themselves
to
the
Righteousness
of
God
For
Christ
is
the
and
of
the
Law
for
righteousness
to
every
one
that
believeth
Austin
,
That
which
is
less
than
it
ought
to
be
,
is
so
far
sinful
,
as
it
is
less
than
it
ought
to
be
:
He
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
That
I
may
be
found
in
him
,
not
having
mine
own
righteousness
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousness
which
is
of
God
by
faith
:
(
that
I
may
be
found
in
him
)
If
I
justifie
my self
,
my
own
mouth
shall
condemn
me
,
Enter
not
into
judgment
with
thy
servant
,
for
in
thy
sight
shall
no
man
living
be
justified
,
O
Lord
,
righteousness
belongeth
unto
thee
,
but
unto
us
confusion
of
faces
.
a
righteousness
of
God
by
faith
:
in
terminis
To
them
that
have
obtained
like
precious
faith
with
us
through
the
righteousness
of
God
and
our
Saviour
Jesus
Christ
:
of
God
and
of
our
Saviour
Christ
,
of
God
and
our
Saviour
The
glorious
appearance
of
the
great
God
and
our
Saviour
,
The
Righteousness
of
God
To
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
,
Thy
faith
My
faith
Faith
is
the
hypostasis
of
things
hoped
for
,
We
by
faith
wait
for
the
hope
of
righteousness
,
we
are
justified
by
Christ's
blood
,
we
are
made
righteous
by
his
obedience
,
Rom.
As
by
the
offence
of
one
judgment
came
upon
all
to
condemnation
,
so
by
the
righteousness
of
one
the
free
gift
came
upon
all
men
unto
justification
of
life
:
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
By
the
obedience
of
Christ
we
are
made
,
constituted
righteous
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
,
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
:
Christ
is
the
end
of
the
law
for
righteousness
to
every
one
that
believeth
.
the
Righteousness
of
the
Law
by
us
in
us
By
the
Righteousness
of
one
the
free
gift
came
upon
all
men
to
justification
of
life
:
What
is
the
Righteousness
?
What
would
the
Law
have
?
That
we
should
be
without
sin
,
This
therefore
is
performed
for
us
by
Christ
.
He
hath
made
us
accepted
in
the
Beloved
:
sub
veniâ
,
under
pardon
by
one
righteousness
That
a
man
is
justified
by
faith
without
the
deeds
of
the
Law
,
Do
we
then
make
void
the
Law
through
faith
?
God
forbid
!
yea
,
we
establish
the
Law
,
we
make
the
Law
to
stand
Do
this
and
live
Jehovah
our
righteousness
because
it
is
a
commandment
with
promise
,
Lord
,
have
mercy
upon
us
,
encline
our
hearts
to
keep
this
Law
:
the
blood
of
Christ
justifies
us
.
purges
the
corjcience
cleanses
us
from
all
sin
washes
us
from
our
sins
a
propitiation
through
faith
in
his
blood
.
pro
peccatis
nostris
satisfecit
That
he
spoils
Christ
of
one
half
of
his
Name
,
that
is
,
of
that
Name
,
Jehovah
our
Righteousness
:
By
what
proportion
do
they
proceed
?
They
cannot
counterpoise
an
infinite
sin
but
with
an
infinite
Satisfaction
,
and
think
they
can
weigh
down
a
reward
every
way
as
infinite
,
with
a
Merit
(
to
say
the
least
)
surely
not
infinite
:
Why
should
there
be
a
recessary
use
of
Christs
death
for
the
one
,
and
not
an
use
f●●●
as
necessary
for
the
Oblation
of
his
Life
for
the
other
?
This
nipping
at
the
Name
of
Christ
is
for
no
other
reason
,
but
that
we
may
have
some
honour
our selves
out
of
our
Righteousness
:
Magìs
honorificum
est
habere
aliquid
ex
merito
:
Rather
than
they
will
lose
their
honour
,
Christ
must
part
with
a
piece
of
his
Name
.
Our
concupscence
like
putrid
matter
is
ever
dropping
upon
the
web
of
our
weak
little
holiness
looking
off
from
themselves
unto
Jesus
the
author
and
finisher
of
their
faith
,
What
other
thing
could
cover
our
sins
,
but
Christ's
Righteousness
?
In
whom
could
we
lawless
and
ungodly
be
justified
,
but
in
the
only
Son
of
God!
Oh
sweet
exchange
!
Justin
Martyr
.
The
fulfilling
of
the
Law
by
Christ
the
First-fruits
,
was
to
be
imputed
to
the
whole
lump
;
so
Athanasius
.
Christ
having
translated
the
filthiness
of
my
sins
to
himself
,
hath
made
me
partaker
of
his
purity
,
communicating
unto
me
his
own
beauty
Ambrose
.
God
sent
his
Son
,
that
,
assuming
our
flesh
and
obeying
his
Father
in
all
things
,
that
he
might
justifie
the
Nature
of
Man
in
himself
If
thou
believest
on
Christ
,
thou
hast
fulfilled
the
Law
,
and
more
than
it
commanded
;
thou
hast
now
received
a
greater
Righteousness
that
is
,
in
Christ
the
end
of
the
Law
To
begin
with
that
famous
place
,
where
Christ
is
called
expresly
,
the
Lord
our
righteousness
:
a
very
express
place
to
prove
,
that
Christ
is
our
righteousness
,
as
these
men
expound
it
But
is
there
no
other
possible
sence
to
be
made
of
this
phrase
?
Righteousness
in
Scripture
is
a
word
of
a
very
large
use
;
sometimes
it
signifies
no
more
than
mercy
,
kindness
and
beneficence
,
and
so
is
the
Lord
,
who
doth
good
to
us
,
who
is
our
Saviour
and
Deliverer
;
which
is
very
agreeable
to
the
reason
of
this
name
;
that
and
righteousness
signifies
that
part
of
justice
,
which
consists
in
relieving
the
injured
and
oppressed
:
Thus
which
is
a
parallel
expression
,
to
and
signifies
no
more
than
that
God
will
avenge
their
cause
,
and
deliver
them
from
their
enemies
,
the
like
we
have
,
that
is
,
the
Lord
the
righteous
judge
will
deliver
them
from
their
enemies
,
which
agrees
with
that
promise
,
This
sounds
like
imputed
righteousness
;
but
it
signifies
the
great
deliverances
God
promised
to
in
the
former
verses
,
which
should
make
them
as
glorious
as
a
splendid
garment
would
.
The
Lord
our
righteousness
Jehovah
;
Fl
is
communicated
to
Angels
;
their
names
end
in
it
,
as
Michael
,
Gabriel
,
Jah
is
communicated
to
Saints
,
their
names
end
in
it
,
Isaiah
,
Jeremiah
:
But
here
is
Jehovah
to
certifie
us
,
that
it
is
not
the
righteousness
of
Saints
,
nor
of
Angels
that
will
serve
the
turn
,
but
the
righteousness
of
God
,
very
God
:
Is
there
no
other
possible
sence
to
be
made
of
this
phrase
?
Righteousness
sometimes
signifies
mercy
;
and
so
the
Lord
our
righteousness
,
is
the
Lord
that
doth
good
to
us
:
the
Lord
our
righteousness
the
Lord
our
righteousness
In
the
Lord
have
I
righteousness
and
strength
;
in
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
robe
of
righteousness
It
is
very
observable
that
in
all
the
histories
of
the
Gospel
,
which
gives
us
an
account
of
our
Saviours
Sermons
,
and
parables
;
whereby
he
instructed
the
people
in
all
necessary
truths
,
he
makes
no
mention
at
all
of
imputed
righteousness
:
but
exacts
from
them
a
righteousness
of
their
own
,
if
they
would
find
mercy
with
God
:
Now
it
is
very
strange
,
(
if
imputed
righteousness
be
the
great
Gospel-mystery
)
that
our
Saviour
should
not
once
mention
it
,
nor
warn
his
hearers
to
beware
of
tructing
in
their
own
righteousness
:
but
that
instead
of
this
he
should
severely
enjoyn
them
the
practice
of
an
universal
righteousness
,
as
the
only
thing
that
pleases
God
,
and
severely
threaten
those
,
who
continue
in
any
sin
,
who
break
the
least
of
his
commandments
,
that
they
shall
not
enter
heaven
:
This
to
me
is
a
very
great
prejudice
against
such
notions
,
as
are
set
up
for
the
fundamentals
of
Christianity
,
when
there
is
not
the
least
foot-steps
of
them
to
be
seen
in
the
Gospel
of
our
Saviour
:
Did
not
our
Saviour
instruct
his
hearers
in
all
things
necessary
to
Salvation
?
Or
have
the
Evangelists
given
us
an
imperfect
account
of
our
Saviours
doctrine
,
and
omitted
so
essential
a
part
of
it
,
as
imputation
of
his
Righteousness
?
Chuse
which
side
you
please
,
and
the
consequence
is
bad
;
if
the
first
,
then
Christ
was
not
faithful
in
his
prophetical
Office
;
If
the
latter
,
you
over-throw
the
credit
of
the
Gospel
and
by
both
destroy
the
foundation
of
our
Faith
:
Our
Saviours
Sermons
were
to
be
the
rule
of
the
Apostles
,
had
the
Apostles
taught
any
thing
,
as
necessary
to
Salvation
,
which
our
Saviour
had
not
taught
,
especially
any
thing
that
did
so
plainly
contradict
the
Doctrine
of
our
Saviour
,
as
this
imputed
righteousness
doth
,
it
would
very
much
have
weakned
their
credit
with
me
;
for
this
had
been
to
preach
another
Gospel
than
our
Saviour
did
,
and
we
have
St.
's
command
to
reject
all
such
Preachers
Seek
ye
first
the
kingdom
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
righteousness
,
Jehovah
our
righteousness
the
righteousness
of
God
Thus
it
becometh
us
to
fulfill
all
righteousness
,
he
was
made
under
the
Law
to
redeem
us
,
Christ
gave
his
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
price
or
ransome
for
,
or
instead
of
many
,
Christs
blood
was
shed
for
many
for
the
remssion
of
Sins
,
Remission
of
sins
was
to
be
preached
in
his
name
,
In
his
name
shall
the
Gentiles
trust
.
Whosoever
shall
break
one
of
the
Least
Commandements
shall
be
the
Least
in
the
Kingdom
of
Heaven
,
Thou
art
Christ
It
was
expedient
for
them
,
that
he
should
go
away
the
spirit
should
come
,
which
should
guide
them
into
all
truth
,
which
should
glorifie
Christ
,
which
should
take
of
Christs
,
and
should
shew
it
unto
them
,
to
those
that
trusted
in
themselves
,
that
they
were
righteous
,
went
away
jestified
rather
than
the
other
:
It
is
worth
the
observing
that
in
all
the
New
Testament
there
is
no
such
expression
as
the
Righteousness
of
Christ
,
or
the
imputation
of
Christ's
Righteousness
;
we
there
only
find
〈◊〉
which
is
〈◊〉
strange
:
Did
the
whole
Mystery
of
the
Gospel
consist
in
the
imputation
of
Christ's
Righteousness
,
that
neither
Christ
nor
his
Apostles
should
once
tell
us
so
in
express
terms
.
That
there
is
no
such
Expression
,
as
the
Righteousness
of
Christ
the
righteousness
of
God
&
our
Saviour
Jesus
Christ
,
That
there
is
no
such
Expression
,
as
the
Imputation
of
Christs
Righteousness
:
That
we
are
made
righteous
by
Christs
obedience
,
That
phrase
sometimes
signifies
his
Justice
Veracity
or
Goodness
,
but
most
commonly
in
the
new
Testament
it
signifies
that
Righteousness
which
God
approves
,
&
commands
and
which
he
will
accept
for
the
Justification
of
a
sinner
,
which
is
contained
in
the
Terms
of
the
Gospel
,
Thus
it
is
called
the
Righteousness
of
God
,
which
is
the
same
with
the
righteousness
of
his
Kingdome
.
Now
the
Kingdom
of
God
signifies
the
State
of
the
Gospel
,
and
the
Righteousness
of
God
or
of
his
Kingdom
,
that
Righteousness
which
the
Gospel
prescribes
,
which
is
conteined
in
the
Sermons
and
Parables
of
Christ
,
and
consists
in
a
sincere
and
universal
Obedience
to
the
Commands
of
God
.
justified
by
Christs
blood
,
Rom.
made
righteous
by
his
obedience
a
righteousness
imputed
without
works
Abraham
believed
God
,
and
it
was
accounted
to
him
for
righteousness
,
Vpon
Gods
part
his
great
mercy
and
grace
upon
Christs
part
Justice
that
is
,
the
satisfaction
of
Gods
Justice
,
or
the
price
of
our
Redemption
by
the
offering
of
his
Body
&
shedding
of
his
Blood
,
with
fulfilling
of
the
Law
perfectly
&
thoroughly
;
and
upon
our
part
true
and
lively
Faith
in
the
Merits
of
Jesus
Christ
,
which
is
not
ours
but
by
God's
working
in
us
:
The
Righteousness
of
God
(
that
which
he
commands
and
rewards
)
is
the
Righteousness
of
Faith
,
or
Righteousness
by
the
Faith
of
Christ
:
Now
Faith
in
Christ
,
is
often
ujed
objectively
for
the
Gospel
of
Christ
,
which
is
the
Object
of
our
Faith
;
and
so
the
Righteousness
of
Faith
,
or
by
the
Faith
of
Christ
,
is
that
Righteousness
which
the
Gospel
commands
:
Thus
Acts.
that
is
which
are
the
principal
Matters
of
the
Gospel
;
Thus
obedience
to
the
Faith
,
is
obedience
to
the
Gospel
,
In
this
sence
Faith
and
Works
are
opposed
in
St.
Paul's
Epistles
:
Dispute
in
the
Epistle
to
the
Romans
is
,
Whether
we
must
be
justified
by
the
Law
of
Moses
,
or
by
the
faith
of
Christ
,
that
is
,
whether
the
observation
of
all
the
external
Rites
and
Ceremonies
,
and
an
external
Conformity
of
our
Actions
to
the
moral
Precepts
of
it
will
justify
a
man
before
God
,
or
that
sincere
universal
Obedience
,
which
the
Gospel
of
Christ
requires
,
which
transformes
our
Minds
into
the
likeness
of
God
.
and
makes
us
new
creatures
?
And
that
this
Righteousness
of
Faith
,
and
this
alone
can
recommend
us
to
God
,
the
Apostle
proves
from
the
Example
of
Abraham
,
in
the
Chapter
.
who
was
accounted
righteous
for
the
sake
of
his
sincere
and
stedfast
belief
of
Gods
Promises
And
this
,
while
he
was
uncircumcised
,
which
is
a
convincing
argument
against
the
Jews
,
that
Circumciston
,
and
the
observation
of
the
Law
of
is
not
necessary
to
justification
,
because
the
Father
of
the
faithful
,
and
pattern
for
our
justification
,
was
justified
without
it
.
righteousness
through
the
faith
of
Christ
,
Phil.
is
the
righteousness
of
God
reveiled
from
faith
to
faith
.
faith
was
not
a
faith
in
Christ
,
believed
God
,
and
it
was
accounted
to
him
for
Righeousness
:
Christ
indeed
was
the
material
Object
of
Faith
;
that
is
,
he
believed
that
promise
,
which
God
made
of
sending
Christ
into
the
world
;
upon
which
account
our
Saviour
tells
the
Jews
:
But
no
man
could
believe
in
Christ
till
he
came
;
that
is
,
could
not
believe
any
thing
upon
his
Authority
,
which
is
the
true
Notion
of
believing
in
him
.
Some
men
make
work
with
's
Faith
,
as
if
it
were
a
fiducial
reliance
or
recumbency
on
Christ
for
Salvation
;
upon
which
the
Righteousness
of
Christ
,
apprehended
by
Faith
,
was
imputed
to
him
:
But
how
should
learn
this
great
Mystery
from
that
general
and
obscure
promise
which
is
all
that
was
ever
reveiled
to
concerning
Christ
;
this
is
such
a
train
of
thoughts
from
:
to
the
Imputation
of
Christ's
Righteousness
,
as
Mr.
himself
could
never
have
hit
on
:
Is
there
no
possible
way
for
God
to
bless
the
world
,
Or
is
there
a
natural
connexion
between
this
blessing
and
imputed
Righteousness
,
that
we
cannot
understand
the
one
without
the
other
?
before
could
come
to
the
knowledge
of
imputed
Righteousness
,
he
must
distinctly
know
,
first
,
that
the
blessings
here
meant
are
spiritual
,
pardon
and
eternal
life
:
The
whole
Jewish
Nation
for
many
ages
,
who
had
more
promises
concerning
Christ
,
than
this
was
,
expected
only
a
temporal
Prince
;
and
therefore
they
were
prejudiced
at
the
mean
appearance
of
Christ
.
Secondly
,
That
Christ
was
to
dye
for
the
sins
of
the
World
:
And
this
the
Apostles
themselves
did
not
understand
till
after
Christ's
Resurrection
.
Thirdly
,
That
he
fulfilled
all
Righteousness
for
us
.
Fourthly
,
That
great
mystery
of
the
Incarnation
of
the
Son
of
God
,
without
which
it
is
impossible
to
understand
the
vertue
of
his
Sacrifice
and
Righteousness
.
Fifthly
,
That
intimate
oneness
and
conjunction
between
Christ
and
his
Church
,
which
is
a
riddle
not
understood
to
this
day
.
Sixthly
,
The
Nature
of
Faith
,
rolling
the
soul
on
Christ
for
Salvation
;
and
then
possibly
he
might
understand
this
great
mystery
of
imputed
Righteousness
;
and
all
this
must
be
learned
from
that
general
promise
:
the
City
which
hath
foundations
in
another
,
trusting
in
his
own
righteousness
The
seed
of
the
woman
shall
break
the
serpents
head
,
In
thy
seed
shall
all
nations
be
blessed
,
Abraham
saw
his
day
and
rejoyced
,
from
in
thy
seed
shall
all
nations
be
blessed
,
to
imputed
righteousness
,
is
a
train
of
thoughts
beyond
Mr.
Is
there
no
possible
way
for
God
to
bless
the
world
,
but
by
imputed
Righteousness
?
Now
if
you
would
know
what
the
Faith
of
and
if
all
good
men
in
ancient
times
was
the
Apostle
to
the
gives
us
a
full
account
of
it
,
that
he
discourses
there
of
a
justifying
Faith
;
that
is
,
such
a
Faith
as
renders
men
approved
of
God
,
and
which
he
will
count
for
Highteousness
,
appears
from
the
tenour
of
this
Chapter
,
in
the
second
he
tells
us
that
is
,
the
Fathers
were
approved
and
rewarded
by
God
for
the
sake
of
this
Faith
,
as
he
shews
particularly
,
A
firm
and
confident
expectation
of
those
things
hoped
for
,
and
an
argument
of
the
being
of
those
things
,
which
we
do
not
see
;
Faith
is
such
a
firm
and
stedfast
perswasion
of
the
truth
of
those
things
,
which
are
not
evident
to
sense
,
as
makes
us
confidently
hope
for
them
:
the
object
of
Faith
must
be
unseen
things
,
and
the
nature
of
it
consists
in
such
a
firm
assent
to
those
unseen
things
,
as
produces
some
answerable
effects
in
our
lives
:
This
is
the
general
notion
of
Faith
,
by
which
the
Faith
is
the
substance
of
things
hoped
for
;
the
evidence
of
things
not
seen
,
Faith
is
the
substance
of
things
hoped
for
not
only
speculatively
and
assentively
in
the
mind
,
but
fiducially
in
the
heart
.
a
firm
perswasion
a
fiducial
liberty
a
perswasion
with
full
sails
a
fiducial
subsistence
of
things
hoped
for
Through
faith
we
are
justified
,
and
have
peace
with
God
,
We
have
our
hearts
purified
We
have
the
Spirit
of
all
grace
,
We
quench
the
fiery
darts
of
the
Devil
,
We
have
a
victory
over
the
world
,
We
rejoyce
in
the
hope
of
the
glory
of
God
,
but
with
joy
,
unspeakable
and
full
of
glory
,
Every
one
which
seeth
the
Son
and
believeth
on
him
,
hath
eternal
life
,
to
see
the
Son
to
believe
on
him
Vitam
à
vitae
fonte
haurimus
,
&
in
ipsum
quasi
totos
nos
immergimus
,
We
draw
life
from
the
fountain
of
life
,
and
wholly
drown
our selves
in
him
Nullus
potest
justificari
,
nisi
per
unionem
ad
Christum
,
prima
autem
unio
ad
Christum
fit
per
fidem
;
None
can
be
justified
but
by
an
union
with
Christ
,
and
the
first
union
is
by
faith
:
out
of
the
whole
heart
,
The
articles
of
our
faith
the
devils
believe
,
they
believe
all
things
written
in
the
New
and
Old
Testament
to
be
true
;
and
,
for
all
this
faith
,
they
be
but
devils
,
remaining
still
in
their
damnable
estate
,
lacking
the
very
true
Christian
faith
;
For
the
right
and
true
Christian
faith
,
is
not
only
to
believe
that
holy
Scripture
,
and
all
the
Articles
of
our
faith
are
true
;
but
also
to
have
a
sure
trust
and
confidence
in
Gods
merciful
promises
to
be
saved
from
everlasting
damnation
by
Christ
;
whereof
doth
follow
a
loving
heart
to
obey
his
commandments
.
a
true
trust
and
confidence
of
the
mercy
of
God
,
through
our
Lord
Jesus
Christ
,
a
trusting
in
God
,
committing
our selves
wholly
unto
him
,
hanging
only
upon
him
,
and
calling
upon
him
:
The
different
sorts
of
Faith
result
from
the
different
Objects
and
Motives
of
it
the
Apostle
takes
notice
of
two
kinds
of
Faith
in
this
Chapter
;
and
Faith
in
Christ
makes
a
third
,
which
are
all
the
kinds
of
Faith
the
Scripture
is
acquainted
with
:
The
first
we
may
call
a
natural
Faith
;
that
is
,
a
belief
of
the
principles
of
natural
Religion
,
which
is
founded
upon
natural
Demonstrations
or
Moral
Arguments
,
Which
was
the
Faith
of
whereby
they
pleased
God
;
for
there
being
no
mention
made
of
the
Faith
of
in
the
Old
Testament
:
The
Apostle
proves
,
that
they
were
true
believers
Now
it
is
impossible
to
be
sincerely
religious
,
or
do
any
acceptable
service
to
God
without
the
belief
of
his
being
and
providence
,
and
care
of
good
men
:
These
are
the
first
principles
of
all
Religion
:
And
God
required
no
more
of
those
good
men
,
who
had
no
other
particular
Revelation
of
his
Will
.
Secondly
,
There
is
a
Faith
in
God
,
or
a
belief
of
those
particular
Revelations
,
which
God
made
to
the
Fathers
of
the
Old
Testament
:
Thus
being
warned
of
the
deluge
;
and
in
obedience
to
him
,
provided
an
Ark
;
and
this
was
imputed
to
him
for
Righteousness
.
Thus
in
obedience
to
the
divine
Revelation
in
obedience
to
God
which
was
as
heroical
an
act
of
Faith
,
as
was
ever
done
by
man
:
The
like
examples
we
have
of
the
Faith
of
Who
firmly
believed
all
the
particular
Revelations
God
made
to
them
,
and
confidently
expected
the
performance
of
all
his
promises
;
how
unlikely
soever
they
appear'd
to
be
:
This
is
that
Faith
whereby
and
all
the
good
men
in
these
days
were
justified
,
Such
a
firm
belief
of
the
being
and
providence
of
God
,
and
all
those
particular
Revelations
God
made
to
them
,
as
made
them
careful
in
all
things
to
please
God
,
and
to
obey
him
.
That
in
the
dark
age
of
the
School-men
,
&
gratia
naturae
:
St.
was
fain
to
yield
to
and
grace
to
nature
faith
of
the
operation
of
God
,
It
is
not
of
our selves
,
but
it
is
the
gift
of
God
,
unto
you
it
is
given
to
believe
,
a
good
grace
divinely
given
that
a
man
may
believe
without
the
inspiration
of
the
holy
Spirit
:
Enoch
,
who
believed
the
principles
of
natural
Religion
,
who
believed
that
God
is
,
and
that
he
is
the
rewarder
of
them
that
seek
him
:
No
man
cometh
to
the
Father
but
by
me
,
seek
out
God
Messiah
?
