THE
Divine
Will
Considered
in
its
Eternal
Decrees
,
AND
Holy
EXECUTION
Of
Them
.
By
EDWARD
POLHILL
of
Burwash
in
Sussex
Esquire
.
The
Second
Edition
.
LONDON
,
Printed
,
and
are
to
be
Sold
by
Thomas
Shelmerdine
,
at
the
Sign
of
the
Rose-Tree
in
Little-Britain
,
1695.
THE
PREFACE
TO
THE
READER
.
THE
Doctrine
of
Gods
eternal
Decrees
,
with
their
Execution
in
his
works
of
Providence
and
Grace
,
is
of
great
importance
in
it self
,
and
was
ever
so
esteemed
in
the
Church
.
It
is
that
Revelation
which
God
has
been
pleased
to
make
unto
us
in
his
Word
,
of
those
Counsels
of
his
sovereign
will
and
pleasure
,
with
those
actings
of
infinite
wisdom
,
power
,
goodness
and
grace
in
the
pursuit
of
them
which
rise
and
issue
in
Eternity
.
Hereby
the
whole
series
of
divine
Operations
is
represented
unto
us
,
in
their
beauty
&
order
,
wherein
God
disposes
all
things
in
this
World
,
unto
the
final
issue
of
his
eternal
glory
.
An
Enquiry
therefore
into
these
things
is
so
far
from
being
a
needless
and
curious
Speculation
,
as
some
fondly
imagine
,
that
without
some
diligence
therein
,
we
can
never
attain
that
distinct
apprehension
of
divine
Excellencies
and
their
effects
which
is
necessary
unto
the
direction
of
our
Faith
and
Obedience
.
The
nature
indeed
of
the
things
themselves
,
which
is
sublime
and
mysterious
,
with
that
opposition
which
the
pride
of
corrupted
Reason
rises
up
unto
,
against
the
Sovereignty
and
Wisdom
of
God
,
hath
exposed
the
Truth
concerning
them
unto
great
and
fierce
Contradiction
in
all
Ages
:
But
as
God
in
the
primitive
times
preserved
the
knowledge
and
interest
of
it
in
the
Church
,
by
the
holy
and
learnéd
endeavours
of
persons
famous
on
that
account
in
their
several
Generations
,
against
the
subtil
assaults
of
men
of
corrupt
minds
;
so
in
these
later
Ages
he
has
provided
for
its
vindication
and
defence
,
by
the
faithful
Làbours
of
many
worthy
Instruments
,
against
all
that
opposition
which
under
various
pretences
and
apprehensions
hath
continually
broken
forth
against
it
.
And
it
hath
so
fallen
out
,
that
among
all
those
Digladiations
which
the
Church
hath
been
exercised
withal
about
spiritual
things
,
there
are
none
which
have
been
managed
with
more
confidence
and
seeming
satisfaction
,
unto
the
parties
at
variance
about
them
,
than
these
concerning
the
Decrees
and
Grace
of
God
:
For
whereas
they
procede
on
various
Principles
,
each
Party
find
such
assurance
in
those
they
build
upon
,
as
they
suppose
is
not
capable
of
any
reasonable
contradiction
.
Those
who
judge
it
their
safest
course
in
heavenly
Mysteries
to
captivate
their
Understandings
unto
the
obedience
of
Faith
,
and
to
regulate
their
apprehensions
about
them
by
divine
Revelation
,
with
a
due
reverence
of
the
infinite
Wisdom
and
Sovereignty
of
God
,
can
discern
nothing
in
the
reasoning
contrary
to
what
they
have
so
learned
,
that
is
of
weight
with
them
or
takes
any
impression
on
their
minds
;
when
others
,
who
procede
upon
and
make
their
own
inclinations
,
desires
and
Reason
the
Rule
and
Measure
of
their
Conceptions
,
forcing
divine
Revelation
and
Mysteries
into
compliance
with
them
,
have
no
valuation
of
those
Arguments
which
are
resolved
purely
into
divine
Revelation
,
as
representing
an
Idea
of
God
,
his
Excellency
,
his
will
and
his
Power
,
unsuited
unto
what
in
themselves
they
conceive
of
them
:
but
it
will
be
found
that
as
God
,
who
alone
perfectly
knows
himself
,
and
all
the
effects
of
his
Wisdom
and
Power
,
can
alone
give
us
true
notices
and
apprehensions
of
them
,
so
it
will
be
found
that
it
is
our
wisdom
and
understanding
to
confine
our
conceptions
about
them
,
and
Faith
concerning
them
unto
divine
Revelations
.
And
whatever
contradictions
there
may
be
therein
unto
the
carnal
Affections
of
men
,
there
is
none
indeed
unto
right
Reason
,
when
the
infinite
distance
between
God
and
us
is
once
really
admitted
and
acknowledged
.
Of
these
things
treateth
the
ensuing
Discourse
,
if
I
mistake
not
,
in
words
of
truth
and
soberness
,
for
the
substance
of
what
is
pleaded
therein
;
and
I
could
not
but
upon
the
first
view
judge
it
both
useful
and
needful
unto
the
present
season
.
For
whereas
the
Truths
here
declared
and
contended
for
,
have
in
former
Ages
been
opposed
with
more
subtilty
,
diligence
and
specious
pretences
,
than
of
late
by
any
;
yet
being
never
that
I
have
observed
treated
with
more
rage
,
contempt
and
scorn
,
the
common
way
whereby
men
supply
their
defects
in
Learning
and
Ability
,
to
oppose
what
they
dislike
and
condemn
,
the
worthy
Author
hath
handled
them
with
that
gravity
and
modesty
,
with
that
particular
regard
unto
express
divine
Testimonies
,
as
is
best
suited
to
rebuke
unchristian
Virulency
about
sacred
things
,
without
taking
any
notice
of
them
.
And
sundry
things
in
perusal
of
his
Discourse
I
take
no
small
satisfaction
in
;
as
(
first
)
that
in
handling
of
these
mysterious
and
sacred
Truths
he
chose
briefly
to
state
and
solidly
to
affirm
his
assertions
with
Scripture
and
Reason
,
clearing
positive
Truths
,
and
not
handling
them
merely
in
a
way
of
Controversie
,
though
he
avoid
not
the
consideration
of
any
material
Objection
against
what
he
has
asserted
and
proved
:
for
as
this
way
of
teaching
divine
Truths
is
suited
unto
the
nature
,
use
and
end
of
them
,
as
also
the
manner
of
their
Original
Revelation
;
so
the
mind
is
therein
preserved
sedate
and
free
from
such
disturbing
or
diverting
provocations
as
we
are
commonly
too
incident
unto
,
when
engaged
even
in
the
defence
of
Truth
by
way
of
controversie
.
Again
there
appeared
unto
me
that
Vein
of
Piety
and
spiritual
Affection
,
Reverence
unto
God
,
and
satisfaction
in
the
things
themselves
pleaded
about
,
as
hath
given
me
a
great
esteem
of
the
Author
as
well
as
of
his
Work
,
though
he
be
otherwise
utterly
unknown
to
me
;
and
this
respect
was
increased
,
when
I
found
he
was
no
Minister
or
Church-man
,
whose
business
it
is
or
ought
to
be
to
enquire
diligently
into
these
things
;
but
a
Gentleman
acted
by
a
voluntary
concernment
in
Truth
and
Piety
.
It
would
not
be
to
the
disadvantage
of
the
Nation
,
or
the
Church
of
God
in
it
,
if
we
had
more
of
that
rank
and
quality
alike
able
and
alike
minded
.
The
Modesty
wherewith
he
dissents
from
others
or
opposes
their
sentiments
,
without
severe
reflections
on
Persons
or
Opinions
,
is
also
another
thing
which
deserves
both
commendation
and
imitation
;
and
the
consideration
thereof
gives
me
the
confidence
in
these
few
lines
,
designed
unto
another
end
,
to
express
my
own
dissent
from
some
of
his
apprehensions
,
especially
about
the
Object
and
Extent
of
Redemption
.
Had
I
seen
this
discourse
before
it
was
wholly
Printed
,
I
should
have
communicated
my
thoughts
unto
him
upon
that
Subject
,
and
some
few
other
passages
in
it
:
but
where
there
is
an
agreement
in
the
substance
and
design
of
any
Doctrine
,
as
there
is
between
my
judgment
and
what
is
here
solidly
declared
,
it
is
our
duty
to
bear
with
each
other
in
things
circumstantial
,
or
different
explanations
of
the
same
Truth
,
when
there
is
no
incursion
made
upon
the
main
Principles
we
own
.
The
Argumentative
part
of
this
Book
is
generally
suited
unto
the
Genius
of
the
Age
past
,
where
in
accurdcy
and
strictness
of
Reason
bare
sway
;
the
Language
of
it
unto
this
,
concerning
which
every
one
may
judg
as
he
pleases
,
Truth
is
little
concerned
therein
;
nor
is
it
thereunto
that
I
assign
that
perspicuity
which
appears
in
the
main
parts
of
this
Discourse
,
but
unto
the
clear
and
distinct
stating
of
the
things
themselves
in
the
Authors
mind
,
which
alone
enables
any
to
speak
with
evidence
unto
the
understanding
of
others
.
And
hence
it
is
that
although
he
be
forced
to
make
use
sometimes
of
Scholastick
Notions
,
yet
he
hath
so
expressed
the
matter
intended
,
as
to
make
it
obvious
unto
the
meanest
Capacity
any
whit
exercised
in
the
knowledge
of
these
things
.
Having
said
thus
much
of
this
Discourse
,
which
I
hope
God
will
bless
unto
good
use
and
fruit
,
I
shall
not
need
to
mind
the
Reader
of
how
great
importance
it
is
to
have
the
Truths
here
pleaded
for
,
well
vindicated
and
established
;
the
fulness
and
frequency
of
the
Scriptures
in
the
Revelation
of
them
the
great
influence
into
our
Faith
,
Obedience
and
due
Reverence
of
God
,
with
the
eminent
tendency
unto
the
exaltation
of
his
Glory
,
and
the
debasement
of
the
pernicious
Pride
of
corrupt
Nature
which
they
have
,
the
Opposition
made
unto
them
by
all
sorts
of
persons
forsaking
the
Truth
,
who
,
however
differing
and
fiercely
contending
among
themselves
,
as
Papists
,
Socinians
,
Arminians
,
Quakers
and
others
,
yet
all
agree
in
contradiction
unto
the
Sovereignty
of
God
in
his
Decrees
,
the
special
fruits
of
eternal
Redemption
by
the
Blood
of
Christ
and
the
infallible
Prevalency
of
Divine
Grace
,
do
all
sufficiently
evince
,
both
the
weight
of
these
Truths
themselves
,
and
the
eminency
of
the
Service
which
is
done
to
the
Church
of
God
in
their
Vindication
.
John
Owen
.
A
Preface
to
the
Reader
,
concerning
the
Author
of
the
Tract
ensuing
.
IT
may
well
be
reckoned
among
Problems
or
hard
Questions
,
whether
it
were
better
for
those
who
write
and
print
,
to
publish
their
Names
or
conceal
them
;
because
many
things
Pro
and
Cou
might
be
argued
upon
that
Subject
;
especially
about
things
Polemical
,
when
they
are
handled
.
But
when
Causa
Dei
,
the
Cause
of
God
(
as
our
learned
and
famous
Bradwardine
intituled
his
Book
,
when
he
wrote
against
the
Pelagians
)
comes
to
be
treated
of
,
all
Circumstances
are
duly
to
be
weighed
.
Quis
,
Quid
,
Quare
,
Quando
,
Quomodo
,
&c.
Who
,
What
,
Why
,
When
and
How
.
Among
those
of
this
kind
,
it
's
very
momentaneous
to
know
for
one
,
that
this
Gentleman
is
one
of
the
Sages
of
the
Law
,
an
Oracle
in
the
Country
where
he
lives
.
An
Eirenarches
,
well
worthy
of
that
Name
and
Place
.
A
Justice
of
Peace
and
not
of
Trouble
,
according
to
the
distinction
which
our
unhappy
times
have
made
.
Conformable
himself
;
yet
one
who
affects
rather
to
be
Orthodox
,
and
to
mind
the
Power
of
Godliness
,
more
than
the
Form
thereof
.
I
write
this
Testimony
of
him
(
though
be
neither
needs
,
desires
or
knowes
of
it
)
because
I
have
bad
knowledge
of
him
à
teneris
,
from
his
Childhood
,
and
have
been
certified
of
his
Domestical
Piety
,
and
Exemplariness
in
all
which
appertains
to
the
Practice
of
Piety
.
Concerning
the
Book
,
it
needs
not
Patron
or
Advocate
:
Let
it
speak
for
it self
.
Aetatem
habet
.
It
quickly
shews
Arma
Virúmque
,
the
Spirit
of
the
Man
and
his
Weapons
.
This
pleases
me
above
all
the
rest
,
that
though
it
treats
of
most
intricate
and
mysterious
Controversies
,
yet
that
is
done
humbly
,
reverently
,
freely
and
with
Candor
.
I
make
not
my self
his
Hyperaspistes
or
Second
,
or
a
Party
to
his
Opinion
;
but
because
his
Habitation
is
remote
in
a
Corner
of
the
Land
;
his
Converse
more
with
Books
than
with
Men
;
he
seldom
sees
London
;
and
is
not
yet
in
these
parts
,
any
of
our
Anshe
Shem
,
noted
or
famous
Persons
.
Lest
any
Reader
should
cast
him
off
with
a
scornful
Ignoramus
,
I
know
not
the
man
,
I
have
presumed
to
prepare
this
little
Lenitive
,
that
no
offence
should
be
taken
in
such
respects
as
are
herein
mentioned
.
I
shall
not
conclude
with
Ecce
hominem
,
but
ad
rem
.
Lazarus
Seaman
.
ERRATA
.
PAg.
25.
lin.
27.
read
object
.
p.
28.
l.
24.
betwixt
Election
.
and
And
,
insert
,
2.
What
the
things
designed
.
p.
37.
l.
8.
r.
Predefinition
.
p.
43.
l.
6.
r.
person
.
p.
82.
l.
ult.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
94.
l.
28.
r.
forbearance
.
p.
97.
l.
3.
r.
nolition
.
p.
148.
l.
16.
r.
crea●rix
.
p.
180.
l.
8
for
nail
r.
vail
.
p.
204.
l
22.
r.
agony
.
p.
212.
l.
3.
after
,
that
Law
,
add
,
and
that
it
was
.
p.
272.
l.
9.
for
Rom.
20.
r.
Acts
20.
p.
291.
l.
26.
r.
mea
.
p.
295.
l.
3.
r.
little
.
p.
376.
l.
11.
r.
vegetative
.
p.
384.
l.
7.
for
Creature-deadness
r.
Creature-comforts
.
p.
433.
l.
17.
r.
actively
.
p.
456.
l.
6.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
470.
l.
11.
r.
no
object
.
Chap
I.
That
God
is
.
THat
God
is
,
is
a
Primordial
Verity
,
from
whence
all
other
Verities
derive
their
Original
.
If
God
were
not
,
(
which
is
the
highest
Contradiction
)
there
could
be
Nothing
but
perfect
Nullity
;
because
Nullity
can
never
pass
that
infinite
vast
Gulf
,
which
lies
between
it self
and
Being
,
without
an
infinite
God
.
If
God
were
not
,
he
could
not
be
;
a
mere
possible
God
is
utterly
impossible
:
for
a
God
he
cannot
be
,
unless
he
be
supreme
Perfection
,
a
pure
Act
,
immoveable
Eternity
,
and
eternal
Necessity
,
in
suprema
essendi
vehemontia
.
This
glorious
Truth
,
that
God
is
,
can
no
where
be
doubted
of
;
not
in
Heaven
,
where
his
glorious
face
is
opened
to
the
blessed
Spirits
;
not
in
Hell
,
where
his
righteous
Breath
,
as
a
River
of
Brimstone
,
doth
kindle
the
fire
unquenchable
;
nor
on
Earth
,
whilest
any
glimpses
of
Heaven
irradiate
the
godly
,
or
any
sparks
of
Hell
flame
out
in
the
guilty
Consciences
of
the
wicked
;
whilest
the
Candle
of
the
Lord
shines
within
men
,
or
the
Heavens
and
the
Earth
(
those
Natural
Preachers
)
declare
a
Deity
without
,
and
wonderfully
render
the
invisible
Power
and
Godhead
as
it
were
visible
unto
them
.
Every
Particle
of
being
in
heaven
and
earth
leads
us
to
the
infinite
Being
of
Beings
;
every
Motion
within
the
Sphear
of
Nature
and
Grace
draws
us
to
adore
a
first
immoveable
Mover
;
every
breath
of
life
in
the
old
and
new
Creature
tells
us
of
the
great
Fountain
of
Life
;
every
beam
of
Light
in
the
natural
and
spiritual
World
owns
the
high
Father
of
lights
;
every
drop
of
Rain
,
natural
on
the
earth
,
and
spiritual
on
the
heart
,
witnesses
a
Deity
.
This
truth
is
so
indubitable
,
that
none
but
a
fool
in
his
greatest
folly
can
deny
it
.
Cur
dixit
stultus
,
non
est
Deus
?
cur
,
nisi
quia
stultus
est
?
CHAP.
II.
That
God
hath
a
Will
.
GOd's
Being
being
laid
down
as
a
sure
foundation
,
I
proceed
to
prove
that
God
hath
a
Will.
Which
may
be
evinced
by
these
Reasons
.
1.
God
is
an
immense
Sea
of
infinite
Perfections
,
or
rather
one
infinite
transcendent
Perfection
;
and
a
Will
(
the
fountain
of
Liberty
)
cannot
be
wanting
in
him
,
but
there
will
be
a
Maim
in
his
perfection
.
Liberum
Arbitrium
(
saith
Luther
)
est
nomen
planè
divinum
;
solùm
competit
divinae
Majestati
:
si
hominibus
tribuitur
,
nihilo
rectiùs
tribuitur
quàm
si
Divinitas
ipsa
eis
tribueretur
,
quo
sacrilegio
nullum
esse
majus
possit
.
Sovereign
and
Supreme
Liberty
is
a
perfection
too
high
for
any
Creature
;
for
that
,
by
natural
and
intrinsecal
Justice
,
owes
subjection
to
its
Maker
.
This
is
one
of
God's
Crown-jewels
,
who
sitteth
King
for
ever
and
ever
,
dwelling
in
that
light
,
which
no
Creature
can
approach
unto
,
and
in
that
Liberty
,
which
no
Creature
can
attain
unto
.
2.
God
is
blessed
for
evermore
,
blessed
in
all
perfection
,
and
perfect
in
all
blessedness
in
the
fruition
of
himself
:
he
is
infinite
Light
,
to
see
his
own
infinite
Perfection
;
he
is
infinite
Love
,
to
embrace
his
own
infinite
Loveliness
:
As
he
cannot
comprehensively
know
his
own
infinite
Perfection
,
unless
he
have
an
infinite
Understanding
;
so
neither
can
he
adequately
embrace
his
own
infinite
Loveliness
,
unless
he
have
an
infinite
Will.
God
hath
but
one
simple
Nature
,
and
therefore
but
one
simple
Pleasure
,
which
is
no
other
than
the
intellectual
and
amatorious
reflexion
of
the
divine
Understanding
and
Will
,
on
the
divine
Goodness
for
ever
.
3.
If
there
be
no
divine
Will
at
all
in
God
,
then
the
divine
Arm
must
needs
be
shortned
,
so
that
it
can
produce
no
creature
at
all
;
for
if
it
produce
any
thing
,
it
must
do
it
either
freely
,
or
necessarily
:
not
freely
,
for
want
of
a
divine
Will
;
nor
yet
necessarily
;
for
then
it
must
produce
things
ad
extremum
virium
,
and
so
must
produce
all
the
possible
Worlds
and
Creatures
lying
in
the
bosom
of
Omnipotence
(
which
would
be
infinite
actual
Beings
)
and
produce
them
all
as
early
as
Eternity
it self
;
and
all
those
infinite
actual
Beings
,
so
produced
,
should
be
necessary
Beings
,
as
well
as
God
himself
.
In
all
which
many
great
Contradictions
are
involved
.
4.
If
there
be
no
divine
Will
in
God
,
then
the
Glass
of
the
divine
Prescience
must
needs
be
broken
;
because
,
as
God
knows
all
Essences
in
his
own
glorious
Essence
,
all
Possibles
in
his
own
wonderful
Omnipotence
,
and
all
congruities
and
tendencies
to
his
own
Glory
,
in
his
own
unsearchable
Wisdom
;
so
he
knows
all
Futures
in
his
own
Will
.
For
all
things
future
were
in
their
own
nature
but
mere
possibles
,
and
could
never
of
mere
possibles
become
futures
without
the
Divine
Will
;
and
unless
they
become
futures
,
they
could
never
be
known
as
such
,
no
,
not
by
the
Divine
Intellect
it self
:
For
,
as
infinite
Omnipotence
cannot
effect
that
which
is
not
possible
,
and
potenter
non
potest
;
so
infinite
Omniscience
cannot
know
that
which
is
not
knowable
;
for
this
were
to
erre
,
and
not
to
know
,
and
consequently
a
blemish
in
the
clarity
of
the
Divine
Intellect
.
5.
The
Glory
of
God
(
which
passes
before
the
faith
of
his
Children
)
is
his
Grace
and
Mercy
;
and
the
Glory
of
his
Grace
and
Mercy
is
the
Freeness
and
Self-movingness
of
it
;
and
this
Freeness
and
Self-movingness
can
no
where
be
found
but
in
the
Divine
Will
alone
,
into
which
all
grace
and
mercy
is
resolved
by
God
himself
,
who
saith
,
I
will
be
gracious
to
whom
I
will
be
gracious
,
and
will
shew
mercy
to
whom
I
will
shew
mercy
,
Exod.
33.
19.
6.
God
is
a
living
God
,
and
lives
the
most
perfect
life
,
because
he
is
the
most
perfect
Being
;
and
this
Divine
Life
doth
not
merely
consist
in
the
comprehension
of
his
infinite
Understanding
,
nor
only
in
the
exertion
of
his
infinite
power
;
but
also
in
the
volition
of
his
Divine
Will
.
With
thee
,
(
O
Divine
Will
!
)
is
the
pure
Fountain
of
Life
,
the
precious
Well-head
of
Grace
and
Glory
,
all
the
Saints
and
Angels
must
stand
still
and
adore
thee
,
in
the
embraces
of
free
Election
,
and
Crown
of
Eternal
Glory
,
in
every
Drop
of
Christ's
Redeeming
Blood
,
and
Gale
of
his
gracious
Spirit
.
CHAP.
III.
Of
the
Decrees
of
God
in
general
.
HAving
proved
that
God
hath
a
Will
,
I
proceed
to
the
Acts
thereof
.
The
Divine
Will
(
although
one
pure
Act
)
is
considerable
under
a
double
Notion
;
either
as
it
is
Voluntas
Complacentiae
,
or
else
as
it
is
Voluntas
Decreti
.
Voluntas
Complacentiae
is
that
whereby
God
doth
love
himself
and
his
own
Image
.
Himself
,
for
himself
,
as
infinite
Love
doth
by
an
Amatorious
Reflexion
embrace
himself
as
infinite
Goodness
:
And
his
own
Image
;
for
where-ever
that
is
found
,
whether
shining
out
in
holy
Laws
,
or
living
in
holy
Creatures
,
there
is
his
delight
.
Voluntas
Decreti
is
that
whereby
God
doth
foreordain
Events
.
Both
these
are
Acts
of
his
Will
,
and
free
Acts
;
because
they
spring
out
of
his
divine
Knowledge
.
Even
God
himself
,
through
the
intuition
of
his
own
Beauty
,
loves
himself
,
as
well
as
he
makes
his
Decrees
out
of
the
Treasury
of
his
Wisdom
:
but
herein
they
differ
,
that
God's
Act
of
loving
himself
is
such
as
cannot
be
otherwise
;
but
his
Act
of
Decreeing
(
if
he
had
been
so
pleased
)
might
have
been
otherwise
framed
than
it
is
.
Pretermitting
his
Complacential
Will
,
I
shall
direct
my
Discourse
to
his
Decretive
.
The
Decrees
of
God
may
be
thus
described
,
viz.
That
they
are
the
Wise
,
Eternal
,
Immutable
,
Immanent
Acts
of
his
Will
,
whereby
for
his
own
glory
he
decrees
whatsoever
comes
to
pass
in
time
.
Every
Decree
of
God
is
an
Act
of
his
Will
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Will
of
God
,
Acts
21.
14.
't
is
an
Immanent
Act
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
purpose
in
himself
,
Eph.
1.
9.
't
is
a
wise
Act
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
counsel
of
his
Will
,
Eph.
1.
11.
't
is
an
eternal
Act
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
foreknowing
and
foredetermining
,
Rom.
8.
29.
't
is
an
immutable
Act
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
immutability
of
his
Counsel
,
Heb.
6.
17.
't
is
an
Act
definitive
of
Events
;
hence
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
determinate
counsel
of
God
,
Acts.
2.
23.
and
the
end
of
all
is
his
own
glory
,
whereby
the
whole
Will
of
his
Decrees
circulates
into
that
Will
of
his
complacence
,
whereby
he
loves
himself
;
himself
being
the
ultimate
end
,
all
meet
there
as
in
their
true
centre
.
Now
in
the
Decrees
of
God
there
are
four
things
to
be
chiefly
considered
.
-
1.
That
they
are
founded
on
infinite
Wisdom
.
-
2.
That
they
are
situate
in
Eternity
.
-
3.
That
they
are
cemented
with
Immutability
.
-
4.
That
they
are
crowned
with
Infallibility
as
to
the
Event
.
1.
The
Decrees
of
God
are
founded
on
infinite
Wisdom
:
God
hath
a
Mass
and
Treasury
of
all
Wisdom
in
himself
,
and
from
thence
he
draws
out
all
those
Orders
and
Series
of
things
,
which
through
his
Decrees
are
poured
forth
into
being
.
Extra
Deum
there
is
no
Reason
of
his
Decrees
,
but
within
there
is
Summa
Ratio
;
God
,
even
as
decreeing
,
dwells
in
Light
,
though
to
us
unapproachable
:
every
Decree
is
irradiated
with
infinite
Wisdom
,
though
our
eyes
cannot
enter
into
it
.
The
Apostle
calls
the
World
the
Wisdom
of
God
,
1
Cor.
1.
21.
and
no
wonder
;
for
all
the
rare
Artifices
and
Harmonies
in
the
Sphear
of
Nature
,
are
but
the
Shadows
and
Picture
of
his
wise
Decrees
:
all
the
excellent
Shows
in
time
,
are
but
the
Apocalypse
or
Revelation
of
the
wise
Co●trivances
in
Eternity
.
God
possessed
Wisdom
in
the
beginning
of
his
way
,
even
in
the
framing
of
his
Eternal
Decrees
;
not
only
when
he
prepared
the
Heavens
in
Creation
,
but
also
when
he
prepared
all
things
in
his
Ideal
Counsel
;
not
only
when
he
set
a
compass
on
the
face
of
the
Depth
,
but
also
when
he
set
the
Compass
of
his
Decrees
upon
the
face
of
all
Futuritions
.
Every
one
of
his
Decrees
is
most
wise
and
rational
;
hence
't
is
called
his
Counsel
,
and
the
Counsel
of
his
Will.
In
the
Eternal
Rolls
,
Causes
and
Effects
,
Means
and
End
,
Modes
and
Methods
of
Being
are
all
set
down
,
but
not
a
tittle
without
the
advice
of
an
infinite
Understanding
;
there
is
no
such
thing
as
mere
Will
in
God
;
no
caecus
impetus
,
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
depth
of
Knowledge
in
every
one
of
his
Decrees
.
2.
The
Decrees
of
God
are
situate
in
Eternity
.
Mutable
Creatures
and
their
Acts
are
measured
by
Time
,
which
is
a
perpetual
Flux
;
but
God
and
his
immanent
Acts
have
no
other
Measure
but
Eternity
,
which
is
a
perpetual
Instant
.
Scripture
and
Reason
will
both
assert
this
.
1.
Scripture
will
do
it
.
When
that
speaks
of
the
Decree
of
Election
,
it
saith
that
God
hath
chosen
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
the
foundation
of
the
World
,
Eph.
1.
4.
Heaven
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
the
founding
of
the
World
,
Matth.
25.
34.
but
God's
chusing
of
us
to
it
was
long
before
,
his
mercies
are
from
everlasting
to
everlasting
,
Psal.
103.
17.
reaching
(
as
I
may
say
)
from
one
end
of
Eternity
to
another
.
So
also
when
it
speaks
of
other
pieces
of
Providence
,
it
intimates
an
eternal
Preordination
of
things
before
the
great
Hour-glass
of
Time
was
set
up
.
There
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foreappointed
times
,
Acts
17.
26.
Not
a
Sand
of
Time
but
it
runs
out
according
to
an
Eternal
Decree
;
not
a
member
in
the
body
,
but
it
is
written
in
the
eternal
Book
,
Psal.
139.
16.
not
a
place
of
habitation
,
but
it
was
eternally
bounded
,
Acts
17.
26.
not
a
Sparrow
falls
to
the
ground
but
by
an
eternal
Will
;
not
an
hair
but
it
was
numbred
in
Eternity
;
not
a
Particle
of
Being
among
all
the
hosts
of
Creatures
but
it
was
registred
in
Eternity
.
All
God's
works
are
known
to
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eternally
,
Act.
15.
18.
Known
eternally
as
Essences
they
might
be
in
the
Divine
Essence
;
known
eternally
as
Possibles
they
might
be
in
the
Divine
Power
:
but
known
eternally
,
as
Works
to
be
done
by
God
,
they
could
not
be
,
but
only
in
his
Eternal
Decree
,
which
is
Rerum
omnium
amantissima
Genetrix
,
&
suavissima
Nutrix
.
2.
Reason
also
will
make
out
the
Eternity
of
his
Decrees
;
for
1.
The
Act
of
God's
Will
is
all
one
with
God's
Will
,
and
his
Will
is
all
one
with
his
Essence
,
and
his
Essence
is
one
pure
Simple
Act
;
God
is
Love
,
essentially
Love
:
Amat
Deus
,
nec
aliunde
hoc
habet
,
sed
ipse
est
unde
amat
,
&
ideo
vehementiùs
,
quia
non
amorem
tam
habet
,
quàm
ipse
est
.
All
the
Decrees
of
God
are
but
Deus
volens
;
and
,
as
God
being
,
and
God
knowing
inhabit
Eternity
;
so
likewise
doth
God
willing
:
the
very
Creatures
willed
,
as
they
are
in
God
in
Esse
Indeali
,
are
Eternal
.
Notable
is
that
of
Anselm
,
Creaturae
,
prout
sunt
in
Deo
,
sunt
Essentia
Creatrix
.
Sutable
is
that
of
S.
Austin
,
who
on
those
words
(
in
ipso
vita
est
)
distinguishes
between
arca
in
arte
&
arca
in
opere
;
arca
in
opere
non
est
vita
,
sed
arca
in
arte
est
vita
,
quia
vivit
animâ
Artificis
:
Sapientia
Dei
,
per
quam
fact
a
sunt
omnia
,
secundùm
artem
,
continet
omnia
,
antequam
fabricet
omnia
;
terram
vides
,
est
in
arte
terra
;
coelum
vides
,
est
in
arte
coelum
;
Solem
&
Lunam
vides
,
sunt
&
ista
in
arte
;
sed
foris
corpora
sunt
,
in
arte
vita
sunt
.
Videte
,
si
quo
modo
potestis
;
magna
enim
res
dicta
est
.
Oh
the
Comprehensions
of
the
Divine
Essence
,
Wisdom
,
Power
and
Will
!
Essences
are
Life
and
Eternity
in
the
Divine
Essence
;
Congruities
are
Life
and
Eternity
in
the
Divine
Wisdom
;
Possibles
are
Life
and
Eternity
in
the
Divine
Power
;
and
Futuritions
are
Life
and
Eternity
in
the
Divine
Will.
2.
The
Eternity
of
Futures
doth
demonstrate
the
Eternity
of
the
Divine
Decrees
:
't
is
impossible
that
any
thing
should
begin
to
be
future
.
Si
aliquid
nunc
non
futurum
(
saith
Bradwardine
)
incipiet
esse
futurum
,
ergo
post
aliquod
instans
futurum
erit
,
ergo
erit
,
ergo
est
futurum
,
ergo
aliquid
non
futurum
est
futurum
.
Now
if
it
be
impossible
that
any
thing
should
begin
to
be
future
,
then
all
futures
must
needs
be
Eternal
;
and
if
so
,
whence
are
they
?
Not
from
themselves
,
for
in
their
own
nature
they
were
but
mere
possibles
;
and
if
one
possible
might
by
a
self-motion
become
future
,
all
the
infinite
possibles
lying
in
the
bosom
of
Omnipotence
might
also
become
such
;
Nor
from
any
Creature
;
for
that
which
is
but
temporal
,
cannot
be
the
Cause
of
that
which
is
eternal
.
The
Spring
then
of
eternal
futures
cannot
be
found
any
where
but
in
the
Eternal
God
,
and
where
in
him
?
not
in
the
Divine
Essence
,
for
that
in
it self
,
and
abstractively
from
the
Divine
Will
worketh
no
Change
in
any
thing
at
all
;
not
in
the
Divine
Prescience
,
for
that
doth
suppose
and
not
make
its
objects
.
And
how
then
without
eternal
Decrees
can
there
be
any
foundation
of
Futures
?
I
may
conclude
with
that
of
Anselm
,
Nihil
est
futurum
nisi
in
summa
veritate
.
If
then
God
should
make
any
Decree
in
time
,
the
thing
decreed
would
begin
to
be
future
,
which
is
impossible
.
3.
The
Decrees
of
God
are
cemented
with
Immutability
.
Aristotle
by
the
light
of
Nature
saw
the
Simplicity
of
God's
Nature
,
and
from
thence
rationally
concluded
the
Simplicity
of
God's
pleasure
.
The
Eternal
and
Immanent
Acts
of
his
Understanding
and
Will
are
ever
immoveably
the
same
,
or
else
infinite
Simplicity
could
not
take
pleasure
in
them
.
God
saith
of
himself
,
Mal.
3.
6.
I
am
the
Lord
,
I
change
not
.
Should
he
change
,
he
would
lose
his
Name
,
I
am
that
I
am
.
I
know
(
saith
the
wise
Preacher
)
that
whatsoever
God
doth
,
it
shall
be
for
ever
,
Eccl.
3.
14.
His
Decrees
are
Unchangeable
.
The
Apostle
speaking
of
the
Decree
of
Election
,
saith
,
The
foundation
of
God
standeth
sure
,
having
this
seal
,
the
Lord
knoweth
them
that
are
his
,
2
Tim.
2.
19.
Every
word
hath
its
weight
:
Election
is
not
a
structure
upon
Faith
,
but
a
foundation
;
humane
foundations
may
be
destroyed
,
but
this
is
the
foundation
of
God
,
laid
by
him
,
nay
in
him
in
the
bosom
of
the
divine
Will
;
there
is
no
standing
,
much
less
sure
standing
,
in
the
flux
of
Time
and
Matter
;
but
this
foundation
,
because
of
God
,
and
in
God
,
standeth
sure
;
it
standeth
in
God's
Eternity
,
which
is
Nunc
stans
;
it
is
sure
in
God's
Immutability
,
which
is
ever
the
same
;
and
the
seal
upon
all
this
,
is
God's
unerrable
and
infallible
Knowledge
,
including
within
it
unvariable
and
unchangeable
Love
to
his
people
:
God
is
the
Father
of
lights
,
with
whom
there
is
no
variableness
nor
shadow
of
turning
,
James
1.
17.
The
visible
corporeal
Sun
rides
circuit
round
the
World
;
but
whilest
he
salutes
one
Hemisphear
,
in
the
turn
he
leaves
a
dark
shadow
on
the
other
:
but
God
is
an
immutable
and
supercelestial
Sun
,
there
can
be
no
shadow
in
his
eternal
and
unconvertible
Light
.
Neither
are
the
various
changes
among
the
Creatures
,
shadows
cast
by
any
turn
in
God
or
his
Will
,
but
events
ordered
and
disposed
by
him
.
And
because
the
Apostle
speaks
in
this
Verse
of
perfect
gifts
,
and
in
the
next
of
Regeneration
by
God's
.
Will
,
therefore
there
is
a
further
sence
in
it
,
That
if
the
Father
of
Lights
purpose
to
make
the
Day-star
arise
in
any
poor
Soul
,
his
gracious
purpose
never
turns
away
from
that
Soul
,
nor
leaves
it
in
the
dark
shadow
of
Death
.
The
Names
of
the
Elect
are
all
indelibly
written
in
God's
Book
;
and
if
the
Scripture
cannot
be
dissolved
,
Joh.
10.
35.
surely
the
Book
of
life
must
be
irrasible
.
Saint
Austin
on
those
words
,
Deleantur
de
libro
viventium
,
&
cum
justis
non
scribantur
,
Psal.
69.
28.
raises
an
Objection
,
si
homo
dixit
,
Quod
scripsi
,
scripsi
,
Deus
quemquam
scribit
&
delet
?
quomodo
isti
inde
delentur
,
ubi
nunquam
scripti
sunt
?
To
which
he
answers
,
Hoc
dictum
est
secundùm
spem
ipsorum
,
quia
ibi
se
scriptos
putabant
.
Quid
est
,
deleantur
de
libro
viventium
?
&
ipsis
constet
non
illos
ibi
esse
.
Deleantur
ergo
secundùm
spem
ipsorum
,
secundùm
autem
aequitatem
tuam
non
scribantur
.
In
a
word
;
whatsoever
God
doth
in
his
Decrees
is
immutably
the
same
,
his
Decrees
are
as
Mountains
of
Brass
,
Zach.
6.
1.
unremoveable
by
any
Creature
,
because
situate
in
the
Eternal
Will.
The
strength
or
eternity
of
Israel
will
not
lye
or
repent
,
2
Sam.
15.
29.
If
God's
Time
cannot
lye
,
but
will
infallibly
shew
forth
the
Verity
of
his
Promises
and
Prophecies
,
surely
God's
Eternity
cannot
lye
,
wherein
he
decrees
and
knows
all
.
The
World
is
full
of
Vicissitudes
,
Matter
is
in
a
perpetual
Flux
,
the
Glass
of
Time
is
running
out
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Wheel
of
Nature
is
running
round
:
but
all
the
while
,
God's
Will
is
immoveable
;
it
doth
not
rowl
about
with
the
Heavens
,
rise
or
set
with
the
Sun
,
or
ebb
and
flow
with
the
Sea
;
but
sits
King
for
ever
and
ever
upon
the
Throne
of
its
own
Immobility
.
Apud
te
,
Domine
,
rerum
omnium
instabilium
stant
causae
,
&
rerum
omnium
Aust.
Conf.
Lib.
1.
cap.
6.
mutabilium
immutabiles
manent
origines
,
&
omnium
irrationalium
&
temporalium
sempiternae
vivunt
rationes
.
Now
besides
what
hath
been
said
out
of
Scripture
,
to
prove
the
Immutability
of
his
Decrees
,
these
Reasons
may
be
offered
.
1.
The
Decrees
of
God
are
Immanent
and
Eternal
Acts
in
God
,
therefore
cannot
but
be
Unchangeable
.
God
in
framing
his
Decrees
non
egreditur
extra
seipsum
,
goes
not
out
from
his
own
Eternity
.
2.
As
the
Eternity
of
Futures
proves
an
Eternity
in
God's
Decrees
,
so
the
Immutability
of
Futures
proves
an
Immutability
in
his
Decrees
.
If
the
Decrees
(
which
are
the
Basis
of
Futurition
)
may
be
changed
,
then
that
,
which
was
future
by
the
Decree
,
may
yet
cease
to
be
future
,
sine
positione
ejus
in
esse
actuali
,
which
is
impossible
.
If
a
new
Decree
be
made
in
succession
after
a
former
,
then
the
thing
decreed
begins
to
be
future
,
which
is
also
impossible
.
3.
If
the
divine
Decrees
should
change
,
Oh!
what
amazing
Changes
?
what
an
horrible
Tempest
must
needs
ensue
?
Must
not
God's
own
dwelling-house
,
even
his
glorious
Eternity
,
sink
and
fall
to
the
ground
?
Non
enim
est
vera
Aeternitas
,
ubi
oritur
nova
voluntas
,
nec
est
immortalis
Voluntas
,
quae
alia
&
alia
est
.
Must
not
God's
eternal
Prescience
fall
a
doubting
and
faltring
about
every
Future
?
Seeing
God
cannot
now
know
his
own
works
,
no
,
not
a
moment
before
their
actual
Existence
;
because
even
then
their
being
may
be
prevented
by
a
Change
in
his
Will
:
May
not
eternal
Grace
and
Truth
lose
their
glorious
light
,
and
Jesus
Christ
,
the
Sun
of
Righteousness
,
drop
out
of
the
Gospel-orb
,
and
all
the
Starry
Promises
in
the
Word
,
and
lightsom
Comforts
in
the
Saints
go
out
in
a
moment
,
leaving
all
in
darkness
and
confusion
?
May
not
the
Evangelical
Banquet
let
down
to
poor
Worms
be
called
back
again
into
Heaven
,
and
the
precious
Blood
of
Christ
return
again
into
its
Veins
,
and
his
Humane
Nature
be
cast
away
into
nothing
,
and
every
Saint
,
instead
of
Grace
and
Peace
in
his
heart
,
may
have
a
Lye
in
his
right
hand
,
and
lie
down
in
sorrow
?
Nay
,
in
such
a
case
,
must
there
not
fall
a
Change
upon
the
very
Being
of
God
himself
?
And
seeing
every
Change
is
a
kind
of
Death
,
must
not
the
Deity
suffer
,
and
as
it
were
die
in
this
Mutation
?
All
which
astonishing
Catastrophes
being
to
be
for
ever
abhorred
,
I
conclude
that
God's
Decrees
must
needs
be
Immutable
,
as
long
as
there
is
any
Stability
in
his
Eternity
,
Infallibility
in
his
Prescience
,
Sureness
in
his
Grace
and
Truth
,
or
Immortality
in
his
Life
or
Essence
.
4.
The
Decrees
of
God
are
crowned
with
Infallibility
as
to
the
Event
;
the
Event
is
so
certain
,
that
the
Spirit
of
God
in
Scripture
speaks
of
future
things
as
if
they
were
already
done
.
Behold
!
(
saith
Enoch
in
the
morning
of
the
World
)
the
Lord
cometh
with
ten
thousand
of
his
Saints
,
as
if
he
had
been
then
in
the
Clouds
coming
to
Judgment
.
Jesus
Christ
cries
out
of
God
forsaking
and
men
piercing
him
,
Psal.
22.
1.
and
16.
as
if
he
had
then
been
upon
the
Cross
with
all
the
wrath
of
God
and
fury
of
men
upon
him
.
Whom
he
did
predestinate
(
saith
St.
Paul
,
Rom.
8.
30.
)
them
he
called
;
whom
he
called
,
them
he
justified
;
whom
he
justified
,
them
he
glorified
;
he
speaks
as
if
all
the
Elect
were
already
in
Heaven
:
Hence
God
is
said
to
be
(
Isai.
45.
11.
as
the
Sept.
there
hath
it
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Maker
of
things
to
come
;
the
Event
is
as
certain
as
if
it
were
already
done
.
Now
for
the
understanding
of
this
point
,
we
must
distinguish
of
Events
;
either
they
are
good
things
,
or
else
evil
,
viz.
sins
.
Touching
the
first
,
the
Decree
of
God
is
Effective
;
touching
the
last
,
the
Decree
of
God
is
Permissive
.
The
first
come
to
pass
,
Deo
efficiente
;
the
last
,
Deo
permittente
;
but
both
do
fall
out
infallibly
.
1.
Those
Events
which
fall
under
his
Effective
Decree
do
fall
out
infallibly
.
This
is
clear
upon
a
double
Account
.
1.
The
Will
of
God
is
Causa
Causarum
,
an
Universal
Supreme
Cause
,
having
all
things
under
it
;
It
reigns
over
all
the
armies
in
heaven
and
the
inhabitants
of
the
earth
,
Dan.
4.
35.
The
poor
Sparrow
is
no
more
forgotten
by
it
,
than
the
great
Image
of
Worldly
Monarchy
.
Natural
Agents
must
be
under
it
,
as
the
primum
Movens
;
Free
Agents
must
be
under
it
,
as
the
primum
Liberum
:
the
Lot
is
the
greatest
Casualty
,
and
yet
wholly
disposed
of
by
it
:
Sin
is
the
most
monstrous
Ataxy
,
and
yet
it
is
reduced
into
order
thereby
.
Now
albeit
Particular
and
Inferiour
Causes
may
fail
of
the
intended
Issue
;
yet
the
Universal
and
Supreme
Cause
cannot
be
frustrated
,
because
it
governs
all
.
2.
The
Effective
Decree
of
God
is
backed
with
his
Omnipotence
.
Who
ever
resisted
his
Will
?
He
that
doth
it
must
first
grapple
with
Omnipotence
.
The
Lord
of
hosts
hath
purposed
,
and
who
shall
disanul
it
?
his
hand
is
stretched
out
,
and
who
shall
turn
it
back
?
Isai.
14.
27.
Can
any
Creature
hinder
the
purpose
of
the
Lord
of
hosts
?
All
Creatures
are
ready
prest
for
his
Service
.
But
if
one
Creature
could
steal
away
all
its
Fellow-creatures
from
him
,
yet
who
shall
turn
back
his
Almighty
Hand
?
None
can
stay
his
hand
,
nor
say
to
him
,
What
dost
thou
?
Dan.
4.
45.
His
power
is
insuperable
,
therefore
none
can
stay
his
hand
;
his
Sovereignty
is
unaccountable
,
therefore
none
can
say
,
What
dost
thou
?
He
worketh
all
things
after
the
Counsel
of
his
own
Will
,
Eph.
1.
11.
and
if
he
work
,
who
can
let
it
?
Isai.
43.
13.
Surely
none
.
When
God's
Hand
and
God's
Counsel
go
together
,
the
Effect
cannot
fail
.
2.
Those
Events
which
fall
under
his
Permissive
Decree
,
do
also
fall
out
infallibly
.
As
on
the
one
hand
,
without
God's
permission
,
no
sin
can
come
into
being
;
If
God
suffer
it
not
,
no
man
can
wrong
Israel
,
Psal.
105.
14.
and
(
which
is
less
than
an
injurious
act
)
Balaam
cannot
curse
her
,
Numb
.
22.
38.
and
(
which
is
yet
less
than
a
cursing
word
)
the
idolatrous
Nations
cannot
so
much
as
desire
her
land
,
Exod.
34.
24.
So
on
the
other
hand
,
upon
God's
permission
sin
doth
follow
.
All
Nations
will
walk
in
their
own
ways
,
Acts
14.
16.
Nay
,
and
the
Israel
of
God
(
if
but
suffered
)
would
do
so
too
,
Deut.
18.
14.
If
God
permit
it
,
the
wicked
will
do
wickedly
,
the
Jews
will
fill
up
the
measure
of
their
sins
,
Mat.
23.
32.
wickedness
will
build
her
an
house
in
Shinar
,
in
the
Reprobate
world
,
there
it
will
be
established
and
set
upon
her
own
base
,
Zach.
5.
11.
And
what
would
not
a
Saint
do
,
if
but
left
in
manu
consilii
sui
?
Jeremy
falls
from
praising
his
God
,
to
cursing
his
Birth-day
,
as
it
were
in
one
breath
,
Jer.
20.
14
,
15.
Peter
falls
from
his
profession
of
Martyrdom
,
to
the
denial
of
his
Master
,
Matth.
26.
If
God
permit
sin
,
sin
follows
upon
it
;
I
say
,
upon
it
,
not
from
it
,
as
an
Effect
from
a
Cause
,
but
upon
it
,
as
a
Consequent
upon
an
Antecedent
.
To
shut
up
this
point
;
The
Decrees
of
God
,
whether
as
effective
of
Good
,
or
as
permissive
of
Evil
,
are
still
infallible
as
to
the
Event
.
CHAP.
IV.
Of
Gods
Decree
of
Election
,
as
touching
Men.
HAving
spoken
of
God's
Decrees
in
general
,
I
pass
on
to
his
Decree
of
Election
in
particular
;
this
is
respective
either
of
Angels
or
Men
:
pretermitting
it
in
the
first
respect
,
I
shall
treat
of
it
in
the
second
.
God's
Decree
of
Election
,
as
touching
Men
,
is
set
forth
in
Scripture
under
various
words
,
which
do
not
a
little
illustrate
the
nature
of
it
:
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
God's
purpose
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
his
gracious
purpose
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
separates
or
singles
out
some
to
mercy
,
in
a
way
of
Choice
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
knows
them
as
his
own
,
in
a
way
of
singular
love
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
infallibly
predestinates
them
to
Grace
and
Glory
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
all
is
out
of
the
pure
Self-motion
of
his
own
good
Will.
Election
is
that
gracious
Decree
of
God
,
whereby
,
out
of
the
mere
good
pleasure
of
his
own
Will
,
he
chuses
some
certain
individual
men
out
of
the
corrupt
mass
of
Mankind
,
unto
the
infallible
attainment
of
Grace
and
Glory
,
in
and
through
Jesus
Christ
.
Now
in
the
opening
of
this
Description
,
there
are
several
things
considerable
,
viz.
-
1.
Who
is
the
Great
Agent
?
-
2.
What
are
the
things
designed
?
-
3.
To
whom
these
things
are
designed
?
-
4.
What
is
the
Impulsive
Cause
thereof
?
-
5.
In
and
through
whom
it
is
done
?
1.
Who
is
the
great
Agent
?
It
is
no
other
than
God
himself
:
He
chuses
us
,
Eph.
1.
4.
he
predestinates
us
,
ver.
5.
Hence
the
Elect
are
called
God's
Elect
,
Tit.
1.
1.
and
Election
is
stiled
God's
Election
,
1
Thess.
1.
4.
the
Elect
are
said
to
be
God's
own
,
John
17.
6.
and
Election
is
named
God's
own
purpose
and
grace
,
2
Tim.
1.
9.
He
that
frames
this
high
Design
must
be
a
God
indeed
,
a
Creator
of
Souls
,
and
Infuser
of
Graces
,
one
able
to
provide
an
infinite
Ransom
for
the
satisfaction
of
Justice
,
and
a
glorious
Heaven
for
the
patefaction
of
Mercy
;
no
less
than
an
Almighty
Potter
,
able
even
out
of
the
Mass
of
perdition
to
make
Vessels
of
Mercy
,
and
fill
them
with
Glory
.
All
Divines
will
at
least
in
words
confess
God
to
be
the
great
Agent
;
but
how
the
Remonstrants
according
to
their
Principles
can
own
him
as
such
,
is
well
worthy
their
consideration
:
for
they
assert
that
the
Object
of
Gods
Election
is
a
Believer
;
and
whether
there
shall
be
a
Believer
or
not
,
after
all
the
operations
of
Grace
,
ultimately
depends
upon
the
Will
of
Man
;
and
if
so
,
how
can
God
chuse
at
all
?
seeing
the
Act
of
his
Election
depends
upon
the
Object
,
and
the
Oject
upon
the
Will
of
man
.
The
Remonstrants
will
contend
,
That
Man
,
with
his
petty
created
Liberty
,
cannot
chuse
as
a
man
,
if
he
be
under
the
Pre-determining
Will
of
God
;
and
can
God
,
with
his
Soveraign
Supreme
Liberty
,
chuse
as
a
God
,
if
he
be
under
the
Pre-determining
Will
of
Man
?
And
what
is
he
less
than
under
it
,
when
,
whether
he
shall
have
an
Election
or
not
,
depends
upon
the
Object
;
and
whether
there
will
be
an
Object
or
not
,
depends
upon
the
Will
of
Man
?
Man's
Will
must
go
before
,
and
make
the
Object
,
or
else
for
want
of
one
,
God's
Will
must
stand
still
and
not
chuse
at
all
.
And
is
this
for
God
to
chuse
like
himself
?
Are
not
all
Souls
his
own
,
and
may
he
not
chuse
which
he
pleases
?
Is
not
all
Grace
and
Glory
his
own
,
and
may
he
not
do
with
his
own
what
he
pleases
?
But
how
can
he
do
so
,
if
as
to
the
Act
of
Election
he
be
under
the
Pre-determining
Will
of
Man
?
But
you
'l
say
,
God
is
not
under
it
for
all
this
:
for
he
first
,
and
antecedently
to
any
foreseen
Faith
in
Man
,
did
decree
in
general
to
save
Believers
,
and
Believers
only
,
as
appears
in
the
Gospel
;
and
thereby
did
,
out
of
his
mere
good
pleasure
,
set
down
this
Law
or
Rule
to
himself
,
That
Believers
,
and
Believers
only
,
should
be
the
Object
of
particular
Election
;
and
so
he
is
not
pre-determined
by
man's
Will
,
but
his
own
,
and
chuses
particular
persons
in
his
own
way
:
Unto
which
I
answer
two
things
.
1.
That
God
hath
set
such
a
Law
or
Rule
unto
himself
,
That
Believers
,
and
those
only
,
should
be
the
object
of
his
Election
,
is
utterly
untrue
:
for
then
all
Infants
,
dying
such
(
because
no
Believers
)
must
be
out
of
the
Sphear
of
Election
,
and
by
consequence
,
out
of
the
Sphear
of
Salvation
also
;
unless
(
which
is
very
strange
)
we
could
imagine
those
to
be
actually
saved
,
whom
yet
God
never
elected
or
decreed
to
save
.
Neither
is
there
any
such
Law
or
Rule
manifested
in
the
Gospel
:
there
God's
Will
is
thus
set
forth
,
Whosoever
believes
shall
be
saved
;
which
imports
that
Believers
are
the
objects
of
Salvation
,
but
not
in
the
least
that
they
are
the
objects
of
Election
.
It
is
written
in
the
Gospel
,
Relieve
and
thou
shalt
be
saved
;
but
in
what
Gospel
is
it
written
,
Believe
and
thou
shalt
be
Elected
?
2.
That
Law
or
Rule
(
if
supposed
)
doth
not
answer
the
Argument
;
for
still
(
as
to
particular
Election
)
God
is
under
the
pre-determining
Will
of
Man
:
If
that
say
,
Nay
,
God
shall
have
never
a
chosen
Vessel
in
all
the
World
to
fill
with
Grace
and
Glory
;
and
how
then
is
he
the
great
Agent
in
Election
?
Solomon
set
a
Law
or
Rule
to
Shimei
,
That
if
he
passed
over
Kidron
,
he
should
die
for
it
;
he
passes
over
,
and
dies
:
What
now
was
the
chief
cause
of
his
death
?
Solomon's
Law
or
Execution
,
or
else
Shimei's
passage
?
Clearly
,
it
was
Shimei's
own
Act
;
Solomon
was
but
as
a
Legislator
.
Pariratione
;
If
God
set
a
Law
or
Rule
,
that
Believers
should
be
elected
,
if
a
man
believe
and
be
elected
,
that
which
chiefly
determines
the
business
is
not
God's
first
Law
or
after
Choice
,
but
Man's
Faith
;
God
is
no
Agent
therein
,
but
as
a
mere
Legislator
.
So
naturally
do
the
Remonstrant
Principles
run
out
into
that
of
Theophylact
,
'T
is
God's
part
to
call
,
but
Man's
to
be
elect
-
1.
What
the
things
themselves
are
?
-
2.
In
what
Order
these
are
designed
?
-
3.
In
what
manner
these
are
designed
?
1.
What
the
things
themselves
are
?
These
are
Grace
and
Glory
,
or
Faith
and
Salvation
.
1
Grace
is
designed
:
hence
we
are
said
to
be
called
according
to
purpose
,
Rom.
8.
28.
and
chosen
that
we
should
be
holy
,
Eph.
1.
4.
Do
we
see
a
Saint
in
his
spiritual
Glory
,
clothed
with
Humility
,
arrayed
with
Righteousness
,
girt
with
Truth
;
his
Eyes
flowing
with
repentant
Tears
,
his
Heart
burning
with
holy
Love
,
and
his
Hands
laden
with
good
Works
?
All
these
were
prepared
in
Eternal
Election
,
as
well
as
wrought
by
the
Holy
Spirit
in
Time
;
there
was
Decretum
Dei
in
the
foreordaining
,
as
well
as
Digitus
Dei
in
the
forming
of
them
.
Thus
shall
it
be
done
to
the
man
whom
the
King
of
Heaven
will
honour
.
In
Election
there
is
a
designing
of
Grace
,
nay
all
Grace
;
Faith
it self
not
excepted
.
The
Remonstrants
shut
out
Faith
from
this
design
,
in
as
much
as
they
pre-require
Faith
thereunto
.
But
how
unscriptural
is
this
?
Paul
was
chosen
to
know
God's
will
,
Acts
22.
14.
not
to
a
bare
notional
Knowledge
,
but
to
a
saving
practical
one
,
such
as
justifies
,
Isai.
53.
11.
such
as
is
Eternal
life
,
Joh.
17.
3.
which
must
needs
include
Faith
.
The
Apostle
calls
Faith
,
the
faith
of
Gods
elect
,
Tit.
1.
1.
If
Faith
had
been
precedent
to
Election
,
he
would
have
told
us
,
that
Election
is
of
Believers
;
but
because
it
is
consequent
,
he
saith
,
that
Faith
is
of
the
Elect.
And
how
irrational
is
it
also
?
Election
is
a
design
of
secretion
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
chusing
or
singling
out
of
some
to
Grace
and
Glory
;
the
Elect
are
said
to
be
chosen
out
of
the
world
,
Joh.
15.
19.
and
chosen
unto
God
,
Acts
9.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
Christ
)
thine
they
were
,
Joh.
17.
6.
thine
in
a
select
peculiar
manner
:
and
Faith
is
the
choice
and
prime
Grace
of
secretion
,
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
all
,
2
Thess.
3.
2.
If
all
men
did
believe
without
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
difference
,
the
Righteousness
of
God
would
be
upon
them
all
,
Rom.
3.
22.
the
Rivers
of
living
Water
would
flow
in
them
all
,
Joh.
7.
38.
but
Faith
is
not
of
all
,
whereby
it
appears
,
that
of
all
inherent
Graces
,
Faith
firstly
and
properly
makes
the
secretion
.
Now
that
such
a
prime
Grace
of
secretion
as
Faith
should
not
be
decreed
,
in
suoh
a
great
design
of
secretion
as
Election
,
seems
to
me
incongruous
even
to
absurdity
.
If
Faith
go
before
Election
,
then
how
doth
God
chuse
them
out
of
the
World
,
who
by
Faith
are
out
of
it
already
?
How
doth
he
chuse
them
unto
himself
,
who
by
Faith
are
his
own
before
?
If
Man's
Will
in
believing
make
the
first
and
proper
secretion
,
then
God's
Will
hath
no
room
to
make
one
by
electing
;
wherefore
,
if
we
will
allow
God
his
choice
indeed
,
we
must
confess
Faith
it self
to
be
designed
in
Election
.
2.
Glory
is
designed
in
Election
;
we
are
chosen
to
Salvation
,
2
Thess.
2.
13.
and
before
prepared
to
glory
,
Rom.
9.
23.
the
Names
of
the
Elect
are
written
in
heaven
,
and
registred
in
the
Book
of
life
.
All
the
glory
above
rayes
out
of
the
bosom
of
Election
,
and
every
Crown
of
bliss
is
set
on
by
God's
good
pleasure
.
2.
In
what
order
are
these
things
designed
?
No
doubt
,
by
one
pure
simple
Act
in
God
.
But
what
is
our
most
congruous
conception
thereof
?
Some
Divines
assert
,
that
God
first
decreed
Salvation
and
then
Faith
.
Salvation
is
the
end
,
and
therefore
first
;
Faith
the
means
,
and
therefore
last
in
God's
intention
.
But
this
Reason
is
not
cogent
;
for
neither
can
any
thing
in
the
Creature
,
no
,
not
its
utmost
perfection
(
such
as
Salvation
is
)
be
God's
end
,
all
whose
Decrees
do
circulate
into
himself
:
Neither
(
if
it
were
such
)
should
God
therefore
will
it
in
the
first
place
,
and
in
order
before
Faith
;
for
he
wills
the
End
and
Means
with
one
simple
Act.
Excellent
is
that
of
Aquinas
;
Sicut
Deus
uno
actu
omnia
in
essentia
sua
intelligit
,
it
a
uno
actu
Mora
in
esse
a
kind
of
stay
in
Being
;
else
his
Decree
would
be
very
imperfect
.
In
point
of
existence
,
Perseverance
is
not
simultaneous
or
all
at
once
,
but
successive
,
one
sand
as
it
were
dropping
after
another
,
and
one
instant
drawing
on
another
:
yet
all
Perseverance
is
in
one
and
the
same
Decree
.
To
imagine
a
succession
of
Decrees
in
Eternity
,
suiting
with
the
succession
of
instants
in
Time
,
were
strangely
to
Metamorphose
Eternity
into
Time
.
Thus
it
evidently
appears
,
that
there
is
not
the
same
order
in
the
internal
Intention
,
as
in
the
external
Production
;
that
which
is
first
in
existence
here
,
is
not
first
in
contrivance
there
.
Wherefore
the
Argument
for
Faiths
firstness
in
the
Decree
,
because
of
its
firstness
in
the
Execution
,
falls
to
the
ground
.
In
brief
;
waving
both
these
opinions
,
as
built
on
sandy
foundations
,
I
conceive
it
is
most
congruous
to
say
,
That
God
decreed
Faith
and
Salvation
in
the
very
same
Decree
,
yet
so
,
as
that
withal
he
intended
,
that
in
the
execution
,
Faith
should
go
before
Salvation
.
As
in
Naturals
,
God
decrees
the
Sowing
and
Harvest
in
the
very
same
Decree
,
yet
so
,
as
that
in
actual
existence
the
Sowing
shall
precede
the
Harvest
:
So
in
Spirituals
God
decrees
Grace
and
Glory
,
the
sowing
to
the
Spirit
and
reaping
of
Life
eternal
,
in
the
same
Decree
;
yet
so
,
as
that
in
actual
existence
,
first
there
is
Grace
and
then
Glory
;
first
sowing
to
the
Spirit
,
and
then
reaping
Life
Eternal
.
Wherefore
in
God's
Decree
Faith
is
not
before
Salvation
,
nor
Salvation
before
Faith
,
but
both
are
simultaneous
:
nevertheless
,
in
time
Faith
comes
forth
first
,
according
to
the
Gospel-method
,
and
afterwards
Salvation
crowns
it
.
3.
In
what
manner
are
these
things
designed
?
I
answer
,
in
an
Infallible
way
,
such
as
never
fails
:
Hence
Election
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
infallible
Predestination
,
or
Predestination
of
Grace
and
Glory
to
the
Elect.
Thus
the
Apostle
:
Whom
he
did
predestinate
,
them
he
called
;
whom
he
called
,
them
he
justified
;
whom
he
justified
,
them
he
glorified
,
Rom.
8.
30.
The
first
link
of
Predestination
and
the
last
of
Glorification
are
surely
joined
by
the
middle
links
of
Vocation
and
Justification
.
The
Remonstrants
to
decline
the
force
of
this
golden
place
,
tell
us
,
that
the
Apostle
here
speaks
only
of
Believers
,
such
as
love
God
,
Ver.
29.
and
of
a
predestination
and
vocation
to
the
Cross
,
and
of
a
justification
and
glorification
after
it
patiently
endured
.
But
what
is
this
interpretation
but
mere
a
perverting
of
Scripture
?
The
Apostle
speaks
of
Believers
,
such
as
love
God
;
but
did
they
believe
and
love
antecedently
to
God's
Election
or
consequently
,
and
as
the
fruit
thereof
?
If
antecedently
,
What
is
the
Calling
according
to
purpose
?
What
purpose
is
this
but
the
purpose
according
to
Election
,
Rom.
9.
11
?
the
purpose
according
to
which
God
saves
and
calls
us
,
2
Tim.
1.
9
?
What
Calling
is
this
,
but
that
efficacious
one
which
makes
a
man
hear
and
learn
of
the
Father
,
so
as
to
come
to
Christ
by
Faith
and
Love
,
Joh.
6.
45
?
Wherefore
Faith
and
Love
stream
out
of
the
fountain
of
Vocation
,
and
Vocation
comes
down
out
of
the
bosom
of
God's
Purpose
.
To
say
,
that
the
called
according
to
purpose
,
are
those
which
are
ready
to
obey
all
the
Will
of
God
,
is
against
the
usage
of
Scripture
,
to
turn
God's
Call
into
man's
Obedience
,
and
God's
Purpose
(
which
is
the
measure
of
his
own
acting
)
into
his
Command
(
which
is
the
measure
of
man's
.
)
Again
,
if
antecedently
,
what
becomes
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
29
?
How
could
God
foreknow
,
that
is
,
fore-love
them
who
loved
him
before
?
If
they
loved
first
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
out
,
it
is
not
Pre-dilection
,
but
Post-dilection
.
It
remains
then
that
they
did
believe
and
love
consequently
to
God's
Election
,
and
by
a
divine
influence
from
thence
.
But
to
go
on
;
What
is
the
Predestination
here
,
but
to
a
Conformity
to
the
Image
of
Christ
?
And
are
Sufferings
all
the
Image
of
Christ
?
Are
and
Glory
no
part
thereof
?
What
Divine
will
not
blush
to
say
so
?
And
how
then
is
not
Predestination
to
these
?
But
if
Sufferings
were
all
Christ's
Image
,
yet
are
all
Sufferings
his
Image
?
What
if
they
be
mere
Sufferings
,
such
as
have
no
tincture
of
Faith
and
Holiness
upon
them
?
Are
these
his
Image
also
?
If
not
,
the
Predestination
to
his
Image
must
include
in
it
a
Predestination
to
Faith
and
Holiness
.
And
what
is
the
Calling
following
upon
Predestination
?
Is
it
a
Calling
to
Sufferings
?
Such
a
Calling
uses
to
be
particularly
expressed
;
Hereunto
were
you
called
,
saith
St.
Peter
,
1
Pet.
2.
21.
and
We
are
appointed
hereunto
,
saith
S.
Paul
,
1
Thess.
3.
3.
But
where
in
all
the
Scripture
doth
the
word
[
Calling
]
being
put
absolutely
,
and
without
such
addition
,
ever
signifie
a
Call
to
Sufferings
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
meet
with
therein
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Wherefore
the
Calling
is
to
Faith
and
Holiness
.
And
what
is
the
Justification
which
hangs
upon
Calling
?
If
the
Calling
be
to
Sufferings
,
are
they
not
justified
before
that
Calling
?
No
doubt
they
are
in
the
instant
of
believing
;
and
how
then
is
Calling
set
first
and
Justification
last
?
You
'l
say
,
this
place
speaks
not
of
the
Justification
of
their
persons
,
but
of
the
Approbation
of
their
cause
.
And
where
in
all
this
Epistle
is
the
word
[
justifie
]
so
taken
?
And
why
so
here
?
Lastly
,
the
Called
are
Justified
,
and
the
Justified
Glorified
,
saith
the
Apostle
.
And
are
all
those
which
are
called
to
Sufferings
Justified
and
Glorified
?
The
experience
of
thousands
denies
it
.
You
'l
say
,
they
are
all
justified
and
glorified
,
if
they
bear
the
Cross
with
Faith
and
Patience
.
But
who
dares
add
an
[
it
]
to
Gods
Word
,
and
in
this
Text
to
the
two
links
and
not
to
the
former
?
The
Apostle
faith
expresly
,
whom
he
did
Predestinate
,
them
he
also
Called
,
and
whom
he
Called
,
them
he
also
Justified
,
and
whom
he
Justified
,
them
he
also
Glorified
.
In
the
Original
,
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fasten
every
link
to
its
precedent
,
and
that
with
appropriation
to
the
very
same
persons
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fastens
Calling
to
Predestination
,
and
Justification
to
Calling
,
and
Glorification
to
Justification
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appropriates
all
throughout
the
whole
chain
to
the
same
persons
.
If
therefore
any
person
predestinated
or
called
within
this
Text
,
be
not
also
justified
and
glorified
,
the
chain
is
broken
,
and
the
truth
of
the
Text
cannot
(
for
ought
I
see
)
be
salved
.