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
To
him
give
all
the
Prophets
witness
,
that
through
his
name
,
whosoever
believeth
in
him
,
shall
receive
remission
of
sins
,
Having
no
hope
,
and
without
God
in
the
world
without
Christ
,
and
without
the
covenant
of
promise
How
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
the
Gospel
is
the
fulness
of
Christ
,
the
principle
of
a
Divine
Life
,
the
Wisdom
and
Power
of
God
justum
,
&
They
did
not
only
know
God
to
be
the
Maker
and
Governour
of
the
World
but
they
had
a
special
confidence
and
trust
,
that
he
would
be
their
God
,
although
they
were
not
named
Christian
men
;
yet
was
it
a
Christian
Faith
that
they
had
;
for
they
looked
for
all
benefits
of
God
the
Father
,
through
the
merits
of
his
Son
Jesus
Christ
,
as
we
now
do
:
They
are
to
be
had
accursed
,
that
presume
to
say
,
that
every
man
shall
be
saved
by
the
Law
or
Sect
which
he
professeth
;
so
that
he
be
diligent
to
frame
his
life
according
to
that
Law
,
and
the
light
of
Nature
:
For
holy
Scripture
doth
set
out
unto
us
only
the
name
of
Jesus
Christ
,
by
which
men
must
be
saved
.
is
of
particular
Revelations
Noah
,
Abraham
That
in
the
to
the
Hebrews
,
there
are
mentioned
two
kinds
of
Faith
;
that
is
,
natural
Faith
,
and
Faith
of
particular
Revelations
:
Abraham
rejoyced
to
see
Christ's
day
:
Shiloh
,
to
whom
the
gathering
of
the
people
should
be
,
Moses
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasure
in
Egypt
,
I
know
that
my
Redeemer
liveth
,
The
Fathers
did
all
eat
the
same
spiritual
meat
,
and
all
drink
the
same
spiritual
drink
;
for
they
drank
of
that
spiritual
rock
that
followed
them
,
and
that
rock
was
Christ
,
Vnto
us
was
the
Gospel
preached
as
well
as
unto
them
,
we
believe
that
through
the
grace
of
the
Lord
Jesus
Christ
we
shall
be
saved
even
as
they
,
Peter
,
Act.
That
the
blood
of
bulls
and
of
goats
could
take
away
sin
:
in
modo
God
had
respect
to
Abel
and
his
offering
,
the
Lord
did
smell
a
sweet
savour
,
believed
,
and
it
was
imputed
to
them
for
righteousness
:
was
it
imputed
to
them
only
?
And
shall
it
not
be
imputed
to
us
also
?
Yes
,
if
we
have
the
same
Faith
as
they
had
,
it
shall
be
as
truly
imputed
to
us
,
as
it
was
to
them
;
for
it
is
one
Faith
that
must
save
both
us
and
them
,
even
a
sure
and
stedfast
Faith
in
Christ
Jesus
.
From
hence
we
learn
:
Thirdly
,
what
Faith
in
Christ
is
,
which
is
now
imputed
to
us
for
righteousness
,
as
's
Faith
was
to
him
;
for
to
make
our
Faith
in
Christ
answer
to
the
Faith
of
and
all
good
men
in
former
ages
without
which
the
Apostles
argument
from
being
justified
by
Faith
is
of
no
force
our
Faith
in
Christ
must
signifie
such
a
stedfast
belief
of
all
those
Revelations
,
which
Christ
hath
made
to
the
world
,
as
governs
our
lives
and
actions
:
was
justified
by
believing
the
Revelations
,
which
God
made
to
him
,
and
we
are
justified
by
believing
those
Revelations
which
Christ
hath
made
of
God's
Will
to
us
;
for
if
by
the
righteousness
of
Faith
,
you
understand
the
righteousness
of
Christ
apprehended
by
Faith
,
and
imputed
to
us
;
you
utterly
destroy
the
Apostles
argument
for
our
justification
by
Faith
;
for
and
all
the
good
men
of
old
were
not
justified
by
such
a
Faith
as
this
;
they
never
heard
of
the
Righteousness
of
Christ
imputed
to
us
:
was
made
heir
of
Righteousness
,
because
he
believed
the
deluge
,
and
prepared
an
Ark
at
Gods
command
.
's
Faith
was
imputed
to
him
for
righteousness
,
because
he
left
his
own
Country
,
followed
God
into
a
strange
Land
,
believed
that
God
would
give
him
a
son
,
and
offered
this
son
at
God's
command
.
Now
what
hath
all
this
to
do
with
an
imputation
of
Christ's
Righteousness
?
How
does
it
follow
,
that
because
was
justified
by
such
noble
and
generous
acts
of
Faith
;
therefore
we
should
be
justified
by
imputed
Righteousness
,
by
rowling
our
souls
on
Christ
?
These
two
Faiths
are
of
as
different
kinds
,
as
can
be
imagined
;
we
cannot
reason
from
the
one
to
the
other
:
The
difference
between
the
Faith
of
and
the
Faith
of
Christans
is
this
believed
God
,
and
it
was
counted
to
him
for
righteousness
;
we
believe
in
Christ
,
and
this
is
counted
to
us
for
righteousness
:
believed
the
Revelations
God
made
to
him
;
we
believe
the
Revelations
God
hath
made
to
to
us
by
his
Son
,
So
that
the
first
notion
of
Faith
in
Christ
,
is
a
firm
belief
of
his
divine
Authority
;
which
necessarily
draws
after
it
a
belief
of
the
whole
doctrine
of
the
Gospel
:
Thus
The
Christian
Faith
is
described
by
believing
That
is
,
that
he
came
from
God
with
full
Power
and
Authority
to
declare
his
Will
,
and
confirm
the
Covenant
:
's
faith
was
founded
on
the
immediate
Inspirations
of
God
,
or
the
Revelations
of
Angels
;
But
a
Faith
in
Christ
is
founded
on
the
Authority
of
Christ
,
which
is
the
first
Object
of
the
Christian
Faith
;
and
the
reason
and
foundation
of
all
other
acts
of
Faith
:
had
only
some
particular
Revelations
,
as
the
Object
of
his
Faith
;
but
Christ
hath
made
a
perfect
Revelation
of
the
whole
Will
of
God
,
which
is
the
Object
of
our
Faith
:
Thus
the
Christian
Faith
excels
all
other
kinds
of
Faith
,
as
much
as
the
Gospel
excels
all
other
revelations
made
to
and
other
good
men
:
but
still
the
end
of
all
Faith
is
the
same
to
govern
our
lives
,
and
make
us
obedient
in
all
things
to
God
,
as
's
was
,
without
which
no
Faith
can
justifie
.
Abraham
:
Abraham
and
the
rest
never
heard
of
imputed
Righteousness
;
no
,
he
and
believed
particular
Revelations
,
and
what
hath
this
to
do
with
imputed
Righteousness
?
Doth
it
follow
,
because
was
justified
by
such
generous
acts
,
that
we
should
be
justified
by
imputed
Righteousness
?
The
first
notion
of
Faith
in
Christ
is
a
firm
belief
of
his
Authority
;
the
Christian
Faith
is
deseribed
by
believing
,
that
Jesus
is
the
Son
of
God
,
the
very
Christ
,
that
is
,
that
he
came
from
God
with
full
authority
to
declare
his
Will
,
and
confirm
the
Covenant
:
(
That
Jesus
is
the
Christ
,
the
Son
of
God
)
That
Jesus
is
the
Son
of
God
,
That
Jesus
was
the
Son
of
God
,
and
yet
for
all
this
they
were
but
Devils
.
By
my
own
Righteousness
these
men
understand
inherent
Righteousness
,
whatever
good
St.
had
done
,
either
while
he
was
a
Jew
,
or
after
his
Conversion
to
Christianity
,
this
he
rejects
;
and
therefore
the
Righteousness
,
which
is
through
the
Faith
of
Christ
,
must
needs
be
an
imputed
Righteousness
,
the
personal
Righteousness
of
Christ
apprehended
by
Faith
and
imputed
to
us
:
This
is
fairly
offered
,
but
what
proof
have
they
of
it
?
That
,
I
confess
,
I
cannot
learn
;
only
it
is
taken
for
granted
,
that
my
Righteousness
,
signifies
inherent
Righteousness
,
and
the
Righteousness
of
Faith
,
imputed
.
But
they
need
not
signifie
so
;
my
own
Righteousness
,
can
signifie
no
more
than
that
in
which
he
placed
his
Righteousness
,
whatever
it
was
,
and
what
necessity
is
there
to
understand
this
of
inherent
Holiness
?
An
External
Righteousness
serves
most
mens
turn
very
well
,
and
this
is
the
Righteousness
by
which
the
Pharisees
(
and
amongst
the
rest
St.
while
he
was
a
Pharisee
)
expected
to
be
justified
:
For
what
his
Righteousness
was
he
tells
us
,
in
(
who
were
mighty
strict
and
punctual
in
observing
all
external
Ceremonies
)
and
he
expressed
his
zeal
for
the
Law
of
by
persecuting
the
Christian
Church
which
last
phrase
signifies
only
an
external
blamelesness
of
conversation
,
as
Mr.
acknowledges
:
For
this
was
the
Pharisees
Notion
of
the
Moral
Law
,
that
the
obligation
of
it
did
reach
no
further
than
the
outward
man
;
and
the
Jew
in
quarrels
with
the
Gospel
of
our
Saviour
for
this
very
reason
,
he
says
Thus
we
must
understand
this
blamelesness
here
;
unless
we
will
say
,
that
St.
while
he
was
a
Pharisee
,
did
perfectly
observe
the
Moral
Law
,
which
those
,
who
talk
so
much
of
the
impossibility
of
keeping
Gods
laws
,
will
be
loath
to
own
:
So
that
is
so
far
from
signifying
an
inherent
Righteousness
,
that
it
signified
only
an
external
one
,
which
consisted
only
in
some
external
Rites
,
or
external
Privileges
,
or
an
external
Civility
:
This
Righteousness
he
had
reason
to
reject
,
because
God
will
reject
it
:
This
was
all
the
Righteousness
he
had
,
while
he
was
a
Pharisee
,
and
this
he
accounts
that
is
,
for
the
sake
of
the
Gospel
,
which
is
the
knowledge
of
Christ
,
which
contains
a
more
excellent
and
perfect
Righteousness
than
the
Law
did
:
that
he
might
attain
to
Evangelical
Righteousness
,
such
as
Christ
was
the
Preacher
and
Example
of
:
that
at
the
last
day
he
might
appear
to
be
a
sound
and
sincere
Christian
,
whose
righteousness
does
not
consist
only
in
external
observances
or
external
conformity
to
Gods
Law
that
is
,
that
inward
vital
Principle
of
Holiness
,
that
new
Nature
which
the
Gospel
of
Christ
requires
of
us
,
and
which
this
Christian
Faith
will
work
in
us
;
which
is
a
Righteousness
of
Gods
own
chusing
,
which
he
commands
,
and
which
he
will
reward
.
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
,
and
be
found
in
him
,
not
having
mine
own
righteousness
,
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousness
which
is
of
God
by
faith
.
That
those
words
have
a
tacit
relation
to
the
Judgment
of
God
:
He
was
circumcised
the
eighth
day
,
of
the
stock
of
Israel
,
of
the
tribe
of
Benjamin
,
an
Hebrew
of
the
Hebrews
,
as
touching
the
Law
a
Pharisee
,
concerning
zeal
persecuting
the
Church
,
touching
the
righteousness
which
is
in
the
Law
blameless
,
What
things
were
gain
to
me
,
those
I
have
counted
loss
for
Christ
,
Yea
doubtless
,
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
,
all
things
in
tempore
praeterito
,
I
have
counted
,
in
praesenti
,
now
I
do
count
all
things
loss
:
non
tantùm
uti
praeterito
tempore
Quanta
,
quaeso
,
blasphemia
est
!
How
great
is
this
blasphemy
,
to
call
good
works
done
out
of
the
Faith
and
Grace
of
Christ
no
better
than
dung
!
That
they
are
not
so
called
absolutely
in
themselves
,
but
comparatively
to
the
Righteousness
of
Christ
;
nefas
enim
ducit
in
ullis
operibus
fiduciam
Justificationis
ponere
coram
Deo
:
The
Apostle
would
be
found
in
Christ
,
not
having
his
own
Righteousness
,
which
is
of
the
Law
my
faith
thy
faith
Except
your
righteousness
shall
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
Kingdom
of
heaven
,
the
righteousness
which
is
of
the
Law
:
That
by
the
works
of
the
Law
shall
no
flesh
be
justified
,
the
righteousness
which
is
through
the
faith
of
Christ
,
the
righteousness
which
is
of
God
by
faith
:
a
righteousness
which
is
through
the
faith
of
Christ
,
a
righteousness
which
is
of
God
by
faith
:
The
righteousness
of
God
is
upon
those
that
believe
,
The
righteousness
of
God
is
in
Christ
,
The
righteousness
of
God
is
the
righteousness
of
Christ
the
righteousness
which
is
through
the
faith
of
Christ
,
the
righteousness
which
is
of
God
by
faith
There
is
a
double
in
the
words
is
opposed
to
to
the
Now
the
surest
way
to
understand
the
meaning
of
this
,
is
to
consider
how
these
phrases
are
used
in
Scripture
.
(
as
you
have
already
heard
)
is
an
external
Righteousness
,
which
consists
in
washings
,
and
purifications
,
and
sacrifices
,
or
an
external
conformity
,
to
the
Moral
Law
:
is
an
internal
Righteousness
,
which
consists
in
the
renovation
of
our
Minds
and
Spirits
,
in
the
government
of
our
thoughts
and
passions
,
which
is
therefore
called
That
Righteousness
,
which
God
requires
of
us
under
the
Gospel
,
must
be
an
inward
Principle
of
Love
and
Obedience
,
which
transforms
us
into
the
image
of
God
,
as
if
we
were
born
again
or
made
new
creatures
.
The
reason
why
Godsent
Christ
into
the
world
,
to
die
as
a
Sacrifice
for
our
sins
,
and
to
confirm
and
seal
the
new
Covenant
with
his
Blood
,
was
,
that
the
that
is
expounds
it
;
that
which
the
Law
was
designed
to
work
in
them
,
but
was
found
too
weak
to
effect
it
,
by
reason
of
the
greater
power
of
sin
;
that
is
,
the
inward
holiness
and
purity
of
mind
which
was
represented
and
signified
by
those
external
Ceremonies
of
Circumcision
,
Washing
,
Purifications
and
Sacrifices
:
This
was
the
design
of
the
Gospel
,
to
work
in
us
that
inward
Holiness
and
Purity
,
which
is
the
perfection
and
accomplishment
of
the
typical
and
figurative
Righteousness
of
the
Law
.
I
know
very
well
that
this
place
is
expounded
of
the
Imputation
of
Christ's
Righteousness
;
but
is
there
any
mention
here
of
the
Righteousness
of
Christ
?
That
he
fulfilled
all
Righteousness
for
us
,
that
his
Righteousness
is
imputed
to
us
,
and
so
we
fulfil
the
Righteousness
of
the
Law
in
him
?
The
Apostle's
design
is
to
shew
the
great
Virtue
of
the
Gospel
in
delivering
from
the
power
of
sin
,
which
the
Law
could
not
effect
:
(
that
divine
and
spiritual
Law
,
which
Christ
hath
given
us
,
which
governs
our
Minds
,
and
is
a
Principle
of
Spiritual
Life
)
(
from
the
power
and
dominion
of
sin
,
which
is
called
a
Law
,
and
the
Law
in
our
Members
warring
against
the
Law
of
our
Minds
:
(
what
the
Law
could
not
do
,
to
deliver
us
from
the
power
and
dominion
of
sin
)
this
God
effected
by
sending
Christ
into
the
world
to
publish
the
Gospel
to
us
,
and
confirm
the
Promises
and
Threatnings
conteined
in
it
with
his
Blood
,
How
can
Imputation
come
in
here
?
What
pretty
sence
would
this
make
of
the
Apostle's
Argument
?
The
Law
was
too
weak
to
make
men
throughly
good
,
to
conquer
their
sin
,
reform
their
hearts
and
lives
,
therefore
God
sent
his
Son
into
the
world
;
What
for
?
to
give
them
better
Laws
,
more
excellent
Promises
,
and
more
powerful
assistances
to
do
good
?
No
,
by
no
means
;
but
to
fulfil
all
Righteousness
for
them
,
that
they
may
fulfil
the
Righteousness
of
the
Law
,
not
by
doing
any
thing
themselves
,
but
by
having
all
done
for
them
,
by
having
Christ's
Righteousness
imputed
to
them
:
There
was
no
reason
to
abrogate
the
Law
of
for
this
end
,
it
might
have
continued
in
force
still
,
and
have
been
as
available
to
Salvation
as
the
Gospel
is
,
with
the
supplemental
Righteousness
of
Christ
;
but
the
weakness
of
the
Law
,
the
Apostle
complains
of
,
was
not
the
want
of
an
imputed
Righteousness
(
which
might
have
been
had
as
well
under
the
Law
as
under
the
Gospel
,
if
God
had
pleased
;
)
but
a
want
of
strength
and
power
to
subdue
the
sinful
appetites
of
men
:
by
the
prevalency
of
lusts
,
which
the
Law
could
not
conquer
;
therefore
the
Gospel
must
supply
this
defect
,
not
by
imputed
Righteousness
,
but
by
an
addition
of
power
to
enable
men
to
do
that
which
is
good
,
to
fulfil
the
Righteousness
of
the
Law
by
a
sincere
and
Spiritual
Obedience
.
The
Righteousness
of
the
Law
(
as
you
have
already
heard
)
is
an
external
Righteousness
:
levia
,
vana
,
parùm
Deo
digna
Sanctio
sancta
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
;
the
testimony
of
the
Lord
is
pure
,
making
wise
the
simple
,
to
love
the
Lord
with
all
our
heart
,
with
all
our
soul
,
and
with
all
our
might
,
Deut.
without
the
Law
Jehovah
our
righteousness
The
Righteousness
,
which
is
by
the
Faith
of
Christ
,
is
internal
:
This
God
requires
of
us
under
the
Gospel
.
a
perfect
,
an
upright
man
David
a
man
after
Gods
own
heart
,
circumcision
of
the
heart
the
law
in
the
heart
Covenant
of
writing
the
Law
in
the
heart
,
or
general
Assembly
is
the
Church
of
the
first
born
,
God
sent
his
son
into
the
world
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
that
we
might
have
inward
holiness
and
purity
,
that
we
might
be
delivered
from
the
power
of
sin
,
and
that
by
the
Law
of
the
Spirit
of
life
in
Christ
:
There
is
no
condemnation
to
them
they
walk
not
after
the
flesh
,
but
after
the
Spirit
:
The
Law
of
the
Spirit
of
life
in
Christ
Jesus
hath
made
me
free
from
the
Law
of
sin
and
death
,
What
the
Law
could
not
do
in
that
,
it
was
weak
through
the
flesh
;
God
sending
his
own
Son
,
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
That
the
righteousness
of
the
law
is
fulfilled
in
us
,
Who
walk
not
after
the
flesh
,
but
after
the
Spirit
We
are
justified
freely
by
his
grace
,
through
the
redemption
which
is
in
Christ
:
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
:
That
which
was
impossible
by
the
Law
;
in
as
much
,
as
it
was
weak
by
the
flesh
;
God
sending
his
own
Son
,
in
the
similitude
of
sinful
flesh
,
by
sin
,
damned
sin
in
the
flesh
;
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
which
walk
not
after
the
flesh
,
but
after
the
Spirit
:
In
these
places
the
Apostle
toucheth
three
things
,
which
must
go
together
in
our
Justification
;
upon
Gods
part
his
great
mercy
and
grace
;
upon
Christ's
parts
justice
;
that
is
,
the
satisfaction
of
God's
justice
,
or
the
price
of
our
redemption
,
by
the
offering
of
his
body
,
and
shedding
of
his
Blood
with
fulfilling
of
the
Law
perfectly
and
throughly
;
and
upon
our
part
true
and
lively
Faith
in
the
merits
of
Jesus
Christ
,
which
yet
is
not
ours
,
but
by
Gods
working
in
us
:
So
that
in
our
Justification
is
not
only
Gods
Mercy
and
Grace
,
but
also
his
Justice
,
which
the
Apostle
calleth
the
Justice
of
God
,
and
it
consisteth
in
paying
our
ransom
,
and
fulfilling
of
the
Law
:
And
so
the
Grace
of
God
doth
not
shut
out
the
Justice
of
God
in
our
Justification
,
but
only
shutteth
out
the
justice
of
man
;
that
is
to
say
,
the
justice
of
our
works
,
as
to
be
merits
of
deserving
our
justification
.
And
therefore
St.
declareth
here
nothing
upon
the
behalf
of
man
,
concerning
his
justification
,
but
only
a
true
lively
Faith
,
which
nevertheless
is
the
gift
of
God
,
and
not
man's
only
work
without
God
;
and
yet
that
Faith
doth
not
shut
out
Repentance
,
Hope
,
Love
,
Dread
,
and
the
fear
of
God
to
be
joyned
with
Faith
in
every
man
that
is
justified
,
but
it
shutteth
them
out
from
the
office
of
justifying
;
so
that
although
they
be
all
present
in
him
that
is
justified
;
yet
they
justifie
not
all
together
.
Is
there
here
any
mention
of
Christ's
Righteousness
,
or
the
imputation
thereof
?
we
are
made
righteous
by
Christ's
obedience
,
we
are
justified
by
his
blood
,
The
Law
could
not
do
it
;
that
is
,
the
Law
could
not
deliver
from
the
power
of
sin
.
That
the
righteousness
of
the
Law
may
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
,
How
can
imputation
come
in
here
?
What
pretty
sence
will
this
make
of
the
Apostles
argument
?
There
is
no
condemnation
to
them
that
are
in
Christ
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
.
No
condemnation
That
there
was
no
reason
to
abrogate
s
Law
,
it
might
have
availed
to
Salvation
;
as
well
as
the
Gospel
,
with
the
supplemental
righteousness
of
Christ
,
there
might
have
been
an
imputed
righteousness
as
well
under
the
Law
,
as
under
the
Gospel
.
To
the
same
purpose
the
Apostle
discourses
,
who
put
an
end
to
that
imperfect
dispensation
by
his
death
under
that
carnal
and
fleshly
dispensation
of
the
Law
of
which
grew
more
boisterous
and
unruly
by
the
prohibitions
of
the
Law
,
That
is
,
did
betray
us
to
those
wicked
actions
,
which
end
in
death
:
So
that
the
reason
why
the
Law
of
was
abrogated
,
was
,
because
it
could
not
make
men
good
,
it
nursed
them
up
in
a
ritual
external
Religion
,
taught
them
to
serve
God
in
the
Letter
by
Circumcision
,
Sacrifices
,
or
external
conformity
to
the
Letter
of
the
Law
;
but
the
Gospel
of
Christ
alone
teacheth
us
,
to
worship
God
in
the
Spirit
;
to
offer
a
reasonable
Sacrifice
to
him
;
to
fulfill
the
all
the
internal
Righteousness
,
of
which
those
legal
Ceremonies
were
the
Signs
and
Sacraments
:
This
is
the
plain
meaning
of
the
Apostles
,
which
can
never
be
reconciled
with
imputed
Righteousness
,
which
would
make
his
argument
foolish
and
absurd
:
Therefore
he
tells
us
in
other
places
,
what
little
reason
we
have
to
be
so
zealous
for
the
Law
of
since
we
have
the
perfection
of
it
in
the
Gospel
:
what
need
is
there
of
the
circumcision
of
the
flesh
,
which
the
Law
required
?
When
in
the
Gospel
we
have
the
circumcision
made
without
hands
,
of
that
fleshly
circumcision
:
What
need
of
legal
washing
and
purgations
?
When
they
are
all
fulfilled
in
the
washing
of
regeneration
,
in
the
Gospel
baptism
:
Thus
we
are
compleat
in
Christ
,
who
bath
perfectly
instructed
us
in
the
will
of
God
,
and
instiluted
such
a
Religion
as
is
the
perfection
of
all
Ceremonies
,
We
must
now
offer
another
Sacrifice
,
than
the
Law
of
commanded
,
not
the
Sacrifices
of
dead
beasts
,
but
of
a
living
and
active
soul
,
we
are
dead
to
the
Law
by
the
body
of
Christ
we
are
delivered
from
the
Law
,
That
being
dead
wherein
we
were
held
,
that
we
should
serve
in
newness
of
Spirit
,
and
not
in
the
oldness
of
the
Letter
,
circumcision
of
the
heart
of
the
fleshly
circumcision
the
law
in
the
heart
all
the
legal
washings
and
purifications
are
fulfilled
Mente
candidâ
,
&
expurgatâ
conscientiâ
:
Sacrifices
of
righteousness
sacrifices
of
a
broken
spirit
Primum
Amabile
Hence
Christ
is
the
perfection
and
accomplishment
of
it
,
That
is
,
the
Gospel
of
Christ
requires
that
Rightcousness
of
us
,
which
the
Law
did
only
typifie
and
represent
,
that
holiness
and
purity
of
mind
;
which
is
the
perfection
of
all
legal
Righteousness
:
For
that
Christ
should
be
the
end
of
the
Law
,
by
imputation
of
his
Righteousness
to
us
,
hath
no
foundation
in
the
Text.