Wherefore
I
conclude
that
this
Text
doth
not
treat
of
Predestination
and
Calling
to
Sufferings
,
notwithstanding
which
many
fall
short
of
Justification
and
Glorification
;
but
of
Predestination
and
Calling
to
Grace
and
Glory
,
such
as
doth
infallibly
bring
them
to
Justification
and
Glorification
.
God's
Electing
mercy
towards
his
chosen
ones
is
sure
and
unfailable
;
before
they
had
any
being
,
free
Grace
embraced
them
in
an
Eternal
Decree
,
and
laid
them
in
its
bosom
,
and
when
they
left
the
Common
Nullity
,
and
in
the
first
moment
of
their
Being
,
lay
in
the
blood
of
their
natural
enmity
and
iniquity
,
free
Grace
would
not
pass
them
by
,
but
there
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Sept.
hath
it
,
Ezek.
16.
8.
)
a
time
for
love
to
let
out
and
dissolve
it self
in
gracious
operations
;
to
cast
its
skirt
over
them
,
wash
them
in
the
blood
of
the
Covenant
,
anoint
them
with
the
holy
Spirit
,
and
put
a
Chain
of
Graces
about
their
necks
.
And
after
all
this
,
when
their
Faith
wavers
like
a
Wave
of
the
Sea
,
his
Faithfulness
is
as
a
Mountain
of
Brass
;
when
their
Love
cools
and
slacks
,
his
Love
is
ever
the
same
,
and
inflames
theirs
afresh
;
when
their
Holiness
is
full
of
Creature-weakness
and
impersection
,
there
are
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holy
Mercies
and
Compassions
which
never
fail
;
when
they
sin
and
go
on
frowardly
in
the
way
of
their
hearts
,
yet
he
will
see
their
way
and
heal
them
,
as
the
Expression
is
,
Isai.
57.
18.
How
many
millions
of
times
,
after
their
Conversion
,
might
he
have
seen
their
way
and
damned
them
?
but
because
of
his
unchangeable
Love
he
will
see
their
way
and
heal
them
.
His
Covenant
is
as
the
Waters
of
Noah
,
Isai.
54.
9.
When
they
sin
again
and
again
,
yet
his
pardoning
Mercy
and
healing
Grace
will
never
suffer
them
to
lie
under
water
,
nor
the
deluge
of
sin
to
overwhelm
them
for
ever
.
In
a
word
;
his
Electing
Love
never
leaves
off
till
it
hath
lodged
them
safe
in
Heaven
.
Thus
the
Foundation
of
God
standeth
sure
,
and
the
Election
infallibly
obteineth
Grace
and
Glory
.
3.
To
whom
are
these
things
designed
?
I
answer
in
two
things
.
1.
These
are
designed
to
some
certain
individual
persons
.
2.
These
certain
individual
persons
are
considered
as
lying
in
the
Mass
of
perdition
.
1.
These
are
designed
to
some
certain
individual
persons
.
The
Lord
knoweth
them
that
are
his
,
2
Tim.
2.
19.
Their
names
are
all
down
in
the
Book
of
life
,
Phil.
4.
●
.
he
called
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
name
,
Joh.
10.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
God
to
Ananias
)
this
individual
persons
,
this
very
Paul
,
who
but
now
was
breathing
out
blood
against
tho
Church
,
this
is
a
vessel
of
Election
,
Acts
9.
15.
The
Elect
are
a
determinate
number
;
What
else
were
the
7000.
which
bowed
not
to
Baal
,
1
Kings
19.
18
?
What
the
144000.
which
were
sealed
in
their
foreheads
,
Rev.
7.
4
?
If
there
were
no
set
number
,
why
are
they
called
a
remnant
according
to
the
election
of
Grace
,
Rom.
11.
5
?
What
remnant
can
there
be
unless
made
up
of
individual
persons
?
What
Election
but
of
such
?
A
chusing
or
singling
out
,
if
not
of
individuals
,
is
no
chusing
or
singling
out
at
all
.
And
this
is
one
remarkable
difference
between
the
Will
of
God's
Complacence
,
and
the
Will
of
his
Benevolence
:
the
Will
of
his
Complacence
is
properly
respective
of
Graces
,
and
that
where-ever
those
Graces
are
,
without
any
distinction
of
persons
,
in
every
nation
he
that
feareth
God
and
worketh
righteousness
is
accepted
with
him
,
saith
St.
Peter
,
Act.
10.
35.
If
Cain
do
well
,
shall
he
not
be
accepted
?
If
a
Judas
believe
,
shall
he
not
be
justified
?
Without
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
righteousness
of
God
is
upon
all
them
that
believe
,
Rom.
3.
22.
His
pleasure
is
in
them
that
fear
him
,
Psal.
147.
11.
A
good
man
(
where-ever
he
be
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
draws
out
favour
or
complacence
from
the
Lord
,
Prov.
12.
2.
And
the
reason
is
,
because
this
Will
of
Complacence
,
issuing
out
of
his
perfect
Sanctity
,
cannot
but
embrace
his
Image
where-ever
he
finds
it
;
but
the
Will
of
Benevolence
(
such
as
Election
is
in
the
supreme
degree
)
is
distinctive
of
persons
:
for
this
is
decretive
of
certain
blessings
,
and
(
unless
the
persons
,
to
whom
those
blessings
shall
be
given
,
be
designed
also
)
the
Decree
is
very
imperfect
:
and
this
is
decretive
of
certain
blessings
out
of
supreme
and
sovereign
liberty
;
and
to
this
as
a
flower
of
its
Crown
,
it
appertains
to
define
all
persons
as
well
as
blessings
.
Wherefore
,
in
Election
,
not
only
Grace
and
Glory
,
but
the
very
individual
persons
,
who
shall
have
and
receive
the
same
,
are
punctually
designed
.
In
Heaven
there
are
many
Mansions
,
and
the
Elect
Vessels
must
fill
them
up
;
or
else
there
might
be
a
Vacuum
in
that
blessed
place
:
Wherefore
those
Elect
Vessels
are
all
numbred
in
God's
Decree
.
2.
These
certain
individual
persons
are
considered
as
lying
in
the
Mass
of
perdition
:
this
(
as
I
conceive
)
is
most
congruous
to
Scripture
.
There
Election
is
stiled
Voluntas
miserendi
,
a
will
of
shewing
mercy
,
Rom.
●
.
18.
and
the
Elect
are
called
vessels
of
mercy
,
Rom.
9.
23.
there
we
are
said
to
be
chosen
in
Christ
,
and
chosen
that
we
should
be
holy
,
Eph.
1.
4.
there
we
are
said
to
be
appointed
to
obtain
salvation
,
and
that
in
and
by
Jesus
Christ
,
1
Thes.
5.
9.
But
if
God
electing
did
not
consider
men
as
sinners
lying
in
the
corrupt
mass
,
what
need
was
there
of
Mercy
where
there
was
no
misery
?
What
room
for
a
Christ
,
a
Mediator
,
where
there
was
no
Transgressor
?
Why
should
Holiness
be
designed
,
which
was
yet
in
being
and
unforfeited
?
Why
should
Salvation
be
appointed
,
when
as
yet
there
was
none
lost
,
or
in
the
state
of
perdition
?
Wherefore
I
conceive
,
that
in
Election
Men
are
considered
as
sinners
lying
in
an
undone
condition
;
such
only
are
objects
capable
for
Mercy
to
embrace
,
Christ
to
redeem
,
Holiness
to
sanctifie
,
and
Salvation
to
crown
.
The
Remonstrants
assert
,
that
Men
in
Election
are
considered
not
merely
as
Sinners
,
but
as
Believers
;
but
the
Scripture
doth
pregnantly
contradict
them
:
for
Predestination
is
set
before
Vocation
,
Rom.
8.
30.
and
yet
Vocation
goes
before
Faith
.
Christ
calls
the
Elect
his
sheep
,
before
their
bringing
home
,
Joh.
10.
16.
and
yet
that
bringing
goes
before
believing
.
Again
,
Christ
tells
us
,
Thine
they
were
,
and
thou
gavest
them
me
,
Joh.
17.
6.
which
passage
,
if
compared
with
that
other
,
All
that
the
Father
giveth
me
shall
come
to
me
,
Joh.
6.
37.
doth
evidently
point
out
to
us
the
true
Method
of
these
things
:
Election
,
imported
in
that
phrase
[
thine
they
were
]
is
antecedent
to
giving
,
and
giving
to
coming
or
believing
.
Whence
it
appears
clearly
,
that
Faith
is
not
antecedent
to
Election
as
a
Condition
prerequisite
in
its
object
,
but
consequent
thereunto
,
as
a
stream
flowing
out
of
its
fountain
.
Wherefore
I
conclude
,
that
in
Election
men
are
considered
not
as
Believers
,
but
as
Sinners
.
4.
What
is
the
impulsive
Cause
of
Election
?
I
answer
,
There
is
no
other
impulsive
Cause
but
his
own
good
pleasure
.
It
was
the
saying
of
Plato
,
That
the
first
Mover
moves
himself
.
God
in
the
volition
of
himself
,
doth
as
it
were
move
himself
;
the
divine
Essence
,
as
volent
,
being
ravished
with
it self
as
infinite
Goodness
.
But
in
other
volitions
he
moves
other
things
,
himself
remaining
unmoveable
.
Learned
Bradwardine
distinguishes
the
objects
of
God's
Will
into
Volita
priora
&
posteriora
;
priora
ut
Deum
esse
,
posteriora
ut
Mundum
esse
:
Volita
priora
sunt
aliqua
causa
divinae
volitionis
,
volita
autem
posteriora
nonsunt
causa
ejus
;
Voluntas
Dei
cst
causa
omnium
posteriorum
:
si
ergo
aliquid
esset
causa
Volitionis
divinae
,
illud
esset
causa
sui
ipsius
.
But
to
speak
in
particular
;
the
Decree
of
Election
hath
no
other
Cause
but
the
divine
pleasure
only
.
This
is
evident
in
Scripture
;
we
are
predestinated
according
to
the
good
pleasure
of
his
will
,
Eph.
1.
Ver.
5.
To
the
praise
of
the
glory
of
his
grace
,
Ver.
6.
According
to
the
purpose
of
him
who
worketh
all
things
according
to
the
counsel
of
his
own
will
,
Ver.
11.
If
we
ask
,
why
God
will
call
a
Church
out
of
the
common
Mass
,
Samuel
will
tell
us
,
It
hath
pleased
the
Lord
to
make
him
a
people
,
1
Sam.
12.
22.
But
if
we
ask
,
why
it
pleased
him
so
to
do
,
Moses
will
tell
us
,
God
loves
his
people
because
he
loves
them
,
Deut.
7.
8.
When
God
will
set
forth
the
Self-beingness
of
his
Essence
,
he
stiles
himself
by
that
wonderful
Name
,
I
am
that
I
am
.
When
he
will
magnifie
the
Self-movingness
of
his
Grace
,
he
gives
a
wonderful
Reason
,
I
love
because
I
love
.
God
is
an
immense
Sea
of
Being
and
Love
;
let
the
Elect
vessels
sail
by
the
Plerophories
of
Faith
and
holy
Contemplation
,
as
far
as
they
can
,
still
there
will
be
a
boundless
Sea
of
Being
and
Love
before
them
.
He
that
will
presume
to
spie
out
the
Cause
of
either
of
these
,
must
first
pass
over
Immensity
,
and
through
Eternity
.
When
Moses
desired
to
see
God's
Glory
,
God
proclaims
the
absolute
sovereignty
of
his
Will
,
I
will
be
gracious
to
whom
I
will
be
gracious
.
Methinks
these
words
,
I
will
be
gracious
to
whom
I
will
be
gracious
,
import
a
perfect
Absoluteness
and
Incausability
in
Gods
Will
;
even
as
that
Name
,
I
am
that
I
am
,
imports
a
perfect
absoluteness
and
Incausability
in
God's
Essence
.
Some
have
grounded
Election
on
good
Works
foreseen
;
but
this
is
utterly
exploded
by
the
Apostle
,
who
tells
us
,
that
God
hath
saved
and
called
us
,
not
according
to
our
works
,
but
his
own
purpose
,
2
Tim.
1.
9.
and
that
there
is
a
remnant
according
to
the
election
of
grace
,
and
if
it
be
by
grace
,
it
is
no
more
of
works
;
otherwise
grace
is
no
more
grace
,
Rom.
11.
5.
Canaan
,
the
land
of
Promise
and
type
of
Glory
,
was
divided
by
Lot
,
and
suitably
the
Apostle
saith
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
inherit
by
lot
,
Eph.
1.
11.
Now
in
the
disposal
of
a
Lot
,
what
reason
or
cause
can
be
assigned
,
exparte
creaturae
?
Is
not
the
whole
disposing
thereof
of
the
Lord
,
Prov.
16.
33
?
Can
any
thing
in
the
World
hang
more
purely
on
the
Will
of
God
than
a
Lot
?
Why
have
such
and
such
Worms
a
lot
in
light
,
and
not
in
utter
darkness
?
The
Apostle
answers
in
that
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Predestination
lots
them
in
,
the
Lord
shews
whom
he
hath
chosen
by
giving
Grace
and
Glory
,
according
to
his
good
pleasure
.
When
Ahasuerus
could
not
rest
,
he
calls
for
the
Records
,
and
reading
there
of
Mordecai's
service
,
he
thereupon
resolves
to
honour
him
,
Esth.
6.
this
was
done
like
a
man
:
But
it
is
not
so
with
God
,
who
doth
not
honour
after
the
manner
of
men
,
2
Sam.
7.
19.
but
in
a
way
becoming
his
glorious
sovereignty
and
bounty
,
he
purposes
in
himself
,
Eph.
1.
9.
Perinde
valet
(
saith
Calvin
)
ac
si
diceretur
,
nihil
extra
se
considerâsse
,
cujus
rationem
in
decernendo
haberet
;
he
rests
in
his
love
,
Zeph.
3.
17.
and
unless
that
complacential
rest
,
which
he
takes
in
his
own
Will
,
could
be
broken
,
we
cannot
imagine
,
that
he
should
fall
a
searching
the
Records
of
his
Prescience
;
and
for
the
good
Works
written
therein
,
make
a
Decree
of
Election
unto
glory
;
for
such
an
Election
would
not
be
an
Election
of
grace
but
of
works
;
and
the
Elect
Vessels
would
be
vasa
Meritorum
,
and
not
vasa
Misericordiae
.
But
where
is
the
holiness
and
obedience
of
the
Saints
recorded
,
but
in
the
very
Decree
of
Election
?
Therein
God
doth
not
only
chuse
men
to
glory
,
as
the
end
,
but
also
unto
saith
and
holiness
,
as
the
way
leading
thereunto
.
God
hath
chosen
us
that
we
should
be
holy
,
Eph.
1.
4.
Non
quia
futuri
eramus
,
sed
ut
essemus
sancti
.
I
have
chosen
you
(
saith
Christ
)
that
you
should
go
and
bring
forth
fruit
,
Joh.
15.
16.
and
happy
are
ye
if
you
do
these
things
,
saith
he
,
Joh.
13.
17.
But
would
all
the
Apostles
bring
forth
fruit
?
would
they
all
do
so
and
be
happy
?
Our
Saviour
answers
plainly
,
Ver.
8.
I
speak
not
of
you
all
,
I
know
whom
I
have
chosen
.
He
speaks
not
of
Election
to
the
Apostleship
,
but
of
Election
to
Grace
and
Glory
;
for
it
is
such
an
Election
as
shuts
Judas
out
of
the
number
.
Neither
doth
he
say
,
I
know
which
of
you
will
be
holy
and
obedient
,
but
I
know
whom
I
have
chosen
,
because
all
the
holiness
and
obedience
of
the
Saints
is
built
upon
free
Election
.
Inter
gratiam
&
praedestinationem
hoc
tantùm
interest
(
saith
De
Prad
.
Cap.
10.
St.
Austin
)
quòd
praedestinatio
est
gratiae
praeparatio
,
gratia
verò
est
ipsa
donatio
.
Quod
ait
Apostolus
,
Ipsius
sumus
figmentum
creati
in
Christo
Jesu
in
operibus
bonis
,
gratia
est
;
quod
autem
sequitur
,
quae
praeparavit
Deus
ut
in
illis
ambulemus
,
praedestinatio
est
.
Si
propriè
appellentur
(
saith
St.
Bernard
)
ea
quae
dicimus
nostra
merita
,
sunt
quaedam
spei
seminaria
,
Others
build
Election
on
foreseen
Faith
and
Perseverance
,
as
if
these
were
the
moving
Causes
,
or
at
least
the
antecedent
Conditions
thereof
.
Thus
the
Remonstrants
,
herein
outstripping
the
Jesuits
themselves
.
Praedestinatio
,
(
saith
Ruiz
.
)
tota
est
ex
voluntate
De
Praed.
Disp.
15.
Dei
,
&
quantùm
ad
merita
,
&
quantùm
ad
retributionem
.
And
in
another
place
;
Deus
dat
ut
velimus
,
facitque
ut
faciamus
,
and
withal
gives
an
instance
in
Faith
and
Perseverance
.
Bellarmine
spends
some
Chapters
in
proving
this
Thesis
,
Praedestinationis
De
Grat.
&
Lib.
Arb.
Li.
2.
nulla
est
causa
in
nobis
:
Electio
(
saith
he
)
non
pendet
ex
ulla
praevisione
operum
nostrorum
,
sed
ex
mero
beneplacito
Dei
.
Si
spectes
(
saith
Gregory
de
Valentia
)
praedestinationis
rationem
,
nihil
est
De
Praed.
cap.
1.
in
praedestinato
,
sed
potius
in
ipso
Deo
;
imò
est
ipse
Deus
,
à
quo
(
quae
sua
est
infinita
perfectio
)
nulla
ejus
operatio
reipsâ
distinguitur
.
And
,
Praedestinationi
sunt
ascribenda
omnia
Dei
dona
quibus
salus
nostra
continetur
.
Deus
suos
electos
(
saith
Suarez
)
ante
praevisa
There
is
(
saith
the
Apostle
)
a
remnant
according
to
the
Election
of
grace
:
the
reservation
there
spoken
of
is
not
man's
act
but
God's
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
holy
Oracle
,
Ver.
4.
Non
dixit
(
saith
Austin
)
relicta
sunt
mihi
,
aut
reliquerunt
se
mihi
,
sed
reliqui
mihi
.
The
word
in
the
Old
Testament
is
very
emphatical
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
faciam
remanere
,
I
will
cause
or
make
to
remain
,
1
Kings
19.
18.
And
how
doth
God
reserve
or
make
men
to
remain
unto
himself
?
how
,
but
by
giving
of
Faith
unto
them
?
This
is
that
which
puts
them
into
the
Ark
of
Salvation
,
neither
is
there
any
other
way
of
reserve
found
in
the
Gospel
.
Now
this
reservation
(
which
imports
in
it
the
giving
of
Faith
)
is
(
saith
the
Apostle
)
according
to
the
Election
of
grace
:
Election
therefore
is
not
according
to
Faith
,
but
Faith
according
to
Election
.
But
as
if
the
Apostle
had
not
yet
spoken
enough
in
calling
it
the
Election
of
grace
,
he
goes
on
,
and
if
by
grace
,
then
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
;
where
he
doth
include
Faith
within
the
word
[
works
.
]
Indeed
in
other
places
treating
of
Justification
,
he
opposes
Faith
to
Works
,
but
here
speaking
of
Election
he
includes
Faith
within
them
;
and
the
reason
is
evident
,
Faith
hath
a
peculiar
Organicalness
or
Receptivity
to
receive
the
free
Grace
of
God
,
that
the
Believer
may
be
justified
,
Gal.
2.
16.
but
it
hath
no
Organicalness
or
Receptivity
to
receive
the
free
Grace
of
God
,
that
the
Believer
may
be
elected
:
Wherefore
,
as
to
Justification
it
is
opposed
to
Works
,
but
as
to
Election
it
is
included
within
them
.
It
is
written
in
the
Gospel
,
Believe
and
thou
shalt
be
justified
;
but
in
what
Gospel
is
it
written
,
Believe
and
thou
shalt
be
elected
?
Now
that
Election
is
not
bottomed
on
foreseen
Faith
and
Perseverance
,
I
shall
demonstrate
divers
ways
.
1.
From
the
glory
of
Election
,
which
breaks
forth
in
its
Eternity
,
Sovereignty
,
Grace
and
Efficacy
.
If
Election
be
founded
on
foreseen
Faith
and
Perseverance
,
where
is
the
Eternity
of
it
?
No
man
,
according
to
the
Remonstrants
Doctrine
,
is
completely
Elect
until
he
believe
,
nay
,
not
until
the
last
instant
of
Perseverance
,
wherein
he
ceases
to
believe
.
But
if
this
may
be
salved
by
the
Divine
Prescience
,
yet
where
is
the
Sovereignty
of
it
?
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
to
honour
,
and
another
to
dishonour
,
Rom.
9.
21
?
To
order
different
Vessels
out
of
the
same
lump
to
different
ends
is
glorious
power
;
but
to
sever
out
Believers
from
Unbelievers
is
not
so
much
power
as
skill
.
Whether
God
in
Predestination
look
on
men
in
statu
integro
,
or
in
statu
lapso
,
it
is
out
of
the
same
lump
still
;
but
if
he
elect
out
of
foreseen
Faith
,
it
is
not
out
of
the
same
lump
with
the
unbelieving
World
;
for
he
looks
on
them
in
statu
reparato
.
To
elect
out
of
skill
,
according
to
the
goodness
of
the
object
,
becomes
a
Rational
Creature
;
but
to
elect
out
of
Sovereignty
and
supreme
Liberty
becomes
the
great
God
,
who
can
make
and
meliorate
the
object
as
he
pleaseth
.
But
if
this
also
might
be
satisfied
,
yet
where
is
the
Grace
of
it
?
If
God
do
but
eligere
eligentes
,
if
Man's
Faith
be
earlier
than
God's
Grace
,
then
we
chuse
God
before
he
chuseth
us
,
contrary
to
that
of
our
Saviour
,
Joh.
15.
16.
then
we
loved
God
before
he
loved
us
,
contrary
to
that
of
the
Apostle
,
1
Joh.
4.
19.
To
love
,
as
moved
by
the
attractive
goodness
of
the
Object
,
is
to
love
like
a
man
;
but
to
love
Blackamores
,
&
then
give
them
beauty
;
to
love
enemies
,
and
then
overcome
them
with
love
,
is
to
love
like
God
,
whose
Grace
is
pure
Grace
,
whose
Love
is
all
from
himself
;
which
is
emphatically
implied
in
that
remarkable
reduplication
,
Mark
13.
20.
The
elect
whom
he
hath
chosen
;
as
if
our
Saviour
should
have
said
,
In
Election
there
is
nothing
but
pure
Election
;
like
that
speech
of
God
,
I
will
be
gracious
to
whom
I
will
be
gracious
,
in
which
there
is
nothing
but
Will
and
Grace
,
Will
and
Grace
doubled
,
as
the
only
reason
of
it self
.
But
if
all
the
rest
might
consist
,
yet
where
is
the
Efficacy
of
it
?
If
Election
be
founded
on
foreseen
Faith
and
Perseverance
,
then
it
affords
no
help
at
all
to
any
man
in
the
way
to
Heaven
.
How
can
that
(
saith
a
Learned
Bishop
)
be
the
cause
leading
infallibly
in
the
way
to
Eternal
Life
,
which
cometh
not
so
much
as
into
consideration
,
untill
a
man
have
run
out
his
race
in
Faith
and
Godliness
,
and
be
arrived
at
Heavens
Gates
?
Such
a
falsly
named
Predestination
might
more
truly
be
called
Postdestination
:
but
call
it
as
they
please
,
it
enacteth
only
,
per
modum
legis
,
that
men
thus
living
and
dying
shall
be
received
into
Heaven
;
but
it
doth
not
,
per
modum
decreti
operantis
,
infallibly
work
those
Graces
whereby
men
are
brought
unto
Heaven
.
If
Election
take
its
rise
from
the
last
gasp
of
persevering
Faith
and
Holiness
,
then
how
came
the
poor
Church
by
the
Chain
of
Graces
on
her
neck
,
the
Bracelets
on
her
hands
,
the
Crown
of
Gold
on
her
head
?
Whence
had
she
her
fine
Linnen
,
Wedding-garment
,
Gold
tried
in
the
fire
?
These
are
not
Natures
Riches
,
but
Pearls
of
Grace
;
common
Providence
gives
no
such
gifts
;
wherefore
they
are
the
love-tokens
of
Election
,
sent
indeed
in
time
unto
the
Church
,
but
prepared
for
her
in
Eternity
.
O
how
much
better
were
it
that
the
Sun
should
be
snatched
out
of
the
World
,
than
that
the
Influences
of
electing
Love
should
be
suspended
from
the
Church
!
All
her
light
and
life
,
holiness
and
comfort
comes
down
from
God
in
these
precious
Beams
.
But
the
Remonstrants
(
instead
of
these
heavenly
influences
)
have
framed
such
an
Election
,
as
hath
no
more
influence
on
the
Faith
and
Holiness
of
the
Church
,
than
a
Sun
set
up
at
Domesday
would
have
upon
the
World
that
was
before
it
:
it
is
so
far
from
working
,
that
it
presupposes
all
the
Faith
and
Holiness
of
the
Church
,
even
to
the
last
minute
of
Perseverance
.
2.
'T
is
evident
from
the
Predestination
of
Jesus
Christ
,
who
was
God's
chosen
servant
,
Matth.
12.
18.
The
Lamb
foreordained
,
1
Pet.
1.
20.
and
(
as
St.
Austin
stiles
him
)
Praeolarissimum
lumen
praedestinationis
&
gratiae
,
he
was
,
as
man
,
predestinated
unto
the
superlative
glory
of
the
Hypostatical
Union
;
and
this
high
Predestination
was
not
out
of
any
foreseen
holiness
in
his
Humane
nature
,
for
all
that
did
flow
out
of
the
Hypostatical
Union
,
but
it
was
ex
mera
gratia
.
Respondeatur
quaeso
,
(
saith
the
same
Father
)
ille
homo
,
ut
à
Verbo
patri
coaeterno
in
unitatem
personae
assumptus
silius
Dei
unigenitus
esset
,
unde
hoc
meruerit
?
quid
egit
De
Prad
.
Sanct.
cap.
15
,
ante
?
quid
credidit
?
quid
petivit
,
ut
ad
hanc
ineffabilem
excellentiam
perveniret
?
Nonne
faciente
&
suscipiente
verbo
ipse
homo
,
ex
quo
esse
coepit
,
silius
Dei
unicus
esse
coepit
?
Nonne
filium
Dei
unicum
foemina
illa
gratiâ
plena
concepit
?
Nonne
de
Spiritu
sancto
&
virgine
Mariâ
Dei
filius
unicus
natus
,
non
carnis
cupidine
,
sed
singulari
Dei
munere
?
Respondeat
hic
homo
Deo
,
si
audeat
,
&
dicat
,
Cur
non
&
ego
?
&
si
audierit
,
O
homo
!
tu
quis
es
qui
respondeas
Deo
?
nec
sic
cohibeat
,
sed
augeat
impudentiam
,
&
dicat
,
Quomodo
audio
,
tu
quis
es
,
O
homo
!
cùm
sim
quod
audio
,
id
est
,
homo
,
quod
est
&
ille
de
quo
ago
,
cur
non
sim
quod
&
ille
?
At
enim
gratiâ
ille
talis
&
tantus
est
,
cur
diversa
est
gratia
,
ubi
natura
communisest
?
Certè
non
est
acceptio
personarum
apud
Deum
.
Quis
non
dico
Christianus
sed
insanus
haec
dicat
?
Apparuit
it
aque
nobis
in
nostro
capite
ipse
fons
gratiae
,
unde
secundùm
uninscujusque
mensuram
se
per
cuncta
ejus
membra
diffundit
;
sicut
est
praedestinatus
ille
unus
ut
caput
nostrum
esset
,
it
a
multi
praedestinati
sumus
ut
membra
ejus
essemus
.
Humana
hîc
merita
conticescant
,
quae
perierunt
per
Adam
,
&
regnet
quae
regnat
Dei
gratia
per
Jesum
Christum
.
Surely
the
Members
must
not
be
set
above
the
Head
.
The
Members
were
not
elected
to
the
beatifical
vision
out
of
foreseen
Faith
and
Perseverance
,
when
the
Head
was
elected
to
the
Hypostatical
Union
out
of
mere
Grace
.
The
elect
Stones
in
Zion
were
not
laid
for
their
orient
lustre
and
beauty
,
when
the
precious
Corner-stone
(
who
bears
up
all
the
building
)
was
laid
with
a
Behold
,
in
a
wonder
of
Grace
and
Love
.
3.
'T
is
utterly
impossible
that
Faith
and
Perseverance
should
be
the
causes
or
antecedents
to
Election
,
when
these
are
the
fruits
and
effects
thereof
.
If
we
search
the
Scripture
for
the
Well-head
of
these
,
we
shall
find
it
to
be
in
the
Decree
of
Election
.
Therefore
when
the
Apostle
blesses
God
for
the
work
of
Faith
in
the
Thessalonians
,
he
elevates
his
praises
as
high
as
Election
it self
,
knowing
brethren
beloved
your
Election
of
God
,
1
Thess.
1.
4.
And
in
the
very
same
strain
of
praise
,
blessing
God
for
blessing
the
Ephesians
with
all
spiritual
blessings
in
Christ
,
(
amongst
which
Faith
cannot
but
be
a
prime
blessing
)
he
sets
forth
the
eternal
Rule
of
dispensing
them
,
he
hath
blessed
us
with
all
spiritual
blessings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
as
he
hath
chosen
us
,
Eph.
1.
3
,
and
4.
Where
it
is
plain
,
that
those
whom
God
blesseth
with
Faith
and
Perseverance
,
he
chuseth
unto
Faith
and
Perseverance
,
because
he
blesses
according
as
he
chuses
.
The
Remonstrants
strangely
interpret
these
words
,
he
hath
chosen
us
in
Christ
,
that
is
,
say
they
,
being
in
him
in
the
divine
Prescience
.
But
this
Interpretation
cannot
stand
;
the
Apostle
saith
not
,
he
hath
chosen
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
he
hath
chosen
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
him
,
that
is
,
in
Christ
;
now
where
in
all
the
Scripture
do
the
words
[
in
Christ
]
import
our
being
in
Christ
in
the
divine
Prescience
?
The
words
[
in
Christ
]
in
such
Scriptures
as
relate
to
Justification
or
Adoption
,
do
import
our
being
in
Christ
by
actual
Faith
;
but
in
such
Scriptures
as
relate
to
Election
,
they
do
import
that
all
the
Grace
and
Glory
,
prepared
in
Election
,
is
conferred
in
and
through
Christ
:
this
appears
in
that
famous
place
,
2
Tim.
1.
9.
Who
hath
saved
us
and
called
us
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
in
Christ
Jesus
before
the
world
began
:
here
the
words
[
in
Christ
]
relating
to
Election
,
do
not
import
our
being
in
Christ
;
for
the
Text
saith
,
that
he
called
us
according
to
his
Grace
given
us
in
Christ
,
and
Calling
goes
before
Faith
or
being
in
Christ
,
and
is
the
immediate
cause
or
fountain
thereof
:
but
they
import
that
Vocation
and
Salvation
,
with
all
the
blessings
thereof
,
are
communicated
unto
us
in
and
through
Christ
,
and
that
the
eternal
Decree
or
Design
was
so
to
communicate
them
.
Neither
doth
the
Apostle
simply
say
,
he
hath
chosen
us
in
him
,
but
he
hath
chosen
us
in
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
we
should
be
holy
;
thereby
pointing
out
unto
us
Christ
as
the
designed
Fountain
of
all
the
holiness
in
the
Elect.
Moreover
,
the
Apostle
saith
,
that
he
hath
chosen
us
in
him
,
that
we
should
be
holy
,
and
Faith
is
a
choice
part
of
holiness
;
and
that
he
hath
blessed
us
in
him
with
all
spiritual
blessings
,
and
Faith
is
a
prime
spiritual
blessing
;
and
that
he
hath
blessed
us
according
as
he
hath
chosen
us
,
and
therefore
he
chuses
us
to
Faith
as
well
as
blesses
us
with
Faith
:
but
if
he
chuse
us
for
Faith
,
and
bless
us
with
Faith
,
he
doth
not
bless
us
according
as
he
chuses
us
.
By
all
which
it
appears
that
the
Remonstrants
Interpretation
is
an
Arrow
shot
besides
the
Text.
But
to
go
on
to
other
Scriptures
;
Blessed
is
the
man
(
saith
the
Psalmist
,
Psal.
65.
4.
)
whom
thou
chusest
and
causest
to
approach
unto
thee
;
and
what
approach
can
a
sinful
worm
have
to
the
holy
one
,
what
but
by
the
Faith
of
Christ
?
and
whence
is
this
approach
but
from
God
and
God
electing
?
He
chuseth
and
causeth
to
approach
unto
him
.
If
Faith
were
antecedent
to
Election
,
the
approach
must
have
been
before
the
chusing
,
the
contrary
whereof
appears
in
the
Text.
As
many
as
were
ordained
to
eternal
life
,
believed
,
Acts
13.
48.
The
Apostle
saith
not
as
many
as
believed
were
ordained
to
Eternal
Life
,
but
as
many
as
were
ordained
to
Eternal
life
believed
.
But
here
the
Remonstrants
tell
us
,
that
in
the
Text
't
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
imports
not
God's
eternal
preordination
,
but
man's
present
condition
or
disposition
;
so
that
the
meaning
is
,
as
many
as
were
disposed
or
well-affected
to
Eternal
Life
,
believed
.
Should
it
(
say
they
)
import
God's
preordination
,
then
all
of
that
Assembly
(
which
were
elected
)
did
believe
at
that
one
Sermon
,
and
all
the
rest
were
absolutely
reprobated
;
for
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
Text
is
an
universal
particle
:
now
that
all
the
Elect
of
that
Assembly
did
believe
that
day
,
or
that
all
the
rest
were
Reprobates
,
is
not
imaginable
.
I
answer
;
first
,
as
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
import
thereof
will
best
appear
by
taking
notice
in
what
sence
St.
Luke
doth
use
this
word
,
in
the
Book
of
the
Acts
,
Acts
15.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
decreed
or
appointed
that
Paul
should
go
up
.
Acts
28.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
having
appointed
him
a
day
.
Acts
22.
10.
God
promises
Paul
that
it
should
be
told
him
of
all
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
are
appointed
or
ordained
for
him
to
do
;
and
what
these
were
Ananias
sets
forth
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
hath
chosen
thee
to
such
and
such
things
,
Ver.
14.
Now
in
all
these
places
of
the
Acts
,
the
word
signifying
appointing
or
ordaining
,
why
should
it
be
taken
otherwise
in
this
controverted
Text
?
Nay
,
where
in
all
the
Scripture
doth
this
word
import
an
inward
quality
or
disposition
?
In
that
place
(
which
seems
most
of
any
to
speak
that
way
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
addicted
themselves
to
the
ministry
of
the
saints
,
1
Cor.
16.
15.
there
this
word
imports
no
less
than
a
certain
purpose
of
mind
in
them
to
do
that
work
.
Wherefore
I
conceive
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Text
,
doth
import
an
ordination
,
and
that
of
God
:
neither
doth
the
absence
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
hinder
it
;
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
2.
23.
doth
without
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
import
God's
eternal
counsel
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
designs
an
antecedent
ordination
,
and
that
ordination
must
be
God's
;
unless
(
which
is
the
grossest
Pelagianism
)
it
be
said
that
they
were
ordained
by
themselves
to
Eternal
life
.
But
to
pass
over
the
word
;
the
Remonstrants
take
the
Text
thus
,
As
many
as
were
disposed
to
Eternal
Life
,
believed
:
but
can
a
man
without
Faith
,
who
neither
lays
hold
on
Christ
the
Prince
of
life
,
nor
yet
hath
any
thing
of
the
Spirit
of
life
,
can
such
a
man
be
disposed
to
Eternal
life
?
Every
disposition
to
Eternal
life
must
be
such
,
either
because
it
hath
some
intrinsecal
dignity
meriting
Eternal
life
,
or
else
because
it
hath
some
Evangelical
congruity
,
to
which
Eternal
life
is
annexed
by
Promise
.
As
to
the
former
,
the
Remonstrants
as
Protestants
cannot
own
it
;
and
as
to
the
latter
,
they
cannot
in
all
the
Gospel
shew
forth
one
Promise
of
Eternal
life
made
to
a
man
void
of
Faith
;
and
how
then
can
a
man
void
of
Faith
be
disposed
to
Eternal
life
?
But
if
he
could
,
the
Remonstrants
of
all
others
must
not
say
so
,
for
they
assert
that
none
but
a
Believer
can
be
the
object
of
Election
;
because
(
say
they
)
God
cannot
will
Eternal
life
to
any
but
to
a
Believer
,
to
a
man
in
Christ
;
and
how
then
can
an
Unbeliever
,
a
man
out
of
Christ
be
disposed
to
Eternal
life
?
Such
a
mans
disposition
to
Eternal
life
,
if
it
be
not
such
by
its
meriting
condignity
,
must
be
such
divinâ
ordinatione
;
and
if
so
,
what
is
that
but
to
say
,
this
is
the
man
to
whom
God
wills
Eternal
life
;
and
if
before
Faith
God
may
will
Eternal
life
to
him
,
why
may
not
he
before
Faith
elect
him
?
Again
;
This
disposition
to
Eternal
life
must
be
either
some
moral
Virtuousness
,
or
else
some
better
Grace
of
the
Spirit
;
if
but
a
moral
Virtuousness
,
how
can
it
dispose
to
Eternal
life
?
if
a
better
Grace
of
the
Spirit
,
how
can
it
precede
such
a
Mother-grace
as
Faith
?
But
let
us
hear
how
the
Remonstrants
paint
out
this
disposition
in
words
of
Scripture
.
These
disposed
ones
(
say
they
)
are
the
sheep
of
Christ
,
Joh.
10.
4.
the
drawn
of
the
Father
,
Joh.
6.
44.
such
as
do
the
truth
,
Joh.
3.
21.
such
as
will
do
God's
will
,
Joh.
7.
17.
such
as
have
honest
and
humble
hearts
,
apt
and
idoneous
to
embrace
the
Gospel
.
But
what
a
perplexed
Labyrinth
of
words
is
here
?
To
be
the
sheep
of
Christ
,
argues
a
being
in
the
state
of
Election
,
which
is
antecedent
to
all
good
dispositions
in
us
;
they
are
called
sheep
before
their
bringing
home
to
God
,
Joh.
10.
16.
and
their
bringing
home
goes
before
all
gracious
dispositions
.
The
Fathers
drawing
imports
God's
action
,
and
not
man's
disposition
;
the
doing
of
the
Truth
is
man's
action
,
and
not
his
disposition
;
the
willing
to
do
God's
will
is
a
gracious
disposition
,
but
such
as
goes
not
before
Faith
.
Indeed
the
young
man
(
who
yet
had
no
true
Faith
)
had
some
kind
of
will
to
walk
in
God's
Commandments
,
Mark
10.
20.
but
it
was
not
of
the
true
stamp
;
but
with
a
reserve
of
his
darling
Covetousness
.
To
have
a
right
Will
to
do
God's
Will
is
to
be
one
spirit
with
the
Lord
,
which
without
Faith
is
unimaginable
.
'T
is
not
to
be
conceived
that
an
heart
can
indeed
be
either
honest
to
God
,
which
is
not
purified
by
Faith
,
or
humble
before
him
,
which
is
not
irradiated
by
Faith
.
As
for
the
last
objection
,
That
if
these
words
import
God's
Preordination
,
then
all
the
Elect
of
that
Assembly
did
believe
at
that
one
Sermon
,
and
all
the
rest
were
reprobated
,
it
is
built
upon
two
false
hypotheses
;
The
one
as
if
the
Evangelist
spake
only
of
one
Sermon
,
whenas
the
Apostle
had
now
preached
two
Sabbath-days
there
;
so
that
these
words
are
most
properly
to
be
understood
of
the
continued
success
of
the
Gospel
,
according
to
that
,
Acts
2.
47.
The
Lord
daily
added
to
the
Church
such
as
should
be
saved
;
which
continued
success
is
also
hinted
out
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
immediately
following
after
the
words
,
Ver.
49.
The
other
as
if
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
were
always
an
universal
Particle
;
whenas
in
some
Scriptures
,
as
Acts
4.
6.
it
doth
not
design
universality
,
(
for
all
the
High
Priest's
kindred
were
not
at
that
meeting
)
but
quality
:
also
in
the
Text
in
question
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rather
points
out
the
condition
of
Believers
than
their
number
.
Wherefore
I
conclude
,
that
this
famous
Text
holds
out
such
an
Eternal
Preordination
of
God
,
as
is
the
very
Well-head
of
Faith
in
men
.
Every
Believer
is
an
Isaac
,
a
child
of
Promise
,
wonderfully
begotten
,
begotten
of
God's
own
will
,
saith
St.
James
,
Chap.
1.
18.
and
begotten
according
to
his
abundant
mercy
,
saith
St.
Peter
,
1
Pet.
1.
3.
And
what
is
this
Will
and
Mercy
but
God's
gratuitous
design
of
Grace
and
Glory
to
his
Elect
?
The
Will
in
St.
James
is
such
a
Will
as
designs
Grace
and
Consecration
to
God
in
holiness
,
even
as
the
first
fruits
were
holy
;
and
the
Mercy
in
St.
Peter
is
such
a
Mercy
as
designs
Glory
,
even
an
incorruptible
and
undefiled
Inheritance
in
Heaven
:
and
both
places
demonstrate
that
the
Believer
is
generated
out
of
Electing
Love
.
And
as
Faith
is
an
effect
of
Election
,
so
also
is
Perseverance
,
which
is
no
other
than
Fides
continuata
,
Faith
standing
in
the
power
of
God
,
1
Cor.
2.
5.
and
fulfilled
by
the
same
power
,
2
Thess.
1.
11.
God
(
saith
the
Apostle
)
shall
confirm
you
unto
the
end
,
1
Cor.
1.
8.
and
as
a
Reason
,
he
subjoyns
,
God
is
faithful
,
Ver.
9.
Faithful
,
as
in
his
gracious
Promises
,
so
in
his
gratuitous
Election
;
therefore
he
confirms
his
own
unto
the
end
.
There
are
Rivers
of
living
Water
in
the
Godly
,
but
the
eternal
Spring
thereof
is
Election
;
there
is
the
Seed
of
God
in
them
,
but
the
vital
Root
of
it
is
Election
.
Hence
the
false
Christs
and
false
Prophets
cannot
seduce
them
,
Mark
13.
22.
The
canker
of
Hymenaeus
and
Philetus
cannot
eat
into
them
,
2
Tim.
2.
19.
Now
if
Faith
and
Perseverance
are
the
fruits
of
Election
,
they
cannot
be
the
causes
or
antecedents
thereof
.
Let
me
shut
up
this
Reason
with
that
of
Fulgentius
:
Deus
praedestinatione
suâ
&
donum
illuminationis
ad
credendum
,
&
donum
perseveraniiae
ad
proficiendum
&
permanendum
,
&
donum
glorificationis
ad
regnandum
,
quibus
dare
voluit
,
praeparavit
;
nec
aliter
persicit
in
opere
,
quàm
in
sua
sempiterna
&
incommutabili
voluntate
habet
dispositum
.
4.
My
last
Reason
shall
be
taken
from
the
grand
Scope
and
Design
of
the
Scriptures
,
which
is
to
exalt
God
and
abase
the
Creature
.
There
God's
glory
is
revealed
,
and
all
flesh
is
but
grass
;
there
God
is
all
in
all
,
and
all
men
are
nothing
;
the
willer
and
runner
are
nothing
,
and
Gods
mercy
is
all
;
the
planter
and
waterer
are
nothing
,
and
Gods
giving
the
encrease
is
all
.
There
all
men
lie
very
low
in
a
Dungeon
of
Darkness
,
Grave
of
Sin
,
and
miserable
Chains
of
Hardness
and
Unbelief
;
and
God
sits
very
high
,
and
out
of
the
sovereign
Self-motion
of
his
own
Will
,
shines
into
one
Heart
and
not
into
another
;
opens
one
Grave
and
not
another
;
frees
one
spiritual
Prisoner
and
not
another
.
There
Zions
dust
,
I
mean
the
Creature-weakness
,
and
defectibility
of
the
Church
and
all
her
inherent
Graces
,
appear
on
the
one
hand
,
and
the
sureness
of
God's
Mercy
,
and
the
everlasting
immutability
of
his
Love
and
Counsel
shines
forth
on
the
other
:
and
what
's
the
meaning
of
all
this
,
but
to
cut
off
boasting
and
stain
pride
,
abase
the
Creature
and
exalt
God
?
In
nullo
nobis
gloriandum
quando
nostrum
nihil
est
.
But
if
(
as
the
Remonstrants
assert
)
Election
be
built
on
Faith
and
Perseverance
,
and
this
Faith
and
Perseverance
be
wrought
by
God
in
a
superable
way
only
,
so
as
men
may
believe
or
not
,
or
believing
,
may
persevere
or
not
;
then
the
Crown
is
plucked
off
from
Free
Grace
and
clapt
upon
Free
Will
;
God
is
dethroned
and
man
is
exalted
,
and
so
may
fall
a
boasting
in
some
such
language
as
that
of
Theophylact
;
'T
is
God's
part
to
call
,
but
mine
to
be
elect
or
not
;
't
is
God's
part
to
reveal
Gospel
,
but
mine
either
to
believe
and
persevere
,
and
so
found
the
Decree
of
Election
,
or
else
not
to
believe
and
persevere
,
and
so
to
impede
it
.
And
if
,
to
silence
such
swelling
words
of
vanity
,
God
should
put
forth
such
astonishing
questions
to
him
about
the
Spiritual
World
,
as
he
did
to
Job
about
the
Natural
,
yet
might
man
return
an
answer
to
his
Maker
.
Should
God
ask
,
Where
wast
thou
when
I
laid
the
foundation
of
my
Church
in
my
divine
Decrees
?
when
I
laid
the
measures
of
her
Graces
in
my
Eternal
purpose
?
Man
may
say
,
My
Faith
was
there
stretching
out
the
Line
,
and
fastning
the
Corner-stone
of
Election
.
Should
he
ask
,
Canst
thou
bind
the
sweet
influences
of
Predestination
,
that
it
shall
not
cause
a
Spring
of
Faith
and
Holiness
in
my
Church
?
Man
may
say
,
I
can
so
bind
them
up
,
that
(
if
I
please
)
God
shall
have
never
an
Elect
Vessel
to
fill
with
Mercy
,
nor
Christ
any
where
to
lay
his
Merits
among
all
the
sons
of
men
.
Should
he
yet
ask
,
Who
hath
known
the
mind
of
the
Lord
,
or
been
his
Counseller
?
Man
may
answer
,
My
Free
Will
was
consulted
with
from
time
to
time
,
even
to
the
last
gasp
of
Perseverance
,
before
the
Decree
of
Election
was
concluded
in
Heaven
.
Should
he
ask
on
,
Who
made
thee
to
differ
from
another
?
The
Believer
may
answer
,
Adam
did
not
difference
me
,
for
he
left
me
in
the
common
Mass
;
neither
did
God
difference
me
,
for
he
gave
me
only
the
Common
Grace
:
but
I
my self
have
made
the
difference
,
by
freely
embracing
the
very
same
Grace
which
others
freely
rejected
.
In
a
word
;
should
he
expostulate
with
his
Church
as
with
Jerusalem
,
Ezek.
15.
2
,
3.
What
is
the
vine-tree
more
than
any
tree
?
Will
men
take
a
pin
of
it
to
hang
a
vessel
thereon
?
The
Church
may
answer
,
My
own
Free
Will
is
such
a
pin
,
that
my
Faith
and
Perseverance
chiefly
hang
upon
it
,
and
my
Faith
&
Perseverance
are
such
pins
,
that
God
himself
hangs
up
the
eternal
Rolls
of
his
Election
upon
them
.
Thus
and
much
more
may
the
Will
of
man
by
the
Remonstrants
Principles
,
sit
as
a
Queen
glorifying
her self
,
and
opening
her
mouth
in
Blasphemies
against
the
Sovereignty
of
God's
Will
,
and
the
freeness
and
power
of
his
Grace
.
But
all
this
while
a
deaf
Ear
is
turned
to
the
Scriptures
,
which
cry
aloud
,
No
flesh
must
glory
in
it self
;
he
that
glorieth
must
glory
in
the
Lord
;
't
is
not
of
the
runner
or
willer
,
but
of
God
who
sheweth
mercy
;
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardneth
:
And
if
any
man
reply
to
this
,
he
must
hear
his
own
nullity
;
Nay
but
O
man
who
art
thou
?
and
God's
sovereignty
,
hath
not
the
potter
power
over
the
clay
?
that
so
he
may
fall
down
astonied
at
the
Glory
of
God
,
and
cry
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Oh
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
how
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
Indeed
according
to
the
Remonstrants
Doctrine
(
which
bottoms
God's
Election
on
mans
Faith
and
Perseverance
)
there
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
in
it
,
all
is
ultimately
resolved
into
the
shallow
Will
of
man
;
there
is
no
unsearchableness
or
untraceable
difficulty
at
all
in
it
,
all
is
plain
and
easie
,
every
jot
of
it
carries
a
clearness
and
visible
equity
.
Election
being
only
God's
Decree
to
save
Believers
,
there
is
no
more
scruple
or
intricacy
in
it
,
than
there
will
be
in
the
Judicial
proceeding
at
the
last
Judgment
,
when
all
things
shall
be
as
obvious
to
every
eye
,
as
if
they
were
represented
in
a
Sea
of
Glass
.
But
if
,
according
to
the
Apostles
Scope
,
we
do
consider
the
absolute
Sovereignty
of
God's
Will
in
that
Expression
,
He
will
have
mercy
on
whom
he
will
,
and
whom
he
will
he
hardneth
,
there
is
a
very
glorious
abyss
in
it
,
such
as
may
justly
astonish
us
into
eternal
admiration
.
Oh
the
heights
and
depths
of
divine
Love
!
All
the
Elect
of
God
may
here
lose
themselves
in
holy
Mazes
and
trances
,
My
God!
my
God!
(
may
every
one
of
them
say
)
Why
hast
thou
chosen
me
?
I
know
,
and
not
without
wondring
,
that
Heaven
is
mine
through
Christ
,
and
Christ
is
mine
through
Faith
,
and
Faith
is
mine
through
the
Election
of
Grace
:
but
my
God!
my
God!
why
hast
thou
chosen
me
?
I
know
that
thy
blood
was
shed
for
me
,
and
thy
Spirit
is
shed
into
me
,
and
thy
Glory
is
reserved
for
me
;
and
all
this
out
of
love
:
but
my
God!
my
God!
why
hast
thou
loved
me
?
Oh
that
I
could
adore
Calling
,
Justifying
,
Glorifying
Grace
,
from
the
top
of
Predestination
!
Thou
hast
loved
me
because
thou
hast
loved
me
;
thou
hast
chosen
me
because
thou
hast
chosen
me
:
Even
so
(
holy
Father
!
)
because
so
it
seemeth
good
in
thy
sight
.
5.
Having
dispatched
the
Impulsive
Cause
of
Election
,
I
proceed
to
the
last
thing
,
viz.
in
whom
God
doth
Elect
us
;
I
answer
with
the
Apostle
,
God
chuseth
us
in
Christ
,
Eph.
1.
4.
But
because
these
words
are
variously
taken
,
it
is
to
be
considered
how
Christ
may
be
stiled
the
purchaser
of
Election
;
whether
only
quoad
res
in
Electione
volitas
&
praeparatas
,
or
also
quoad
actum
volentis
:
to
which
I
answer
.
1.
Affirmatively
;
Jesus
Christ
as
God-man
our
glorious
Mediator
did
purchase
Election
,
quoad
res
in
Electione
volitas
.
All
the
Churches
Grace
and
Glory
,
Sanctity
and
Salvation
,
Faith
and
Fruition
must
sing
Hosannahs
and
Hallelujahs
to
him
,
whose
precious
Blood
(
more
worth
than
a
thousand
Worlds
)
is
the
glorious
price
of
all
these
.
God
,
in
the
Decree
of
Election
,
did
not
only
design
the
communication
of
these
to
his
own
Elect
,
but
also
he
did
design
that
communication
to
be
in
and
through
Christ
.
2.
Negatively
;
I
conceive
that
Jesus
Christ
as
God-man
our
Mediator
did
not
purchase
Election
,
quoad
actum
volentis
:
and
that
for
these
Reasons
.
1.
That
phrase
[
chosen
in
Christ
,
Eph.
1.
4.
]
doth
not
evince
Christ
to
be
the
Cause
of
Election
;
for
in
another
place
we
are
said
to
be
chosen
to
Salvation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
sanctification
of
the
Spirit
,
2
Thess.
2.
13.
Which
sanctification
is
for
all
that
not
a
Cause
but
an
Effect
of
Election
.
2.
Christ
was
delivered
up
to
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
determinate
counsel
of
God
,
Acts
2.
23.
First
,
he
was
delivered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
Counsel
or
Decree
of
God
;
and
if
being
delivered
by
God's
Decree
,
he
merited
the
Decree
of
Election
,
then
God
made
one
Decree
,
that
Christ
should
come
and
merit
the
making
of
another
.
Christ
our
Mediator
stands
in
the
midst
between
God
and
man
;
but
that
he
should
stand
so
between
the
two
Decrees
of
God
,
as
a
fruit
of
the
one
and
a
cause
of
the
other
,
seems
very
incongruous
.
But
further
,
he
was
delivered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
determinate
counsel
of
God
,
that
is
,
by
a
Decree
perfectly
designative
of
his
Death
and
the
fruits
thereof
,
and
in
a
special
manner
perfectly
designative
of
those
individual
persons
,
who
should
have
Grace
and
Glory
in
and
through
him
.
If
it
be
not
so
perfectly
designative
,
how
is
it
a
determinate
Counsel
?
If
it
be
so
perfectly
designative
,
is
not
the
Decree
of
Election
at
least
included
therein
?
Undoubtedly
it
is
.
Now
this
determinate
Counsel
(
which
is
inclusive
of
the
Decree
of
Election
)
was
not
merited
by
Christ
;
for
he
was
delivered
by
it
,
and
did
not
merit
that
by
which
he
was
delivered
.
3.
Christ
came
to
do
his
Fathers
will
,
Heb.
10.
7.
all
that
he
did
and
suffered
was
a
faithfulness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
him
that
made
him
a
Mediator
to
do
and
suffer
the
same
,
Heb.
3.
2.
Now
aliud
est
facere
voluntatem
Deo
,
aliud
facere
voluntatem
Dei
.
Christ
did
not
make
a
new
Will
in
God
,
but
do
the
Will
of
God
:
if
he
had
made
a
new
Will
in
God
,
then
at
his
death
there
was
not
only
a
passion
in
the
flesh
of
God
,
but
(
as
it
may
seem
)
in
the
very
Will
of
God
too
;
wherefore
he
not
making
a
new
will
in
God
,
did
not
merit
the
Decree
of
Election
.
But
further
;
how
did
he
do
the
Will
of
God
?
Did
he
not
do
it
by
laying
down
his
life
for
his
sheep
,
Joh.
10.
15
?
By
redeeming
a
people
out
of
every
nation
,
Revel.
5.
9
?
By
purifying
to
himself
a
peculiar
people
,
Tit.
2.
14
?
By
bringing
many
sons
unto
glory
,
Heb.
2.
10
?
And
what
is
all
this
but
the
executing
of
the
Decree
of
Election
?
And
if
Christ's
errand
into
the
World
was
to
execute
Election
,
then
how
did
he
merit
it
?
4.
God
might
have
exacted
satisfaction
from
poor
sinners
in
their
own
persons
,
he
was
not
bound
to
accept
payment
from
another
;
wherefore
Christ's
Blood
and
Righteousness
are
meritorious
as
for
us
,
not
merely
by
their
intrinsecal
dignity
,
but
by
the
divine
acceptation
;
God
receiving
them
as
on
our
behalf
.
Whence
it
clearly
appears
that
the
divine
Will
doth
guide
the
Merit
of
Christ
in
all
its
procurements
;
and
how
then
doth
the
Merit
of
Christ
guide
the
divine
Will
in
its
eternal
Election
?
Can
it
guide
its
Guide
?
Can
it
go
before
its
Leader
?
Surely
that
divine
Will
which
goes
before
those
meritorious
procurements
by
its
Acceptation
,
doth
not
follow
after
them
in
its
eternal
Decrees
.
5.
The
Father
is
the
first
Person
in
the
sacred
Trinity
,
and
works
from
himself
;
the
Son
is
the
second
and
works
from
the
Father
.
Thus
he
tells
us
,
that
he
can
do
nothing
of
himself
but
what
he
seeth
the
Father
do
,
Joh.
5.
19.
And
in
his
Prayer
to
his
Father
,
he
saith
;
Thine
they
were
and
thou
gavest
them
me
,
Joh.
17.
6.
Thine
they
were
by
Election
,
and
thou
gavest
them
me
,
as
the
peculiar
purchase
of
my
Passion
.
But
now
if
Christ
by
his
Merits
do
found
the
very
Decree
of
Election
,
is
not
the
Order
of
working
in
the
sacred
Trinity
inverted
?
Is
not
the
Son
the
first
Origine
of
our
Salvation
?
Doth
not
the
Father
,
even
in
his
Eternal
Election
,
work
from
the
Son
?
Might
not
the
Scripture
rather
have
said
,
that
the
Elect
were
given
by
the
Son
to
the
Father
,
than
by
the
Father
to
the
Son
?
Wherefore
to
me
it
seems
most
congruous
to
say
,
That
the
Fathers
Love
laid
the
first
plot
of
our
Salvation
,
and
then
the
Sons
Blood
purchased
Grace
and
Glory
for
us
.
I
shall
shut
up
all
with
an
Answer
to
an
Objection
.
This
Thesis
[
that
Christ
did
not
merit
the
Decree
of
Election
]
seems
to
abase
Christ
,
as
if
he
were
a
mere
medium
for
the
executing
of
Election
;
nay
,
to
nullifie
his
Merits
;
for
it
supposes
,
that
God
doth
amare
peccatores
ad
salutem
etiam
extra
Christum
,
that
God
doth
destinate
eternal
Life
to
them
,
even
without
a
Mediator
;
and
then
what
necessity
is
there
at
all
of
Christ's
Merits
?
I
answer
:
Far
be
it
from
every
Christian
to
abase
and
nullifie
the
Merits
of
Christ
;
but
(
as
I
take
it
)
the
Thesis
aforesaid
doth
neither
of
these
.
Not
abase
Christ
as
a
mere
medium
under
the
Decree
of
Election
:
for
though
he
merited
not
the
Decree
of
Election
,
yet
must
his
praise
be
ever
glorious
,
and
his
Name
above
every
name
;
in
that
he
is
both
the
glorious
Head
of
the
Elect
,
and
the
meritorious
Fountain
of
all
the
blessings
and
good
things
of
Election
.
In
Eternity
the
Elect
are
predestinated
to
be
conformed
to
his
Image
,
as
the
first-born
of
all
,
and
in
time
they
are
called
,
justified
,
sanctified
and
glorified
in
and
through
him
,
as
the
purchaser
of
all
.
Neither
doth
he
vilifie
Christ
,
who
calls
him
the
grand
Medium
for
the
executing
of
Election
:
the
Apostle
cries
up
Christ
by
those
glorious
Titles
,
The
head
of
the
Church
,
the
beginning
,
the
first-born
from
the
dead
,
one
who
hath
the
primacy
or
preeminence
in
all
things
,
Col.
1.
18.
yet
immediatly
after
puts
all
under
the
Father's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
19.
His
Decree
or
good
pleasure
did
preordain
and
direct
all
.
Neither
doth
this
Thesis
nullifie
the
Merits
of
Christ
;
for
these
consist
not
in
procuring
the
Decree
of
Election
,
but
in
procuring
Grace
and
Glory
;
and
these
he
procured
,
though
not
the
Decree
it self
.
Neither
doth
it
at
all
follow
,
that
,
if
Christ
merited
not
the
very
Decree
,
then
God
doth
amare
peccatores
ad
salutem
extra
Christum
,
or
destinate
Eternal
life
to
them
without
a
Mediator
.
For
seeing
Christ
is
predestinated
to
be
the
Head
of
the
Elect
,
and
Fountain
of
all
Grace
and
Glory
unto
them
;
and
the
Elect
are
predestinated
to
be
the
Body
of
Christ
,
and
to
receive
all
Grace
and
Glory
in
and
through
him
;
and
both
these
Predestinations
are
simultaneous
in
the
heart
of
God
,
and
framed
together
in
the
same
instant
of
Eternity
:
There
is
not
,
nor
cannot
be
any
colour
at
all
to
say
,
that
God
doth
love
sinners
extra
Christum
,
or
destinate
Eternal
life
to
them
without
a
Mediator
.
When
God
in
free
Election
resolves
with
himself
,
such
individual
persons
shall
by
an
effectual
Call
be
united
to
Christ
as
members
of
his
Body
,
and
being
such
,
shall
be
washed
in
his
blood
,
filled
with
his
Spirit
,
and
at
last
crowned
with
his
everlasting
Salvation
;
when
he
resolves
,
every
grain
shall
come
through
Joseph's
hands
,
every
particle
of
Grace
,
every
income
of
the
holy
Spirit
,
every
glimpse
of
Divine
Favour
,
every
beam
of
glory
in
Heaven
,
shall
pass
through
Jesus
Christ's
hands
;
nay
,
through
his
very
Heart-blood
and
crucified
Flesh
unto
the
Elect
,
Doth
he
now
love
them
extra
Christum
?
Doth
he
yet
destinate
them
to
Eternal
life
without
a
Mediator
?
Undoubtedly
he
doth
not
.
If
therefore
you
ask
me
,
what
necessity
there
is
of
Christs
merits
,
I
must
answer
,
That
all
Grace
and
Glory
,
Sanctity
and
Salvation
,
Faith
and
Fruition
are
thereby
purchased
and
procured
for
the
Elect.
The
pure
fountain
of
Election
rises
of
it self
in
the
Will
of
God
,
but
the
gracious
streams
thereof
issue
forth
through
the
bleeding
Wounds
of
Christ
.
CHAP.
V.
Of
Gods
Decree
of
Reprobation
,
as
touching
Men.
HAving
treated
of
the
Decree
of
Election
,
as
respective
of
men
;
I
proceed
to
the
Decree
of
Reprobation
,
as
it
relates
to
them
.
In
the
Old
Testament
we
find
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
opposite
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Septuagint
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
importing
as
much
as
reprobare
,
to
reprobate
or
reject
.
In
the
New
Testament
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
importing
a
rejectaneous
or
disallowed
person
,
and
rather
pointing
out
man's
State
than
God's
Act.
But
to
pass
over
the
word
;
Reprobation
is
that
Eternal
Decree
of
God
whereby
he
purposes
in
himself
not
to
give
Grace
and
Glory
to
some
individual
persons
lying
in
the
Mass
of
Humane
Corruption
,
but
to
leave
them
to
final
sin
,
and
for
the
same
to
punish
them
with
Eternal
Damnation
.
In
this
Decree
the
Divine
Will
hath
(
as
I
may
so
say
)
a
Triple
Act
:
For
1.
It
purposes
,
not
to
give
Grace
and
Glory
to
some
persons
,
and
this
is
called
among
Divines
Preterition
or
Non-election
;
and
is
of
all
other
the
most
proper
act
of
Reprobation
,
as
it
stands
in
opposition
to
Election
.
Hence
Reprobates
are
called
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rest
or
residue
,
in
opposition
to
the
Elect
,
Rom.
11.
7.
the
nunquam
noti
,
or
never
known
,
Matth.
7.
23.
in
opposition
to
the
foreknown
,
and
the
not
written
in
the
book
of
life
,
Revel.
13.
8.
in
opposition
to
the
written
ones
,
whose
names
are
enrolled
in
Heaven
.
2.
It
purposes
to
leave
them
to
final
sin
.
I
say
final
sin
;
for
God
permits
sin
even
in
the
Elect
,
but
final
sin
only
in
the
Reprobate
.
Thus
God
suffered
the
Nations
to
walk
in
their
own
ways
,
Acts
14.
16.
and
thereby
gave
them
pereundi
licentiam
.
Thus
he
hardneth
whom
he
will
,
Rom.
9.
18.
and
hardening
in
that
place
imports
a
not
giving
the
mollifying
Graces
of
Faith
and
Repentance
,
and
withal
a
permission
of
final
sin
in
the
Reprobate
;
for
it
is
set
in
opposition
to
that
mercy
which
bestows
those
mollifying
Graces
,
and
thereby
prevents
final
sin
in
the
Elect.
3.
It
purposes
to
punish
them
with
Eternal
Damnation
for
their
sin
;
and
this
is
stiled
among
Divines
Pre-damnation
,
or
Positive
Reprobation
.
And
hence
Reprobates
are
said
to
be
vessels
of
wrath
,
Rom.
9.
22.
made
for
the
day
of
Evil
,
Prov.
16.
4.
and
of
old
ordained
to
condemnation
,
Jude
,
Ver.
4.
in
the
Original
we
have
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
old
fore-written
or
registred
to
this
condemnation
;
forewritten
,
not
(
as
some
would
have
it
)
in
Scripture-prophecies
,
but
in
the
Eternal
Decree
of
God
;
the
ordained
Event
whereof
is
notably
pointed
out
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text.
To
say
that
men
are
fore-written
in
a
Decree
to
condemnation
is
very
proper
,
but
to
say
that
they
are
forewritten
in
a
Prophecy
to
condemnation
,
is
very
incongruous
;
for
a
prophecy
is
of
an
Event
,
and
not
to
it
as
a
Decree
is
.
In
that
place
where
't
is
said
that
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gal.
3.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
not
a
Decree
,
but
a
setting
forth
or
lively
painting
out
of
Christ
;
for
there
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
as
in
the
former
Text
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
whom
before
the
eyes
Jesus
Christ
was
set
forth
.
But
the
plain
meaning
of
the
former
Text
is
,
they
were
decreed
to
this
condemnation
,
viz.
to
spiritual
Judgments
(
which
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
specially
points
at
)
and
by
consequence
to
Eternal
Damnation
also
.
Now
touching
this
Triple
act
of
Reprobation
I
shall
enquire
-
1.
Who
is
the
Author
thereof
?
-
2.
What
are
the
things
decreed
therein
?
-
3.
To
whom
those
things
are
decreed
?
-
4.
What
is
the
Impulsive
Cause
thereof
?
1.
Who
is
the
Author
thereof
?
Even
the
same
great
God
who
is
the
Author
of
Election
;
he
,
who
chuses
some
,
passes
by
others
;
he
,
who
hath
mercy
on
some
,
hardens
others
.
Grace
and
Glory
are
at
his
dispose
;
the
Keys
of
Heaven
and
Hell
are
in
his
hands
alone
.
In
some
he
prevents
final
sin
,
by
the
mollifying
Graces
of
Faith
and
Repentance
;
others
he
leaves
to
final
sin
,
actual
or
at
least
original
.
Some
he
raises
up
out
of
the
Hell
of
their
Corruption
into
an
Heaven
of
Glory
;
others
he
tumbles
down
from
one
Hell
to
another
,
from
the
Hell
of
Iniquity
to
the
Hell
of
Misery
.
This
is
the
Almighty
Potter
,
who
,
out
of
the
same
lump
of
corrupted
Mankind
,
makes
one
Vessel
to
honour
,
and
another
to
dishonour
;
and
all
the
while
,
the
earthen
Pitcher
must
not
strive
with
his
Maker
,
or
say
,
Why
hast
thou
made
me
thus
?
but
rather
hasten
down
into
the
Abyss
of
his
own
Nullity
and
Pravity
,
and
from
thence
adore
the
infinite
heights
of
Sovereignty
and
Equity
in
the
Divine
Decrees
.
2.
What
are
the
things
decreed
therein
?
These
I
shall
consider
according
to
the
Triple
Act
thereof
?
1.
As
for
the
first
Act
of
Preterition
or
Non-election
,
the
thing
decreed
is
the
not
giving
of
Grace
and
Glory
to
the
Reprobates
.
1.
'T
is
the
not
giving
of
Grace
unto
them
.
Not
that
there
is
a
preterition
of
them
as
to
all
kind
of
Grace
;
for
Reprobates
may
be
Children
of
the
kingdom
,
Matth.
8.
12.
called
to
the
marriage-supper
,
Matth.
22.
12.
and
coming
may
eat
and
drink
in
Christ's
presence
,
Luk.
13.
26.
they
may
be
enlightned
and
partakers
of
the
holy
Ghost
,
and
taste
the
good
word
of
God
and
the
powers
of
the
world
to
come
,
Hebr.
6.
4
,
5.
and
(
which
is
a
very
high
expression
)
they
may
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
believe
in
the
name
of
Jesus
,
Joh.
2.
23.
But
that
there
is
a
preterition
of
them
as
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
better
things
which
accompany
,
and
by
a
near
contiguity
touch
upon
Salvation
,
Heb.
6.
9.
as
to
such
a
precious
Faith
,
Love
in
incorruption
,
Holiness
of
truth
,
Repentance
unto
life
,
real
and
thorough
Conversion
,
as
are
found
in
the
Elect.
There
is
not
then
a
preterition
as
to
all
kind
of
Grace
,
no
,
nor
all
kind
of
preterition
as
to
saving
Grace
;
for
God
doth
will
the
Conversion
of
Reprobates
in
a
double
manner
.
1.
God
wills
their
Conversion
,
Voluntate
simplicis
complacentiae
;
Conversion
even
in
a
Reprobate
would
make
joy
in
Heaven
,
it
would
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grateful
and
well-pleasing
to
God
;
if
we
believe
him
swearing
by
his
life
,
his
pleasure
or
delight
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
wicked
mans
turning
,
Ezek.
33.
11.
God
delights
in
his
Image
where-ever
it
be
.
2.
God
wills
their
Conversion
Voluntate
virtuali
vel
ordinativâ
Mediorum
;
for
the
right
understanding
whereof
I
shall
lay
down
four
things
.
1.
The
proper
end
and
tendency
of
all
means
is
to
turn
men
unto
God
:
within
the
Sphere
of
the
Church
,
such
is
the
end
and
tendency
thereof
.
Why
did
Christ
come
but
to
turn
every
one
from
his
iniquities
,
Acts
3.
26
?
Why
did
he
preach
,
but
that
his
hearers
might
be
saved
,
Joh.
5.
34
?
Why
did
the
Apostle
warn
and
teach
every
man
,
but
to
present
every
man
perfect
in
Christ
,
Col.
1.
28
?
John's
Baptism
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
3.
11.
Church-censures
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
10.
8.
Even
the
delivering
to
Satan
was
for
the
destruction
of
the
flesh
,
1
Cor.
5.
5.
Conversion
is
the
true
Centre
of
the
Means
.
Nay
,
without
the
Sphere
of
the
Church
,
the
true
end
and
tendency
of
things
is
such
,
that
God
might
be
seen
in
every
creature
,
Rom.
1.
20.
Sought
and
felt
in
every
place
,
Acts
17.
27.
Witnessed
in
every
showre
,
Acts
14.
17.
Feared
in
the
sea-bounding
sand
,
Jer.
5.
22.
Humbled
under
in
every
abasing
providence
,
Dan.
5.
22.
Turned
to
in
every
judgement
,
Amos
4.
11.
In
a
word
,
the
end
and
tendency
of
all
God's
works
is
that
men
might
fear
before
him
,
Eccl.
3.
14.
The
whole
World
is
a
great
Ordinance
,
at
it
is
in
it self
,
preaching
forth
the
power
and
goodness
of
God
who
made
it
;
and
as
it
is
the
unconsumed
Stage
of
so
many
crying
sins
,
preaching
forth
the
clemency
and
mercy
of
God
who
spares
it
,
and
dashes
it
not
down
about
the
sinners
ears
.
All
the
goodness
and
forbearance
of
God
leads
men
to
repentance
,
Rom.
2.
4.
That
piece
of
Gospel
[
Whoso
confesseth
and
forsaketh
his
sins
shall
have
mercy
]
seems
legible
in
his
patience
;
for
it
may
be
naturally
and
rationally
concluded
,
That
that
God
,
who
in
his
clemency
spares
men
though
sinners
,
will
in
his
mercy
pardon
them
when
repenting
and
returning
.
This
is
the
true
duct
and
tendency
of
his
patience
,
even
that
men
might
turn
and
repent
.
2.
The
tendency
of
the
Means
to
Conversion
is
such
,
that
if
men
under
the
administration
thereof
turn
not
unto
God
,
the
only
reason
lies
within
themselves
,
in
their
own
corrupt
hearts
.
If
God
purge
and
men
are
not
purged
,
't
is
because
there
is
lewdness
in
their
filthiness
,
Ezek.
24.
13.
If
he
would
gather
,
and
men
are
not
gathered
,
't
is
because
they
will
not
,
Matth.
23.
37.
If
he
spread
out
his
hands
,
and
men
come
not
in
,
't
is
because
they
are
rebellious
,
Isai.
65.
2.
If
he
be
patient
and
long-suffering
,
and
they
repent
not
,
't
is
because
of
their
hardness
and
impenitent
heart
,
Rom.
2.
5.
The
Apostle
calls
the
heretical
Seducers
in
his
time
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
did
turn
or
transfer
the
grace
of
God
from
its
true
end
or
scope
,
Jud.
ver.
4.
And
what
those
Seducers
did
doctrinally
,
that
do
all
sinners
practically
;
so
far
forth
as
they
live
under
the
means
and
turn
not
,
they
do
thereby
transfer
and
remove
the
means
from
their
genuine
end
.
3.
God
doth
by
a
formal
Decree
will
the
Means
with
their
tendencies
.
All
Ordinances
are
sealed
by
the
Divine
Will
,
and
go
out
in
its
name
,
and
are
what
they
are
from
its
Ordination
.
Without
this
,
Means
are
no
longer
Means
,
but
mere
empty
names
and
vain
shadows
.
4.
Out
of
God's
formal
Decree
of
the
Menas
doth
result
his
Virtual
Will
of
mens
Conversion
.
That
God
,
who
doth
formally
will
the
means
with
their
tendencies
even
unto
Reprobates
,
doth
virtually
will
their
Conversion
as
the
true
scope
and
end
of
those
Means
.
Hence
't
is
said
,
that
Christ
would
have
gathered
the
unbelieving
Jews
,
Matth.
23.
37.
and
God
would
have
all
men
to
be
saved
,
1
Tim.
2.
4.
viz.
in
respect
of
his
Virtual
or
Ordinative
Will.
Hence
God
is
brought
in
,
wishing
,
Oh!
that
there
were
such
an
heart
in
them
,
Deut.
5.
29.
Oh!
that
thou
hadst
hearkened
to
my
commandments
,
Isai.
48.
18.
And
what
are
these
wishes
?
Surely
all
the
diffusions
of
Light
,
promulgations
of
Laws
,
expansions
of
Gospel
Grace
,
waitings
of
divine
Patience
,
and
strivings
of
the
holy
Spirit
are
(
as
I
may
so
say
)
God's
O's
after
Conversion
,
in
as
much
as
they
have
a
tendency
thereunto
;
and
God
in
willing
that
tendency
,
doth
virtually
will
mens
return
also
.
Excellent
is
that
of
learned
Ames
;
Deus
eminenter
&
virtuali
quâdam
ratione
eatenus
vult
salutem
hominum
,
quatenus
vocat
ipsos
ad
salutem
.
Thus
with
this
Virtual
Will
God
doth
will
the
Conversion
of
Reprobates
.
But
then
you
'l
say
,
If
so
,
God's
Will
is
frustrated
;
for
Reprobates
are
never
actually
converted
.
I
answer
,
That
God's
Formal
Decree
is
only
of
the
Means
with
their
tendencies
;
and
therefore
is
not
frustrated
but
fulfilled
in
the
actual
exhibition
of
such
Means
.
And
God's
Virtual
Will
(
though
it
be
of
the
Conversion
of
Reprobates
)
yet
in
their
Non-conversion
is
not
frustrated
,
because
it
is
not
an
absolute
but
conditional
Will
,
nisi
per
ipsos
steterit
,
unless
their
own
voluntary
corruption
do
impede
the
Effect
;
which
in
Reprobates
it
always
doth
.
But
you
'l
yet
reply
,
Then
God's
Will
is
conditional
,
and
by
consequence
imperfect
.
To
which
I
answer
with
the
Judicious
Bishop
Davenant
,
That
Volitions
merely
conditional
agree
not
with
the
perfection
of
the
Divine
Nature
;
for
that
were
to
suspend
God's
Will
for
a
time
,
and
then
,
post
purificatam
conditionem
,
to
make
it
become
absolute
.
But
mixtly-conditional
Volitions
,
that
is
,
such
as
are
grounded
on
some
absolute
Decree
,
may
be
allowed
:
As
for
Example
,
that
mixt
conditional
Decree
,
That
if
Cain
or
Judas
believe
they
shall
be
saved
,
is
grounded
on
that
absolute
Decree
,
that
whosoever
believes
shall
be
saved
.
Now
this
Virtual
Will
of
the
Conversion
of
Reprobates
is
not
purely
conditional
,
but
mixtly
conditional
;
for
it
results
out
of
God's
absolute
Decree
of
the
Means
with
their
tendencies
.
Wherefore
(
notwithstanding
these
Objections
)
I
conclude
,
That
God
doth
virtually
will
the
Conversion
of
Reprobates
,
so
far
forth
as
the
Means
have
a
tendency
thereunto
.
These
things
being
thus
laid
down
;
I
conceive
that
the
thing
decreed
in
Preterition
or
Non-election
,
is
the
not
giving
or
working
saving
Grace
or
thorough
Conversion
in
Reprobates
,
in
such
a
sure
and
insuperable
way
as
in
the
Elect.
Reprobates
have
not
such
intimate
in-shining
,
efficacious
drawing
,
Law-engraving
,
and
heart-opening
and
melting
Grace
as
the
Elect.
And
this
not
giving
or
working
Conversion
in
such
a
way
,
clashes
with
neither
of
the
aforesaid
Wills
.
Not
with
the
Will
of
Complacence
;
for
still
if
a
Reprobate
did
turn
or
convert
,
he
should
be
accepted
with
God
:
nor
yet
with
the
Virtual
or
Ordinative
Will
of
God
;
for
still
Means
are
Means
,
and
Ordinances
are
Ordinances
,
and
their
true
end
and
tendency
is
to
turn
men
unto
God
:
I
say
their
true
end
;
for
there
is
a
vast
difference
between
an
infallible
Ordination
of
means
for
the
working
of
Conversion
in
men
,
and
a
true
Ordination
of
Means
for
the
same
purpose
.
As
to
the
Elect
,
there
is
an
infallible
Ordination
of
Means
thereunto
;
and
as
to
the
Reprobate
,
there
is
a
true
(
though
not
infallible
)
Ordination
of
the
same
.
The
perfection
of
the
Non-elect
Angels
was
truly
ordinated
to
their
Perseverance
,
but
not
infallibly
.
The
integrity
of
Adam
in
innocency
was
truly
ordinated
to
his
continuance
in
Obedience
,
but
not
infallibly
.
Wherefore
Non-election
or
Preterition
,
though
it
stand
not
in
conjunction
with
an
infallible
Ordination
,
yet
it
carries
no
contradiction
to
a
true
Ordination
of
the
Means
.
Notwithstanding
the
Decree
of
Non-election
or
Preterition
,
God
may
still
expostulate
with
a
Reprobate
,
as
the
Apostle
did
with
the
Galatians
,
Quis
te
impedivit
?
Who
hindred
you
from
obeying
the
truth
,
Gal.
5.
7
?
Have
you
not
had
many
awakenings
of
Conscience
,
thundrings
from
the
fiery
Law
,
wooeings
from
the
gracious
Gospel
,
strivings
from
the
holy
Spirit
,
and
long
waitings
of
infinite
Patience
and
Forbeance
;
and
all
these
to
draw
you
to
Repentance
?
And
what
hindred
you
from
turning
unto
me
?
What
,
but
your
own
perverse
rebellious
heart
?
How
often
have
I
called
and
you
would
not
hear
?
knocked
and
you
would
not
open
?
moved
and
you
would
not
stir
?
offered
Christ
and
Heaven
and
you
would
not
accept
?
And
why
would
you
not
?
Let
Conscience
say
,
if
it
were
not
for
some
base
indulged
lust
;
which
,
when
I
had
searched
after
,
you
have
hid
it
in
the
secret
of
your
heart
;
when
I
have
stript
and
laid
it
naked
before
you
,
you
have
sewed
Fig-leaves
and
covered
it
;
when
I
would
have
slain
and
crucified
it
,
you
have
spared
it
and
laid
it
in
your
bosom
.
Well
,
I
can
truly
say
,
Perditio
tua
ex
te
,
thy
destruction
is
from
thy self
alone
;
't
is
not
because
thou
hadst
no
means
of
Grace
;
't
is
not
because
those
Means
were
not
ordinated
to
thy
Conversion
;
't
is
not
because
thy
Conversion
should
not
have
been
accepted
with
me
;
no
,
't
is
merely
from
thy
voluntary
corruption
.
2.
Another
thing
decreed
in
preterition
is
the
not-giving
of
Glory
unto
Reprobates
.
But
this
is
not
such
a
not-giving
,
as
if
God
would
upon
no
terms
at
all
give
Glory
unto
them
:
No
;
for
the
Promise
[
Whosoever
believeth
shall
be
saved
]
doth
both
import
God's
Will
,
and
extend
in
general
to
all
,
Reprobates
as
well
as
others
;
but
it
is
a
not-giving
Glory
to
them
in
such
a
sure
infallible
way
as
to
the
Elect.
Heaven
is
seriously
offered
to
the
Reprobates
,
and
offered
upon
the
very
same
terms
as
to
the
Elect
;
but
here
lies
the
difference
:
God
gives
special
Effectual
Grace
to
the
Elect
,
cloaths
them
in
the
fine
linnen
of
righteousness
,
makes
them
meet
for
the
inheritance
in
light
,
Col.
1.
12.
works
them
for
this
very
thing
,
2
Cor.
5.
5.
and
at
last
causes
them
to
arrive
safe
at
Heaven
.
But
thus
he
deals
not
with
Reprobates
;
for
he
leaves
them
without
that
Effectual
Grace
which
infallibly
leads
to
Glory
.
2.
As
to
the
second
Act
of
Reprobation
,
viz.
the
permission
of
final
sin
,
the
thing
decreed
is
double
.
-
1.
The
permission
of
sin
in
Reprobates
.
-
2.
The
permission
of
the
Finality
of
sin
.
1.
The
permission
of
sin
in
them
is
decreed
.
Now
what
is
this
permission
?
'T
is
not
an
Ethical
permission
,
as
if
they
might
sin
by
a
Law
;
for
this
were
to
unsin
sin
.
'T
is
not
a
mere
dreaming
Speculation
,
as
the
sleeper
suffered
Tares
among
the
Wheat
;
for
divine
Providence
never
slumbers
nor
sleeps
.
'T
is
neither
a
simple
Volition
,
for
then
God
would
hinder
sinful
actions
from
coming
into
being
;
nor
yet
a
simple
Volition
,
for
then
God
should
be
the
Cause
and
Author
of
sin
.
'T
is
not
such
a
permission
of
sin
,
as
if
Reprobates
had
no
remora's
at
all
in
their
sinning
;
for
every
beam
of
Light
,
item
in
Conscience
,
rod
of
Affliction
,
striving
of
the
holy
Spirit
,
and
particle
of
holy
Means
is
a
kind
of
impediment
cast
in
their
perverse
way
.
But
Permission
is
an
Act
of
Providence
issuing
forth
from
God
,
not
as
he
is
a
righteous
Legislator
,
but
as
he
is
the
supreme
Rector
and
Provisor
,
moderating
in
all
Events
.
Hence
the
Scripture
owns
God's
mission
in
Joseph's
sale
,
Gen.
45.
5.
Gods
commission
in
Ahab's
seduction
,
1
Kings
22.
22.
God's
bidding
in
Shimei's
Cursing
,
2.
Sam.
16.
11.
and
God's
hand
and
counsel
in
Christ's
crucifixion
,
Acts
4.
28.
More
particularly
;
't
is
such
an
Act
of
Providence
as
carries
with
it
,
First
,
an
Administration
of
such
objects
and
circumstances
;
which
are
good
in
themselves
;
yet
occasionally
like
Achan's
golden
Wedge
draw
out
mens
corruption
into
act
;
Then
a
suspension
or
nondonation
of
such
Grace
and
Means
as
would
effectually
and
de
facto
prevent
the
commission
of
sin
;
Next
,
an
actual
concurrence
of
the
Holy
One
to
the
Material
Act
or
Entity
of
sin
,
though
not
in
the
least
Measure
to
the
anomy
or
sinfulness
thereof
;
And
withal
a
bounding
sin
in
its
measure
and
duration
,
and
ordering
sin
to
his
own
Glory
.
Thus
God
permits
sin
,
and
permits
it
Volent
:
for
none
will
say
that
he
doth
it
Nolent
;
therefore
all
must
say
,
that
he
doth
it
Volent
.
And
in
all
this
,
neither
can
the
Reprobate
ery
out
of
hard
measure
;
for
in
the
same
manner
God
permits
the
sins
of
the
Elect
:
Nor
can
the
least
blot
light
upon
the
holy
One
;
for
which
of
all
these
may
he
not
justly
do
?
May
not
he
marshal
objects
?
Then
he
may
do
nothing
in
his
own
World
.
Not
so
much
as
proclaim
his
Law
;
for
sin
will
take
occasion
thereby
:
No
,
nor
his
Gospel
neither
;
for
Grace
will
be
turned
into
wantonness
.
May
not
he
suspend
his
Efficacious
Grace
?
Then
Grace
is
not
his
own
;
but
if
it
be
,
by
what
Law
is
he
bound
to
give
it
?
If
there
be
no
such
Law
,
why
may
he
not
suspend
it
?
But
if
there
be
,
how
can
he
permit
sin
,
seeing
he
is
bound
to
give
such
Grace
as
will
actually
prevent
it
?
But
you
'l
say
,
Permission
is
no
such
suspension
of
Grace
,
but
a
leaving
a
man
in
manu
consilii
sui
,
a
dimission
of
him
to
his
own
Genius
and
free
Will
;
if
so
,
then
how
doth
God
hinder
sin
?
Doth
he
in
hindring
sin
offer
violence
to
man's
Liberty
,
as
in
permitting
it
he
leaves
him
thereunto
?
Surely
,
if
God
hinder
it
,
it
must
be
by
some
kind
of
Grace
or
other
;
and
therefore
if
he
permit
it
,
it
must
be
by
some
suspension
of
Grace
,
or
not
at
all
.
But
to
go
on
.
May
not
he
concurr
to
the
Material
Act
of
sin
?
Then
how
much
Motion
is
there
independent
from
the
first
Mover
?
How
much
Entity
is
there
independent
from
the
Being
of
Belings
?
May
not
also
the
great
Clock
of
the
World
stand
alone
without
the
Everlasting
Arms
,
and
all
the
Creature-wheels
therein
go
alone
,
without
any
touch
of
Providence
?
Lastly
;
If
God
did
not
bound
sin
,
would
not
that
Moral
Monster
soon
devour
all
Religion
and
Humanity
?
And
if
he
did
not
order
it
to
his
own
Glory
,
how
should
Light
come
out
of
Darkness
,
and
Order
out
of
Confusions
?
In
a
word
:
God
in
great
Wisdom
permits
the
folly
of
sin
;
in
providential
power
the
weakness
thereof
;
and
in
unspotted
purity
the
pollutions
thereof
.
2.
The
second
thing
decreed
is
the
permission
of
sins
Finality
;
and
this
is
the
Critical
difference
between
the
Elect
and
Reprobate
.
God
permits
sin
in
the
Elect
,
but
sins
Finality
only
in
the
Reprobate
.
Now
how
doth
God
permit
sin's
Finality
,
but
by
that
blinding
and
hardning
of
Reprobates
,
which
is
so
frequent
in
Scripture
?
But
how
doth
he
blind
and
harden
them
?
Not
by
infusing
the
least
drop
of
malice
into
their
hearts
:
No
,
darkness
may
sooner
issue
from
the
Sun
,
than
blindness
from
the
Father
of
Lights
;
and
drought
may
sooner
issue
from
the
Sea
,
than
hardness
from
the
Father
of
Mercies
:
but
he
doth
it
in
a
double
manner
.
1.
Deserendo
,
or
by
way
of
Negation
.
Dicitur
Deus
(
saith
St
Austin
)
excaecare
quando
non
illuminat
,
indurare
quando
non
emollit
.
Every
Reprobate
is
born
with
a
Veil
upon
his
Eyes
,
and
a
Stone
in
his
heart
;
and
in
that
condition
God
leaves
him
,
not
imparting
to
him
such
enlightning
and
mollifying
Grace
as
he
doth
unto
the
Elect.
Not
such
enlightning
Grace
;
and
hence
Reprobates
are
called
blinded
ones
,
Rom.
11.
7.
nor
such
mollifying
Grace
,
and
hence
they
are
called
hardened
ones
,
Rom.
9.
18.
In
this
Negative
blinding
and
hardening
,
doth
properly
and
formally
consist
the
Permission
of
final
sin
.
For
as
God
doth
impede
Final
sin
in
the
Elect
,
by
irradiating
and
softning
them
by
his
Grace
;
so
he
doth
permit
Final
sin
in
the
Reprobate
by
not
irradiating
and
softning
them
thereby
.
2.
Judicando
;
or
by
way
of
penal
infliction
.
After
many
rebellions
against
light
,
God
at
last
gives
men
up
to
a
reprobate
mind
,
void
of
all
spiritual
judgment
;
to
a
fat
heart
,
void
of
all
spiritual
sense
;
to
a
spirit
of
slumber
,
such
as
wakes
not
under
the
loud
calls
and
roaring
judgments
of
Heaven
;
to
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
brawny
hardness
and
sensless
obduration
,
such
as
feels
nothing
,
no
not
the
weighty
mountains
of
sin
and
wrath
lying
on
the
soul.
And
this
he
doth
partly
by
a
tradition
to
Satan
,
who
rules
in
darkness
and
hardness
,
and
hath
a
wonderful
art
to
promote
and
aggravate
both
these
in
the
children
of
disobedience
;
partly
by
a
giving
them
up
to
their
own
lusts
,
which
are
the
most
intimate
Devils
of
all
,
and
by
degrees
put
out
the
eyes
,
and
obstinate
the
hearts
of
men
;
partly
by
presenting
such
objects
as
occasionally
prove
snares
and
stumbling
blocks
to
them
.
Hence
we
find
in
Scripture
an
ensnaring
table
,
Psal.
69.
22.
a
destroying
prosperity
,
Prov.
1.
32.
a
sin-irritating
Law
,
Rom.
7.
8.
a
death-savouring
Gospel
,
2
Cor.
2.
16.
an
enraging
adversity
,
such
as
makes
them
like
a
wild
bull
in
a
net
,
Isai.
51.
20.
with
many
more
like
providences
,
which
occasionally
harden
and
blind
men
into
further
degrees
of
sin
and
wickedness
.
Now
this
Judicial
hardning
and
blinding
is
neither
to
be
found
in
all
Reprobates
,
but
in
the
grand
Rebels
;
nor
yet
only
in
Reprobates
,
but
in
the
Elect
,
at
least
some
of
them
.
Hence
that
out-cry
,
O
Lord
!
Why
hast
thou
made
us
to
err
from
thy
ways
,
and
hardened
our
hearts
from
thy
fear
?
Isai.
63.
17.
Only
here
is
the
difference
;
this
Judicial
blinding
and
hardning
in
the
Elect
is
but
partial
;
all
the
holy
light
is
not
out
,
all
spiritual
tenderness
is
not
gone
.
Wherefore
in
that
place
they
groan
after
a
return
;
but
in
the
Reprobate
it
is
more
total
.
Again
,
in
the
Elect
it
is
but
for
a
time
;
through
auxiliary
Grace
the
closed
eyes
will
open
again
,
the
stony
heart
will
melt
again
:
but
in
the
Reprobate
it
is
final
,
the
darkness
is
upon
them
till
they
come
to
utter
darkness
,
the
stone
is
in
them
till
they
come
to
hellish
obstinacy
.
Wherefore
in
them
't
is
a
kind
of
sealing
up
of
Damnation
.
Negative
blinding
and
hardning
suffices
to
the
permission
of
final
sin
,
but
Judicial
is
an
earnest
of
final
perdition
.
3.
As
to
the
third
Act
of
Reprobation
,
the
thing
decreed
is
Eternal
Damnation
;
hence
Reprobates
are
said
to
be
made
for
the
day
of
evil
.
Neither
can
any
man
doubt
that
there
is
such
a
Decree
;
for
God
doth
actually
condemn
them
in
time
,
and
both
Reason
tells
us
,
that
whatsoever
God
doth
,
even
in
his
judgments
,
he
doth
it
Volent
;
and
Scripture
tells
us
,
that
whatsoever
he
doth
,
he
doth
it
according
to
the
counsel
of
his
own
Will
;
wherefore
both
assure
us
that
there
is
such
a
Decree
.
But
you
'l
say
,
Doth
not
that
Promise
[
whosoever
believeth
shall
be
saved
]
both
import
God's
Will
,
and
extend
even
to
Reprobates
,
and
how
then
can
God
decree
their
Damnation
?
Which
way
can
both
these
Wills
stand
together
in
the
heart
of
God
?
I
answer
;
'T
is
true
that
the
Promise
doth
both
import
God's
Will
,
and
extend
to
Reprobates
;
nevertheless
it
very
well
consists
with
the
Decree
of
Damnation
,
and
this
will
appear
by
a
double
distinction
.
1.
Let
us
distinguish
the
Decrees
of
God
:
Some
of
them
are
merely
productive
of
Truths
,
others
are
definitive
of
Things
which
shall
actually
exist
.
The
first
are
accomplished
in
connexions
,
the
last
in
events
.
To
clear
it
by
Scripture
instances
:
The
Decree
,
that
David
should
be
King
of
Israel
,
was
definitive
of
a
thing
;
but
the
Decree
,
that
if
Saul
obeyed
,
his
Kingdom
should
have
continued
,
1
Sam.
13.
13.
is
but
productive
of
a
truth
.
The
Decree
that
David
should
not
be
delivered
up
by
the
men
of
Keilah
,
was
definitive
of
a
thing
;
but
the
Decree
,
that
if
he
had
staid
there
they
would
have
delivered
him
up
,
1
Sam.
23.
12.
was
but
productive
of
a
truth
.
The
Decree
,
that
Jerusalem
should
be
burnt
with
fire
,
was
definitive
of
a
thing
;
but
the
Decree
,
that
if
Zedekiah
did
go
forth
to
the
King
of
Babylon
it
should
not
be
burnt
,
Jer.
38.
17.
was
but
productive
of
a
truth
.
Moreover
,
that
there
are
Decrees
definitive
of
things
,
is
proved
by
the
events
;
that
there
are
Decrees
productive
of
truths
,
is
proved
by
the
connexions
;
if
there
be
no
such
connexions
,
how
is
the
Scripture
verified
?
but
if
there
be
,
how
are
these
things
connected
?
There
is
no
natural
connexion
between
Saul's
Obedience
and
his
Crown
,
David's
stay
and
the
Keilites
treachery
,
Zedekiah's
out-going
and
Jerusalems
firing
:
wherefore
these
connexions
do
flow
out
of
God's
Decrees
as
productive
of
truths
.
Now
to
apply
this
distinction
to
our
present
purpose
:
The
Decree
of
damning
the
Reprobate
for
final
sin
is
definitive
of
a
thing
;
but
the
Decree
imported
in
the
general
Promise
,
is
but
productive
of
a
truth
,
viz.
That
there
is
an
universal
connexion
between
Faith
and
Salvation
;
such
a
connexion
,
that
Reprobates
themselves
,
if
Believers
,
should
be
saved
.
Now
these
two
Decrees
may
very
well
stand
together
;
for
Decrees
definitive
of
events
contradict
not
Decrees
productive
of
truths
;
unless
the
event
in
the
one
Decree
contradict
the
truth
in
the
other
.
Wherefore
if
(
which
is
not
)
there
were
a
Decree
of
damning
Reprobates
,
whether
they
did
believe
or
not
,
it
could
not
stand
with
the
general
Promise
;
for
the
event
of
that
Decree
would
contradict
the
truth
of
the
Promise
.
But
the
Decree
(
such
as
indeed
it
is
)
of
damning
Reprobates
for
final
sin
,
may
well
consist
with
the
general
Promise
;
for
the
event
of
that
Decree
no
way
crosses
the
truth
of
the
Promise
.
Reprobates
are
damned
for
final
sin
,
that
's
the
event
of
one
Decree
;
and
Reprobates
,
if
Believers
,
shall
be
saved
,
that
's
the
truth
of
another
:
both
which
may
well
consist
together
.
2.
Let
us
distinguish
the
objects
of
these
Decrees
;
the
objects
stand
not
under
the
same
qualifications
as
to
both
of
them
.
The
Decree
of
Salvation
upon
Gospel
terms
respects
men
as
lapsed
sinners
;
but
the
Decree
of
everlasting
damnation
respects
them
as
final
sinners
;
and
so
there
is
no
inconsistency
between
them
.
Thus
much
by
way
of
Answer
to
the
Objection
:
Yet
withal
,
before
I
pass
on
to
the
next
thing
,
suffer
me
a
little
to
stand
and
adore
the
stupendious
Abyss
of
the
Divine
Decrees
.
The
Elect
arrive
at
Heaven
,
yet
by
the
way
see
Hell
flaming
in
the
Threatning
;
the
Reprobate
sink
to
Hell
,
yet
by
the
way
see
Heaven
opening
in
the
Promise
.
The
Elect
cannot
live
and
die
in
sin
,
but
they
will
be
sub
gladio
;
the
Reprobates
cannot
repent
and
return
,
but
they
will
be
sub
corona
.
Tremble
,
work
and
watch
,
O
Saints
,
for
the
holy
One
thunders
out
from
Heaven
in
that
sacred
Sentence
,
If
you
live
after
the
flesh
you
shall
die
.
Repent
,
return
and
believe
,
O
Sinners
,
for
the
Divine
Philanthropy
wooes
you
in
those
real
undissembled
Offers
of
Mercy
,
Whosoever
believes
shall
be
saved
;
Whosoever
forsakes
his
sins
shall
find
mercy
.
Here
,
O
here
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
manifold
wisdom
of
God
;
a
fit
reserve
for
the
Apocalypse
of
the
Judgment
day
,
whose
clear
light
will
display
these
wonderful
consistencies
before
men
and
Angels
.
3.
Having
dispatched
the
things
decreed
in
Reprobation
,
I
procede
to
speak
of
the
persons
to
whom
these
things
are
decreed
;
and
here
I
shall
consider
,
-
1.
What
they
are
for
Quantity
.
-
2.
What
they
are
for
Quality
.
1.
What
are
they
for
Quantity
?
they
are
certain
individual
Persons
.
As
some
certain
individual
persons
are
chosen
,
so
others
are
passed
by
;
as
some
are
by
name
in
the
Book
of
Life
,
so
others
are
by
name
left
out
of
it
.
There
is
a
great
difference
between
the
Reprobation
of
sin
and
the
Reprobation
of
sinners
:
the
Reprobation
of
sin
issues
from
the
Sanctity
and
Holiness
of
God's
Will
;
but
the
Reprobation
of
sinners
issues
from
the
Sovereignty
and
Justice
thereof
.
The
Reprobation
of
sin
is
universal
,
and
without
any
distinction
of
persons
;
God
hates
sin
where-ever
it
be
,
be
it
in
his
own
beloved
Jedidiahs
,
't
is
an
abominable
thing
,
such
as
his
soul
abhorrs
:
but
the
Reprobation
of
sinners
is
particular
;
Esau
and
not
Jacob
was
hated
;
Judas
and
not
Peter
was
a
Son
of
perdition
.
Indeed
he
that
denies
particular
Reprobation
,
must
by
necessary
consequence
deny
particular
Election
;
and
he
that
asserts
an
Election
of
some
individual
persons
,
doth
,
in
eodem
rationis
signo
,
assert
a
Reprobation
of
others
.
2.
What
are
they
for
Quality
?
I
answer
in
two
particulars
.
1.
Reprobation
,
as
to
the
first
and
second
Acts
thereof
,
viz.
Preterition
,
and
Permission
of
final
sin
,
respects
them
as
lying
in
the
corrupt
Mass.
This
appears
by
those
Names
and
Titles
whereby
Reprobation
is
set
forth
and
described
in
Scripture
:
there
't
is
hatred
,
and
God
hates
none
but
sinners
;
't
is
hardening
,
and
God
hardens
none
but
such
as
are
in
a
corrupt
estate
;
't
is
abjection
or
casting
away
,
and
God
doth
not
cast
away
an
upright
one
,
or
a
man
standing
in
integrity
;
't
is
,
not
knowing
,
and
God
knows
and
approves
every
sinless
creature
;
't
is
,
not
shewing
mercy
,
and
that
supposes
men
to
lie
in
a
state
of
misery
,
or
else
they
are
not
capable
of
mercy
,
or
the
denial
thereof
.
Wherefore
I
conceive
that
in
Preterition
,
and
Permission
of
final
sin
,
men
are
considered
as
lying
in
a
corrupt
and
undone
Condition
.
2.
Reprobation
,
as
to
its
third
Act
,
viz.
the
decreeing
of
Damnation
,
respects
them
as
final
sinners
.
'T
is
true
,
every
sin
,
as
sin
,
is
in
it self
intrinsecally
meritorious
of
Damnation
;
but
through
Gospel
Grace
in
Jesus
Christ
,
no
sin
but
such
as
is
final
,
doth
actually
produce
Damnation
.
God
condemns
none
but
for
final
sin
,
and
decrees
to
condemn
none
but
for
it
.
Those
vessels
of
wrath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fitted
to
destruction
,
Rom.
9.
22.
are
(
as
I
take
it
)
final
sinners
only
.
Great
sinners
may
be
vessels
of
Mercy
,
and
repent
unto
Life
Eternal
;
but
final
sinners
are
vessels
of
Wrath
and
fitted
to
destruction
.
God
swears
by
his
life
,
that
he
hath
no
pleasure
in
the
death
of
the
wicked
,
Ezek.
33.
11.
not
unless
he
be
a
final
sinner
,
in
whom
there
is
no
true
turning
or
repenting
:
not
in
such
a
way
as
to
leave
no
place
or
room
at
all
for
Conversion
;
for
the
sinners
turn
is
in
the
Text
opposed
to
his
death
,
and
opposed
as
a
thing
more
destrable
to
God
than
his
death
.
Should
the
Decree
of
Damnation
objectively
terminate
on
a
sinner
,
merely
as
a
sinner
,
there
could
be
no
place
or
room
for
Repentance
;
but
if
it
terminate
on
him
as
a
final
sinner
,
there
is
no
such
obstruction
at
all
.
Wherefore
I
conceive
,
that
as
God
condemns
none
but
for
final
sin
,
so
he
decrees
to
condemn
none
but
for
the
same
;
and
by
consequence
,
that
Decree
respects
them
as
final
sinners
,
that
is
,
they
are
first
considered
as
final
sinners
,
and
then
the
Decree
of
Damnation
terminates
on
them
.
Object
.
But
here
an
Objection
meets
me
;
God
condemns
none
but
final
sinners
,
and
decrees
to
condemn
none
but
such
;
yet
hence
it
follows
not
,
that
the
Decree
of
Damnation
respects
them
as
final
Sinners
,
or
that
they
were
considered
as
such
antecedently
to
that
Decree
:
for
God
saves
none
but
final
believers
,
and
decrees
to
save
none
but
such
;
yet
from
thence
it
follows
not
,
that
the
Decree
of
Salvation
respects
them
as
final
Believers
,
or
that
they
were
considered
as
such
antecedently
to
that
Decree
:
for
(
as
hath
been
laid
down
before
)
Faith
and
Salvation
are
comprized
in
one
and
the
same
Decree
;
and
therefore
there
is
no
antecedency
of
Faith
to
Salvation
in
the
very
Decree
,
but
only
in
the
execution
thereof
.
Answ.
To
which
Objection
I
answer
,
That
between
the
two
Cases
there
is
a
triple
difference
,
which
(
if
considered
)
will
make
it
appear
,
that
the
consequence
which
fails
in
the
one
case
,
doth
hold
good
in
the
other
.
1.
These
two
Propositions
[
God
decrees
to
save
none
but
final
Believers
,
and
,
God
decrees
to
damn
none
but
final
Sinners
]
must
be
taken
in
a
different
meaning
.
When
we
say
,
God
decrees
to
save
none
but
final
Believers
,
the
meaning
is
not
,
final
Believers
so
preconsidered
antecedently
to
that
Decree
;
for
Faith
and
Salvation
are
comprized
in
one
Decree
;
but
final
Believers
so
to
be
made
by
force
of
that
Decree
.
But
when
we
say
,
God
decrees
to
damn
none
but
final
Sinners
,
the
meaning
is
not
,
final
Sinners
so
to
be
made
by
force
of
that
Decree
;
for
God's
Decree
makes
no
man
a
final
Sinner
;
but
final
Sinners
so
preconsidered
antecedently
to
that
Decree
.
Wherefore
,
from
that
Proposition
,
[
God
decrees
to
save
none
but
final
Believers
]
it
cannot
be
concluded
that
the
Decree
of
Salvation
respects
them
as
final
Believers
:
but
(
because
of
the
different
meaning
)
from
that
other
Proposition
,
[
God
decrees
to
damn
none
but
final
Sinners
]
it
may
be
rightly
concluded
,
that
the
Decree
of
Damnation
respects
them
as
final
Sinners
.
2.
There
is
an
immediate
contact
between
Grace
and
Glory
;
hence
these
two
may
very
aptly
be
comprized
in
one
Decree
,
and
if
so
,
final
Faith
is
not
preconsidered
to
the
Decree
of
Salvation
.
But
between
Preterition
or
Permission
of
sin
and
Damnation
there
is
no
immediate
contact
;
for
the
Act
of
the
Creature
,
even
his
final
sin
,
comes
between
:
hence
Preterition
or
Permission
and
Damnation
cannot
(
according
to
our
understanding
)
be
congruously
comprized
in
one
Decree
,
but
in
distinct
Decrees
;
and
if
so
,
final
sin
is
preconsidered
to
the
Decree
of
Damnation
.
For
no
sooner
doth
the
Decree
of
Preterition
and
Permission
pass
in
the
divine
Will
,
but
therein
,
as
in
a
Glass
,
there
is
a
Prescience
of
final
Sin
;
and
thereupon
passes
the
Decree
of
Damnation
.
But
you
'l
say
;
Neither
is
there
such
an
immediate
contact
between
Grace
and
Glory
,
as
you
assert
;
for
between
the
donation
of
Grace
and
Glory
the
act
of
the
Creature
,
viz.
final
Faith
,
doth
intervene
.
I
answer
;
'T
is
true
,
it
doth
intervene
,
but
as
a
fruit
or
effect
of
that
Donation
;
it
doth
intervene
,
but
that
Donation
hath
a
Causal
influence
and
attingency
into
the
Creatures
Act
,
and
its
Perseverance
:
wherefore
it
so
intervenes
as
not
to
break
the
immediate
contact
in
the
least
measure
.
But
between
Preterition
or
Permission
and
Damnation
the
Creatures
Act
,
viz.
final
Sin
,
doth
intervene
,
not
as
an
effect
of
Preterition
or
Permission
,
but
as
a
fruit
of
man's
corrupted
and
depraved
Will
;
and
that
intervention
cannot
stand
with
an
immediate
contact
.
Wherefore
there
being
distinct
Decrees
,
first
Preterition
and
Permission
are
decreed
,
and
then
(
upon
the
prescience
of
final
Sin
)
Damnation
.
3.
The
third
difference
is
that
of
the
Apostle
,
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
through
Jesus
Christ
our
Lord
,
Rom.
6.
23.
Eternal
Life
is
a
gift
freely
given
;
therefore
the
consideration
of
final
Faith
is
not
a
prerequisite
to
the
Decree
of
Salvation
:
But
Death
is
wages
exacted
by
the
intrinsecal
merit
of
Sin
,
and
paid
only
to
a
final
Sinner
;
therefore
the
consideration
of
final
sin
is
a
prerequisite
to
the
Decree
of
Damnation
;
without
that
consideration
I
see
not
how
it
can
be
decreed
as
Wages
.
But
you
'l
say
,
Is
not
Eternal
Life
also
a
Reward
of
Faith
and
Holiness
?
and
how
then
can
that
be
decreed
as
a
Reward
without
a
preconsideration
of
these
?
I
answer
;
Eternal
Life
is
a
Reward
,
but
't
is
a
Reward
of
pure
Grace
,
't
is
Grace
upon
Grace
,
glorifying
Grace
upon
sanctifying
;
therefore
to
the
Decreeing
thereof
,
as
a
Reward
,
it
suffices
that
it
be
decreed
to
Believers
and
Saints
.
Not
Believers
and
Saints
so
preconsidered
to
that
Decree
;
for
Grace
and
Glory
(
being
both
mere
gifts
,
and
gifts
of
immediate
contact
)
are
comprized
in
one
Decree
;
but
Believers
and
Saints
so
to
be
made
by
force
of
that
Decree
,
and
so
to
be
made
before
they
wear
the
Crown
.
This
is
enough
in
the
decreeing
of
a
Reward
so
purely
gratuitous
.
But
in
Eternal
Death
there
is
nothing
at
all
gratuitous
;
all
is
mere
wages
and
pay
for
Sin
,
Sin
doth
really
and
intrinsecally
merit
it
.
Wherefore
Eternal
death
,
as
such
wages
,
is
decreed
only
to
final
Sinners
.
Not
final
Sinners
so
to
be
made
by
force
of
God's
Decree
,
for
that
makes
no
man
a
final
Sinner
;
but
final
Sinners
so
preconsidered
to
the
Decree
of
Damnation
:
for
,
without
that
preconsideration
,
it
is
not
,
as
I
conceive
,
decreeable
as
wages
or
pay
due
unto
them
.
To
shut
up
this
point
in
a
word
.
Reprobation
,
as
to
the
Decree
of
Preterition
and
Permission
,
respects
men
as
lapsed
Sinners
;
and
as
to
the
Decree
of
Damnation
,
respects
them
as
final
Sinnets
.
4.
What
is
the
Impulsive
Cause
of
Reprobation
?
To
which
I
make
answer
.
1.
As
for
the
Decree
of
Preterition
and
Permission
of
final
Sin
,
it
is
from
God's
Will
,
as
cloathed
with
supreme
Sovereignty
.
God
passeth
by
and
hardneth
whom
he
will
.
This
appears
in
two
particulars
.
1.
First
,
God
doth
not
give
so
much
as
the
Gospel-means
unto
some
men
.
He
suffered
all
nations
to
walk
in
their
own
ways
,
Acts
14.
16.
Some
sin
and
perish
without
Law
or
Gospel
;
all
the
Law
they
have
is
the
dark
glimmering
of
Nature
,
and
all
the
Gospel
they
have
is
the
patience
and
goodness
of
God
leading
to
Repentance
.
The
Sun
,
Moon
and
Stars
are
divided
to
all
nations
,
Dent.
4.
19.
but
Jesus
Christ
,
a
Sun
of
infinite
light
and
lustre
,
shines
in
a
narrower
compass
on
the
earth
than
the
finite
Sun
;
the
Moon
is
lesser
than
the
Earth
,
the
visible
Church
than
the
World
of
Men.
The
Apostles
,
those
Stars
of
light
,
must
not
shine
in
Asia
and
Bithynia
,
Acts
16.
6
,
7.
By
what
way
is
this
Evangelical
Light
parted
?
Surely
by
the
divine
Will
alone
;
the
difference
is
not
from
the
worthiness
or
unworthiness
of
men
:
for
those
in
Asia
and
Bithynia
were
as
good
as
others
.
Christ
was
manifested
to
a
Thief
,
and
not
to
a
Socrates
or
Plato
.
Rebellious
Israel
hath
the
light
of
the
Word
in
it
,
and
a
more
flexible
Nation
,
which
would
hearken
thereunto
,
wants
it
,
Ezek.
3.
6
,
7.
Impenitent
Corazin
and
Bethsaida
have
a
visible
Deity
before
them
in
Christ's
Miracles
,
when
poor
Tyre
and
Sidon
,
much
nearer
to
Repentance
,
hath
it
not
,
Matth.
11.
21.
In
all
which
the
sovereign
Will
of
God
is
to
be
adored
;
for
that
is
it
which
divideth
between
the
Light
and
the
Darkness
.
2.
In
the
Visible
Church
,
the
Orb
of
Gospel-light
,
God
doth
not
give
saving
Grace
unto
all
.
'T
is
true
,
the
mercy
of
God
is
so
immense
,
that
all
the
sins
of
men
are
but
as
the
drop
of
the
bucket
to
it
;
the
Blood
of
God
is
so
meritorious
,
that
all
the
crimson
Crimes
in
the
World
are
as
nothing
to
it
;
and
the
Spirit
of
God
is
so
almighty
,
that
all
the
chains
of
hardness
and
unbelief
fall
off
before
his
converting
Grace
.
Nevertheless
this
immense
Mercy
doth
not
pardon
all
;
this
meritorious
Blood
doth
not
wash
all
;
nor
this
almighty
Spirit
doth
not
convert
all
unto
God
.
Oh
the
wonderful
Abyss
of
the
divine
Counsel
!
All
men
naturally
lie
in
bloody
pollution
,
and
God
saith
to
one
,
Live
,
and
not
to
another
;
all
are
as
it
were
one
entire
Rock
of
obstinacy
against
God
,
and
he
calls
Abraham's
children
out
of
one
part
of
the
Rock
,
and
leaves
all
the
rest
to
be
Rock
still
.
All
are
dead
in
sins
and
trespasses
,
nay
,
and
sealed
up
in
their
Graves
with
a
stone
of
hardness
and
unbelief
;
and
one
Grave-stone
is
rolled
away
,
and
the
dead
under
it
raised
up
by
almighty
Grace
,
and
not
another
.
External
Revelation
is
all
over
the
Church
,
why
is
not
the
inward
holy
Unction
so
too
?
The
Gospel
sounds
in
every
Ear
,
why
do
not
all
hear
and
learn
of
the
Father
?
The
Gospel
calls
and
knocks
at
every
door
,
why
are
not
the
Demonstrations
of
the
Spirit
,
and
the
drawings
of
the
Father
in
every
heart
?
The
Gospel
says
in
general
,
Whosoever
will
,
may
take
the
Water
of
Life
freely
,
why
doth
not
God
work
the
Will
in
all
?
Why
are
any
dimissi
libero
arbitrio
,
left
to
the
miserable
servitude
of
their
own
free
Will
?
Here
there
is
no
other
resolution
but
that
of
the
Apostle
,
He
will
have
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
;
and
beyond
this
we
can
only
wonder
,
and
in
quodam
mentis
excessu
cry
out
,
Oh
the
depth
!
Cur
hoc
illi
operetur
(
saith
St.
Austin
)
illi
non
operetur
,
Hypognost
.
Li.
3.
metuentem
me
&
trementem
judicia
ejus
inscrutabilia
&
incomprehensibilia
nolo
interroges
,
quia
quod
lego
ercdo
&
revereor
,
non
autem
discutio
.
And
,
Ne
dicas
Deo
interrogando
,
Quae
est
voluntas
tua
?
sed
tremendo
,
Fiat
voluntas
tua
.
And
again
;
Posset
Deus
(
saith
he
of
wicked
men
)
ipsorum
voluntatem
in
bonum
convertere
,
quoniam
Omnipotens
est
;
posset
planè
,
cur
ergo
non
fecit
?
quia
noluit
;
cur
noluerit
?
penès
ipsum
est
.
If
there
were
any
thing
extra
Deum
moving
him
to
the
Decree
of
Preterition
and
Permission
,
it
must
needs
be
sin
,
either
Original
or
Actual
,
or
final
Impenitency
and
Infidelity
therein
;
but
none
of
all
these
moved
God
thereunto
:
Not
Original
sin
;
for
this
is
the
common
blood
wherein
all
men
,
Elect
as
well
as
Reprobate
,
lie
by
nature
.
And
this
is
St.
Ambrose's
Mirum
,
touching
Infants
;
Ubi
actio
non
offendit
,
ubi
arbitrium
non
resistit
,
ubi
eadem
De
Voc.
Gent.
Li.
2.
cap.
8.
miseria
,
similis
imbecillitas
,
causa
communis
est
,
non
unum
esse
de
tanta
parilitate
judicem
;
quales
reprobat
abdicatio
,
tales
adoptat
Electio
.
Indeed
Original
Sin
makes
all
men
reprobable
;
for
all
are
by
nature
Children
of
wrath
,
Transgressors
from
the
womb
,
an
unclean
and
corrupt
Seed
,
lying
in
bloody
and
abominable
pollution
;
fit
and
worthy
to
be
put
away
from
the
holy
One
as
dross
,
and
for
ever
to
be
cast
out
into
utter
darkness
:
but
it
makes
no
man
a
Reprobate
;
for
the
Elect
are
as
deep
in
this
filthy
mire
as
others
.
Nor
yet
doth
Actual
sin
do
it
;
for
Jacob
was
loved
and
Esau
hated
before
they
had
done
good
or
evil
.
Artaxerxes
decreed
that
Jerusalem
should
not
be
built
again
,
because
upon
search
of
his
Records
he
found
that
it
had
been
a
rebellious
City
,
Ezra
4.
19
,
21.
Should
God
have
founded
his
Decree
of
Preterition
and
Non-election
on
a
Prescience
of
humane
Rebellion
,
the
holy
City
of
the
Church
had
never
been
built
,
nor
the
divine
Image
ever
repaired
therein
:
All
men
had
eternally
lay
as
Sodom
and
Gomorrah
in
the
dust
and
rubbish
of
Adam's
Fall
,
with
a
line
of
spiritual
confusion
stretched
upon
them
.
Who
is
there
that
lives
and
sins
not
?
What
man
on
earth
hath
not
rebelled
,
and
vexed
God's
holy
Spirit
?
Even
little
Infants
rebelled
in
voluntate
Adae
;
and
besides
,
Imbecillitas
membrorum
infantilium
innocens
est
,
non
animus
infantium
.
Neither
yet
doth
final
Impenitency
and
Infidelity
do
it
;
for
there
is
no
final
Impenitency
and
Infidelity
but
such
as
is
permitted
;
and
permitted
it
is
not
,
but
out
of
the
Decree
of
Preterition
and
Permission
;
wherefore
that
Decree
cannot
be
caused
thereby
.
Final
Impenitency
and
Infidelity
may
be
considered
two
ways
;
either
as
being
in
actual
existence
,
or
else
as
foreseen
by
the
divine
Prescience
:
but
neither
way
doth
it
cause
the
Decree
of
Preterition
and
Permission
,
but
presuppose
the
same
.
Not
as
it
is
in
actual
existence
;
for
final
Impenitency
&
Infidelity
come
into
being
after
Permission
,
and
Permission
flows
out
of
the
Decree
;
wherefore
final
Impenitency
and
Infidelity
coming
after
Permission
,
are
not
the
Cause
of
the
Decree
out
of
which
Permission
doth
issue
.
Nor
yet
as
it
is
foreseen
by
the
divine
Prescience
;
for
the
Decree
of
Preterition
and
Permission
is
that
very
Glass
wherein
final
Impenitency
and
Infidelity
are
foreseen
:
for
had
God
made
no
Decree
of
Preterition
and
Permission
,
he
had
seen
all
men
repenting
and
believing
,
as
the
fruit
of
his
effectual
Grace
unto
all
;
had
he
made
that
Decree
universally
touching
all
,
he
had
seen
no
man
repenting
and
believing
.
Wherefore
final
Impenitency
and
Infidelity
,
as
foreseen
,
do
not
cause
but
presuppose
the
Decree
.
In
a
word
;
I
conclude
,
That
the
Decree
of
Preterition
and
Permission
doth
merely
depend
upon
the
supreme
and
sovereign
Will
of
God
.
Neither
is
there
any
colour
of
Injustice
in
all
this
;
for
1.
Non-electio
(
as
Suarez
hath
it
)
non
est
poena
,
ut
culpam
praerequir
at
;
sed
est
quaedam
negatio
gratuiti
beneficii
,
quod
Deus
ut
supremus
Dominus
negare
potest
.
God
may
do
what
he
will
with
his
own
;
Election
(
the
primum
indebitum
)
is
God's
own
,
therefore
he
may
pass
by
whom
he
pleaseth
:
the
holy
Spirit
(
the
fountain
of
all
Faith
and
Repentance
)
is
God's
own
,
therefore
it
may
breath
only
where
it
lists
.
All
Souls
and
Graces
are
God's
own
;
therefore
he
may
infuse
or
not
infuse
Graces
into
Souls
ad
placitum
.
Neither
is
it
imaginable
that
God
should
be
obliged
to
give
restituent
Grace
to
fallen
Man
,
when
he
was
not
obliged
to
give
custodient
Grace
to
the
innocent
Angels
.
If
Faith
and
Repentance
are
the
gifts
of
God
,
may
he
not
suspend
them
?
If
he
be
bound
to
give
them
,
why
is
there
ae
peradventure
put
upon
some
mens
Repentance
,
2
Tim.
2.
25
?
Why
a
cannot
upon
some
mens
Faith
,
John
12.
39
?
Why
a
perhaps
upon
some
mens
Forgiveness
,
Acts
8.
22
?
Why
aforbidding
upon
the
means
of
Grace
,
Acts
16.
6
?
Why
a
manifestation
to
disciples
and
not
to
the
world
,
Joh.
14.
22
?
Why
a
Revelation
to
babes
and
not
to
the
wise
and
prudent
,
Matth.
11.
25
?
In
short
;
God's
Election
must
be
either
arbitrary
or
necessary
;
If
necessary
,
how
is
his
Election
free
?
If
arbitrary
,
how
is
Non-election
unjust
?
The
donation
of
Faith
and
Repentance
must
be
Grace
or
Debt
;
If
Debt
,
why
is
not
the
Veil
off
from
every
Eye
,
and
the
Stone
out
of
every
Heart
?
Why
is
not
Grace
as
common
as
Nature
,
and
Saintship
as
Humanity
?
But
if
Grace
,
then
where
it
is
conferred
,
it
is
freely
conferred
out
of
self-moving
mercy
;
and
where
it
is
denied
,
it
is
justly
denied
out
of
unaccountable
sovereignty
.
2.
In
the
Permission
of
final
sin
there
is
much
of
Sovereignty
,
but
nothing
of
Injustice
;
the
great
God
is
absolutus
faber
suae
permissionis
;
he
could
let
legions
of
Angels
at
once
drop
out
of
Heaven
into
Hell
;
he
could
let
innocent
Adam
(
as
rare
a
piece
as
he
was
)
break
himself
all
to
shivers
by
a
fall
;
and
what
may
he
not
permit
sinful
Worms
to
do
?
What
are
Creatures
to
him
?
If
they
miscarry
,
how
many
thousand
thousand
Worlds
are
there
in
the
bosom
of
his
Omnipotence
?
If
he
suffer
all
Nations
to
walk
in
their
own
ways
,
he
doth
but
let
a
drop
fall
off
the
Bucket
,
or
a
small
dust
fly
off
the
ballance
;
he
doth
but
leave
Vanity
to
its
own
lightness
,
and
a
Quasi-nothing
to
its
own
nullity
and
defectibility
.
If
he
suffer
sinful
Man
to
run
into
sin
,
and
that
finally
,
he
doth
but
leave
the
Dog
to
his
own
vomit
,
the
Swine
to
his
own
mire
,
the
Viper
to
his
own
poyson
,
a
corrupted
piece
of
old
Adam
to
act
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
his
own
,
as
the
Expression
is
,
Joh.
8.
44.
He
doth
but
let
the
fountain
of
blood
flow
out
,
the
corrupt
flesh
putrifie
,
the
vitious
womb
of
concupiscence
conceive
and
bring
forth
,
and
the
depraved
Will
of
man
forge
out
its
own
iniquities
,
and
fetter
and
intangle
it self
with
the
cords
and
bonds
of
its
own
voluntary
rebellions
;
and
what
Injustice
can
be
in
all
this
?
especially
seeing
this
Permission
is
not
a
subtraction
of
any
inherent
Grace
,
but
only
a
suspension
of
assistent
Grace
as
de
facto
would
impede
sin
.
If
God
be
bound
to
afford
such
Grace
,
where
is
the
Charter
of
that
engagement
?
If
he
be
not
bound
thereunto
,
where
is
the
Injustice
of
that
suspension
?
The
Saints
before
a
temptation
,
cast
down
their
Souls
before
God
and
cry
out
,
Nèinducas
,
Lead
us
not
into
temptation
;
and
after
a
victory
,
they
cast
down
their
Crowns
before
him
,
and
sing
out
,
Thanks
be
to
God
who
giveth
us
the
victory
through
Jesus
Christ
.
Wherefore
when
sin
is
prevented
,
God's
free
Grace
is
to
be
praised
;
and
when
sin
is
permitted
,
God's
absolute
Sovereignty
is
to
be
adored
.
3.
Justice
in
God
is
agere
juxta
condecentiam
bonitatis
&
veracitatis
suae
;
therefore
the
Decrees
of
Preterition
and
Permission
must
needs
be
just
,
because
they
cross
not
either
his
Goodness
or
his
Truth
.
Not
his
Goodness
;
for
that
doth
not
necessitate
him
either
to
diffuse
one
drop
of
Grace
unto
fallen
Man
,
or
to
prevent
one
jot
of
sin
in
him
:
nor
yet
his
Truth
;
for
(
notwithstanding
the
Decrees
of
Preterition
and
Permission
)
all
the
Promises
in
the
great
Charter
of
the
Gospel
are
Yea
and
Amen
,
not
a
tittle
thereof
fails
or
falls
to
the
ground
.
2.
As
the
Decree
of
Preterition
and
Permission
is
from
God's
Will
,
as
cloathed
with
Sovereignty
;
so
the
Decree
of
Damnation
is
from
God's
Will
,
as
cloathed
with
Justice
.
In
the
former
God
acts
as
supreme
Lord
,
according
to
his
transcendent
Sovereignty
;
in
the
latter
God
acts
as
a
Righteous
Judge
,
according
to
his
Vindictive
Justice
.
Now
here
I
shall
offer
my
thoughts
in
two
Positions
.
1.
The
final
Sin
of
Reprobates
is
not
properly
the
very
Cause
of
the
Decree
of
Damnation
;
it
is
the
proper
very
Cause
of
Damnation
,
but
not
of
the
Decree
it self
.
That
passage
in
Scotus
is
remarkable
;
Non
est
aliqua
causa
propter
quam
Deus
effectivè
reprobat
,
in
quantum
est
actio
in
Deo
;
quia
tunc
Deus
esset
passivus
.
What
is
moved
by
a
thing
ab
extra
,
seems
in
order
of
nature
before
that
motion
to
be
in
potentia
,
and
in
that
motion
to
be
passive
in
some
degree
.
But
God's
Will
in
all
its
Decrees
,
even
in
that
of
Reprobation
,
is
a
pure
Act
,
perfectly
excluding
Passiveness
and
Potentiality
,
and
by
consequence
Motion
ab
extrá
.
2.
The
final
Sin
of
Reprobates
,
though
it
be
not
properly
the
Cause
of
the
Decree
it self
,
yet
it
is
conditio
in
objecto
necessaria
,
making
men
meet
Objects
for
the
Decree
to
terminate
upon
.
The
Vessels
of
wrath
are
fitted
to
destruction
.
Final
Sin
as
produced
in
actual
Existence
fits
them
for
actual
destruction
;
and
final
Sin
,
as
foreseen
in
the
divine
Prescience
,
fits
them
for
a
Decree
of
destruction
.
Where
final
Sin
is
foreseen
,
there
the
Decree
of
Damnation
terminates
;
and
where
final
Sin
is
not
foreseen
,
there
the
Decree
of
Damnation
terminates
not
.
After
all
thy
wickedness
,
woe
,
woe
unto
thee
,
saith
the
Lord
,
Ezek.
16.
23.
Hells
woes
are
after
final
wickedness
,
and
the
Decree
of
Hells
woes
are
after
the
Prescience
of
final
wickedness
.
In
a
word
;
That
which
causes
men
to
be
capable
objects
for
the
Decree
of
Damnation
to
terminate
on
,
is
the
final
Sin
which
is
in
the
unrighteous
Will
of
Man
;
and
that
which
causes
the
Decree
of
Damnation
to
terminate
on
them
,
is
the
Vindictive
Justice
,
which
is
in
the
righteous
Will
of
God
.
In
Tophet
the
Torments
are
as
unquenchable
fire
.
The
final
sin
is
as
much
wood
,
and
that
which
kindles
it
is
Vindictive
Justice
breathing
out
from
the
righteous
Will
of
God
;
in
all
which
there
is
nothing
at
all
but
exact
Righteousness
.
God
may
say
to
Man
,
Thy
perdition
is
of
thy self
,
and
Man
must
say
to
God
,
Thou
art
righteous
,
O
Lord
in
all
thy
ways
.
I
will
shut
up
all
with
an
Answer
to
an
Objection
.
You
will
yet
say
,
God's
Justice
is
not
cleared
in
this
point
;
for
the
Decree
of
Preterition
and
Permission
is
merely
out
of
Sovereignty
,
and
upon
this
Preterition
and
Permission
doth
infallibly
follow
final
Sin
,
and
upon
final
Sin
doth
infallibly
follow
eternal
Damnation
:
Wherefore
hereby
God
is
made
the
great
Author
of
the
Reprobates
Sin
and
Damnation
.
To
which
I
answer
in
three
Propositions
.
1.
'T
is
true
that
upon
Preterition
and
Permission
final
sin
doth
infallibly
follow
.
When
God
gave
them
up
to
their
own
lusts
,
they
walked
in
their
own
counsels
,
Psal.
18.
12.
When
he
suffered
all
Nations
to
walk
in
their
own
ways
,
they
did
so
,
Acts
14.
16.
If
upon
God's
Permission
Man's
Sin
follow
not
,
then
(
which
is
very
strange
)
God
may
permit
that
which
yet
will
never
be
.
But
2.
Upon
Preterition
and
Permission
final
Sin
doth
infallibly
follow
;
but
not
as
an
Effect
from
a
true
Cause
,
but
as
a
Consequent
upon
its
Antecedent
.
Hence
God
is
no
more
the
Author
of
Sin
,
than
the
Sun
is
of
the
darkness
which
follows
upon
its
departure
.
Also
the
Objectors
may
be
asked
,
Doth
not
God
foreknow
that
the
Creature
set
in
such
a
state
and
order
of
things
will
finally
sin
?
Foreknowing
this
,
doth
not
he
willingly
and
actually
set
the
Creature
in
that
state
and
order
?
From
or
upon
this
setting
the
Creature
in
that
state
and
order
,
doth
not
its
final
Sin
infallibly
follow
?
I
suppose
they
will
deny
nothing
of
all
this
;
yet
they
will
by
no
means
say
that
God
is
the
Author
of
sin
,
neither
need
they
say
so
;
for
in
Sins
following
there
is
only
sequela
ordinis
,
and
not
sequela
causalitatis
.
Moreover
,
God
,
in
Preterition
and
Permission
,
doth
not
subtract
from
men
any
Creaturedue
,
but
suspend
such
special
effectual
Grace
as
is
undue
unto
them
.
This
is
clear
;
for
Preterition
and
Permission
respect
men
as
sinners
lying
in
the
corrupt
Mass
,
and
to
sinners
God
owes
nothing
but
punishment
.
Verbum
[
Debet
]
venenum
habet
,
nec
Deo
propriè
competit
,
qui
non
est
debitor
nobis
nisi
fortè
ex
promisso
,
saith
Peter
Lombard
.
If
God
be
bound
to
give
special
effectual
Grace
to
all
,
shew
me
a
Promise
for
it
;
if
he
be
not
bound
,
the
suspension
of
that
Grace
can
in
no
wise
make
him
the
Author
of
Sin
.
Wherefore
final
Sin
is
indeed
no
fruit
of
God's
Reprobating
Will
,
but
the
proper
issue
of
Man's
perverse
Will.
And
this
is
one
grand
difference
between
Election
and
Reprobation
;
Election
doth
effectually
work
final
Faith
and
Holiness
in
the
Elect
,
but
Reprobation
doth
not
effect
the
least
drop
of
Sin
or
Malice
in
the
Reprobate
.
Faith
and
Holiness
come
down
from
Heaven
,
out
of
the
bosom
of
free
Grace
;
but
Sin
and
Malice
grow
at
home
in
the
Reprobate's
own
heart
,
Dea
non
operante
sed
permittente
.
3.
Hence
it
follows
,
That
God
is
the
Author
of
the
Reprobate's
Damnation
only
as
a
just
Judge
inflicting
the
same
for
final
Sin
:
God's
vindictive
Justice
is
the
inflicting
Cause
of
Damnation
;
but
Man's
final
Sin
is
the
proper
meritorious
Cause
thereof
.
And
thus
God
is
perfectly
justified
in
the
Decree
of
Reprobation
,
because
that
final
Sin
of
Reprobates
,
which
follows
consequently
upon
God's
Preterition
and
Permission
,
doth
flow
effectively
from
man's
perverse
and
corrupt
Will
;
and
that
everlasting
Damnation
of
Reprobates
,
which
is
inflicted
by
God
as
a
Righteous
Judge
,
is
also
merited
by
a
man
as
a
final
Sinner
.
CHAP.
VI.
Of
the
Work
of
Creation
.
HAving
treated
of
the
Divine
Will
as
to
its
Eternal
Decrees
,
I
procede
to
speak
thereof
as
to
its
External
Works
,
which
are
(
as
it
were
)
the
Royal
Display
thereof
.
And
that
there
may
not
be
a
Chasme
in
my
Discourse
,
I
shall
first
touch
upon
Creation
as
the
first
of
God's
ways
.
There
are
besides
the
Ens
Entium
,
three
several
Worlds
or
Ranks
of
Beings
,
viz.
Spiritual
,
Material
and
Mixt
;
the
first
,
is
the
Intellectual
World
,
made
up
of
those
invisible
Glories
,
Spirits
by
Nature
,
Angels
by
Office
,
Principalities
and
Powers
,
spiritual
Stars
of
Light
and
Flames
of
Love
,
all
of
them
at
first
Inhabitants
of
that
pure
spiritual
Body
the
Heaven
of
Heavens
;
but
afterwards
part
of
them
were
for
their
proud
Apostasie
cast
into
Hell
.
The
second
is
the
World
of
visible
wonders
;
the
stupendious
Heavens
eyed
with
a
glorious
Sun
,
and
spangled
with
Moon
and
glittering
Stars
,
encircling
all
the
rest
with
their
spherical
Stories
,
and
wheeling
round
about
with
an
indefatigable
Motion
,
spinning
out
time
for
all
the
World
,
and
with
admirable
influences
hatching
and
hovering
over
all
the
living
Creatures
.
Under
these
is
the
vast
Air
,
encompassing
the
Earth
and
Sea
,
coated
with
woolly
clouds
,
and
those
sometimes
laced
with
the
curious
Rain-bow
;
every
morning
putting
on
the
bright-shining
Robes
of
Light
,
and
at
evening
exchanging
them
for
the
black
Mantle
of
the
night
:
now
all
on
a
flame
with
flashes
of
Lightning
,
and
anon
all
in
a
Sea
with
the
Bottles
of
Heaven
:
sometimes
rent
in
pieces
with
thundring
Tempests
,
and
then
made
up
again
into
serenity
,
and
clear
as
a
molten
Looking-glass
.
This
is
the
Fan
of
all
Creatures
breathing
on
the
Earth
,
and
it self
is
fanned
with
various
Winds
:
This
is
the
Inn
where
the
visible
Species
,
the
Imagery
of
the
Worlds
Beauty
and
Glory
,
and
the
audible
Species
,
the
multiplied
progeny
of
Sounds
and
Voices
,
lodge
together
:
This
is
the
common
Road
,
where
the
influences
of
the
Heavens
and
the
vapours
of
the
Earth
,
the
beams
of
the
Sun
and
the
sweet
perfumes
of
Herbs
and
Flowers
meet
and
embrace
each
other
in
their
passage
.