The
Apostle
explains
what
he
means
by
this
in
the
following
verses
,
where
he
gives
us
a
description
of
the
righteousness
of
the
Law
,
and
the
righteousness
of
Faith
:
The
righteousness
of
the
Law
is
an
external
conformity
,
to
the
letter
of
the
Law
that
is
,
shall
enjoy
all
the
Temporal
Blessings
of
which
were
promised
to
the
observance
of
the
Law
:
But
the
Righteousness
of
Faith
,
is
a
firm
and
stedfast
belief
of
the
Divine
Authority
of
Christ
,
that
he
is
the
Lord
,
and
more
particularly
a
belief
of
his
Resurrection
from
the
dead
,
as
the
last
and
great
confirmation
which
God
gave
to
the
divinity
of
Christ's
Person
and
Doctrine
:
This
is
that
Faith
that
which
is
the
perfection
of
all
the
ritual
righteousness
of
the
Law
.
Vpon
this
account
Christ
is
said
to
be
made
to
us
Righteousness
,
He
is
as
he
is
our
great
Prophet
who
instructs
us
in
true
Wisdom
as
we
are
justified
by
Faith
in
him
,
by
a
sincere
belief
of
his
Gospel
,
which
is
the
only
Righteousness
acceptable
to
God
as
by
these
means
he
bath
delivered
us
from
the
bondage
of
the
Jewish
Law
,
from
the
idolatrous
Customs
of
the
Heathens
,
and
the
tyranny
of
wicked
Spirits
,
and
the
wrath
of
God
,
which
is
the
merit
of
sin
.
Christ
is
the
end
of
the
Law
,
the
end
of
the
Law
for
righteousness
to
the
believer
.
The
man
that
doth
them
shall
live
in
them
.
that
is
shall
enjoy
the
temporal
blessings
of
reperies
vitam
aeternam
promissam
My
Redeemer
liveth
,
and
I
shall
see
him
,
Job
,
Job
Abraham
desireth
a
better
country
,
that
is
,
an
heavenly
,
The
just
shall
live
by
his
faith
,
Whosoever
shall
call
on
the
name
of
the
Lord
shall
be
saved
,
Joel
Do
this
and
live
What
shall
I
do
to
inherit
eternal
life
?
he
must
keep
the
Law
Christ
of
God
is
made
unto
us
righteousness
,
that
is
we
are
justified
by
Faith
in
him
,
by
a
sincere
belief
of
his
Gospel
:
Christ
is
made
to
us
righteousness
Nobis
imputari
Christi
justitiam
&
merita
,
cùm
nobis
donentur
&
applicentur
,
ac
si
nosipsi
Deo
satisfecissemus
;
That
the
Righteousness
and
Morits
of
Christ
are
imputed
to
us
,
when
they
are
given
and
applied
to
us
,
as
if
we
our selves
had
satisfied
God
.
That
Christ
is
as
he
is
cur
Prophet
as
we
are
justified
by
believing
the
Gospel
as
we
have
the
Law
of
the
Spirit
of
life
;
and
as
by
these
means
he
hath
delivered
us
.
This
is
the
the
foundation
of
all
other
mistakes
,
that
by
the
Righteousness
of
the
Law
,
and
the
Righteousness
of
Works
,
most
men
understand
an
internal
Holiness
,
and
then
conclude
,
That
if
this
Righteousness
will
not
please
God
,
nothing
but
an
imputed
Righteousness
can
;
though
I
should
rather
have
concluded
that
nothing
can
:
But
the
truth
is
,
the
Righteousness
of
the
Law
and
of
Works
in
the
New
Testament
signifies
only
an
external
Righteousness
,
which
cannot
please
God
;
and
that
internal
Holiness
,
which
they
call
the
Righteousness
of
the
Law
,
is
that
very
Righteousness
of
Faith
,
which
the
Gospel
commands
,
and
which
God
approves
and
rewards
,
and
this
imputed
Righteousness
is
no
where
to
be
found
,
that
I
know
of
,
but
in
their
own
Fancies
.
The
Righteousness
of
the
Law
and
of
Works
in
the
New
Testament
signifies
only
an
external
Righteousness
:
That
the
righteousness
of
the
Law
might
he
fulfilled
in
us
,
internal
holiness
in
us
The
righteousness
of
the
Law
the
righteousness
of
the
Law
By
the
works
of
the
law
shall
no
flesh
be
justified
,
Let
us
now
consider
in
what
sence
the
Apostle
opposes
his
own
Righteousness
to
the
Righteousness
of
God
and
there
is
no
great
difficulty
in
this
;
for
the
Apostle
tells
us
,
that
by
his
own
Righteousness
he
means
the
Righteousness
of
the
Law
,
and
by
the
Righteousness
of
God
the
Righteousness
of
Faith
;
and
what
that
is
you
have
already
heard
:
Thus
in
Rom.
Where
,
their
own
Righteousness
,
which
the
Jews
so
obstinately
adhered
to
,
was
the
Righteousness
of
the
Law
;
and
the
Righteousness
of
God
,
which
they
were
ignorant
of
,
and
would
not
submit
to
,
was
the
Righteousness
of
Faith
:
For
this
was
the
great
Controversie
between
the
Jews
and
Apostles
(
which
is
the
Subject
of
this
Epistle
)
Whether
men
were
to
be
justified
by
the
Law
of
or
by
the
Gospel
of
Christ
,
by
a
Legal
or
Evangelical
Righteousness
,
as
appears
from
that
is
,
The
Israelites
,
who
pursued
so
earnestly
after
Righteousness
,
are
excluded
from
Righteousness
or
forgiveness
of
sins
,
and
are
under
a
Curse
,
because
they
did
not
look
for
Righteousness
and
Justification
in
the
way
,
which
God
prescribed
,
which
is
by
Faith
in
Christ
or
by
Christianity
,
but
by
the
observance
of
the
Law
of
Now
the
most
obvious
reason
,
why
the
Righteousness
of
the
Law
is
called
their
own
Righteousness
,
and
the
Righteousness
of
Faith
Gods
Righteousness
,
is
,
because
this
Legal
Righteousness
was
a
way
of
Justification
,
not
of
Gods
appointment
,
but
their
own
chusing
;
God
never
designed
that
any
man
should
be
justified
to
eternal
Life
by
observing
the
Law
of
but
yet
they
confidently
expected
Justification
by
that
Law
,
and
for
that
reason
rejected
the
Gospel
of
Christ
:
But
the
Righteousness
of
Faith
is
a
Righteousness
of
God's
chusing
,
this
he
approves
and
accepts
of
for
the
Justification
of
a
sinner
:
By
this
the
Elders
obtained
a
good
report
;
by
this
were
justified
before
God
:
And
therefore
this
may
well
be
called
the
Righteousness
of
God
,
because
this
he
appointed
,
and
this
he
will
own
and
reward
.
The
righteousness
of
God
is
reveiled
from
faith
to
faith
,
We
are
made
the
righteousness
of
God
in
him
,
Jehovah
our
Righteousness
.
The
Jews
went
about
to
establish
their
own
righteousness
,
a
zeal
of
God
the
love
of
God
with
all
the
heart
,
was
more
than
all
burnt-offerings
and
sacrifices
,
That
the
heart
of
man
answers
to
the
holy
place
;
there
a
place
must
be
made
for
the
the
divine
Majesty
to
dwell
in
,
and
it
must
be
the
holy
of
Holies
.
Israel
followed
after
righteousness
,
but
attained
not
to
the
Law
of
righteousness
;
wherefore
?
Because
they
sought
it
not
by
faith
,
but
,
as
it
were
,
by
the
works
of
the
Law
,
God
never
designed
that
any
man
should
be
justified
to
eternal
life
,
by
observing
the
Law
of
were
justified
by
a
belief
of
the
Principles
of
natural
Religion
:
If
was
justified
by
believing
the
Deluge
;
if
was
justified
by
believing
the
particular
Revelations
made
to
him
,
and
all
the
good
men
in
those
days
were
justified
by
such
a
firm
belief
of
the
Being
and
Providence
of
God
,
and
the
partcular
Revelations
made
to
them
,
as
made
them
careful
in
all
things
to
please
God
:
There
is
one
Metaphorical
expression
still
behind
,
Where
by
the
unsearchable
riches
of
Christ
is
meant
the
Gospel
:
The
Apostle
calls
it
because
the
grace
of
the
Gospel
is
not
a
narrow
stinted
thing
,
not
confined
to
a
particular
Nation
,
as
the
Law
was
,
but
is
offered
to
all
mankind
:
The
Gospel
contains
those
glorious
discoveries
of
Gods
goodness
to
all
mankind
,
as
may
well
be
called
And
is
it
not
a
great
violation
of
the
Majesty
of
Scripture
,
to
sport
and
toy
with
words
and
metaphors
,
as
some
men
with
this
of
Grace
(
though
he
had
not
a
place
whereon
to
lay
his
head
)
These
are
fine
things
to
perswade
young
women
to
accept
of
Christ
for
their
Husband
.
unsearchable
riches
of
Christ
THe
union
of
persons
between
Christ
and
Believers
,
which
gives
them
a
propriety
in
all
the
personal
graces
of
Christ
is
commonly
explained
by
a
conjugal
relation
,
and
legal
union
,
that
mutual
relation
which
is
betwixt
Husband
and
Wife
;
and
that
union
,
which
is
betwixt
the
surety
and
debtor
:
Now
these
men
say
,
A
very
hard
Law
truly
;
and
I
think
a
Husband
is
in
a
very
ill
case
,
when
he
has
a
bad
Wife
.
Now
suppose
this
were
the
case
in
some
earthly
Marriages
,
it
were
worth
while
to
consider
,
whether
this
be
essential
to
Marriage
:
Or
whether
it
depends
upon
private
contracts
or
publick
Laws
,
which
are
arbitrary
and
mutable
;
for
if
this
be
essential
to
Marriage
,
how
can
we
be
secure
,
that
this
is
the
Law
of
our
Spiritual
Marriage
,
unless
our
Spiritual
Husband
had
told
us
so
;
especially
considering
that
this
Spiritual
Marriage
betwixt
Christ
and
his
Church
,
is
of
a
different
nature
from
earthly
Marriages
;
and
if
they
differ
in
any
thing
,
we
cannot
be
sure
,
but
that
they
differ
in
this
,
unless
we
have
some
better
proof
of
it
,
than
this
Analogy
between
earthly
and
Spiritual
Marriages
:
Nay
,
and
better
proof
too
,
than
Dr.
giver
us
of
it
Or
Cant.
Or
Isai.
Which
are
all
the
proofs
he
can
sind
for
Christ's
giving
himself
to
the
soul
with
all
his
excellencies
:
Now
how
any
such
consequence
as
this
can
be
drawn
from
or
from
or
from
is
past
my
understanding
to
make
out
:
But
let
the
Laws
of
Kingdoms
and
Nations
be
as
they
will
,
there
can
be
no
Law
made
to
alter
the
nature
of
things
;
there
never
was
any
Law
,
that
the
personal
virtues
,
and
qualities
,
and
perfections
of
the
Husband
should
be
settled
on
his
Wife
for
a
joynture
;
though
the
Husband
be
never
so
fair
,
wise
,
virtuous
,
his
Wife
may
be
ugly
,
a
fool
,
or
an
harlot
;
for
personal
excellencies
pass
not
out
of
the
person
,
nor
can
be
made
ever
to
any
other
,
as
Money
and
Lands
are
:
By
our
Marriage
to
Christ
;
his
personal
excellencies
cannot
be
ours
,
though
his
person
were
.
In
Marriages
there
are
private
contracts
;
and
the
truth
is
,
Christ
hath
not
made
such
an
absolute
settlement
of
himself
upon
us
,
as
these
men
dream
he
hath
:
for
the
Gospel
contains
the
Articles
of
this
Marriage
;
and
there
we
must
learn
to
what
purposes
,
and
upon
what
conditions
Christ
gives
himself
to
us
,
and
must
challenge
no
more
from
Christ
by
vertue
of
our
Marriage
to
him
,
than
what
the
Gospel
,
the
Marriage
Covenant
promises
;
and
we
find
nothing
there
of
his
personal
Righteousness
to
be
made
ours
:
And
for
what
they
tell
us
,
It
is
true
as
to
matters
of
debt
,
but
does
not
extend
to
crimes
;
if
a
woman
kill
or
rob
,
her
being
under
covert
secures
her
not
from
the
Gallows
:
How
secure
soever
any
man
may
fancy
himself
of
his
Marriage
to
Christ
:
I
would
n●t
advise
him
to
venture
too
much
upon
it
;
for
if
he
be
guilty
of
any
gross
wilful
sin
,
there
is
some
danger
,
that
the
Law
or
Gospel
may
condemn
him
,
unless
he
timely
repent
,
and
reform
:
When
the
Scriptures
calls
Christ
our
and
the
Church
his
it
means
no
more
but
that
Christ
is
our
Head
and
Governour
,
who
rules
his
Church
with
as
great
kindness
,
tenderness
,
and
compassion
,
as
an
Husband
exerciseth
towards
his
Wife
;
and
that
we
are
to
pay
the
same
Love
,
Duty
,
and
Obedience
to
Christ
,
that
Wives
owe
to
their
Husbands
:
And
here
we
must
have
done
with
the
Metaphor
,
unless
we
will
turn
Religion
into
a
Romance
.
Christ
being
our
Husband
,
his
Righteousness
is
ours
the
Law
cannot
take
hold
of
us
,
our
Husband
must
be
responsable
for
our
faults
:
But
this
is
a
very
hard
Law
and
the
Husband
in
a
very
ill
case
:
a
man
set
in
the
stroke
of
Gods
wrath
:
per
verba
de
praesenti
alimentum
&
indumentum
,
food
and
raiment
,
all
fair
without
spot
from
Lebanon
,
from
the
top
of
Amana
,
Shenir
,
and
Hermon
,
from
the
lyons
dens
,
from
the
mountains
of
the
Leopards
,
Come
with
me
,
with
me
,
my
Spouse
,
Personal
virtues
in
the
Husband
were
never
settled
on
the
Wife
for
a
Joynture
,
by
our
Marriage
to
Christ
;
his
personal
excellencies
cannot
be
made
over
to
us
.
A
woman
under
covert
is
not
liable
to
debts
,
but
she
is
to
crimes
.
tells
us
Now
I
have
two
things
to
say
to
this
:
First
,
I
wonder
why
this
should
be
called
the
union
of
Saints
to
Christ
?
Or
why
Christ
should
be
called
only
the
Saints
Surety
?
The
Apostle
tells
us
,
that
he
is
Now
there
is
a
vast
difference
between
Christ's
being
the
Saints
surety
,
and
the
surety
of
the
Covenant
;
for
the
Covenant
respects
both
Saints
and
Sinners
;
therefore
is
antecedent
to
our
union
to
Christ
as
Saints
;
and
to
be
surety
of
the
Covenant
,
signifies
no
more
but
to
confirm
this
Covenant
,
and
to
undertake
for
the
performance
of
it
,
that
all
the
promises
of
it
shall
be
made
good
upon
such
terms
as
are
annexed
to
them
:
But
to
be
a
Surety
for
Saints
(
as
the
Doctor
explains
it
)
is
Now
this
notion
is
different
from
the
notion
of
a
Surety
of
a
Covenant
,
and
so
it
wants
some
better
proof
.
But
secondly
,
suppose
Christ
had
been
called
I
doubt
they
are
as
much
out
in
the
Law
of
suretiship
,
as
they
were
before
in
the
Laws
of
Marriage
:
For
,
first
,
the
prime
end
of
suretiship
among
men
,
is
not
that
the
Surety
,
shall
without
more
ado
pay
the
debt
:
but
to
give
security
to
the
Creditor
,
that
the
debt
shall
be
paid
;
that
is
,
the
Surety
doth
not
make
himself
immediate
Debtor
;
but
the
Debtor
is
Debtor
still
,
and
bound
to
pay
the
Debt
;
and
the
Surety
is
liable
only
in
case
of
his
default
:
It
is
a
strange
definition
of
suretiship
,
No
man
in
his
wits
ever
became
surety
for
another
,
when
he
knew
before
hand
;
that
,
if
he
did
,
he
must
pay
the
debt
:
but
men
become
sureties
upon
reasonable
assurance
,
that
they
shall
suffer
no
injury
by
it
:
Therefore
when
Christ
died
for
us
,
he
did
not
dye
as
our
Surety
,
but
as
our
Sacrifice
substituted
in
our
room
,
which
is
the
Scripture
notion
of
it
,
and
differs
as
much
from
the
notion
of
a
surety
;
as
paying
the
debt
doth
from
being
bound
with
another
,
that
it
shall
be
paid
:
Suppose
,
secondly
,
That
Christ
dyed
for
us
as
our
Surety
;
yet
did
Christ
fulfill
all
Righteousness
for
us
as
our
surety
too
?
Doth
this
also
exactly
answer
the
case
of
suretiship
among
men
,
so
as
that
there
needs
no
illustration
of
it
?
The
Doctor
was
so
wise
,
that
he
would
not
assert
this
in
the
premisses
,
but
very
craftily
thrusts
it
into
the
conclusion
But
was
there
ever
such
a
surety
heard
of
among
men
,
that
one
man
should
discharge
all
offices
of
piety
,
virtue
,
justice
,
temperance
instead
of
another
?
If
such
a
thing
had
ever
been
,
such
a
man
ought
not
to
have
been
called
a
surety
,
but
a
proxy
:
But
humane
Laws
,
as
many
defects
as
there
are
in
them
,
never
admitted
of
such
proxies
;
for
these
are
personal
duties
,
which
none
can
perform
for
us
;
you
may
as
well
say
,
that
a
man
may
live
and
be
a
man
by
proxy
,
as
discharge
those
duties
,
which
are
necessarily
entailed
on
his
person
by
a
proxy
.
Proxies
are
allowable
only
in
such
cases
,
where
the
material
enquiry
is
,
whether
the
thing
be
done
,
not
who
doth
it
;
but
where
the
consideration
of
the
person
that
doth
it
,
is
essential
to
the
action
;
there
is
no
place
for
a
surety
or
proxy
:
because
it
doth
not
satisfie
the
Law
,
that
the
thing
is
done
,
unless
it
be
done
by
such
a
person
.
Thus
it
is
in
all
the
duties
of
Piety
and
Religion
;
every
individual
person
is
bound
to
do
them
:
Though
there
were
never
so
many
righteous
men
in
the
World
,
there
righteousness
can
avail
none
but
themselves
;
Nay
,
the
righteousness
of
God
,
which
is
more
than
all
the
righteousness
of
men
cannot
make
an
unrighteous
man
righteous
;
no
external
Relation
can
make
the
righteousness
of
another
ours
;
because
it
is
personal
righteousness
,
that
is
required
of
us
,
and
the
righteousness
of
another
can
never
be
our
personal
righteousness
,
unless
we
become
one
person
with
him
:
There
is
no
other
way
to
make
the
personal
righteousness
,
(
which
is
the
Righteousness
required
of
us
)
but
by
a
personal
union
to
Christ
,
as
some
speak
,
how
boldly
soever
,
yet
very
agreeable
to
these
principles
.
Christ
is
the
Surety
of
the
Covenant
,
Lo
,
I
come
to
do
thy
will
,
O
God
,
he
gave
his
life
A
price
in
the
room
or
stead
of
many
;
he
gave
himself
,
A
counterprice
,
or
vicarious
price
for
all
The
sins
of
us
all
met
upon
that
holy
immaculate
one
,
He
was
made
sin
for
us
,
he
was
wounded
for
our
transgressions
,
He
gave
himself
for
our
sins
,
that
he
blotted
the
bond
or
hand-writing
that
was
against
us
,
to
give
his
life
a
ransom
for
many
,
there
should
be
no
remission
without
shedding
of
blood
,
Conjunctione
legali
I
doubt
these
men
are
as
much
out
in
the
Law
of
Suretiship
,
as
before
in
the
Laws
of
Mariage
:
The
Surety
doth
not
make
himself
immediate
Debtor
,
he
doth
not
absolutely
take
the
debt
upon
himself
;
he
is
liable
only
in
case
of
the
Debtors
default
:
No
man
in
his
wits
would
be
Surety
for
another
,
when
he
knew
beforehand
,
that
,
if
he
did
,
he
must
pay
the
debt
:
Men
become
Sureties
upon
assurance
not
to
suffer
injury
by
it
:
by
a
determinate
Counsel
No
man
in
his
wits
will
be
a
Surety
for
a
known
Non-solvent
:
The
Surety
doth
not
absolutely
undertake
the
debt
:
Sureties
use
to
have
assurance
to
save
them
harmless
:
It
pleased
the
Lord
to
bruise
him
,
Peter
,
Satan
Christ
died
for
us
,
not
as
our
Surety
,
but
as
our
Sacrifice
:
If
Christ
died
for
us
as
a
Surety
,
yet
did
he
fulfil
all
Righteousness
for
us
as
a
Surety
too
?
Was
there
ever
such
a
Surety
heard
of
among
men
,
that
one
man
should
discharge
all
Offices
of
Piety
,
Virtue
,
Justice
,
Temperance
in
stead
of
another
?
Such
a
man
must
have
been
called
not
a
Surety
,
but
a
Proxy
;
but
humane
Laws
admit
no
such
Proxies
;
these
are
personal
Duties
,
which
none
can
perform
for
us
;
no
external
Relation
can
make
the
Righteousness
of
another
ours
;
the
Righteousness
of
another
can
never
be
our
personal
Righteousness
,
unless
we
become
one
person
with
him
:
Was
there
ever
such
a
Surety
heard
of
among
men
?
more
absurd
or
unequal
than
that
the
sins
of
one
man
should
be
imputed
to
another
:
As
by
the
offence
of
one
judgment
came
upon
all
men
to
condemnation
;
so
by
the
righteousness
of
one
the
free
gift
came
upon
all
men
to
justification
of
life
:
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
but
as
our
Surety
,
did
in
our
name
not
only
undergo
the
sufferings
of
the
Cross
,
but
took
on
him
the
impletion
of
the
Law
.
Righteousness
is
a
personal
thing
,
to
be
performed
by
our selves
:
That
the
Righteousness
of
another
can
never
be
our
personal
Righteousness
:
But
now
let
us
consider
whether
in
Law
the
Debtor
and
Surety
are
one
person
;
no
considering
man
can
think
it
indifferent
,
who
pays
the
debt
,
the
Surety
or
the
Debtor
,
or
that
they
are
both
equally
obliged
to
it
;
the
Debtor
is
the
immediate
Debtor
still
,
and
the
Surety
only
obliged
in
case
of
default
,
the
Law
doth
not
account
it
indifferent
which
of
them
pay
it
:
For
though
it
permit
the
payment
to
be
exacted
from
the
Surety
,
in
case
the
Debtor
refuse
,
yet
it
will
look
back
again
,
and
allow
the
surety
an
action
against
the
debtor
for
such
a
refusal
,
which
is
an
Argument
that
the
Law
doth
not
judge
them
one
person
:
Thus
it
is
in
bail
,
the
Law
doth
not
judge
them
one
person
,
for
if
the
prisoner
escape
,
the
bail
or
surety
shall
be
punished
according
to
the
nature
of
the
fact
;
and
yet
the
prisoner
is
not
quitted
by
this
means
,
but
liable
either
to
the
arrest
of
the
Surety
;
or
in
Criminal
Causes
to
the
Sentence
of
the
Law
,
if
ever
he
be
retaken
.
Thus
in
Sureties
for
good
behaviour
(
which
sounds
as
if
it
were
nearest
a
kin
to
the
Imputation
of
Christ's
Righteousness
as
our
Surety
)
though
the
Surety
be
never
so
innocent
and
virtuous
,
this
will
not
serve
him
for
whom
he
is
Surety
;
but
if
he
prove
a
Villain
they
shall
be
both
punish'd
:
So
that
humane
Laws
are
strangers
to
this
Mystery
of
imputing
the
Righteousness
of
a
Surety
to
a
bad
man
;
Suretiship
doth
not
so
unite
their
Persons
,
that
whatever
one
doth
,
is
always
and
to
all
purposes
imputed
to
the
other
:
And
if
this
will
not
hold
good
among
men
,
it
is
a
very
sorry
foundation
for
this
bargain
and
exchange
betwixt
Christ
and
Believers
,
that
he
should
take
their
sins
upon
himself
,
and
impute
his
Righteousness
to
them
.
notwithstanding
the
Surety
,
the
Debtor
is
Debtor
still
:
Among
men
the
Surety
,
having
made
payment
,
may
have
his
Action
against
the
Debtor
,
If
upon
the
escape
of
the
Prisoner
,
the
Bail
be
punished
,
yet
is
not
the
Prisoner
quitted
:
In
Suretiship
for
the
Behaviour
,
the
Virtues
of
the
Surety
are
not
accounted
to
him
for
whom
he
is
Surety
:
Let
us
now
try
whether
the
Notion
of
a
Mediator
can
do
any
better
service
than
the
Notion
of
a
Surety
.
Dr.
But
that
Christ
fulfilled
all
Righteousness
as
he
was
Mediator
must
have
good
proof
,
the
Notion
of
a
Mediator
includes
no
such
thing
.
A
Mediator
is
one
who
interposes
between
two
differing
parties
;
but
was
it
ever
heard
of
yet
,
that
it
was
the
Office
of
a
Mediator
to
perform
the
Terms
and
Conditions
himself
:
and
his
Office
was
to
receive
the
Law
from
God
,
and
to
deliver
it
to
the
people
,
and
to
command
them
to
observe
the
Rites
and
Sacrifices
and
Expiations
,
which
God
had
ordained
;
but
he
was
not
to
fulfil
the
Righteousness
of
the
Law
for
the
whole
Congregation
:
Thus
Christ
is
now
and
his
Office
required
,
that
he
should
preach
the
Gospel
,
which
contains
the
Terms
of
peace
between
God
and
men
;
and
since
God
would
not
enter
into
Covenant
with
sinners
without
the
intervention
of
a
Sacrifice
;
he
dies
too
as
a
Sacrifice
and
Propitiation
for
the
sins
of
the
World
,
and
confirms
and
seals
this
new
Covenant
with
his
own
Blood
;
and
being
risen
from
the
dead
,
he
executes
this
Office
of
Mediator
with
power
and
glory
,
that
is
,
he
intercedes
for
us
according
to
the
Terms
and
Conditions
of
the
new
Covenant
,
to
obtain
the
pardon
of
our
sins
,
and
the
assistance
of
the
divine
Grace
to
do
the
Will
of
God
,
and
all
those
other
blessings
that
are
promised
:
But
the
Office
of
Mediator
doth
not
oblige
him
to
fulfil
the
Righteousness
of
the
Covenant
for
us
.
there
is
one
Mediator
between
God
and
men
the
man
Christ
Jesus
,
One
Mediator
;
Moses
He
gave
his
life
a
ransom
for
all
That
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
to
justification
of
life
,
and
by
the
obedience
of
one
,
shall
many
be
made
righteous
,
first
tells
of
Let
us
then
first
consider
the
peculiar
Law
of
the
Mediator
,
which
he
tells
us
,
(
so
that
we
have
nothing
to
do
with
this
neither
)
he
instances
though
St.
tells
us
,
that
we
must
imitate
him
in
this
also
,
must
And
St.
tells
us
which
sounds
very
like
an
imitation
though
in
the
next
page
he
excepts
and
tells
us
So
that
by
the
Law
of
meditation
,
he
understands
whatever
Christ
was
bound
to
do
as
our
Mediator
,
whatever
was
proper
to
his
Mediatory
office
;
all
this
(
though
sometimes
,
when
he
better
thinks
of
it
,
he
excepts
dying
)
I
hope
we
shall
find
something
at
last
to
be
imputed
to
us
;
and
yet
there
is
nothing
left
now
.
But
thirdly
,
This
is
very
strange
,
that
what
he
did
as
Mediator
,
is
not
imputed
to
us
:
But
what
he
did
not
as
our
Mediator
,
but
as
a
man
subject
to
Law
,
that
is
imputed
to
us
,
and
reckoned
as
if
we
had
done
it
,
by
reason
of
his
being
our
Mediator
;
and
it
is
as
strange
to
the
full
,
that
Christ
should
do
whatever
was
required
of
us
by
virtue
of
any
Law
,
when
he
was
neither
Husband
,
Wife
,
Father
,
Merchant
,
Soldier
,
Captain
;
much
less
a
Temporal
Prince
;
and
how
he
should
discharge
the
duties
of
those
Relations
for
us
,
when
he
was
never
in
any
of
those
Relations
,
I
leave
to
the
subtilty
of
the
School-men
.
God
sent
Christ
as
a
Mediator
to
do
and
suffer
whatever
the
Law
required
at
our
hand
;
for
that
end
&
purpose
,
that
we
might
not
be
condemned
,
but
accepted
of
God
.
This
satisfies
me
,
Christ
our
Mediator
was
made
under
the
Law
,
under
the
command
,
and
under
the
curse
of
it
;
he
fulfilled
the
command
of
it
by
his
active
obedience
,
he
bore
the
curse
of
it
by
his
passive
:
This
entire
obedience
of
his
,
which
fully
answers
the
Law
,
is
by
God
imputed
to
us
;
not
as
if
we
were
Mediators
,
or
had
done
it
as
Mediators
;
no
,
by
no
means
,
Christ
is
the
great
Actor
of
it
,
the
Mediatorship
is
his
own
:
But
it
is
imputed
to
us
so
far
as
to
justisie
us
,
and
make
us
righteous
before
God
;
we
were
no
efficients
in
it
,
but
are
meer
recipients
;
and
it
is
applyed
to
us
in
order
to
our
justification
:
It
is
not
for
us
to
reach
the
works
of
our
Saviour
;
these
are
far
above
our
Line
,
we
must
indeed
lay
down
our
lives
for
the
Brethren
,
as
St.
tells
us
:
But
what
in
a
way
of
atonement
and
expiation
of
sin
!
No
,
it
is
too
high
for
us
so
to
do
:
was
not
crucisied
for
us
,
nor
can
any
other
Saint
be
,
only
we
must
,
as
we
can
,
expresses
it
,
imitate
him
as
far
as
our
model
goes
:
We
must
be
conformed
to
the
Death
and
Resurrection
of
Christ
,
We
must
dye
unto
sin
,
and
be
alive
unto
God
:
But
,
after
we
have
in
our
little
resembled
him
,
we
must
confess
,
that
the
merit
is
only
in
him
,
not
in
us
,
we
are
but
receivers
,
he
is
the
great
purchasor
:
it
is
strange
that
Christ
should
do
whatever
was
required
of
us
by
vertue
of
any
Law
,
when
he
was
neither
Husband
,
Wife
,
Father
,
Merchant
,
Soldier
,
Captain
or
Prince
;
and
how
could
he
discharge
the
duties
of
those
relations
which
he
was
never
in
?
If
Christ
had
satisfied
for
us
,
then
he
must
have
suffered
all
that
we
should
have
suffered
;
that
is
,
eternal
torments
,
which
he
did
not
:
the
fulfilling
of
the
Law
The
Doctor
tell
us
(
that
is
only
what
he
did
as
Mediator
,
which
is
a
pretty
Observation
:
)
that
is
,
not
strictly
as
Mediator
,
but
as
not
Mediator
,
The
meaning
is
,
that
he
,
who
was
Mediator
,
being
bound
to
do
such
things
,
though
not
as
Mediator
,
but
as
a
man
subject
to
the
Law
;
yet
he
did
them
as
Mediator
,
because
he
was
a
Mediator
who
did
them
,
which
is
such
an
exposition
of
as
subtilest
Schoolmen
never
yet
thought
of
.
God
sent
Christ
as
a
Mediator
to
do
and
suffer
whatever
the
Law
required
at
our
hands
;
for
that
end
and
purpose
,
that
we
might
not
be
condemned
,
but
accepted
of
God
.
It
was
all
to
this
end
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
;
that
is
,
which
the
Law
required
of
us
,
consisting
in
duties
of
obedience
;
this
Christ
performed
for
us
:
The
difficulty
of
Christ's
doing
those
things
as
Mediator
,
which
did
not
belong
to
the
Laws
of
his
Mediation
,
is
a
very
material
one
,
and
requires
great
skill
in
Logick
to
get
rid
of
it
:
but
however
,
it
is
wisely
done
to
make
a
shew
of
saying
something
,
to
that
which
cannot
be
answered
;
for
he
was
sensible
,
that
what
Christ
did
purely
as
Mediator
could
not
be
imputed
to
us
,
as
though
we
had
done
it
,
though
the
or
fruits
of
it
are
,
because
we
were
never
designed
to
be
Mediators
and
the
Righteousness
of
a
Mediator
is
as
improper
to
be
imputed
to
those
,
who
are
not
Mediators
,
as
it
is
to
impute
the
Righteousness
of
a
Prince
to
a
Begger
;
therefore
he
was
forced
to
consider
him
not
as
Mediator
,
but
as
a
private
man
,
though
this
too
was
impossible
;
for
he
could
not
at
the
same
time
act
so
wany
different
and
opposite
parts
as
there
are
relations
and
conditions
of
men
in
the
world
;
and
yet
when
he
thought
on
't
again
,
he
found
,
that
it
was
not
the
Righteonsness
of
a
private
person
,
that
would
avail
us
(
becausè
we
have
no
way
to
come
at
it
,
to
make
it
ours
)
but
only
the
Righteousness
of
the
Mediator
,
who
did
,
what
he
did
for
us
,
and
in
our
stead
;
and
so
wheels
about
again
,
and
is
caught
in
the
net
and
labyrinth
of
his
making
.
If
what
Christ
did
as
Mediator
be
imputed
to
us
,
then
we
must
become
Mediators
,
Secundum
totam
latitudinem
,
to
all
intents
and
purposes
whatsoever
?
applicari
per
indulgentias
finiso
modo
Christ
is
the
Righteousness
of
them
that
believe
,
he
for
them
paid
the
ransom
by
his
death
;
he
for
them
fulfilled
the
Law
in
his
life
:
So
that
now
in
him
,
and
by
him
,
every
true
Christian
may
be
called
a
fulfiller
of
the
Law
:
The
Doctor
tells
us
And
to
make
this
appear
,
he
discourses
particularly
of
the
Law
of
our
Creation
,
and
the
Ceremonial
Law
given
to
the
Jews
:
And
for
the
first
,
the
Law
of
Creation
,
that
comprehends
those
eternal
Laws
,
which
result
from
the
essential
difference
of
good
and
evil
,
which
all
mankind
are
bound
to
observe
by
the
very
frame
of
their
natures
:
Now
he
dares
not
deny
,
that
Christ
was
bound
to
obey
this
Law
for
himself
;
but
then
And
what
of
that
?
For
so
the
obedience
of
every
good
man
is
;
for
by
he
tells
us
,
he
doth
not
mean
,
And
is
it
not
very
plain
now
,
that
Christ
was
not
obliged
to
obey
those
Laws
,
because
he
willingly
submitted
to
them
;
but
he
means
somewhat
more
by
this
,
than
he
could
tell
how
to
express
;
and
all
that
I
can
guess
is
,
that
whereas
we
are
bound
to
obey
these
Laws
antecedently
to
our
choice
;
it
was
not
so
with
him
,
for
his
obligation
was
consequential
,
upon
his
being
born
,
and
becoming
man
,
which
was
his
own
choice
;
and
yet
,
even
then
,
as
he
tells
us
:
Now
this
is
very
profound
reasoning
;
for
the
meaning
of
it
is
this
:
That
Christ
had
not
been
bound
to
live
like
a
man
,
unless
he
had
become
man
;
and
yet
I
can
grant
something
more
,
that
it
was
impossible
that
he
should
have
lived
like
a
man
,
without
being
man
:
But
when
he
chose
to
be
man
,
he
was
bound
to
discharge
all
the
duties
of
a
man
for
himself
:
But
how
could
he
be
exempted
from
this
Law
,
by
being
Mediator
God
and
Man
:
When
the
Doctor
acknowledges
,
that
is
,
that
he
should
obey
,
now
,
not
to
be
obliged
by
the
Institution
of
the
Law
as
Mediator
;
and
that
it
should
be
necessary
for
him
to
obey
as
Mediator
,
are
at
so
great
a
distance
,
that
it
may
serve
for
another
trial
of
skill
to
reconcile
them
.
He
was
made
of
a
woman
,
made
under
the
Law
,
that
he
might
redeem
us
fulfil
the
Law
for
us
Though
we
suppose
that
Christ
as
man
was
bound
to
yield
obedience
to
the
Law
of
Creation
,
yet
the
Dr.
observes
,
This
looks
something
like
,
but
I
fear
it
will
prove
like
all
the
rest
,
that
is
,
to
no
purpose
:
I
would
willingly
have
had
some
proof
of
it
,
that
an
innocent
man
can
be
bound
by
no
other
Law
than
that
of
Creation
:
as
he
acknowledges
(
for
he
remembred
the
Tree
of
Life
,
and
the
Tree
of
Knowledge
of
good
and
evil
)
and
I
know
not
what
these
Symbols
are
,
but
positive
Laws
,
and
such
the
Ceremonial
Laws
were
;
and
if
God
may
require
the
obedience
of
an
innocent
man
to
one
positive
Law
,
he
may
,
if
he
please
,
enjoyn
twenty
.
And
though
they
were
at
first
commanded
upon
occasion
of
sin
,
an
innocent
man
may
observe
them
to
good
and
wise
purposes
,
as
solemn
acts
of
Worship
,
external
expressions
of
Devotion
,
a
publick
profession
of
a
virtuous
Life
;
to
which
purposes
among
others
,
the
Sacrifices
and
Ceremonies
of
the
Law
and
Baptism
of
served
:
And
if
there
were
no
other
reason
,
this
were
enough
,
that
an
innocent
man
should
set
an
example
of
reverence
to
all
divine
Institutions
:
But
this
is
not
worth
contending
about
;
for
the
Righteousness
of
the
Ceremonial
Law
could
never
justifie
any
man
;
neither
can
I
understand
,
why
the
Doctor
should
suppose
,
when
the
greatest
part
of
them
,
the
Gentiles
,
were
never
under
the
obligation
of
it
.
an
innocent
man
may
observe
such
Laws
,
for
profession
or
examples
sake
:
O
Lord
,
thy
people
,
the
house
of
Israel
,
they
have
sinned
,
they
have
done
wickedly
,
&c.
Christ's
Obedience
to
the
Ceremonial
Law
justifieth
no
man
The
Dr.
saith
Now
this
Argument
would
be
good
,
were
it
true
and
were
there
not
a
great
many
things
done
,
which
we
cannot
assign
the
reason
of
,
and
yet
done
for
great
and
weighty
reasons
;
but
this
reason
is
sufficient
,
because
he
was
as
much
bound
to
it
as
any
other
man
.
The
Dr
takes
it
for
granted
,
He
tells
us
Yes
truly
;
but
must
this
needs
be
his
actual
fulfilling
all
Righteousness
for
us
?
What
do
you
think
of
his
preaching
the
Gospel
throughout
all
which
would
take
up
some
time
?
What
of
the
many
Miracles
which
confirmed
his
Doctrine
?
What
of
training
up
his
Apostles
to
succeed
him
in
his
Ministry
as
Eye-witnesses
and
Ear-witnesses
of
his
Miracles
and
Doctrine
?
What
of
the
holy
Example
of
his
Life
,
which
was
no
less
necessary
than
his
Laws
?
These
are
all
great
and
special
purposes
in
reference
to
our
Salvation
,
though
we
should
suppose
him
fit
to
have
been
a
Sacrifice
designed
he
should
have
been
as
soon
as
he
were
born
;
though
by
the
way
,
I
think
he
could
not
have
answered
the
Types
and
Predictions
of
him
,
had
he
dyed
so
soon
,
notwithstanding
his
perfect
innocence
and
holiness
.
That
the
end
of
Christ's
Active
Obedience
could
not
be
assigned
to
be
,
that
he
might
be
fitted
for
his
death
and
oblation
,
and
that
because
be
was
every
way
fit
to
be
made
an
offering
for
sin
,
by
his
Vnion
and
habitual
Grace
Christ
obeyed
the
Law
,
that
he
might
give
us
an
holy
Example
by
his
Life
:
we
are
justified
by
his
blood
,
we
are
made
righteous
by
his
obedience
,
His
Third
Reason
to
prove
that
Christ
fulfilled
all
Righteousness
for
us
,
is
from
the
absolute
necessity
of
it
:
Do
this
and
live
This
Argument
is
to
prove
that
it
ought
to
be
so
,
not
that
it
is
so
;
but
we
must
not
prescribe
methods
to
God
.
The
sum
of
the
Argument
is
,
that
there
never
was
,
nor
never
can
be
a
Covenant
of
Grace
;
that
God
still
exacts
the
rigorous
perfection
of
the
Law
from
us
;
that
we
must
not
appear
before
him
without
a
complete
and
perfect
Righteousness
of
our
own
or
of
another
:
Now
this
is
the
thing
in
question
,
Whether
we
must
be
made
righteous
with
the
perfect
Righteousness
of
Christ
imputed
to
us
,
or
whether
God
will
for
the
sake
of
Christ
dispense
with
the
rigor
of
the
Law
,
and
accept
of
a
sincere
and
Evangelical
Obedience
in
stead
of
a
perfect
and
unsinning
Righteousness
;
so
that
he
only
confidently
affirms
what
was
in
dispute
,
and
this
goes
for
an
Argument
.
We
must
not
prescribe
methods
to
God
:
Christ
is
the
end
of
the
Law
for
righteousness
to
us
,
We
are
made
the
Righteousness
of
God
in
him
,
there
can
be
no
covenant
of
Grace
:
The
Doctor
makes
a
great
flourish
with
some
Scripture-phrases
,
that
there
is
almost
nothing
that
Christ
hath
done
,
but
we
are
said
to
do
it
with
him
&c.
But
he
is
quite
out
in
the
reason
of
these
expressions
,
which
is
not
,
that
we
are
accounted
to
do
the
same
things
,
which
Christ
did
,
but
because
we
do
some
things
like
them
:
Our
dying
to
sin
is
a
conformity
to
the
death
of
Christ
,
and
our
walking
in
newness
of
life
,
a
conformity
to
his
Resurrection
.
being
crucified
dead
,
buried
,
quickned
with
Christ
The
Doctor
cites
that
Text
and
here
he
stops
;
but
I
shall
take
confidence
to
add
,
Now
by
he
tells
us
is
meant
well
,
suppose
this
Fairly
argued
,
but
can
his
obedience
to
the
Law
contribute
no
otherways
to
our
redemption
,
but
by
being
reckoned
as
done
by
us
?
But
the
truth
is
,
this
,
is
not
in
the
text
,
it
is
not
to
redeem
but
to
redeem
that
were
under
the
Law
,
that
is
,
the
Jews
,
who
were
in
bondage
under
the
Mosaical
Law
;
from
which
Christ
redeemed
them
by
abrogating
that
Law
,
and
introducing
a
better
covenant
,
For
in
this
Epistle
,
nay
in
this
chapter
,
the
Law
is
called
a
state
and
of
but
the
Gospel
is
puts
us
into
such
a
free
and
manly
state
,
as
that
of
an
heir
at
age
,
and
therefore
is
called
So
that
the
meaning
of
this
Text
is
this
,
that
God
hath
put
an
end
to
the
dispensation
of
the
Law
,
which
is
called
in
a
state
of
servitude
and
bondage
,
and
hath
established
a
better
Covenant
in
the
room
of
it
,
which
as
much
exceeds
the
Law
as
the
adoption
of
Sons
doth
the
state
of
Servants
;
and
this
God
brought
to
pass
by
For
the
understanding
of
which
words
we
must
consider
,
what
influence
Christ's
appearing
in
the
world
had
on
the
abrogation
of
the
Law
,
and
that
was
,
that
he
accomplished
all
the
Types
and
Figures
of
the
Law
in
his
own
Person
;
and
when
all
those
Types
were
fulfilled
,
they
grew
out
of
date
:
So
that
his
most
probably
signifies
his
being
made
such
a
Person
,
as
should
exactly
answer
all
the
Types
and
Figures
of
the
Law
,
and
so
to
put
an
end
to
it
,
as
of
no
further
use
:
Thus
the
Temple
was
but
now
the
or
divine
Glory
rested
on
Christ
:
When
Christ
the
great
High-Priest
came
,
and
offered
himself
,
all
legal
Priests
and
Sacrifices
were
of
no
use
:
Thus
by
his
being
and
accomplishing
all
the
Types
of
it
;
he
put
an
end
to
all
those
beggarly
rudiments
,
and
delivered
the
Jews
from
the
bondage
of
the
Law
;
for
though
the
Gentiles
too
are
redeemed
by
Christ
,
yet
they
were
not
redeemed
from
the
Law
of
under
which
they
never
were
God
sent
forth
his
Son
,
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sons
:
made
of
a
woman
made
under
the
Law
under
the
curse
of
it
that
he
might
redeem
us
that
we
might
receive
the
adoption
of
sons
,
is
not
in
the
Text
,
it
is
not
,
to
redeem
but
to
redeem
that
were
under
the
Law
;
that
is
,
the
Jews
:
To
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sons
.
And
because
ye
are
sons
redeemed
the
Jews
from
the
bondage
of
the
Mosaical
Law
and
introduced
a
better
Covenant
,
the
adoption
of
sons
.
Christ's
being
under
the
Law
is
his
being
such
a
person
,
as
should
exactly
answer
all
the
Types
and
Figures
of
the
Law
:
I
shall
now
examine
what
influence
the
Sacrifice
of
Christ's
Death
,
and
the
Righteousness
of
his
life
have
upon
our
acceptance
with
God
:
And
all
that
I
can
find
in
Scripture
about
this
,
is
,
that
to
this
we
owe
the
Covenant
of
Grace
,
that
God
being
well
pleased
with
the
obedience
of
Christ's
Life
,
and
the
sacrifice
of
his
Death
;
for
his
sake
entred
into
a
new
Covenant
with
mankind
;
wherein
he
promses
pardon
of
sin
and
eternal
life
to
those
who
believe
and
obey
the
Gospel
:
This
is
very
plain
with
reference
to
Christ's
death
.
Hence
the
Blood
of
Christ
is
called
And
Christ
is
called
And
the
Blood
of
Christ
is
called
,
which
is
an
allusion
to
his
sprinkling
the
blood
of
the
Sacrifice
,
whereby
he
confirmed
the
Covenant
between
God
and
the
children
of
For
when
had
spoken
every
Precept
to
all
the
people
according
to
the
Law
(
when
he
had
declared
the
terms
of
this
Covenant
to
them
)
he
took
the
Blood
of
Calves
and
Goats
,
with
Water
and
scarlet
Wool
,
and
Hysop
,
and
sprinkled
both
the
Book
,
and
all
the
People
,
saying
,
Thus
the
Blood
of
Christ
is
called
,
Because
by
his
Blood
God
did
seal
and
confirm
the
Covenant
of
Grace
,
as
the
sprinkling
of
the
blood
of
beasts
did
confirm
the
Mosaical
Covenant
,
Hence
we
are
said
,
that
is
,
by
the
Gospel-Covenant
,
which
was
confirmed
with
his
Blood
:
Christ
is
called
that
is
,
by
a
belief
of
his
Gospel
.
Hence
the
Scripture
uses
these
phrases
promiscuously
All
which
signifie
the
same
thing
,
that
we
are
justified
by
believing
and
obeying
the
Gospel
;
for
faith
,
or
faith
in
Christ
signifies
such
a
firm
belief
of
the
Gospel
,
as
brings
forth
all
fruits
of
obedience
,
and
the
Grace
of
God
is
the
Gospel
of
Christ
,
expresly
so
called
,
As
being
the
effect
of
Gods
Grace
,
and
Faith
in
the
Blood
of
Christ
is
a
belief
of
the
Gospel
;
which
was
confirmed
by
his
death
,
and
believing
,
that
Christ
is
the
Son
of
God
,
the
and
Prophet
,
whom
God
sent
to
reveil
his
will
,
includes
a
general
belief
of
the
Gospel
,
which
he
preached
;
and
believing
that
God
raised
him
from
the
dead
doth
the
same
,
because
his
Resurrection
was
the
last
and
great
confirmation
of
the
truth
of
the
Gospel
.
Hence
the
Apostles
attribute
such
things
to
the
Blood
of
Christ
,
as
are
the
proper
immediate
office
of
the
Gospel-Covenant
,
because
the
Blood
of
Christ
is
the
Blood
of
the
Covenant
;
and
therefore
all
the
blessings
of
the
Gospel
are
owing
to
it
,
because
the
Gospel-Covenant
was
procured
and
confirmed
by
it
:
Thus
and
the
Gentiles
and
Jews
That
is
,
the
Gentiles
were
received
into
the
fellowship
of
God's
Church
,
and
the
Jews
and
Gentiles
united
in
one
body
:
Now
this
union
of
Jews
and
Gentiles
is
owing
to
the
Gospel
,
which
takes
away
all
marks
of
distinction
and
separation
,
and
gives
them
both
an
equal
right
to
the
blessing
of
the
New
Covenant
:
This
New
Covenant
belongs
to
all
mankind
;
there
is
now
no
distinction
of
persons
:
No
man
is
acceptable
to
God
,
because
he
is
a
Jew
or
Greek
;
but
the
only
thing
of
any
value
is
Faith
in
Christ
,
or
a
belief
of
the
Gospel
,
which
is
indifferently
offered
to
all
.
Now
this
is
attributed
to
the
Blood
of
Christ
,
and
to
his
death
,
because
thereby
Christ
put
an
end
to
the
Mosaical
Covenant
;
and
sealed
this
New
Covenant
of
Grace
with
Mankind
,
as
the
Apostle
explains
himself
,
in
the
following
verses
(
that
is
,
the
Gospel
of
peace
)
to
the
Gentiles
to
the
Jews
,
he
abrogated
the
Mosaical
Law
which
was
peculiar
to
the
Jews
,
and
separated
them
from
the
rest
of
the
World
;
And
which
kept
the
uncircumcised
Gentiles
,
though
Proselites
,
at
a
distance
from
God
,
as
confining
their
worship
to
the
outward
court
of
the
Temple
,
which
the
Apostle
seems
to
refer
to
in
that
phrase
And
now
,
by
the
Gospel
he
admits
the
Gentiles
to
as
near
an
approach
to
God
,
as
the
Jews
:
As
he
adds
All
that
I
can
find
in
Scripture
is
,
that
to
this
we
owe
the
Covenant
of
Grace
.