Within
this
is
the
massie
Earth
the
Centre
of
the
World
,
hanging
upon
nothing
,
inwardly
boweled
with
rich
Minerals
and
precious
Stones
,
and
outwardly
teeming
with
numberless
births
of
Grass
and
Corn
,
shaded
with
Trees
and
Woods
,
and
laughing
with
odoriferous
Herbs
and
Flowers
,
bubling
with
lively
Springs
and
Fountains
of
Water
,
and
admirably
enterlaced
with
gliding
Streams
and
Rivers
,
inhabited
with
strange
variety
of
Beasts
,
and
lorded
with
Man
.
And
the
Girdle
of
this
Earth
is
the
wonderful
Sea
,
swadled
with
Clouds
,
swarming
with
Fishes
,
lodged
and
locked
up
in
the
hollows
of
the
Earth
,
and
from
thence
secretly
winding
and
straining
its
moisture
into
the
inward
Veins
thereof
:
now
swelling
with
the
pride
of
Winds
and
Waves
,
as
if
it
meant
to
swallow
up
Heaven
and
Earth
;
and
then
sinking
down
again
into
its
Den
,
as
if
it
were
afraid
to
be
drunk
up
by
the
little
Sands
.
The
third
is
the
Mixt
World
,
the
mariage
or
copula
of
the
other
two
,
made
up
of
Men
;
whose
Immortal
Souls
claim
kindred
with
the
World
of
Angels
,
and
whose
Earthen
Bodies
are
the
Breviaries
and
Epitomes
of
the
visible
World
;
virtually
summing
up
the
Elements
in
their
harmonious
Mixture
,
the
Plants
in
their
Life
,
the
Beasts
in
their
Senses
,
and
the
Heavens
,
with
the
Sun
,
Moon
and
Stars
in
their
Heads
,
Eyes
and
beautiful
Faces
.
Now
touching
all
this
Catalogue
of
Beings
I
shall
briefly
demonstrate
three
things
.
-
1.
That
all
these
Beings
had
a
beginning
.
-
2.
That
their
beginning
was
from
God
.
-
3.
That
it
was
from
God
as
a
free
Agent
,
and
according
to
the
counsel
of
his
own
Will.
1.
All
these
things
had
a
beginning
;
and
this
I
prove
three
ways
.
1.
I
argue
ex
absur
do
;
if
they
had
no
beginning
of
being
,
then
every
one
of
them
is
a
God
by
Nature
,
a
Jehovah
in
Self-beingness
,
and
an
Alpha
in
Primacy
:
If
they
had
no
beginning
of
duration
,
then
are
they
all
inmates
in
God's
Eternity
,
copartners
in
his
Immutability
,
and
(
which
is
a
step
higher
)
possessors
of
his
Infinity
,
and
boundless
Beings
without
any
limits
of
Being
:
For
what
imaginable
limits
of
Being
can
they
have
,
which
want
a
beginning
,
which
is
the
first
limit
of
Being
?
2.
The
Motions
of
the
Creatures
evince
this
;
the
Elements
have
their
enterchanges
,
the
Earth
its
seasons
,
the
Sea
its
tides
,
the
Air
its
winds
,
the
Stars
their
courses
,
the
Moon
her
variations
,
the
Sun
runs
its
race
between
the
Tropicks
,
the
Heavens
,
the
common
carriers
of
all
the
rest
,
turn
about
with
an
uncessant
Motion
;
nay
,
the
immaterial
Angels
and
rational
Souls
are
never
without
some
Motions
in
their
Understanding
and
Will
;
neither
can
they
do
any
thing
without
a
change
,
because
their
being
and
their
doing
are
two
things
.
Now
what
do
all
these
Motions
speak
but
a
first
Mover
,
a
beginning
at
some
first
point
,
and
a
measure
of
time
ever
since
?
Such
moveable
Beings
cannot
be
measured
with
Eternity
;
for
that
is
unmoveable
and
unvariable
,
but
these
are
in
motions
and
mutations
;
that
is
instantaneous
and
simultaneous
,
but
these
are
under
a
flux
of
priority
and
posteriority
in
their
motions
and
mutations
:
wherefore
it
must
needs
be
that
these
had
a
beginning
.
3.
If
these
had
no
beginning
,
then
what
shall
we
say
of
the
Years
,
Days
and
Minutes
past
?
Are
they
finite
or
infinite
?
If
finite
,
then
numerable
,
and
there
was
a
beginning
;
if
infinite
,
then
how
past
?
Infinity
cannot
be
passed
over
;
but
and
if
it
could
,
then
there
are
infinite
numbers
of
Minutes
past
,
infinite
numbers
of
Days
past
,
and
infinite
numbers
of
Years
past
,
and
(
because
there
cannot
be
infinito
infinitius
)
by
most
necessary
consequence
,
there
are
as
many
Years
past
as
Days
,
and
as
many
Days
past
as
Minutes
,
which
is
utterly
impossible
;
therefore
these
things
must
needs
have
a
beginning
.
2.
The
beginning
of
all
these
was
from
God
.
The
Scripture
speaks
evidently
;
In
the
beginning
God
created
the
heaven
and
the
earth
,
Gen.
1.
1.
Of
him
and
through
him
and
to
him
are
all
things
,
Rom.
11.
36.
He
that
built
all
things
is
God
,
Heb.
3.
4.
When
we
look
upon
the
stately
Palace
of
the
World
,
roofed
with
the
glorious
Heavens
,
floored
with
the
fruitful
Earth
,
chambered
with
the
cloudy
Air
,
watered
with
the
stupendious
Sea
,
and
furnished
with
all
variety
of
Creatures
;
we
cannot
dream
of
any
other
Architect
but
God
alone
.
And
(
because
Job
bids
us
speak
to
the
earth
,
Job
12.
8.
and
the
Psalmist
tells
us
that
there
is
a
language
in
the
heavens
,
Psal.
19.
1
,
2
,
3.
and
the
Apostle
asserts
that
there
is
a
witness
of
God
in
the
rain
,
Acts
14.
17.
)
therefore
suffer
me
to
parly
their
Original
out
of
their
own
mouths
,
Creatures
,
whence
came
you
?
Ex
nihilo
.
What
,
ex
nihilo
?
How
then
came
you
over
that
vast
infinite
Gulf
which
lies
between
Nothing
and
Being
?
Infinite
Power
filled
it
up
to
make
our
passage
.
But
since
you
came
over
,
where
do
you
stand
?
In
a
Being
betwixt
two
Nothings
,
Nothing
negative
and
Nothing
privative
.
And
who
set
you
there
at
first
?
The
first
and
chief
Being
,
who
is
ipsum
Esse
,
suum
Esse
,
infinitum
Esse
,
infinitè
elongatum
à
non
Esse
.
But
whence
had
you
all
that
truth
and
goodness
which
is
in
you
?
Our
truth
is
but
a
beam
from
his
infinite
Verity
,
and
our
goodness
the
Redundance
and
Super-effluence
of
his
infinite
Goodness
.
And
whence
came
all
these
numbers
and
hosts
of
Beings
?
Out
of
perfect
Unity
;
every
one
of
us
is
numbred
by
our
finiteness
and
composition
,
and
every
Number
is
from
infinite
simple
Unity
.
Monas
est
principium
&
radix
omnium
;
there
is
but
one
God
of
whom
are
all
things
.
But
how
came
you
into
such
ranks
?
Why
have
not
the
Elements
Life
,
the
Plants
Sense
,
the
Beasts
Reason
,
and
Men
Angelical
Perfections
?
When
infinite
Power
brought
us
out
of
nothing
,
infinite
Wisdom
shut
up
every
one
of
us
within
the
bounds
of
his
proper
Being
.
But
your
Beings
being
of
such
different
sorts
,
how
came
you
to
be
so
kind
each
to
other
?
the
Clouds
drop
down
Rain
on
the
Earth
;
the
Earth
brings
forth
Grass
;
that
feeds
the
Beasts
;
and
these
serve
for
Man
,
the
Breviary
of
all
,
and
Steward
of
all
.
All
these
and
innumerable
more
links
of
Amity
were
made
by
the
God
of
Order
.
But
if
you
be
of
God's
own
make
,
shew
me
your
tokens
.
'T
is
most
apparent
that
all
Beings
must
be
from
the
chief
Being
,
all
Truth
from
the
first
Truth
,
all
Goodness
from
supreme
Goodness
,
all
Numbers
from
perfect
Unity
,
and
all
Ranks
and
Orders
from
infinite
Wisdom
;
and
this
chief
Being
,
first
Truth
,
supreme
Goodness
,
perfect
Unity
,
and
infinite
Wisdom
can
be
no
other
than
God
alone
.
But
if
this
satisfie
not
,
you
may
yet
further
see
God's
glorious
Immensity
in
the
vast
capacious
Heavens
,
his
invariable
Immobility
in
the
unmoveable
Earth
,
his
Faithfulness
in
the
great
Mountains
,
his
unsearchable
Judgments
in
the
great
Deep
,
his
dreadful
Justice
in
the
devouring
Fire
,
his
wonderful
Omniscience
in
the
Sun
the
rouling
Eye
of
the
World
,
his
transcendent
Beauty
in
the
Varnish
of
the
Light
;
the
plain
foot-steps
of
the
Eternal
Power
and
Godhead
in
every
Creature
,
and
the
glorious
impress
of
his
own
Image
and
Likeness
in
Men
and
Angels
.
Thus
the
very
Creatures
themselves
tell
us
,
that
their
beginning
was
from
God
.
3.
Their
beginning
was
from
God
as
a
free
Agent
,
and
according
to
his
own
Decree
;
for
either
God
did
produce
them
naturally
and
necessarily
,
or
else
freely
and
voluntarily
.
Not
naturally
and
necessarily
;
for
then
he
should
produce
things
ad
extremum
virium
,
and
so
(
besides
these
Beings
)
produce
all
the
possible
Beings
producible
by
his
glorious
Omnipotence
,
all
the
possible
Orders
and
Congruities
contrivable
by
his
unsearchable
Wisdom
,
all
the
possible
Goodness
effluxive
out
of
his
infinite
Goodness
,
and
all
the
possible
Numbers
which
his
infinite
Unity
can
bring
forth
into
being
and
produce
them
all
as
early
as
Eternity
it self
;
and
all
of
them
so
produced
must
be
necessary
Beings
as
well
as
God
himself
:
in
all
which
many
great
contradictions
are
involved
.
Wherefore
it
remains
that
he
did
produce
them
voluntarily
and
according
to
his
own
Decree
;
the
Will
of
God
was
the
first
Mover
in
this
great
Work
.
'T
is
true
that
the
World
is
(
as
Damascene
stiles
it
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kind
of
Redundance
of
God's
infinite
Goodness
;
but
not
a
drop
of
this
Goodness
runs
out
ad
extrà
but
by
his
good
pleasure
.
'T
is
true
that
there
is
the
various
and
admirable
Wisdom
of
God
in
this
Work
;
but
that
Wisdom
shews
forth
never
an
Order
or
Rank
of
Being
,
unless
it
be
taken
into
the
divine
Decree
,
and
so
become
the
counsel
of
his
Will
,
according
to
which
he
worketh
all
things
.
'T
is
true
that
the
Eternal
Power
and
Godhead
are
clearly
seen
in
the
Creation
;
but
these
had
never
shewed
themselves
at
all
,
if
the
divine
Will
had
not
spoken
the
word
.
God
made
all
things
by
the
word
of
his
power
;
that
is
,
the
divine
Will
eternally
expressed
to
the
divine
Power
,
what
Beings
it
should
produce
in
time
.
'T
is
true
that
all
the
numbers
and
hosts
of
Beings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
flow
from
him
who
is
perfect
Unity
;
but
not
in
the
way
of
natural
Necessity
,
but
of
his
free
Decree
.
Qui
dicit
,
Quare
Dous
fecit
coelum
&
terram
?
Respondendum
est
ei
,
quia
voluit
;
de
Gen.
contr.
Ma●
.
cap.
2.
qui
autem
dicit
,
Quare
voluit
?
majus
aliquid
quaerit
quàm
est
Volunt
as
Dei
:
nihil
autem
majus
inveniri
potest
.
When
the
Psalmist
made
that
general
summons
to
the
Angels
,
Heavens
,
Sun
,
Moon
,
Stars
,
Waters
,
Dragons
,
Deep
,
Fire
,
Hail
,
Snow
,
Vapours
,
Wind
,
Trees
,
Beasts
,
Cattel
,
creeping
Things
,
flying
Fowl
,
even
all
the
hosts
of
Nature
to
sing
praises
to
their
great
Makes
,
he
added
this
as
the
supreme
Reason
of
all
,
he
commanded
and
they
were
created
,
Psal.
148.
5.
Sermo
Dei
Volunt
as
Ambr.
H●●●m
Li.
1.
cap.
9.
est
,
Opus
Dei
Naeturae
est
.
Unto
whatsoever
his
Will
speaks
a
fiat
,
it
comes
forth
into
being
;
but
if
that
be
silent
,
not
the
least
Atom
can
appear
.
The
Egyptian
Magicians
cannot
produce
so
much
as
the
shadow
or
counterfeit
semblance
of
a
Louse
,
but
as
men
mazed
and
nonplus'd
they
are
forced
to
cry
out
,
This
is
the
finger
of
God
,
Exod.
8.
19.
And
what
these
wicked
Atheists
mutter
out
touching
this
poor
Creature
upon
the
rack
of
Conviction
,
that
the
Catholick
Church
confesses
touching
all
the
World
in
a
triumphant
Gratulation
.
The
Twenty
four
Elders
(
in
the
name
of
all
Saints
)
falling
down
and
worshipping
before
the
Throne
of
the
Everliving
God
,
cry
out
,
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
honour
and
power
;
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
and
were
created
,
Rev.
4.
11.
O
thou
divine
Will
!
thou
art
worthy
to
be
adored
in
the
Angels
above
,
and
Men
below
;
in
the
Luminaries
of
Heaven
and
fruitfulness
of
Earth
;
in
the
Meteors
of
the
Air
and
wonders
of
the
Deep
;
in
the
life
of
the
Plants
and
senses
of
the
Beasts
:
at
thy
imperial
Word
all
these
came
pouring
out
of
the
barren
Womb
of
Nothing
;
the
births
of
their
Existence
were
all
dated
by
thine
hand
;
the
dowries
of
their
goodness
were
all
given
by
thy
Love
;
the
proprieties
of
their
Being
were
all
stamped
on
them
by
thy
Ideal
Truth
;
and
the
various
Ranks
and
Orders
of
their
standing
were
all
set
out
by
thy
glorious
Wisdom
.
O
glorious
Creator
!
who
hast
made
all
these
things
,
go
on
one
step
further
;
create
in
us
an
admiring
Heart
,
which
by
the
scale
of
Creatures
,
as
by
Jacob's
Ladder
,
may
ascend
higher
and
higher
in
the
Adorations
of
thee
;
when
we
are
at
the
lowest
step
of
all
,
I
mean
mere
Being
,
let
's
remember
thee
the
chief
and
first
of
Beings
;
when
at
the
second
step
,
which
is
Being
with
Life
,
let
's
praise
thee
the
only
Fountain
of
Life
;
when
at
the
third
,
which
is
Being
and
Life
crowned
with
Sense
,
let
's
tremble
at
thee
the
All-seeing
and
All-hearing
Deity
;
when
at
the
fourth
,
which
is
Being
,
Life
and
Sense
irradiated
with
beams
of
Reason
,
and
impowered
with
liberty
of
Will
,
let
's
adore
thy
infinite
Wisdom
which
contrived
,
and
thy
allmighty
Will
which
created
all
these
things
,
and
us
to
see
thy
Glory
in
them
;
when
at
the
highest
step
of
all
,
Angelical
perfections
,
let
's
be
lost
in
holy
mazes
and
trances
at
thy
infinitely
purer
glory
,
in
comparison
whereof
,
the
very
Angels
themselves
are
but
as
spotted
lamps
and
duskish
beauties
.
In
a
word
;
from
the
sublimest
Seraphim
to
the
poorest
Worm
,
let
's
admire
thee
,
humbly
confessing
that
none
can
shew
forth
all
thy
praise
.
CHAP.
VII
.
Of
the
Works
of
Conservation
and
Gubernation
.
HAving
briefly
touched
upon
Creation
,
I
procede
to
its
appendants
,
Conservation
and
Gubernation
.
The
Almighty
and
All-wise
Creator
is
not
as
man
,
who
builds
a
House
or
Ship
and
leaves
it
,
but
like
a
faithful
Creator
,
he
repairs
the
House
of
the
World
by
his
Conservation
,
and
steers
the
Ship
of
it
by
his
Gubernation
,
and
that
according
to
the
Counsel
of
his
own
Will
;
aliter
mundus
nè
per
ictum
oculi
stare
poterit
,
as
the
Father
expresses
it
.
And
first
,
as
touching
Conservation
,
I
shall
demonstrate
four
things
.
-
1.
That
no
Creature
can
preserve
it self
.
-
2.
That
no
Fellow-creature
can
preserve
another
.
-
3.
That
the
Preservation
of
all
is
from
God
.
-
4.
That
it
is
from
God
according
to
his
Decree
.
1.
That
no
Creature
can
preserve
it self
;
and
this
is
clear
1.
From
the
Creatures
Station
;
even
the
highest
Seraphin
stands
juxta
non
esse
,
at
the
brink
of
Nullity
,
his
Being
is
between
two
Nothings
,
Nothing
negative
and
Nothing
privative
:
and
as
his
passage
from
Nothing
into
Being
could
not
be
without
an
infinite
Power
creating
;
so
his
natural
fall
from
Being
into
Nothing
would
certainly
be
without
an
infinite
Power
conserving
.
Creatur
a
habet
redire
ad
non
esse
à
se
;
if
God
should
but
say
to
the
highest
Angel
,
Tolle
quod
tuum
est
&
abi
,
he
must
immediately
away
into
Nullity
.
All
Creatures
by
their
natural
vanity
press
downwards
towards
nothing
,
as
their
own
Centre
,
and
none
but
the
Almighty
shoulders
can
bear
them
up
in
Being
.
2.
From
God's
Royal
Prerogative
,
which
the
Scripture
most
emphatically
decyphers
out
,
as
it
were
in
Figures
of
Glory
:
He
only
hath
immortality
,
1
Tim.
6.
16.
as
if
there
were
none
at
all
in
Angels
and
Rational
Spirits
:
Nay
,
there
is
None
besides
him
,
1
Sam.
2.
2.
as
if
there
were
no
Being
at
all
in
the
Creature
.
And
the
reason
of
these
expressions
is
this
;
God
hath
Being
and
Immortality
originally
from
himself
,
but
the
Creature
hath
them
but
derivatively
and
in
a
dependence
upon
him
;
wherefore
in
comparison
of
his
Being
Creatures
are
but
nullities
,
and
in
comparison
of
his
Immortality
Angels
are
but
smoak
.
But
now
if
a
Creature
could
preserve
it self
in
Being
,
and
so
immortalize
it self
,
it
would
become
a
Self-subsistence
,
and
consequently
a
God
unto
it self
.
2.
That
no
Creature
can
preserve
another
,
(
I
mean
as
a
principal
Agent
)
and
this
is
evident
;
for
1.
If
one
Creature
might
so
preserve
another
,
it
should
be
a
God
to
it
,
yet
so
weak
as
not
to
preserve
it self
:
But
if
it
could
preserve
another
,
it
must
be
by
some
transfusion
of
virtue
into
it
,
and
that
but
finite
,
(
for
more
a
Creature
cannot
give
;
)
and
then
if
God
transfuse
as
much
virtue
into
the
Creature
conserved
as
the
Creature
conservant
did
,
the
Creature
conserved
might
subsist
of
it self
,
and
be
a
God
to
it self
.
2.
The
nature
of
Conservation
evinces
this
:
What
is
it
but
an
Influx
of
Being
?
Now
suppose
all
the
Angels
in
Heaven
would
try
to
guard
the
poorest
Worm
in
the
Earth
,
and
that
but
for
one
moment
only
,
what
could
they
do
towards
an
Influx
of
Being
?
being
only
streams
from
God
,
as
light
from
the
Sun
;
If
the
Sun
be
gone
,
who
can
keep
light
in
the
Air
?
If
Jehovah
withdraw
,
who
can
keep
Being
in
the
Creature
?
All
the
Creatures
are
(
as
I
may
so
say
)
sensible
of
this
dependance
,
and
look
up
to
God
for
their
preservation
,
Psal.
104.
27.
which
leads
me
to
the
next
thing
,
3.
That
the
preservation
of
all
is
from
God
;
as
of
him
,
so
through
him
are
all
thing
,
Rom.
11.
36.
and
this
appears
1.
By
a
survey
of
all
the
Creatures
;
Angels
are
under
God
the
strongest
of
Spirits
,
but
cannot
subsist
one
moment
without
him
;
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
1.
7.
he
is
making
the
Angels
even
to
this
day
by
a
daily
Conservation
;
their
Immortality
is
a
continual
.
Spiration
from
the
Father
of
Spirits
.
The
Heavens
are
the
strongest
of
Bodies
,
yet
cannot
stand
alone
;
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
building
his
stories
in
the
Heavens
,
Amos
9.
6.
he
is
still
a
building
of
them
,
or
else
all
those
glorious
Arches
would
totter
down
;
If
he
be
but
angry
,
the
Pillars
of
Heaven
tremble
and
are
agast
,
Job
26.
11.
If
he
withdraw
his
hand
,
all
the
heavenly
Volumes
pass
away
as
a
Scroll
,
and
out
go
the
fair
Letters
of
Sun
,
Moon
and
Stars
in
the
twinkling
of
an
Eye
.
The
Earth
is
the
Centre
of
the
World
,
and
as
to
Sense
it
hangs
upon
nothing
,
as
if
it
were
only
poised
by
its
own
gravity
;
but
this
created
Centre
is
bore
up
by
the
infinite
Centre
of
all
Being
,
and
as
to
Faith
and
Reason
hangs
upon
him
;
The
pillars
of
it
are
the
Lord's
,
1
Sam.
2.
8.
he
by
his
strength
setteth
fast
the
mountains
,
Psal.
65.
6.
or
else
they
would
be
wavering
towards
nullity
.
The
Sea
is
a
vast
spreading
Element
,
but
(
lest
it
should
be
contracted
into
nothing
)
it
is
held
in
the
hollow
of
his
hand
,
Isai.
40.
12.
and
that
imports
no
less
than
a
preservative
comprehension
.
All
the
numberless
Birds
in
the
Air
,
Beasts
in
the
Earth
,
and
Fishes
in
the
Sea
wait
on
him
for
their
preservation
;
the
sending
forth
of
his
Spirit
is
their
Being
,
the
opening
of
his
hand
their
Provision
,
and
the
shadow
of
his
wings
their
Protection
;
not
a
Sparrow
forgotten
before
him
;
not
a
poor
Fly
without
an
infinite
Preserver
.
Man
(
who
is
the
Epitome
of
all
the
rest
)
cannot
but
own
him
;
O
how
soon
would
the
earthen
Pitcher
break
,
if
he
did
not
keep
it
!
how
soon
would
the
Lamp
of
the
Soul
go
out
,
if
he
did
not
light
it
even
every
moment
!
Hence
God
is
stiled
the
preserver
of
men
,
Job
7.
20.
a
most
universal
preserver
,
even
from
the
utmost
hairs
which
are
numbred
by
him
,
Matth.
10.
30.
unto
the
inmost
spirit
which
is
preserved
by
his
visitation
,
Job
10.
12.
Thus
running
through
the
whole
Catalogue
of
Creatures
we
must
conclude
with
St.
Austin
,
Deus
est
per
omnia
diffusus
,
non
ut
qualitas
mundi
,
sed
ut
substantia
cratrix
;
sine
labore
regens
,
&
sine
onere
continens
omnia
.
2.
By
the
very
nature
of
Preservation
,
what
is
it
but
continuata
Creatio
?
God
is
still
a
making
the
Angels
,
and
building
the
Heavens
,
my
Father
worketh
hitherto
,
saith
Christ
,
Joh.
5.
17.
He
doth
per
intimam
operationem
continuò
facere
.
Creatura
(
saith
a
famous
School-man
)
quamdiu
est
,
creatura
Deo
,
quia
pro
quolibet
instanti
habet
esse
à
Deo
.
Preservation
is
but
the
eeking
out
of
Creation
,
and
therefore
can
be
from
no
other
but
God
alone
.
Omnia
in
illo
subsistunt
à
quo
creata
sunt
.
But
to
pass
on
;
4.
The
preservation
of
all
is
from
God
,
according
to
his
Decree
;
and
this
is
evinced
by
these
Reasons
.
1.
Either
God
preserves
Creatures
naturally
or
freely
:
not
naturally
,
for
then
he
should
preserve
them
perpetually
,
and
so
every
Fly
must
run
parallel
in
Eternity
with
an
Angel
;
nor
naturally
,
for
then
he
should
preserve
them
uniformly
,
and
so
every
mortal
body
would
subsist
without
food
as
well
as
the
immaterial
Spirits
;
therefore
he
preserves
them
freely
.
There
be
various
ways
of
Preservation
,
viz.
Preservation
of
Creatures
as
to
their
Being
,
and
as
to
their
adjuncts
of
order
,
beauty
,
goodness
and
truth
;
Preservation
of
them
as
to
their
individuals
and
as
to
their
kinds
;
Preservation
of
individuals
by
means
and
without
means
;
preservation
of
them
in
perpetuum
and
for
certain
periods
of
time
.
Now
all
this
variety
of
Preservations
doth
evidently
display
the
glorious
liberty
of
the
divine
Will
in
the
dispensing
thereof
.
Angels
are
preserved
in
their
individual
Beings
,
and
that
in
perpetuum
,
and
that
without
means
;
but
the
Nodus
perpetuitatis
is
the
divine
who
bringeth
food
out
of
the
earth
,
Psal.
104.
14.
and
when
't
is
in
our
hand
,
we
cannot
eat
thereof
unless
God
give
us
an
heart
,
Eccl.
6.
2.
and
when
we
do
eat
thereof
,
't
will
not
be
the
staff
of
life
to
us
without
the
word
of
his
blessing
,
Matth.
4.
4.
without
this
we
may
eat
and
not
be
satisfied
,
drink
and
not
be
filled
,
Hag.
1.
6
,
9.
Every
Creature
saith
,
The
blessing
is
not
in
me
,
but
in
the
Will
of
God
.
As
for
the
Periods
of
Preservation
,
they
are
all
fixed
in
the
divine
Decree
;
there
the
days
of
men
are
determined
,
their
months
numbred
,
and
their
unpassable
bounds
appointed
,
Job
14.
5.
Hezekiah
had
fifteen
years
added
to
his
days
;
but
there
was
no
addition
to
the
divine
Decree
.
Bloody
and
deceitful
men
shall
not
live
out
half
their
days
,
Psal.
55.
23.
yet
they
live
out
all
the
days
set
down
in
the
divine
Decree
.
If
a
Sparrow
fall
not
without
God's
Will
,
Matth.
10.
29.
much
less
can
a
man
do
so
;
if
our
very
hairs
are
all
numbred
,
Matth.
10.
30.
much
more
are
our
days
.
As
for
the
preservation
of
kinds
,
all
propagations
are
from
that
primitive
Benediction
,
Crescite
&
multiplicamini
,
which
dropt
from
the
divine
Will
.
Vegetables
multiply
,
but
't
is
God
who
gives
to
every
seed
his
own
body
,
1
Cor.
15.
38.
Men
and
Beasts
generate
their
like
,
but
't
is
God
who
sows
a
land
with
the
seed
of
man
and
the
seed
of
beast
,
Jer.
31.
27.
The
man
written
down
childless
in
God's
Book
must
be
without
the
blessing
of
posterity
;
the
Member
unwritten
or
left
out
in
that
Book
,
must
never
be
extant
in
Nature
.
When
Monsters
are
brought
forth
,
there
is
an
abertation
in
the
particular
Nature
,
but
none
in
the
Will
of
God
:
when
Bastards
are
generated
(
which
cannot
be
without
a
moral
Monstrosity
)
the
sin
is
Man's
,
but
the
Creature
is
God's
.
In
brief
;
If
we
run
through
all
varieties
of
Preservation
,
either
as
to
the
Being
of
Creatures
,
or
as
to
the
Adjuncts
of
order
,
beauty
,
goodness
and
truth
,
we
must
resolve
all
into
the
Will
of
God
.
Alas
!
what
is
the
mutable
Being
of
Creatures
,
unless
fixed
by
the
Will
of
the
Necesse
esse
?
What
are
all
the
Orders
and
Harmonies
of
things
,
unless
kept
in
tune
by
the
counsel
of
his
Will
?
By
him
all
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
1.
17.
not
only
subsist
in
their
Beings
,
but
consist
in
their
Orders
.
His
Will
is
the
Virtus
unitiva
,
which
glues
and
tacks
the
whole
System
of
Heaven
and
Earth
together
,
or
else
all
would
unframe
and
fall
asunder
in
a
moment
.
What
an
empty
nothing
is
Creature-beauty
,
unless
shined
upon
by
his
gracious
pleasure
?
'T
is
he
that
reneweth
the
face
of
the
earth
,
Psal.
104.
30.
or
else
Wisd.
cap.
13.
3.
the
Spring
would
lose
her
fresh
complexion
;
nay
,
and
the
face
of
Heaven
too
,
or
else
all
the
Starry
Beauty-spots
would
drop
off
.
What
is
all
the
Goodness
in
the
Creature
,
unless
supplied
from
the
great
Original
?
'T
is
but
as
water
in
a
broken
Cistern
,
soon
running
out
,
and
never
to
be
gathered
up
again
.
What
is
all
the
Truth
in
the
Creature
but
an
Impress
made
from
his
Ideal
Truth
?
The
Impress
the
Creature
can
no
more
preserve
in
it self
,
than
it
could
at
first
stamp
it
there
.
Wherefore
the
Will
of
God
is
that
vas
conservativum
,
which
preserves
and
conteins
all
things
within
their
Beings
and
modes
of
Being
,
or
else
they
would
immediately
run
into
nullity
.
2.
Preservation
is
but
continuata
Creatio
;
if
Creation
had
been
natural
,
so
must
Conservation
have
been
too
;
but
seeing
Creation
is
voluntary
,
such
also
is
Conservation
:
hence
the
Twenty
four
Elders
attribute
both
to
God's
pleasure
;
for
thy
pleasure
they
are
and
were
created
,
Rev.
4.
11.
they
were
by
his
Creation
,
and
are
by
his
Conservation
,
and
both
were
and
are
for
his
pleasure
.
3.
Whatsoever
God
preserves
,
he
preserves
rationally
and
for
some
end
;
as
he
made
all
for
himself
,
so
he
preserves
all
for
himself
.
The
Heavens
and
the
Earth
are
by
God's
word
kept
in
store
,
2
Pet.
3.
7.
his
Word
,
that
is
,
his
Will
is
the
great
Storier
,
which
treasures
up
the
World
with
all
its
furniture
for
its
own
ends
;
God
preserves
all
rationally
,
and
by
just
consequence
freely
also
.
Thus
far
of
God's
Conservation
;
but
to
procede
.
2.
God's
Gubernation
is
also
to
be
considered
by
us
.
Now
here
I
shall
touch
on
two
things
.
-
1.
That
God
rules
and
governs
all
Creatures
and
Events
.
-
2.
That
God
doth
it
according
to
his
Decree
.
1.
God
rules
and
governs
all
Creatures
and
Events
;
He
is
King
of
Kings
,
1
Tim.
6.
15.
his
kingdom
ruleth
over
all
,
Psal.
103.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wisd.
14.
3.
he
steers
the
Ship
of
the
World
and
all
the
passengers
in
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wisd.
12.
18.
he
orders
the
great
House
of
the
World
and
all
the
Families
of
Creatures
therein
.
All
the
hosts
of
the
Universe
are
ruled
by
him
:
the
spiritual
World
is
ruled
by
him
,
the
holy
Angels
are
still
a
doing
of
his
Will
;
sometimes
they
are
guarding
the
godly
,
sometimes
destroying
the
wicked
;
sometimes
transporting
souls
to
heaven
,
sometimes
striving
with
Devils
;
but
they
are
always
beholding
God's
face
,
Matth.
18.
10.
waiting
for
his
imperial
Command
as
their
perpetual
rule
.
These
have
a
great
share
in
turning
about
the
Wheels
of
the
World
;
when
these
stand
still
,
the
Wheels
stand
also
,
when
these
go
,
the
Wheels
go
too
;
but
these
go
not
one
step
of
their
own
heads
,
but
whither
the
Spirit
of
God
goes
,
they
go
,
Ezek.
1.
12.
and
when
they
go
,
they
go
straight
on
to
the
period
of
their
work
,
and
then
they
return
,
Ver.
14.
that
is
,
to
the
face
of
God
for
a
new
Commission
,
and
till
that
come
,
they
let
down
their
wings
,
Ver.
24.
listening
to
his
voice
,
and
adoring
at
his
footstool
;
all
that
they
do
is
subordinated
to
his
pleasure
.
Nay
,
not
only
the
good
Angels
,
but
the
Devils
(
will
they
,
nill
they
)
are
subject
unto
him
.
They
lost
their
obediential
Wings
in
their
fall
,
and
since
that
,
he
never
trusts
them
to
go
without
their
Chains
.
Hence
,
without
his
divine
sufferance
,
these
,
though
Princes
of
the
Air
,
cannot
raise
a
storm
,
though
Gods
of
the
World
,
cannot
enter
into
a
Swine
,
though
Rulers
of
darkness
,
cannot
inject
a
temptation
;
indeed
they
would
undermine
the
Fathers
Election
,
cheat
Christ
of
his
purchased
Possession
,
and
murther
all
the
new
Creatures
made
by
the
holy
Spirit
;
but
they
cannot
get
off
their
Chains
,
and
when
their
Chains
are
a
little
loosened
,
yet
their
actings
fall
under
Providence
.
An
evil
Spirit
troubled
Saul
,
but
't
was
from
the
Lord
as
a
righteous
Judge
,
1
Sam.
16.
14.
Satan
afflicted
Job
,
but
't
was
with
a
Commission
to
try
his
Graces
;
the
Devil
tempted
Christ
,
but
't
was
that
he
might
succour
the
tempted
,
Heb.
2.
18.
Which
way
soever
Satan
turns
himself
,
still
he
is
under
God
,
as
the
supreme
Moderator
.
But
the
spiritual
world
is
not
all
,
the
Material
World
is
also
under
his
dominions
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Wheel
of
Nature
is
all
turned
about
by
his
counsel
;
the
Heavens
with
all
their
Luminaries
,
rapid
Wheelings
,
spinnings
of
Time
,
and
hovering
indulgent
influences
are
under
his
Ordinance
,
his
immense
hand
spans
them
,
Isai.
48.
19.
at
once
twirling
them
about
with
an
indefatigable
Motion
,
and
squeezing
out
their
quickning
influences
into
the
lower
World
;
't
is
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
5.
45.
raises
up
the
Sun
to
rule
the
day
,
and
the
Moon
and
Stars
to
rule
the
night
;
the
Air
with
all
its
Meteors
is
at
his
command
,
he
maketh
the
vapours
to
ascend
from
the
ends
of
the
earth
,
Psal.
135.
7.
and
forms
them
into
Clouds
in
an
admirable
and
exact
proportion
,
the
airy
and
watery
parts
ballancing
each
other
,
Job
37.
16.
These
are
the
Bottles
of
Heaven
;
when
he
breaks
a
Bottle
,
down
comes
a
refreshing
showre
;
when
he
turns
and
tosses
a
Bottle
,
't
is
by
his
counsel
,
Job
37.
12.
The
Winds
are
all
in
God's
hand
,
Prov.
30.
4.
and
when
he
lets
out
any
of
them
,
't
is
by
weight
,
Job
28.
25.
just
so
much
and
no
more
,
and
't
is
to
fulfil
his
will
,
Psal.
148.
8.
and
when
one
command
is
done
,
it
returns
by
its
circuits
to
execute
another
,
Eccl.
1.
6.
Thunder
is
God's
majestick
Voice
,
and
Lightning
his
glittering
Arrow
;
both
are
at
his
beck
,
and
say
to
him
,
Here
we
are
,
Job
38.
35.
The
treasures
of
Snow
and
Hail
he
purses
up
in
the
Clouds
,
and
those
pay
them
out
again
according
to
his
pleasure
.
The
stupendious
Sea
is
but
a
little
Babe
in
his
almighty
Arms
,
Clouds
and
darkness
are
its
swadling-band
,
Job
38.
9.
and
the
hollow
of
the
Earth
its
Cradle
,
there
he
rocks
and
rules
it
as
he
pleaseth
;
if
it
cry
and
roar
,
he
stills
and
rebukes
it
,
till
he
lull
it
fast
asleep
in
a
calm
.
The
vast
Earth
is
but
instar
puncti
before
him
,
at
his
command
are
all
the
living
Creatures
;
the
greedy
Ravens
were
Caterers
for
Elijah
,
untrained
Kine
faithful
carriers
of
the
Ark
,
the
dumb
Ass
a
reprover
to
the
Prophet
,
clamorous
Dogs
moved
not
their
tongues
at
departing
Israel
,
Laban's
Cattle
change
colour
to
pay
Jacob's
wages
,
Peter's
Fish
brought
Tribute-money
in
his
mouth
;
and
when
proud
Pharaoh
said
,
Who
is
the
Lord
?
an
answer
was
sent
him
by
wonderful
hosts
of
Frogs
and
Flies
,
Lice
and
Locusts
proclaiming
the
sovereignty
of
their
great
Maker
and
Master
.
In
summ
;
Man
is
the
Epitome
of
all
the
rest
,
and
in
governing
him
God
governs
all
;
Man
hath
an
inward
Principality
of
Reason
and
Will
,
yet
still
he
is
under
the
Almighty
and
All-wise
Moderator
,
who
rules
and
disposes
the
hearts
of
men
as
he
pleaseth
.
'T
was
but
his
touch
on
their
hearts
,
and
Saul
had
a
band
,
1
Sam.
10.
26.
'T
was
but
his
turning
the
key
in
Lydia's
heart
,
and
the
Gospel
had
entrance
,
Acts
16.
14.
Titus
went
to
the
Corinthians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
8.
17.
a
word
importing
high
liberty
,
yet
God
put
it
into
his
heart
,
Ver.
16.
The
King's
heart
(
and
who
can
be
freer
than
he
?
)
is
in
the
hand
of
the
Lord
,
as
the
rivers
of
waters
he
turneth
it
whither
he
will
,
Prov.
21.
1.
he
turneth
it
whither
he
will
,
there
is
the
sovereignty
of
Providence
;
yet
he
turneth
it
as
the
Rivers
of
waters
,
there
is
the
salving
of
Humane
Liberty
.
For
as
when
the
Husbandman
leads
the
Waters
this
and
that
way
by
Channels
and
Trenches
,
they
lose
nothing
of
their
natural
fluency
;
so
when
God
turns
the
hearts
of
men
to
such
and
such
Objects
,
they
part
with
nothing
of
their
natural
liberty
.
God
is
infinitely
greater
than
our
hearts
,
wiser
than
our
reason
,
and
freer
than
our
liberty
;
therefore
he
is
able
and
worthy
to
rule
over
us
in
our
freest
actions
.
Lastly
,
as
his
gubernative
Providence
is
over
all
Creatures
,
so
't
is
over
all
Events
,
the
greatest
Events
are
not
above
it
.
When
Kingdoms
are
tossed
and
bandied
up
and
down
like
a
Tennis-ball
,
Isai.
22.
18.
not
one
Event
can
fly
out
of
the
bounds
of
Providence
;
the
smallest
are
not
below
it
,
not
a
Sparrow
falls
to
the
ground
without
it
,
not
a
hair
but
't
is
numbred
by
it
;
he
is
maximus
in
minimis
;
the
most
natural
Effects
are
but
casual
,
till
his
free
concourse
makes
them
certain
.
The
Iron
with
all
its
gravity
is
not
sure
to
sink
,
2
Kings
6.
6.
the
Fire
with
all
its
fury
is
not
sure
to
burn
,
Dan.
3.
27.
The
most
casual
effects
are
not
casual
to
him
;
when
the
Lot
is
cast
into
the
lap
,
the
whole
disposing
thereof
is
of
the
Lord
,
Prov.
16.
33.
When
a
Bow
was
drawn
at
a
venture
,
1
Kings
22.
34.
Providence
sent
it
as
a
certain
messenger
of
death
to
the
King
of
Israel
.
Thus
far
I
have
been
surveying
the
hosts
of
Creatures
and
Events
;
I
now
procede
to
demonstrate
that
God
is
the
great
and
universal
Governour
over
them
all
:
For
1.
He
hath
an
absolute
Authority
over
all
;
his
just
Title
is
King
of
kings
and
Lord
of
lords
;
all
the
Sphere
of
Nature
and
World
of
Creatures
was
of
his
making
;
he
that
ruled
over
Nullity
it self
in
their
Creation
,
is
worthy
to
rule
over
all
Creatures
by
his
Providence
:
but
(
because
Authority
is
liveless
without
presence
)
therefore
2.
His
presence
is
every
where
;
Creatures
lie
in
the
shell
of
Time
and
Place
,
Angels
have
their
definitive
Ubi
;
the
Body
of
Christ
,
which
subsists
in
an
infinite
Person
,
is
circumscribed
by
a
finite
place
;
but
God
is
every
where
present
,
he
is
higher
than
Heaven
,
deeper
than
Hell
,
longer
than
Time
,
and
greater
than
Place
;
and
who
like
him
to
be
universal
Governour
?
If
he
were
only
on
the
Throne
of
Heaven
,
how
should
the
Footstool
of
the
Earth
be
ordered
?
If
his
hand
only
spanned
the
celestial
Spheres
,
what
should
the
Sea
do
?
But
he
is
every
where
;
where-ever
any
Creature
is
,
there
is
I
AM
supporting
and
governing
it
.
But
(
because
power
is
the
Crown
of
presence
)
therefore
3.
He
is
Almighty
,
the
only
potentate
,
1
Tim.
6.
15.
power
belongs
to
him
,
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
1.
19.
a
pleonasm
of
power
,
such
as
can
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
3.
20.
superexcessively
above
all
thoughts
of
men
.
No
wonder
then
if
the
Omnipotent
reign
;
who
should
reign
else
?
he
can
call
things
that
are
not
,
Rom.
4.
17.
even
a
World
of
Creatures
out
of
the
barren
Womb
of
Nullity
,
and
a
Church
of
New-creatures
out
of
the
dead
Womb
of
Nature
.
He
is
a
God
doing
wonders
,
Exod.
15.
11.
Wonders
to
us
,
but
none
to
himself
;
for
all
things
are
easie
to
Omnipotence
;
his
Government
can
have
no
blemishes
,
because
his
Power
can
have
no
obstacles
.
But
(
because
Powers
hands
cannot
be
without
Wisdoms
eyes
)
therefore
4.
He
is
Infinite
in
Wisdom
to
manage
all
.
He
is
a
God
of
knowledge
,
1
Sam.
2.
3.
seeing
the
thoughts
afar
off
,
even
from
the
high
Arch
of
Eternity
.
He
hath
Treasures
of
Wisdom
,
such
as
cannot
be
told
over
:
Sapientiae
ejus
non
est
numerus
,
Psal.
147.
6.
and
who
should
rule
but
the
only
wise
?
If
we
cast
our
eyes
on
the
millions
of
Creatures
,
Angels
above
and
Men
below
,
Stars
in
Heaven
,
and
living
Creatures
in
Earth
and
Sea
;
and
all
these
pouring
forth
millions
of
Acts
,
and
falling
under
millions
of
Events
,
&
that
from
the
morning
to
the
evening
of
the
World
;
surely
nothing
less
than
an
infinite
Understanding
can
comprehend
all
these
,
and
reach
à
fine
usque
ad
finem
,
Wisd.
8.
1.
If
we
ponder
the
beautiful
Timings
,
harmonious
Orders
and
sweet
Compaginations
of
things
,
The
heavens
hear
the
earth
,
the
earth
hears
the
corn
and
the
wine
and
the
oil
,
and
these
hear
man
,
Hos.
2.
21.
Surely
it
must
be
an
all-wise
Artist
who
made
these
golden
Chains
,
and
stands
at
the
uppermost
link
ordering
all
.
I
will
hear
the
heavens
,
saith
he
,
or
else
all
the
Creatures
would
turn
a
deaf
ear
to
one
another
.
He
guides
every
Wheel
,
in
Nature
,
and
when
there
is
a
wheel
within
a
wheel
,
never
so
much
intricacy
and
crossness
of
motion
,
yet
the
wheels
are
full
of
eyes
,
Ezek.
1.
18.
directing
them
to
their
journeys
end
,
and
those
Eyes
are
always
open
to
perpetuate
that
direction
.
St.
Austin
derides
the
Gods
in
the
Roman
Capitol
,
Dii
dormiebant
,
Anseres
vigilabant
;
but
divine
Providence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Eye
that
never
slumbers
nor
sleeps
;
his
waky
Wisdom
claims
an
universal
Government
over
all
:
But
that
which
makes
up
his
Imperial
Crown
is
,
5.
His
perfect
Unity
.
His
sovereign
Authority
,
glorious
Omnipresence
,
almighty
Power
and
infinite
Wisdom
are
his
Crown-jewels
;
but
that
which
completes
and
makes
up
all
these
into
a
Crown
is
his
Unity
;
he
is
Unus
,
nay
Unicus
,
nay
Unissimus
,
his
Singularity
cannot
bear
a
Compeer
,
nor
his
Simplicity
a
Compound
;
if
there
were
either
of
these
,
what
would
become
of
the
Government
of
the
World
?
Suppose
a
Compeer
;
then
one
Omnipresent
might
resist
the
other
,
one
Almighty
counterwork
the
other
,
and
one
All-wise
counterplot
the
other
.
Suppose
a
Compound
;
then
his
Power
might
go
one
way
,
his
Wisdom
another
,
and
his
Presence
might
withdraw
from
both
.
But
now
he
being
one
God
,
one
in
Singularity
,
so
that
there
is
none
else
,
and
one
in
Simplicity
,
so
that
his
Presence
,
Power
and
Wisdom
are
but
one
Essence
in
him
,
he
and
only
he
is
worthy
to
govern
all
:
Omnis
multitudo
revocanda
est
ad
unitatem
,
and
perfect
Unity
is
no
where
to
be
found
but
in
him
alone
.
Thus
much
for
the
first
point
;
but
to
go
on
.
2.
God
rules
all
according
to
his
Decree
,
he
works
all
things
according
to
the
counsel
of
his
own
will
,
Eph.
1.
11.
he
doth
whatsoever
he
pleaseth
in
Heaven
and
in
earth
,
Psal.
135.
6.
That
which
escapes
the
pleasure
of
his
Will
,
must
first
fly
out
of
the
Sphere
of
Nature
.
Now
this
I
evince
by
these
Reasons
.
1.
All
those
rare
Jewels
of
his
Imperial
Crown
,
cemented
in
his
perfect
Unity
,
do
shew
forth
their
lustre
according
to
his
Will
;
because
his
Will
put
forth
a
World
out
of
nothing
,
therefore
doth
his
sovereign
Authority
give
Laws
to
it
,
and
his
glorious
Omnipresence
fill
and
cherish
it
,
his
infinite
Wisdom
ministers
to
the
making
of
his
gubernative
Decree
,
and
his
Almighty
Power
ministers
to
the
executing
of
it
.
There
are
infinite
Orders
and
Congruities
lying
in
Wisdom's
breast
,
but
his
Will
chuses
out
of
them
all
what
it
pleaseth
,
and
so
makes
up
its
decree
;
there
are
infinite
possibles
within
Powers
Arms
,
but
his
Power
only
exerts
it self
according
to
his
Decree
:
Wherefore
it
is
plain
that
God
governs
all
according
to
his
Decree
.
2.
The
various
ways
of
Government
set
forth
the
freedom
of
the
Governour
;
all
things
are
not
ruled
in
the
same
way
:
Matter
is
ruled
by
Forms
,
Bodies
by
Spirits
,
inferiour
Bodies
by
celestial
,
the
visible
World
by
invisible
Angels
,
Angels
and
Spirits
immediately
by
God
himself
.
Neither
do
the
same
things
always
keep
the
same
track
;
in
Joshua's
time
the
glorious
Sun
did
make
a
stand
;
in
Daniel's
time
the
Fire
did
not
burn
;
in
Elisha's
time
the
Iron
swam
,
as
if
it
had
forgot
its
Centre
;
in
Moses's
time
the
floating
Sea
stood
up
as
a
Rock
,
and
the
flinty
Rock
flowed
as
a
Sea
;
In
Christ's
time
oh
!
what
excesses
of
Nature
!
what
actings
by
Prerogative
!
what
Epiphanies
of
Divine
glory
!
How
many
wonderful
ways
did
the
divine
Will
triumph
over
the
Order
of
Nature
,
evidently
demonstrating
that
the
supreme
Order
of
all
was
in
it self
alone
?
If
the
God
of
Nature
did
govern
naturally
,
all
the
Wheels
would
move
one
way
,
and
in
one
road
;
wherefore
the
variety
of
Motions
doth
display
the
liberty
of
the
first
Mover
or
Governour
.
3.
The
Government
of
all
things
is
no
other
than
the
efficacious
Direction
of
them
by
congruous
Means
to
their
supreme
End
,
and
that
is
done
by
the
divine
Will
alone
;
the
End
of
all
is
the
manifestation
of
his
Glory
,
and
this
his
Will
freely
embraceth
.
I
say
,
freely
;
for
the
All-sufficient
God
was
under
no
necessity
to
manifest
himself
,
the
congruous
Means
are
all
of
his
own
choice
,
and
that
out
of
the
infinite
Mass
of
Wisdom
in
himself
;
and
the
efficacious
Direction
of
all
by
those
Means
to
that
End
is
according
to
his
Decree
.
God
had
designed
preferment
to
Joseph
,
but
first
he
lay
bleeding
under
the
murderous
intentions
of
his
Brethren
,
then
he
was
sold
as
a
slave
to
the
Ishmaelites
,
afterwards
he
was
wretchedly
accused
by
his
Mistress
,
rashly
imprisoned
by
his
Master
,
and
ungratefully
forgotten
by
the
chief
Butler
;
and
yet
after
all
these
windings
and
turnings
of
Providence
,
this
is
the
worshipful
Sheaf
,
the
Ruler
over
Egypt
,
and
the
wise
preserver
of
Jacob
and
all
his
posterity
in
the
famine
.
There
are
millions
of
Creatures
which
know
not
what
an
End
means
,
but
a
divine
Intelligence
conducts
them
thither
;
millions
of
Events
casual
,
as
to
us
,
but
the
divine
Will
hath
fixed
them
;
millions
of
Acts
free
,
as
to
us
,
but
the
divine
Liberty
is
above
them
;
millions
of
Confusions
dark
,
as
to
us
,
but
the
divine
Decree
orders
them
.
In
all
God
is
Alpha
and
Omega
,
the
first
Mover
and
the
last
End
,
the
wise
Contriver
and
sure
Moderator
of
every
thing
for
his
own
Glory
,
according
to
the
Counsel
of
his
own
Will.
O
thou
divine
Will
!
the
tender
Nurse
and
sweet
Disposer
of
all
,
thou
bearest
up
the
Pillars
,
and
turnest
about
the
Wheels
of
the
Universe
;
the
Guide
of
every
Creature
to
its
journeys
end
is
thy
wise
Ordination
,
and
the
safe
conduct
of
it
thither
is
thy
gracious
Preservation
.
The
swiftest
Angel
cannot
fly
out
of
thy
Dominions
,
and
the
poorest
Worm
hath
a
safe
abode
within
them
.
Thou
hast
an
Eye
in
every
Wheel
,
an
Order
in
every
Ataxy
,
and
a
Line
in
every
Confusion
:
without
thee
all
Beings
would
moulder
into
Nothing
;
congruous
Means
prove
vain
abortions
,
and
Natures
Harmonies
jangle
into
sad
confusions
.
Without
thee
the
Breath
of
the
living
is
but
a
puff
of
Vanity
,
the
Reason
of
the
intelligent
but
a
snuff
in
the
socket
,
and
the
Liberty
of
the
free
but
a
dead
broken
Idol
.
Shouldest
thou
but
for
one
moment
withdraw
thy
hand
,
oh
!
what
a
tumbling
cast
would
there
be
among
the
Angels
?
what
a
crack
in
the
heavenly
Orbs
?
what
a
Chaos
in
the
Elements
?
what
a
strange
Dooms-day
by
the
blending
of
Sun
and
Sea
,
Heaven
and
Earth
together
?
Thou
,
O
divine
Will
art
all
in
all
;
thy
Wisdom
is
a
wakeful
Eye
,
thy
Power
a
supporting
Centre
,
thy
Presence
a
lively
Cherisher
,
thy
Authority
a
supreme
Law-giver
,
and
thy
Pleasure
an
universal
Orderer
to
all
the
World
.
Oh
that
there
were
such
an
heart
in
us
as
to
eye
thy
Wisdom
in
every
Wheel
,
own
thy
Power
in
every
Preservation
,
awe
thy
Presence
in
every
place
,
acknowledge
thy
Authority
in
every
Law
,
and
submit
to
thy
Pleasure
in
every
Event
;
always
praying
,
Fiat
Voluntas
tua
,
which
cannot
be
perfectly
prayed
sine
infimâ
humilitate
&
altissimâ
charitate
.
CHAP.
VIII
.
Of
the
Work
of
Redemption
.
I
Have
now
passed
over
the
Work
of
Creation
,
with
its
Appendices
of
Conservation
and
Gubernation
;
but
behold
!
a
greater
than
Creation
is
here
,
stupendious
Redemption
,
the
wonder
of
Angels
and
envy
of
Devils
;
at
which
Creation
starts
back
and
gives
up
its
Sabbath
.
I
am
come
to
the
Tree
of
Life
growing
in
Paradise
,
hanging
full
of
Pardons
and
Graces
,
and
spreading
forth
a
broad
and
indefective
shadow
of
Merits
over
sinful
Worms
.
I
am
now
at
the
pure
Well
of
Salvation
springing
out
of
the
Deity
of
the
Son
of
God
,
issuing
through
the
bleeding
Wounds
of
his
Humanity
,
and
filling
every
Vessel
of
Faith
.
I
am
now
to
open
my
eyes
upon
the
most
tremendous
Mystery
that
ever
was
;
God
in
the
Flesh
,
the
brightness
of
Glory
under
a
Veil
,
the
Fulness
of
the
Godhead
tabernacling
in
Dust
,
and
a
Sun
of
infinite
light
and
lustre
cloathed
in
Sack-cloth
in
his
Incarnation
,
and
turned
into
Blood
in
his
Passion
.
Oh!
for
some
illapses
of
that
holy
Spirit
which
takes
the
things
of
Christ
and
shews
them
in
their
spiritual
Glory
.
Redemption
may
be
thus
described
;
It
is
the
procuring
of
Freedom
for
a
Captive
by
a
Price
paid
by
him
who
is
to
redeem
,
and
accepted
by
him
who
is
the
Supreme
Detainer
in
that
behalf
,
that
the
Captive
may
be
delivered
out
of
a
state
of
Captivity
into
a
state
of
Liberty
according
to
the
Wills
of
the
Payer
and
Receiver
of
that
price
.
I
say
,
it
is
the
procuring
Freedom
:
Actual
Freedom
is
the
Crowning
Issue
of
Redemption
;
but
the
procuring
of
Freedom
is
an
essential
ingredient
in
it
.
Hence
Christ
is
said
to
obtain
eternal
Redemption
for
us
,
Heb.
9.
12.
'T
is
the
procuring
of
Freedom
for
a
Captive
,
Free-men
are
not
capable
of
it
,
but
Captives
only
;
and
such
are
all
men
become
by
sin
.
They
owed
ten
thousand
Talents
to
God
as
the
great
Creditor
,
and
Traitor-like
they
rebelled
against
God
as
the
great
Law-giver
;
and
for
those
Debts
and
Rebellions
God
as
a
righteous
Judge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shut
them
up
in
the
prison
of
wrath
,
Rom.
11.
32.
'T
is
the
procuring
of
Freedom
for
a
Captive
by
a
Price
,
not
by
mere
Power
,
but
by
a
Price
:
when
it
is
procured
by
mere
Power
,
't
is
but
a
naked
Deliverance
;
but
when
it
is
procured
by
a
Price
,
then
't
is
a
true
proper
Redemption
.
Hence
in
the
Evangelical
Charter
we
find
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Price
,
and
that
which
issues
from
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
true
proper
Redemption
.
Again
,
't
is
the
procuring
of
Freedom
for
a
Captive
by
a
Price
paid
by
him
who
is
to
redeem
,
and
accepted
by
him
who
is
the
supreme
Detainer
in
that
behalf
;
for
if
it
be
not
paid
,
't
is
no
Price
;
if
it
be
not
paid
by
him
who
is
to
redeem
,
he
cannot
be
a
Redeemer
;
the
Detainer
must
accept
of
it
in
that
behalf
,
or
else
no
Freedom
can
be
justly
procured
;
and
the
supreme
Detainer
must
accept
of
it
,
for
not
the
Jailor
or
Fetters
,
which
are
but
Under-detainers
,
but
the
Creditor
&
Law-giver
,
who
is
the
supreme
Detainer
,
must
receive
satisfaction
,
or
else
the
Captive
cannot
be
justly
released
.
And
all
these
are
couched
together
by
the
Apostle
;
Christ
gave
himself
for
us
an
offering
and
a
sacrifice
to
God
for
a
sweet-smelling
savour
,
Eph.
5.
2.
Christ
,
there
's
he
who
was
to
redeem
;
gave
himself
an
Offering
and
a
Sacrifice
,
there
's
the
Price
paid
down
by
him
;
to
God
,
there
's
the
supreme
Detainer
:
the
Jailor
Satan
,
and
the
Fetters
of
guilt
are
but
under-detainers
,
but
God
is
the
supreme
and
must
have
satisfaction
;
and
for
a
sweet-smelling
savour
,
there
's
the
Price
accepted
by
God
in
that
behalf
.
Lastly
,
the
end
of
all
is
,
that
the
Captive
may
be
delivered
out
of
a
state
of
Captivity
into
a
state
of
Liberty
,
according
to
the
Wills
of
the
Payer
and
Receiver
;
Redemption
moves
towards
the
actual
deliverance
of
the
Captive
,
as
its
proper
Centre
;
and
that
actual
deliverance
comes
forth
according
to
the
Wills
of
the
Payer
and
Receiver
,
as
its
rule
and
measure
.
If
their
Wills
be
,
that
upon
the
very
payment
and
acceptance
of
the
Price
the
Captive
should
be
ipso
facto
delivered
,
then
he
is
delivered
without
any
more
adoe
;
but
if
their
Wills
be
,
that
the
Captive
should
be
delivered
but
upon
certain
conditions
to
be
by
him
first
performed
,
then
he
is
not
delivered
till
after
the
performance
thereof
.
Thus
the
Redemption
wrought
by
Christ
moves
towards
the
actual
deliverance
of
sinful
Captives
,
and
that
actual
deliverance
,
according
to
the
Will
of
the
Father
and
the
Son
,
comes
forth
not
immediately
upon
the
payment
and
acceptance
of
the
Price
,
but
upon
Faith
and
Repentance
,
which
are
the
Terms
of
the
Gospel
.
Hence
the
Apostles
testified
Repentance
towards
God
and
faith
towards
our
Lord
Jesus
Christ
,
Acts
20.
21.
Hence
also
those
expressions
of
Propitiation
through
faith
in
his
blood
,
Rom.
3.
25.
and
of
Receiving
the
atonement
,
Rom.
5.
11.
which
with
many
more
shew
us
the
Terms
,
upon
which
actual
deliverance
comes
forth
into
being
.
Now
in
this
discourse
of
Redemption
I
shall
gather
up
all
under
four
Heads
.
-
1.
The
Captive
.
-
2.
The
Captivity
.
-
3.
The
Redeemer
.
-
4.
The
Price
.
1.
The
Captive
is
fallen
Man
;
and
here
two
things
are
considerable
.
-
1.
Man
fallen
in
opposition
to
Man
standing
.
-
2.
Man
fallen
in
opposition
to
fallen
Angels
.
1.
Man
fallen
in
opposition
to
Man
standing
;
Man
as
he
came
out
of
his
Makers
hands
was
a
spotless
Creature
,
his
Mind
a
pure
Lamp
of
knowledge
,
his
Will
a
Throne
for
the
holy
One
,
his
Heart
a
Sanctuary
of
all
Graces
,
his
Affections
all
in
harmony
with
the
Rational
Faculties
,
the
Image
of
God
sparkling
within
him
,
and
the
Favour
of
God
sunning
him
round
about
.
Here
all
was
Freedom
,
no
Chain
but
that
of
Graces
,
no
Bands
but
Cords
of
Love
,
no
Prison
but
a
Paradise
,
no
Captive
but
the
Lord's
Free-man
;
the
least
drop
of
wrath
could
not
fall
on
him
here
.
But
alas
!
how
soon
was
this
Star
shot
!
Man
turned
from
God
,
and
God
departed
from
Man
,
and
instantly
the
Captive
appeared
all
in
Chains
of
Sin
and
Wrath
;
his
Lamp
went
out
in
obscure
darkness
,
Satan
ascended
up
into
the
Throne
,
the
fire
of
Lust
rose
up
in
the
Sanctuary
,
the
Affections
were
all
in
a
mutiny
against
the
upper
Powers
,
and
the
whole
Man
became
a
Prisoner
under
Sin
and
Wrath
;
and
all
this
because
he
left
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
original
State
of
rectitude
and
holiness
.
2.
Man
fallen
in
opposition
to
fallen
Angels
:
When
Man
(
though
but
an
earthen
Pitcher
)
fell
from
God
,
the
whole
Trinity
seemed
to
be
moved
at
it
;
the
bowels
of
the
Father
yearned
over
him
,
and
as
not
content
with
inward
compassions
,
Grace
breaks
out
at
the
Lips
of
the
Son
,
Unto
you
,
O
men
,
do
I
call
,
saith
the
eternal
Word
,
Prov.
8.
4.
and
(
because
words
,
such
as
made
a
World
,
could
not
do
it
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
2.
16.
He
catches
hold
of
the
Humane
Nature
,
and
rather
than
fail
,
he
would
live
and
bleed
and
die
in
it
for
our
Redemption
:
And
lest
after
all
this
Man
should
not
catch
hold
of
his
own
Salvation
,
out
comes
the
holy
Spirit
to
make
sure
work
of
it
in
an
application
of
it
unto
us
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
St.
Chrysostome
.
When
Mankind
fled
,
and
fled
far
from
Christ
,
he
pursued
and
caught
hold
of
it
:
But
when
those
Vessels
of
Gold
,
the
Angels
,
dropt
out
of
Heaven
,
there
was
no
such
matter
;
the
Father's
bowels
(
though
of
immense
largeness
)
were
shut
up
,
not
a
thought
of
mercy
rose
in
his
heart
towards
them
;
the
Son's
Lips
,
which
drop
sweet
smelling
Myrrh
unto
men
,
let
fall
never
a
syllable
of
comfort
unto
them
,
he
saw
them
tumbling
down
from
Heaven
,
yet
caught
not
hold
of
them
:
the
holy
Spirit
would
not
stir
a
foot
to
recover
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
original
Rectitude
for
them
again
,
that
so
they
might
be
capable
of
staying
in
the
holy
Heavens
,
but
down
they
must
into
Chains
of
darkness
,
such
as
for
ever
shut
out
every
glimpse
of
Mercy
.
But
why
a
Philanthropy
rather
than
a
Philangely
?
Why
a
Redemption
for
Men
and
not
for
Devils
?
Here
men
give
their
conjectures
.
Man
(
say
some
)
sinned
by
seduction
,
but
Devils
by
self-motion
:
In
the
Fall
of
Men
(
say
others
)
all
the
Humane
Nature
fell
,
but
in
the
Fall
of
Angels
all
the
Angelical
Nature
fell
not
.
Others
alledge
that
the
Sin
of
Angels
was
more
damnable
than
Man's
,
because
their
Nature
was
more
sublime
than
his
.
Others
yet
affirm
,
that
Men
are
capable
of
Repentance
,
but
Devils
not
,
because
whatever
they
once
choose
,
they
do
immobiliter
velle
;
the
Devil
sinneth
from
the
beginning
,
1
Joh.
3.
8.
't
is
not
said
,
he
sinned
,
but
he
sinneth
;
because
from
his
first
Apostasie
he
sinneth
on
uncessantly
.
But
alas
!
Who
can
limit
the
holy
One
?
Might
not
his
boundless
Mercy
have
saved
the
selftempted
Devils
?
What
if
his
devouring
Justice
had
broke
out
against
devil-seduced
Men
,
nay
,
against
all
the
Race
of
Men
?
Who
should
accuse
him
for
the
Nations
that
perish
,
which
he
hath
made
and
Sin
hath
marred
,
Wisd.
12.
12
?
Could
not
the
Blood
of
God
have
washed
out
the
blackest
spots
of
fallen
Angels
?
Was
not
the
Almighty
Spirit
of
Grace
able
to
melt
a
Devil
into
Repentance
?
Had
we
poor
Worms
been
to
dispute
with
the
Devil
about
the
Body
of
Christ
,
as
Michael
did
with
him
about
the
Body
of
Moses
,
O
how
easily
would
he
have
reasoned
us
out
of
our
Redeemer
!
What
(
would
he
have
said
)
shall
the
tender
bowels
of
God
be
let
down
to
you
on
Earth
and
restrained
to
us
in
Heaven
?
Will
the
All-wise
God
repair
his
Clay-images
in
the
Dunghil
of
the
lower
World
,
and
neglect
his
fairer
Pictures
once
hung
up
in
his
own
Palace
of
Glory
?
May
not
the
Son
of
God
be
a
Redeemer
at
an
easier
rate
,
without
stepping
a
foot
out
of
his
Fathers
house
,
and
will
he
travel
down
so
far
as
an
Incarnation
?
How
much
better
were
it
for
him
to
spot
himself
with
an
assumed
Cherubin
,
than
to
take
Flesh
into
his
glorious
Person
?
But
the
great
God
hath
neither
given
Angels
a
day
to
plead
for
a
Redeemer
,
nor
Man
a
licence
to
pry
into
his
Ark.
Wonder
then
,
O
Man
,
at
this
astonishing
difference
made
by
the
divine
Will
alone
.
Angels
must
be
damned
and
men
may
be
saved
;
golden
Vessels
are
irreparably
broken
,
and
earthen
Pots
are
set
together
again
;
Inmates
of
Glory
drop
to
Hell
,
and
Dust
and
Ashes
fly
up
to
Heaven
.
When
I
consider
thy
Heavens
and
the
Stars
glistering
there
,
Lord
,
what
is
man
that
thou
mindest
him
,
Psal.
8.
4
?
but
when
I
consider
thy
Heaven
of
Heavens
,
and
thy
Angels
dropping
from
thence
into
utter
darkness
,
Lord
!
what
is
man
that
thou
savest
him
?
Misericordiâ
Domini
plena
est
terra
;
quare
non
dictum
est
,
plenum
est
coelum
?
quia
sunt
spirituales
nequitiae
in
coelestibus
,
sed
non
illae
ad
commune
jus
indulgentiae
Dei
,
remissionémque
peccatorum
pertinent
,
as
holy
Ambrose
expresses
it
.
Even
so
gracious
Father
,
because
so
it
seemeth
good
in
thy
sight
.
Thus
having
found
the
right
Captive
I
pass
on
2.
To
the
Captivity
;
and
this
I
shall
set
out
in
three
things
.
-
1.
The
Chains
.
-
2.
The
Prison
.
-
3.
The
Jailor
.
As
for
the
first
,
I
shall
first
touch
upon
the
Chains
themselves
,
and
then
upon
the
distinct
links
thereof
.
1.
The
Chains
themselves
are
no
other
than
Original
and
Actual
Sin
.
1.
Original
Sin
is
a
very
heavy
Chain
;
and
here
I
shall
view
1.
The
upper
end
of
this
Chain
,
I
mean
,
that
first
Sin
of
eating
the
forbidden
fruit
,
called
in
the
Schools
Peccatum
originale
originans
:
here
there
was
truly
magnum
in
parvo
,
a
vast
World
of
Sin
in
a
small
Act.