Christ's
Blood
is
called
the
Blood
of
the
Covenant
,
because
it
did
seal
and
confirm
the
Covenant
.
That
we
are
justified
by
his
blood
,
we
are
said
to
be
justified
by
his
Blood
;
that
is
,
by
the
Gospel-Covenant
,
which
was
confirmed
with
his
Blood
:
We
are
justified
by
his
blood
;
that
is
,
by
the
Gospel
:
justification
of
life
is
by
the
righteousness
of
one
We
are
made
righteous
by
the
obedience
of
one
He
hath
washed
us
from
our
sins
in
his
own
blood
,
The
blood
of
Jesus
Christ
,
who
through
the
eternal
Spirit
offered
up
himself
without
spot
to
God
,
shall
purge
your
consciences
from
dead
works
,
This
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
,
for
the
remission
of
sins
,
We
are
justified
by
Christ's
blood
;
that
is
,
by
the
Gospel
:
It
cleanses
us
from
all
sin
,
It
purges
the
conscience
It
was
shed
for
the
remission
of
sins
,
It
washes
us
from
our
sins
,
Because
his
Blood
confirmed
the
Gospel
:
Christ's
Blood
confirmed
the
Covenant
with
all
Mankind
he
died
for
all
men
Hee
gave
himself
a
ransom
for
all
,
donum
in
Animainhaerens
Moses
sprinkled
the
blood
on
the
book
and
on
all
the
people
,
their
hearts
are
sprinkled
from
an
evil
conscience
,
Heb.
the
sprinkling
of
the
blood
of
Christ
,
The
Scripture
uses
these
phrases
promiscuously
,
to
be
justified
by
Faith
,
by
Christ
,
by
Grace
;
nay
,
by
believing
that
Christ
is
the
Son
of
God
,
or
risen
from
the
dead
:
reconciling
both
to
God
making
them
one
new
man
in
himself
,
That
they
maybe
one
in
us
,
abrogated
the
Mosaical
Law
The
Gentiles
were
at
a
distance
from
God
Thus
the
Jews
are
said
Because
the
death
of
Christ
put
an
end
to
that
Legal
dispensation
,
and
sealed
a
new
and
better
Covenant
between
God
and
Man
;
and
the
Gentiles
that
is
,
from
those
idolatrous
and
impure
practices
they
were
guilty
of
Now
the
Gentiles
were
delivered
from
their
Idolatry
by
the
preaching
of
the
Gospel
,
which
is
called
their
because
we
owe
this
unspeakable
blessing
to
his
death
.
Thus
the
Jews
are
redeemed
from
the
curse
of
the
Law
by
the
accursed
death
of
Christ
,
Ad
Judaeos
tantùm
pertinet
,
This
belongs
only
to
the
Jews
:
by
nature
children
of
wrath
That
Christ
redeemed
us
from
the
curse
of
the
Law
,
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Jesus
Christ
,
The
Gentiles
were
redeemed
from
their
vain
conversation
,
that
is
,
from
their
idolatrous
practices
,
with
the
blood
of
Christ
that
is
,
they
were
delivered
by
the
preaching
of
the
Gospel
a
Lamb
without
blemish
and
without
spot
.
Those
men
are
injurious
to
the
Blood
of
Christ
,
who
attribute
no
more
to
it
than
a
non-imputation
of
sin
But
then
this
will
not
complete
our
acceptation
,
the
old
quarrel
may
be
laid
aside
,
and
yet
no
new
friendship
begun
;
we
may
be
not
sinners
,
and
yet
not
so
far
righteous
,
as
to
have
a
right
to
the
Kingdom
of
heaven
:
So
that
the
Blood
of
Christ
only
makes
us
innocent
,
delivers
us
from
guilt
and
punishment
;
but
(
if
we
will
take
the
Doctor
's
word
for
it
)
But
you
see
the
Scripture
gives
us
a
quite
different
account
of
it
;
we
are
said
to
be
which
is
an
allusion
to
the
high
Priest's
entring
into
the
Holy
of
Holies
(
which
was
a
Type
of
Heaven
)
with
the
blood
of
the
Sacrifice
:
Thus
by
the
Blood
of
Christ
we
have
admission
into
heaven
it self
,
though
the
Dr.
says
,
The
Scripture
takes
no
notice
of
their
artificial
Methods
,
But
the
Blood
of
Christ
is
said
to
justifie
us
,
and
to
give
us
admission
into
the
holiest
of
all
;
into
heaven
it self
;
nay
,
we
are
made
righteous
by
the
death
of
Christ
too
,
That
is
,
Christ
died
as
a
Sacrifice
for
our
sins
,
that
we
might
be
reconciled
to
God
:
So
that
our
Righteousness
as
well
as
Innocence
is
owing
to
the
death
of
Christ
,
to
that
Sacrifice
he
offered
for
our
sins
;
his
Blood
had
a
great
vertue
in
it
,
to
make
us
righteous
,
and
our
righteousness
and
accceptance
with
God
is
wholly
owing
to
that
Covenant
,
which
he
purchased
and
sealed
with
his
Blood
.
Christ's
Blood
sealed
and
confirmed
the
Covenant
;
this
is
the
all
of
it
That
Christ's
death
did
seal
and
confirm
the
Covenant
That
we
are
justified
by
Christ's
blood
,
We
are
justified
by
his
blood
;
that
is
,
by
the
Gospel-Covenant
,
which
was
confirmed
with
his
blood
:
Christ's
blood
confirmed
the
Covenant
for
all
That
we
are
justified
by
Christ's
blood
,
That
we
are
made
righteous
by
his
obedience
,
He
paid
the
ransom
for
them
by
his
death
;
he
fulfilled
the
Law
for
them
in
his
life
:
so
that
in
and
by
him
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
.
But
though
our
pardon
and
justifieation
be
attributed
to
the
Blood
of
Christ
yet
I
could
never
perswade
my self
,
that
this
wholly
excludes
the
perfect
Obedience
and
Righteousness
of
his
life
:
For
the
Apostle
tells
us
,
Whatever
rendred
Christ
beloved
of
God
,
did
contribute
something
to
our
acceptance
:
For
because
he
was
beloved
,
we
are
accepted
for
his
sake
:
No
man
will
deny
,
that
God
was
highly
pleased
with
his
perfect
Obedience
:
We
know
how
many
blessings
God
bestowed
upon
the
children
of
for
the
sake
of
their
Fathers
,
who
were
great
examples
of
Faith
and
obedience
,
which
made
them
very
dear
to
God
;
and
no
doubt
God
was
more
pleased
with
the
Obedience
of
Christ
,
than
with
the
Faith
of
and
therefore
we
ought
not
to
think
that
we
receive
no
benefit
by
the
Righteousness
of
Christ
,
when
's
posterity
was
so
blessed
for
his
sake
:
But
then
Christ's
Righteousness
and
Death
serve
not
two
such
different
ends
,
as
these
men
fancy
;
but
they
both
serve
the
same
end
to
establish
the
Covenant
:
God
was
so
well
pleased
with
what
Christ
did
and
suffered
;
that
for
his
sake
he
entred
into
a
Covenant
of
Grace
with
man
:
As
's
Faith
was
not
imputed
to
his
Posterity
,
as
their
act
;
but
for
's
sake
,
God
entred
into
Covenant
with
them
,
and
chose
them
for
his
peculiar
people
.
The
children
of
were
blessed
for
's
obedience
;
and
why
may
not
we
for
Christs
?
the
blood
of
God
The
Gospel
was
preached
to
Abraham
,
Abraham
saw
Christ's
day
and
rejoyced
,
That
it
was
confirmed
before
of
God
in
Christ
,
before
confirmed
The
obedience
of
Christ's
life
was
one
thing
,
which
made
his
Sacrifice
so
meritorious
,
And
this
is
the
most
that
can
be
made
of
,
There
is
no
necessity
of
expounding
this
,
of
the
Righteousness
of
Christ's
life
;
for
it
may
well
signifie
no
more
than
the
obedience
of
his
death
,
notwithstanding
the
Doctors
distinction
,
For
the
Apostle
tells
us
And
his
is
called
And
whether
this
be
properly
said
or
not
,
I
will
leave
the
Doctor
to
dispute
with
the
Apostle
:
It
is
plain
,
that
in
this
Chapter
there
is
no
express
mention
made
of
any
act
of
obedience
and
righteousness
,
whereby
we
are
reconciled
to
God
:
But
only
his
dying
for
us
,
in
the
Apostle
tells
us
In
vers
In
the
which
makes
it
more
than
probable
,
that
by
his
Righteousness
and
Obedience
here
,
the
Apostle
understands
his
death
and
sufferings
;
because
this
was
the
subject
of
his
discourse
;
but
yet
these
expressions
,
seem
to
take
in
the
whole
compass
of
his
obedience
in
doing
and
suffering
the
Will
of
God
;
and
the
meaning
of
the
words
is
this
:
That
as
God
was
so
highly
displeased
with
sin
,
that
he
entailed
a
great
many
evils
and
miseries
,
and
death
it self
upon
his
posterity
for
his
sake
:
So
God
was
so
well
pleased
with
the
obedience
of
Christ's
life
and
death
,
that
he
bestows
the
rewards
of
Righteousness
on
those
who
according
to
the
rigor
of
the
Law
are
not
righteous
;
that
for
Christ's
sake
he
hath
made
a
new
Covenant
of
Grace
,
which
pardons
our
past
sins
,
and
rewards
a
sincere
though
imperfect
obedience
:
For
is
the
same
with
That
is
,
treated
like
righteous
persons
:
So
that
Christ's
Righteousness
is
not
the
formal
cause
of
our
justification
;
that
very
Righteousness
,
whereby
we
are
righteous
:
But
it
is
the
meritorious
cause
of
that
Covenant
,
whereby
we
are
declared
Righteous
,
and
rewarded
as
Righteous
;
for
the
Apostle
tells
us
,
in
who
those
are
,
who
are
thus
justified
by
Christ
,
and
shall
reign
with
him
in
life
;
not
those
who
are
Righteous
by
the
imputation
of
Christ's
Righteousness
:
that
is
,
who
by
the
Gospel
,
which
is
the
abundant
grace
of
God
,
are
made
holy
and
righteous
,
as
God
is
;
which
Righteousness
is
called
a
gift
,
because
it
is
not
owing
solely
to
humane
endeavours
,
but
is
wrought
in
us
by
supernatural
means
:
We
are
made
righteous
by
the
Righteousness
of
Christ
,
not
that
his
actual
obedience
is
reckoned
as
done
by
us
(
which
is
impossible
)
But
because
we
are
made
righteous
,
both
in
a
proper
and
forensick
sence
,
by
the
Gospel-Covenant
,
which
is
wholly
owing
to
Gods
Grace
and
Christ's
Merits
and
Righteousness
:
So
that
the
Righteousness
of
Christ
is
our
Righteousness
,
when
we
speak
of
the
foundation
of
the
Covenant
,
by
which
we
are
accepted
;
but
if
we
speak
of
the
terms
of
the
Covenant
,
then
we
must
have
a
righteousness
of
our
own
;
for
the
Righteousness
of
Christ
will
not
serve
the
turn
:
Christ's
Righteousness
and
our
own
,
are
both
necessary
to
our
Salvation
;
the
first
as
the
foundation
of
the
Covenant
,
the
other
as
the
condition
of
it
.
as
by
the
offence
of
one
judgement
came
upon
all
to
condemnation
;
so
by
the
Righteousness
of
one
,
the
free
gift
came
upon
all
to
justification
of
life
;
as
by
one
man's
disobedience
many
were
made
sinners
;
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
that
of
Christ's
being
obedient
reaches
down
to
his
death
that
of
Christs
doing
Gods
will
,
extends
to
the
Sacrifice
of
himself
,
That
those
expressions
,
his
righteousness
and
Obedience
,
seem
to
take
in
the
whole
compass
of
his
Obedience
,
in
doing
and
suffering
the
will
of
God
.
these
procured
that
Gospel
Covenant
,
whereby
we
are
declared
righteous
,
and
rewarded
as
righteous
.
Christs
active
and
passive
Obedience
procured
the
Covenant
for
all
Men
that
Christ
died
for
us
That
we
are
justified
by
Christs
Blood
,
that
we
are
made
righteous
by
Christ's
Obedience
.
By
the
righteousness
of
one
,
the
free
gift
came
upon
all
unto
Justification
of
life
;
that
is
,
by
the
righteousness
of
one
the
Covenant
was
procured
:
by
the
obedience
of
one
shall
many
be
made
righteous
;
that
is
,
by
the
obedience
of
one
the
Covenant
was
procured
.
That
the
Apostle
acquaints
us
,
who
the
justified
are
,
not
those
who
are
righteous
by
imputed
righteousness
,
but
those
who
by
the
Gospel
,
which
is
the
grace
of
God
,
are
made
righteous
as
God
is
the
righteousness
of
one
the
obedience
of
one
Christs
righteousness
and
our
own
,
are
both
necessary
to
our
salvation
;
the
first
,
as
the
foundation
of
the
Covenant
;
the
other
,
as
the
condition
of
it
.
to
dissolve
the
Law
establishes
the
Law
That
by
the
righteousness
of
one
we
have
justification
of
life
;
and
by
the
obedience
of
one
,
we
are
made
or
constituted
righteous
.
According
to
the
notion
of
these
Men
,
men
may
,
nay
,
must
be
united
to
Christ
while
they
continue
in
their
sins
Shephard
tells
us
expresly
The
same
Author
tells
us
The
meaning
is
this
,
We
must
first
be
united
to
Christ
by
Faith
,
before
we
can
do
any
thing
that
is
good
;
before
this
union
the
best
actions
we
can
do
are
sins
,
which
is
a
plain
demonstration
of
the
truth
of
this
charge
;
because
according
to
this
principle
,
we
can
do
nothing
but
sin
,
before
we
be
united
to
Christ
;
hence
these
Men
constantly
place
our
Justification
before
our
Sanctification
,
that
we
are
first
accounted
holy
by
God
before
we
are
made
so
;
now
our
Justification
follows
our
union
to
Christ
,
and
our
Sanctification
follows
our
Justification
;
and
therefore
we
must
first
be
united
to
Christ
,
before
we
are
sanctified
,
that
is
,
before
we
are
made
holy
:
Hence
we
are
told
,
And
the
same
Author
makes
a
speech
for
Christ
to
a
Sinner
(
more
gracious
than
all
the
Gospel
invitations
)
Ye
are
all
the
Children
of
God
,
by
Faith
in
Christ
Jesus
,
Without
Faith
it
is
impossible
to
please
to
God
,
Faith
is
the
beginning
of
life
,
Ignatius
:
Fides
principium
Christiani
est
,
Faith
is
the
first
principle
,
or
mover
in
the
new
Creature
,
Ambrose
:
Laudo
fructum
boni
operis
,
sed
in
Fide
agnosco
radicem
,
I
praise
the
fruit
of
a
good
work
,
but
I
acknowledge
the
root
of
it
to
be
in
Faith
:
That
works
before
Faith
are
but
,
inania
&
cursus
ceberrimus
praeter
viam
,
Vain
things
and
a
swift
running
beside
the
way
.
That
Faith
giveth
life
to
the
Soul
,
and
that
they
be
as
much
dead
to
God
that
lack
Faith
,
as
they
be
to
the
World
,
whose
Bodies
lack
Souls
;
that
without
Faith
all
that
is
done
of
us
is
but
dead
before
God
,
all
good
works
are
but
shadows
and
shews
of
good
things
;
that
out
of
Faith
come
good
works
,
that
be
good
works
indeed
,
and
without
Faith
no
work
is
good
before
God
.
The
plowing
of
the
wicked
is
sin
,
His
Sacrifice
is
an
abomination
his
Prayer
too
To
the
unbelieving
there
is
nothing
pure
,
The
very
mind
and
conscience
is
defiled
,
That
good
works
are
the
fruits
of
Faith
,
and
follow
after
Justification
,
that
they
spring
necessarily
of
a
true
and
lively
Faith
.
That
works
done
before
the
Grace
of
Christ
,
and
the
inspiration
of
his
Spirit
,
are
not
pleasant
to
God
,
forasmuch
as
they
spring
not
of
Faith
in
Jesus
Christ
:
We
doubt
not
but
they
have
the
nature
of
sin
.
the
weary
,
and
heavy
laden
,
to
come
to
him
for
rest
But
let
us
consider
the
whole
progress
of
the
Soul
to
a
closure
with
Christ
;
the
several
steps
to
this
are
Now
if
there
be
nothing
of
forjaking
of
sin
included
in
all
this
,
then
Men
must
be
united
to
Christ
before
they
forsake
their
sins
:
Reform
?
nay
,
you
are
out
,
this
is
not
the
end
of
Conviction
to
reform
sin
(
that
is
a
legal
way
)
but
is
the
end
of
it
;
well
then
,
what
is
this
this
is
something
like
,
but
by
a
separation
from
sin
,
you
must
not
understand
a
leaving
sin
,
but
such
a
separation
as
consists
with
living
in
it
So
that
all
he
means
by
separation
from
sin
,
is
to
be
content
that
Christ
by
an
irresistible
power
should
take
away
our
sins
:
(
no
,
nor
from
any
)
Now
this
is
down
right
non-sense
,
for
he
must
be
a
subtil
Man
,
who
can
distinguish
between
a
will
to
sin
,
and
sin
in
the
will
;
and
all
that
can
be
made
of
it
is
this
,
that
this
separation
is
a
willingness
,
or
rather
not
unwillingness
,
that
Christ
should
take
away
our
sins
against
our
wills
;
and
therefore
he
tells
us
,
(
as
well
they
may
if
they
do
so
)
(
that
is
according
to
this
Author
,
all
those
who
repent
and
reform
)
vas
capax
This
is
a
new
notion
of
our
union
to
Christ
,
that
it
is
a
receiving
Christ
into
us
,
as
an
hollow
vessel
receives
any
liquor
poured
into
it
:
This
is
a
Philosophical
account
of
the
nature
of
Humiliation
,
that
a
man
must
have
such
a
sense
of
his
inability
to
please
God
,
that
he
shall
never
dare
to
be
so
prophane
as
to
attempt
it
,
but
must
leave
repentance
and
reformation
to
carnal
christless
men
;
and
that
he
may
be
so
sensible
of
his
unworthiness
,
that
he
shall
contentedly
submit
to
God
to
be
damned
or
saved
,
as
he
pleases
:
And
now
the
Soul
being
thus
hollow
,
is
fit
to
receive
Christ
;
and
being
grown
careless
of
its
Salvation
,
and
indifferent
whether
it
be
saved
or
damned
,
(
for
it
is
impossible
thus
to
submit
without
being
indifferent
in
some
measure
which
God
shall
chuse
)
it
is
a
fit
object
for
mercy
;
certainly
it
is
a
very
hard
thing
to
bring
any
man
in
his
wits
to
this
;
and
I
find
by
this
Author
,
that
God
is
very
hard
put
to
it
to
humhle
the
Soul
thus
:
For
he
is
forced
(
a
very
unfit
office
for
an
Holy
Being
)
that
so
men
finding
themselves
sensibly
,
grow
worse
and
worse
,
may
despair
of
growing
better
,
and
leave
off
such
vain
attempts
,
and
sit
down
humble
under
God
:
That
is
,
when
the
Soul
labours
to
repent
and
reform
;
the
Spirit
of
God
,
which
should
assist
such
pious
endeavours
withdraws
it self
Now
I
know
not
,
who
suffers
most
by
this
:
The
sinner
who
is
thus
humbled
,
or
God
who
thus
humbles
him
;
for
it
must
needs
be
as
contrary
to
the
holy
merciful
nature
of
God
,
to
use
such
methods
of
Humiliation
,
as
it
is
to
the
proud
heart
of
man
,
to
be
thus
humbled
:
Thus
you
see
that
Humiliation
hath
nothing
to
do
with
repentance
,
and
reformation
of
our
lives
.
The
steps
of
the
Soul
towards
Christ
,
Now
if
there
be
nothing
of
forsaking
of
sin
in
all
this
,
then
men
must
be
united
to
Christ
before
they
forsake
their
sins
:
There
is
a
separation
from
sin
;
so
much
separation
,
as
makes
the
Soul
willing
,
that
sin
should
be
taken
away
:
So
much
separation
,
as
is
necessary
to
the
Souls
closing
with
Christ
:
conviction
,
compunction
,
humiliation
But
Mr.
makes
the
end
of
conviction
to
be
,
not
reformation
of
sin
,
but
compunction
:
that
the
next
end
of
it
is
compunction
.
without
compunction
a
sinner
will
never
part
with
his
sin
:
But
Mr.
means
by
separation
,
not
a
leaving
of
sin
,
but
a
being
willing
,
or
rather
not
unwilling
,
that
the
Lord
should
take
it
away
,
and
that
by
an
irresistable
power
,
and
that
against
our
wills
.
That
this
separation
from
sin
cuts
off
the
Soul
from
the
will
to
sin
,
not
from
all
sin
in
the
will
,
which
is
mortified
by
the
Spirit
of
Holiness
:
Now
this
is
down
right
non-sence
;
for
he
must
be
a
subtil
man
,
who
can
distinguish
between
a
will
to
sin
,
and
sin
in
the
will
:
Shephard
,
Huniiliation
breaks
off
the
Soul
from
self-considence
:
after
compunction
men
are
apt
to
seek
ease
by
repentance
and
reformation
,
to
try
a
good
course
:
but
if
they
trust
in
themselves
,
or
rest
in
their
duties
without
a
Saviour
;
they
are
uncapable
of
Christ
;
that
is
,
all
those
who
repent
and
reform
,
are
uncapable
of
Christ
:
Jam
benè
vivo
,
quid
mihi
necessarius
est
Christus
?
I
can
live
well
already
,
what
need
have
I
of
Christ
?
But
dead
before
God
:
Nemo
computet
bona
opera
sua
ante
fidem
,
in
this
Humiliation
of
Mr.
a
man
must
have
such
a
sense
of
his
inability
to
please
God
,
that
he
must
not
dare
be
so
prophane
as
to
attempt
it
;
and
such
a
sense
of
his
unworthiness
,
as
to
submit
to
God
,
whether
he
will
save
or
damn
him
,
he
must
in
some
measure
be
indifferent
,
whether
he
be
saved
or
damned
;
but
it
is
an
hard
thing
to
bring
a
man
in
his
wits
to
this
.
her
gold
from
him
who
in
the
night
lighted
his
Candle
,
and
it
went
out
again
,
and
lighted
it
again
,
and
again
,
and
still
it
went
out
:
Jesus
Christ
He
will
have
mercy
,
on
whom
he
will
have
mercy
;
and
whom
he
will
he
hardneth
,
Theodorus
Cornhertus
That
God
begets
us
of
his
own
will
,
That
he
worketh
the
will
of
his
own
good
pleasure
,
That
the
regenerating
spirit
bloweth
where
it
listeth
,
That
faith
is
not
of
our selves
,
but
the
gift
of
God
,
to
make
a
new
heart
,
to
take
away
the
stone
of
it
,
to
sprinkle
the
clean
water
,
to
put
his
Spirit
into
men
,
That
man
,
who
can
in
secret
and
truth
of
heart
willingly
,
and
uncompulsorily
stand
on
Gods
side
against
sin
,
and
against
himself
for
it
,
giving
God
the
glory
of
his
Righteousness
,
if
he
should
condemn
him
;
and
of
his
unsearchable
and
rich
mercy
,
that
he
doth
offer
to
forgive
him
;
I
dare
pronounce
that
man
to
have
the
Spirit
of
Christ
;
for
no
man
by
nature
can
willingly
and
uprightly
own
damnation
,
and
charge
himself
with
it
,
as
his
due
portion
:
I
find
God
is
very
hard
put
to
it
,
to
humble
the
Soul
thus
:
For
he
is
forced
to
stir
up
original
corruption
,
which
is
a
very
unfit
office
for
an
holy
Being
.
O
Lord
,
why
hast
thou
made
us
to
err
from
thy
way
!
and
hardened
our
hearts
from
thy
fear
?
Which
notion
of
our
union
to
Christ
is
such
,
that
according
to
it
,
wicked
men
,
who
live
in
sin
,
may
be
united
to
Christ
:
But
the
Scripture
places
the
formal
nature
of
our
union
to
Christ
in
a
subjection
to
his
Authority
,
and
obedience
to
his
Laws
;
an
holy
life
must
not
only
follow
our
union
to
Christ
,
as
an
effect
of
it
;
but
must
at
least
in
order
of
nature
go
before
it
;
because
by
this
we
are
united
to
Christ
:
We
are
not
real
members
of
Christ
,
till
we
sincerely
obey
him
,
till
our
minds
are
transformed
into
his
Image
.
Our
union
to
Christ
is
more
or
less
perfect
according
to
our
attainments
in
true
Piety
and
Virtue
:
The
first
and
lowest
degree
of
Vnion
to
Christ
,
is
a
belief
of
his
Gospel
,
which
in
order
of
Nature
must
go
before
Obedience
to
it
:
But
yet
it
includes
a
purpose
of
obeying
it
;
and
in
this
sence
we
must
be
united
to
Christ
before
we
can
be
holy
,
because
this
belief
of
his
Gospel
is
the
great
principle
of
Obedience
,
as
our
Saviour
tells
his
Disciples
:
But
then
our
Vnion
is
not
perfected
without
Obedience
:
This
makes
us
the
true
Disciples
of
Christ
,
when
we
are
fruitful
in
good
works
,
as
he
adds
in
A
belief
of
the
Gospel
,
and
a
purpose
of
Obedience
is
all
can
be
expected
from
beginners
;
but
this
doth
not
give
an
actual
title
to
all
the
promises
of
the
Gospel
,
unless
we
actually
obey
it
:
But
when
in
the
strength
of
this
Faith
,
we
conquer
the
world
and
the
flesh
,
and
improve
all
opportunities
of
doing
good
:
This
makes
us
the
Disciples
of
Christ
indeed
,
and
heirs
of
Glory
.
Nothing
can
be
a
greater
dishonour
to
our
Saviour
,
nor
a
greater
contradiction
to
his
Gospel
,
than
to
affirm
,
that
wicked
men
,
while
they
continue
such
,
are
actually
united
to
Christ
,
and
thereby
have
an
actual
right
to
pardon
and
eternal
life
:
St.
understood
not
this
Doctrine
,
when
he
told
us
:
(
live
in
any
sin
This
doctrine
doth
not
only
take
away
the
necessity
of
Holiness
,
in
order
to
our
Vnion
to
Christ
;
but
destroys
the
necessary
obligations
to
Holiness
and
Obedience
for
the
future
,
and
so
thrusts
Holiness
quite
out
of
the
Christian
Religion
:
Our
Vnion
to
Christ
is
perfected
,
while
we
are
unholy
;
and
when
we
are
united
to
Christ
,
there
is
less
need
of
Holiness
than
before
:
For
now
the
merit
of
Christs
death
is
imputed
to
us
,
to
remove
the
guilt
and
punishment
of
sin
;
and
his
actual
obedience
is
imputed
to
us
,
to
make
us
righteous
,
and
to
give
us
an
actual
right
to
glory
:
So
that
if
men
will
obey
Christ
out
of
a
principle
of
good
nature
and
thank
fulness
,
they
may
,
but
according
to
this
notion
there
is
no
necessity
of
it
,
because
they
are
delivered
from
wrath
,
and
have
a
right
to
eternal
life
without
it
.
That
wicked
men
,
who
live
in
sin
,
may
be
united
to
Christ
.
that
we
are
united
to
Christ
by
Faith
:
the
Spirit
eternal
life
an
holy
life
must
not
only
follow
our
Vnion
to
Christ
:
But
at
least
in
order
of
nature
go
before
it
,
because
by
this
we
are
united
to
Christ
.
We
are
married
to
Christ
by
Faith
,
and
then
we
bring
forth
fruit
unto
God
,
our
Vnion
to
Christ
is
not
perfected
without
Obedience
.
Hence
our
Saviour
saith
,
Herein
is
my
Father
glorified
,
that
you
bear
much
Fruit
,
so
shall
ye
be
my
Disciples
,
bearing
of
fruit
they
should
be
his
Disciples
,
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
,
so
shall
ye
be
my
Disciples
,
This
Doctrine
destroys
the
obligations
to
holyness
,
and
thrusts
holyness
out
of
the
Christian
Religion
;
our
union
to
Christ
is
perfected
while
we
are
unholy
,
and
when
we
are
united
to
Christ
,
there
is
less
need
of
holyness
than
before
,
for
now
the
righteousness
of
Christ
is
imputed
to
us
.
that
our
union
to
Christ
is
perfected
while
we
are
unholy
:
That
when
we
are
united
to
Christ
,
there
is
no
need
of
holyness
,
because
of
the
righteousness
of
Christ
imputed
to
us
.
ACcording
to
these
principles
there
is
no
certain
way
to
get
into
Christ
;
the
method
prescribed
is
,
Now
I
observe
first
,
that
a
Man
is
passive
in
all
this
,
and
can
contribute
nothing
to
it
himself
,
any
otherwise
than
as
he
is
acted
by
an
irresistible
power
;
and
it
is
a
vain
thing
to
give
such
rules
and
directions
,
as
no
man
can
follow
;
this
only
tells
us
,
by
what
methods
God
unites
us
to
Christ
,
not
what
we
must
do
,
but
what
we
must
suffer
in
order
to
this
union
;
A
Sinner
may
stir
up
in
himself
some
natural
Conviction
of
sin
,
some
natural
fear
,
sorrow
,
&c.
And
in
a
sense
of
this
,
may
set
upon
the
work
of
Reformation
,
of
leaving
his
sins
and
performing
duties
:
But
all
this
they
tell
us
,
is
to
no
purpose
,
for
unless
this
be
wrought
in
us
by
the
irresistible
power
of
the
Spirit
of
God
,
(
which
no
Man
can
possibly
tell
whether
it
be
or
not
)
it
is
not
of
the
right
stamp
,
and
will
avail
us
nothing
;
so
that
the
Sinner
hath
nothing
to
do
but
to
sit
still
,
and
patiently
expect
,
till
God
will
do
all
for
him
.
The
method
is
Conviction
,
Compunction
,
Humiliation
,
and
Faith
,
but
a
Man
is
passive
in
all
this
:
Let
us
make
Man
Vos
date
Corpus
,
ego
dabo
Animam
:
Do
you
give
the
Body
,
I
'll
give
the
Soul
.
Who
quickneth
the
dead
in
trespasses
and
sins
,
Believers
are
not
born
of
the
will
of
Man
,
but
of
God
,
It
is
a
vain
thing
to
give
such
rules
and
directions
,
as
no
Man
can
follow
.
make
a
new
heart
to
come
to
him
That
no
Man
could
come
to
him
,
except
the
Father
drew
him
,
Timothy
instruct
the
Opposers
but
if
God
peradventure
would
give
them
repentance
,
These
tell
us
not
,
what
we
must
do
,
but
what
we
must
suffer
in
order
to
our
union
to
Christ
.
secundum
opera
,
that
Grace
was
given
according
to
works
:
That
works
done
before
Grace
do
not
make
Men
meet
to
receive
Grace
,
or
deserve
Grace
of
congruity
;
yea
,
rather
they
have
the
nature
of
sin
.
Suppose
a
Man
have
this
is
this
a
sufficient
reason
to
lay
hold
upon
Christ
by
Faith
?
by
no
means
:
So
that
all
this
contributes
nothing
to
our
union
to
Christ
,
but
brings
us
to
such
a
temper
of
mind
,
as
to
be
content
to
have
Christ
,
or
go
without
him
as
God
shall
please
;
this
is
all
Men
get
by
that
if
the
Lord
intend
to
do
them
good
,
this
is
the
way
in
which
he
will
do
it
;
but
though
they
be
humbled
,
they
cannot
be
sure
whether
God
intend
to
do
them
good
or
not
;
therefore
we
are
told
,
(
now
God
hath
given
you
life
,
you
would
live
for
ever
,
an
unpardonable
fault
this
!
)
as
to
be
unwilling
to
be
damned
for
ever
;
though
I
dare
say
,
this
is
not
the
pride
which
cast
the
Angels
out
of
Heaven
;
so
that
though
Humiliation
be
the
way
to
Christ
,
yet
it
brings
us
never
the
nearer
him
;
when
all
is
done
,
we
are
where
we
were
:
Before
Humiliation
,
it
was
at
Gods
pleasure
,
whether
we
should
have
Christ
or
not
,
and
so
it
is
still
.
that
Faith
is
the
gift
of
God
the
fruit
of
the
Spirit
and
Faith
of
the
operation
of
God
,
It
is
not
of
our selves
,
it
is
the
gift
of
God
,
it
is
freely
gratuitously
given
He
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
,
Nay
,
but
O
Man
,
who
art
thou
that
repliest
against
God
?
Peter
Lumbard
What
then
is
to
be
done
,
in
order
to
our
closing
with
Christ
by
Faith
?
for
hitherto
there
is
no
foundation
for
our
Faith
.
and
whether
that
will
be
ever
or
never
,
no
Man
can
tell
.
(
such
as
his
Gospel
makes
)
(
I
,
unpardonable
presumption
too
,
to
attempt
impossibilities
,
for
no
Body
can
come
till
he
is
called
)
(
and
therefore
no
crime
to
stay
away
)
(
It
is
a
great
presumption
to
usurp
the
Office
of
a
Priest
,
Prophet
,
or
King
,
without
a
designation
;
and
so
it
is
to
be
a
good
Man
,
or
Christian
,
without
a
particular
call
.
)
(
to
take
care
to
please
God
,
and
to
make
himself
happy
)
Well
,
Sinner
!
wait
with
patience
till
thou
art
called
,
and
so
thy
work
is
at
an
end
for
this
time
.
drawn
of
the
Father
hear
and
learn
of
the
Father
,
called
according
to
purpose
We
preach
Christ
crucified
,
to
the
Jews
a
stumbling
block
,
and
to
the
Greeks
foolishness
,
but
to
them
which
are
called
,
both
Jews
and
Greeks
,
Christ
the
power
of
God
and
wisdom
of
God
,
Faith
is
the
gift
of
God
.
to
be
Sons
of
God
to
be
Kings
and
Priests
unto
God
,
Sherlock
:
The
Sinner
must
only
wait
till
he
is
called
,
and
so
his
work
is
at
an
end
for
this
time
.
With
my
whole
heart
have
I
sought
thee
,
But
O
let
me
not
wander
from
thy
Commandments
,
I
will
run
the
way
of
thy
Commandments
but
do
thou
enlarge
my
heart
,
Consider
how
I
love
thy
Precepts
,
but
quicken
me
according
to
thy
loving
kindness
,
Lord
I
have
hoped
for
thy
Salvation
,
and
done
thy
Commandments
,
But
how
shall
a
poor
humbled
Sinner
know
when
he
is
called
,
that
then
he
may
come
to
Christ
?
(
that
is
he
does
not
promise
Salvation
and
Eternal
life
in
the
Gospel
,
with
a
design
that
every
one
that
will
,
should
take
encouragement
from
these
promises
,
to
obey
and
serve
him
.
)
that
is
,
every
Man
is
invited
in
the
Gospel
to
submit
himself
to
the
mercy
of
Christ
;
but
then
Christ
reserves
a
liberty
to
himself
to
save
or
damn
as
he
pleases
;
these
are
hard
terms
,
and
such
as
sound
wore
like
the
arbitrary
will
of
an
haughty
Lord
,
than
the
conditions
of
a
gracious
Saviour
.
Shephard
,
doth
not
immediately
offer
himself
as
a
Saviour
,
to
encourage
them
to
serve
him
as
a
King
;
that
is
,
he
doth
not
promise
Salvation
,
with
a
design
to
encourage
every
one
that
will
to
serve
him
.
They
must
acknowledge
,
if
he
save
me
I
will
bless
him
,
if
he
damn
me
he
is
righteous
;
that
is
,
every
Man
is
invited
in
the
Gospel
to
submit
to
the
mercy
of
Christ
,
but
Christ
reserves
a
liberty
to
himself
to
save
or
damn
,
which
are
hard
terms
:
no
man
may
say
to
him
,
what
dost
thou
?
What
then
must
we
do
now
?
Why
,
(
and
a
hard
venture
it
is
,
where
there
is
such
great
odds-against
us
,
and
yet
our
eternal
happiness
depends
upon
the
success
,
too
great
a
stake
for
such
a
venture
)
(
though
did
they
know
it
were
irrevocably
decreed
,
who
should
have
it
,
none
of
them
would
stir
,
but
wait
for
the
news
:
Good
God!
what
Merchant
adventurers
are
poor
sinners
,
who
after
all
their
seeking
for
Christ
,
are
in
such
danger
of
missing
him
?
)
Which
is
the
resolution
of
desperate
men
,
as
it
seems
the
Gospel
condemns
us
all
to
be
.
(
That
is
,
if
you
come
to
Christ
,
because
you
are
sure
you
are
come
)
This
is
an
hard
saying
,
though
we
come
to
Christ
,
we
may
be
at
a
distance
;
nay
,
though
we
come
because
we
are
sure
we
are
come
already
:
It
is
time
now
to
give
over
,
when
assurance
is
no
security
.
What
then
must
we
do
now
?
We
must
venture
and
try
,
God
hath
elected
but
few
:
Christ
hath
shed
his
blood
for
few
;
therefore
we
must
venture
,
and
an
hard
venture
it
is
,
and
great
odds
against
us
.
whosoever
believeth
,
shall
be
saved
:
Philippians
to
work
out
their
Salvation
with
fear
and
trembling
;
for
it
is
God
,
which
worketh
in
you
to
will
and
to
do
of
his
good
pleasure
,
few
find
the
way
to
life
,
It
s
an
hard
venture
,
and
great
odds
against
me
Good
God
,
what
Merchant
adventurers
are
poor
sinners
?
The
Call
of
Christ
is
the
ground
by
which
we
first
believe
:
It
is
a
constant
ground
of
Faith
;
For
,
if
you
come
to
Christ
,
because
you
have
assurance
,
or
because
you
feel
such
and
such
Graces
,
and
heavenly
Impressions
of
Gods
Spirit
in
you
,
you
may
then
many
a
day
and
year
keep
at
a
distance
from
Christ
,
and
lye
without
Christ
,
for
the
feeling
of
Graces
and
assurance
of
favour
are
not
constant
:
That
the
general
Call
signifies
nothing
;
that
there
is
no
foundation
for
our
Faith
in
Christ
,
but
this
particular
Call
.
But
though
we
know
not
how
to
get
into
Christ
it
would
be
some
comfort
to
know
,
that
we
are
in
him
:
But
this
is
as
impossible
as
the
other
;
As
the
only
foundation
of
our
Faith
in
coming
to
Christ
(
aocording
to
these
mens
notions
)
is
a
special
call
of
the
Spirit
;
So
the
only
infallible
assurance
that
we
are
in
Christ
,
is
the
testimony
of
the
Spirit
:
And
yet
God
doth
not
afford
this
Testimony
to
all
;
but
suffers
many
good
Christians
,
to
walk
in
darkness
,
and
hides
his
face
from
them
;
for
no
other
reason
,
but
because
they
are
desirous
of
it
,
and
would
be
quiet
,
if
they
should
know
it
;
this
is
somewhat
hard
measure
:
But
suppose
you
have
,
or
think
you
have
this
testimony
of
the
Spirit
;
how
can
you
be
sure
,
that
it
is
not
a
cheat
and
delusion
,
the
imposture
of
the
Devil
,
or
of
your
own
self-flattering
imagination
?
to
satisfie
this
we
are
directed
to
marks
:
Thus
this
infallible
assurance
from
the
testimony
of
the
Spirit
must
in
its
last
resolve
be
founded
upon
some
Moral
evidence
:
As
it
is
with
the
Church
of
who
after
a
great
noise
and
cry
of
infallibility
,
are
at
last
forc'd
to
resolve
their
Faith
into
some
Motives
of
credibility
,
or
to
dance
round
in
an
endless
circle
:
Well
,
what
are
the
marks
of
our
being
in
Christ
?
And
it
is
just
as
easie
to
know
this
,
as
whether
you
be
in
Christ
:
This
is
as
easie
to
know
,
as
any
of
the
former
:
For
if
there
be
such
a
false
presumptuous
faith
as
takes
Christ
,
when
he
does
not
belong
to
us
,
and
rests
and
relies
on
Christ
only
for
pardon
and
salvation
,
and
yet
shall
never
have
Christ
:
How
shall
we
know
whether
our
Faith
be
true
and
genuine
,
such
as
will
make
Christ
ours
?
and
the
answer
to
this
brings
us
to
that
great
mark
of
Sanctification
.
(
which
is
the
thing
to
be
proved
)
That
is
,
you
must
prove
your
justification
by
your
sanctification
,
your
Faith
by
your
Works
.
I
am
glad
it
is
no
worse
,
that
good
works
,
and
an
holy
life
may
at
least
put
in
for
marks
and
evidences
of
a
justified
state
,
though
the
truth
is
,
this
is
a
meer
complement
to
Holiness
;
and
as
they
order
the
matter
,
an
holy
life
can
no
more
be
a
sign
of
a
justified
state
,
than
it
can
justifie
us
.
It
would
be
some
comfort
to
know
,
that
we
are
in
Christ
:
But
this
is
impossible
earnest
of
the
Spirit
in
our
hearts
,
The
sealing
of
the
holy
Spirit
of
promise
,
The
witness
of
the
Spirit
with
our
spirits
,
that
we
are
the
children
of
God
,
But
God
doth
not
afford
this
testimony
of
the
Spirit
to
all
good
men
:
because
there
is
in
many
an
one
an
heart
desirous
of
his
Love
,
and
this
would
quiet
them
,
if
they
were
sure
of
it
.
they
never
came
to
be
quieted
with
Gods
will
,
in
case
they
think
they
shall
never
partake
of
Gods
love
;
but
are
above
that
,
opposite
,
resist
,
quarrel
with
that
;
the
Lord
therefore
,
intending
his
favour
for
humbled
sinners
,
hides
his
face
till
they
lye
low
:
But
how
do
we
know
,
that
it
is
the
testimony
of
the
Spirit
indeed
,
and
not
a
cheat
or
imposture
?
To
satisfie
this
we
are
directed
to
marks
:
Thus
this
infallible
testimony
of
the
Spirit
must
in
its
lastiresolve
,
be
founded
upon
moral
evidence
.
Spirit
beareth
witness
,
and
What
doubt
can
remain
Parum
abest
à
blasphemiâ
dicere
What
are
the
marks
of
our
being
in
Christ
?
Have
you
the
Spirit
of
Christ
?
This
is
just
as
easie
to
know
,
as
whether
you
be
in
Christ
:
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
Is
your
faith
of
the
right
stamp
,
wrought
by
the
Almighty
Power
of
God
?
This
is
as
easie
to
know
as
the
former
:
examine
our selves
whether
we
be
in
the
Faith
Doth
Faith
purifie
the
heart
,
overcome
the
world
,
work
by
love
,
bring
forth
holy
fruit
?
These
are
,
true
marks
,
but
these
men
do
but
complement
Holiness
:
For
first
,
Holiness
is
not
necessary
to
our
Vnion
to
Christ
and
therefore
can
be
no
nec●ssary
sign
of
it
:
We
are
united
to
Christ
〈◊〉
we
are
holy
,
an
unholy
man
may
be
united
to
Christ
;
and
how
can
Holiness
be
the
only
sure
mark
of
our
Vnion
to
Christ
?
They
tell
us
,
But
no
man
knows
how
long
it
may
be
before
it
follows
;
yet
all
this
,
while
such
a
person
is
united
to
Christ
,
at
least
this
gives
evidence
but
to
one
part
of
the
question
,
an
holy
life
is
an
evidence
of
a
man
in
Christ
;
but
the
want
of
it
is
no
evidence
,
that
a
man
is
not
in
him
:
This
mark
may
be
rejected
by
any
one
,
who
hath
no
mind
to
it
:
Nay
,
secondly
,
according
to
these
mens
principles
we
cannot
tell
,
whether
we
be
holy
or
not
,
till
we
know
,
whether
we
be
in
Christ
or
not
,
our
Vnion
to
Christ
must
be
an
evidence
of
our
Holiness
,
not
our
Holiness
an
evidence
of
our
Vnion
;
till
we
are
united
to
Christ
,
we
can
do
nothing
to
please
God
:
The
best
actions
of
christless
men
are
but
appearing
fair
,
but
odious
to
God
,
because
the
person
who
does
them
is
out
of
Christ
:
Our
persons
must
be
first
accepted
in
Christ
,
and
then
our
services
;
we
cannot
judge
of
Holiness
by
the
external
performance
of
any
duties
,
nor
by
the
inward
sense
of
our
minds
;
but
must
first
know
,
whether
we
be
in
Christ
,
whether
our
persons
be
accepted
in
him
,
before
we
can
tell
,
whether
any
thing
we
do
be
good
:
And
this
is
a
plain
demonstration
,
that
Holiness
cannot
be
an
evidence
of
our
Vnion
to
Christ
,
because
we
must
first
know
our
Vnion
,
before
we
can
know
that
we
are
holy
.
But
when
doth
the
holy
life
follow
that
Vnion
?
That
good
works
do
spring
necessarily
out
of
a
true
and
lively
Faith
;
insomuch
,
that
by
them
a
lively
Faith
may
be
as
evidently
known
,
as
a
tree
discerned
by
the
fruit
:
The
best
actions
of
christless
men
are
,
not
pleasant
to
God
;
nay
,
they
have
the
nature
of
sin
,
without
Faith
it
is
impossible
to
please
God
,
That
Holiness
cannot
be
an
evidence
of
our
Vnion
to
Christ
,
because
we
must
first
know
our
Vnion
,
before
we
can
know
that
we
are
holy
.
At
other
times
these
Men
make
the
work
of
Sanctification
so
imperfect
,
and
so
like
an
unsanctified
state
,
that
it
is
impossible
to
distinguish
a
sanctified
and
unsanctified
Man
;
upon
this
account
holyness
must
be
a
very
sorry
evidence
of
our
union
to
Christ
,
when
it
is
so
imperfect
that
it
cannot
be
known
:
An
unregenerate
Man
is
under
the
Law
of
sin
,
under
the
reigning
power
of
it
;
and
a
regenerate
Man
(
as
they
describe
him
)
is
in
a
state
as
like
this
,
as
one
Egg
is
another
:
that
is
,
a
Slave
and
Captive
to
it
,
that
is
,
he
may
sin
against
the
clearest
convictions
of
conscience
and
sense
of
duty
For
so
they
tell
us
Now
an
unregenerate
man
does
the
very
same
,
and
indeed
cannot
do
much
worse
;
he
sins
against
conscience
,
is
brought
into
captivity
to
sin
,
is
overpowered
by
indwelling
sin
;
he
finds
natural
fears
and
terrors
,
when
he
is
tempted
to
sin
,
which
gives
some
check
to
him
,
and
makes
him
sin
against
his
own
will
with
some
unwillingness
and
reluctancy
;
he
approves
the
Law
of
God
as
just
and
equal
,
his
conscience
assents
to
it
,
but
there
is
a
strong
byass
upon
his
will
,
which
runs
counter
to
all
those
holy
Commands
,
and
makes
him
a
Slave
and
Captive
to
his
lusts
.
Now
,
not
to
dispute
which
of
these
two
the
Apostle
means
in
I
think
it
is
hard
to
assign
any
difference
between
them
;
the
regenerate
Man
,
according
to
this
description
,
is
full
as
bad
as
the
ungenerate
;
or
if
there
be
any
difference
,
the
regenerate
Man
is
the
worst
of
the
two
,
because
in
the
regenerate
Man
the
spirit
is
led
into
captivity
;
but
in
the
ungenerate
only
natural
conscience
,
which
is
a
much
weaker
principle
,
and
so
is
capable
of
a
better
excuse
,
is
led
into
captivity
:
But
which
of
these
two
it
is
,
no
Man
can
tell
,
and
therefore
a
regenerate
Man
hath
great
reason
to
fear
,
that
he
may
be
unregenerate
;
and
an
ungenerate
Man
hath
as
much
reason
to
hope
,
that
he
may
be
regenerate
;
and
what
becomes
then
of
this
evidence
of
Sanctification
to
prove
our
union
to
Christ
,
when
Sanctification
it self
cannot
be
distinguished
from
an
unsanctified
state
.
According
to
these
Men
we
cannot
distinguish
a
sanctified
and
an
unsanctified
man
,
an
unregenerate
man
is
under
the
reign
of
sin
,
and
a
regenerate
man
(
as
they
describe
him
)
is
so
too
.
the
flesh
is
yet
lusting
in
him
against
the
Spirit
:
sold
under
sin
who
sold
himself
to
work
evil
?
their
regenerate
man
may
do
those
things
he
allows
not
,
nay
,
those
things
he
hates
,
unavoidable
concupiscence
It
is
no
more
I
that
do
it
,
but
sin
that
dwelleth
in
me
,
their
unregenerate
Man
neglects
duty
,
the
good
he
would
do
he
does
not
,
a
Law
in
his
Members
warring
against
the
Law
of
his
mind
,
and
bringing
him
into
captivity
to
the
Law
of
sin
,
which
is
in
his
Members
,
A
regenerate
man
hates
sin
and
so
does
the
unregenerate
A
regenerate
Man
hath
a
will
to
that
which
is
good
,
and
so
hath
the
unregenerate
,
A
regenerate
Man
delights
in
the
Law
of
God
,
and
so
does
the
unregenerate
A
regenerate
Man
groans
under
the
burthen
of
the
indwelling
corruption
,
and
so
does
the
unregenerate
,
A
regenerate
Man
blesses
God
for
the
great
deliverance
by
Jesus
Christ
,
and
in
gratitude
serves
him
,
and
so
does
the
unregenerate
,
in
his
Discourse
of
the
Law
of
sin
,
attempts
to
assign
the
difference
between
the
Law
of
sin
in
the
regenerate
,
and
it
in
the
unregenerate
;
and
hath
given
such
a
Description
of
an
unregenerate
state
,
that
there
is
scarce
such
an
unregenerate
Man
in
the
World
;
and
yet
if
we
must
judge
what
a
regenerate
Man
is
,
by
inverting
the
Character
of
the
unregenerate
,
he
is
by
odds
much
the
worse
Man
:
As
first
,
But
is
every
one
a
regenerate
Man
,
who
hath
some
good
propensities
in
him
?
who
hath
some
wouldings
and
velleities
to
that
which
is
good
?
then
there
are
few
unregenerate
in
the
World
.