There
was
an
Idol
of
self-excellency
a
framing
,
and
to
adorn
it
,
a
concupiscential
stealth
of
the
forbidden
fruit
;
and
in
this
stealth
a
bloody
Homicide
,
a
slaying
of
all
Humane
Nature
at
one
blow
;
and
which
is
more
,
a
kind
of
Deicide
too
,
a
slaying
(
as
much
as
in
Man
lay
)
even
of
God
himself
;
the
Pride
of
this
primordial
Sin
snatching
at
God's
excellency
,
the
Unbelief
stabbing
at
his
Truth
,
the
Rebellion
fighting
against
his
Sovereignty
,
the
Ingratitude
trampling
his
Goodness
under
foot
,
and
the
Presumption
as
it
were
daring
out
his
Justice
into
warlike
Arms
;
and
all
this
contra
praeceptum
tam
breve
ad
retinendum
,
tam
leve
ad
observandum
.
This
is
the
upper
end
of
this
Chain
,
and
it
reaches
down
to
us
all
;
for
in
him
we
all
sinned
,
Rom.
5.
12.
The
sweetest
Bonaventure
cannot
say
,
In
Adamo
non
peccavi
:
For
Adam
was
not
here
considered
as
a
private
person
,
but
as
the
Root
and
Head
of
Mankind
;
Adam's
person
was
the
fountain
of
ours
,
and
his
Will
the
representative
of
ours
;
we
were
all
in
him
naturally
as
latent
in
his
Loins
,
and
legally
too
as
comprized
within
the
Covenant
made
with
him
;
therefore
we
all
sinned
in
his
Sin
.
Omnes
nos
unus
ille
Adam
,
saith
one
Father
;
Genus
humanum
in
primo
parente
velut
in
radice
computruit
,
saith
another
.
But
that
of
Nazianzen
is
fullest
of
spiritual
sence
,
who
cries
out
,
O
infirmitatem
meam
!
meam
enim
duco
primi
parentis
infirmitatem
.
If
any
reply
,
But
how
could
we
sin
in
Adam
?
I
answer
,
that
our
humane
Nature
was
in
him
,
and
why
might
it
not
sin
there
?
You
'l
say
,
It
could
not
for
want
of
a
Will
;
I
answer
,
that
our
Wills
were
put
into
Adam's
by
that
Covenant
which
was
made
with
him
for
himself
and
all
his
posterity
.
If
one
Man
may
put
his
Will
into
another
Man's
Will
in
a
Comprimise
,
why
may
not
God
(
who
is
more
Lord
of
our
Wills
than
our selves
)
put
all
our
Wills
into
Adam's
by
a
Covenant
?
and
here
God
did
it
with
abundant
Equity
,
because
our
Wills
were
put
into
Adam's
as
well
for
the
obteining
blessedness
upon
his
Obedience
,
as
for
the
incurring
punishment
upon
his
Disobedience
.
2.
The
lower
end
of
this
Chain
,
the
universal
depravation
of
Nature
,
called
Peccatum
originale
originatum
;
this
hangs
upon
the
former
,
all
habitual
Sin
hath
an
essential
relation
to
some
actual
Sin
precedent
.
'T
is
impossible
that
one
should
be
a
Sinner
habitually
,
who
in
no
kind
sinned
actually
.
If
Adam
had
not
sinned
actually
,
he
had
never
been
habitually
vitiated
;
nay
,
if
we
had
not
sinned
in
his
Sin
,
we
had
never
been
so
.
This
original
Depravation
is
the
sinning
Sin
,
the
Body
of
Sin
,
a
Body
in
our
Souls
,
Flesh
in
our
Spirits
,
a
Nail
on
our
Eyes
,
a
Plague
in
our
Hearts
,
and
a
Root
of
bitterness
in
our
whole
Nature
;
this
turns
our
Minds
into
Dungeons
of
darkness
,
our
Wills
into
Gulfs
of
Sin
,
our
Memories
into
leaking
Vessels
,
our
Fancies
into
Forges
of
Vanity
,
our
Affections
into
Chambers
of
Imagery
,
our
Members
into
Weapons
of
Unrighteousness
,
and
our
whole
Man
into
a
Man
of
Sin
;
insomuch
that
to
be
carnal
is
to
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
3.
3.
When
we
are
formed
in
the
Womb
,
this
Chain
lies
upon
us
,
even
in
primo
ardore
,
in
the
first
warmth
of
natural
Conception
,
Psal.
51.
5.
And
when
Christ
is
formed
in
our
Hearts
,
this
Chain
presses
so
hard
upon
the
spiritual
Embryo
,
that
as
soon
as
ever
it
begins
to
live
,
it
falls
a
sighing
and
groaning
with
tears
,
Oh!
my
hard
heart
!
Oh!
my
unbelieving
heart
!
Oh!
my
carnal
sensual
heart
!
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
Rom.
7.
24.
Nay
,
the
very
Philosophers
themselves
(
who
never
kenned
so
far
as
the
top
of
this
Chain
,
I
mean
Adam's
Sin
)
yet
seem
to
feel
the
weight
of
it
:
Wherefore
sometimes
they
complain
of
a
Sepulchrum
Corporis
,
as
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Grave
to
the
Soul
;
and
sometimes
they
cry
out
of
a
Defluvium
Pennarum
,
as
if
the
Soul
had
lost
her
Wings
.
Whither
also
may
be
referred
the
Trismegists
Indumentum
Inscitiae
,
Pravitatis
Fundamentum
,
Corruptionis
Vinculum
,
Velamen
opacum
;
with
many
such
like
expressions
touching
the
weight
and
pressure
of
this
Chain
,
involving
Men
in
a
horrid
slavery
and
captivity
.
2.
Besides
the
Chain
of
Original
Sin
,
there
is
that
of
Actual
;
the
whole
World
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Joh.
5.
19.
lies
in
wickedness
,
as
a
Slave
in
his
Chains
.
Oh!
the
open
Profaneness
,
secret
Hypocrisies
,
spiritual
Wickednesses
,
carnal
Pollutions
,
daring
Presumptions
,
faultring
Infirmities
;
Impieties
against
God
,
Unrighteousness
against
Men
,
vast
Armies
and
Hosts
of
Sin
which
cover
the
World
.
As
Original
Sin
turns
Man
into
a
Man
of
Sin
;
so
Actual
Sin
turn
the
World
into
a
World
of
Sin
.
This
is
a
long
Chain
reaching
from
Adam's
Fall
to
the
Worlds
Period
,
and
from
first
to
last
enwrapping
Captives
all
along
.
2.
The
Links
of
the
Chains
are
considerable
,
and
those
are
three
great
ones
.
1.
The
first
Link
is
Macula
peccati
,
the
Stain
of
Sin
;
this
is
the
filth
of
the
Chain
,
a
brand
of
deformity
on
the
naked
Captive
God
is
the
beauty
of
Holiness
,
and
there
is
no
turning
from
him
without
a
Blot
:
God
is
a
Sun
of
infinite
light
,
and
there
is
no
holding
up
our
hands
against
him
without
casting
a
dark
shadow
on
our
faces
.
Every
Sin
is
a
filthiness
;
If
it
be
a
brutish
lust
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filthiness
of
flesh
;
if
a
spiritual
wickedness
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filthiness
of
spirit
,
as
the
Apostle
distinguisheth
,
2
Cor.
7.
1.
Nay
,
that
which
is
filthiness
of
flesh
in
the
external
commission
of
the
Act
,
is
yet
filthiness
of
spirit
in
the
internal
commaculation
of
the
Soul
.
The
wicked
cast
out
mire
and
dirt
,
and
the
more
they
cast
out
in
the
transient
Acts
of
Sin
,
the
more
there
is
within
in
the
abiding
spot
of
it
.
When
the
Act
of
Sin
is
passed
and
gone
,
the
Spot
and
Stain
thereof
stays
behind
,
and
denominates
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
children
of
disobedience
.
2.
The
second
Link
is
Reatus
peccati
,
the
Guilt
of
Sin
,
a
dreadful
Link
chaining
the
naked
Captive
to
divine
Wrath
,
fastened
within
him
by
the
desert
of
Sin
,
and
bound
upon
him
by
the
Justice
of
God
;
and
hence
he
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
child
of
wrath
.
No
sooner
doth
he
turn
from
God
as
his
Law-giver
,
but
he
meets
him
as
his
Judge
,
and
that
in
the
face
;
The
face
of
the
Lord
is
against
them
that
do
evil
.
Whilest
he
flies
extra
ordinem
praecepti
,
hee
falls
intra
ordinem
justitiae
,
the
wages
of
sin
is
death
.
3.
The
third
Link
is
Regnum
peccati
,
the
Reign
of
Sin
,
Sin
is
an
absolute
Tyrant
over
us
;
his
Laws
are
all
writ
in
Letters
of
blood
,
his
strong
Holds
are
in
our
very
Reasons
,
2
Cor.
10.
4
,
5.
His
Throne
is
in
our
Wills
,
his
winged
Chariot
in
our
Affections
,
his
Weapons
in
our
earthly
Members
;
and
our
whole
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
slave
of
sin
,
Joh.
8.
34.
2.
The
next
thing
in
the
Captivity
is
the
Prison
,
and
that
is
the
Wrath
of
God
:
But
here
we
must
distinguish
the
Walls
from
the
Dungeon
,
the
Walls
are
very
strong
and
dreadful
,
infinite
Justice
and
Holiness
are
the
flaming
Cherubims
that
guard
them
;
and
the
Hand-writing
upon
them
is
,
A
curse
to
the
sinner
and
woe
to
the
worker
of
iniquity
.
The
poor
Captive
(
as
long
as
his
Chains
are
unbroken
)
lies
within
these
Walls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
the
judgment
of
God
,
Rom.
3.
19.
Wrath
abides
upon
him
,
Joh.
3.
36.
a
sad
State
.
Nevertheless
,
whilest
but
here
,
he
is
a
Prisoner
of
Hope
,
a
Captive
capable
of
Redemption
.
The
Dungeon
is
Hell
it self
,
a
place
of
Darkness
,
a
gulf
of
unquenchable
Fire
,
a
bottomless
Pit
of
Perdition
,
into
which
impenitent
Sinners
are
still
a
sinking
deeper
and
deeper
,
without
any
hope
of
ascending
out
of
it
;
when
the
Captive
is
once
here
,
the
utmost
farthing
will
be
exacted
of
him
.
3.
The
last
thing
in
the
Captivity
is
the
Jaylor
,
even
Satan
,
and
he
doth
three
things
.
1.
He
takes
the
Captive
into
his
custody
,
the
Natural
Man's
Heart
becomes
his
Palace
,
and
every
room
in
it
is
full
of
hellish
furniture
;
not
the
Turret
of
Reason
,
nay
,
not
the
reliques
of
the
divine
Image
left
free
,
but
have
(
as
a
learned
Bishop
speaks
)
habitatorem
Rob.
Sar.
De
Ver.
Grat.
66.
Diabolum
;
and
it
appears
that
a
proud
Devil
dwells
under
the
same
roof
,
because
men
seek
to
be
justified
thereby
.
2.
He
keeps
on
the
Captive's
Chains
,
he
sooths
up
the
Old
Man
,
as
if
there
were
no
such
thing
as
a
New-creature
,
and
flatters
the
earthly
Members
as
if
there
were
no
such
place
as
Heaven
;
he
blows
up
the
miserable
Captive
into
proud
reflexes
,
as
if
he
had
Reason
enough
to
span
all
Mysteries
,
and
Will
enough
to
teem
all
Graces
out
of
the
dead
Womb
of
Nature
.
He
stands
at
the
right
hand
of
Original
Corruption
,
brooding
and
fly-blowing
corrupt
Nature
into
Concupiscences
,
Concupiscences
into
Acts
,
Acts
by
iteration
into
Habits
and
Customs
,
which
are
a
second
corrupt
Nature
;
and
all
this
while
he
keeps
the
House
in
peace
,
that
the
Captive
may
sleep
on
in
his
Chains
.
And
if
the
Chains
rattle
too
much
in
crying
Scandals
,
he
lines
them
with
some
Moralities
;
If
legal
Convictions
make
them
too
hot
,
he
sprinkles
and
cools
them
with
some
presumptions
of
Mercy
;
if
they
be
weighty
and
pressing
upon
Conscience
,
he
lightens
them
with
some
forms
of
Godliness
;
if
after
all
this
the
Captive
will
yet
awake
,
he
shall
(
if
Satan
can
do
it
)
Dives-like
open
his
Eyes
in
Torments
,
and
Desperation
shall
swallow
him
up
for
ever
.
He
works
all
manner
of
ways
in
Men
,
that
he
may
keep
on
their
Chains
,
and
add
one
link
of
filth
and
guilt
to
another
.
3.
He
keeps
the
Captive
(
as
much
as
in
him
lies
)
within
the
Walls
of
the
Prison
.
Oh!
what
serpentine
Windings
!
what
circumventing
Methods
!
what
untraceable
Depths
!
What
lying
Promises
!
what
shews
of
Happiness
doth
he
use
to
keep
them
there
!
He
is
well
content
to
allow
the
Ambitious
one
his
Pinacles
of
Honour
,
the
Covetous
his
Bags
of
Mammon
,
the
Voluptuous
his
Paradise
of
carnal
pleasures
,
the
Curious
his
fine-spun
Cobwebs
of
School-notions
,
every
Captive
his
peceatum
in
deliciis
,
his
beloved
Corruption
,
so
as
they
will
but
stay
where
they
are
,
in
a
state
of
Wrath.
3.
Having
seen
the
Captive
and
Captivity
,
let
us
pass
on
to
consider
the
Redeemer
;
and
here
I
would
first
premise
that
no
Creature
could
redeem
us
out
of
this
Captivity
.
Sin
is
an
infinite
evil
,
objectively
infinite
;
't
is
a
fighting
against
an
infinite
Majesty
,
a
striving
against
infinite
Sovereignty
,
an
enmity
to
infinite
Holiness
,
a
provocation
to
infinite
Justice
,
a
Deicidium
,
a
striking
at
the
very
Life
and
Being
of
God
;
God
hath
no
other
Opposite
but
Sin
,
and
were
it
possible
that
the
least
drop
of
it
could
get
into
him
,
he
would
instantly
cease
to
be
God
;
and
now
where
shall
God
have
satisfaction
for
such
an
evil
as
this
?
Shall
the
Brutal
World
be
a
Sacrifice
for
the
Rational
?
Alas
!
the
blood
of
bulls
and
goats
cannot
take
away
sin
.
Can
the
Captive
do
ought
in
it
?
Can
he
wear
off
his
Chains
with
repentant
Tears
,
or
work
them
off
with
after-holiness
?
Alas
!
the
Captive
is
in
love
with
his
Chains
,
and
therefore
at
a
vast
distance
from
Repentance
and
Holiness
.
But
if
he
had
both
,
doubtless
those
repentant
Tears
would
be
black
or
salt
in
some
measure
,
and
therefore
want
a
Laver
;
that
Holiness
in
comparison
of
spotless
Perfection
would
be
but
as
a
filthy
Rag
,
and
therefore
want
a
Cover
.
But
suppose
he
had
such
tears
as
are
the
pure
Blood
of
a
filial
heart
without
any
blackness
or
saltness
in
them
,
and
such
Holiness
as
is
pure
Linnen
,
fine
and
white
without
any
spot
in
it
;
yet
all
this
must
be
of
free
Grace
and
nothing
of
his
own
,
and
then
how
can
he
who
sins
ex
proprio
,
satisfie
ex
alieno
?
But
admit
that
these
Graces
were
his
own
too
;
yet
how
can
finite
Graces
satisfie
for
an
infinite
Evil
?
There
is
no
proportion
at
all
between
finite
and
infinite
.
But
you
'l
say
,
Sin
is
infinite
objectively
,
and
so
are
Repentance
and
Holiness
too
;
therefore
they
may
satisfie
for
Sin
.
I
answer
;
The
difference
is
vast
,
for
Sin
is
measured
by
the
Object
,
and
therefore
being
against
an
infinite
God
is
in
a
sort
infinite
;
but
Satisfaction
is
measured
by
the
Subject
,
and
therefore
Repentance
and
Holiness
being
subjectively
finite
cannot
satisfie
for
Sin
.
But
you
'l
yet
reply
,
These
Graces
flow
from
an
infinite
Spirit
,
and
therefore
may
satisfie
for
Sin
.
I
answer
;
This
is
the
grand
disproportion
between
those
works
which
Christ
works
for
us
as
a
Surety
,
and
those
works
which
the
Spirit
works
in
us
as
a
Sanctifier
:
In
the
first
there
is
God
and
Man
in
one
Person
,
and
therefore
they
are
of
an
infinite
Dignity
;
but
not
so
in
the
second
,
and
therefore
they
are
but
of
a
finite
Value
.
The
forlorn
Captive
can
by
no
means
help
himself
,
and
what
shall
he
do
?
Shall
he
pray
in
aid
of
the
holy
Angels
?
But
O!
what
trembling
fits
would
there
be
in
them
?
What
paleness
in
the
Cherubims
at
such
a
task
?
But
suppose
they
could
all
be
induced
to
become
a
Sacrifice
for
us
,
would
the
holy
One
open
his
Eyes
upon
such
a
Satisfaction
?
But
if
he
did
,
what
would
become
of
them
?
How
soon
would
our
Debts
empty
all
their
Coffers
,
and
God's
Wrath
break
all
their
backs
,
and
who
should
redeem
these
Redeemers
?
Therefore
every
Creature
must
say
,
't
is
not
in
me
to
redeem
.
This
premised
,
the
Redeemer
is
the
Lord
Jesus
Christ
,
the
true
Immanuel
,
the
Word
made
Flesh
,
the
Man
God's
Fellow
,
the
great
Trismegist
,
a
Royal
Priest
,
Priestly
Prophet
,
and
Prophetical
King
all
in
one
;
a
Priest
upon
his
Throne
,
a
Couquerour
on
his
Cross
,
a
Healer
by
his
Wounds
.
Oh!
could
we
see
his
Glory
,
his
Head
is
a
Fountain
of
holy
Oil
,
his
Hairs
woolly
with
Eternity
,
his
Eyes
flaming
with
Omniscience
,
his
Feet
brassed
with
invincible
Power
,
his
Robe
of
Righteousness
as
long
and
broad
as
the
Law
,
his
Girdle
of
Truth
all
of
pure
Gold
,
his
Heart
graven
with
the
Names
of
Saints
,
and
his
tender
Bowels
shewing
themselves
through
his
bleeding
Wounds
.
This
is
the
Saviour
of
the
World
,
and
Redeemer
of
Man
,
this
is
he
;
and
he
hath
a
threefold
Right
to
be
so
.
-
1.
Jus
Proprietatis
,
as
God
.
-
2.
Jus
Idoneitatis
,
as
the
Son
of
God
.
-
3.
Jus
Conjunctionis
,
as
Man
,
as
a
Surety
for
Men
,
and
as
a
Head
to
his
Church
.
1.
Jus
Proprietatis
,
as
God
,
who
should
redeem
a
Creature
but
the
true
Owner
?
And
who
is
he
but
God
the
Creator
?
Ovem
perditam
quis
requirit
,
(
says
Tertullian
)
nonne
qui
perdidit
?
Adv.
Merc.
Li.
4.
Quis
autem
perdidit
,
nonne
qui
habuit
?
Quis
autem
habuit
,
nonne
cujus
fuit
?
Homo
non
alterius
res
est
quàm
Creatoris
.
He
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
truly
a
Saviour
(
as
the
Expression
is
,
Joh.
4.
42.
)
must
be
God
indeed
.
Should
one
mere
Creature
redeem
another
,
he
should
ipso
facto
pluck
away
a
Creature
from
his
Creator
,
inasmuch
as
Redemption
is
a
greater
Tie
than
Creation
.
Now
Jesus
Christ
,
who
came
to
redeem
us
,
is
very
God
,
not
a
Metaphorical
but
the
true
God
,
1
Joh.
5.
20.
not
a
petty
,
but
the
great
God
,
Tit.
2.
13.
not
an
under
subordinate
God
,
but
over
all
God
blessed
for
ever
,
Rom.
9.
5.
not
a
God
by
office
,
but
a
Jehovah
,
Jer.
23.
6.
a
God
by
nature
;
though
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
his
Subsistence
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
his
Essence
.
Gods
name
is
in
him
,
Exod.
23.
21.
One
great
Letter
of
that
Name
is
Eternity
,
and
his
going
forth
was
from
everlasting
,
Mic.
5.
2.
another
is
Immutability
,
and
he
is
yesterday
,
to
day
and
for
ever
the
same
,
Heb.
13.
8.
another
is
Omniscience
,
and
he
knoweth
all
things
,
Joh.
21.
17.
another
is
Omnipotence
,
and
he
hath
all
the
power
in
heaven
and
earth
,
Matth.
28.
18.
another
is
Immortality
,
and
he
hath
life
in
himself
,
Joh.
5.
26.
another
is
Immensity
,
and
he
whilest
on
earth
was
in
heaven
,
Joh.
3.
13.
and
though
long
since
ascended
to
heaven
,
is
still
on
earth
,
Matth.
28.
20.
All
these
golden
Letters
are
graven
on
the
Godhead
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
the
fulness
of
the
Godhead
dwells
in
him
,
Col.
2.
9.
all
these
shed
forth
a
divine
Glory
and
Majesty
,
&
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brightness
of
divine
glory
,
Heb.
1.
3.
and
what
need
we
any
more
witnesses
of
his
Deity
?
His
Name
is
wonderful
,
Isai.
9.
6.
far
above
all
Creatures
;
his
Generation
is
unutterable
,
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
proper
Son
of
the
Father
,
Rom.
8.
32.
not
as
Creatures
made
ex
nihilo
,
but
as
a
proper
Son
begotten
out
of
his
very
Substance
;
his
standing
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
essential
form
of
God
,
the
very
divine
nature
,
Phil.
2.
6.
and
his
special
Ubi
there
is
the
Fathers
bosom
,
Joh.
1.
18.
and
from
thence
together
with
him
he
breathes
forth
the
holy
Ghost
.
His
Works
are
divine
and
all
one
with
the
Fathers
,
Joh.
5.
19.
He
sat
in
counsel
with
him
in
framing
his
Eternal
Decrees
,
and
since
wrought
with
him
in
making
first
a
World
of
Creatures
and
then
a
Church
of
Saints
;
and
still
he
works
with
him
in
the
preservation
and
gubernation
of
both
.
Lastly
,
his
two
Testaments
(
which
face
each
other
as
the
Cherubims
upon
the
Ark
)
by
their
sweet
glances
and
respective
aspects
upon
each
other
do
disclose
his
Deity
.
For
in
the
Old
Testament
't
is
said
,
that
Jehovah
brought
Israel
out
of
Egypt
,
Exod.
20.
2.
in
the
New
Testament
't
is
said
,
that
Christ
did
it
,
Jude
4.
and
5.
Ver.
in
the
Old
Jehovah
circumcises
the
heart
,
Deut.
30.
6.
in
the
New
Christ
doth
it
,
Col.
2.
11.
in
the
Old
Jehovah
poured
out
the
Spirit
,
Joel
2.
28.
in
the
New
Christ
,
Acts
2.
33.
in
the
Old
every
knee
bowes
to
Jehovah
,
Isai.
45.
23.
in
the
New
to
Christ
,
Rom.
14.
11.
in
the
Old
miracles
were
done
in
Jehovah's
Name
,
2
Kings
2.
21.
in
the
New
in
Christ's
,
Acts
9.
34.
in
the
Old
Jehovah
is
the
first
and
the
last
,
Isai.
44.
6.
in
the
New
Christ
is
Alpha
and
Omega
,
Revel.
1.
11.
in
the
Old
there
is
Deus
absconditus
,
Isai.
45.
15.
in
the
New
Deus
manifestatus
in
carne
,
1
Tim.
3.
16.
All
which
do
most
pregnantly
prove
the
Deity
of
Christ
unto
us
.
Nevertheless
proud
Reason
will
be
babling
,
How
can
the
Father
beget
the
Son
ex
propriâ
Substantiâ
?
Can
any
part
of
the
Divine
Essence
be
discinded
in
such
a
Generation
?
Or
if
not
,
can
the
whole
be
given
to
the
Son
?
And
if
so
,
how
is
it
retained
to
the
Father
?
I
answer
;
The
Father
gave
unto
the
Son
the
whole
Essence
,
non
alienatione
sed
communicatione
,
non
generatione
emanante
,
sed
immanente
;
the
Father
so
begets
the
Son
,
as
that
he
still
possesses
him
,
Prov.
8.
22.
the
Son
so
goes
forth
from
the
Father
as
that
he
still
abides
in
him
;
his
eternal
egress
,
Micah
5.
2.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
by
defluxion
,
but
immansion
,
I
am
in
the
Father
and
the
Father
in
me
,
saith
Christ
,
Joh.
14.
10.
Indeed
if
we
speak
accurately
,
the
Father
begets
the
Son
out
of
himself
rather
in
Essentiâ
divinâ
,
than
ex
essentiâ
divinâ
.
Hence
the
entire
Essence
is
in
the
Father
;
and
the
entire
Essence
is
in
the
Son
too
;
and
what
if
it
could
not
be
thus
in
a
finite
Essence
?
yet
why
may
it
not
be
so
in
an
infinite
?
What
if
Reason
cannot
fathom
it
?
must
therefore
Faith
reject
it
?
I
conclude
then
,
that
Christ
is
very
God
,
and
as
God
hath
a
right
to
redeem
us
his
Creatures
.
2.
Jus
Idoneitatis
,
as
the
Son
of
God
,
he
was
most
fit
to
be
our
Redeemer
;
what
can
be
more
perfectly
congruous
than
Reconciliation
by
God's
beloved
one
,
Adoption
by
his
Natural
Son
,
Reparation
of
his
gracious
Image
by
his
substantial
,
a
shine
of
Favour
by
the
brightness
of
his
Glory
,
beams
of
Light
by
his
Wisdom
,
Restitution
of
Life
by
the
Prince
of
Life
,
and
Mediation
between
God
and
Man
by
the
middle
Person
in
the
sacred
Trinity
?
There
be
three
great
goings
forth
of
God
,
into
which
all
others
may
be
resolved
;
the
first
is
that
fundamental
one
of
Creation
,
and
upon
Sins
Entry
,
which
is
but
an
Apostasie
from
Creation
,
in
comes
the
second
,
viz.
Redemption
,
and
out
of
this
as
out
of
a
Fountain
flows
the
third
,
and
that
is
Sanctification
;
these
hang
in
order
one
upon
another
.
Unless
there
had
been
a
Creature
,
and
that
Apostate
,
there
had
been
no
place
for
Redemption
;
and
unless
there
had
been
a
Redemption
,
there
had
been
no
room
for
Sanctification
;
for
God
would
never
have
reimplanted
his
Image
of
Holiness
in
a
Creature
left
under
the
eternal
stroke
of
his
Justice
,
nor
have
plucked
away
the
spot
of
Sin
there
,
where
the
guilt
of
Sin
is
left
behind
.
Now
albeit
it
is
a
most
sure
Rule
,
that
Opera
Trinitatis
ad
extrà
sunt
indivisa
,
yet
among
Divines
Creation
is
in
a
sort
peculiarized
to
the
Father
as
the
first
,
Redemption
to
the
Son
as
the
second
,
and
Sanctification
to
the
Spirit
as
the
third
Person
in
the
Glorious
Trinity
.
Thus
in
these
three
goings
forth
of
God
,
each
person
in
the
Trinity
hath
his
special
Shine
,
and
that
in
the
very
Order
of
his
Subsistence
;
wherefore
it
was
very
congruous
that
the
Son
,
of
all
the
Persons
in
the
Trinity
,
should
be
out
Redeemer
.
3.
Jus
Conjunctionis
;
he
that
redeems
a
Captive
must
be
Persona
conjunct
a
with
him
,
and
so
was
Christ
with
us
in
a
threefold
respect
.
1.
Conjunctione
naturali
,
he
was
our
Goel
,
Isai.
59.
20.
that
is
,
our
next
kinsman
by
his
Incarnation
,
and
our
Redeemer
by
his
Passion
;
he
assumed
our
Nature
into
himself
that
he
might
redeem
us
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
God
a
sucking
Child
;
regens
Sydera
,
yet
sugens
Ubera
,
he
that
ruled
the
Stars
sucked
the
Breasts
.
The
word
was
made
flesh
,
Joh.
1.
14.
and
a
strange
making
it
was
;
all
other
Creations
are
(
as
it
were
)
extra
Deum
,
but
here
was
a
Creation
in
the
very
person
of
God
.
The
glorious
Trinity
in
the
very
instant
of
drawing
the
Humane
Nature
exnihilo
interweaved
it
with
the
Person
of
the
Son
,
so
that
it
never
was
any
where
but
there
;
all
other
Creations
stand
under
the
Roof
of
Providence
and
Preservation
,
but
here
the
Humane
Nature
is
an
Inmate
in
the
very
same
Person
with
the
Divine
:
all
other
Creatures
have
their
proper
sutable
seats
and
Ubi's
in
the
Sphere
of
Nature
,
but
here
's
the
Sackcloth
of
an
Humane
Body
cast
upon
,
and
the
Rush-candle
of
a
Reasonable
soul
lighted
up
in
the
Sun
it self
.
The
glorious
Son
of
God
espoused
Flesh
and
Blood
,
and
the
Bride-chamber
(
where
the
knot
was
tied
)
was
the
Virgins
Womb
;
there
was
he
made
of
a
Woman
,
consubstantial
with
us
as
to
his
Humanity
,
who
was
consubstantial
with
the
Father
as
to
his
Divinity
.
O
how
great
is
this
Mystery
,
God
manifest
in
the
flesh
!
O
Domine
!
quàm
admirabile
nomen
tuum
!
non
me
complectitur
stupor
.
God
never
came
so
near
to
us
as
in
this
wonderful
Conjunction
.
In
the
Creatures
we
see
God
above
us
,
in
the
Law
we
see
God
against
us
;
but
here
we
see
Immanuel
,
God
with
us
:
he
is
one
with
us
by
a
natural
Conjunction
,
but
that
's
not
all
;
for
being
in
our
Nature
he
became
one
with
us
2.
Conjunctione
Legali
,
he
was
our
Sponsor
or
Surety
,
and
so
in
Law
one
person
with
us
;
his
Stile
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Surety
of
the
covenant
,
Heb.
7.
22.
and
the
Covenant
being
mutual
on
both
parts
,
from
God
to
Man
and
from
Man
to
God
,
he
is
in
both
respects
a
Surety
of
it
;
a
Surety
on
God's
part
that
his
Promises
should
be
performed
to
us
,
and
a
Surety
on
our
parts
that
our
Debts
should
be
paid
to
God
.
We
were
double
Debtors
to
God
;
as
Rational
Creatures
we
owed
perfect
Obedience
,
and
as
Sinful
Creatures
we
owed
eternal
Sufferings
;
the
first
is
a
debt
to
God's
Holiness
,
and
the
second
to
his
Justice
.
Now
Jesus
Christ
was
our
Surety
for
both
,
a
Surety
to
fulfil
all
Righteousness
for
us
,
and
the
Fidejussorial
Bond
which
he
gave
for
this
was
his
Circumcision
;
for
he
had
no
sinful
flesh
to
be
cut
off
,
but
would
become
a
debtor
to
the
whole
Law
for
us
;
and
in
Circumcision
he
signed
security
for
it
with
his
own
Blood
:
and
also
a
Surety
to
take
our
Sins
on
him
.
Hence
the
Righteous
God
(
who
cannot
but
judge
according
to
truth
)
charged
our
iniquities
upon
him
,
Isai.
53.
6.
and
he
as
our
Surety
accepted
the
charge
,
and
those
words
,
my
sins
are
not
hid
from
thee
,
Psal.
69.
5.
are
(
as
St.
Jorom
thinks
)
spoken
ex
personâ
Christi
,
for
he
was
though
not
commissor
,
yet
susceptor
delictorum
;
our
Flesh
and
Blood
was
taken
into
his
Divine
Person
,
and
our
Sins
(
which
could
by
no
means
enter
in
there
)
were
yet
cast
upon
him
,
and
being
cast
upon
him
,
God
exacted
satisfaction
of
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
was
exacted
and
he
answered
,
Isai.
53.
7.
Satisfaction
was
exacted
from
him
as
our
Surety
,
and
he
answered
for
us
;
and
what
was
his
Answer
?
Why
,
I
'le
lay
down
my
Life
,
I
'le
pour
out
my
Soul
,
saith
he
;
let
all
the
Wrath
due
to
those
Sins
be
squeezed
into
one
Cup
and
I
'le
drink
it
up
to
the
bottom
;
let
the
Fire
of
God's
Anger
drop
down
from
Heaven
,
and
I
'le
be
the
Paschal
Lamb
roasted
in
it
.
Thus
Jesus
Christ
was
a
Surety
,
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
noblest
of
Sureties
,
putting
his
Soul
in
our
Souls
stead
,
to
bear
our
Sins
and
God's
Wrath
;
and
for
this
very
purpose
was
he
one
with
us
in
Nature
that
he
might
be
one
with
us
in
Law
too
.
But
neither
is
this
all
,
for
both
these
Conjunctions
are
crowned
with
a
third
,
and
so
he
is
one
with
us
3.
Conjunctione
Mysticâ
,
Christ
is
the
Head
,
and
the
Church
is
the
Body
,
and
both
together
make
up
one
mystical
Christ
,
1
Cor.
12.
12.
the
Head
in
Heaven
,
and
the
Body
on
Earth
;
and
the
spiritual
Continuity
between
both
is
one
and
the
same
holy
Spirit
,
which
is
on
the
Head
without
measure
,
and
on
the
Members
according
to
measure
.
If
the
Jew
ask
us
where
is
Christ
?
we
can
truly
answer
,
He
is
at
the
right
hand
of
God
in
Heaven
;
and
on
Earth
,
loc
here
is
Christ
and
there
is
Christ
living
and
breathing
in
his
Saints
;
every
Saint
is
a
piece
of
him
,
and
all
together
are
his
fulness
,
Eph.
1.
23.
so
that
he
doth
not
count
himself
complete
without
them
.
This
Conjunction
is
so
near
and
full
of
spiritual
Sense
,
that
a
poor
Member
cannot
suffer
on
Earth
,
but
instantly
the
Head
in
Heaven
cries
out
of
Persecution
,
Acts
9.
4.
and
even
the
suffering
Member
reckons
himself
sitting
in
Heaven
,
as
long
as
his
Head
is
there
,
Eph.
2.
6.
Thus
our
Redeemer
comes
very
near
unto
us
in
a
threefold
Conjunction
,
and
in
each
Conjunction
there
is
a
rare
Condescention
.
In
the
first
he
came
down
into
our
Natures
by
a
stupendious
Incarnation
,
in
the
second
he
came
down
into
our
Hell
by
a
Fidejussorial
Passion
,
in
the
third
he
comes
down
into
our
Hearts
by
the
Spirits
Inhabitation
;
the
first
opens
a
way
to
the
second
,
the
second
is
the
purchase
of
the
third
,
and
the
third
,
as
in
design
,
was
a
Motive
to
,
and
,
as
in
existence
,
is
a
Crown
upon
the
Work
of
Redemption
.
4.
Having
considered
the
Redeemer
,
I
pass
on
to
the
Price
;
and
here
I
shall
reduce
all
to
three
Questions
.
-
1.
What
this
Price
is
?
-
2.
What
manner
of
Price
it
is
?
-
3.
For
whom
it
was
paid
?
1.
What
this
Price
is
?
and
this
is
the
Humane
Nature
of
Christ
,
as
subjected
to
the
Law
.
When
the
Son
of
God
came
forth
to
redeem
us
,
he
was
made
of
a
woman
,
made
under
the
Law
,
to
redeem
us
that
were
under
the
Law
,
Gal.
4.
4
,
5.
Made
of
a
Woman
,
there
's
his
humane
Nature
;
made
under
the
Law
,
there
's
his
subjection
to
the
Law
,
and
the
End
of
all
is
our
Redemption
:
Christ
through
the
eternal
Spirit
offered
up
himself
to
God
,
Heb.
9.
14.
and
that
in
a
way
fully
answering
the
demands
of
the
Law
.
The
Law
demanded
of
the
Captives
two
things
;
perfect
Obedience
from
them
as
rational
Creatures
,
and
penal
Suffering
from
them
as
sinful
Creatures
;
and
Christ
gave
up
his
Humane
Nature
a
price
both
ways
,
in
doing
and
in
suffering
;
he
gave
himself
,
that
is
,
his
humane
Nature
for
us
an
offering
and
a
sacrifice
,
Eph.
5.
2.
an
Offering
in
his
Active
Obedience
,
and
a
Sacrifice
in
his
Passive
,
and
both
these
together
were
the
entire
Price
of
our
Redemption
.
1.
Christ
gave
up
himself
in
his
Active
Obedience
.
That
holy
thing
,
his
humane
Nature
,
as
soon
as
it
came
out
into
the
World
,
fell
a
breathing
forth
of
Holiness
,
burning
with
zeal
for
God
,
melting
in
compassions
over
Men
,
bowing
it self
down
in
miraculous
humility
,
and
in
a
rape
of
love
doing
all
the
Will
of
God
,
even
to
the
last
gasp
upon
the
Cross.
His
thoughts
were
all
births
of
Holiness
,
his
words
oracles
of
Truth
,
his
works
a
fulfilling
all
Righteousness
,
and
his
meat
and
drink
was
to
do
his
Father's
Will
:
He
ascended
up
to
the
top
or
pinacle
of
the
Moral
Law
in
the
sweetest
strains
of
Love
,
and
fetched
about
the
breadth
or
vast
compass
of
it
in
the
largeness
of
his
Obedience
,
and
passed
down
to
the
very
hemm
or
border
of
it
in
the
lowness
of
his
Humility
.
Rather
than
fail
,
he
would
be
subject
to
his
own
Creature
,
Luk.
2.
51.
pay
tribute
to
his
own
Subject
,
Matth.
17.
27.
and
wash
his
Disciples
feet
with
those
very
hands
which
had
all
the
power
in
Heaven
and
Earth
in
them
,
Joh.
13.
3
,
4
,
5.
Nay
,
he
stooped
down
as
low
as
the
fringe
of
the
Ceremonial
Law
;
his
sinless
flesh
was
circumcised
,
Luke
2.
21.
his
holy
Mother
purified
,
Luk.
2.
22.
the
true
Passeover
kept
the
typical
one
,
Matth.
26.
20
,
21.
and
so
obedientially
stood
under
his
own
shadow
.
In
every
respect
he
was
obedient
unto
death
:
His
Obedience
was
a
fair
Commentary
on
the
whole
Law
,
written
in
glorious
Characters
of
Holiness
and
Righteousness
all
his
life
long
,
and
at
his
death
clasped
and
sealed
up
with
his
precious
Blood
.
Thus
the
Mandatory
part
of
the
Law
was
answered
;
now
for
the
Minatory
.
2.
He
gave
up
himself
in
his
passive
obedience
,
he
was
in
some
sence
crucifyed
in
the
womb
,
in
that
he
was
made
of
his
creature
;
and
coming
forth
into
the
world
,
all
his
life
was
a
perpetual
passion
.
The
Gospel
shews
us
the
immense
God
in
swadling
clouts
,
the
builder
of
all
things
working
as
a
Carpenter
,
the
holy
one
hurried
up
and
down
by
a
tempting
Devil
,
the
filler
of
all
things
hungry
,
the
fountain
of
living
water
thirsty
,
the
power
of
God
weary
,
the
eternal
joy
of
the
Father
weeping
,
the
owner
of
all
things
extreme
poor
;
and
not
knowing
where
to
lay
his
head
in
his
own
world
.
Thus
as
a
man
of
sorrows
he
passes
on
towards
his
Cross
;
one
of
his
own
Apostles
betraying
him
,
another
denying
him
,
the
rest
forsaking
him
,
the
chief
Priests
bloodily
conspiring
against
him
,
false
witnesses
unjustly
accusing
him
,
the
tumultuous
rabble
crying
out
,
crucify
,
crucify
,
and
Pilate
first
confessing
his
innocency
,
and
then
condemning
his
person
.
And
now
arriving
at
his
Cross
,
sorrows
break
in
upon
every
part
,
his
head
raked
with
thorns
,
his
face
besmeared
with
spittle
,
his
eyes
afflicted
with
the
tears
of
friends
,
his
ears
filled
with
the
blasphemies
of
enemies
,
his
lips
of
grace
wet
with
vinegar
and
gall
,
his
hands
and
feet
nailed
to
the
Cross
,
and
his
sacred
body
hanging
between
thieves
,
racked
and
tortured
to
death
in
a
Golgotha
of
stench
and
rottenness
.
But
all
this
is
but
the
outside
of
his
passion
;
at
the
same
time
hell
was
let
loose
,
and
from
thence
the
Devils
as
so
many
roaring
Lyons
came
with
open
mouth
to
devour
him
,
and
(
which
is
much
more
)
Heaven
thundred
over
his
head
,
and
the
righteous
God
,
as
angry
as
our
sins
could
make
him
,
fell
a
smiting
of
him
,
Isai.
53.
4.
and
smote
him
in
his
Soul
too
,
verse
10.
and
with
smiting
wounded
and
bruised
him
,
verse
5.
the
smart
and
anguish
whereof
was
so
great
that
he
was
afraid
,
Hebr
:
5.
7.
and
his
fear
was
so
high
,
that
he
began
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
faint
away
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
sore
amazed
,
Mark
14.
33.
and
in
this
amazement
,
the
Eclipse
was
so
dark
,
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
surrounded
with
sorrows
even
unto
death
,
verse
34.
and
in
this
spiritual
Siege
,
he
falls
a
praying
,
Father
if
it
be
possible
,
let
this
cup
pass
from
me
,
nevertheless
not
as
I
will
,
but
as
thou
wilt
,
Matth.
26.
39.
and
in
prayer
he
sinks
into
an
agnony
.
His
soul
became
like
that
poor
ship
,
that
fell
into
a
place
where
two
seas
met
,
the
fore-part
sticking
fast
,
and
remaining
unmoveable
,
and
the
hinder-part
broken
with
the
violence
of
the
waves
,
Acts
27.
41.
Even
so
here
were
two
seas
met
,
a
sea
of
wrath
storming
against
him
as
our
Surety
,
and
a
sea
of
love
breathing
in
him
after
our
Redemption
:
His
humane
will
as
nature
shrunk
at
the
sense
of
Gods
wrath
,
but
as
reason
it
stedfastly
pointed
at
the
work
of
our
Salvation
.
Redemption
stood
fast
and
unmoveable
in
his
heart
,
yet
the
same
heart
(
though
without
the
least
spot
of
sinful
contrariety
)
was
broken
with
the
waves
of
amazing
horrors
,
and
so
dreadful
was
this
agony
,
that
it
cast
this
grand
Heroe
(
the
strength
of
all
the
Martyrs
)
into
a
bloody
sweat
,
there
fell
from
him
great
drops
of
blood
,
Luke
22.
44.
The
sins
of
the
world
ascending
up
as
a
vast
cloud
before
Gods
Tribunal
,
now
came
dashing
down
upon
him
in
an
horrible
tempest
of
incomprehensible
wrath
,
and
this
makes
him
cry
,
nay
(
as
the
Psalmist
hath
it
Psal.
22.
1.
)
roar
out
upon
the
Cross
,
My
God!
my
God!
Why
hast
thou
forsaken
me
?
Mat.
27.
46.
One
would
have
thought
at
the
first
blush
,
that
the
humane
nature
had
been
dropt
out
of
his
divine
person
;
but
though
that
were
not
,
yet
the
sense
of
Gods
favour
was
for
a
time
suspended
from
his
humane
nature
.
Never
was
sorrow
like
to
his
sorrow
.
In
all
the
legal
sacrifices
there
was
destructio
rei
oblatae
,
and
all
those
destructions
were
summed
up
in
his
sufferings
.
As
the
corn
he
was
bruised
,
as
the
wine
and
oil
poured
out
,
as
the
Lamb
slain
and
rosted
in
the
fire
of
Gods
wrath
,
and
as
the
scape-goat
driven
into
the
dismal
wilderness
of
desertion
.
He
did
as
it
were
sport
in
Creation
▪
but
in
Redemption
he
sweats
,
suffers
,
bleeds
and
dyes
.
Now
his
humane
nature
thus
made
under
the
Law
,
both
in
his
active
and
passive
obedience
,
is
the
complete
and
integral
price
of
our
Redemption
;
I
say
,
both
in
his
active
and
passive
obedience
,
for
these
were
not
sundred
either
in
existence
or
merit
.
1.
Not
in
existence
;
for
there
was
passion
in
his
actions
,
and
action
in
his
passions
:
from
first
to
last
,
his
obedience
was
with
suffering
,
and
his
suffering
with
obedience
.
There
was
passion
in
his
actions
;
't
was
a
great
suffering
for
the
great
Law-giver
to
be
under
the
Law
,
for
the
Lord
of
the
Sabbath
to
observe
it
.
The
noblest
and
purest
piece
of
the
Law
is
the
knowing
and
loving
of
God
,
and
yet
even
in
that
there
was
a
great
suffering
;
for
he
who
eternally
knew
the
Father
in
an
infinity
of
light
,
now
knew
him
as
it
were
by
candle-light
in
a
finite
reason
;
he
who
eternally
embraced
the
Father
in
an
infinity
of
love
,
now
loved
him
in
the
narrow
compass
of
a
finite
will
;
and
therefore
even
in
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
emptied
himself
as
the
Apostle
speaks
,
Phil.
2.
7.
And
on
the
other
side
,
there
was
action
in
his
passion
;
his
passions
were
with
knowledge
,
he
shut
not
his
eyes
when
he
drunk
off
the
cup
of
wrath
;
his
passions
were
free-will
offerings
,
Loe
I
come
,
saith
he
,
to
do
thy
will
O
God
,
Hebr.
10.
7.
Gods
will
was
,
that
he
should
suffer
,
and
his
will
runs
before
,
and
as
it
it
were
anticipates
his
sufferings
,
Loe
,
I
come
:
nay
,
in
his
passage
he
breaks
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
How
am
I
straitned
till
it
be
accomplished
?
Luke
12.
50.
He
was
as
it
were
in
pangs
of
forward
obedience
to
be
baptized
in
his
own
blood
,
and
posted
on
towards
an
agony
of
wrath
in
an
agony
of
love
;
and
when
he
arrived
at
his
extremest
sufferings
,
his
signal
willingness
turned
his
suffering
into
doing
,
and
his
Cross
into
a
triumphant
Chariot
,
he
triumphed
in
it
,
saith
the
Apostle
,
Col.
2.
15.
even
there
his
obedience
and
love
rode
in
triumph
;
triumphant
obedience
spread
out
his
hands
upon
the
Cross
,
and
triumphant
love
opened
his
naked
heart
to
the
wrath
of
God
.
His
Soul
was
not
snatched
away
but
poured
out
,
Isai.
53.
12.
his
life
was
not
meerly
taken
away
,
but
laid
down
,
Joh.
10.
18.
He
was
willing
to
be
forsaken
of
God
himself
for
a
time
,
that
thereby
he
might
fulfil
the
will
of
God
;
and
before
the
fire
of
Gods
wrath
could
fall
on
him
,
he
was
all
in
a
flame
with
his
own
love
.
Thus
the
active
and
passive
obedience
of
Christ
were
not
severed
in
their
existence
;
but
like
his
seamless
coat
were
interwoven
from
the
top
throughout
even
to
his
last
gasp
upon
the
Cross.
2.
Neither
were
these
severed
in
merit
;
Christ
is
not
so
to
be
divided
as
if
his
sufferings
apart
by
themselves
were
the
price
of
Remission
,
and
his
righteousness
apart
by
it self
the
price
of
Glory
.
If
the
active
obedience
of
Christ
apart
make
us
perfectly
righteous
,
where
is
the
glory
of
the
passive
?
if
the
passive
obedience
of
Christ
apart
purchase
all
for
us
,
where
is
the
glory
of
the
active
?
But
if
both
together
make
up
the
total
sum
,
the
glory
of
both
is
preserved
.
Our
Redeemer
was
made
under
the
Law
that
he
might
redeem
us
;
now
as
he
was
under
the
whole
Law
as
to
the
command
,
and
as
to
the
curse
of
it
,
so
his
active
and
passive
obedience
adequately
answering
both
,
is
the
entire
price
of
our
Redemption
.
But
here
I
am
obviated
by
2
Objections
.
1.
Saith
the
Socinian
,
there
is
no
price
at
all
.
2.
Say
some
of
our
Divines
,
the
passive
obedience
of
Christ
is
all
the
price
▪
and
the
active
no
part
at
all
of
it
.
As
to
the
first
,
I
shall
not
need
spend
many
words
about
it
,
because
the
Scripture
is
so
pregnant
in
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
are
bought
with
a
price
saith
S.
Paul
,
1
Cor.
6.
20.
and
this
price
(
as
S.
Peter
tells
us
)
is
not
corruptible
things
as
Silver
and
Gold
,
but
the
precious
blood
of
Christ
,
1
Pet.
1.
18
,
19.
a
transcendent
price
able
to
purchase
as
much
,
nay
far
more
in
the
spiritual
world
,
than
silver
and
gold
can
in
the
material
;
and
't
is
not
meerly
a
price
of
emption
,
but
of
Redemption
:
Christ
gave
his
life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
price
of
Redemption
,
Matth.
20.
28.
and
which
is
more
emphatical
,
he
gave
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
counterprice
of
Redemption
,
1
Tim.
2.
6.
doing
and
suffering
in
the
room
of
poor
captives
;
and
this
price
was
paid
into
the
right
hand
,
viz.
into
Gods
,
Eph.
5.
2.
and
hence
issues
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proper
Redemption
,
the
prison
doors
are
opened
▪
and
the
poor
captives
may
go
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
free
indeed
,
John
8.
36.
That
then
there
is
a
price
is
as
clear
in
Scripture
,
as
if
it
were
written
with
a
Sun-beam
;
But
yet
the
Socinian
shuts
his
eyes
,
and
cryes
out
,
all
is
but
a
Metaphor
.
God
redeemed
(
saith
he
)
Israel
2.
As
to
the
second
Objection
,
I
conceive
that
the
Active
and
Passive
Obedience
of
Christ
do
both
together
make
up
the
perfect
Price
of
our
Redemption
;
I
say
,
both
together
.
The
Active
is
part
of
the
Sum
:
And
this
I
shall
demonstrate
1.
In
general
by
those
Scriptures
which
set
out
the
Managery
of
Redemption
.
Long
before
our
Saviour
Christ
came
about
it
,
the
Father
calls
him
his
servant
,
Isai.
42.
1.
and
one
part
of
his
service
was
his
Active
Obedience
;
and
just
at
his
entrance
into
the
World
he
expresses
himself
,
Loe
I
come
to
do
thy
will
,
O
God
,
Heb.
10.
7.
He
came
in
his
Incarnation
,
his
errand
was
Redemption
,
and
the
way
to
compass
it
was
by
doing
God's
Will
,
and
that
he
did
partly
in
his
Active
Obedience
;
being
come
,
his
state
was
subjection
,
he
was
made
under
the
Law
to
redeem
us
,
Gal.
4.
4
,
5.
His
humane
Nature
was
so
far
a
Price
as
't
was
made
under
the
Law
in
part
as
to
his
Active
Obedience
;
this
being
his
state
,
his
ear
was
bored
,
Psal.
40.
6.
which
the
Apostle
renders
,
a
body
was
prepared
,
Heb.
10.
5.
His
humane
Nature
was
(
as
I
may
so
say
)
all
Ear
to
the
Commands
of
God
,
among
which
one
was
that
he
should
fulfil
Active
Obedience
;
this
Obedience
he
fulfilled
all
along
even
unto
Death
,
nay
,
and
in
Death
:
and
by
this
entire
Obedience
accomplished
in
doing
and
suffering
we
are
made
righteous
,
Rom.
5.
19.
and
so
righteous
,
that
the
righteousness
of
the
Law
is
fulfilled
in
us
,
Rom.
8.
4.
and
so
fulfilled
,
that
the
Law
hath
its
end
,
Rom.
10.
4.
and
this
so
accurately
,
that
one
jot
or
tittle
doth
not
pass
from
the
Law
but
all
is
fulfilled
,
Matth.
5.
18.
In
all
which
series
of
Scriptures
his
Active
Obedience
concurrs
as
part
of
the
Price
.
2.
In
particular
,
I
evince
this
Truth
by
three
Reasons
.
1.
Because
he
fulfilled
his
Active
Obedience
not
merely
for
himself
,
but
mainly
for
us
;
he
was
our
Surety
,
and
so
received
the
Obligation
of
Obedience
on
himself
.
Hence
he
would
be
baptized
,
because
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
became
him
to
fulfil
all
righteousness
,
Mat.
3.
15.
it
became
him
,
not
as
for
himself
,
for
he
was
the
spotless
Lamb
,
and
needed
no
Baptism
at
all
,
he
could
baptize
with
the
holy
Ghost
,
and
needed
no
Water-baptism
;
but
it
became
him
as
our
Surety
,
to
be
subject
to
Gods
command
even
in
this
.
And
so
in
all
other
his
Active
Obedience
:
For
the
impletion
of
the
Law
was
by
God
translated
upon
him
:
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
,
Rom.
8.
3
,
4.
Here
all
the
Obligations
of
the
Law
are
cast
upon
Christ
as
our
Surety
;
we
could
not
satisfie
for
our
sins
,
Christ
did
it
;
we
could
not
fulfil
Righteousness
,
Christ
did
it
.
But
you
'l
say
,
this
place
only
concerns
his
Passive
Obedience
;
for
it
speaks
of
condemning
Sin
,
and
that
was
done
in
his
Passive
only
.
I
answer
,
that
this
place
extends
to
all
Christs
Obedience
,
Active
as
well
as
Passive
,
and
this
seems
clear
by
the
first
and
last
part
of
the
words
compared
together
:
the
first
are
,
What
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
;
and
what
was
that
?
Could
it
not
curse
the
Sinner
?
Yes
undoubtedly
;
And
here
the
flesh
,
that
is
,
Sin
was
the
strength
of
the
Law
;
but
for
want
of
perfect
Obedience
,
it
could
not
give
life
,
Gal.
3.
21.
and
here
the
flesh
,
that
is
,
Sin
was
the
weakness
of
the
Law
.
Now
Christ
(
the
Power
of
God
)
came
to
supply
this
weakness
:
but
how
doth
he
do
it
?
The
latter
words
tell
us
,
Sin
was
condemned
in
his
flesh
,
that
is
,
his
humane
Nature
;
and
it
was
condemned
there
not
only
by
his
Passive
Obedience
,
but
by
his
Active
too
.
Every
Act
thereof
did
as
it
were
sit
in
judgment
on
Sin
;
even
as
every
knock
of
Noah
on
the
Ark
condemned
the
old
World
:
Sin
was
so
condemned
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
righteousness
of
the
Law
is
fulfilled
in
us
,
the
Law
hath
its
rightful
demands
,
one
whereof
is
perfect
Obedience
;
the
righteousness
of
the
Law
is
fulfilled
in
us
,
that
is
,
for
us
,
in
our
stead
and
room
:
Wherefore
Christ's
Active
Obedience
being
fidejussorial
and
on
our
behalf
,
must
needs
be
part
of
the
Price
.
But
you
'l
say
,
Christ's
Active
Obedience
was
not
fidejussorial
,
for
it
was
the
debt
of
his
humane
Nature
,
as
a
rational
Creature
;
and
therefore
being
due
as
for
himself
,
it
could
not
be
paid
down
as
for
us
.
I
answer
,
that
Christ's
humane
Nature
was
but
a
Creature
,
and
so
its
Will
could
not
possibly
be
supreme
,
but
indispensably
subject
to
the
Will
of
God
;
yet
nevertheless
his
Active
Obedience
was
paid
down
for
us
,
and
was
part
of
the
Price
;
and
this
will
appear
if
we
view
it
in
these
four
particulars
.
1.
As
to
the
Spring
of
it
,
't
was
freedom
,
his
humane
Nature
was
necessarily
subject
to
the
Will
of
God
,
but
it
was
freely
assumed
into
the
Person
of
God
;
Christ
as
Man
was
bound
to
the
Law
,
but
as
God
was
not
bound
to
become
Man
.
As
he
freely
took
a
Body
with
its
circumscriptive
dimensions
,
so
he
freely
took
a
Soul
with
those
legal
Obligations
,
which
are
as
it
were
the
moral
Circumscriptions
of
it
;
he
freely
assumed
the
Humanity
,
and
with
it
all
incident
Duty
.
2.
As
to
the
Circumstances
of
it
,
't
was
unobliged
.
Christ
was
bound
by
the
Law
as
Man
;
but
he
was
not
bound
to
perform
it
in
such
a
debased
manner
,
for
such
a
space
of
Time
,
in
such
a
place
as
Earth
,
unless
as
our
Surety
;
for
he
might
have
carried
up
the
humane
Nature
into
Heaven
in
the
first
instant
of
its
Assumption
.
3.
As
to
the
end
of
it
,
't
was
for
us
,
it
points
at
the
same
end
with
the
humane
Nature
to
which
it
was
incident
:
As
he
was
made
Man
for
us
;
to
us
a
Son
is
born
,
Isai.
1.
9.
6.
so
his
Active
Obedience
was
for
us
.
Hence
the
Apostle
joins
both
these
together
;
he
was
made
of
a
woman
,
made
under
the
Law
,
and
then
superadds
as
the
end
common
to
both
,
that
he
might
redeem
us
,
Gal.
4.
4
,
5.
4.
As
to
the
Value
of
it
't
was
infinite
;
a
finite
Righteousness
may
serve
for
its
single
performer
,
but
Christ's
Righteousness
stamped
with
his
Deity
amounts
to
an
infinite
Sum
,
enough
for
himself
and
a
World
besides
.
Hence
the
very
same
Righteousness
is
Christ's
,
Rom.
5.
18.
and
ours
too
,
1
Cor.
1.
30.
St.
Bernard
sweetly
expresses
it
.
Domine
,
memorabor
Justitiae
tuae
solius
ipsa
Super
Cant.
Serm.
61.
est
enim
&
mea
,
nempe
factus
es
mihi
tu
justitia
à
Deo
;
nunquid
mihi
verendum
,
nè
non
una
ambobus
sufficiat
?
Non
est
pallium
breve
,
quod
non
possit
operire
duos
;
Justitia
tua
in
aeternum
,
me
&
te
pariter
operiet
,
quia
largiter
larga
&
aeterna
Justitia
.
To
sum
up
all
in
one
word
;
though
Christ
as
Man
were
under
the
Law
,
yet
his
active
Obedience
performed
in
an
humane
Nature
freely
assumed
,
and
in
a
way
as
to
that
Nature
unobliged
perioding
in
our
Redemption
,
and
elevated
into
a
kind
of
Infinity
by
his
Deity
,
was
paid
down
for
us
,
and
was
part
of
the
Price
.
2.
Because
Christ's
whole
Obedience
,
Active
as
well
as
Passive
,
being
fulfilled
for
us
makes
us
righteous
before
God
:
famous
is
that
place
,
Rom.
5.
19.
As
by
one
mans
disobedience
many
were
made
sinners
;
so
by
the
obedience
of
one
shall
many
be
made
righteous
.
But
you
'l
say
,
the
Passive
Obedience
is
only
meant
there
;
but
if
so
,
why
doth
the
Apostle
oppose
it
to
Adam's
Actual
Disobedience
?
and
why
doth
he
say
Obedience
in
general
?
and
when
he
says
so
,
who
may
pare
off
ought
,
and
say
,
it
was
not
all
but
some
?
Why
doth
he
call
it
Christ's
righteousness
,
Ver.
18
?
and
where
are
his
Sufferings
alone
so
stiled
in
Scripture
?
or
what
is
so
properly
such
as
his
Active
Obedience
?
Nay
further
,
he
speaks
of
such
a
Righteousness
as
brings
justification
of
life
,
Ver.
18.
The
Promise
of
life
was
,
Do
this
and
live
,
and
Christ's
Active
Obedience
fully
answered
the
terms
of
it
;
wherefore
Christ's
Active
Obedience
is
within
this
Text
,
and
jointly
with
the
Passive
makes
us
righteous
,
and
consequently
is
part
of
the
Price
.
But
here
it
will
be
objected
,
That
if
Christ
obeyed
the
Law
for
us
,
so
as
to
make
us
righteous
,
then
we
need
not
obey
it
in
our
own
Persons
:
To
which
I
answer
two
things
.
1.
This
Argument
presses
as
much
upon
those
that
are
for
his
Passive
Obedience
only
,
as
upon
those
that
are
for
his
Active
also
;
for
they
assert
that
the
Passive
alone
purges
away
all
sin
,
as
well
of
Omission
as
Commission
,
and
consequently
makes
us
as
Righteous
before
God
,
as
if
we
had
done
all
and
omitted
nothing
;
and
then
by
their
Principles
,
what
need
we
obey
in
our
own
persons
?
But
2.
That
Christ
obeyed
for
us
,
and
therefore
we
need
not
obey
,
is
as
vain
a
Consequence
as
to
say
,
Christ
died
for
us
,
and
therefore
we
should
not
die
.
But
the
different
Ends
reconcile
all
:
Christ
died
that
there
might
be
Satisfaction
for
Sin
as
to
the
Guilt
of
it
,
and
we
die
that
there
may
be
a
Destruction
of
Sin
as
to
the
Being
of
it
:
Also
Christ
obeyed
that
our
Justification
might
be
effected
,
and
we
obey
that
our
Sanctification
may
be
promoted
;
Christ
obeyed
that
we
might
reign
in
life
,
and
we
obey
that
we
may
be
more
and
more
meet
for
it
.
Nay
,
Christ
obeyed
that
we
might
obey
;
for
one
fruit
of
Redemption
was
,
that
we
might
be
a
peculiar
people
zealous
of
good
works
,
Tit.
2.
14.
and
we
obey
that
his
Obedience
may
not
be
in
vain
as
to
us
;
for
he
is
the
author
of
eternal
redemption
to
them
that
obey
him
,
Heb.
5.
9.
Hence
it
appears
that
Christ's
Obedience
and
ours
may
as
well
consist
together
as
Justification
and
Sanctification
,
Life
and
the
way
to
it
,
Redemption
and
the
fruit
thereof
.
3.
Because
the
Price
of
our
Redemption
is
a
thing
of
superexcellent
fulness
and
superimaginable
glory
,
redeeming
Captives
in
a
way
completive
and
perfective
of
the
Law
broken
by
them
.
Do
we
make
void
the
Law
by
Faith
,
or
by
its
Object
our
Redeemer
and
Redemption
?
Nay
,
we
establish
the
Law
,
Rom.
3.
31.
When
Man
was
in
Innocency
,
the
Royal
Law
sate
in
Glory
commanding
upon
its
Throne
,
holding
forth
in
its
right
hand
a
Crown
of
Life
in
the
Promise
,
and
in
its
left
a
Sword
of
Vengeance
in
the
Threatning
:
But
when
Monstrous
Sin
entred
into
the
World
,
the
very
Throne
of
the
Law
seemed
to
shake
,
and
the
Crown
in
its
right
hand
to
wither
,
only
the
Sword
was
glittering
and
fiery
in
the
left
,
the
Minatory
part
of
the
Law
stood
fast
captivating
and
cursing
the
Sinner
;
but
the
Mandatory
and
Promissory
parts
thereof
fell
a
trembling
and
staggering
,
as
if
their
natural
and
primary
End
,
viz.
perfect
Obedience
and
all
the
ensuing
Bliss
were
utterly
lost
.
Now
Jesus
Christ
our
wonderful
Redeemer
redeemed
us
in
such
a
way
as
that
he
established
the
Law
in
every
respect
;
by
his
Active
Obedience
he
fastened
and
newpinned
the
very
Throne
of
the
Law
,
and
made
the
old
Promise
to
bud
again
with
Life
;
and
in
his
Passive
Obedience
the
fiery
Sword
of
God's
wrath
did
awake
against
him
,
Zach.
13.
7.
and
smote
and
wounded
him
for
our
iniquities
;
he
paid
down
his
humane
Nature
in
doing
and
suffering
,
and
what
could
the
Law
desire
of
him
more
?
Thus
Jesus
Christ
became
the
end
,
the
fulness
,
the
perfection
of
the
Law
,
Rom.
10.
4.
But
if
the
Passive
Obedience
of
Christ
be
only
the
Price
,
then
indeed
the
Curse
or
Wrath
,
which
is
in
the
left
hand
of
the
Law
,
and
which
comes
accidentally
by
sin
,
is
satisfied
:
But
where
is
the
primary
and
natural
end
of
the
Law
?
Where
is
that
perfect
Obedience
which
is
in
the
right
hand
and
right
eye
of
the
Law
?
You
'l
say
,
't
is
in
the
Person
of
Christ
our
Redeemer
:
But
how
is
it
there
?
the
Apostle
says
,
that
Christ
is
the
end
of
the
Law
to
the
believer
;
now
if
it
be
there
only
personally
as
for
himself
,
then
as
to
that
he
is
the
end
of
the
Law
only
for
himself
;
but
if
it
be
there
also
fide
jussorially
as
for
us
,
then
't
is
part
of
the
Price
,
and
so
he
is
the
end
of
the
Law
to
us
also
.
But
you
'l
reply
,
that
though
Christ's
Active
Obedience
be
no
part
of
the
Price
,
yet
his
Passive
suffices
;
for
that
takes
away
Sin
and
Death
from
us
,
and
Sin
being
removed
,
Righteousness
follows
,
and
Death
being
removed
,
Life
follows
;
and
so
the
Law
hath
its
end
.
I
answer
;
I
might
deny
these
consequences
,
for
Adam
in
Innocency
was
free
from
Sin
and
Death
,
yet
in
that
state
had
neither
all
the
Righteousness
performable
,
nor
all
the
Life
attainable
by
him
.
But
if
I
admit
,
that
upon
the
remotion
of
Sin
and
Death
Righteousness
and
Life
do
follow
,
yet
these
may
follow
from
Christ's
whole
Obedience
as
their
total
Principle
,
and
not
only
from
the
Passive
.
If
they
follow
from
the
Passive
only
,
the
Glory
of
Redemption
is
much
darkned
;
for
who
sees
not
that
the
Law
is
not
,
nor
cannot
be
so
completely
accomplished
by
the
mere
Sufferings
of
Christ
,
as
if
over
and
besides
those
he
also
performed
perfect
Obedience
for
us
?
Who
sees
not
more
Glory
shining
out
when
perfect
Righteousness
is
a
part
of
the
Price
,
than
if
it
be
only
an
effect
thereof
issuing
by
consequential
resultance
from
the
remotion
of
Sin
?
Wherefore
the
Messiah
is
set
out
to
us
in
the
Prophet
not
only
as
making
an
end
of
sin
,
but
as
bringing
in
everlasting
righteousness
,
Dan.
9.
24.
and
in
the
Evangelist
,
not
only
as
giving
his
life
,
but
as
fulfilling
all
righteousness
,
Matth.
3.
15.
and
in
the
Apostle
,
not
only
as
made
sin
,
but
as
made
righteousness
too
,
1
Cor.
1.
30.
and
thus
the
Law
hath
its
perfect
accomplishment
by
our
Redeemer
.
Wherefore
concluding
that
the
humane
Nature
of
Christ
paid
down
in
his
Active
and
Passive
Obedience
is
the
entire
and
integral
price
of
our
Redemption
,
I
pass
on
to
the
second
Quaere
,
2.
What
manner
of
Price
this
is
?
and
this
I
shall
open
in
three
things
.
-
1.
'T
is
a
Price
Redemptive
from
Evil.
-
2.
'T
is
a
Price
Procurative
of
Good
.
-
3.
'T
is
a
Price
Sufficient
for
both
.
1.
'T
is
a
Price
Redemptive
from
Evil
,
even
from
all
the
evils
of
our
Captivity
,
viz.
the
Chains
of
Sin
,
the
bloody
Jaylor
Satan
,
and
the
Prison
of
Wrath
;
our
great
Redeemer
by
laying
down
this
price
hath
hroke
off
our
Chains
,
vanquished
the
Jaylor
,
and
opened
the
Prison-doors
for
us
;
only
here
is
an
observable
difference
:
for
1.
As
to
the
Guilt
of
Sin
and
the
Wrath
of
God
this
Price
is
redemptive
in
a
more
immediate
way
by
it self
.
2.
As
to
the
stain
of
Sin
,
the
power
of
Sin
,
and
the
tyranny
of
Satan
,
this
Price
is
redemptive
in
a
consequential
way
by
procuring
the
holy
Spirit
for
us
.
1.
This
Price
is
Redemptive
from
the
Guilt
of
Sin
and
Wrath
of
God
;
and
this
in
a
more
immediate
way
by
it self
.
Now
albeit
the
entire
Price
concurr
herein
,
yet
because
as
to
this
there
is
a
special
relucency
in
some
parts
thereof
,
I
shall
only
insist
on
five
things
,
viz.
-
1.
Our
Sins
were
laid
upon
Christ
.
-
2.
He
suffered
the
same
punishment
(
for
the
main
)
that
was
due
for
these
Sins
.
-
3.
He
suffered
it
in
our
stead
.
-
4.
Suffering
in
our
stead
,
he
satisfied
God's
Vindictive
Justice
and
Minatory
Law
.
-
5.
These
satisfied
,
God
is
reconciled
.
1.
Our
sins
were
laid
upon
Christ
.
Whilest
the
Chains
are
upon
the
Captive
,
Captivity
is
unavoidable
;
whilest
Sin
is
on
the
Sinner
,
Redemption
is
impossible
;
God
therefore
gave
Sin
a
remove
from
its
proper
Ubi
,
I
will
remove
iniquity
in
one
day
,
saith
he
,
Zech.
3.
9.
that
is
,
in
the
day
of
the
Messiah
,
Ver.
8.
But
how
far
will
he
remove
it
?
The
Psalmist
tells
us
,
as
far
as
the
East
is
from
the
West
,
Psal.
103.
12.
and
so
he
did
,
he
removed
it
from
us
,
who
were
in
occasu
Adami
,
as
far
as
Christ
,
who
is
oriens
Sol
Justitiae
;
by
this
remove
all
our
sins
met
upon
him
,
as
the
Prophet
speaks
,
Isai.
53.
6.
Never
such
a
concourse
of
Sins
as
here
,
Sins
of
all
weights
,
Pence
and
Talents
;
Sins
of
all
magnitudes
,
Gnats
and
Camels
;
Sins
of
various
degrees
,
Frailties
and
Presumptions
;
Sins
of
vast
distances
as
far
remote
in
place
as
the
parts
and
quarters
of
the
Earth
,
and
in
time
as
the
Morning
and
Evening
of
the
World
met
all
together
upon
him
;
he
is
the
Lamb
of
God
that
takes
or
bears
away
the
sin
of
the
world
,
Joh.
1.
29.
he
saith
not
Sins
,
but
Sin
;
because
all
the
Sins
of
the
World
were
as
it
were
made
up
into
one
burthen
,
and
so
laid
upon
him
.
Sins
past
were
present
to
him
;
for
there
was
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Transmission
of
them
unto
him
,
Rom.
3.
25.
there
was
indeed
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Remission
,
as
to
the
faithful
,
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Transmission
as
to
the
Surety
;
Sins
future
were
all
one
to
him
as
if
already
existent
,
all
our
Sins
met
upon
him
.
Hence
he
cries
out
,
My
iniquities
have
taken
hold
upon
me
,
Psal.
40.
12.
My
iniquities
,
a
strange
word
to
drop
from
the
holy
one
of
God
;
but
the
Apostle
clears
it
,
God
made
him
for
us
to
be
sin
,
2
Cor.
5.
21.
there
was
no
Sin
in
him
by
Inhesion
,
but
God
made
him
Sin
by
Imputation
;
not
only
a
Sacrifice
for
Sin
(
which
yet
includes
that
imputation
)
but
Sin
it self
:
the
double
Antithesis
in
the
Text
carries
it
this
way
;
he
was
made
that
Sin
he
knew
not
,
and
that
was
Sin
it self
;
he
was
made
that
Sin
which
is
opsite
to
Righteousness
,
and
that
was
Sin
it self
.
Hence
Luther
brings
in
the
Father
casting
all
our
Sins
on
him
with
these
words
;
Tu
sis
Petrus
ille
negator
,
Paulus
ille
persecutor
,
David
Com.
in
Galat.
cap.
3.
ille
adulter
,
peccator
ille
in
paradiso
,
latro
ille
in
cruce
,
person
a
illa
quae
fecerit
omnium
hominum
peccata
,
all
our
sins
were
imputed
unto
him
.
But
you
'l
say
,
How
can
these
things
be
?
Can
the
righteous
God
,
who
judges
according
to
truth
,
impute
Sin
to
his
holy
one
?
I
answer
;
As
there
are
in
the
Apostle
two
distinct
Comings
of
Christ
;
in
the
first
he
bore
our
sins
,
in
the
second
he
appears
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
sin
,
Heb.
9.
28.
So
in
his
first
coming
he
susteined
two
distinct
persons
,
his
own
and
ours
:
as
he
was
in
his
own
person
,
he
was
without
sin
;
but
as
he
was
our
Surety
and
susteined
our
persons
,
so
our
Sins
were
imputed
to
him
,
and
imputed
to
him
according
to
truth
,
because
he
was
such
.
The
holy
One
was
righteously
made
sin
,
because
first
he
was
a
Surety
for
sinners
;
a
World
of
Sins
was
justly
cast
on
the
innocent
Lamb
,
because
he
stood
in
the
room
of
a
World
of
sinners
.
In
eadem
persona
Christi
(
saith
Luther
)
congrediuntur
illa
duo
,
summum
&
maximum
peccatum
,
&
summa
&
maxima
justitia
;
this
is
one
of
the
wonders
in
Theology
.
Reason
and
Philosophy
can
shew
Sin
in
the
sinner
,
but
the
sublimer
Gospel
shews
Sin
on
a
spotless
Lamb
;
here
darkness
seized
upon
the
Sun
;
here
the
abomination
of
iniquity
stood
where
it
ought
not
;
I
say
,
where
it
ought
not
,
because
upon
the
holy
place
;
yet
withal
where
it
ought
,
because
of
an
holy
Imputation
.
God
can
by
no
means
clear
the
guilty
,
Exod.
34.
7.
that
is
,
the
guilty
remaining
such
,
therefore
he
first
translated
the
guilt
upon
Christ
,
and
then
he
justifies
the
ungodly
through
him
,
Rom.
4.
5.
Oh
the
glory
of
the
divine
Will
!
It
s
Purity
cannot
but
hate
Sin
,
yet
its
Power
removes
it
;
its
Justice
cannot
but
punish
Sin
,
yet
its
Mercy
translates
it
from
the
Sinner
to
the
Surety
,
that
it
may
be
condemned
there
where
it
was
never
committed
,
even
in
the
flesh
of
Christ
,
Rom.
8.
3.
2.
Our
Sins
being
laid
on
him
,
he
suffered
the
same
punishment
(
for
the
main
)
that
was
due
to
us
for
them
;
for
how
doth
the
Scripture
express
the
punishment
of
Sin
?
'T
is
death
,
Gen.
2.
17.
and
he
died
for
us
;
't
is
the
second
death
,
Rev.
20.
14.
or
death
unto
death
,
2
Cor.
2.
16.
and
he
suffered
deaths
,
Isai.
53.
9.
not
the
death
of
the
Body
only
,
but
all
the
deaths
in
moriendo
morieris
,
as
far
as
his
holy
Humanity
was
capable
thereof
;
't
is
wrath
,
Rom.
1.
18.
and
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
set
in
the
stroke
of
Gods
wrath
,
as
the
Septuagint
hath
it
,
Isai.
53.
3.
't
is
a
curse
,
Deut.
27.
26.
and
he
was
made
a
curse
,
Gal.
3.
13.
not
only
a
ceremonial
but
a
real
Curse
,
even
that
which
he
redeems
us
from
.
Tu
Christe
(
saith
Luther
)
es
peccatum
meum
&
maledictum
meum
,
seu
potius
ego
sum
peccatum
tuum
&
maledictum
tuum
;
't
is
hell
,
Psal.
9.
17.
and
he
descended
thither
;
though
not
by
a
local
Motion
,
yet
by
an
immense
Passion
,
his
Soul
travelling
under
the
wrath
of
God
.
He
began
to
descend
into
Hell
,
when
he
sweat
drops
of
Blood
,
and
he
descended
yet
further
into
it
when
he
cried
out
,
My
God
,
my
God!
why
hast
thou
forsaken
me
?
There
are
two
Essentials
of
punishment
in
Hell
,
poena
sensûs
&
poena
damni
,
and
he
suffered
both
:
when
the
fire
of
God's
Wrath
melted
him
into
a
bloody
sweat
,
there
was
poena
sensùs
;
and
when
the
great
Eclipse
of
God's
Favour
made
him
cry
out
of
forsaking
,
there
was
poenadamni
.
Christ
suffered
the
same
punishment
(
for
the
main
)
which
we
should
have
suffered
;
the
chief
change
was
in
the
Person
,
the
just
suffering
for
the
unjust
,
the
Surety
for
the
Sinner
.
But
you
'l
say
,
Christ
did
not
suffer
the
same
punishment
,
for
he
neither
suffered
eternal
Death
,
nor
yet
the
Worm
of
Conscience
.
As
to
that
of
eternal
Death
I
answer
by
two
Distinctions
.
1.
In
eternal
Death
we
must
distinguish
between
the
Immensity
of
the
Sufferings
and
the
Duration
;
the
Immensity
is
essential
to
it
,
but
the
Duration
is
but
mor
a
in
Esse
and
accidental
.
Christ
suffered
eternal
Death
as
to
the
Immensity
of
his
Sufferings
,
though
not
as
to
the
Duration
of
them
;
he
paid
down
the
idem
,
as
to
Essentials
of
punishment
,
and
the
tantundem
as
to
the
Accidentals
;
what
was
wanting
in
the
Duration
of
his
Sufferings
,
was
more
than
compensated
by
the
Dignity
of
his
Person
:
for
it
was
far
more
for
God
to
suffer
for
a
moment
,
than
for
all
Creatures
to
suffer
to
Eternity
.
2.
We
must
distinguish
between
punishment
as
it
stands
in
the
Law
absolutely
,
and
punishment
as
it
stands
there
in
relation
to
a
finite
Creature
,
which
cannot
at
once
admit
a
punishment
commensurate
to
its
offence
;
and
so
must
ever
suffer
,
because
it
cannot
satisfie
to
Eternity
.
Punishment
as
it
stands
in
the
Law
absolutely
,
is
Death
;
punishment
as
it
stands
there
in
relation
to
a
finite
Creature
,
is
eternal
Death
:
the
first
was
really
suffered
by
Christ
,
and
the
second
could
not
be
justly
exacted
of
him
;
for
he
paid
down
the
whole
sum
of
Sufferings
all
at
once
,
and
so
swallowed
up
Death
in
victory
.
As
to
that
of
the
Worm
;
I
answer
,
the
Worm
attends
not
Sin
imputed
but
Sin
inherent
,
't
is
bred
out
of
the
putrefaction
of
Conscience
,
and
that
putrefaction
is
from
the
in-being
of
Sin
.
Now
Christ
being
withot
spot
,
suffered
punishment
not
as
it
follows
Sin
inherent
,
but
as
it
follows
Sin
imputed
;
and
so
he
suffered
the
same
punishment
(
for
the
main
)
as
was
due
to
us
.
3.
Christ
suffered
this
punishment
in
our
stead
,
he
died
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
us
,
Rom.
5.
8.
and
which
is
more
emphatical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
stead
of
many
,
Matth.
20.
28.
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
sometimes
in
Scripture
signifie
only
the
utility
or
benefit
of
another
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
imports
a
Subrogation
or
Substitution
of
one
in
the
Room
of
another
;
and
so
Christ
as
our
Surety
died
in
our
room
or
stead
.
Hence
the
Apostle
argues
thus
;
If
one
died
for
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
all
died
,
2
Cor.
5.
15.
all
died
in
the
death
of
one
,
in
as
much
as
that
one
died
as
the
Surety
of
all
.
Hence
our
Sins
were
condemned
in
his
flesh
,
Rom.
8.
3.
and
so
condemned
there
,
that
upon
Gospel
terms
they
are
remitted
to
us
.
But
unless
he
had
stood
in
our
room
,
divine
Justice
could
neither
have
adjudged
him
to
punishment
,
nor
yet
have
admitted
us
to
an
absolution
from
Sin
.
4.
Suffering
thus
in
our
stead
,
he
satisfied
both
God's
vindictive
Justice
and
minatory
Law
.
1.
He
satisfied
God's
vindictive
Justice
.
God
is
a
righteous
God
,
a
God
that
loveth
righteousness
and
hateth
iniquity
;
nay
,
he
so
perfectly
hateth
it
,
that
his
pure
eyes
cannot
look
upon
it
;
and
his
righteous
hands
cannot
but
punish
it
,
he
will
by
no
means
clear
the
guilty
,
Exod.
34.
7.
not
unless
his
Justice
be
satisfied
,
for
he
is
a
righteous
judge
,
2
Tim.
4.
8.
so
righteous
,
that
he
cannot
but
do
right
,
Gen.
18.
25.
his
judgment
is
righteous
judgment
,
Rom.
3.
8.
and
every
sin
must
have
a
righteous
recompense
,
Heb.
2.
2.
and
no
wonder
,
for
Sin
is
an
horrible
Ataxy
,
and
God
will
not
inordinatum
dimittere
;
the
subjection
of
a
rational
Creature
to
its
Creator
is
indispensable
.
God
whilest
God
must
be
above
,
and
the
Creature
whilest
a
Creature
below
;
and
this
dependance
so
far
as
it
is
broken
off
by
Sin
,
must
be
salved
up
by
punishment
,
or
else
God
loses
his
dominion
over
his
Creature
.
This
is
that
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
righteousness
of
God
,
Rom.
1.
32.
and
this
is
so
naturally
in
him
,
that
the
very
Heathens
knew
it
by
the
light
of
Nature
.
The
Viper
upon
Paul's
hand
made
the
Barbarians
cry
out
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
28.
4.
Now
what
doth
this
vindictive
Justice
require
?
Not
precisely
that
the
Sinner
himself
should
be
punished
,
for
then
Redemption
should
be
impossible
;
but
that
the
Sin
should
be
punished
,
and
so
it
was
in
Christ
;
he
for
our
debt
was
cast
into
Prison
,
and
paid
every
farthing
of
it
.
The
damned
in
Hell
pay
a
little
and
a
little
,
and
can
never
satisfie
,
but
he
paid
down
the
total
sum
of
Sufferings
all
at
once
;
they
are
always
striving
with
God's
wrath
,
but
he
wrastled
with
it
and
prevailed
:
Hence
in
Isai.
49.
Ver.
3.
he
is
called
Israel
a
Prince
with
God
.
His
Sufferings
were
so
satisfactory
to
divine
Justice
,
that
the
pains
of
death
could
not
hold
him
,
Acts
2.
24.
neither
could
the
Prison
of
Wrath
detain
him
,
Isai.
53.
8.
and
all
because
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
redemption
of
transgressions
,
Heb.
9.
15.
that
is
,
a
compensation
or
satisfaction
made
to
divine
Justice
for
them
.
I
go
to
my
Father
(
saith
he
)
and
ye
shall
see
me
no
more
,
Joh.
16.
10.
Justice
did
not
stop
him
in
his
passage
to
Heaven
;
neither
did
his
Father
send
him
back
again
to
mend
his
work
.
You
shall
see
me
no
more
,
no
more
bleeding
under
the
burthen
of
Sin
,
no
more
paying
down
sufferings
to
divine
Justice
,
for
all
's
discharged
;
and
to
assure
us
of
it
,
God
who
received
the
sum
,
pawns
Heaven
and
Earth
in
mortgage
that
he
will
forgive
our
Sins
without
any
further
satisfaction
,
Jer.
31.
34
,
35
,
36.
By
all
which
it
appears
that
Justice
was
fully
satisfied
.
But
here
't
will
be
objected
,
That
the
innocent
should
suffer
for
the
nocent
is
unjust
,
&
that
which
is
such
cannot
satisfie
Justice
.
I
answer
;
'T
is
unjust
if
the
innocent
suffer
compulsorily
,
but
not
if
he
suffer
freely
;
't
is
unjust
if
the
innocent
sink
under
his
sufferings
,
but
not
if
he
be
able
to
bear
them
;
't
is
unjust
if
there
be
no
good
in
his
sufferings
commensurate
to
the
evil
,
but
not
if
the
evil
be
exceeded
by
the
subsequent
good
;
't
is
unjust
if
the
innocent
stand
in
no
relation
to
the
nocent
for
whom
he
suffers
,
but
not
if
he
stand
in
relation
to
him
.
Suppose
a
natural
relation
;
Saul's
Sons
were
hanged
up
for
Saul's
sins
,
2
Sam.
21.
9.
Suppose
a
political
relation
;
seventy
thousand
fall
for
David's
sin
,
2
Sam.
24.
15.
which
makes
him
cry
out
,
Lo
!
I
have
sinned
,
but
these
sheep
what
have
they
done
?
Suppose
a
voluntary
relation
;
Sureties
must
pay
for
their
Principals
,
and
that
not
only
in
Money-matters
but
in
Capital
punishments
:
thus
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
engaged
life
for
life
,
which
the
Apostle
seems
to
insinuate
in
that
passage
,
Peradventure
for
a
good
man
some
would
even
dare
to
die
,
Rom.
5.
7.
and
why
then
may
not
Christ
who
by
all
these
ways
is
conjoin'd
to
us
,
naturally
as
a
Man
,
legally
as
a
Surety
,
and
mystically
as
a
Head
,
justly
suffer
for
us
?
Especially
seeing
there
was
free
Action
in
his
Passion
,
victorious
Strength
under
his
Burthen
,
and
the
penal
Evil
crowned
by
such
a
grand
Good
as
Redemption
is
,
why
may
not
he
justly
suffer
for
us
?
The
Scriptures
are
positive
in
it
,
Christ
died
for
the
ungodly
,
Rom.
5.
6
:
the
just
for
the
unjust
,
1
Pet.
3.
18.
and
one
for
all
,
2
Cor.
5.
14.
Wherefore
if
humane
Reason
will
not
subscribe
,
it
fights
against
God
himself
.
2.
He
satisfied
the
Minatory
Law
;
for
this
is
no
other
than
the
voice
of
vindictive
Justice
uttering
Death
and
a
Curse
against
Sinners
,
and
to
satisfie
this
he
died
and
died
an
accursed
Death
in
their
room
.
But
you
'l
say
,
though
he
died
for
us
,
yet
the
Law
is
not
satisfied
,
because
it
requires
that
the
Sinner
himself
should
die
,
thou
shalt
die
the
death
,
Gen.
2.
17.
and
cursed
is
he
that
doth
not
all
the
words
of
this
Law
,
Deut.
27.
26.
in
which
places
[
he
and
thou
]
relate
to
the
person
of
the
Sinner
;
and
therefore
though
Vindictive
Justice
as
in
it self
might
have
been
satisfied
with
punishing
Sin
in
another
,
yet
the
Minatory
Law
(
which
is
the
voice
of
Justice
)
cannot
be
satisfied
,
unless
the
punishment
fall
on
the
Sinner
himself
;
and
the
reason
is
,
because
in
this
Minatory
Law
the
Veracity
of
God
is
engaged
,
which
it
was
not
before
;
now
Justice
speaks
out
,
which
it
did
not
before
,
and
that
which
it
speaks
must
be
true
.
For
answer
whereunto
,
1.
Some
(
as
the
Learned
Grotius
)
say
,
that
here
was
Dispensatio
Legis
,
quâ
Legis
manentis
obligatio
circa
quasdam
personas
tollitur
:
But
I
take
it
,
that
God's
Threatnings
are
indispensably
Yea
and
Amen
as
well
as
his
Promises
;
for
albeit
God
doth
not
dare
aliquod
jus
creaturae
in
his
Threatnings
,
as
he
doth
in
his
Promises
,
yet
is
he
debitor
sibi-ipsi
in
both
,
and
not
one
jot
or
tittle
of
either
can
fail
,
because
of
his
infinite
Veracity
;
God
will
not
call
back
his
words
of
threatning
,
Isai.
31.
2.
neither
will
he
himself
turn
back
from
them
,
Jer.
4.
28.
his
words
stand
surely
for
evil
,
Jer.
44.
29.
That
Threatning
that
Nineveh
should
be
destroyed
,
had
a
tacit
Condition
in
it
;
which
had
it
been
expressed
,
the
Threatning
would
have
run
thus
:
It
shall
be
destroyed
except
it
repent
;
therefore
it
repenting
,
there
was
a
remotion
of
the
Judgment
,
according
to
the
tenour
of
the
Threatning
,
but
no
dispensatio
Juris
at
all
.
Wherefore
2.
I
answer
that
here
God
did
interpret
his
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
an
equitable
way
;
equity
is
nothing
else
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
filling
up
of
a
general
Law
by
a
benign
interpretation
in
that
part
which
was
not
precisely
determinate
.
The
divine
sanction
was
,
the
sinner
shall
die
;
but
it
was
not
precisely
determinate
,
that
he
should
die
in
his
own
person
;
for
then
God's
unalterable
truth
should
have
barred
out
a
Surety
:
neither
was
it
precisely
determinate
,
that
he
should
die
in
his
Surety
;
for
then
the
threatning
should
originally
have
been
a
promise
,
and
a
promise
unto
sin
,
such
as
God
never
made
:
But
the
sanction
was
general
,
the
sinner
shall
die
,
and
two
interpretations
lay
before
God
;
the
first
,
that
the
sinner
shall
die
in
his
own
person
;
the
latter
,
that
he
shall
die
in
his
surety
;
the
first
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
just
severity
;
the
latter
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
condescending
mercy
;
in
the
first
there
is
more
of
the
sound
of
the
law-letter
;
in
the
latter
more
of
the
sounding
of
the
Law-givers
bowels
;
the
first
is
much
like
the
first
delivery
of
the
Law
with
thundrings
and
lightnings
and
devouring
fire
,
Exod.
19.
16
,
17
,
18.
the
latter
is
like
the
second
delivery
of
it
with
a
Proclamation
of
grace
and
goodness
and
pardoning
mercy
for
thousands
,
Exod.
34.
6
,
7.
Now
these
two
interpretations
lying
before
God
,
he
as
the
Supreme
Law-giver
in
order
to
redemption
interpreted
his
Law
according
to
a
merciful
equity
,
the
sinner
shall
die
,
that
is
,
in
his
surety
Christ
.
Oh
the
immense
love
of
the
Father
and
the
Son
!
the
Fathers
love
fills
up
the
Law
by
a
gracious
interpretation
,
and
then
the
Sons
love
fulfils
it
by
a
perfect
satisfaction
;
mercy
and
truth
are
met
together
,
mercy
in
a
favourable
construction
of
the
Law
,
and
truth
in
the
evident
veracity
of
the
Law-giver
;
the
person
of
the
sinner
may
be
saved
,
and
yet
the
truth
of
the
threatning
is
salved
,
through
Christ's
satisfaction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
are
abrogated
from
the
Law
,
Rom.
7.
6.
and
yet
we
do
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abrogate
the
Law
,
but
establish
it
,
Rom.
3.
31.
because
it
is
fulfilled
in
Christ
.
Neither
doth
this
equitable
interpretation
suppose
any
defect
in
the
divine
Law
,
as
it
doth
in
humane
Laws
;
for
humane
Laws
are
made
general
for
want
of
providence
in
men
to
forsee
all
particular
cases
which
fall
out
;
but
this
Law
was
made
general
out
of
the
perfection
of
providence
in
God
,
that
there
might
be
room
for
a
surety
to
come
in
and
satisfie
it
.
But
you
'l
say
,
if
God
interpret
the
threatning
in
such
an
equitable
way
,
the
sinner
shall
die
in
his
surety
,
then
no
sinner
is
in
a
state
of
wrath
here
,
nor
can
be
condemned
in
hell
hereafter
;
for
both
these
issue
out
from
the
first
interpretation
,
thou
shalt
die
in
thine
own
person
,
and
that
is
now
waved
by
the
Judge
.
I
answer
,
that
God
doth
not
totally
and
absolutely
either
wave
the
first
rigorous
interpretation
;
for
the
elect
are
under
wrath
till
they
believe
and
repent
,
and
the
reprobate
not
believing
and
repenting
are
cast
into
hell
,
and
both
by
virtue
of
the
first
interpretation
;
but
he
waves
the
first
and
makes
the
second
interpretation
in
order
to
redemption
,
and
only
so
far
forth
as
redemption
requires
it
:
Now
what
doth
that
require
?
It
requires
that
all
that
embrace
Christ
should
be
saved
from
the
death
in
the
threatning
,
and
therefore
thus
far
the
first
interpretation
is
waved
and
the
second
takes
place
;
but
it
requires
not
,
that
any
person
should
either
be
out
of
a
state
of
wrath
before
faith
,
or
be
saved
without
faith
,
and
therefore
the
equitable
interpretation
doth
not
go
thus
far
,
and
so
far
as
that
goeth
not
,
the
rigorous
interpretation
takes
place
,
because
pro
tanto
it
is
consistent
with
redemption
;
redemption
is
the
end
,
and
the
all-wise
God
measures
and
proportions
out
the
equitable
interpretation
in
such
a
way
as
serves
unto
it
,
and
the
rigorous
interpretation
in
such
a
way
as
stands
with
it
.
In
a
word
,
according
to
this
equitable
interprepretation
,
Christ
hath
so
satisfied
the
threatning
,
as
that
all
believers
shall
be
saved
from
it
;
yet
this
satisfaction
hinders
not
,
but
that
the
rigorous
interpretation
should
abide
upon
unbelievers
whilst
such
;
for
whilst
such
,
they
embrace
not
that
satisfaction
,
and
therefore
are
justly
cursed
by
the
Law
till
they
receive
the
Gospel
.
Fifthly
,
God's
vindictive
Justice
and
minatory
Law
being
thus
satisfied
,
he
becomes
reconciled
.
There
are
two
degrees
of
reconciliation
;
the
first
is
that
whereby
God
is
ready
to
receive
men
into
grace
and
favour
if
they
believe
;
the
second
is
that
whereby
God
is
actually
reconciled
to
them
upon
their
believing
.
The
Apostle
mentions
both
these
,
Col.
1.
20
,
21.
for
first
he
tells
us
,
ver.
20.
That
God
did
reconcile
all
things
to
himself
by
the
blood
of
his
Cross
,
and
then
it
follows
,
ver.
21.
Yet
now
hath
he
reconciled
you
,
you
O
believing
Colossians
!
All
were
reconciled
in
the
first
degree
,
and
believers
in
the
second
;
the
first
was
done
all
at
once
upon
the
Cross
,
and
the
second
is
yet
now
a
doing
,
and
so
will
be
till
the
Believers
are
all
come
in
;
therefore
the
Apostle
says
,
God
was
in
Christ
reconciling
the
world
unto
himself
,
2
Cor.
5.
19.
Reconciling
,
which
imports
a
continued
Act
,
a
carrying
on
the
work
of
Reconciliation
from
one
degree
to
another
by
particular
applications
.
Now
both
these
degrees
of
Reconciliation
are
wrought
by
the
Death
of
Christ
;
the
first
was
wrought
by
it
ipso
facto
,
without
it
God
would
have
breathed
out
nothing
but
wrath
,
but
through
it
he
is
ready
to
forgive
,
Psal.
86.
5.
As
full
of
mercy
as
he
is
,
he
could
not
forgive
in
a
way
opposite
either
to
his
Justice
,
which
in
its
nature
calls
for
satisfaction
for
Sin
,
or
to
his
Truth
which
in
the
Law
pronounces
death
on
the
Sinner
;
but
Justice
and
Truth
being
satisfied
by
Christ's
death
,
he
is
ready
to
forgive
.
The
mercy-seat
was
covered
with
a
cloud
of
incense
,
Levit.
16.
13.
and
the
reason
there
rendred
is
very
remarkable
,
lest
he
that
was
before
it
should
die
.
What
,
die
before
the
Mercy-seat
?
Yes
,
even
there
,
unless
the
Merits
of
Christ
be
as
a
Cloud
round
about
it
.
Mercy
as
of
it self
alone
would
not
save
us
,
but
every
Sinner
must
have
died
before
it
,
had
it
not
been
surrounded
with
the
Incense
of
Christ's
Merits
.
God
out
of
Christ
is
a
consuming
Fire
to
Sinners
,
but
in
Christ
he
is
reconciling
them
to
himself
.
The
second
is
wrought
by
Christ's
death
as
applied
by
Faith
;
therefore
't
is
called
propitiation
through
faith
in
his
blood
,
Rom.
3.
25.
and
both
these
were
typified
by
the
sprinkling
of
the
blood
of
the
Sacrifice
under
the
Law
.
That
blood
was
sprinkled
on
the
mercy-seat
,
Levit.
16.
15.
prefiguring
the
first
degree
of
Reconciliation
by
Christ's
death
in
it self
;
and
it
was
sprinkled
on
the
people
,
Exod.
24.
8.
prefiguring
the
second
degree
of
Reconciliation
by
Christ's
death
as
applied
to
us
by
Faith
.
But
you
'l
say
,
If
God
be
first
angry
,
and
then
reconciled
,
and
reconciled
by
degrees
,
there
must
be
a
change
in
God
and
his
Will
,
which
cannot
be
admitted
.
I
answer
,
that
Reconciliation
is
not
an
immanent
Act
but
a
transient
,
not
so
properly
abiding
in
God
,
as
passing
from
him
upon
the
Creature
:
As
when
the
Scripture
saith
,
the
Wrath
of
God
at
such
a
time
was
kindled
or
arose
,
't
is
not
meant
that
the
Will
of
God
was
novelly
inflamed
,
but
that
the
flame
of
wrath
then
broke
forth
in
transient
effects
from
thence
;
so
when
it
saith
,
God
is
reconciled
,
it
imports
not
a
cooling
alteration
in
the
Will
of
God
,
but
a
gracious
effluxion
of
Love
breaking
out
from
thence
.
As
in
punishment
wrath
goes
out
from
the
Lord
against
sinners
,
Num.
16.
46.
and
is
upon
them
,
2
Chron.
29.
8.
So
in
reconciliation
Love
goes
out
from
the
Lord
towards
Believers
and
is
upon
them
;
so
that
the
change
is
not
in
God
but
in
the
Creature
.
Proportionably
to
the
nature
of
Reconciliation
as
a
transient
Act
,
Christ
reconcileth
us
unto
God
,
not
by
making
a
new
Will
in
God
,
but
by
doing
his
Will
;
for
so
he
himself
saith
,
when
he
came
about
the
work
,
Loe
!
I
come
to
do
thy
will
O
God
.
God's
Will
as
to
this
point
may
be
considered
under
a
double
notion
;
either
as
naturally
pregnant
with
Vindictive
Justice
,
and
decretively
issuing
out
the
Minatory
Law
,
both
requiring
that
Sin
(
if
committed
)
should
be
punished
;
or
else
as
decreeing
within
it self
the
way
and
manner
how
this
Justice
&
Law
should
be
satisfied
by
a
Surety
in
order
to
the
Redemption
of
sinners
.
Now
Christ
perfectly
fulfilled
God's
Will
in
all
these
respects
;
in
him
our
Sins
were
punished
according
to
the
exaction
of
Justice
,
and
the
equitable
interpretation
of
the
Law
,
and
that
in
such
a
way
as
was
preordained
by
God's
Will
for
our
Redemption
.
This
Will
being
thus
satisfied
,
God
is
truly
reconciled
,
not
only
(
as
the
Socinian
would
have
it
)
we
reconciled
to
him
,
but
he
to
us
:
and
this
appears
in
three
things
.
1.
In
that
Sin
is
not
objected
before
God's
Will
as
it
would
have
been
,
had
not
Christ
satisfied
;
it
would
have
been
objected
before
it
,
as
that
just
cause
for
which
God
might
,
nay
,
according
to
the
naturality
of
his
Justice
and
veracity
of
his
Law
must
have
punished
us
Sinners
to
all
Eternity
:
But
now
it
is
not
so
objected
before
it
;
for
albeit
there
be
an
intrinsecal
and
inseparable
desert
of
wrath
in
the
nature
of
it
,
yet
now
its
obligation
or
redundancy
upon
the
Sinner
appears
not
,
because
expiated
in
the
Surety
:
this
the
Apostle
calls
the
reconciling
of
sin
,
Heb.
2.
17.
Without
Christ's
death
Sin
like
a
fury
would
have
cried
and
clamoured
for
wrath
and
vengeance
to
be
poured
down
on
the
Sinner
,
but
through
his
death
Sin
as
one
reconciled
hath
nothing
to
say
against
him
,
but
that
he
may
have
Life
and
Salvation
on
Gospel-terms
.
2.
In
that
the
effects
of
wrath
do
not
issue
out
from
God's
Will
against
the
Sinner
as
they
would
have
done
.
God
who
is
infinite
Holiness
and
essential
Rectitude
cannot
but
hate
Sin
,
and
in
this
hatred
there
is
nothing
less
than
a
velle
punire
;
and
from
thence
condign
punishment
must
have
poured
down
upon
the
Sinner
,
if
it
had
not
by
the
Will
of
God
been
derived
upon
the
Surety
;
but
being
derived
thither
,
that
righteous
Will
is
satisfied
,
and
the
merited
Wrath
comes
not
forth
against
the
Sinner
,
but
instead
thereof
3.
Effects
of
Love
break
forth
from
God's
Will
towards
him
;
Grace
appears
to
all
men
,
Tit.
2.
11.
to
all
men
in
a
gracious
Reconciliability
,
and
to
Believers
in
actual
Reconciliation
;
Believers
are
actually
accepted
or
ingratiated
in
the
beloved
,
Eph.
1.
6.
and
so
shall
all
others
as
soon
as
they
become
Believers
.
Thus
God
is
truly
reconciled
,
yet
without
any
change
in
his
Will
;
only
Sin
doth
not
cry
to
that
Will
against
the
Sinner
,
punishment
doth
not
break
out
of
that
Will
upon
him
,
and
Grace
beams
and
sparkles
out
of
that
Will
towards
him
;
whilest
in
all
these
his
Will
remains
unchangeable
.
Hence
in
Scripture
we
are
rather
said
to
be
reconciled
to
God
than
God
to
us
;
not
(
as
the
Socinian
would
have
it
)
because
we
only
are
reconciled
to
God
,
and
not
God
to
us
;
but
because
God
is
reconciled
to
us
in
such
a
way
,
as
is
not
alterative
,
but
perfective
and
completive
of
his
unchangeable
Will.
Thus
Christ
bore
our
Sins
and
God's
Wrath
,
in
a
way
so
satisfactory
to
God's
Justice
and
Law
;
that
thereby
God
is
reconciled
to
us
,
and
we
are
redeemed
from
Sin
and
Wrath.
But
here
I
am
obviated
by
an
Objection
.
If
there
be
such
a
compensatory
Price
paid
for
Sin
,
where
is
free
Remission
?
Free
Remission
cannot
stand
with
plenary
Satisfaction
;
what
is
fully
paid
cannot
be
at
all
remitted
.
I
answer
;
It
cannot
,
if
there
be
a
solution
by
the
Debtor
,
but
it
may
,
if
there
be
a
satisfaction
by
a
Surety
;
it
cannot
,
if
that
Surety
were
of
the
Debtors
own
providing
,
but
it
may
,
if
he
were
of
the
Creditour's
procuring
;
it
cannot
,
if
the
Suretie's
paiment
be
irrecusable
,
but
it
may
,
if
the
Creditor's
acceptance
be
free
;
it
cannot
,
if
the
remission
were
to
the
same
person
who
makes
satisfaction
,
but
it
may
,
if
one
person
make
satisfaction
and
another
find
remission
.
And
thus
it
is
in
this
case
;
our
debts
were
paid
to
God
,
but
by
a
Surety
Jesus
Christ
,
and
this
Surety
was
of
God's
own
sending
,
and
that
his
payment
went
for
ours
was
of
God's
own
Grace
:
and
hence
it
comes
to
pass
that
God
hath
full
satisfaction
,
and
we
free
remission
,
and
this
without
any
repugnancy
;
for
Christ
who
satisfied
had
no
remission
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
8.
32.
God
did
not
spare
or
bate
him
a
farthing
,
and
we
who
are
remitted
make
no
satisfaction
;
all
our
Tears
,
Prayers
,
Sorrows
,
Services
pay
not
a
mite
to
divine
Justice
.
Why
should
corrupt
Reason
mutter
as
if
Satisfaction
and
Remission
,
which
are
matches
in
Scripture
,
were
inconsistencies
in
Nature
?
What
saith
God
,
Levit.
4.
31.
the
Priest
shall
make
an
atonement
,
there
's
satisfaction
,
and
it
shall
be
forgiven
,
there
's
remission
?
What
saith
the
great
Apostle
,
Rom.
3.
24.
We
are
justified
freely
by
his
grace
,
there
's
remission
,
through
the
redemption
that
is
in
Christ
,
there
's
satisfaction
?
Take
both
in
three
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
for
Christ's
sake
hath
forgiven
you
,
Eph.
4.
32.
for
Christ's
sake
,
there
's
satisfaction
,
hath
forgiven
you
,
there
's
remission
,
and
free
remission
;
for
't
is
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dismission
or
discharge
of
Sin
,
but
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dismission
or
discharge
of
it
in
a
gracious
way
.
In
Christ
our
Surety
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
25.
but
towards
us
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tit.
2.
11.
Christ
may
say
,
totum
exsolvi
,
and
God
may
say
,
totum
remisi
;
there
was
nothing
forgiven
to
Christ
,
for
he
paid
all
,
but
there
was
all
forgiven
to
us
,
for
we
paid
nothing
.
Thus
this
Price
is
Redemptive
from
the
Guilt
of
Sin
and
Wrath
of
God
;
but
this
is
not
all
.
2.
This
Price
is
Redemptive
from
the
stain
of
Sin
,
the
power
of
Sin
and
the
tyranny
of
Satan
,
and
that
by
procuring
the
holy
Spirit
for
us
;
We
are
saved
by
the
renewing
of
the
holy
Ghost
,
and
that
is
shed
on
us
through
Jesus
Christ
,
Tit.
3.
5
,
6.
and
where
it
is
shed
,
there
it
redeems
.
1.
From
the
stain
of
Sin
;
Sin
is
the
dross
or
rust
of
the
Soul
,
Isai.
1.
22.
but
the
Spirit
refines
and
purifies
from
it
;
Sin
is
the
wrinkle
of
the
old
man
,
Eph.
5.
27.
but
the
Spirit
smooths
and
removes
it
.
Christ
came
by
water
and
blood
,
1
Joh.
5.
6.
and
the
water
sprung
out
of
the
blood
;
the
Spirit
is
that
clean
water
,
Ezek.
36.
25.
which
fetcheth
out
the
spots
and
stains
of
Sin
,
and
that
healing
water
coming
out
from
the
side
of
the
Temple
,
even
the
pierced
side
of
Christ
,
Ezek.
47.
1.
which
by
degrees
cures
all
the
Ulcers
and
Plague-sores
of
the
heart
.
The
Corinthians
were
all
over
mire
and
dirt
,
but
they
were
washed
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
God
,
1
Cor.
6.
11.
the
Spirit
washed
them
,
and
washed
them
in
the
name
of
Jesus
,
that
is
,
for
his
Merits
sake
.
The
Soul
in
sinning
runs
to
the
Cabul
of
the
Creature
,
dirtying
and
fouling
it self
;
but
the
Spirit
brings
it
back
again
to
the
holy
one
,
and
as
it
approaches
nearer
and
nearer
to
him
the
macula
peccati
goes
off
,
and
the
nitor
animae
appears
.
2.
It
redeems
from
the
power
of
Sin
.
Sin
merited
Christ's
Crucifixion
,
and
Christ's
Crucifixion
merited
the
Crucifixion
of
Sin
;
and
upon
this
account
out
comes
the
holy
Spirit
and
nullifies
the
Law
of
Sin
,
batters
down
the
strong
holds
of
it
,
plucks
up
the
very
Throne
of
it
,
and
crucifies
the
old
Man
with
all
his
members
,
by
outward
restriction
nailing
his
hands
and
his
feet
,
and
by
inward
circumcision
cutting
and
piercing
into
his
heart
,
and
from
thence
gradually
letting
out
his
vital
blood
,
even
the
love
of
Sin
;
hence
his
motions
wax
feeble
,
his
members
weak
,
his
natural
heat
of
original
lust
spent
and
exhausted
,
and
his
whole
body
drooping
and
languishing
to
his
dying
day
;
and
all
this
by
a
secret
virtue
from
Christ's
death
.
We
are
planted
together
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
Rom.
6.
5.
he
saith
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
conformity
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
conformation
of
his
death
,
because
his
death
procured
that
conformity
in
us
.
Hence
Sin
doth
not
reign
in
us
as
a
Prince
upon
his
Throne
,
but
die
as
a
man
upon
the
Cross
;
Thanks
be
unto
God
who
giveth
us
the
victory
through
Jesus
Christ
.
3.
It
redeems
from
the
tyranny
of
Satan
.
Christ
in
his
own
person
spoiled
principalities
and
powers
on
the
cross
,
Col.
2.
15.
and
Christ
by
his
Spirit
spoils
them
in
the
hearts
of
men
;
Satan
hath
his
Palace
there
,
but
Christ
hath
bought
him
out
,
and
the
Spirit
will
cast
him
out
;
Satan
would
keep
on
our
chains
,
but
Christ
dissolves
them
,
1
Joh.
3.
8.
As
he
by
his
Spirit
enlightens
,
off
go
the
chains
of
the
Mind
;
as
he
converts
,
off
go
the
chains
of
the
Will
;
as
he
spiritualizes
,
off
go
the
chains
of
the
Affections
;
and
as
he
sprinkles
his
blood
upon
us
,
off
goes
the
weighty
Guilt
of
all
these
:
Satan
would
keep
us
within
the
Prison
,
but
Christ
comes
with
an
Habeas
Animam
,
translating
us
from
the
power
of
darkness
into
his
own
kingdom
,
Col.
1.
13.
a
Region
of
Grace
and
Light
,
where
Satan
the
Ruler
of
Sin
and
Darkness
cannot
have
the
Victory
;
because
Christ
the
Wisdom
and
Power
of
God
fights
against
Him
who
is
(
as
I
may
so
say
)
the
wisdom
and
power
of
Sin
.
Hence
he
falls
as
lightning
from
heaven
,
Luke
10.
18.
falls
and
breaks
his
Serpents
head
,
even
his
design
against
poor
souls
;
the
ruine
of
Souls
is
a
heaven
to
him
,
and
in
falling
short
of
that
,
he
falls
as
it
were
from
heaven
.
The
Prince
of
this
world
shall
be
cast
out
,
saith
Christ
,
Joh.
12.
31.
and
he
adds
as
a
reason
,
If
I
be
lifted
up
,
I
will
draw
all
men
unto
me
,
Ver.
32.
Lifted
up
upon
the
Cross
,
he
purchased
the
Spirit
,
and
lifted
up
into
Heaven
he
sends
down
the
Spirit
,
which
draws
men
out
of
Satans
World
into
Christ's
,
where
the
Gates
of
Hell
can
never
prevail
.
The
God
of
peace
bruises
Satan
underfoot
,
Rom.
16.
20.
the
Apostle
saith
not
,
the
God
of
Mercy
or
Power
shall
do
it
,
but
the
God
of
Peace
;
because
,
unless
Peace
had
been
made
through
the
blood
of
the
Cross
,
Satan
would
have
kept
us
in
everlasting
Chains
.
But
now
Justice
being
satisfied
,
the
Spirit
comes
forth
with
a
Quo
jure
;
first
rescuing
the
Captive-soul
,
and
then
treading
down
Satan
under
its
feet
.
Thanks
be
unto
God
for
this
victory
also
through
Jesus
Christ
.
Thus
this
Price
is
redemptive
from
Evil
,
but
2.
This
Price
is
procurative
of
Good
.
Infinity
is
a
boundless
Ocean
,
and
may
run
over
in
effects
as
far
as
it
pleaseth
;
infinite
Power
might
have
run
over
in
making
millions
of
Worlds
more
,
and
infinite
Mercy
might
have
run
over
in
saving
millions
of
Sinners
more
.
The
Price
of
Redemption
hath
a
kind
of
Infinity
in
it
;
no
wonder
then
,
if
after
remotion
of
Evils
,
it
run
over
by
its
transcendent
excess
of
Value
in
the
procuration
of
Good
;
such
was
the
glorious
redundance
and
supereffluence
of
its
Merit
,
that
it
paid
divine
Justice
to
the
last
mite
,
and
over
and
besides
made
a
purchase
of
three
Worlds
;
I
mean
the
lower
World
of
Nature
,
the
middle
World
of
Grace
,
and
the
upper
World
of
Glory
.
1.
As
to
the
World
of
Nature
,
Christ
procured
two
things
.
-
1.
The
Standing
of
it
.
-
2.
The
Deliverance
of
it
.
1.
The
Standing
of
it
,
and
that
in
a
threefold
respect
.
1.
The
Standing
of
it
in
Being
.
Sin
filled
it
with
so
much
spiritual
stench
and
rottenness
,
that
the
Power
of
the
holy
One
would
not
have
endured
to
have
been
there
supporting
and
bearing
it
up
in
Being
,
if
the
Death
of
Christ
had
not
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sweet-smelling
savour
,
Eph.
5.
2.
to
perfume
and
sweeten
it
;
the
World
was
as
it
were
new
founded
by
the
Cross
,
or
else
Sin
,
that
abomination
of
desolation
,
would
have
dashed
it
down
about
the
Sinners
Ears
;
Justice
(
if
unsatisfied
)
would
not
have
spared
so
much
as
the
Stage
whereon
Sin
was
acted
,
but
hurled
it
down
into
its
first
Nullity
.
Christ
upholdeth
all
things
by
the
word
of
his
power
,
Heb.
1.
3.
Before
Sins
entry
they
stood
merely
by
the
word
of
his
Power
,
but
since
they
stand
not
without
the
blood
of
his
Cross.
Redemption
is
the
great
Buttress
of
Creation
;
as
it
rears
up
the
little
World
after
its
fall
,
so
it
keeps
up
the
great
World
from
falling
.
2.
The
Standing
of
it
in
Order
.
When
the
Prophet
describes
God's
Judgments
,
he
speaks
as
if
the
old
Chaos
were
come
again
;
Loe
!
the
earth
was
without
form
and
void
,
Jer.
4.
23.
All
the
Orders
and
Harmonies
in
Nature
were
at
first
set
by
the
Wisdom
of
God
,
and
afterwards
cemented
by
the
Blood
of
God
,
or
else
Sin
would
have
unframed
all
.
By
Christ
all
things
consist
,
Col.
1.
17.
not
only
subsist
in
their
Beings
,
but
consist
in
their
Orders
.
3.
The
Standing
of
it
in
its
Usefulness
to
us
.
Sin
was
the
blast
and
forfeiture
,
but
Christ
is
the
Purchaser
and
heir
of
all
things
,
Heb.
1.
2.
and
in
and
through
him
all
are
as
it
were
new-given
to
us
.
We
became
such
wretches
by
Sin
,
that
the
Earth
would
not
have
bore
our
persons
,
if
Christ
had
not
bore
our
iniquities
?
the
Sun
in
the
Firmament
would
not
have
lighted
the
material
World
,
if
the
Sun
of
Righteousness
had
not
appeared
in
the
spiritual
;
these
lower
Heavens
would
not
have
spun
out
a
day
for
us
,
if
Christ
had
not
purchased
the
upper
ones
of
Glory
;
the
Blood
of
Creatures
should
never
have
been
shed
for
the
life
of
our
Bodies
,
if
the
Blood
of
God
had
not
been
poured
out
for
the
Life
of
our
Souls
.
Under
the
Law
,
before
Harvest
began
the
Passeover
was
killed
;
at
Harvest
a
Sheaf
of
the
first-fruits
was
brought
to
the
Priest
to
be
offered
to
God
;
and
after
Harvest
there
was
the
Feast
of
Tabernacles
to
bless
God
for
the
Fruits
of
the
Earth
,
which
by
the
Jews
was
kept
with
Booths
and
Hosannahs
.
Had
not
Christ
our
Passeover
been
sacrificed
for
us
,
there
would
have
been
no
Harvest
of
Creature-blessings
at
all
;
and
now
that
there
is
one
,
the
praise
of
every
Sheaf
must
be
brought
to
Christ
the
high-priest
of
good
things
,
and
in
and
through
him
offered
up
to
God
:
therefore
there
is
a
spiritual
feast
of
tabernacles
under
the
Gospel
,
Zach.
14.
16.
Whilest
we
sit
under
the
Booths
of
the
Creature
,
we
must
sing
Hosannahs
to
the
Son
of
God
,
who
tabernacled
in
our
flesh
,
and
in
it
merited
all
comforts
for
us
.
Every
bough
of
Nature
hangs
upon
his
Cross
,
every
crum
of
Bread
swims
in
his
Blood
,
every
Grape
of
blessing
grows
on
his
Crown
of
Thorns
,
and
all
the
sweetness
in
Nature
streams
out
of
his
Vinegar
and
Gall.
A
right-born
Christian
is
the
best
Philosopher
;
for
he
sees
the
Sun
of
Righteousness
in
the
Luminaries
of
Heaven
,
the
waterings
of
Christ's
Blood
in
the
fruits
of
the
Earth
,
the
Word
incarnate
in
Creature-nourishment
,
and
the
Riches
of
Christ
in
all
the
Riches
of
Nature
.
All
are
ours
,
and
we
are
Christ's
,
and
Christ
is
God's
.
2.
Christ
by
this
Price
procured
the
Deliverance
of
it
.
God
made
the
House
of
the
World
for
Man
,
and
whilest
there
is
Sin
in
the
Inhabitant
,
the
Curse-mark
is
on
the
House
;
the
Heavens
wax
old
as
if
there
were
Mothes
in
them
,
the
Stars
have
their
malignant
Aspects
,
the
Earth
hath
its
Thorns
and
Thistles
,
and
the
whole
Creation
groans
and
travels
with
an
universal
Vanity
;
the
Sun
groans
out
his
light
on
the
Workers
of
darkness
,
the
Air
groans
with
Vollies
of
Oaths
and
Blasphemies
,
and
the
Earth
groans
forth
its
Corn
and
Wine
into
the
lap
of
the
Riotous
;
and
as
Sin
grows
heavier
,
so
the
Creaturegroans
wax
lowder
every
day
.
But
at
last
in
and
through
Christ
,
there
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
restitution
of
all
things
,
Acts
3.
21.
the
Balm
of
his
Blood
will
perfectly
heal
all
the
stabs
and
wounds
in
the
Body
of
Nature
;
the
groaning
and
traveling
Creature
shall
be
delivered
from
the
bondage
of
Corruption
,
Rom.
8.
21.
there
shall
be
new
heavens
and
a
new
earth
wherein
dwelleth
righteousness
,
2
Pet.
3.
13.
and
all
the
steps
and
traces
of
the
old
Curse
shall
be
razed
out
of
the
World
.
Thus
Christ
hath
purchased
the
World
of
Nature
;
but
this
(
as
appears
by
the
Purchaser's
own
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
6.
33.
)
is
not
the
main
bargain
,
but
the
casting
in
or
overplus
thereof
;
therefore
2.
Christ
by
this
Price
purchased
the
World
of
Grace
.
Grace
may
be
considered
two
ways
;
either
as
it
is
in
the
Map
or
Charter
of
the
Gospel
,
or
as
it
is
in
the
Subject
or
receptacle
of
the
Heart
;
and
both
ways
't
is
Christ's
purchase
.
1.
Grace
in
the
Map
or
Charter
is
the
Covenant
of
Grace
,
comprized
in
the
Promises
,
called
the
Covenant
of
Promise
,
Eph.
2.
12.
In
this
Covenant
there
are
Promises
reaching
down
as
low
as
the
World
of
Nature
,
and
Promises
reaching
up
as
high
as
the
World
of
Glory
;
and
betwixt
these
two
run
the
Promises
which
water
the
World
of
Grace
,
and
these
are
either
Promises
of
Grace
such
as
those
,
I
will
give
an
heart
to
know
me
,
Jer.
24.
7.
I
will
circumcise
the
heart
to
love
me
,
Deut.
30.
6.
I
will
put
my
laws
into
their
minds
and
write
them
in
their
hearts
,
Heb.
8.
10.
I
will
give
a
new
heart
and
a
new
spirit
;
I
will
take
away
th●
stony
heart
,
and
give
an
heart
of
flesh
,
Ezek.
36.
26.
or
else
they
are
Promises
to
Grace
,
such
as
those
,
God
will
justifie
the
believer
,
Rom.
3.
26.
beautifie
the
meek
with
salvation
,
Psal.
149.
4.
dwell
in
a
broken
heart
,
Isai.
57.
15.
comfort
the
mourners
,
fill
the
hungry
,
and
be
seen
of
the
pure
in
heart
,
Matth.
5.
4
,
6
,
8.
Now
all
these
Promises
are
the
purchase
of
Christ
,
and
the
whole
Covenant
made
up
of
them
is
the
New-testament
in
his
blood
,
1
Cor.
11.
25.
Without
his
satisfactory
Blood
there
would
have
been
no
room
for
Promises
,
no
,
not
for
the
least
twinkling
of
a
Promise
to
the
sons
of
men
;
for
unsatisfied
Justice
would
have
hurried
all
to
Hell
.
All
the
Promises
issue
out
to
us
in
and
through
Christ
,
the
Rivers
of
Life
gushed
out
of
the
true
Rock
,
the
Gospel-wine
run
forth
from
the
true
Vine
;
if
God
meet
us
and
commune
with
us
in
words
of
Grace
,
we
must
thank
the
true
Propitiatory
,
or
Mercy-seat
for
every
syllable
.
2.
Grace
in
the
proper
Seat
or
Receptacle
of
it
is
Christ's
purchase
;
and
this
I
shall
make
out
1.
In
general
;
Christ
purchased
the
Spirit
of
all
Grace
.
There
is
a
double
Oblation
of
Christ
;
a
personal
Oblation
on
the
Cross
,
and
that
is
Moritum
Spiritûs
;
and
a
doctrinal
Oblation
in
the
Gospel
,
and
that
is
Ministerium
Spiritûs
;
and
so
the
holy
Ghost
is
shed
on
us
abundantly
through
Jesus
Christ
,
Tit.
3.
6.
Christ
ascended
up
on
high
that
he
might
fill
things
,
Eph.
4.
10.
One
would
have
thought
that
his
descent
should
rather
have
done
it
;
but
he
ascended
up
in
the
glory
of
his
Merits
,
he
carried
up
all
the
Purchase-money
to
his
Fathers
house
,
and
from
thence
the
Spirit
came
pouring
down
upon
men
;
some
droppings
of
it
were
before
,
but
then
it
was
richly
poured
out
;
it
came
down
in
cloven
fiery
tongues
and
a
rushing
mighty
wind
,
Acts
2.
2
,
3.
Tongues
to
utter
magnalia
Dei
,
and
above
all
,
the
master-piece
of
Redemption
,
and
cloven
tongues
to
utter
them
to
all
Nations
in
their
own
Language
,
and
fiery
tongues
to
enlighten
and
enflame
the
Auditors
hearts
with
the
knowledge
and
love
of
Christ
,
and
a
mighty
rushing
wind
to
blow
home
that
fire
strongly
and
insuperably
in
a
thorough
Conversion
;
and
all
this
was
shed
forth
from
Christ
,
Ver.
33.
Never
any
Tongue
truly
preached
Christ
,
but
by
a
secret
touch
from
him
;
never
any
holy
fire
kindled
on
the
heart
,
but
by
a
coal
from
his
Altar
;
never
any
gales
of
Grace
on
the
Soul
,
but
from
the
breathings
of
his
Spirit
:
not
one
drop
of
his
Blood
is
spiritless
,
but
full
fraught
and
flowing
with
the
Spirit
of
Life
.
2.
In
particular
;
and
so
Christ
hath
purchased
three
things
.
-
1.
The
Radical
Grace
of
Faith
.
-
2.
All
other
Graces
of
the
Spirit
.
-
3.
All
the
Crowns
of
these
Graces
.
1.
Christ
hath
purchased
the
Grace
of
Faith
;
the
Apostle
is
express
in
it
,
To
you
it
is
given
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
Christ's
sake
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
,
Phil.
1.
29.
the
Apostle
evidently
points
out
the
merits
of
Christ
as
the
spring
of
Faith
,
and
Faith
persevering
unto
suffering
.
And
in
another
place
he
saith
,
we
joy
in
God
through
Jesus
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
whom
we
have
now
received
the
atonement
,
Rom.
5.
11.
he
doth
not
only
say
,
that
by
and
through
him
the
Atonement
was
made
but
that
by
and
through
him
the
Atonement
is
received
;
and
what
is
this
receiving
of
the
Atonement
but
Faith
it self
?
That
therefore
is
part
of
Christ's
Purchase
.
These
express
places
might
suffice
us
;
but
because
the
Remonstrants
oppose
this
Truth
,
I
shall
propose
two
Quaeries
unto
them
.
1.
Is
not
Faith
comprized
within
the
Covenant
of
Grace
?
Let
's
come
to
the
Touch-stone
;
Is
it
not
written
there
,
I
will
give
an
heart
to
know
me
,
and
is
not
Faith
a
justifying
knowledge
,
a
sight
of
the
just
One
,
and
a
beam
or
dawning
of
eternal
life
?
Is
it
not
written
there
,
I
will
take
away
the
heart
of
stone
,
and
is
not
Unbelief
a
part
of
that
stone
?
doth
it
not
directly
resist
the
Blood
and
Righteousness
of
Christ
?
and
can
there
be
a
worse
Stone
than
this
?
Is
it
not
written
there
,
I
will
give
a
new
heart
,
and
is
not
Unbelief
the
heart
and
life
of
the
old
Man
,
and
Faith
of
the
new
?
Is
it
not
written
there
,
I
will
put
my
Spirit
within
you
,
and
is
not
the
Spirit
a
spirit
of
faith
,
and
faith
a
fruit
of
the
Spirit
?
is
not
Unbelief
of
our
Spirit
,
and
Faith
of
Gods
?
Is
it
not
written
there
,
I
will
circumcise
the
heart
,
and
is
not
Unbelief
flesh
?
God
saith
,
there
is
life
in
his
Son
,
and
the
Unbeliever
saith
,
No
,
and
does
what
in
him
lies
to
make
God
a
lyar
,
and
can
there
be
any
filthier
or
rottenner
flesh
in
the
old
man
than
this
?
and
unless
this
be
cut
off
,
can
there
be
a
true
Circumcision
?
By
all
this
it
clearly
appears
that
Faith
is
within
the
Covenant
,
and
if
so
,
is
not
the
whole
Covenant
Sanctio
à
sanguine
,
the
New-testament
in
Christ's
blood
?
Is
not
he
the
Mediator
and
purchaser
of
the
whole
?
Are
not
all
the
Promises
Yea
and
Amen
in
him
?
Who
dares
distinguish
and
say
,
Christ
purchased
part
of
the
Promises
and
not
all
?
he
purchased
notional
knowledge
and
not
justifying
,
he
breaks
the
stone
in
the
heart
,
all
but
that
which
opposes
his
own
Blood
and
Righteousness
,
the
old
man
is
crucified
with
Christ
,
all
but
his
heart
and
life
of
Unbelief
,
the
Spirit
of
Grace
flows
out
from
Christ
,
all
but
the
Spirit
of
Faith
,
the
circumcision
of
Christ
,
Col.
2.
11.
(
so
called
because
it
is
procured
by
the
Merits
,
and
produced
by
the
Spirit
of
Christ
)
cuts
off
the
flesh
of
the
heart
,
all
but
that
of
Unbelief
which
upbraids
God
with
a
lye
;
who
dares
thus
tear
in
sunder
the
Covenant
,
mangle
the
Promises
,
dimidiate
Christ
and
divide
the
Spirit
by
unscriptural
distinctions
?
Such
shuffling
is
unworthy
of
Christians
.
Wherefore
I
conclude
my
first
Quaere
thus
;
Faith
is
within
the
Covenant
,
and
the
Covenant
is
Christ's
purchase
;
therefore
Faith
is
such
also
.
2.
Is
not
Faith
a
Grace
of
the
Spirit
?
It
seals
to
the
Gospel
,
sanctifies
the
heart
,
works
by
Love
,
waits
by
Patience
,
overcomes
the
visible
World
,
and
sensibly
presentiates
the
invisible
;
for
shame
let
it
be
a
Grace
,
and
if
so
,
it
must
be
Christ's
purchase
.
The
Spirit
never
effected
that
Grace
in
fallen
Man
which
Christ
never
merited
.
As
every
Creature
in
the
World
is
of
God's
making
,
so
every
Grace
in
the
Church
is
of
Christ's
meriting
:
He
that
saith
,
Yonder
is
a
precious
Stone
but
't
is
not
of
God's
making
,
blasphemes
the
Creator
;
and
he
that
saith
,
Yonder
is
a
precious
Faith
but
't
is
not
of
Christ's
meriting
,
does
no
less
to
the
Redeemer
.
But
further
;
Is
not
Faith
the
Grace
of
Union
with
Christ
?
Doth
not
Christ
dwell
in
the
heart
by
faith
?
Is
not
Faith
the
Mother-grace
of
all
?
First
Faith
gives
a
touch
to
Christ
,
and
then
Love
is
enflamed
with
him
,
Joy
triumphs
in
him
,
and
Obedience
follows
him
.
Where
do
all
the
rivers
of
living
water
flow
but
in
the
Believers
belly
,
Joh.
7.
38
?
What
holds
all
the
starry
Graces
of
the
Church
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
firmament
of
faith
,
as
the
Apostle
calls
it
,
Col.
2.
5
?
Now
will
it
not
grate
thine
ears
,
O
Christian
,
to
hear
that
the
Spirit
of
Holiness
is
from
Christ
,
but
not
the
Spirit
of
Faith
;
all
the
starry
Graces
are
Christ's
but
the
Firmament
of
Faith
is
our
own
;
we
are
blessed
with
all
spiritual
blessings
in
Christ
,
but
not
with
the
Mother-grace
which
broods
and
teems
out
all
the
rest
,
not
with
the
Grace
of
Union
which
lies
nearest
to
Christ
eating
his
flesh
and
drinking
his
blood
;
that
Faith
which
is
nearest
to
the
Merits
of
Christ
in
its
Union
,
is
furthest
off
from
them
in
its
Origination
.
What
is
this
but
to
darken
the
Sun
of
Righteousness
,
damm
up
the
Well
of
Salvation
,
and
trample
the
Blood
of
the
Covenant
under
foot
?
at
which
every
sober
Christian
cannot
but
tremble
.
Therefore
I
conclude
my
second
Quaere
thus
;
Faith
is
a
prime
and
excellent
Grace
,
wrought
by
the
Spirit
and
purchased
by
the
Merits
of
Christ
.
2.
Christ
hath
purchased
all
other
Graces
;
for
all
Graces
are
the
fruits
of
the
Spirit
,
and
the
Spirit
is
shed
on
us
through
Christ
.
But
in
stead
of
proving
,
let
me
parly
with
the
Saints
.
Speak
,
O
ye
excellent
ones
,
whence
came
your
lovely
Meekness
,
your
undissembled
Love
,
your
untired
Patience
,
your
holy
Unction
,
your
melting
Compassions
,
your
broken
Hearts
,
your
repentant
Tears
,
your
Law-engraven
Spirits
,
and
all
your
sweet-smelling
Perfumes
of
Grace
?
Speak
for
the
Glory
of
Christ
.
Methinks
I
hear
them
all
with
one
consent
cry
out
,
Thus
,
O
thus
it
is
;
all
our
Meekness
came
from
the
Lamb
,
our
Love
from
the
beloved
one
,
our
Patience
from
the
Captain-sufferer
,
our
Unction
from
the
Christ
of
God
,
our
Compassions
from
the
bowels
of
Christ
,
our
broken
Hearts
from
a
broken
Christ
,
our
repentant
Tears
from
his
bleeding
Wounds
,
our
Law-engravings
are
the
Epistle
of
Christ
,
and
all
our
sweet-smelling
Graces
are
the
powders
of
the
merchant
,
Cant.
3.
6.
even
of
Jesus
Christ
who
bought
them
all
with
his
sweetest
Blood
.
The
Church
is
the
House
of
God
made
up
of
lively
stones
,
floored
with
Humility
,
roofed
with
Knowledge
,
cemented
with
Charity
,
warmed
with
the
fire
of
Zeal
,
and
filled
with
the
spiritual
Glory
of
heavenly
Graces
;
but
Christ
is
the
chief
corner-stone
which
bears
up
all
:
all
the
Churches
Humility
is
from
Christ's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
self-emptying
,
all
our
Knowledge
from
Christ
the
Sun
of
righteousness
,
all
its
Charity
from
the
Hyperbole
of
his
love
,
all
its
Zeal
is
from
a
coal
of
his
Altar
,
and
all
the
spiritual
Glory
which
fills
it
,
comes
by
the
way
of
the
East
,
Ezek.
43.
2.
even
from
Jesus
Christ
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
East
or
day-spring
of
all
graces
,
Luk.
1.
78.
3.
Christ
hath
purchased
all
the
Crowns
of
these
Graces
,
I
mean
such
as
are
set
on
the
Saints
head
in
this
life
;
the
Believers
shall
be
justified
,
but
't
is
by
the
righteous
Christ
;
the
Meek
shall
be
beautified
with
Salvation
,
but
't
is
because
of
the
Lamb
;
the
broken
Heart
shall
have
God
dwelling
in
it
,
but
't
is
for
the
Merits
of
a
broken
Christ
;
the
Mourners
shall
be
comforted
,
but
't
is
by
the
consolation
in
Christ
;
the
Hungry
shall
be
filled
,
but
't
is
from
the
fulness
of
Christ
;
the
pure
in
Heart
shall
see
God
,
but
't
is
through
Christ
the
brightness
of
his
Glory
:
all
the
Crowns
of
Grace
must
be
cast
down
at
the
feet
of
Jesus
Christ
the
great
Purchaser
of
them
.
Thus
Christ
hath
bought
the
World
of
Grace
;
but
yet
we
are
not
at
the
top
of
the
Purchase
:
For
3.
Christ
hath
purchased
the
World
of
Glory
;
that
is
the
none-such
,
the
World
of
Worlds
,
to
which
all
Natures
Glories
are
but
a
shadow
,
and
the
Churches
Graces
but
a
Portal
;
there
are
Plenitudes
of
Joy
,
Crowns
of
Life
,
Weights
of
Glory
,
Treasures
of
Bliss
and
Oceans
of
Sweetness
,
and
all
of
Christ's
purchasing
:
All
the
Mansions
of
Glory
are
of
his
preparing
;
Joh.
14.
2.
all
the
Wine
in
Heaven
is
for
his
marriage-supper
,
Revel.
19.
9.
his
Blood
is
the
Key
to
open
the
holy
of
holies
,
Heb.
10.
19.
the
pure
River
of
Life
clear
as
Crystal
issues
out
of
the
throne
of
God
and
of
the
Lamb
,
even
out
of
Gods
Grace
and
Christs
Merit
,
Rev.
22.
1.
Christ
on
the
Cross
purchased
a
Heaven
for
us
,
Christ
in
the
Gospel
proffers
it
unto
us
,
and
Christ
in
the
heart
gives
us
an
actual
hope
thereof
.
Had
it
not
been
for
Christ
,
we
could
never
have
entred
into
such
a
place
as
Heaven
,
where
the
Walls
are
Pearls
,
the
Rivers
Pleasures
,
the
Hills
Frankincense
,
the
Air
Purity
,
and
the
Light
,
Life
,
Love
and
all
in
all
God
himself
.
Now
Christ
did
not
only
purchase
Heaven
for
us
,
but
purchased
it
in
a
way
completive
of
the
Law
.
The
old
Promise
of
the
Law
was
,
Do
this
and
live
,
and
that
seemed
quite
blasted
and
withered
by
our
sins
;
but
Christ
by
his
perfect
Obedience
made
it
revive
and
bud
again
with
life
.
God
would
not
give
eternal
life
,
but
upon
a
Do
this
;
and
Christ
fulfilled
all
Righteousness
for
us
,
and
by
that
Righteousness
we
come
to
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
justification
of
life
,
Rom.
5.
18.
such
a
Justification
as
is
crowned
with
eternal
Life
.
But
you
'l
say
,
that
old
Do
this
required
Obedience
in
our
own
persons
;
and
therefore
Christ
could
not
fulfil
it
in
our
stead
,
and
so
purchase
life
for
us
.