Secondly
,
which
is
the
explication
of
the
former
,
But
where
shall
we
find
such
a
Man
?
I
believe
there
was
never
such
a
Man
born
;
too
many
chuse
evil
though
they
know
it
to
be
evil
,
for
the
seeming
advantages
of
profit
or
pleasure
;
but
to
chuse
evil
,
as
believing
it
to
be
good
,
and
to
rejoyce
and
delight
in
it
,
as
good
and
eligible
for
it self
,
is
such
an
unregenerate
state
as
the
Devil
never
arrived
at
;
for
though
he
be
a
wicked
Spirit
,
yet
he
is
no
Fool
,
as
those
must
be
,
who
mistake
evil
for
good
in
such
plain
instances
:
The
Heathens
themselves
at
this
rate
were
all
regenerate
,
for
their
consciences
accused
them
for
doing
evil
,
They
knew
good
to
be
good
,
and
evil
evil
:
There
was
never
such
a
Man
as
he
describes
,
when
he
tells
us
,
This
Oath
,
&c.
might
very
well
have
been
spared
,
for
there
is
enough
without
it
;
and
yet
if
this
be
the
difference
,
that
the
unregenerate
Man
chuses
sin
,
believing
it
to
be
good
,
and
the
regenerate
Man
chuses
sin
,
though
he
knows
it
to
be
evil
,
it
is
plain
that
the
regenerate
is
much
the
worse
,
because
his
sins
have
the
greatest
aggravations
that
any
sins
are
capable
of
,
which
the
sins
of
an
unregenerate
Man
have
not
:
That
they
are
sins
against
knowledge
;
and
so
,
according
to
our
Saviours
reasoning
,
this
regenerate
Man
will
be
beaten
with
more
stripes
.
When
the
whole
bent
of
the
heart
is
towards
sin
,
when
the
propensities
are
entire
and
unmixt
,
there
it
is
the
Law
of
sin
in
the
unregenerate
.
is
every
one
regenerate
who
hath
some
good
propensities
?
Who
hath
some
wouldings
&
velleities
,
to
that
which
is
good
?
Then
there
are
few
unregenerate
Men
in
the
World
.
in
his
flesh
there
is
no
good
When
all
the
faculties
of
the
Soul
are
on
sins
side
,
when
the
understanding
gives
in
its
final
positive
dictate
,
that
sin
is
good
,
represents
it
as
eligible
to
the
will
,
the
will
closes
with
it
,
the
affections
run
out
upon
it
;
there
the
case
,
is
determined
Never
such
a
Man
was
born
,
as
to
chuse
evil
believing
it
to
be
good
,
to
delight
and
rejoyce
in
it
,
as
good
and
eligible
for
it self
.
That
the
Devil
,
though
a
wicked
Spirit
,
is
no
Fool
;
that
the
very
Heathen
know
good
to
be
good
,
and
evil
evil
:
the
understanding
dictates
sin
to
be
good
:
drinks
in
iniquity
as
water
Gratis
malus
appetere
malum
sub
ratione
mali
Whosoever
upon
deliberation
judges
a
sinful
course
to
be
the
best
,
and
thereupon
chuses
,
embraces
,
falls
in
with
it
,
delights
in
it
,
continues
in
it
,
in
this
Man
't
is
the
Law
of
sin
There
is
a
Covenant
,
a
virtual
bargain
between
him
and
his
lusts
,
he
agrees
to
serve
and
obey
them
.
But
Thirdly
This
working
of
the
Law
of
sin
in
Gods
People
,
me
thinks
,
is
an
ill
thing
.
But
let
us
hear
how
it
is
:
unless
Men
be
very
cunning
at
the
trade
of
sin
,
they
are
not
under
the
Law
of
it
,
as
graceless
persons
are
:
Grace
is
consistent
with
taking
all
fair
opportunities
of
sinning
,
so
we
do
not
design
it
before
hand
.
This
is
an
Argument
indeed
,
that
a
Man
is
a
willing
Slave
;
but
when
a
Man
is
conquered
by
a
temptation
,
though
he
make
some
resistance
,
it
is
an
Argument
,
that
sin
is
his
Master
,
which
rules
and
governs
,
especially
if
this
be
often
,
such
a
Man
surely
is
none
of
Christs
freemen
,
and
therefore
not
to
fail
.
So
that
it
seems
,
when
sin
carries
it
in
despite
of
all
external
oppositions
only
,
it
is
the
mark
of
an
unregenerate
Man
;
but
when
it
carries
it
against
internal
and
external
oppositions
,
that
is
a
sign
of
a
regenerate
Man
;
for
a
regenerate
Man
has
the
same
external
oppositions
,
to
preserve
him
from
sin
,
that
an
unregenerate
Man
hath
,
and
besides
these
he
hath
internal
oppositions
,
the
checks
of
his
own
conscience
,
which
he
says
the
unregenerate
Man
has
not
.
And
Now
what
bad
Man
is
there
,
who
does
not
at
one
time
or
other
repent
of
his
sins
,
&
complain
of
them
?
And
how
many
are
there
,
that
repent
of
their
sins
,
and
make
large
Confessions
of
them
,
and
return
to
them
again
?
There
are
no
Men
,
but
do
at
one
time
or
other
express
some
sorrow
for
their
sins
,
(
which
he
calls
Repentance
)
and
there
are
a
great
many
,
who
pretend
thus
to
be
sorry
for
their
sins
,
who
it
is
to
be
feared
,
are
never
the
better
Men
for
it
;
and
yet
were
there
any
such
,
who
sin
without
any
sense
of
it
,
they
would
be
much
better
then
those
regenerate
Men
,
who
feel
the
gripes
of
conscience
for
sin
,
and
yet
return
to
it
.
This
working
of
the
Law
of
sin
in
Gods
People
is
an
ill
thing
.
sinning
industriously
and
designedly
The
temptation
easily
prevails
in
the
unregenerate
When
sin
carries
it
against
all
external
Discouragements
,
against
the
threatnings
of
the
Law
,
the
Scepter
of
the
Gospel
,
the
Love
and
Wrath
of
God
,
the
Wounds
of
Christ
,
Reproofs
,
Resolutions
,
Vowes
,
&c.
then
it
is
the
Law
of
sin
.
It
seems
when
sin
carries
it
against
external
oppositions
only
,
it
is
a
mark
of
an
unregenerate
Man
;
but
when
it
carries
it
against
internal
and
external
oppositions
,
that
is
a
sign
of
a
regenerate
Man
.
When
't
is
sinning
,
and
no
sense
of
sin
,
no
after
Repentance
for
it
,
then
it
is
the
Law
of
sin
.
What
bad
Man
is
there
,
who
does
not
at
one
time
or
other
repent
of
his
sins
?
and
yet
were
there
any
such
,
they
would
be
better
than
those
regenerate
Men
,
who
feel
the
gripes
of
conscience
for
sin
,
and
yet
return
to
it
.
are
greatly
humbled
,
they
recover
again
by
true
Repentance
,
they
rise
after
their
falls
,
It
is
wonderful
to
consider
how
little
a
matter
will
serve
for
an
evidence
of
Grace
,
(
after
all
their
talk
of
Sanctification
)
when
they
come
to
administer
comfort
to
distressed
consciences
.
(
not
by
Sanctification
sure
.
)
Answ.
(
Comfort
!
what
hast
thou
to
do
with
comfort
?
get
quit
of
thy
sins
first
,
and
then
it
is
time
enough
for
comfort
.
)
Ans.
(
But
I
doubt
the
Soul
that
cannot
pray
,
cannot
believe
neither
.
)
Obj.
(
Afraid
of
it
!
thou
art
fallen
from
God
already
,
if
sin
prevail
so
much
,
for
sin
is
the
great
Apostacy
from
God
.
)
Answer
.
(
But
how
if
they
be
not
in
Christs
hands
yet
,
sin
I
doubt
may
keep
them
out
;
if
God
cut
off
barren
Branches
,
there
is
some
danger
of
putrid
ones
.
)
(
This
saying
is
the
best
sign
of
Grace
I
have
met
with
;
he
is
an
honest
Man
,
who
will
not
contradict
the
natural
sense
of
his
mind
,
and
say
,
he
can
do
that
which
is
impossible
to
be
done
:
It
is
an
odd
proposal
in
order
to
comfort
a
poor
Soul
,
that
he
must
be
willing
to
be
damned
with
Christ
,
before
he
must
take
comfort
in
hopes
of
being
saved
by
him
.
)
Ans.
(
Certainly
they
are
at
cross
purposes
,
their
Objections
and
Answers
do
so
ill
agree
.
)
Ans.
(
against
thy
will
(
for
shame
,
poor
Soul
,
refuse
not
this
)
Thus
this
evidence
of
Sanctification
is
dwindled
away
into
a
desire
to
be
willing
;
Nay
,
into
a
desire
to
be
made
willing
;
and
he
is
a
strange
Man
,
who
cannot
go
so
far
.
O
wretched
man
!
the
flesh
may
so
lust
against
the
spirit
,
that
he
cannot
do
the
things
that
he
would
,
But
when
they
have
a
mind
to
take
down
the
confidence
of
men
,
who
are
apt
to
presume
too
soon
,
that
their
condition
is
good
;
they
do
so
magnifie
the
attainments
of
hypocrites
,
who
shall
never
go
to
Heaven
,
that
it
is
impossible
,
for
any
sanctified
man
to
do
more
than
an
hypocrite
may
do
:
So
that
,
notwithstanding
any
evidences
of
Sanctification
,
he
may
be
a
hypocrite
still
,
which
quite
spoils
the
evidences
of
Sanctification
,
because
we
cannot
distinguish
a
sanctified
man
from
a
hypocrite
:
Thus
for
example
,
one
may
plead
:
which
he
proves
from
Where
the
Apostle
tells
them
(
if
they
return
to
their
old
vices
)
Which
is
point
blank
contrary
to
what
he
affirms
,
that
those
,
who
have
escaped
these
pollutions
,
and
are
not
yet
entangled
again
in
them
,
may
,
notwithstanding
that
,
For
so
he
adds
To
great
purpose
sure
,
when
they
are
offered
by
men
of
blameless
,
innocent
,
honest
,
smooth
lives
;
the
want
of
which
made
those
sacrifices
abominable
to
God
:
But
it
was
to
devour
widows
houses
,
which
was
not
the
fast
of
an
honest
,
innocent
man
:
And
it
had
been
well
,
and
a
good
sign
of
Grace
,
if
it
had
continued
:
But
though
knaves
read
the
Scriptures
,
and
be
never
the
better
for
it
;
yet
good
men
may
read
it
to
good
purpose
;
reading
of
Scripture
is
no
argument
,
that
a
man
is
an
hypocrite
,
because
the
Pharisees
were
Judas
;
but
he
hanged
himself
,
and
that
indeed
is
no
repentance
to
life
:
But
they
slept
and
suffered
their
Lamps
to
go
out
,
which
all
that
love
good
men
do
not
:
Yes
,
and
twenty
good
things
more
;
but
if
a
blameless
honest
man
hath
the
keeping
of
this
knowledge
,
it
is
never
the
worse
for
him
:
had
he
been
as
well
acquainted
with
the
Scriptures
,
as
the
Pharisees
were
,
he
would
not
have
said
,
that
the
Jews
kept
the
Lords
day
;
however
this
is
one
good
thing
,
which
doth
well
in
the
company
of
more
:
And
yet
,
when
he
was
in
a
more
gentle
humour
,
he
told
the
poor
doubting
soul
,
that
desire
,
nay
,
that
a
desire
only
to
desire
,
at
two
or
three
removes
was
enough
:
(
in
persecuting
the
Church
;
and
therefore
an
universal
,
religious
,
well-governed
zeal
for
God
can
be
no
sign
of
Grace
)
(
only
he
left
Christ
for
the
sake
of
his
riches
,
and
so
did
not
persevere
:
)
(
And
if
this
be
an
objection
,
let
a
man
have
what
marks
he
will
;
the
objection
will
still
be
good
,
and
so
all
evidences
signifie
nothing
;
for
after
all
a
man
may
be
deceived
in
it
,
and
think
he
hath
those
marks
,
when
he
hath
them
not
.
)
as
if
because
some
men
may
think
themselves
good
,
who
are
in
a
bad
estate
;
no
man
could
ever
be
sure
that
he
is
in
the
right
.
And
thus
farewel
all
evidences
.
they
do
so
magnifie
the
attainments
of
Hypocrites
,
that
a
sanctified
man
can
do
no
more
than
an
Hypocrite
;
and
so
all
the
evidences
of
Sanctification
are
spoiled
:
in
opere
operato
,
in
the
work
done
But
after
all
this
it
would
be
worth
while
to
know
,
how
to
distingush
a
regenerate
from
an
unregenerate
man
;
and
that
he
tells
us
may
be
done
thus
:
This
now
is
very
strange
:
What
?
go
never
so
far
?
and
do
never
so
much
?
and
yet
live
in
some
one
sin
or
other
;
what
live
a
blameless
,
innocent
,
honest
,
smooth
life
,
and
yet
live
in
some
one
sin
or
other
?
Yet
suppose
he
did
,
a
regenerate
man
may
be
,
in
captivity
to
the
Law
of
sin
:
And
pray
what
's
the
difference
?
That
is
,
if
an
unregenerate
man
do
good
,
he
is
conscious
to
himself
that
he
doth
it
:
If
he
have
a
good
heart
,
he
feels
a
good
heart
in
himself
,
and
in
all
he
doth
,
and
therefore
feels
not
a
want
of
all
good
,
which
is
true
poverty
of
spirit
:
So
that
according
to
this
discourse
,
the
surest
mark
of
a
regenerate
man
is
either
to
have
no
good
in
himself
:
or
,
if
he
have
any
to
be
mistaken
,
and
think
he
hath
none
;
either
of
which
,
I
think
,
is
a
very
odd
sign
of
Grace
:
I
thought
coming
had
been
believing
,
and
that
believing
would
have
done
the
business
;
And
if
so
,
God
forbid
,
that
any
man
should
be
damned
for
want
of
that
other
Metaphor
of
(
that
〈◊〉
unregenerate
men
under
such
distress
)
(
and
I
think
they
have
some
reason
then
to
be
contented
)
Now
to
be
contented
with
Christ
without
comfort
and
salvation
;
is
so
far
from
being
the
mark
of
an
unregenerate
man
,
that
I
am
not
yet
satisfied
,
that
it
is
the
mark
of
an
unreasonable
man
.
Shephard
,
an
unregenerate
man
cannot
be
poor
in
spirit
,
and
so
carried
out
of
all
duties
to
Christ
.
if
an
unregenerate
man
do
good
,
he
is
conscious
to
himself
that
he
doth
it
;
if
he
have
a
good
heart
,
he
feels
it
:
the
regenerate
man
is
either
to
have
no
good
in
himself
,
or
to
think
he
hath
none
,
either
of
which
is
an
odd
sign
of
Grace
.
He
would
Shephard
,
like
have
Christ
and
the
bag
too
:
Or
,
as
the
young
man
,
have
Christ
and
the
world
too
:
He
would
live
in
his
Lusts
;
and
,
if
at
last
Christ
would
save
him
from
Hell
,
it
would
be
enough
:
My
Love
Christ
was
crucified
,
and
with
him
my
love
to
all
other
things
,
That
by
the
first
act
of
Faith
we
receive
Christs
person
,
and
by
a
second
his
benefits
.
(
here
is
the
evidence
of
Sanctification
)
(
with
your
sins
mortified
and
subdued
by
Christ
)
(
his
own
stock
of
Graces
)
So
that
Holiness
and
Obedience
is
no
evidence
of
our
Vnion
to
Christ
,
though
we
fetch
strength
from
Christ
to
do
his
will
;
we
may
only
grasp
about
Christ
all
this
while
,
as
the
Ivy
about
the
Oak
;
but
never
be
united
to
him
,
and
become
one
with
him
.
That
we
must
make
Christ
our
own
,
and
apply
his
merits
to
our selves
.
Zanchy
,
Tota
verae
justitiae
pendet
:
The
whole
participation
of
Righteousness
,
Life
,
Salvation
,
depends
on
our
Vnion
with
Christ
,
which
is
most
necessary
.
Good
God!
into
what
mazes
and
labyrinths
do
these
men
lead
poor
distressed
souls
?
The
testimony
of
the
Spirit
concerns
the
general
adoption
of
Christians
for
the
sons
of
God
,
not
to
testifie
to
any
particular
man
,
that
he
is
a
good
Christian
,
or
in
the
estate
of
Grace
:
It
is
not
a
private
,
but
a
publick
testimony
given
to
the
whole
Christian
Church
:
That
holy
Spirit
,
which
God
bestowed
upon
the
Apostles
and
Primitive
Christians
,
which
enabled
them
to
work
Miracles
,
speak
Languages
and
Prophesie
,
was
a
plain
argument
to
all
the
World
,
that
God
now
owned
the
Christians
,
not
the
Jews
,
for
his
chosen
and
elect
people
;
for
his
sons
and
children
:
For
this
was
the
great
dispute
of
those
days
,
whether
Jews
or
Christians
were
the
sons
of
God
?
whether
God
now
owned
the
Jewish
or
Christian
Religion
?
and
the
Apostles
decide
this
Controversie
by
the
Testimony
of
the
Spirit
;
for
God
could
not
give
a
greater
Testimony
to
the
Christian
Church
,
than
the
gift
of
the
holy
Spirit
;
for
it
was
a
plain
argument
,
that
he
owned
them
for
his
sons
,
when
he
bestowed
the
Spirit
of
his
Son
on
them
,
as
the
Apostle
argues
,
that
is
,
did
God
bestow
his
Spirit
on
you
,
while
you
were
Jews
,
or
upon
your
conversion
to
Christianity
?
For
if
God
bestowed
his
spirit
on
Christians
:
This
is
a
sufficient
seal
to
the
Christian
Religion
:
This
is
plain
and
intelligible
,
the
Testimony
of
the
Spirit
assures
us
,
that
all
Christians
are
the
Sons
of
God
,
and
Heirs
of
the
Promises
;
and
every
mans
conscience
will
tell
him
,
whether
he
be
a
Christian
,
whether
he
heartily
believe
and
obey
the
Gospel
;
and
herein
consists
our
Vnion
to
Christ
,
and
fellowship
with
him
;
let
us
then
leave
those
other
dim
notions
to
men
,
who
can
believe
,
what
no
man
can
understand
,
who
despise
every
thing
,
that
can
be
understood
,
as
if
it
were
no
better
than
carnal
reason
.
The
Testimony
of
the
Spirit
concerns
the
general
adoption
of
Christians
,
not
to
testifie
to
any
particular
man
:
It
is
not
a
private
,
but
a
publick
Testimony
given
to
the
whole
Church
.
The
Spirit
it self
beareth
witness
with
our
spirits
,
that
we
are
the
children
of
God
,
The
Spirit
the
spirit
dwelling
in
them
Mortifying
the
deeds
of
the
body
in
them
,
Leading
of
them
Making
them
cry
,
Abba
,
Father
,
the
self
same
spirit
beareth
witness
:
to
be
sent
forth
into
our
hearts
,
The
Spirit
beareth
witness
with
our
spirit
The
Spirit
beareth
witness
with
our
spirit
It
beareth
witness
with
our
spirit
That
we
are
the
children
of
God
ye
were
sealed
with
the
holy
Spirit
of
Promise
,
He
hath
sealed
us
,
and
given
the
earnest
of
the
Spirit
in
our
hearts
,
a
dim
unintilligible
notion
a
private
Enthusiasm
peace
of
God
passing
or
transcending
all
understanding
Ephraem
Syrus
this
Testimony
of
the
Spirit
is
but
a
private
Enthusiasm
,
a
divine
man
a
kind
of
Euthusiast
:
Ignatius
Enthusiasm
is
,
when
the
whole
soul
is
irradiated
by
God
:
Vtinam
essemus
omnes
Enthusiastae
?
Would
we
were
all
Enthusiasts
.
CHrist
hath
reveiled
the
whole
mind
and
will
of
God
,
in
such
a
plain
and
familiar
manner
,
that
every
one
may
understand
it
,
who
will
but
exercise
the
same
reason
in
it
,
that
he
doth
to
understand
the
Laws
of
his
Prince
.
Episcopius
:
Men
may
by
meer
natural
perception
,
without
any
supernatural
superinfused
light
,
understand
the
Will
of
God
.
That
the
natural
Man
receiveth
not
the
things
of
the
Spirit
of
God
,
That
flesh
and
blood
doth
not
reveil
these
things
,
but
our
Father
in
Heaven
,
the
Spirit
of
wisdom
and
revelation
That
the
Revelation
of
the
Holy
Ghost
inspireth
the
true
meaning
of
Scripture
into
us
:
In
truth
we
cannot
without
him
attain
true
saving
knowledge
.
According
to
these
Men
the
love
of
Christ
is
a
love
to
the
person
of
a
Believer
;
without
considering
any
other
qualifications
,
than
that
he
is
such
an
individual
person
;
that
is
,
the
excellency
of
Christs
love
consiss
in
this
,
that
he
loves
for
no
reason
:
Now
I
confess
this
is
a
wonderful
love
,
but
wherein
the
excellency
of
it
consists
,
I
cannot
see
:
I
am
sure
we
account
that
Man
a
Fool
,
who
loves
at
this
rate
;
we
who
are
reasonable
Creatures
,
think
that
we
are
bound
to
govern
all
our
actions
,
and
the
passions
of
our
mind
too
,
by
reason
;
and
we
accouut
it
a
reproach
to
a
Man
,
to
act
either
against
reason
or
without
it
,
to
do
any
thing
of
which
he
cannot
give
a
reasonable
account
:
And
how
that
should
come
to
be
the
perfection
of
the
Love
of
God
,
which
is
a
reproach
to
Men
,
is
above
my
apprehension
?
Indeed
were
this
true
,
it
would
undermine
the
very
foundations
of
Religion
:
For
the
great
end
of
Religion
is
to
please
God
,
and
to
procure
his
love
and
favour
;
but
if
God
and
Christ
love
for
no
reason
,
then
it
is
a
vain
thing
for
us
to
think
of
pleasing
God
,
or
procuring
his
love
by
any
thing
we
can
do
:
Whether
we
obey
him
or
disobey
him
,
it
is
all
one
in
this
case
;
for
if
he
please
to
love
us
without
any
reason
,
our
sins
cannot
hinder
it
;
and
if
it
does
not
please
him
to
love
us
,
our
Holyness
and
Obedience
cannot
alter
him
.
When
our
Acceptation
with
God
depends
wholly
upon
a
soveraign
and
unaccountable
will
,
nothing
we
can
do
can
hinder
or
promote
it
,
and
therefore
all
Religion
is
in
vain
.