I
answer
,
that
God
did
here
also
interpret
his
Law
in
an
equitable
way
;
the
divine
Sanction
[
Do
this
]
on
which
Life
did
depend
,
was
not
precisely
determinate
that
we
must
do
it
in
our
own
persons
,
for
then
a
Sureties
obedience
should
have
been
totally
excluded
;
neither
was
it
precisely
determinate
that
we
should
do
it
in
our
Surety
;
for
there
was
a
Do
this
in
the
state
of
Innocency
where
there
was
no
need
of
a
Surety
;
but
the
Sanction
was
general
,
Do
this
,
and
two
interpretations
lay
before
God
;
the
first
that
it
should
be
done
in
our
own
persons
,
the
second
that
it
should
be
done
in
our
Surety
;
the
first
a
rigorous
and
literal
,
the
second
an
equitable
and
merciful
interpretation
.
Now
these
two
interpretations
lying
before
God
,
he
as
supreme
Law-giver
takes
the
equitable
interpretation
;
had
he
taken
the
rigorous
one
,
there
would
have
been
no
room
for
a
Surety
,
nor
life
for
the
Sinner
;
but
in
rich
mercy
he
takes
the
equitable
one
,
and
so
through
a
Surety's
Obedience
eternal
Life
is
purchased
for
us
.
These
two
interpretations
of
the
Law
seem
to
me
to
be
figured
out
by
the
double
making
of
the
Tables
;
the
Law
in
the
rigorous
interpretation
is
like
the
first
Tables
which
were
broken
:
For
as
the
Law
was
first
written
in
those
Tables
,
so
the
rigorous
interpretation
firstly
rises
out
of
the
Letter
of
the
Law
;
and
as
those
first
Tables
were
broken
,
so
Sin
made
such
a
breach
upon
the
Law
,
that
the
Apostle
puts
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
it
,
Rom.
8.
3.
it
could
not
give
life
according
to
the
rigorous
interpretation
.
And
the
Law
in
the
equitable
interpretation
is
like
the
second
Tables
which
were
put
into
the
Ark
:
for
as
those
Tables
were
kept
inviolate
in
the
Ark
,
so
the
Law
was
kept
inviolate
in
the
equitable
interpretation
;
and
as
the
Mercy-seat
covered
the
Tables
in
the
Ark
,
and
from
the
Mercy-seat
so
covering
them
God
manifested
his
presence
;
so
Christ
,
the
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
mercy-seat
,
did
by
his
perfect
Obedience
cover
the
Law
all
over
,
and
in
and
through
him
so
covering
it
God
manifests
his
presence
,
not
only
his
back-parts
on
Earth
but
his
face
in
Heaven
.
Thus
by
the
admirable
Wisdom
of
God
Heaven
was
purchased
,
and
yet
the
Law
established
,
the
Do
this
turned
upon
the
Surety
,
and
the
promised
Life
made
good
to
us
Sinners
.
But
you
'l
object
further
,
If
the
Law
be
thus
interpreted
in
an
equitable
way
,
viz.
to
be
done
by
a
Surety
,
then
it
is
not
so
much
as
a
Rule
of
life
to
us
;
for
that
issues
out
of
the
first
interpretation
,
viz.
the
doing
of
it
in
our
own
persons
.
I
answer
,
that
still
the
Law
is
a
Rule
of
life
to
us
;
and
the
reason
is
,
because
God
doth
not
wave
the
rigorous
and
take
the
equitable
interpretation
totally
and
absolutely
,
but
in
order
to
Redemption
,
and
so
far
only
as
Redemption
requires
it
.
Now
what
doth
that
require
?
It
requires
that
the
Obedience
of
a
Surety
should
be
admitted
for
the
impletion
of
the
Law
;
and
therefore
thus
far
the
rigorous
interpretation
is
waved
,
and
the
equitable
takes
place
.
But
it
requires
not
that
the
redeemed
ones
should
be
exempted
from
the
Law
as
a
Rule
;
and
therefore
the
equitable
interpretation
doth
not
go
thus
far
;
and
so
far
as
that
goes
not
,
the
rigorous
one
takes
place
;
because
pro
tanto
it
is
consistent
with
Redemption
.
Hence
it
comes
to
pass
that
Christ
as
our
Surety
fulfilled
the
Law
for
us
,
and
yet
still
the
Law
is
a
Rule
of
life
to
us
;
Christ
is
the
end
of
the
Law
to
the
believer
,
and
yet
the
Believer
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
the
Law
to
Christ
,
1
Cor.
9.
21.
Thus
this
Price
is
redemptive
from
Evil
and
procurative
of
Good
,
but
the
Crown
of
all
is
yet
behind
.
3.
It
is
a
Price
sufficient
for
both
the
former
.
There
is
a
double
Sufficiency
,
Sufficientia
nuda
,
and
Sufficientia
ordinata
;
the
first
consists
in
the
intrinsecal
value
of
the
thing
,
the
thing
in
value
transcending
or
at
least
equalizing
the
thing
to
be
redeemed
;
the
second
consists
in
the
Will
of
the
Payer
and
Receiver
,
the
one
intentionally
paying
and
the
other
intentionally
accepting
that
thing
as
a
Price
of
Redemption
:
the
first
is
that
radical
Sufficiency
whereby
the
thing
may
possibly
become
a
Price
;
the
second
is
that
formal
Sufficiency
whereby
the
thing
doth
actually
become
a
Price
.
Let
the
thing
be
in
it self
of
never
so
vast
a
value
,
the
former
without
the
latter
doth
not
constitute
it
a
Price
.
Now
the
glorious
price
of
our
Redemption
hath
both
these
Sufficiencies
in
it
.
1.
It
hath
Sufficientiam
nudam
;
the
Active
and
Passive
Obedience
of
Christ
have
intrinsecal
value
enough
to
equalize
,
nay
infinitely
superexcede
all
our
Debts
,
and
over
and
besides
to
purchase
three
Worlds
for
us
;
and
the
reason
is
because
his
Deity
poured
out
a
kind
of
Infinity
into
his
Doings
and
Sufferings
.
The
Righteousness
which
he
fulfilled
was
the
righteousness
of
God
,
Rom.
1.
17.
the
Blood
which
he
shed
was
the
blood
of
God
,
Rom.
20.
28.
&
the
Life
which
he
laid
down
was
,
the
life
of
God
,
1
Joh.
3.
16.
And
what
nakedness
cannot
the
Righteousness
of
God
cover
?
What
debts
cannot
the
Blood
of
God
pay
for
?
And
what
Worlds
cannot
the
Life
of
God
purchase
?
Remember
,
O
poor
trembling
Soul
,
remember
,
he
that
was
pierced
for
thee
was
Jehovah
,
he
that
was
smitten
for
thee
was
the
man
God's
fellow
,
and
he
that
obeyed
for
thee
was
in
the
form
of
God
.
O
what
manner
of
Actions
and
Passions
were
those
wherein
the
Law-giver
stood
under
his
own
Law
,
and
the
Creator
suffered
in
his
own
World
?
How
was
his
Obedience
elevated
into
Infinity
,
and
transfigured
into
glory
by
his
Godhead
?
What
a
Mass
of
sweet-smelling
Merits
must
that
be
into
which
the
Deity
it self
transfused
Riches
and
Odours
?
This
may
be
one
reason
why
Christ
is
stiled
the
heir
of
all
things
,
Heb.
1.
2.
though
he
be
the
Purchaser
of
all
,
yet
he
is
Heir
of
all
;
because
he
received
his
divine
Nature
from
his
Father
,
and
that
divine
Nature
stamped
an
infinite
value
upon
the
Purchase-money
which
bought
all
.
May
I
shadow
it
out
by
an
imperfect
Similitude
:
A
Son
receives
vast
sums
from
his
Father
,
and
with
them
purchases
an
estate
in
Lands
to
himself
;
that
Son
is
the
Purchaser
of
those
Lands
in
respect
of
his
own
payment
of
the
Money
,
and
yet
in
a
sence
he
is
Heir
to
them
in
respect
of
his
receipt
of
the
Money
from
his
Father
;
So
the
Eternal
Son
of
God
is
the
Purchaser
of
all
,
for
he
paid
down
his
own
Blood
and
Righteousness
as
the
Price
;
and
yet
he
is
Heir
of
all
,
for
that
Price
had
its
value
from
the
divine
Nature
,
and
that
divine
Nature
was
received
from
his
Father
in
the
Eternal
Generation
.
There
is
no
doubt
then
(
as
long
as
Christ
is
God
)
but
that
his
Obedience
hath
value
enough
in
it self
.
2.
It
hath
Sufficientiam
ordinatam
,
and
this
appears
1.
By
the
Will
of
Christ
who
paid
down
the
Price
.
2.
By
the
Will
of
God
who
received
it
;
both
their
Wills
concentre
in
the
work
of
Redemption
,
and
the
counsel
of
peace
is
between
them
both
,
Zach.
6.
13.
1.
It
appears
by
the
Will
of
Christ
:
when
he
paid
down
his
Obedience
,
what
was
his
meaning
?
Surely
not
a
tittle
of
his
Obedience
was
irrationally
done
,
nor
a
drop
of
his
Blood
irrationally
shed
;
what
then
was
his
meaning
in
it
?
Was
it
not
to
dissolve
the
Chains
of
Sin
,
open
the
Prison
of
Wrath
,
and
spoil
and
triumph
over
the
bloody
Jaylor
Satan
?
Was
it
not
to
procure
the
standing
of
the
Body
of
Nature
,
the
shedding
down
of
the
Spirit
of
Grace
,
and
the
opening
a
door
to
Heaven
and
eternal
Life
?
These
were
the
things
on
which
the
divine
and
humane
Will
of
Christ
were
both
set
:
his
divine
Will
was
set
upon
them
;
for
before
the
foundations
of
the
World
,
even
in
his
joyous
Eternity
with
his
Father
,
his
delights
were
with
the
sons
of
men
,
Prov.
8.
31.
and
when
the
World
was
up
,
he
appeared
to
Abraham
in
a
humane
shape
,
and
to
Moses
to
usher
in
a
temporal
Redemption
;
the
first
as
a
praeludium
to
his
Incarnation
,
and
the
latter
as
a
praeludium
to
our
Redemption
,
and
both
as
a
demonstration
that
the
work
of
Salvation
was
in
his
Heart
.
And
afterwards
in
the
days
of
his
flesh
,
his
humane
Will
never
parted
from
his
divine
,
but
in
a
rape
of
Love
always
run
upon
Redemption
;
this
he
sought
for
in
a
long
circuit
of
Obedience
,
and
sought
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
till
it
was
finished
;
this
he
sought
for
in
his
bloody
Agony
,
and
when
his
humane
Will
as
Nature
shrunk
back
from
the
Cup
of
Wrath
,
yet
the
same
Will
as
Reason
kissed
and
drunk
it
off
to
the
bottom
in
order
to
Redemption
;
this
he
ardently
pursued
after
through
Cross-tortures
and
Soul-travels
,
and
rather
than
fail
of
it
,
he
would
for
a
time
be
forsaken
even
of
God
himself
;
and
when
he
cried
out
,
I
thirst
,
his
greatest
thirst
of
all
was
after
this
,
and
could
never
be
quenched
till
he
came
to
a
consummatum
est
.
Thus
stood
the
mind
of
Christ
in
the
business
.
2.
It
appears
by
the
Will
of
God
,
and
that
in
two
things
.
-
1.
God
decreed
this
Price
to
be
paid
for
the
ends
aforesaid
.
-
2.
God
accepted
it
being
paid
for
the
ends
aforesaid
.
1.
God
decreed
this
Price
to
be
paid
;
Christ
did
not
glorifie
himself
in
making
himself
an
high-priest
or
surety
;
but
he
that
said
unto
him
,
Thou
art
my
son
,
this
day
have
I
begotten
thee
,
Heb.
5.
5.
Christ's
Person
was
begotten
out
of
the
Substance
of
God
,
and
his
Office
as
it
were
begotten
out
of
the
Will
of
God
,
God
eternally
ordained
him
to
that
Office
,
1
Pet.
1.
20.
and
in
the
fulness
of
time
called
him
to
it
,
Heb.
5.
10.
and
for
more
assurance
,
superadded
his
Seal
to
his
Call
,
Joh.
6.
27.
and
his
Oath
to
both
,
Heb.
7.
21.
and
all
to
shew
forth
his
immutable
purpose
touching
the
same
.
Christ
was
booked
down
for
a
Redeemer
in
the
eternal
Volumes
,
and
slain
above
in
the
Decree
long
before
he
was
slain
below
in
time
.
Infinite
Love
impregnated
the
divine
Will
with
the
Decree
of
Redemption
,
and
that
Decree
sent
forth
our
Redeemer
,
and
put
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
his
righteousness
,
Matth.
3.
15.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
the
cup
of
wrath
,
Joh.
12.
27.
and
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
his
death
and
sufferings
,
Matth.
16.
21.
and
all
this
that
the
mystery
of
Redemption
,
hid
from
ages
in
the
will
of
God
,
Col.
1.
26.
might
come
abroad
into
the
World
;
When
the
fulness
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
Gal.
4.
4
,
5.
O
what
a
fair
window
is
here
opened
into
God's
heart
!
Redemption
was
decreed
,
and
therefore
God
sent
forth
his
Son
;
the
time
was
decreed
,
and
therefore
he
sent
him
forth
in
the
fulness
of
time
;
and
the
Price
was
decreed
,
and
therefore
he
sent
him
forth
made
of
a
woman
,
made
under
the
Law
,
that
is
,
to
take
a
humane
Nature
,
and
pay
it
down
in
all
Obedience
as
the
Price
of
our
Redemption
.
2.
As
God
decreed
this
Price
to
be
paid
,
so
he
accepted
it
being
paid
,
and
this
includes
in
it
two
things
.
-
1.
That
this
Price
was
paid
to
him
.
-
2.
That
this
Price
was
accepted
by
him
.
1.
This
Price
was
paid
to
him
;
Christ
offered
himself
to
God
,
Heb.
9.
14.
Whether
we
consider
this
Price
as
redemptive
from
evil
,
or
as
procurative
of
good
,
both
ways
it
was
paid
to
God
;
as
redemptive
from
evil
it
was
paid
to
him
as
a
righteous
Law-giver
and
Judge
,
and
as
procurative
of
good
it
was
paid
to
him
as
a
great
Remunerator
and
faithful
Promiser
.
God
is
the
Law-giver
against
whose
Laws
we
rebelled
,
and
God
is
the
Judge
who
for
our
rebellions
against
his
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shut
us
all
up
in
prison
,
Rom.
11.
32.
there
we
lay
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
the
judgment
of
God
,
Rom.
3.
19.
and
his
wrath
abode
upon
us
,
Joh.
3.
36.
therefore
this
Price
as
redemptive
from
evil
was
paid
to
God
as
the
Law-giver
and
Judge
.
That
Socinian
cavil
,
That
if
this
were
a
proper
Redemption
,
the
Price
should
be
paid
to
Sin
and
Satan
,
because
we
are
redeemed
from
them
,
is
but
a
mere
trifle
;
for
God
is
the
supreme
Law-giver
and
Judge
,
he
only
hath
the
Keys
of
Death
and
Hell
;
strictly
and
properly
Sinners
are
Prisoners
only
to
him
,
Satan
is
but
as
the
Jaylor
or
Under-officer
,
acting
under
the
authority
of
this
Judge
;
the
Guilt
of
Sin
is
but
as
the
Chains
or
Fetters
,
binding
under
the
Justice
of
this
Law-giver
;
and
who
ever
read
or
heard
of
a
Price
of
Redemption
paid
to
the
Jaylor
or
Fetters
?
and
yet
upon
the
payment
thereof
the
Captive
is
delivered
from
them
both
.
Hence
it
is
that
our
Saviour
Christ
was
both
Mercator
and
Bellator
,
Mercator
as
to
God
to
whom
he
paid
the
Price
,
and
Bellator
as
against
Satan
whom
he
conquered
;
and
both
these
the
Apostle
expresses
together
,
He
blotted
out
the
hand-writing
,
nailing
it
to
his
cross
,
and
spoiled
Principalities
and
powers
triumphing
over
them
in
it
,
Col.
2.
14
,
15.
He
paid
God
the
Price
and
not
Satan
,
he
spoiled
and
triumphed
over
Satan
,
and
not
over
God
.
Again
;
as
this
Price
as
redemptive
from
evil
was
paid
to
God
as
a
Law-giver
and
Judge
,
so
this
Price
as
procurative
of
good
was
paid
to
God
as
the
great
Remunerator
and
faithful
Promiser
.
God
is
a
great
Remunerator
,
for
he
rewards
according
to
the
condecency
of
his
goodness
;
and
a
faithful
Promiser
,
for
he
will
not
suffer
one
jot
or
tittle
of
his
Promises
to
fall
to
the
ground
;
he
engaged
himself
to
Christ
,
that
his
blood
should
be
returned
in
all
good
things
,
he
gave
him
the
Promise
of
a
seed
,
and
to
raise
it
up
,
the
Promise
of
his
Spirit
,
and
to
crown
it
,
the
Promise
of
eternal
life
;
he
bound
himself
by
express
compact
to
make
him
a
light
to
the
Gentiles
,
a
covenant
to
the
people
,
and
salvation
to
the
ends
of
the
earth
,
Isai.
49.
6
,
8.
Wherefore
this
Price
as
procurative
of
good
was
paid
to
God
as
a
Remunerator
and
Promiser
.
2.
As
this
Price
was
paid
to
God
,
so
it
was
accepted
by
him
for
the
ends
aforesaid
.
Indeed
simply
and
abstractively
from
his
own
Decree
he
was
not
bound
to
accept
of
this
price
(
though
of
an
immense
and
infinite
value
)
as
for
us
;
I
say
,
as
for
us
;
for
he
might
have
stood
upon
the
rigour
of
the
Law
,
Do
this
and
live
,
transgress
this
and
die
in
thine
own
person
;
the
Tables
of
the
Law
might
never
have
been
put
into
the
Ark
,
nor
covered
with
a
Mercy-seat
;
but
this
is
the
joy
of
our
Faith
,
that
he
hath
accepted
it
.
When
Christ
was
baptized
,
there
was
a
Voice
from
Heaven
,
This
is
my
beloved
Son
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
whom
I
am
well-pleased
,
Mat.
3.
17.
Duo
grata
vocabula
,
silius
&
dilectus
,
saith
an
Ancient
,
and
that
sweet
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
makes
up
the
third
.
When
Christ
was
sacrificed
,
there
was
a
sweet
smell
to
God
,
Eph.
5.
2.
God
cries
out
,
I
have
found
a
ransom
,
Joh
33.
24.
and
Christ
,
It
is
finished
,
Joh.
19.
30.
Afterwards
when
he
came
into
the
Grave
,
off
flew
the
bands
of
Death
,
Acts
24.
24.
as
a
pregnant
evidence
that
Justice
was
satisfied
;
he
was
taken
from
prison
and
from
judgment
,
Isai.
53.
8.
because
all
was
paid
;
God's
Power
raised
him
up
,
and
God's
Justice
could
say
nothing
against
it
.
And
when
he
was
risen
from
the
dead
,
he
raises
up
the
Faith
of
his
Disciples
,
Why
do
thoughts
arise
in
your
hearts
?
saith
he
,
Luk.
24.
38.
Do
you
doubt
whether
I
am
he
who
paid
down
the
Price
of
Redemption
?
Behold
!
my
hands
and
my
feet
;
fossus
est
saccus
,
&
manavit
pretium
orbis
,
the
Sack
of
my
Humanity
was
broke
,
and
out
run
the
Price
of
Redemption
.
Do
you
scruple
whether
that
Price
were
accepted
of
God
or
not
?
Lo
!
here
are
the
returns
of
it
,
I
'le
breath
the
holy
Ghost
upon
you
,
I
'le
betrust
the
Gospel
with
you
,
go
preach
it
to
every
creature
,
make
the
World
know
,
that
Redemption
,
Remission
,
Grace
,
Peace
,
Sanctity
,
Salvation
are
the
returns
of
my
Blood
.
And
afterwards
just
at
his
parting
he
blessed
them
and
ascended
up
into
heaven
;
he
blessed
them
,
to
shew
that
the
Curse
was
gone
,
and
ascended
up
into
heaven
to
possess
the
purchase
of
Glory
,
and
being
there
,
he
sate
down
at
God's
right
hand
;
his
work
was
now
done
,
and
therefore
he
sate
down
,
and
his
work
was
now
accepted
,
and
therefore
he
sate
down
at
God's
right
hand
;
there
he
received
gifts
for
men
,
and
from
thence
he
gave
them
out
again
;
he
gave
out
what
he
received
,
and
received
what
he
purchased
.
Christ's
Sacrifice
was
so
sweet
a
favour
to
God
,
that
the
Minister
,
who
preaches
it
,
is
a
sweet
savour
to
him
,
2
Cor.
2.
15.
and
the
Believer
who
accepts
it
is
accepted
of
him
,
Eph.
1.
6.
nay
,
so
far
accepted
,
that
he
becomes
a
Priest
,
Revel.
1.
6.
and
his
good
works
pleasing
sacrifices
,
Heb.
13.
16.
his
prayers
are
turned
into
odours
,
Revel.
5.
8.
and
his
charity
into
a
sweet
smell
,
Phil.
4.
18.
and
all
this
by
a
perfuming
touch
from
Christ's
Merits
.
In
a
word
;
all
the
Proclamations
of
Mercy
in
the
Scripture
,
all
the
Pardons
of
sin
in
the
Conscience
,
all
the
Influences
of
Grace
on
the
Heart
,
and
all
the
Openings
of
Heaven
in
the
Promises
are
as
so
many
pregnant
proofs
unto
us
,
that
God
accepted
the
Price
.
Thus
having
shewed
what
manner
of
Price
this
is
,
viz.
redemptive
from
Evil
,
procurative
of
Good
,
and
sufficient
for
both
,
I
pass
on
to
the
last
Question
.
3.
For
whom
was
this
Price
paid
?
and
this
I
shall
cleave
asunder
into
two
Quaeries
.
-
1.
Whether
Christ
died
for
all
men
?
-
2.
Whether
he
died
equally
for
all
men
?
In
both
which
,
whilest
I
name
the
Death
of
Christ
only
according
to
the
usual
language
of
Divines
,
I
comprehend
his
whole
Obedience
Active
and
Passive
,
whereof
his
Death
was
the
complement
and
extreme
Act.
1.
As
to
the
first
Quaere
,
Whether
Christ
died
for
all
men
?
I
answer
affirmatively
,
that
he
did
;
and
here
I
shall
do
two
things
.
1.
I
shall
lay
down
the
Reasons
of
my
Opinion
.
2.
I
shall
answer
the
Objections
made
against
it
;
and
in
both
it
will
appear
how
far
,
or
in
what
sence
I
assert
that
Christ
died
for
all
men
.
1.
I
shall
lay
down
my
Reasons
for
it
,
and
these
are
drawn
-
1.
From
the
Will
of
God
as
the
Fountain
of
Redemption
.
-
2.
From
the
Covenant
of
Grace
as
the
Charter
of
it
,
and
the
Promises
comprized
therein
.
-
3.
From
the
Ministers
Commission
who
publish
it
.
-
4.
From
certain
blessings
which
are
the
fruits
of
it
.
-
5.
From
the
Unbelief
of
men
which
is
the
denial
of
it
.
-
6.
From
the
fulness
and
glorious
Redundance
of
Merit
in
Christ's
Death
which
paid
for
it
.
-
7.
From
the
large
and
general
Expressions
in
Scripture
concerning
the
same
.
1.
I
argue
from
the
Will
of
God
.
God's
Will
of
salvation
as
the
fontal
Cause
thereof
,
and
Christ's
Death
as
the
meritorious
Cause
thereof
are
of
equal
latitude
;
God's
Will
of
Salvation
doth
not
extend
beyond
Christ's
Death
;
for
then
he
should
intend
to
save
some
extra
Christum
:
Neither
doth
Christ's
Death
extend
beyond
God's
Will
of
Salvation
,
for
then
he
should
die
for
some
whom
God
would
upon
no
terms
save
;
but
these
two
are
exactly
coextensive
.
Hence
't
is
observable
,
that
when
the
Apostle
speaks
of
Christ's
Love
to
the
Church
,
he
speaks
also
of
his
giving
himself
for
it
,
Eph.
5.
25.
and
when
he
saith
God
will
have
all
men
to
be
saved
,
1
Tim.
2.
4.
he
saith
withal
,
Christ
gave
himself
a
ransom
for
all
,
Ver.
6.
Therefore
there
cannot
be
a
truer
Measure
of
the
extent
of
Christ's
Death
,
than
God's
Will
of
Salvation
,
out
of
which
the
same
did
issue
;
so
far
forth
as
that
Will
of
Salvation
extends
to
all
men
,
so
far
forth
the
Death
of
Christ
doth
extend
to
all
men
.
Now
then
how
far
doth
God
will
the
Salvation
of
all
?
Surely
thus
far
,
that
if
they
believe
they
shall
be
saved
:
No
Divine
can
deny
it
,
especially
seeing
Christ
himself
hath
laid
it
down
so
positively
,
This
is
the
will
of
him
that
sent
me
(
saith
he
)
that
every
one
which
seeth
the
Son
and
believeth
on
him
may
have
everlasting
life
,
Joh.
6.
40.
Wherefore
if
God
will
the
Salvation
of
all
men
thus
far
,
that
if
they
believe
they
shall
be
saved
;
then
Christ
died
for
all
men
thus
far
,
that
if
they
believe
they
shall
be
saved
.
But
you
'l
say
that
Promise
,
Whosoever
believes
shall
be
saved
,
is
but
Voluntas
signi
and
not
Voluntas
beneplaciti
,
which
is
the
adequate
Measure
of
Christ's
Death
.
Unto
which
I
answer
;
If
that
Promise
be
Voluntas
signi
,
what
doth
it
signifie
?
What
but
God's
Will
?
What
Will
but
that
good
pleasure
of
his
,
that
whosoever
believes
shall
be
saved
?
How
else
is
the
Sign
of
the
true
God
a
true
Sign
?
Whence
is
that
universal
connexion
betwixt
Faith
&
Salvation
?
Is
it
not
a
plain
efflux
or
product
from
the
Decree
of
God
?
Doth
not
that
evidently
import
a
Decree
,
that
whosoever
believes
shall
be
saved
?
Surely
it
cannot
be
a
false
Sign
;
wherefore
so
far
God's
Will
of
Salvation
extends
to
all
men
,
and
consequently
so
far
Christ's
Death
extends
to
them
.
2.
I
argue
from
the
Covenant
of
Grace
,
and
the
Promises
comprized
therein
.
Christ
is
the
Mediatour
of
the
Covenant
,
and
the
Covenant
is
the
New-testament
in
his
blood
;
Christ's
Death
doth
not
extend
beyond
the
Covenant
,
for
then
there
should
be
less
in
the
Charter
than
in
the
Purchase
;
neither
doth
the
Covenant
extend
beyond
Christ's
Death
,
for
then
there
should
be
more
in
the
Charter
than
in
the
Purchase
:
but
both
these
run
parallel
in
extent
.
Therefore
so
far
forth
as
the
Covenant
extends
to
all
men
,
so
far
forth
the
Death
of
Christ
extends
to
all
men
.
Now
then
for
the
extent
of
the
Covenant
;
Are
not
those
Promises
[
Whosoever
believes
shall
be
saved
;
whosoever
will
,
let
him
take
of
the
water
of
life
freely
]
with
the
like
,
a
part
of
the
Covenant
?
and
are
they
not
extensive
to
all
men
?
Both
are
as
plain
as
if
they
were
written
with
a
Sun-beam
:
Wherefore
so
far
doth
Christ's
Death
extend
to
all
men
,
as
the
Covenant
in
any
part
thereof
doth
extend
unto
them
.
Moreover
;
these
general
Promises
undeniably
extend
to
all
men
,
and
in
that
extent
are
infallibly
true
;
they
are
all
faithful
sayings
,
and
words
of
truth
,
and
their
truth
is
sealed
up
by
Christ's
Blood
;
wherefore
as
these
Promises
extend
to
all
men
,
so
the
Death
of
Christ
(
in
which
they
are
founded
)
doth
extend
to
all
men
.
If
Christ
did
no
way
die
for
all
men
,
which
way
shall
the
truth
of
these
general
Promises
be
made
out
?
Whosoever
will
may
take
the
water
of
life
.
What
,
though
Christ
never
bought
it
for
him
?
Whosoever
believes
,
shall
be
saved
.
What
,
though
there
were
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
Price
paid
for
him
?
Surely
the
Gospel
knows
no
Water
of
Life
but
what
Christ
purchased
,
nor
no
way
of
Salvation
but
by
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Price
paid
.
But
you
'l
say
,
that
albeit
Christ
died
not
for
all
men
,
yet
are
those
general
Promises
very
true
,
and
that
because
their
truth
is
founded
.
upon
the
Sufficiency
of
Christ's
Death
,
which
hath
worth
enough
in
it
to
redeem
millions
of
Worlds
.
I
answer
,
there
is
a
double
Sufficiency
,
Sufficientia
nuda
consisting
in
the
intrinsecal
value
of
the
thing
,
and
Sufficientia
ordinata
consisting
in
the
intentional
paying
and
receiving
that
thing
as
a
Price
of
Redemption
;
the
first
is
that
radical
Sufficiency
,
whereby
the
thing
may
possibly
become
a
Price
;
the
second
is
that
formal
sufficiency
,
whereby
the
thing
doth
actually
become
a
Price
.
Let
a
thing
be
of
never
so
vast
a
value
in
it self
,
't
is
no
Price
at
all
,
unless
it
be
paid
for
that
end
,
and
being
paid
,
't
is
a
Price
for
no
more
than
those
only
for
whom
it
was
so
paid
;
because
the
intrinsecal
worth
how
great
soever
doth
not
constitute
it
a
Price
.
Hence
it
is
clear
,
that
if
Christ's
Death
(
though
of
immense
value
)
had
been
paid
for
none
,
it
had
been
no
Price
at
all
;
and
if
it
were
paid
but
for
some
,
it
was
no
Price
for
the
rest
for
whom
it
was
not
paid
.
These
things
premised
,
if
Christ
no
way
died
for
all
men
,
how
can
those
Promises
stand
true
?
All
men
,
if
they
believe
,
shall
be
saved
;
saved
,
but
how
?
Shall
they
be
saved
by
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Price
of
Redemption
?
there
was
none
at
all
paid
for
them
;
the
immense
value
of
Christ's
death
doth
not
make
it
a
Price
as
to
them
for
whom
he
died
not
;
or
shall
they
be
saved
without
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Price
?
God's
unsatisfied
Justice
cannot
suffer
it
,
his
Minatory
Law
cannot
bear
it
,
neither
doth
the
Gospel
know
any
such
way
of
Salvation
;
take
it
either
way
,
the
truth
of
those
Promises
cannot
be
vindicated
,
unless
we
say
,
that
Christ
died
for
all
men
.
But
you
'l
yet
reply
,
that
albeit
Christ
died
not
for
all
,
yet
is
the
Promise
true
;
because
Christ's
death
is
not
only
sufficient
for
all
in
it self
,
but
it
was
willed
by
God
to
be
so
.
I
answer
,
God
willed
it
to
be
so
,
but
how
?
Did
he
will
that
it
should
be
paid
for
all
men
,
and
so
be
a
sufficient
Price
for
them
?
then
Christ
died
for
all
men
;
or
did
he
will
that
it
should
not
be
paid
for
all
men
,
but
only
be
sufficient
for
them
in
its
intrinsecal
value
?
then
still
it
is
no
Price
at
all
as
to
them
,
and
consequently
either
they
may
be
saved
without
a
Price
,
which
is
contrary
to
the
Current
of
the
Gospel
;
or
else
they
cannot
be
saved
at
all
,
which
is
contrary
to
the
truth
of
the
Promise
.
If
it
be
yet
further
demanded
,
To
what
purpose
is
it
to
argue
which
way
Reprobates
shall
be
saved
,
seeing
none
of
them
ever
did
or
will
believe
?
Let
the
Apostle
answer
,
What
if
some
did
not
believe
?
Shall
their
unbelief
make
the
faith
of
God
of
none
effect
?
God
forbid
;
yea
,
let
God
be
true
,
but
every
man
a
liar
,
Rom.
3.
3
,
4.
And
again
,
If
we
believe
not
,
yet
he
abideth
faithful
and
cannot
deny
himself
,
2
Tim.
2.
13.
No
Reprobate
ever
did
or
will
believe
,
yet
the
Promise
must
be
true
,
and
true
antecedently
to
the
Faith
or
Unbelief
of
men
;
true
,
because
it
is
the
Promise
of
God
,
and
antecedently
true
,
because
else
it
could
not
be
the
Object
of
Faith
.
Wherefore
I
conclude
that
Christ
died
for
all
men
so
far
,
as
to
found
the
truth
of
the
general
Promises
,
which
extend
to
all
men
.
3.
I
argue
from
the
Ministers
Commission
which
is
,
Go
,
preach
the
Gospel
to
every
creature
;
by
virtue
of
this
,
they
command
all
men
every
where
to
repent
,
and
to
induce
them
thereunto
,
they
open
a
door
of
Hope
to
them
,
and
to
raise
up
that
Hope
,
they
set
forth
Jesus
Christ
evidently
before
their
eyes
,
as
if
he
were
crucified
among
them
,
opening
his
bleeding
Wounds
,
and
through
them
shewing
his
naked
Heart
,
and
the
inward
bruises
there
made
by
Gods
Wrath
for
man's
Sin
;
they
lift
up
their
voices
and
cry
,
Come
,
O
poor
sinners
!
come
,
for
all
things
are
ready
,
here
's
Christ
and
his
redeeming
Blood
ready
,
here
's
an
Act
of
free
Grace
&
Pardon
seal'd
in
that
Blood
,
here
's
a
Heaven
of
Reconciliation
,
and
at
the
end
thereof
a
Heaven
of
Glory
open
before
you
;
Come
,
O
come
without
delay
;
Behold
!
now
is
the
accepted
time
,
the
day
of
salvation
,
come
,
and
your
Sins
shall
be
blotted
out
,
come
and
your
Souls
shall
live
for
ever
;
whilest
it
is
called
to
day
,
we
beseech
you
,
be
you
reconciled
unto
God
;
why
should
your
immortal
Souls
,
saveable
through
Christ
,
be
choaked
with
worldly
Thorns
,
or
inchanted
with
base
Lusts
,
or
inhabited
by
unclean
Devils
?
Turn
ye
,
turn
ye
,
why
will
ye
die
?
And
in
all
this
,
they
bespeak
not
the
Elect
only
,
but
others
too
;
for
their
Commission
reaches
to
every
creature
:
neither
do
they
utter
their
own
humane
Passions
,
but
pursue
their
divine
Commission
;
for
in
all
their
pathetical
beseechings
God
himself
beseeches
,
2
Cor.
5.
28.
in
all
their
loud
out-cries
Wisdom
it self
cries
out
,
Prov.
8.
1
,
4.
in
all
their
earnest
expostulations
,
Christ
himself
stands
at
the
door
and
knocks
,
Rev.
3.
20.
in
all
their
holy
Doctrines
the
Kingdom
of
Heaven
comes
nigh
unto
men
,
Luk.
10.
11.
and
in
all
their
invitations
to
the
Evangelical
Feast
made
up
of
Christ's
Flesh
and
Blood
,
which
is
meat
indeed
,
and
drink
indeed
,
God
himself
invites
,
and
bids
men
,
eat
and
drink
for
his
heart
is
with
them
.
These
things
being
so
,
it
necessarily
follows
that
Christ
died
for
all
men
;
because
the
Oblation
of
Christ
in
the
Gospel
is
founded
on
his
Oblation
on
the
Cross
,
and
the
Ministery
of
Reconciliation
is
founded
on
the
Mystery
of
it
.
Hence
the
Apostle
joins
both
together
;
God
was
in
Christ
reconciling
the
world
to
himself
,
and
hath
committed
to
us
the
word
of
reconciliation
,
2
Cor.
5.
19.
And
in
another
place
,
Christ
gave
himself
a
ransom
for
all
,
to
be
testified
in
due
time
,
1
Tim.
2.
6.
The
word
of
Reconciliation
is
extensive
to
all
,
therefore
so
is
the
work
;
the
Price
of
Redemption
may
be
testified
to
all
,
therefore
it
was
paid
for
all
,
so
far
as
to
found
that
testimony
of
Jesus
which
is
the
spirit
of
Prophecy
.
But
if
Christ
no
way
died
for
all
men
,
how
came
the
Ministers
Commission
to
be
so
large
?
They
command
men
to
repent
that
their
sins
may
be
blotted
out
,
but
how
can
their
sins
be
blotted
out
for
whom
Christ
was
not
made
sin
?
They
beseech
men
to
be
reconciled
to
God
,
but
how
shall
they
be
reconciled
for
whom
Christ
paid
no
Price
at
all
?
They
call
and
cry
out
to
men
to
come
to
Christ
that
they
may
have
life
,
but
how
can
they
have
life
for
whom
Christ
was
no
Surety
in
his
Death
?
If
then
Christ
died
for
all
men
,
the
Ministery
is
a
true
Ministery
as
to
all
;
but
if
Christ
died
only
for
the
Elect
,
what
is
the
Ministery
as
to
the
rest
?
Those
Exhortations
,
which
as
to
the
Elect
are
real
undissembled
offers
of
Grace
,
as
to
the
rest
seem
to
be
but
golden
Dreams
and
Shadows
;
those
Calls
,
which
as
to
the
Elect
are
right
Ministerial
Acts
,
as
to
the
rest
appear
as
Extraministerial
Blots
and
Errata's
;
those
Invitations
to
the
Gospel-feast
,
which
as
to
the
Elect
are
the
cordial
wooings
and
beseechings
of
God
himself
,
as
to
the
rest
look
like
the
words
of
mere
men
speaking
at
random
and
without
Commission
:
for
alas
!
why
should
they
come
to
that
Feast
for
whom
nothing
is
prepared
?
How
should
they
eat
and
drink
for
whom
the
Lamb
was
never
slain
?
Wherefore
I
conclude
that
Christ
died
for
all
mens
so
far
as
to
found
the
truth
of
the
Ministery
towards
them
.
4.
I
argue
from
the
Blessings
purchased
by
Christ's
Death
;
one
great
Blessing
is
Salvation
on
Gospel
Terms
.
Lapsed
Angels
must
be
damned
,
but
Men
,
nay
,
all
Men
may
be
saved
on
Gospel-terms
;
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
common
Salvation
to
them
;
and
O
what
a
blessing
is
this
,
especially
to
such
as
live
under
the
Gospel
!
there
is
nothing
stands
between
them
and
Heaven
but
their
own
Will
,
they
will
not
come
to
Christ
that
they
may
have
life
:
Oh!
what
would
the
damned
Spirits
in
Hell
give
for
such
a
door
of
Hope
,
as
hath
no
other
bar
but
what
is
in
their
own
Hearts
!
how
would
they
sweat
and
strive
with
tears
and
strong
cries
to
enter
in
at
it
!
A
second
Blessing
is
the
Patience
of
God
,
which
waits
upon
Sinners
,
and
by
some
glimmerings
of
Mercy
leads
them
to
repentance
.
A
third
Blessing
is
the
Dispensation
of
Gifts
;
even
in
the
Wilderness
of
the
Pagan-world
there
are
Moral
Vertues
,
and
in
the
Eden
of
the
Church
there
are
even
in
those
that
perish
,
some
touches
of
the
holy
Ghost
,
tastes
of
the
heavenly
Gift
and
feelings
of
the
Powers
of
the
World
to
come
,
and
whence
are
these
but
from
the
Death
of
Christ
?
As
David
called
the
water
of
Bethlehem
the
blood
of
his
worthies
,
so
may
I
call
these
Blessings
the
blood
of
Christ
.
Wherefore
Christ
died
so
far
for
all
,
as
to
procure
some
Blessings
for
them
.
5.
I
argue
from
the
Unbelief
of
Men
,
which
is
wonderfully
aggravated
in
Scripture
:
through
Jesus
Christ
there
is
a
real
offer
of
Grace
made
,
but
Unbelief
receives
it
in
vain
,
2
Cor.
6.
1.
great
Salvation
is
prepared
,
〈◊〉
●nbelief
neglects
it
,
Heb.
2.
3.
Eternal
〈◊〉
is
promised
,
but
Unbelief
comes
short
of
it
,
Heb.
4.
1.
the
Kingdom
of
Heaven
comes
nigh
to
men
,
but
Unbelief
draws
back
from
it
,
Heb.
10.
39.
God
himself
bears
witness
that
there
is
Life
in
his
Son
,
even
for
all
if
they
believe
,
but
Unbelief
saith
No
to
it
,
and
doth
what
it
can
to
make
him
a
liar
,
1
Joh.
5.
10.
Christ
is
set
forth
before
our
eyes
as
the
great
Expiatory
Sacrifice
,
and
evidently
set
forth
as
if
he
were
crucified
among
us
,
his
Blood
runs
fresh
in
the
Veins
of
the
Gospel
,
but
Unbelief
recrucifies
the
Son
of
God
,
Heb.
6.
6.
tramples
his
precious
blood
under
foot
,
Heb.
10.
29.
and
doth
as
it
were
nullifie
his
glorious
Sacrifice
;
so
that
as
to
final
Unbelievers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
no
more
remaineth
a
sacrifice
,
Heb.
10.
26.
as
to
their
Salvation
,
't
is
as
if
there
were
no
Sacrifice
at
all
for
them
:
But
if
Christ
died
not
for
all
men
,
how
can
these
things
be
?
How
can
those
men
receive
Grace
in
vain
for
whom
it
was
never
procured
?
or
neglect
Salvation
for
whom
it
was
never
prepared
?
How
can
they
fall
short
of
eternal
Rest
for
whom
it
was
never
purchased
?
or
draw
back
from
the
Kingdom
of
Heaven
which
never
approached
unto
them
?
How
can
there
be
life
in
Christ
for
thos●
for
whom
he
never
died
?
and
if
not
〈◊〉
way
doth
their
Unbelief
give
God
the
lye
?
How
can
they
recrucifie
the
Son
of
God
for
whom
he
was
never
crucified
?
or
trample
on
that
precious
Blood
which
was
never
shed
for
them
?
The
Devils
,
as
full
of
malice
as
they
are
against
,
Christ
,
are
never
said
to
do
it
,
and
why
are
men
charged
with
it
?
I
take
it
,
because
men
have
some
share
in
him
,
and
Devils
none
at
all
.
6.
I
argue
from
the
Death
of
Christ
,
which
hath
a
superexcellent
Redundance
of
Merit
in
it
,
not
only
because
of
its
intrinsecal
value
,
but
because
of
the
divine
Ordination
;
there
are
unsearchable
riches
in
Christ
,
enough
to
pay
all
mens
Debts
;
there
are
Pleonasms
of
Grace
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Grace
superabounded
,
saith
the
Apostle
,
1
Tim.
1.
14.
Salvation
flows
out
from
him
actually
upon
all
Believers
,
and
by
a
glorious
supereffluence
it
would
run
over
upon
all
men
if
they
did
believe
:
As
it
was
with
the
Widows
litte
Pot
of
Oil
,
2
Kings
4.
6.
the
Oil
did
run
till
all
the
Vessels
were
full
,
and
then
it
staid
;
the
Widow
called
for
another
Vessel
,
and
if
she
had
had
many
more
there
,
the
Oil
in
the
Pot
would
have
filled
them
all
;
Even
so
(
pardon
the
Comparison
)
it
is
with
the
immense
Sea
of
Christ's
Merits
,
it
actually
fills
all
the
Vessels
of
Faith
,
and
then
it
stays
as
it
were
for
want
of
Vessels
;
mean-while
Christ
calls
and
cries
out
for
more
and
if
all
men
would
come
and
bring
their
Vessels
to
him
he
would
fill
them
all
;
doubtless
if
all
men
did
believe
,
all
would
see
the
Glory
of
God
,
all
would
have
the
Rivers
of
living
water
flowing
in
them
,
all
would
feel
spiritual
Miracles
wrought
in
their
Hearts
,
by
that
Christ
who
sits
at
the
right
hand
of
Power
,
and
consequently
all
would
find
an
experimental
witness
in
themselves
that
Christ
died
for
them
all
.
7.
I
argue
from
the
general
and
large
Expressions
in
Scripture
touching
Christ
and
his
Death
;
Christ
died
for
all
,
2
Cor.
5.
15.
for
every
man
,
Heb.
2.
9.
he
gave
himself
for
the
world
,
Joh.
6.
51.
for
the
whole
world
,
1
Joh.
2.
2.
he
is
stiled
the
Saviour
of
the
world
,
1
Joh.
4.
14.
and
his
Salvation
is
called
a
common
salvation
,
Jude
Ver.
3.
a
salvation
prepared
before
the
face
of
all
people
,
Luk.
2.
31.
and
flowing
forth
to
the
ends
of
the
earth
,
Isai.
49.
6.
the
Gospel
of
this
Salvation
is
to
be
preached
to
all
nations
,
Matth.
28.
19.
and
to
every
creature
,
Mark
16.
15.
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grace
bringing
salvation
to
all
men
,
Tit.
2.
11.
a
door
of
Hope
open
to
them
,
because
Christ
gave
himself
a
ransom
for
all
,
1
Tim.
2.
6.
I
know
not
what
could
be
more
emphatical
to
point
out
the
Universality
of
Redemption
?
But
you
'l
say
,
all
these
general
Expressions
do
but
denote
genera
singulorum
,
some
of
all
sorts
,
the
World
of
the
Elect
,
or
the
All
of
Believers
.
In
answer
to
which
I
shall
only
put
two
Quaeries
.
1.
If
those
general
Expressions
denote
only
the
World
of
the
Elect
,
or
the
All
of
Believers
,
why
is
it
not
said
in
Scripture
,
that
God
elected
all
and
every
man
,
the
World
and
the
whole
World
?
in
that
sence
't
is
as
true
that
God
elected
them
all
,
as
't
is
that
Christ
died
for
them
all
;
Why
then
doth
the
holy
Spirit
altogether
forbear
those
general
Expressions
in
the
matter
of
Election
,
which
it
useth
in
the
matter
of
Redemption
?
Surely
it
imports
thus
much
unto
us
,
that
Redemption
hath
a
larger
Sphere
than
Election
;
and
therefore
the
Scriptures
contract
Election
in
words
of
Speciality
only
,
whilest
they
open
and
dilate
Redemption
in
emphatical
Generalities
.
2.
If
those
general
Expressions
denote
only
the
World
of
the
Elect
or
the
All
of
Believers
,
why
doth
the
Scripture
use
such
very
different
language
in
the
same
thing
?
Sometimes
Christ
is
called
the
saviour
of
the
world
,
and
sometimes
the
saviour
of
the
body
;
sometimes
't
is
said
that
Christ
died
or
gave
himself
for
all
,
or
for
the
world
,
&
sometimes
it
is
said
that
he
died
or
gave
himself
for
the
Church
or
for
his
sheep
.
Who
can
imagine
that
such
words
of
universality
,
and
such
words
of
speciality
should
be
of
the
same
latitude
?
that
one
and
the
same
thing
should
be
imported
in
both
?
Moreover
,
the
Scripture
doth
make
a
signal
distinction
;
when
it
speaks
of
his
giving
himself
or
dying
for
all
,
it
says
only
that
he
died
for
all
or
gave
himself
a
Ransom
for
all
:
But
when
it
speaks
of
giving
himself
for
his
Church
,
it
says
that
he
sanctified
himself
that
it
might
be
sanctified
through
the
truth
,
Joh.
17.
19.
and
that
he
gave
himself
for
it
,
that
he
might
purisie
to
himself
a
peouliar
people
,
Tit.
2.
14.
and
that
he
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
by
the
word
,
and
present
it
to
himself
a
glorious
Church
without
spot
or
wrinkle
,
Eph.
5.
25
,
26
,
27.
Never
in
all
the
Scripture
is
it
said
that
he
gave
himself
for
all
,
or
for
the
World
,
that
he
might
sanctifie
,
or
cleanse
it
,
or
make
it
a
peculiar
People
,
or
glorious
Church
,
which
yet
might
have
been
truly
said
,
if
the
All
were
no
more
than
the
All
of
Believers
,
or
the
World
than
the
World
of
the
Elect
;
wherefore
to
me
it
seems
clear
from
those
various
Expressions
and
the
observable
distinctions
in
them
,
that
the
All
for
whom
Christ
died
is
larger
than
the
All
of
Believers
,
and
the
World
for
whom
Christ
gave
himself
larger
than
the
World
of
the
Elect.
2.
Having
laid
down
my
own
Reasons
,
I
procede
to
answer
the
Objections
made
against
this
Opinion
.
Object
.
1.
If
Christ
died
for
all
men
,
then
all
would
believe
,
for
Christ's
Death
procures
all
Graces
,
and
in
particular
,
Faith
;
seeing
then
all
men
have
not
Faith
,
either
Christ
did
not
die
for
them
all
,
or
else
he
loseth
part
of
his
Purchase
.
I
answer
that
Christ's
Death
is
procurative
of
all
Graces
and
particularly
of
Faith
,
so
far
as
it
is
a
Price
;
and
it
is
a
Price
so
far
,
as
it
was
paid
down
by
Christ
and
accepted
by
God
for
that
purpose
:
for
in
a
Price
there
must
be
both
Sufficientia
nuda
consisting
in
the
intrinsecal
value
of
the
thing
,
and
Sufficientia
ordinata
consisting
in
the
intentional
paying
and
receiving
that
thing
as
a
Price
.
Now
Christ's
death
was
paid
down
by
him
and
accepted
by
God
as
a
Price
with
a
double
respect
.
As
for
all
men
it
was
paid
and
accepted
as
a
Price
,
so
far
forth
,
as
to
procure
for
them
a
ground
for
their
Faith
,
viz.
that
they
might
be
saved
on
Gospel-terms
.
And
as
for
the
Elect
it
was
further
paid
and
accepted
as
a
Price
;
so
far
as
to
procure
the
very
Grace
of
Faith
for
them
.
Thus
our
Saviour
Christ
(
who
best
knew
both
upon
what
Terms
he
paid
down
the
price
,
and
upon
what
Terms
his
Father
received
it
)
opens
this
mysterious
Dispensation
;
I
came
down
from
heaven
(
saith
he
)
not
to
do
my
own
will
but
the
will
of
him
that
sent
me
,
Joh.
6.
38.
and
what
was
that
?
As
to
all
men
,
't
was
that
every
one
that
seeth
the
Son
and
believeth
on
him
may
have
everlasting
life
,
Ver.
40.
and
as
to
the
Elect
,
't
was
that
all
those
should
by
faith
come
unto
him
,
Ver.
37.
and
never
be
lost
,
Ver.
39.
Christ
then
died
for
all
men
,
not
so
far
forth
as
to
procure
the
Grace
of
Faith
,
but
so
far
forth
as
to
procure
Salvation
on
Gospel-terms
for
them
;
therefore
,
albeit
all
do
not
believe
,
it
follows
not
either
that
Christ
did
not
at
all
die
for
them
,
or
that
he
loseth
part
of
his
Purchase
.
Christ's
Death
is
procurative
of
Faith
,
not
in
reference
to
all
,
but
to
the
Elect.
Object
.
2.
If
Christ
died
for
all
men
,
why
is
not
the
Gospel
revealed
to
them
?
many
Pagan
Nations
have
no
glimpse
of
a
Christ
.
I
answer
two
things
.
1.
God
hath
not
left
himself
altogether
without
witness
,
no
,
not
in
the
Pagan-world
;
the
invisible
Spirit
renders
himself
visible
in
the
Glass
of
the
World
,
Rom.
1.
20.
and
as
it
were
palpable
in
the
body
of
Nature
;
the
very
Heathens
may
see
and
feel
him
in
every
creature
,
Acts
17.
27.
nay
,
and
in
themselves
too
,
for
his
Presence
is
not
far
off
from
them
,
&
his
candle
burns
within
them
,
Prov.
20.
27.
&
when
by
this
Candle
it
appears
,
that
there
is
Justice
in
God
and
Sin
in
them
;
yet
that
they
may
still
seek
after
him
,
he
lets
out
some
glimmerings
of
mercy
&
placability
towards
them
;
the
very
standing
of
the
World
utters
somewhat
of
this
.
This
Psalmist
tells
us
of
a
line
in
the
heaven
,
Psal.
19.
4.
God
in
the
Creation
drew
lines
of
Power
and
Wisdom
over
the
Sphere
of
Nature
,
but
Christ
in
Redemption
struck
a
line
of
Mercy
quite
through
it
,
and
that
legible
even
to
the
Heathens
,
forasmuch
as
they
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
vindictive
justice
of
God
,
Rom.
1.
32.
and
yet
see
the
World
standing
,
and
not
dashed
down
about
the
Sinners
Ears
;
they
know
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
divine
vengeance
,
Acts
28.
4.
and
yet
they
are
not
consumed
;
they
see
Justice
as
it
were
winking
,
Acts
17.
30.
judgment
slumbring
,
2
Pet.
2.
3.
and
infinite
Patience
and
Long-suffering
waiting
and
leading
them
to
Repentance
,
Rom.
2.
4.
they
have
some
glimpses
of
pardoning
Mercy
;
where
there
is
no
pardoning
mercy
at
all
,
there
is
no
room
for
repentance
:
but
the
Patience
of
God
is
a
kind
of
temporal
pardon
of
the
punishment
,
&
that
temporal
pardon
of
the
punishment
points
out
that
Mercy
which
can
give
an
absolute
pardon
of
the
Sin
,
and
the
true
duct
and
tendency
of
that
Mercy
is
to
lead
men
to
Repentance
;
and
if
there
were
any
man
in
the
Pagan-world
who
did
in
truth
repent
and
convert
to
God
,
I
make
no
question
at
all
,
but
that
he
should
be
saved
,
and
probably
not
without
the
express
knowledge
of
Christ
indulged
to
him
;
for
upon
all
that
fear
Gods
Name
will
the
Sun
of
rigteousness
arise
with
healing
under
his
wings
,
Mal.
4.
2.
Here
then
is
aliquid
Evangelii
,
though
not
the
express
knowledge
of
Christ
.
2.
As
to
the
Argument
,
let
us
weigh
what
may
be
deducted
from
Christ's
death
as
universal
:
If
Christ
died
for
all
men
,
it
follows
from
thence
that
Christ
may
be
preached
to
all
,
but
it
follows
not
from
thence
that
Christ
shall
be
preached
to
all
;
it
follows
that
Christ
may
be
preached
to
all
,
for
he
,
who
was
offered
for
all
on
the
Cross
,
may
be
offered
to
all
in
the
Gospel
;
there
is
no
Pagan
in
the
World
to
whom
Christ
may
not
be
offered
.
And
if
there
were
but
one
great
Ear
or
Organ
of
Hearing
common
to
all
,
how
would
Christ's
Ministers
always
be
filling
it
with
Gospel
?
But
it
follows
not
that
Christ
shall
be
preached
to
all
;
for
the
Gospel
is
God's
own
,
and
he
may
do
with
his
own
as
he
pleaseth
;
and
Christ
who
purchased
for
all
the
Being
of
the
Gospel
as
far
as
the
general
Promises
go
,
yet
purchased
not
for
all
the
publication
thereof
.
In
a
word
;
the
Pagans
have
some
glimmerings
of
Gospel
,
and
may
be
saved
on
Gospel-terms
,
which
shews
that
Christ
so
far
died
for
them
;
and
that
they
have
not
the
express
knowledge
of
Christ
,
is
a
deep
Abyss
much
fitter
to
be
adored
than
dived
into
by
us
.
Object
.
3.
If
Christ
died
for
all
men
,
then
he
intercedes
for
all
;
but
he
intercedes
only
for
the
Elect
,
therefore
he
died
for
them
only
.
I
answer
that
Christ
doth
in
some
sort
intercede
for
all
men
;
and
this
I
shall
clear
several
ways
.
1.
From
the
Nature
of
Christ's
Intercession
;
that
is
not
a
formal
Prayer
,
but
an
appearing
in
the
Holy
of
Holies
before
the
face
of
God
as
an
Advocate
,
and
there
presenting
his
Blood
and
Righteousness
in
their
freshness
and
endless
life
of
Merit
,
with
a
Will
that
all
the
Grace
purchased
thereby
may
be
dispensed
to
the
sons
of
men
;
therefore
Christ
even
in
Glory
stands
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
one
slain
,
Rev.
5.
6.
shewing
his
bleeding
Wounds
to
make
Intercession
with
God
.
Hence
it
follows
,
that
his
Intercession
(
being
a
kind
of
celestial
Oblation
)
perfectly
answers
to
his
Oblation
on
the
Cross
;
he
is
an
Advocate
above
,
so
far
as
he
was
a
Surety
here
below
;
his
Blood
speaks
the
very
same
things
in
Heaven
as
it
did
on
Earth
,
and
his
Will
stands
in
the
same
posture
towards
Sinners
there
as
here
.
Now
,
how
far
was
Christ
a
Surety
for
all
?
Surely
thus
far
,
that
all
may
be
saved
if
they
believe
;
else
either
they
cannot
be
saved
at
all
which
is
contrary
to
the
truth
of
the
Promise
,
or
they
may
be
saved
without
a
Surety
,
which
is
contrary
to
the
current
of
the
Scriptures
.
But
if
he
were
so
far
a
Surety
for
all
,
then
he
is
so
far
an
Advocate
for
all
;
for
he
appears
an
Advocate
in
Heaven
for
all
those
for
whom
he
appeared
as
a
Surety
on
the
Cross.
Hence
the
Apostle
saith
in
general
,
If
any
man
sin
we
have
an
advocate
with
the
Father
,
1
Joh.
2.
1.
he
saith
not
strictly
,
if
the
Elect
sin
,
but
at
large
,
if
any
man
sin
,
we
have
an
advocate
;
and
as
the
true
ground-work
of
this
general
Advocation
,
he
adds
,
he
is
the
propitiation
for
the
whole
world
,
Ver.
2.
So
far
forth
as
he
was
a
Propitiation
for
the
World
,
so
far
forth
he
is
an
Advocate
for
it
.
And
another
Apostle
affirms
that
Christ
is
a
Mediator
between
God
and
men
,
1
Tim.
2.
5.
he
saith
not
betwixt
God
and
his
Church
,
but
betwixt
God
and
men
;
and
the
following
words
give
the
true
reason
of
it
,
Christ
gave
himself
a
ransom
for
all
,
Ver.
6.
he
is
no
less
a
Mediator
for
all
,
than
he
was
a
Ransom
for
all
.
Christ's
Blood
shed
on
the
Cross
spake
thus
far
for
all
men
that
they
might
have
their
pardon
on
Gospel-terms
;
and
afterwards
being
carried
to
Heaven
it
speaks
the
very
same
language
for
them
;
for
the
voice
or
speech
of
that
Blood
is
its
Merit
,
and
that
Merit
is
of
an
indeficient
virtue
.
Hence
that
Blood
cannot
be
speechless
,
because
it
cannot
be
meritless
;
and
so
far
on
Earth
as
it
merited
for
all
,
so
far
in
Heaven
it
speaks
and
intercedes
for
all
.
Moreover
,
as
Christ's
Blood
speaks
the
same
things
for
them
in
Heaven
,
as
it
did
on
Earth
,
so
Christ's
Will
in
Heaven
stands
in
the
same
posture
towards
them
as
it
did
on
Earth
;
wherefore
in
a
sort
he
intercedes
for
all
.
2.
From
the
Patience
of
God
which
waits
on
men
,
even
such
as
at
last
perish
.
If
Christ
did
not
stand
with
the
Incense
of
his
sweet-smelling
Merits
between
the
living
and
the
dead
,
between
the
reprieved
Sinners
on
Earth
and
the
damned
Spirits
in
Hell
,
the
Patience
of
God
would
not
wait
one
moment
upon
them
.
3.
From
the
working
of
God's
Spirit
;
for
as
Christ
is
our
Paraclete
or
Advocate
in
heaven
,
1
Joh.
2.
1.
so
the
holy
Spirit
is
Gods
Para.
clete
or
Advocate
on
earth
,
Joh.
16.
7.
Surely
if
the
Advocate
in
Heaven
spake
nothing
for
the
Non-lect
,
the
Advocate
on
Earth
would
not
wooe
them
to
salvation
;
if
the
Blood
of
Christ
did
not
at
all
plead
for
them
,
the
Spirit
of
Christ
would
give
no
touches
at
all
upon
them
,
much
less
such
touches
as
to
make
them
taste
the
powers
of
the
World
to
come
.
4.
From
the
liberty
of
Prayer
.
Simon
Magus
(
even
whilest
in
the
gall
of
bitterness
)
was
commanded
to
pray
,
Acts
8.
22.
but
,
what
without
a
Mediator
?
No
surely
,
that
sinful
man
,
who
hath
no
Mediator
in
Heaven
,
must
not
presume
to
pray
on
Earth
.
I
see
no
reason
why
a
man
merely
mediatorless
should
have
more
lieve
to
pray
than
a
Devil
,
who
is
therefore
without
hope
because
without
a
Mediator
.
The
Apostle
commands
men
to
pray
every
where
,
1
Tim.
2.
8.
but
a
little
before
he
lays
down
this
as
the
ground-work
,
there
is
one
Mediator
between
God
and
men
,
the
man
Christ
Jesus
who
gave
himself
a
ransom
for
all
,
Ver.
5
and
6.
The
Mediation
of
Christ
opens
the
door
to
Prayer
.
Wherefore
as
to
this
Objection
I
answer
thus
;
Christ
intercedes
for
all
men
in
such
sort
as
he
died
for
them
;
I
say
in
such
sort
,
for
there
is
a
vast
difference
between
his
general
Intercession
for
all
,
and
his
special
Intercession
for
the
Elect
:
For
as
Christ
by
his
Blood
shed
on
the
Cross
merited
for
all
in
general
that
they
might
be
saved
on
Gospel-terms
,
and
merited
for
the
Elect
in
special
that
they
should
believe
and
be
saved
;
so
by
the
same
blood
presented
in
Heaven
he
intercedes
for
all
that
they
may
be
saved
on
Gospel-terms
,
and
intercedes
for
the
Elect
that
they
may
believe
and
be
saved
.
And
thus
he
is
the
complete
Mediator
of
the
Covenant
;
as
the
general
Promises
extend
to
all
,
so
answerably
he
intercedes
for
all
;
and
as
the
special
Promises
point
only
at
the
Elect
,
so
proportionably
he
intercedes
for
the
Elect.
Object
.
4.
If
Christ
died
for
all
men
,
then
he
was
a
Surety
for
all
and
satisfied
for
the
sins
of
all
,
and
consequently
God
hath
a
double
Satisfaction
;
one
in
Christ
the
Surety
,
and
another
in
the
persons
of
the
Damned
,
which
is
against
the
nature
of
his
Justice
.
In
this
Argument
are
two
consequences
to
be
weighed
.
1.
If
Christ
died
for
all
,
then
he
was
a
Surety
for
all
&
satisfied
for
the
sins
of
all
.
2.
If
Christ
so
satisfied
for
the
sins
of
all
,
then
God
hath
a
double
Satisfaction
,
which
is
against
Justice
.
As
to
the
first
consequence
I
admit
it
as
a
very
Truth
,
that
Christ
was
a
Surety
for
all
,
and
satisfied
for
the
sins
of
all
;
for
if
all
did
believe
and
repent
,
the
sins
of
all
should
be
remitted
,
and
remitted
they
could
not
be
without
a
Surety
,
and
a
Surety
making
Satisfaction
;
therefore
such
a
Surety
was
Christ
for
them
all
.
As
to
the
second
consequence
,
If
Christ
satisfied
for
the
sins
of
all
,
then
God
hath
a
double
Satisfaction
,
and
that
is
against
Justice
.
I
shall
first
premise
some
distinctions
and
then
answer
.
1.
I
shall
premise
three
distinctions
.
1.
Either
the
first
Satisfaction
was
made
to
the
Creditor
or
Law-giver
by
the
Debtor
or
Offender
himself
,
or
else
it
was
made
by
a
Surety
;
if
it
was
made
by
himself
,
Justice
forbids
a
second
Satisfaction
.
2.
The
first
Satisfaction
being
made
by
a
Surety
,
was
either
made
by
a
Surety
of
the
Debtors
or
Offenders
own
procuring
,
or
else
by
a
Surety
procured
by
the
Creditor
or
Law-giver
;
if
it
was
made
by
a
Surety
procured
by
the
Debtor
or
Offender
himself
,
Justice
forbids
a
second
Satisfaction
;
for
't
is
all
one
as
if
he
had
satisfied
by
himself
.
3.
When
a
Surety
provided
by
the
Creditor
or
Law-giver
makes
the
first
Satisfaction
,
either
he
makes
Satisfaction
in
such
sort
,
as
that
the
Debtor
or
Offender
shall
be
thereby
immediately
,
ipso
facto
,
without
any
more
ado
discharged
,
or
else
he
makes
Satisfaction
in
such
sort
,
as
that
the
Debtor
or
Offender
shall
be
thereby
discharged
,
but
upon
the
performance
of
some
Conditions
and
not
otherwise
;
if
the
Surety
make
Satisfaction
in
the
former
way
,
still
Justice
forbids
a
second
Satisfaction
;
but
if
he
make
Satisfaction
in
the
latter
way
,
then
upon
the
final
non-performance
of
those
Conditions
,
Justice
may
admit
a
second
Satisfaction
.
I
will
illustrate
this
by
two
instances
:
Suppose
a
man
indebted
to
another
in
1000.
l.
the
Creditor
procures
his
Son
to
lay
down
the
mony
in
satisfaction
of
the
Debt
,
but
withal
it
is
agreed
between
them
,
that
the
Debtor
shall
be
discharged
from
his
Debt
,
if
he
assent
to
this
payment
and
not
otherwise
;
if
then
the
Debtor
dissent
,
the
Creditor
may
justly
demand
of
him
a
second
Satisfaction
.
Again
;
suppose
multitudes
of
attainted
Traitors
be
shut
up
in
Prison
,
and
the
King
procures
his
Son
to
suffer
punishment
in
their
stead
,
but
withal
the
King
and
his
Son
proclame
it
as
a
Law
,
that
none
of
the
Traitors
shall
be
thereby
absolved
,
unless
such
as
honour
and
do
Homage
unto
them
;
if
any
Traitor
refuse
to
do
it
,
the
King
may
justly
exact
a
second
Satisfaction
:
and
the
reason
of
both
is
this
,
because
the
Debtor
or
Traitor
not
performing
the
Conditions
can
have
no
benefit
by
the
first
Satisfaction
,
and
therefore
must
be
subject
to
a
second
,
as
if
there
had
been
no
first
at
all
.
2.
These
distinctions
premised
,
I
answer
,
Mens
Sins
are
Debts
and
Rebellions
,
and
satisfaction
for
them
is
due
to
God
as
the
great
Creditor
and
Law-giver
;
but
this
Satisfaction
was
not
made
by
men
themselves
,
but
by
Jesus
Christ
as
their
Surety
,
and
this
Surety
was
not
procured
by
men
,
but
provided
by
God
himself
;
and
being
provided
by
God
,
he
did
not
pay
down
his
satisfactory
Blood
in
such
sort
,
as
that
men
should
be
thereby
immediately
,
ipso
facto
,
absolved
from
their
Debts
and
Rebellions
,
but
in
such
sort
,
as
that
men
may
be
acquitted
from
their
Debts
and
Rebellions
if
they
repent
and
believe
:
wherefore
if
they
do
neither
,
they
can
have
no
benefit
by
Christ's
Satisfaction
,
and
by
consequence
a
second
Satisfaction
may
be
justly
exacted
from
them
.
Now
for
the
more
distinct
clearing
of
this
momentous
Objection
I
shall
propose
Four
things
.
1.
God
out
of
mere
Grace
procured
Christ
to
be
a
Surety
for
men
;
and
therefore
it
was
in
his
power
to
prescribe
the
Conditions
,
upon
the
performance
or
non-performance
whereof
men
should
have
or
not
have
benefit
by
Christ's
Satisfaction
.
2.
According
to
this
power
,
God
hath
plainly
set
down
the
Conditions
in
the
Gospel
,
viz.
He
that
believes
shall
be
saved
,
and
he
that
believes
not
shall
be
condemned
.
3.
These
Conditions
being
thus
set
down
by
God
himself
,
no
man
falling
short
of
them
,
can
have
benefit
by
Christ's
Satisfaction
:
If
men
will
not
receive
the
atonement
,
Rom.
5.
11.
how
can
they
be
at
peace
?
If
they
will
not
receive
remission
of
sins
,
Acts
10.
43.
how
can
they
be
pardoned
?