The
foundation
of
this
mistake
is
a
Philosophical
nicety
,
that
God
must
act
wholly
from
himself
,
and
therefore
must
not
be
moved
by
any
external
cause
;
whereas
should
he
love
us
because
we
are
holy
,
or
hate
us
because
we
are
wicked
,
his
love
or
hatred
would
depend
upon
an
external
cause
:
The
holyness
or
wickedness
of
Creatures
,
which
unbecomes
an
independent
Being
,
to
depend
upon
any
thing
else
:
The
sum
of
which
reasoning
is
this
,
that
because
God
is
the
first
cause
of
all
things
,
on
whom
all
things
depend
,
and
he
on
nothing
,
therefore
he
must
love
or
hate
his
Creature
without
any
reason
,
but
his
own
unaccountable
will
:
For
this
is
all
the
inconvenience
they
can
Object
,
that
when
God
loves
or
hates
,
rewards
or
punishes
his
Creatures
,
the
reason
of
this
difference
he
makes
between
his
Creatures
,
must
be
fetched
from
the
persons
themselves
whom
he
thus
loves
or
hates
;
and
so
it
must
of
necessity
be
,
if
he
have
any
reason
at
all
;
for
the
reason
of
love
or
hatred
ought
to
be
in
the
Object
,
not
in
the
Person
who
loves
or
hates
;
and
yet
in
propriety
of
speech
,
God
cannot
be
said
to
depend
on
his
Creatures
,
or
any
thing
without
himself
,
for
the
reason
of
his
love
or
hatred
,
but
his
own
Nature
is
the
reason
of
it
:
He
is
infinitely
Holy
,
and
therefore
loves
holyness
and
hates
sin
;
and
his
natural
love
to
holyness
is
the
reason
why
he
loves
holy
Men
,
and
his
natural
hatred
to
sin
,
is
the
reason
why
he
hates
wicked
Men
:
his
own
holyness
is
the
reason
why
he
loves
holy
Men
,
but
the
holyness
of
the
Creature
is
the
reason
,
why
he
determines
his
love
to
any
particular
person
;
And
if
they
will
call
this
a
depending
on
creatures
,
we
must
acknowledge
that
God
does
thus
depend
on
his
Creatures
,
in
the
administration
of
his
Providence
,
in
distributions
of
rewards
and
punishments
;
and
he
should
not
be
wise
,
&
holy
,
and
just
,
&
good
if
he
did
not
,
that
is
,
if
he
did
not
put
such
a
difference
between
things
&
persons
,
as
their
Natures
require
:
It
is
a
strange
notion
of
an
independent
Being
,
that
he
must
have
no
other
reason
for
what
he
does
,
but
his
own
Arbitrary
will
;
which
is
so
far
from
being
a
perfection
,
that
it
destroys
all
the
other
perfections
of
the
Divine
Nature
.
God
loves
for
no
reason
,
or
without
reason
.
Caecus
impetus
ac
postremò
ex
numerosâ
That
they
had
the
Land
for
their
righteousness
,
stiff-necked
People
loved
them
,
because
he
loved
them
,
That
God
calls
us
not
according
to
our
works
,
but
according
to
his
own
purpose
and
Grace
,
Pelagius
:
Gratiam
dari
secundum
merita
,
That
Grace
is
given
according
to
works
.
He
will
have
mercy
on
whom
he
will
have
mercy
,
He
begets
us
of
his
own
will
,
He
begets
us
according
to
his
abundant
mercy
,
He
worketh
to
will
&
to
do
of
his
good
pleasure
,
God
loves
for
no
reason
,
or
without
reason
;
that
that
Man
is
a
Fool
who
loves
at
this
rate
that
it
is
a
reproach
among
Men
so
to
Act
This
undermines
the
foundations
of
Religion
,
if
God
love
for
no
reason
,
whether
we
obey
him
or
disobey
him
,
it
is
all
one
;
if
God
love
us
our
sins
cannot
hinder
it
,
if
he
love
us
not
our
holyness
cannot
alter
him
,
therefore
all
Religion
is
but
in
vain
.
Religion
cannot
be
in
vain
or
to
no
purpose
.
These
Men
tell
us
too
though
without
any
reason
(
that
is
,
sin
committed
)
This
is
a
strong
fixed
Love
indeed
,
which
sin
it self
cannot
alter
:
But
how
wise
,
and
holy
a
Love
it
is
,
let
any
man
judge
:
Herein
Dr.
tells
us
He
adds
indeed
I
suppose
he
means
the
sin
against
the
holy
Ghost
;
for
there
is
a
remedy
provided
for
all
other
sins
in
the
Covenant
of
Grace
,
and
all
other
sins
a
Believer
it
seems
may
be
guilty
of
;
and
Christ
will
hide
all
rather
than
lose
him
.
Now
this
is
as
down-right
Antinomianism
,
as
ever
Dr.
vented
;
There
have
been
,
and
are
to
this
day
a
great
many
wise
learned
men
,
who
contend
for
the
perseverance
of
the
Saints
,
that
those
,
who
are
once
in
a
state
of
Grace
,
shall
always
continue
so
:
But
then
they
found
this
not
on
such
an
immutable
Love
,
as
sin
it self
cannot
alter
;
for
this
is
not
reconcilable
with
the
Holiness
of
the
Divine
Nature
;
nor
with
those
threatnings
in
Scripture
against
such
back-sliders
:
which
is
a
plain
demonstration
,
the
truth
of
which
is
which
is
acknowledged
by
all
sober
Writers
,
that
if
such
men
can
be
supposed
to
relapse
into
a
sinful
state
,
God
will
cease
to
love
them
;
therefore
they
found
the
immutability
of
Gods
Love
to
them
on
their
perseverance
in
doing
good
,
God
loves
all
good
men
;
but
if
they
cease
to
be
good
,
he
also
must
cease
to
love
:
Herein
the
immutability
of
Gods
Love
consists
,
not
that
he
always
loves
the
same
person
,
but
that
he
always
loves
for
the
same
reason
:
For
it
is
no
perfection
to
be
so
fixt
in
our
kindness
;
that
where
we
love
once
,
we
will
always
love
,
whatever
reason
there
may
be
to
alter
our
affections
;
for
by
this
means
we
may
love
undeserving
Objects
,
which
is
the
greatest
degeneracy
of
Love
;
but
the
perfection
of
Love
consists
in
loving
deserving
Objects
,
and
in
loving
upon
honourable
reasons
,
and
the
immutability
of
Love
consists
in
loving
always
for
the
same
reasons
,
which
is
the
only
foundation
of
a
virtuous
immutability
:
The
reason
of
Christs
Love
to
any
person
is
Holiness
and
Obedience
:
The
unchangeableness
of
his
Love
is
seen
in
this
,
that
he
will
continue
to
love
,
while
we
continue
to
obey
him
:
that
is
,
continue
to
do
so
:
I
will
continue
to
love
you
:
This
is
the
immutability
of
the
Divine
Nature
,
that
God
always
acts
upon
steddy
,
constant
Principles
,
that
whatever
changes
there
are
in
the
World
,
which
may
occasion
very
different
administrations
in
his
providence
;
yet
he
is
the
same
still
,
and
never
changes
:
Whereas
,
should
God
always
love
the
same
person
;
however
he
changed
and
altered
,
God
must
change
and
alter
too
;
because
though
he
still
loves
the
same
person
;
yet
he
must
love
for
different
or
contrary
reasons
,
or
for
none
at
all
;
and
that
is
the
much
greater
change
of
the
two
,
to
alter
the
reason
,
than
the
Object
of
Love
:
If
God
love
a
good
man
,
because
he
is
good
,
and
continue
to
love
him
,
when
he
is
wicked
,
his
love
is
a
mutable
thing
,
which
can
love
goodness
or
wickedness
,
which
can
love
for
none
,
or
for
contrary
reasons
:
But
if
God
always
loves
true
goodness
,
and
good
men
,
and
never
loves
any
other
;
whatever
change
there
be
in
Creatures
;
God
is
the
same
still
,
and
unchangeable
in
his
Love
.
hath
chosen
us
before
the
foundation
of
the
world
,
The
foundation
of
God
standeth
sure
,
having
this
seal
;
the
Lord
knoweth
them
that
are
his
,
whom
he
did
predestinate
,
them
he
also
called
,
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
,
All
the
members
in
mans
body
are
written
in
Gods
book
,
God
calleth
them
by
name
Your
names
are
all
down
in
the
Book
of
Life
,
in
aequilibrio
that
all
that
the
Father
giveth
him
,
shall
come
to
him
,
that
it
was
his
Fathers
will
,
that
none
of
them
should
be
lost
,
That
sin
it self
cannot
separate
us
from
this
immutable
Love
.
They
are
preserved
from
such
sins
,
for
which
a
remedy
is
not
provided
in
the
Covenant
of
Grace
from
the
sin
against
the
Holy
Ghost
,
Many
wise
learned
men
there
are
,
who
contend
for
Perseverance
;
but
they
found
Gods
immutable
Love
on
their
Perseverance
:
That
the
Immutability
of
Gods
love
consists
in
this
not
that
he
always
loves
the
same
person
,
but
that
he
always
loves
for
same
reason
;
he
always
loves
true
goodness
and
good
men
,
and
never
loves
any
other
,
and
so
is
unchangeable
:
would
be
the
degeneracy
of
Love
,
to
love
an
undeserving
object
It
is
the
greatest
change
of
all
to
alter
the
reason
of
Love
If
a
man
keep
my
words
,
my
Father
will
love
him
,
I
will
love
him
,
and
will
manifest
my self
unto
him
:
SOme
men
tell
us
This
is
as
certain
as
any
Demonstration
in
that
if
we
love
Christ
,
we
must
love
his
Person
;
for
the
Person
of
Christ
is
Christ
himself
,
and
if
we
love
Christ
,
we
must
love
him
:
But
this
will
not
serve
their
turn
;
they
oppose
our
love
to
the
Person
of
Christ
to
our
love
to
him
upon
account
of
his
benefits
,
to
our
love
to
our selves
,
and
to
our
duties
.
that
is
,
we
must
not
consider
what
advantages
we
do
or
may
receive
from
Christ
,
what
he
hath
done
or
suffered
for
us
,
but
we
must
love
his
Person
purely
for
himself
without
any
other
considerations
to
endear
him
to
us
.
This
matter
is
gravely
stated
and
determined
by
who
tells
us
This
is
a
very
liberal
grant
,
;
that
Gratitude
,
which
hath
hitherto
been
accounted
a
great
and
excellent
Virtue
,
is
now
owned
as
a
lawful
thing
.
This
is
so
true
,
that
those
men
,
who
love
Christ
for
his
benefits
,
love
his
Person
:
Now
what
can
be
the
meaning
of
all
this
,
but
that
the
Excellency
and
Perfection
of
our
Love
to
Christ
consists
in
loving
him
for
no
reason
:
The
proper
object
and
reason
of
Love
is
Goodness
;
to
love
that
which
is
good
for
nothing
is
the
folly
and
degeneracy
of
Love
;
and
it
is
as
foolish
and
impossible
a
task
to
love
a
person
,
who
hath
been
good
to
us
,
not
because
he
hath
been
good
,
but
for
no
reason
.
Now
this
is
the
case
here
;
for
if
you
separate
the
Person
and
personal
Excellencies
of
Christ
from
the
consideration
of
his
benefits
,
his
personal
Goodness
from
the
expressions
of
his
Love
and
Goodness
to
our selves
and
others
,
it
can
be
no
Object
or
reason
of
our
Love
:
for
a
Goodness
which
doth
no
good
,
or
never
did
any
,
or
,
which
is
all
one
,
is
considered
as
doing
none
,
is
so
far
from
being
the
Object
of
our
Love
,
that
it
is
not
the
Object
of
our
Vnderstanding
:
For
we
cannot
understand
what
that
Goodness
means
,
which
never
did
any
good
.
God
challenges
our
Love
,
not
upon
account
of
an
imaginary
Goodness
of
Nature
,
which
never
did
any
good
;
but
for
the
real
and
sensible
Effects
of
his
Goodness
in
the
works
of
Creation
and
Providence
,
and
Redemption
by
Christ
:
And
Christ
challenges
our
love
for
the
like
reasons
;
because
he
hath
loved
us
,
and
died
for
us
,
and
now
intercedes
for
us
,
and
will
at
the
last
day
bestow
a
Crown
of
Glory
and
Immortality
on
us
,
but
never
,
as
I
can
observe
,
,
requires
such
an
abstracted
and
Metaphysical
Love
to
his
Person
,
without
any
respect
to
his
benefits
.
who
is
the
chiefest
among
ten
thousand
,
and
altogether
lovely
.
a
Love
for
no
reason
,
or
a
Love
in
its
folly
and
degeneracy
:
A
Goodness
,
which
doth
no
good
,
or
never
did
any
,
is
so
far
from
being
the
object
of
our
Love
,
that
it
is
not
the
object
of
our
Vnderstanding
:
Cupiditas
,
Lust
Indeed
these
men
seem
not
to
understand
themselves
for
when
you
enquire
what
this
Person
of
Christ
is
,
which
is
the
Object
of
our
Love
,
then
they
describe
Now
either
all
this
signifies
the
benefits
we
receive
by
Christ
,
or
it
signifies
nothing
;
and
how
then
do
these
personal
Excellencies
differ
from
his
benefits
?
They
teach
us
Now
this
using
must
signifie
his
benefits
,
and
to
love
Christ
much
,
because
we
use
him
,
is
to
love
him
,
because
we
receive
many
benefits
from
him
;
which
is
neither
better
nor
worse
,
than
to
love
him
for
his
benefits
.
The
Love
we
owe
to
God
and
Christ
is
no
other
than
gratitude
,
because
God
loved
us
first
,
and
our
Love
is
only
a
return
of
his
:
Now
thankfulness
and
gratitude
includes
in
it
a
necessary
respect
to
those
blessings
and
benefits
we
have
received
:
It
is
peculiar
to
God
,
who
wants
nothing
,
and
can
receive
nothing
from
his
Creatures
,
to
love
without
any
respect
to
benefits
;
but
the
Love
of
indigent
and
dependent
Creatures
is
a
Love
of
thankfulness
,
a
grateful
acknowledgment
of
those
many
blessings
we
receive
from
God
.
Our
Love
to
God
and
Christ
is
gratitude
:
these
men
oppose
our
Love
to
the
person
of
Christ
,
to
our
love
to
our selves
:
The
first
destroys
the
Reason
,
and
the
Object
of
our
Love
;
and
this
destroys
the
principle
of
it
:
It
is
made
the
character
of
a
wicked
man
,
who
wants
an
inward
principle
of
love
to
God
and
Christ
Hence
the
same
author
exhorts
sinners
:
(
our
own
souls
and
eternal
Salvation
)
Now
is
it
not
an
hard
case
,
that
before
we
can
love
God
and
Christ
,
as
we
ought
,
we
must
root
out
the
very
principle
of
all
love
,
that
we
may
learn
to
hate
Salvation
and
Eternal
Happiness
,
before
we
can
close
with
Christ
for
Salvation
!
This
is
the
strongest
difficulty
of
all
;
for
indeed
it
is
impossible
:
Love
to
our selves
is
the
foundation
of
our
love
to
all
other
things
,
even
to
God
himself
:
He
that
doth
not
love
himself
,
will
love
nothing
else
;
he
that
hates
himself
,
his
own
soul
,
and
despises
eternal
Salvation
,
will
not
care
for
Christ
or
Salvation
by
him
:
All
the
Motives
and
Arguments
of
the
Gospel
to
perswade
us
to
love
and
fear
,
and
obey
God
,
are
founded
on
self-love
;
for
how
is
it
possible
,
that
we
should
be
affected
with
a
due
sense
of
Gods
goodness
to
us
?
That
we
should
be
excited
and
quickned
by
the
hopes
of
such
great
rewards
?
That
we
should
be
restrained
and
governed
by
the
fears
of
punishment
?
If
we
did
not
love
our selves
,
if
we
did
not
care
what
became
of
us
;
whether
we
were
happy
or
miserable
for
ever
.
It
is
a
vain
thing
to
perswade
a
man
not
to
love
himself
:
For
this
is
as
natural
and
necessary
,
as
it
is
for
the
Fire
to
burn
,
or
Sun
to
shine
:
It
is
not
matter
of
our
choice
;
it
is
not
in
our
power
to
do
otherwise
,
all
that
such
discourses
as
these
can
do
,
is
either
to
make
men
hypocrites
to
pretend
to
do
what
they
cannot
do
,
or
to
make
honest
men
,
who
cannot
thus
cheat
and
delude
themselves
,
despair
of
their
Salvation
,
because
they
cannot
find
themselves
contented
without
Salvation
,
that
Christ
without
Salvation
cannot
satisfie
them
.
It
is
true
,
when
men
set
up
self
in
opposition
to
God
;
when
self-love
te●●●●s
them
to
disobey
God
,
to
dispise
his
Counsels
,
to
renounce
their
Faith
and
Religion
:
This
is
a
very
vitious
and
mistaken
self-love
:
Such
men
neither
love
themselves
nor
God
in
a
proper
sence
,
because
it
is
our
interest
as
well
as
our
duty
to
obey
God
;
such
men
are
Idolaters
,
because
they
set
up
self
above
God
,
and
in
opposition
to
him
:
But
when
our
love
to
our selves
teaches
us
to
love
God
,
and
in
all
things
to
submit
to
his
will
and
pleasure
:
We
do
as
we
ought
to
do
,
they
who
separate
our
love
to
God
,
from
our
love
to
our selves
,
from
the
care
of
our
Salvation
,
do
plainly
declare
,
that
they
neither
understand
the
nature
of
man
,
nor
the
Gospel
of
Christ
.
who
wants
an
inward
principle
of
love
to
God
and
Christ
,
that
he
doth
all
for
himself
,
he
sleeps
,
prayes
,
hears
,
speaks
,
professes
,
for
himself
alone
,
that
he
commits
the
highest
degree
of
Idolatry
,
and
makes
himself
a
God
:
For
a
man
puts
himself
in
the
room
of
God
,
as
well
by
making
himself
his
as
if
he
should
make
himself
go
out
of
themselves
to
Christ
:
this
is
hard
to
row
against
the
stream
,
to
hate
a
mans
self
:
And
,
this
is
impossible
,
this
is
to
root
up
the
very
principle
of
Love
:
Love
to
our selves
is
the
foundation
of
our
Love
to
all
other
things
,
even
to
God
himself
.
not
the
perfection
,
but
the
corruption
of
our
Natures
:
But
,
he
that
doth
not
love
or
care
for
himself
,
will
not
love
God
.
to
be
blotted
out
of
Gods
book
:
accursed
from
Christ
they
oppose
that
is
,
to
the
most
proper
and
natural
expression
of
our
love
to
him
:
Herein
(
which
you
know
is
a
great
marriage
duty
)
(
as
our
own
righteousness
What
then
is
the
difference
?
Why
it
is
only
this
:
The
places
the
Righteousness
of
Christ
,
in
the
room
of
our
righteousness
,
to
be
not
only
the
foundation
,
but
the
condition
of
the
Covenant
of
Grace
,
and
then
makes
it
an
expression
of
our
chaste
affection
to
Christ
,
quite
to
thrust
out
our
own
righteousness
,
and
to
allow
it
no
place
in
our
Religion
:
He
makes
Christ
and
then
warns
us
Whereas
,
as
he
has
ordered
the
matter
,
we
must
take
our
own
righteousness
into
Christ's
place
,
or
else
cast
it
quite
away
;
for
there
is
no
other
place
left
for
it
:
But
is
it
not
very
strange
,
that
when
our
Saviour
hath
made
our
obedience
the
principal
expression
of
our
Love
to
him
:
These
men
should
make
such
a
competition
between
our
Love
to
Christ
,
and
our
Obedience
?
should
put
such
jealousies
into
peoples
heads
:
What
great
danger
there
is
of
their
own
Duties
and
Righteousness
(
that
is
,
in
doing
good
)
Is
not
this
to
perswade
people
,
that
our
love
to
Christ
consists
in
something
more
refined
,
and
spiritual
than
obedience
?
Which
will
quickly
teach
them
to
love
Christ
without
obeying
of
him
,
and
not
run
the
hazard
of
doting
on
duties
.
That
our
Obedience
is
indispensibly
necessary
,
208
,
209
,
210
and
that
,
because
of
the
Soveraign
will
of
God
the
Father
,
Son
,
and
holy
Ghost
,
because
of
the
Fathers
electing
Love
,
the
Sons
purchasing
Love
,
the
Spirits
operative
Love
,
because
of
the
glory
of
the
whole
Trinity
,
because
Holiness
is
our
Honour
,
and
makes
us
like
to
God
;
our
peace
in
communion
with
God
;
our
usefulness
in
our
Generations
,
because
it
stops
the
mouths
of
enemies
,
tends
to
the
conversion
of
others
,
and
profit
of
all
,
because
justified
persons
are
accepted
,
and
admitted
into
Gods
presence
;
they
are
new
Creatures
,
and
the
new
Creature
is
not
to
be
stifled
,
because
holiness
is
the
way
to
eternal
life
;
a
Testimony
and
Pledge
of
Adoption
,
a
sign
and
evidence
of
Grace
.
we
are
not
to
rest
in
Duties
,
in
the
naked
performance
of
them
:
Our
Duties
must
not
supplant
Christ's
Righteousness
,
but
pay
a
tribute
of
gratitude
to
it
;
we
must
use
them
,
as
Dove
did
her
wings
,
to
carry
us
to
the
Ark
,
even
to
in
whom
only
is
the
Sabbath
of
Souls
.
But
,
is
not
this
to
perswade
people
,
that
our
love
to
Christ
consists
in
something
more
refined
than
Obedience
?
which
will
quickly
teach
them
to
love
Christ
without
obeying
.
Let
us
now
enquire
how
they
express
their
love
to
the
person
of
Christ
,
and
that
consists
The
meaning
of
all
is
,
that
they
prefer
the
person
of
Christ
,
which
hath
such
a
perfect
righteousness
for
them
,
and
will
save
them
without
requiring
any
legal
conditions
of
them
,
infinitely
before
the
Religion
and
Gospel
of
Christ
,
before
Obedience
to
his
commands
;
before
the
Love
and
Fear
of
God
;
So
that
the
foundation
of
their
love
to
Christ
is
a
fond
imagination
,
that
he
will
save
them
by
his
Righteonsness
,
without
any
Righteousness
and
Holiness
of
their
own
:
This
makes
them
so
fond
of
the
person
of
Christ
,
because
they
look
on
him
as
a
refuge
and
sanctuary
for
the
wicked
and
ungodly
,
where
the
greatest
,
oldest
,
stubbornest
transgressor
,
may
shelter
himself
from
the
wrath
of
God
,
and
I
have
some
reason
to
think
,
that
Christ
will
not
much
prize
such
Devoto's
as
these
,
nor
their
obsequious
flatteries
or
praise
.
They
prefer
Christ
above
all
the
foundation
of
their
love
to
Christ
,
is
a
fond
imagination
,
that
he
will
save
them
by
his
Righteousness
,
without
any
Righteousness
of
their
own
,
that
he
will
be
a
refuge
and
sanctuary
for
the
wicked
and
ungodly
:
Credo
justitiam
Christi
mihi
imputari
The
devotion
of
these
men
consists
in
admiring
,
prizing
,
valuing
the
person
of
Christ
.
(
that
is
,
who
does
what
God
commands
and
expects
to
be
saved
by
Christ
)
that
is
,
in
true
Holiness
and
Piety
:
&c.
So
that
it
seems
the
whole
business
of
our
Love
to
Christ
and
Evangelical
Righteousness
,
consists
in
some
flights
of
fancy
and
imagination
,
in
admiring
and
valuing
the
person
of
Christ
,
in
getting
an
acquaintance
and
union
with
him
:
The
business
of
all
Religion
is
,
It
is
not
so
much
the
business
of
Sermons
to
acquaint
us
with
the
Nature
,
Attributes
and
Works
of
God
,
to
instruct
us
in
our
Duty
,
and
encourage
us
to
it
by
the
Motives
of
the
Gospel
,
as
The
design
of
prayer
is
not
so
much
to
affect
our
Souls
with
a
sense
of
the
Divine
Majesty
,
to
worship
and
adore
him
,
and
to
express
our
trust
in
him
,
as
Sorrow
for
sin
is
not
so
much
to
imbitter
sin
to
us
,
and
to
strengthen
us
against
it
,
as
to
teach
us
to
The
Nature
of
Religion
is
now
changed
from
being
the
Homage
and
Worship
of
God
;
the
certain
means
of
pleasing
him
,
and
transforming
us
in
▪
to
his
likeness
;
which
is
the
natural
end
of
Religion
,
into
a
Cock-boat
and
Skuller
to
waft
us
over
to
Christ
:
Here
we
see
the
true
reason
why
these
men
do
so
despise
Morality
in
comparison
of
those
Gospel-duties
,
of
hearing
Sermons
,
Prayer
,
Confessions
,
Humiliation
,
because
as
they
handle
the
matter
:
The
practise
of
Moral
Virtues
,
cannot
have
us
to
Christ
,
cannot
apply
the
righteousness
and
fulness
of
Christ
to
us
,
nor
ravish
our
fancies
with
glorious
Images
and
Idea's
of
his
person
:
And
since
all
the
Duties
of
Religion
are
such
which
have
no
Grace
,
no
Good
,
no
Salvation
in
them
,
but
as
they
poor
Morality
must
needs
be
a
worthless
thing
.
have
us
over
to
Christ
have
over
to
Christ
these
men
have
transformed
Religion
,
disfigured
the
Gospel
,
undermined
the
fundamental
design
of
it
;
misrepresented
the
ends
of
Christ's
coming
,
abused
his
Expiation
,
Sacrifice
,
Righteousness
,
intercession
to
the
patronage
of
Vice
,
laid
Snares
to
betray
some
men
to
a
licentious
life
,
and
to
entangle
others
in
endless
troubles
,
have
under
pretence
of
advancing
the
person
of
Christ
,
banished
his
Religion
out
of
the
world
?
laugh
at
this
Gal.
of
immense
Love
us
really
distinct
from
the
Graces
of
his
person
:
received
his
fulness
not
essential
to
make
it
our
personal
righteousness
:
they
who
come
to
Christ
,
come
in
a
sense
:
and
after
in
two
pages
,
unregenerate
:
beyond
nature