We
are
all
in
a
worse
Dungeon
than
Jeremy's
,
and
if
we
will
not
put
the
cords
of
Grace
under
our
Arms
,
we
cannot
get
out
;
we
are
all
servants
of
Sin
,
and
if
we
say
to
it
,
We
love
thee
,
and
will
not
go
out
free
,
we
must
be
bored
for
eternal
Slaves
.
Christ
hath
opened
the
Fountain
of
his
Blood
,
but
we
must
wash
in
it
,
Zach.
13.
1.
Christ
hath
made
a
purchase
of
Souls
,
but
we
must
believe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
purchasing
of
the
soul
,
Heb.
10.
39.
not
that
Faith
is
part
of
the
Purchase-money
,
but
that
it
is
the
Condition
of
the
Gospel
,
without
which
the
glorious
Purchase
of
Christ
profits
not
;
if
men
live
and
die
in
Unbelief
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
remaineth
no
more
sacrifice
for
them
,
Heb.
10.
26.
Indeed
Christ
offered
a
Sacrifice
for
them
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
benefit
of
that
Sacrifice
doth
no
more
remain
unto
them
;
upon
their
final
Unbelief
they
have
no
more
benefit
by
it
than
if
there
had
been
none
at
all
for
them
:
In
which
sence
I
understand
that
of
the
Father
,
Si
non
credis
,
non
tibi
descendit
,
non
tibi
passus
est
Christus
.
4.
If
final
Unbelievers
can
have
no
benefit
by
Christ's
Satisfaction
,
then
God
may
justly
require
a
second
Satisfaction
of
them
,
because
they
cannot
plead
the
first
;
and
so
't
is
in
Law
as
to
them
as
if
there
had
been
no
first
at
all
.
Shimei
had
a
pardon
from
Solomon
,
but
passing
over
Kidron
lost
it
;
and
therefore
(
notwithstanding
the
same
)
was
justly
put
to
death
for
his
offence
:
Jesus
Christ
as
a
Surety
made
Satisfaction
for
men
,
but
they
through
their
final
Unbelief
lose
the
benefit
of
it
;
and
therefore
(
notwithstanding
the
same
)
God
may
justly
require
a
second
Satisfaction
from
them
.
If
Shimei
had
pleaded
his
pardon
,
Solomon
would
have
told
him
,
that
's
nothing
to
thee
ever
since
thou
didst
pass
over
Kidron
;
and
if
Unbelievers
should
plead
Christ's
Satisfaction
,
God
would
tell
them
,
that
's
nothing
to
you
,
seeing
you
have
lived
and
died
in
Unbelief
.
Object
.
5.
Millions
of
men
in
the
World
reject
Christ
,
and
drop
into
Hell
,
and
God
eternally
foresaw
that
it
would
be
so
;
if
then
Christ
died
for
these
,
there
seems
to
be
a
blot
upon
the
divine
Wisdom
,
a
failure
in
his
efficacious
Will
,
and
a
loss
in
the
precious
Purchase
made
by
Christ
.
I
answer
;
'T
is
true
that
God
eternally
foresaw
those
Rejecters
of
Christ
,
and
that
Christ
in
time
died
for
them
,
nevertheless
there
is
no
blot
hereby
cast
on
the
divine
Wisdom
;
't
is
no
disparagement
to
the
All-wise
God
to
bestow
Means
of
Eternal
Bliss
on
such
as
he
eternally
foresaw
would
abuse
the
same
to
their
own
destruction
:
Oh!
what
rare
Perfections
did
he
set
up
in
the
Angels
,
and
yet
he
eternally
foresaw
a
great
part
of
them
apostatizing
and
dropping
to
Hell
;
What
an
excellent
Image
of
Holiness
did
he
stamp
upon
Adam
?
and
yet
he
eternally
foresaw
him
falling
,
and
breaking
all
his
Glory
by
the
the
Fall
;
what
waitings
of
Patience
,
wooings
of
the
Gospel
and
touches
of
the
holy
Spirit
doth
he
dispense
to
such
men
as
he
eternally
foresaw
would
abuse
all
these
?
and
yet
in
all
this
God's
Wisdom
suffers
not
.
The
very
same
I
may
say
of
Christ's
dying
for
such
as
abuse
this
great
blessing
;
neither
is
there
here
any
failing
in
the
efficacious
Will
of
God
,
for
he
wills
that
the
Elect
shall
believe
and
be
saved
,
and
he
wills
that
the
rest
shall
be
saved
if
they
believe
,
and
both
these
Wills
are
accomplished
,
the
first
in
the
Event
of
Faith
and
Salvation
,
and
the
latter
in
the
Connexion
between
Faith
and
Salvation
,
even
as
to
all
men
.
God
may
be
said
to
will
the
Salvation
of
men
through
Christ's
Death
two
ways
;
either
because
he
wills
that
Christ's
Death
should
be
a
Price
infallibly
procuring
their
Faith
and
Salvation
,
or
else
because
he
wills
that
there
should
be
in
Christ's
Death
an
aptness
and
sufficiency
to
save
them
on
Gospel-terms
:
the
former
Will
points
only
at
the
Elect
,
and
is
fulfilled
in
their
Grace
and
Glory
;
the
latter
extends
to
all
men
,
and
is
fulfilled
in
the
aptness
and
sufficiency
of
Christ's
Death
to
save
them
on
Gospel-terms
;
in
both
God's
Will
hath
its
effect
.
Neither
lastly
is
there
any
loss
in
Christ's
purchase
,
for
what
did
he
purchase
?
As
for
the
Elect
,
he
purchased
Faith
and
Salvation
,
and
as
for
the
rest
,
he
purchased
Salvation
on
Gospel-terms
,
in
both
he
hath
what
he
paid
for
;
for
the
Elect
believe
and
are
saved
,
and
the
rest
may
be
saved
if
they
believe
:
therefore
when
men
by
their
Unbelief
barr
themselves
of
the
benefit
of
Christ's
Death
,
and
make
him
in
that
respect
cry
out
,
I
have
laboured
in
vain
,
yet
he
adds
,
surely
my
judgment
is
with
the
Lord
,
Isai.
49.
4.
as
if
he
had
said
,
For
all
this
never
a
drop
of
my
Blood
is
irrationally
shed
,
for
God
(
with
whom
my
judgment
is
)
knows
,
that
I
purchased
Salvation
for
them
on
Gospel-terms
,
although
they
by
their
Unbelief
deprive
themselves
of
the
benefit
of
the
Purchase
.
If
final
Unbelievers
should
be
saved
,
Christ
should
have
more
than
his
Purchase
,
but
if
they
are
not
saved
,
he
hath
no
less
;
for
he
purchased
Salvation
for
them
on
Gospel-terms
which
they
do
not
perform
through
their
own
voluntary
Unbelief
.
Object
.
6.
If
Christ
died
for
all
men
,
then
he
loves
all
with
the
greatest
degree
of
Love
;
for
greater
love
hath
no
man
than
this
that
a
man
lay
down
his
life
for
his
friends
,
Joh.
15.
13.
and
this
must
needs
be
the
greatest
degree
of
love
,
because
it
draws
all
other
things
after
it
;
If
God
gave
his
own
Son
for
us
,
how
shall
he
not
with
him
freely
give
us
all
things
,
Rom.
8.
32
?
But
Christ
doth
not
love
all
with
the
greatest
degree
of
love
,
neither
doth
God
give
all
things
to
them
;
therefore
Christ
did
not
die
for
all
.
I
confess
that
Christ
doth
not
love
all
men
with
the
greatest
degree
of
love
,
neither
doth
God
bestow
all
blessings
on
them
:
wherefore
we
must
examine
these
places
from
whence
these
Inferences
are
made
.
As
for
the
first
place
,
greater
love
hath
no
man
than
this
,
that
a
man
lay
down
his
life
for
his
friends
,
it
doth
import
one
of
these
two
things
;
either
it
doth
import
,
that
he
that
dieth
for
his
friends
hath
the
greatest
degree
or
height
of
internal
love
towards
them
,
or
else
it
imports
,
that
a
mans
death
for
his
friends
is
the
greatest
external
effect
and
proof
of
his
love
:
the
first
cannot
be
the
meaning
of
the
place
;
for
if
it
be
the
greatest
and
most
intense
degree
of
love
to
die
for
our
friends
,
what
is
it
to
die
for
our
enemies
as
Christ
did
?
If
it
be
the
height
and
top
of
love
to
lay
down
our
lives
,
how
can
that
be
done
without
any
love
at
all
as
the
Apostle
supposeth
,
1
Cor.
13.
3
?
The
Apostle
commands
us
to
lay
down
our
lives
for
the
brethren
,
1
Joh.
3.
16.
but
when
a
man
doth
it
,
he
is
not
to
have
the
same
degree
of
love
towards
all
the
Brethren
;
for
he
is
to
love
those
most
in
whom
there
is
most
of
God
,
and
to
whom
he
is
nearest
in
Nature
.
Jesus
Christ
laid
down
his
life
for
all
the
Elect
,
yet
without
doubt
his
love
was
greater
to
his
Apostles
than
to
ordinary
Christians
;
nay
,
and
among
the
Apostles
,
there
was
one
dearly
beloved
,
one
who
lay
in
his
bosom
,
Joh.
13.
23.
Wherefore
the
meaning
of
the
words
is
not
,
that
he
that
dieth
for
his
friends
hath
the
greatest
degree
or
height
of
internal
love
towards
them
,
but
that
such
a
death
is
the
greatest
effect
and
proof
of
his
love
.
Christ
in
the
12.
Verse
exhorted
his
Disciples
to
love
one
another
,
and
in
this
13.
Verse
he
shews
what
is
the
greatest
outward
evidence
of
love
,
viz.
to
die
for
our
friends
.
Now
albeit
Christ
died
for
all
men
,
and
that
Death
was
a
great
and
high
proof
of
his
Love
,
nothing
hinders
but
that
Christ
,
over
and
besides
his
common
Philanthropy
to
all
,
may
bear
a
special
affection
to
the
Elect
;
the
Universality
of
his
Death
infers
not
a
Parity
in
his
Love
.
If
Jacob
had
died
for
all
his
Sons
,
yet
he
might
have
loved
Joseph
and
Benjamin
above
the
rest
,
and
left
them
some
special
Legacies
:
If
Christ
died
for
all
men
,
yet
he
may
and
doth
love
his
Elect
above
others
,
and
leave
some
secret
Love-tokens
upon
their
hearts
.
As
for
the
second
place
,
If
God
delivered
up
his
Son
for
us
,
how
shall
he
not
with
him
freely
give
us
all
things
,
Rom.
8.
32.
the
Key
to
unlock
this
Text
is
the
word
[
Us
;
]
Who
are
the
Us
in
the
Text
?
Who
but
the
Elect
of
God
?
Ver.
33.
who
according
to
Election
are
effectually
called
,
Ver.
28.
and
upon
their
Callings
are
justified
and
glorified
,
Ver.
30
?
These
are
the
Us
in
the
Text
;
wherefore
the
plain
meaning
of
it
is
,
not
that
if
God
gave
his
Son
for
all
men
,
he
would
give
them
all
things
,
but
that
if
God
gave
his
Son
for
the
Elect
,
he
would
give
them
all
things
,
viz.
all
things
necessary
to
Salvation
;
the
Text
extends
not
to
all
men
.
But
you
'l
say
,
though
the
Text
extend
not
to
all
men
,
yet
the
Argument
doth
:
for
if
the
Argument
be
good
,
that
if
God
gave
his
Son
for
the
Elect
,
he
would
give
them
all
things
;
then
the
Argument
is
as
good
,
that
if
God
gave
his
Son
for
all
men
,
he
would
give
them
all
things
.
I
answer
,
that
if
God's
Intention
and
Love
in
giving
his
Son
for
all
were
one
and
the
same
towards
all
,
the
consequence
were
undeniable
;
but
seeing
God
in
giving
his
Son
,
had
towards
the
Elect
a
special
Love
and
Intention
to
bestow
Grace
and
Glory
on
them
,
and
towards
the
rest
but
a
common
Philanthropy
and
Ordination
that
they
might
be
saved
on
Gospel-terms
,
hence
it
is
clear
,
that
albeit
the
giving
of
all
things
to
the
Elect
may
be
inferred
from
his
giving
his
Son
for
them
,
yet
the
giving
of
all
things
to
all
men
cannot
be
inferred
from
his
giving
his
Son
for
them
all
;
because
in
that
gift
there
was
not
the
same
Love
and
Intention
towards
all
:
Wherefore
I
conclude
that
Christ
died
for
all
,
and
yet
neither
are
all
loved
with
the
greatest
degree
of
love
,
nor
yet
are
all
blessings
conferred
upon
them
.
Object
.
7.
If
Christ
would
not
pray
for
all
men
,
then
he
died
not
for
all
;
but
Christ
would
not
pray
for
all
,
for
he
saith
,
I
pray
for
them
,
I
pray
not
for
the
world
,
Joh.
17.
9.
Answ.
This
Argument
must
be
formed
one
of
these
two
ways
;
either
thus
,
If
Christ
prayed
not
at
all
for
the
Non-elect
,
then
he
did
not
at
all
die
for
them
;
but
he
prayed
not
at
all
for
them
,
Ergo
,
he
died
not
for
them
.
Now
here
I
must
deny
the
Minor
;
for
even
upon
the
Cross
he
prayed
for
his
Crucifiers
,
Father
forgive
them
,
Luk.
23.
34.
not
that
he
would
have
them
forgiven
though
final
Impenitents
and
Unbelievers
,
for
that
would
have
been
against
his
Father's
purpose
and
his
own
purchase
,
but
that
he
would
have
them
forgiven
if
they
did
believe
and
repent
,
which
was
congruous
to
both
.
But
suppose
there
had
been
no
vocal
Prayer
of
Christ
for
them
,
yet
surely
there
was
a
mental
one
;
for
he
could
not
but
desire
of
God
to
have
all
the
fruits
of
his
Passion
,
amongst
which
one
was
,
that
all
men
might
be
saved
on
Gospel-terms
;
that
grand
Gospel-axiom
[
whosoever
believes
shall
be
saved
]
was
no
doubt
one
of
his
desires
,
for
it
cost
his
precious
Blood
;
wherefore
the
Non-elect
were
not
totally
excluded
from
his
Prayers
.
Or
else
the
Argument
must
be
formed
thus
;
If
Christ
prayed
not
for
the
non-elect
in
that
famous
Prayer
,
Joh.
17.
then
he
did
not
die
for
them
;
but
he
prayed
not
for
them
in
that
Prayer
,
therefore
he
died
not
for
them
.
Now
here
the
consequence
fails
;
for
what
kind
of
Prayer
was
that
,
Joh.
17
?
'T
was
a
Prayer
peculiarly
fitted
for
Apostles
and
Believers
;
a
Prayer
for
their
perseverance
in
Faith
,
Ver.
11.
for
their
perfection
in
Unity
,
Ver.
23.
for
their
growth
in
Sanctification
,
Ver.
17.
for
their
abode
with
him
in
Glory
,
Ver.
24.
and
in
all
respects
a
Prayer
which
could
be
congruously
prayed
for
no
other
but
Believers
,
Ver.
20.
Now
that
Christ
did
not
pray
such
a
Prayer
for
all
men
as
was
only
proper
for
Believers
,
doth
not
conclude
,
either
that
he
did
not
at
all
pray
for
them
,
or
that
he
did
not
at
all
die
for
them
.
Thus
much
in
answer
to
the
first
Quaere
,
Whether
Christ
died
for
all
men
?
I
pass
on
to
the
second
.
Quaere
2.
Whether
Christ
died
equally
for
all
men
?
I
answer
,
that
albeit
Christ
died
in
some
sort
for
all
men
,
and
,
by
virtue
of
his
Death
,
all
men
(
if
Believers
)
should
equally
be
saved
;
nevertheless
Christ
did
not
die
equally
for
them
all
,
but
after
a
special
manner
for
the
Elect
,
above
and
beyond
all
others
;
and
this
I
shall
demonstrate
by
several
Arguments
drawn
-
1.
From
the
Will
of
God
.
-
2.
From
the
Covenant
of
Grace
.
-
3.
From
the
Issue
of
Christ
.
-
4.
From
the
Working
of
the
holy
Spirit
.
-
5.
From
the
Blessings
purchased
.
-
6.
From
the
Intercession
of
Christ
.
-
7.
From
the
Event
following
upon
Christ's
Death
.
-
8.
From
the
special
Expressions
in
Scripture
.
1.
I
argue
from
the
Will
of
God
.
Christ's
Death
is
the
meritorious
Cause
of
Salvation
,
and
respects
men
more
or
less
proportionably
as
God's
Will
(
which
is
the
fontal
Cause
thereof
)
doth
more
or
less
respect
them
:
God
wills
that
all
men
should
be
saved
if
they
believe
,
&
proportionably
Christ
died
for
them
all
;
God
wills
that
the
Elect
should
infallibly
believe
and
be
saved
,
and
sutably
Christ
died
for
them
in
a
special
way
;
there
is
a
peculiarity
in
Christ's
Redemption
answering
to
the
peculiarity
of
God's
Love
.
God
eternally
resolved
with
himself
that
he
would
have
a
Church
and
a
peculiar
people
,
and
Christ
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
à
glorious
Church
without
spot
or
wrinkle
,
Eph.
5.
25
,
26
,
27.
He
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
,
Tit.
2.
14.
If
Christ
had
given
himself
thus
far
for
all
,
all
would
have
been
his
Church
and
People
.
You
will
say
,
Unbelief
is
the
only
Obstacle
.
I
answer
,
that
if
Christ
had
given
himself
for
all
,
that
he
might
wash
them
as
he
washes
the
Church
,
and
redeem
them
from
all
iniquity
as
he
redeems
his
peculiar
ones
,
there
would
have
been
no
such
thing
as
Unbelief
left
among
men
;
that
Christ
,
who
washes
out
every
spot
and
wrinkle
,
would
not
have
left
Unbelief
;
that
Christ
,
who
redeems
from
all
iniquity
,
would
not
have
left
Unbelief
,
no
,
not
in
any
one
man's
heart
;
nay
,
I
may
truly
say
,
he
could
not
leave
it
there
,
because
he
could
not
lose
his
end
,
nor
shed
one
drop
of
his
Blood
in
vain
.
There
are
among
men
some
chosen
ones
,
such
as
are
chosen
out
from
among
men
,
and
chosen
out
of
the
World
,
Joh.
15.
19.
and
Christ
in
his
Death
had
a
special
eye
upon
these
:
Hence
,
proportionably
to
their
Election
,
they
are
said
to
be
redeemed
from
among
men
,
Rev.
14.
4.
and
redeemed
out
of
every
kindred
and
tongue
and
people
and
nation
,
Rev.
5.
9.
Now
how
is
it
possible
that
all
men
should
be
thus
▪
redeemed
?
Christ's
Death
as
it
respects
all
men
,
redeems
them
(
as
I
may
so
say
)
from
among
Devils
,
for
that
it
renders
them
capable
of
mercy
which
Devils
are
not
;
but
Christ's
Death
as
it
respects
the
Elect
redeems
them
even
from
among
men
,
for
that
it
procures
Faith
for
them
,
and
thereby
pulls
them
out
of
the
unbelieving
World
;
and
what
is
peculiar
Redemption
if
this
be
not
?
But
you
'l
say
these
are
said
to
be
redeemed
from
among
men
,
not
because
Christ
specially
died
for
them
above
others
;
but
because
these
particularly
applied
his
Death
by
Faith
which
others
did
not
.
I
answer
,
that
either
this
Application
by
Faith
was
merited
by
Christ's
Death
or
not
;
if
so
,
then
Christ
redeemed
them
in
a
special
manner
,
because
by
his
Death
he
impetrated
Faith
for
them
,
which
he
did
not
for
all
;
if
not
,
then
they
were
redeemed
from
among
men
by
themselves
and
their
own
free
Will
,
and
not
by
Christ
and
his
Death
,
which
(
I
tremble
to
think
)
puts
the
lye
upon
the
Church
triumphant
,
who
sing
the
new
Song
to
the
Lamb
in
these
words
;
Thou
wast
slain
and
hast
redeemed
us
to
God
by
thy
blood
out
of
every
kindred
&
tongue
&
people
&
nation
,
Rev.
5.
9.
How
can
that
Blood
of
Christ
,
which
merited
alike
for
all
men
,
redeem
one
man
from
another
?
How
can
it
redeem
some
from
among
men
,
unless
it
merit
for
them
that
Faith
which
is
the
grand
distinction
between
man
and
man
in
the
matter
of
Salvation
?
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
purchased
the
church
with
his
blood
,
Acts
20.
28.
and
purchased
it
in
a
special
manner
:
hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
purchased
people
,
is
not
a
title
common
to
all
,
but
proper
to
the
Church
,
1
Pet.
2.
9.
God's
Children
lay
scattered
up
and
down
the
wide
World
,
and
Christ
died
that
he
might
gather
them
all
together
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
one
,
one
Faith
here
and
one
Glory
hereafter
,
Joh.
11.
52.
If
Christ
had
died
so
for
all
,
all
should
have
come
into
the
same
Unity
.
We
find
in
Scripture
many
signal
distinctions
made
among
men
;
there
are
some
on
whom
God
will
have
mercy
,
and
others
whom
he
will
harden
,
Rom.
9.
18.
some
written
in
the
Lambs
book
of
life
,
and
others
left
out
of
it
,
Rev.
13.
8.
some
given
unto
Christ
,
Joh.
6.
36.
and
others
●eft
to
themselves
;
some
are
Gods
own
jewels
,
Mal.
3.
17.
and
others
but
as
dross
.
Now
how
incredible
is
it
that
Jesus
Christ
(
who
came
to
do
his
Father's
Will
)
should
in
his
Death
respect
those
whom
God
will
harden
,
as
much
as
those
whom
he
will
have
mercy
on
;
those
that
are
out
of
the
Book
of
Life
,
as
much
as
those
that
are
in
it
;
those
that
are
left
to
themselves
,
as
much
as
those
that
are
given
to
him
,
and
those
that
are
the
dross
of
the
World
,
as
much
as
God's
own
Jewels
?
Believe
it
who
can
,
't
is
a
monstrous
Opinion
,
worthy
of
nothing
but
exile
from
Christians
:
Seeing
God's
Will
hath
so
distinguished
men
,
it
is
no
more
possible
that
Christ
should
die
alike
for
all
,
than
that
he
should
dissent
from
his
Father's
Will
,
which
to
do
was
his
great
errand
in
the
World
.
Christ
suffered
between
two
Thieves
,
a
Type
of
the
Elect
and
Reprobate
World
;
but
who
dare
say
that
he
had
as
much
respect
to
the
one
as
to
the
other
?
2.
I
argue
from
the
Covenant
of
Grace
.
Christ
is
the
Mediator
of
the
Covenant
,
and
the
Covenant
is
the
New-testament
in
his
blood
;
as
then
the
Covenant
is
more
or
less
respective
of
men
,
so
the
Mediator's
Death
is
more
or
less
respective
of
them
.
There
are
in
the
Covenant
two
sorts
of
Promises
;
the
one
general
and
conditional
,
such
are
those
,
Whosoever
believes
shall
be
saved
,
Whosoever
will
,
may
take
of
the
water
of
life
,
If
any
man
come
to
Christ
he
will
not
cast
him
out
;
the
other
special
and
absolute
,
such
are
those
,
I
will
circumcise
thy
heart
to
love
me
,
I
will
put
my
fear
in
their
hearts
,
I
will
take
away
the
heart
of
stone
and
give
an
heart
of
flesh
,
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
I
will
put
my
Laws
in
their
mind
and
write
them
in
their
hearts
,
and
I
will
be
to
them
a
God
and
they
shall
be
to
me
a
people
;
there
is
a
vast
difference
between
these
Promises
:
For
1.
The
general
and
conditional
Promises
are
as
it
were
the
hands
of
the
Covenant
,
pointing
out
the
true
way
and
path
leading
to
Salvation
,
but
the
special
and
absolute
Promises
are
as
it
were
the
Veins
of
the
Covenant
,
carrying
in
them
the
blood
and
spirit
of
life
and
power
to
enable
us
to
walk
in
that
way
.
Here
God
himself
engages
to
work
all
saving
Graces
in
us
:
Are
our
hearts
hard
?
he
'l
roll
away
the
stone
from
them
;
do
our
hearts
resist
holy
impressions
?
he
'l
give
us
hearts
of
flesh
capable
thereof
;
are
our
hearts
void
of
God's
Law
?
he
will
write
it
there
and
turn
them
into
the
Epistles
of
Christ
,
and
for
the
effectual
doing
hereof
,
he
will
put
his
Spirit
into
us
,
and
as
a
real
proof
of
it
,
he
will
cause
us
to
walk
in
his
ways
;
and
in
this
Walk
Love
shall
be
the
Motive
,
for
he
will
circumcise
the
heart
to
love
him
,
and
Fear
the
Bridle
,
for
he
will
put
his
Fear
in
the
heart
never
to
depart
from
him
;
and
,
which
is
the
Crown
of
all
,
he
himself
will
be
a
God
to
us
,
and
we
shall
be
a
people
to
him
in
an
everlasting
Covenant
.
Stand
still
O
Saints
!
and
adore
;
here
,
loe
,
here
is
the
ministration
of
the
Spirit
indeed
,
2
Cor.
3.
8.
here
are
words
which
are
spirit
and
life
,
Joh.
6.
63.
here
is
the
supernal
Jerusalem
the
mother
of
spiritual
freedom
,
Gal.
4.
26.
here
is
the
immortal
seed
which
begets
all
the
Sons
of
God
,
1
Pet.
1.
23.
here
is
that
Vis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
formative
Virtue
which
moulds
us
into
the
divine
nature
,
2
Pet.
1.
4.
here
is
the
day
of
God's
power
,
which
makes
his
people
willing
to
serve
him
in
the
beauties
of
holiness
,
Psal.
110.
3.
Happy
,
yea
thrice
happy
they
,
who
dwell
in
this
Land
of
Promise
and
drink
of
these
Wells
of
Salvation
.
2.
The
general
and
conditional
Promises
are
extensive
to
all
men
,
but
the
special
and
absolute
Promises
respect
the
Elect
and
them
only
,
for
they
are
fulfilled
in
them
,
and
them
only
;
had
these
extended
to
all
,
that
God
(
who
cannot
lye
,
nor
deny
himself
)
would
have
fulfilled
them
in
all
.
You
will
say
,
He
would
have
fulfilled
them
in
all
,
but
that
men
themselves
will
not
:
But
what
a
strange
word
is
this
[
they
will
not
]
?
Will
they
not
,
if
God
give
them
a
Will
,
a
new
heart
and
a
new
spirit
?
Will
they
not
,
if
God
take
away
the
nilling
and
resisting
Principle
,
the
heart
of
stone
?
Will
they
not
,
if
God
write
his
Laws
in
their
hearts
and
inward
parts
?
O
what
is
this
,
but
by
an
absurd
Blasphemy
to
change
God's
Truth
into
a
lye
,
his
Omnipotence
into
weakness
,
and
his
Glory
into
the
old
broken
Idol
of
Creature-freedom
?
Surely
if
God
(
who
is
Truth
and
Power
)
engage
to
make
a
new
Heart
,
the
old
one
cannot
hinder
it
;
if
he
promise
to
remove
Hardness
,
Hardness
cannot
resist
it
;
if
he
say
that
he
will
write
the
Law
in
the
Heart
,
the
Heart
will
not
say
Nay
to
his
Almighty
Fingers
.
Seeing
then
these
Promises
are
not
fulfilled
in
all
but
in
the
Elect
only
,
I
may
safely
affirm
that
they
respect
not
all
but
the
Elect
only
.
These
things
being
so
,
it
appears
how
&
in
what
manner
Christ's
Death
respects
men
,
even
more
or
less
,
as
the
Promises
of
the
Covenant
founded
on
his
Blood
do
more
or
less
respect
them
:
As
the
general
Promises
extend
to
all
men
,
so
the
Death
of
Christ
the
Mediator
proportionably
extends
to
them
all
;
and
as
the
special
Promises
point
only
at
the
Elect
,
so
the
Death
of
Christ
the
Mediator
hath
a
peculiar
respect
to
them
.
Christ
by
his
Death
(
over
and
besides
the
general
Promises
)
founded
those
special
Promises
for
the
Elect
;
hence
they
come
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sons
of
promise
,
Gal.
4.
28.
begotten
by
it
to
spiritual
life
,
which
others
,
standing
only
under
the
general
Promises
,
are
not
.
All
the
saving
Graces
of
the
Elect
suting
to
those
special
Promises
are
no
other
than
the
fruits
of
Christ's
Merits
;
they
are
renewed
with
the
renewings
of
the
holy
Ghost
,
but
that
is
shed
on
them
through
Jesus
Christ
;
they
have
the
Law
written
in
their
hearts
,
but
that
is
the
Epistle
of
Christ
;
their
filthy
flesh
is
cut
off
from
their
hearts
,
that
they
may
love
God
who
is
a
pure
Spirit
,
but
this
is
the
circumcision
of
Christ
,
Col.
2.
11.
In
a
word
,
all
the
saving
Graces
of
the
Elect
are
as
so
many
Legacies
of
the
New-testament
,
and
the
New-testament
is
founded
in
his
Blood
:
Wherefore
it
is
clear
from
the
Covenant
of
Grace
and
its
special
respect
to
the
Elect
,
that
Christ
died
in
a
special
and
peculiar
manner
for
them
.
3.
I
argue
from
the
Issue
of
Christ
;
Christ
was
to
have
a
Seed
,
and
this
I
shall
demonstrate
three
ways
.
-
1.
From
the
Preciousness
of
his
Blood
.
-
2.
From
the
Purpose
of
his
Father
.
-
3.
From
the
Promise
of
his
Father
.
1.
From
the
Preciousness
of
his
Blood
.
That
there
should
be
a
Laver
made
of
God's
Blood
,
and
never
a
Sinner
washed
in
it
,
that
such
a
vast
sum
of
precious
Merits
should
be
paid
down
,
and
never
a
Captive
released
by
it
,
is
to
me
no
less
than
prodigious
Blasphemy
;
every
little
Grain
in
Nature
doth
confute
it
;
if
that
do
but
fall
into
the
ground
and
die
,
it
bringeth
forth
much
fruit
,
and
shall
the
Son
of
God
bleed
and
die
in
his
assumed
Flesh
and
be
fruitless
?
God
in
his
waky
Providence
gives
to
every
little
Seed
his
own
body
,
and
shall
the
peerless
Flower
of
Heaven
sow
his
Blood
and
Righteousness
and
have
none
at
all
?
A
Cup
of
cold
water
given
in
Charity
shall
in
no
wise
lose
its
reward
,
and
can
it
be
so
with
the
Blood
of
Christ
poured
out
in
a
transcendent
excess
of
Love
,
and
glorified
into
an
infinite
Merit
by
his
Deity
?
When
Christ
fed
the
multitude
but
with
Barley-loaves
&
small
Fishes
,
nothing
was
lost
,
and
can
all
be
lost
when
he
makes
a
Feast
of
spiritual
Marrow
and
Fatness
,
and
gives
his
Flesh
to
be
meat
indeed
and
his
Blood
to
be
drink
indeed
?
Oh!
far
be
the
thought
from
every
Christian
2.
From
the
Father's
purpose
,
which
(
as
the
Scriptures
hold
forth
)
clearly
was
,
that
his
Son
should
be
a
King
,
a
Captain
,
a
Shepherd
,
an
Husband
,
an
Head
and
a
Father
:
And
what
is
a
King
without
Subjects
,
a
Captain
without
Souldiers
,
a
Shepherd
without
a
Flook
,
an
Husband
without
a
Spouse
,
an
Head
without
a
Body
,
and
a
Father
without
Posterity
?
Empty
Names
are
below
him
whose
name
is
above
every
name
.
Wherefore
this
King
must
have
a
Sion
a
mountain
of
holiness
to
reign
in
,
Psal.
2.
6.
this
Captain
a
Militia
,
an
army
with
banners
to
fight
under
him
,
Cant.
6.
4.
this
Shepherd
a
flock
to
hear
his
voice
and
follow
him
,
Joh.
10.
4.
this
Husband
a
spouse
,
a
Queen
in
Gold
of
Ophir
maried
to
him
,
Psal.
45.
9.
this
Head
a
body
to
be
animated
with
his
Spirit
and
filled
with
his
life
,
Col.
1.
18.
and
this
Father
a
numerous
issue
,
begotten
and
brought
forth
into
the
spiritual
World
to
honour
and
serve
him
,
Heb.
2.
13.
3.
From
the
Father's
Promise
,
which
was
in
terminis
,
That
he
should
have
a
seed
,
Isai.
53.
10.
a
Seed
begotten
by
his
Spirit
,
and
by
that
Generation
bearing
his
Image
,
and
in
that
Image
serving
of
him
;
and
to
make
it
sure
,
God
engages
by
special
Promises
to
take
away
the
stony
Heart
,
to
write
the
Law
there
,
to
put
his
holy
Spirit
into
them
,
and
so
infallibly
to
raise
up
a
seed
to
him
;
and
for
the
continuance
of
this
Seed
successively
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
filiabitur
nomen
ejus
,
his
name
shall
be
sonned
or
childed
from
generation
to
generation
,
Psal.
72.
17.
The
special
Promises
shall
be
ever
budding
and
blossoming
and
bringing
forth
the
fruits
of
Grace
;
thus
Christ
shall
see
of
the
travel
of
his
soul
and
be
satisfied
,
Isai.
53.
11.
and
as
a
sign
of
this
Satisfaction
,
he
breaks
out
,
Behold
I
and
the
Children
which
God
hath
given
me
,
Heb.
2.
13.
Should
he
miss
but
one
of
his
Seed
or
Children
,
his
Heart
would
not
rest
or
be
satisfied
;
for
they
are
in
a
peculiar
manner
the
travel
of
his
Soul
.
But
now
if
Christ
died
alike
or
equally
for
all
,
what
becomes
of
his
precious
Blood
?
How
can
the
Purpose
and
Promise
of
God
stand
?
Which
way
shall
Christ
have
a
Seed
?
Shall
his
Seed
be
begotten
out
of
Man's
Will
?
No
such
Generation
ever
was
there
,
Joh.
1.
13.
'T
is
not
of
him
that
willeth
,
Rom.
9.
16.
Nothing
less
than
the
holy
Spirit
,
which
formed
Christ
in
the
Womb
,
can
form
him
in
the
Heart
:
but
shall
they
be
begotten
by
the
holy
Spirit
?
That
Spirit
doth
nothing
in
the
work
of
Regeneration
but
what
Christ
merited
in
his
Passion
;
every
new
Creature
which
is
efficiently
begotten
by
the
Spirit
,
was
first
meritoriously
begotten
by
the
Death
of
Christ
,
or
else
it
would
not
be
the
Seed
of
Christ
,
at
least
not
the
travel
of
his
Soul
.
Now
Christ
did
not
travel
or
merit
for
all
men
that
they
should
be
begotten
again
by
the
holy
Ghost
;
for
then
either
all
would
be
so
begotten
,
which
Experience
denies
,
or
else
the
Merit
and
Travel
of
Christ
must
be
lost
,
which
the
preciousness
thereof
abhorrs
:
And
if
Christ
did
not
merit
it
for
all
,
then
neither
did
he
(
if
he
died
alike
for
all
)
merit
it
for
any
,
and
how
then
shall
he
have
a
Seed
?
His
Seed
must
be
begotten
by
the
Spirit
,
and
the
Spirit
begets
no
new
Creatures
but
what
Christ
merited
,
and
Christ
dying
equally
for
all
did
not
merit
such
a
thing
for
any
,
because
not
for
all
.
Moreover
;
when
God
promised
Christ
a
Seed
,
either
the
meaning
of
that
Promise
was
,
that
some
men
should
become
his
Seed
,
or
that
all
should
be
so
;
if
that
some
,
then
Christ
died
not
equally
for
all
;
if
that
all
,
then
all
must
be
begotten
by
the
Spirit
,
and
renewed
after
Christ's
Image
,
the
Stone
must
be
cut
out
of
every
heart
,
and
the
Law
written
there
;
for
in
these
things
is
the
very
spirit
and
life
of
Regeneration
:
But
seeing
these
things
are
not
wrought
in
all
,
it
appears
,
that
the
promised
Seed
is
not
all
,
but
some
,
for
whom
Christ
merited
the
very
work
of
Regeneration
.
4.
I
argue
from
the
Working
of
the
holy
Spirit
.
As
the
holy
Spirit
eternally
procedes
from
the
Father
and
the
Son
in
his
personal
Subsistence
,
so
he
goes
forth
in
time
from
the
Father
and
the
Son
in
his
working
in
Men.
Hence
he
is
called
the
Spirit
of
the
Father
,
and
the
Spirit
of
the
Son
,
the
Father
sends
him
,
and
the
Son
sends
him
;
and
as
the
holy
Spirit
works
in
Men
from
the
Father
and
the
Son
,
so
he
works
in
them
more
or
less
,
as
the
Love
of
the
Father
and
the
Merits
of
the
Son
do
more
or
less
respect
them
.
The
Father
doth
in
some
sort
love
,
and
the
Son
did
in
some
sort
die
for
all
men
.
Hence
the
holy
Spirit
hath
some
workings
in
the
Non-elect
.
Within
the
Church
many
of
them
taste
the
Powers
of
the
World
to
come
;
nay
,
in
the
Pagan-world
the
holy
Spirit
drops
some
moral
Vertues
and
Beams
of
light
,
from
whence
have
issued
many
excellent
Sayings
,
some
of
which
the
holy
Spirit
hath
so
far
owned
as
to
quote
them
in
his
own
Book
:
But
the
Father
doth
in
a
special
manner
love
,
and
the
Son
did
in
a
special
manner
die
for
the
Elect.
Hence
proportionably
the
holy
Spirit
works
in
them
after
more
glorious
strains
of
Power
and
Grace
;
as
a
Spirit
of
Grace
and
Supplication
he
melts
them
into
Repentance
;
as
a
Spirit
of
Faith
he
makes
them
catch
hold
upon
Christ
for
Righteousness
and
Life
;
as
a
Spirit
of
Wisdom
he
unveils
their
hearts
,
and
makes
the
Light
to
shine
out
of
Darkness
;
as
a
Spirit
of
Liberty
he
unshackles
and
unbinds
their
Wills
,
and
makes
them
free
indeed
in
the
ways
of
God
,
and
as
a
Spirit
of
Truth
and
Holiness
he
leads
them
into
Truth
,
and
by
inward
Law-engravings
moulds
and
changes
them
into
it
.
Moreover
,
the
holy
Spirit
,
after
such
glorious
workings
on
them
,
comes
and
dwells
in
them
,
and
that
intimately
in
the
very
secrets
of
their
hearts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
indwel
in
them
,
saith
he
,
2
Cor.
6.
16.
there
are
two
[
in
's
]
to
denote
an
intimate
inhabitation
,
as
if
God
could
never
be
near
enough
to
them
:
As
in
Christ
Personal
,
who
is
the
Head
,
there
is
God
in
the
flesh
by
an
hypostatical
Union
;
so
in
Christ
Mystical
,
which
is
the
Body
,
there
is
God
in
the
Flesh
by
a
gracious
Inhabitation
;
and
to
shew
that
he
is
there
,
he
cries
Abba
Father
in
their
Devotions
;
he
is
a
Spirit
of
Love
in
their
charities
,
a
Spirit
of
Power
in
their
infirmities
,
a
Spirit
of
Comfort
in
their
distresses
,
and
a
Spirit
of
Glory
in
their
sufferings
.
Seeing
then
the
holy
Spirit
(
who
works
in
men
more
or
less
according
to
the
Fathers
Love
and
Sons
Merits
)
works
in
such
a
special
way
in
the
Elect
,
't
is
as
clear
as
if
it
were
written
with
a
Sun-beam
,
that
the
Father
loves
them
and
the
Son
died
for
them
in
a
special
way
.
Hence
we
find
these
three
folded
and
wrapt
up
together
by
the
Apostle
,
Elect
according
to
the
foreknowledge
of
the
Father
,
through
sanctification
of
the
Spirit
,
and
sprinkling
of
the
blood
of
Jesus
Christ
,
1
Pet.
1.
2.
And
again
,
The
Grace
of
our
Lord
Jesus
Christ
,
the
love
of
God
,
and
the
communion
of
the
holy
Ghost
be
with
you
all
,
2
Cor.
13.
14
,
If
the
Father's
Love
and
the
Son's
Blood
had
respected
all
men
as
much
as
the
Elect
,
doubtless
the
holy
Spirit
(
who
in
Subsistence
procedes
and
in
Operations
works
from
them
both
)
would
have
converted
all
as
well
as
the
Elect
;
why
then
are
not
all
men
actually
converted
?
Is
it
because
the
holy
Spirit
works
not
equally
in
all
,
or
because
the
holy
Spirit
is
resisted
in
some
?
Is
it
because
the
holy
Spirit
works
not
equally
in
all
?
I
answer
,
That
the
Spirit
is
sent
forth
from
the
Father
and
the
Son
,
and
works
exactly
according
as
it
is
sent
;
the
inward
impulsive
Cause
of
pouring
out
the
Spirit
is
the
Father's
Love
,
and
the
outward
meritorious
cause
of
it
is
the
Son's
Blood
:
Wherefore
if
the
Father
equally
love
all
,
and
the
Son
equally
died
for
all
,
the
Spirit
works
equally
in
all
;
for
there
can
be
no
breach
in
the
sacred
Trinity
.
Or
is
it
because
the
Spirit
is
resisted
in
some
?
I
answer
;
Their
resistance
is
a
grand
Obstacle
to
the
work
,
but
if
the
Spirit
did
roll
away
the
Stone
,
and
new-mould
the
Heart
,
and
work
the
Will
in
all
,
as
he
doth
in
the
Elect
,
that
Obstacle
would
at
last
be
removed
out
of
the
way
.
5.
I
argue
from
the
Blessings
purchased
.
Christ's
Death
is
more
or
less
respective
of
men
,
as
it
is
more
or
less
procurative
of
Blessings
for
them
:
Christ
purchased
a
Salvability
for
all
,
but
over
and
besides
he
purchased
many
choice
Blessings
for
the
Elect
,
he
purchased
Repentance
for
them
;
for
he
is
a
prince
and
a
saviour
to
give
repentance
to
Israel
,
Acts
5.
31.
He
purchased
a
room
for
Repentance
even
for
all
men
;
but
he
purchased
Repentance
it self
for
his
chosen
Israel
;
he
purchased
Faith
for
them
,
Unto
you
it
is
given
for
Christs
sake
to
believe
in
him
,
Phil.
1.
29.
For
others
he
purchased
a
ground-work
for
Faith
,
but
for
them
he
purchased
the
very
Grace
of
Faith
;
he
purchased
effectual
Vocation
for
them
:
others
have
a
Call
by
the
Gospel
,
but
these
have
a
Call
by
the
Gospel
coming
in
power
,
and
in
the
holy
Ghost
,
and
in
much
assurance
;
he
purchased
Holiness
and
Sanctification
for
them
.
Indeed
there
is
no
man
living
on
the
Earth
,
but
(
if
he
did
really
believe
)
he
should
have
the
rivers
of
living
water
,
the
Spirit
of
holiness
flowing
in
his
heart
,
Joh.
7.
38.
but
the
Elect
were
destined
and
chosen
in
Christ
to
be
holy
,
Eph.
1.
4.
and
Christ
sanctified
himself
in
a
special
manner
for
them
,
that
they
might
be
sanctified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
truth
,
actually
&
truly
,
Joh.
17.
19.
Lastly
,
he
purchased
Heaven
and
Glory
for
them
;
others
may
have
Heaven
upon
believing
,
but
these
shall
certainly
arrive
at
it
,
these
are
the
sheep
,
to
which
Christ
gives
eternal
life
,
Joh.
10.
28.
these
are
the
sons
,
which
without
fail
shall
be
brought
to
Glory
,
Heb.
2.
10.
Now
seeing
Christ
purchased
so
many
Blessings
for
the
Elect
,
't
is
evident
he
died
for
them
in
a
special
way
.
6.
I
argue
from
the
Intercession
of
Christ
.
Christ
intercedes
for
men
more
or
less
proportionably
as
he
more
or
less
respected
them
in
his
Death
,
for
his
Death
is
the
foundation
of
his
Intercession
;
the
very
same
Blood
of
Christ
,
which
as
shed
on
Earth
made
Satisfaction
,
as
presented
in
Heaven
makes
Intercession
.
Now
how
far
doth
Christ
intercede
in
Heaven
?
What
doth
his
Blood
speak
there
?
For
all
men
it
speaks
thus
,
Father
,
let
them
all
be
saved
on
Gospel-terms
;
but
for
the
Elect
it
speaks
thus
,
Father
,
let
them
have
Repentance
;
this
the
Apostle
hints
out
,
Him
hath
God
exalted
with
his
right
hand
to
be
a
prince
&
a
saviour
to
give
repentance
to
Israel
,
Acts
5.
31.
Israels
Repentance
on
Earth
comes
from
Christ
exalted
in
Heaven
;
for
there
he
intercedes
for
it
by
his
Merits
,
and
from
thence
he
works
it
by
his
Spirit
.
Again
it
speaks
for
them
thus
,
Father
,
let
them
be
made
a
willing
people
;
this
I
gather
from
the
110.
Psalm
,
where
we
find
Christ
sitting
at
the
right
hand
of
God
,
Ver.
1.
and
sitting
there
he
intercedes
for
us
,
and
from
this
Session
and
Intercession
comes
forth
a
willing
people
,
Ver.
3.
Here
's
the
true
original
of
spiritual
willingness
;
the
right
Hand
of
God
(
which
is
a
right
Hand
of
Power
)
works
it
in
our
Hearts
,
and
works
it
at
the
instance
of
Christ
,
who
sits
and
intercedes
there
for
it
.
Again
,
it
speaks
for
them
thus
,
Father
,
sanctifie
them
with
thy
Grace
,
preserve
them
with
thy
Power
,
and
crown
them
with
thy
Glory
in
Heaven
.
Thus
Christ
in
his
sweet
Prayer
a
little
before
his
bitter
Passion
,
interceded
for
them
for
their
Sanctification
,
Sanctifie
them
through
thy
truth
,
Joh.
17.
17.
for
their
Perseverance
,
Keep
them
through
thine
own
name
,
Ver.
11.
and
for
their
Glory
,
I
will
that
they
be
with
me
where
I
am
to
behold
my
glory
,
Ver.
24.
And
what
he
spake
for
them
by
his
oral
Intercession
on
Earth
,
that
he
speaks
for
them
by
his
real
Intercession
in
Heaven
.
Thus
Christ
doth
in
a
special
manner
intercede
for
the
Elect
,
which
proves
that
he
died
for
them
in
a
special
manner
;
because
his
Intercession
is
but
the
presenting
of
the
Merits
of
his
Death
to
his
Father
in
Heaven
.
7.
I
argue
from
the
Event
following
upon
Christ's
Death
;
some
men
do
believe
,
when
others
draw
back
,
and
whence
comes
this
distinguishing
Faith
?
either
it
comes
merely
of
Man's
Free-will
,
or
of
God's
free
Grace
;
if
we
say
the
first
,
't
is
the
very
mire
and
dirt
of
Pelagianism
,
't
is
to
set
up
Free-will
as
an
Idol
to
cast
lots
upon
Christ's
Blood
,
whether
any
one
person
in
the
World
shall
be
saved
thereby
or
not
:
If
we
say
the
latter
,
then
God
and
Christ
had
a
special
eye
upon
some
above
others
;
for
God
ordained
,
that
Christ
should
be
the
grand
Medium
to
Salvation
,
and
that
Faith
should
be
the
only
way
to
Christ
:
If
then
he
gave
Christ
for
all
,
and
Faith
but
to
some
,
it
is
because
he
did
in
a
special
way
intend
their
Salvation
,
and
consequently
Christ
(
who
came
to
do
his
Fathers
Will
)
had
in
his
Death
a
special
respect
to
them
.
8.
I
argue
from
the
special
Expressions
in
Scripture
:
As
the
Death
of
Christ
is
set
out
there
in
words
of
universality
,
so
it
is
set
out
there
in
words
of
special
peculiarity
.
Christ
died
for
the
elect
,
Rom.
8.
33
,
34.
died
for
the
children
of
God
scattered
abroad
,
Joh.
11.
52.
gave
himself
for
the
Church
,
Eph.
5.
25.
gave
himself
for
a
peculiar
people
,
Tit.
2.
14.
laid
down
his
life
for
the
sheep
,
Joh.
10.
15.
sanctified
himself
for
the
given
ones
,
Joh.
17.
9.
and
19.
purchased
the
church
with
his
own
blood
,
Acts
20.
28.
redeemed
a
people
from
among
men
,
Rev.
14.
4.
is
a
Jesus
to
his
own
people
,
Matth.
1.
21.
and
a
saviour
to
his
own
body
,
Eph.
5.
23.
And
is
there
no
Emphasis
of
Love
?
Are
there
no
strains
of
free
Grace
?
Is
there
no
import
of
singular
respect
and
affection
in
all
these
Expressions
?
We
cannot
say
so
without
dispiriting
the
Scripture
:
Experience
it self
tells
us
,
that
all
are
not
Christ's
Elect
,
Children
,
Church
,
peculiar
People
,
Sheep
,
given
Ones
,
Body
,
&
redeemed
Ones
from
among
men
;
wherefore
when
the
Scripture
saith
that
he
died
for
these
,
it
imports
that
he
died
for
them
in
a
peculiar
manner
.
But
you
'l
say
,
These
Scriptures
speak
rather
of
the
Application
of
Christ's
Death
,
than
the
Impetration
;
and
though
the
Impetration
be
equally
for
all
,
yet
the
Application
is
proper
to
Believers
only
.
I
answer
,
that
if
those
Phrases
,
of
dying
for
the
elect
or
children
of
God
,
giving
himself
for
a
church
or
peculiar
People
,
laying
down
his
life
for
his
sheep
,
purchasing
the
Church
with
his
blood
,
and
sanctifying
himself
for
the
given
ones
,
do
not
import
Impetration
,
I
know
not
what
can
import
it
.
You
will
reply
,
that
these
Expressions
import
not
Impetration
as
it
is
barely
and
nakedly
in
it self
,
but
as
it
hath
Application
following
upon
it
,
and
this
is
the
Emphasis
of
them
:
But
if
these
Expressions
import
Impetration
with
Application
following
upon
it
,
whether
doth
that
Application
follow
upon
Impetration
as
a
fruit
thereof
or
not
;
if
so
,
then
Christ
merited
that
Application
for
the
Elect
,
and
consequently
died
in
a
special
manner
for
them
;
if
not
,
then
there
is
no
Emphasis
of
special
Love
&
Grace
in
all
those
expressions
of
his
dying
,
giving
himself
,
sanctifying
himself
and
laying
down
his
life
for
them
:
for
there
was
no
Merit
in
all
this
to
procure
the
Application
of
his
Death
unto
them
.
But
let
us
further
enquire
,
what
these
Elect
Children
,
Church
,
peculiar
People
,
Sheep
,
given
ones
and
redeemed
ones
from
among
men
were
before
or
without
the
Purchase
made
by
Christ
;
were
these
Elect
called
and
justified
without
Christ
or
not
?
If
so
,
why
did
he
die
for
them
?
If
not
,
then
he
died
for
them
that
they
might
be
so
called
and
justified
.
Were
these
children
meritoriously
begotten
by
Christ's
Blood
or
not
?
If
so
,
then
that
Blood
did
more
for
them
than
for
others
;
if
not
,
then
they
were
not
the
Seed
of
Christ
.
Was
that
Church
an
actual
Church
before
or
without
Christ's
purchase
?
or
was
it
a
Church
in
his
Intention
?
If
an
actual
Church
,
what
need
he
purchase
it
?
If
a
Church
in
intention
,
then
the
special
design
of
his
Death
was
to
make
it
an
actual
Church
.
Was
that
peculiar
People
such
without
the
Merit
of
Christ's
Death
or
not
?
If
so
,
why
did
he
give
himself
for
it
?
If
not
,
then
he
gave
himself
for
it
that
it
might
be
such
.
Were
those
Sheep
brought
into
Christs
fold
without
his
Death
or
not
?
If
so
,
why
did
he
lay
down
his
life
for
them
?
If
not
,
he
laid
it
down
to
bring
them
thither
.
Were
those
given
Ones
actually
sanctified
without
the
virtue
of
Christs
Sacrifice
or
not
?
If
so
,
then
why
did
he
sanctifie
himself
for
them
?
If
not
,
then
he
sanctified
himself
for
them
,
that
they
might
be
sanctified
.
Were
those
redeemed
from
among
men
redeemed
by
Christ
or
not
?
If
so
,
then
he
redeemed
them
in
a
special
manner
;
if
not
,
then
they
are
the
redeemed
ones
of
their
own
Free-will
.
But
let
the
Texts
themselves
breath
forth
their
own
native
strains
of
Love
and
Grace
;
he
so
died
for
the
Elect
as
to
effectually
call
and
actually
justifie
them
,
Rom.
8.
30
,
33.
he
so
died
for
his
Children
as
to
gather
them
together
into
one
,
one
Faith
on
Earth
and
one
fruition
in
Heaven
,
Joh.
11.
52.
he
so
gave
himself
for
the
Church
,
as
to
make
it
a
glorious
Church
without
spot
or
wrinkle
,
Eph.
5.
25
,
27.
he
so
gave
himself
for
his
People
as
to
make
them
his
peculiar
ones
,
Tit.
2.
14.
he
so
laid
down
his
life
for
his
Sheep
as
to
bring
them
into
his
fold
,
and
make
them
hear
his
voice
,
Joh.
10.
15
,
16.
he
so
sanctified
himself
for
the
given
ones
as
to
sanctifie
them
through
the
truth
,
Joh.
17.
19.
he
so
redeemed
his
chosen
Ones
from
among
men
as
to
make
them
first
fruits
to
God
and
the
Lamb
,
Rev.
14.
4.
In
all
these
special
Scriptures
,
it
evidently
appears
that
Christ
in
his
Death
had
a
special
respect
to
his
Elect.
Wherefore
I
will
shut
up
all
with
that
of
an
Ancient
,
Etsi
Christus
pro
omnibus
mortuus
Ambr.
Li.
6.
Luc.
cap.
7.
est
,
pro
nobis
tamen
specialiter
passus
est
,
quia
pro
Ecclesia
passus
est
.
CHAP.
IX
.
Of
the
Work
of
Conversion
.
HAving
passed
over
Redemption
,
I
come
to
Conversion
;
there
we
had
Christ
formed
in
the
Womb
,
here
we
have
him
formed
in
the
Heart
;
there
we
had
Christ
coming
in
the
Flesh
and
working
miracles
on
mens
Bodies
,
here
we
have
him
coming
in
the
Spirit
and
working
miracles
in
mens
Souls
;
there
we
had
Christ
pouring
forth
his
Blood
and
reconciling
us
to
God's
Justice
,
here
we
have
him
pouring
forth
his
Spirit
and
reconciling
us
to
God's
Holiness
.
Now
in
my
discourse
touching
Conversion
,
I
shall
reduce
all
to
3.
Quaeries
.
-
1.
What
is
Mans
state
before
Conversion
?
-
2.
What
is
the
Nature
of
the
Work
?
-
3.
Who
is
the
Worker
thereof
?
In
the
first
we
shall
meet
with
the
extreme
Necessity
of
the
work
,
in
the
second
with
the
intrinsecal
Excellency
thereof
,
and
in
the
third
with
the
Power
and
Grace
of
the
great
Agent
.
1.
What
is
Man's
State
before
Conversion
?
I
mean
Man
fallen
,
for
Man
standing
needed
no
Conversion
;
and
this
I
shall
consider
two
ways
.
-
1.
What
it
is
in
general
in
relation
to
the
whole
Man
?
-
2.
What
it
is
in
particular
in
relation
to
the
several
parts
of
Man
?
1.
What
it
is
in
general
?
and
this
I
shall
open
in
two
things
.
-
1.
'T
is
a
State
of
Estrangement
from
God
.
-
2.
'T
is
a
State
of
Enmity
against
God
.
1.
'T
is
a
State
of
Estrangement
from
God
;
a
natural
Man
is
estranged
from
the
womb
,
Psal.
58.
3.
without
God
in
the
world
,
Eph.
2.
12.
God
is
all
round
about
him
in
the
witnessing
Creatures
,
and
yet
he
is
without
God
in
the
World
;
God
is
in
him
in
the
Lamp
of
Conscience
,
&
yet
he
is
without
God
in
his
Heart
,
for
there
he
saith
,
There
is
no
God
,
Psal.
14.
1.
Which
way
soever
God
comes
forth
to
meet
him
,
whether
from
Mount
Sinai
in
the
fiery
Law
,
or
from
Mount
Sion
in
Gospel-charms
of
free
Grace
,
still
he
flies
away
from
God's
presence
;
and
if
God
pursue
after
him
,
he
'l
say
to
God
in
plain
Terms
,
Depart
from
me
,
Job
.
21.
14.
and
if
any
reliques
of
light
will
not
depart
,
but
stay
behind
in
his
heart
,
he
shuts
them
up
in
the
prison
of
unrighteousness
,
Rom.
1.
18.
His
Ubi
is
with
Cain
in
Nod
the
Land
of
wandring
and
demigration
,
and
with
the
Prodigal
in
a
far
Country
,
where
he
is
far
off
from
God
,
Psal.
73.
27.
and
God
far
off
from
him
,
Prov.
15.
29.
&
if
ever
he
be
saved
,
he
must
be
brought
from
far
,
Isai.
43.
6.
Now
upon
a
distinct
View
this
is
a
deplorable
Condition
;
for
1.
A
natural
Man
being
estranged
from
God
the
Fountain
of
Life
,
must
needs
be
a
dead
Man
,
dead
in
sins
and
trespasses
,
Eph.
2.
1.
because
alienated
from
the
Life
of
God
;
he
is
not
only
as
the
man
in
the
Gospel
,
half
dead
,
Luk.
10.
30.
(
who
is
there
set
forth
not
as
a
figure
of
Original
Corruption
,
but
as
an
Object
of
Charity
,
as
is
very
evident
by
the
scope
of
the
Parable
,
which
is
ushered
in
with
that
Question
,
And
who
is
my
neighbour
,
Ver.
29
?
and
at
last
closed
up
with
the
like
,
Which
of
the
three
was
neighbour
to
him
Ver.
36
?
)
but
he
is
altogether
dead
in
Spirituals
;
there
are
no
true
vital
Spirits
of
Faith
in
him
,
no
true
motions
of
Obedience
,
no
pulse
of
heavenly
Affections
,
no
breath
of
Spiritual
Prayer
,
no
taste
of
the
Gospel-wine
and
Marrow
,
no
feeling
of
all
that
massy
Sin
and
Wrath
which
lies
upon
him
;
all
his
Life
is
a
Death-wandering
,
all
his
rest
is
in
the
Congregation
of
the
dead
,
Prov.
21.
16.
Give
him
all
the
Statures
of
natural
Excellencies
,
strew
him
over
with
the
flowers
of
sweetest
Morality
,
and
spangle
him
with
the
Notions
of
sublime
Theology
,
yet
still
he
is
but
a
dead
man
,
his
Soul
a
dead
Soul
,
his
Faith
a
dead
Faith
,
his
Works
dead
works
,
and
his
Hopes
and
Comfors
but
as
the
giving
up
of
the
Ghost
.
But
you
'l
say
,
Is
not
Man
a
living
Creature
?
Hath
he
not
a
Reason
and
reliques
of
Light
in
it
?
Hath
he
not
a
free
Will
and
Seeds
of
Moral
Vertue
in
it
?
And
why
then
do
you
call
him
dead
?
I
answer
;
Man
is
a
living
Creature
,
alive
in
Naturals
,
but
dead
in
Spirituals
;
he
hath
a
Reason
,
but
,
because
there
is
no
light
of
life
in
it
,
't
is
but
a
dead
Reason
;
his
reliques
of
Light
argue
no
more
Spiritual
Life
in
him
,
than
knowledge
doth
in
Devils
;
he
hath
a
free
Will
,
but
for
want
of
the
freedom
indeed
,
't
is
only
free
among
the
dead
,
I
mean
,
to
this
or
that
carnal
or
natural
Work
,
and
not
to
the
Will
of
God
;
he
hath
some
Seeds
of
Moral
Vertue
in
him
,
but
alas
!
these
are
of
too
low
an
Extraction
to
be
any
Particles
of
spiritual
Life
.
Mere
Moral
Vertues
are
by
God's
blessing
on
humane
Industry
struck
as
sparks
out
of
natural
Principles
,
but
Spiritual
Life
is
a
Fire
dropt
down
from
Heaven
into
the
Heart
;
mere
Moral
Vertues
descending
but
from
natural
Principles
never
ascend
up
to
God
as
their
end
,
but
Spiritual
Life
as
it
is
originally
born
of
God
,
so
it
is
ultimately
terminated
in
him
.
Wherefore
a
man
may
be
naturally
,
nay
morally
alive
,
and
yet
be
spiritually
dead
.
2.
A
natural
Man
being
estranged
from
God
,
who
is
an
infinite
Spirit
,
must
needs
be
Flesh
:
Thus
God
calls
the
Men
of
the
old
World
flesh
,
Gen.
6.
3.
thus
our
Saviour
sets
out
Regeneration
by
its
opposite
,
That
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
Spirit
is
spirit
,
Joh.
3.
6.
As
the
Body
separate
from
the
Soul
is
Flesh
,
such
as
moulders
into
Dust
,
and
putrifies
into
Worms
;
so
the
Soul
separate
from
God
is
Flesh
too
,
such
as
turns
into
the
Dust
of
earthly
things
,
and
rots
in
those
Lusts
which
breed
the
never-dying
Worm
in
Hell
;
neither
is
this
Flesh
only
in
the
lower
Rooms
of
the
Soul
,
but
in
the
upmost
Faculties
of
Reason
and
Will
.
In
the
Reason
there
is
the
cankred
flesh
of
Errors
and
Heresies
,
and
in
the
Will
there
is
the
dead
flesh
of
Impotency
,
and
the
proud
flesh
of
Obstinacy
against
the
Will
of
God
.
Hence
the
Apostle
tells
us
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
mind
of
flesh
,
Col.
2.
18.
and
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wills
of
flesh
,
Eph.
2.
3.
And
therefore
the
true
Circumcision
is
in
the
heart
and
in
the
spirit
,
Rom.
2.
29.
even
in
the
highest
Faculties
and
Powers
of
the
Soul
.
3.
A
natural
Man
being
estranged
from
God
,
who
is
the
Beauty
of
Holiness
,
must
needs
be
very
impure
;
he
is
filthy
or
stinking
,
Psal.
14.
3.
an
unclean
thing
,
Joh
14.
4.
he
lies
polluted
in
his
blood
,
with
a
Leprosie
in
his
head
,
and
a
Plague
in
his
heart
,
clothed
in
filthy
rags
of
Sin
,
and
rolling
in
the
mire
and
vomit
of
Corruption
;
so
great
is
his
filthiness
and
superfluity
of
naughtiness
,
that
he
taints
whatsoever
he
touches
;
his
very
Prayers
are
an
abomination
,
and
his
Services
as
dung
before
God
:
Neither
is
this
pollution
only
in
the
sensitive
Soul
but
also
in
the
rational
,
there
is
filthiness
of
spirit
,
2
Cor.
7.
1.
and
disilement
in
the
very
mind
and
conscience
,
Tit.
1.
15.
there
is
no
sound
part
,
but
all
over
wounds
and
bruises
and
putrifying
sores
.
4.
A
natural
Man
being
estranged
from
God
,
who
is
Jehovah
or
Beingness
,
must
needs
be
a
very
Nullity
in
spirituals
.
If
a
Creature
be
separate
from
the
God
of
Nature
,
't
is
a
Nullity
in
naturals
;
and
if
a
rational
Creature
be
separate
from
the
God
of
Grace
,
he
is
a
Nullity
in
spirituals
.
Sure
,
if
he
were
any
thing
at
all
,
he
might
speak
or
think
,
but
he
can
do
neither
:
As
running
a
fountain
of
Words
as
his
tongue
is
,
he
cannot
say
,
Jesus
is
the
Lord
,
1
Cor.
12.
3.
and
as
swarming
a
Hive
of
Thoughts
as
his
Heart
is
,
he
cannot
think
any
thing
as
of
himself
,
2
Cor.
3.
5.
The
great
Apostle
gives
a
double
account
of
himself
,
an
account
what
he
is
in
himself
,
I
am
nothing
,
saith
he
,
2
Cor.
12.
11.
and
an
account
what
he
is
by
Grace
,
by
the
grace
of
God
I
am
what
I
am
,
1
Cor.
15.
10.
all
his
nothingness
is
in
and
of
himself
,
and
all
his
spiritual
essence
is
in
and
of
Grace
.
A
mere
Natural
man
is
nothing
in
Spirituals
,
his
eyes
are
on
that
which
is
not
,
Prov.
23.
5.
his
joy
is
in
a
thing
of
nought
,
Amos
6.
13.
and
all
the
false
Gods
in
his
heart
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nihilitates
,
nothingnesses
,
Psal.
96.
5.
As
they
are
Creatures
in
the
World
,
they
are
Beings
,
but
as
they
are
Idols
in
his
〈◊〉
,
they
are
nothing
,
nothing
to
make
a
God
of
,
and
he
,
who
makes
them
such
,
is
like
unto
them
,
even
nothing
in
Spirituals
.
2.
'T
is
a
State
of
Enmity
against
God
;
he
is
not
only
a
Stranger
but
an
enemy
too
,
Col.
1.
21.
nay
,
which
is
more
,
his
carnal
Mind
is
enmity
against
God
,
Rom.
8.
7.
Enmity
is
irreconcileable
,
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
,
not
unless
the
Enmity
be
slain
in
it
;
nay
,
further
the
Apostle
call
the
Gentiles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haters
of
God
,
Rom.
1.
30.
and
Hatred
is
Enmity
boiled
up
to
the
height
.
Hatred
(
saith
the
Philosopher
)
seeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Not-being
of
the
thing
hated
;
and
such
is
man's
Wickedness
that
strikes
as
it
were
at
the
Life
and
Being
of
God
,
it
had
rather
that
God
should
not
be
,
than
that
Lusts
should
be
restrained
.
The
Scripture
sets
out
some
grand
Enemies
as
opposing
God
openly
and
upon
the
Stage
of
the
World
,
and
by
what
they
did
openly
,
we
may
discern
what
spirit
and
mystery
of
Iniquity
is
working
in
every
Natural
man's
heart
secretly
;
there
is
in
him
some
of
the
corrupt
flesh
of
the
old
World
;
somewhat
of
Pharaoh's
spirit
,
which
secretly
saith
,
Who
is
the
Lord
that
I
should
obey
his
voice
?
Somewhat
of
the
bloody
Jew
,
which
is
ready
to
crucifie
the
Son
of
God
afresh
,
and
trample
his
precious
blood
under-foot
;
somewhat
of
the
proud
Antichrist
,
the
man
of
sin
,
which
exalts
it self
above
God
,
it
s
own
Reason
above
the
Wisdom
of
God
,
and
its
own
Will
above
the
Will
of
God
.
The
very
same
Venom
and
Poyson
of
Enmity
,
which
the
Grand
Enemies
of
God
pour
out
openly
,
privily
lurks
and
works
in
every
Natural
Man
.
Thus
in
general
,
Man's
State
is
Estrangement
and
Enmity
.
But
to
procede
.
2.
What
is
Man's
State
in
particular
,
in
relation
to
his
several
parts
?
Now
here
the
same
Estrangement
and
Enmity
shews
forth
it self
according
to
the
Nature
of
each
part
.
1.
As
for
the
Understanding
,
't
is
turned
away
from
God
,
the
first
and
essential
Truth
,
and
so
become
a
Forge
of
lying
Vanities
;
't
is
turned
away
from
God
the
first
and
essential
Light
,
and
so
become
a
dark
place
,
nay
,
darkness
it self
,
Eph.
5.
8.
and
if
the
light
be
darkness
,
how
great
is
that
darkness
?
So
great
it
is
,
that
a
Natural
man
sets
an
higher
estimate
on
the
Follies
of
Time
than
on
the
Blessedness
of
Eternity
,
and
rates
the
broken
Cisterns
above
the
Fountain
of
living
waters
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
souly
man
,
who
hath
nothing
but
a
rational
Soul
,
the
Spirit
of
a
mere
man
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
receiveth
not
the
things
of
the
Spirit
of
God
,
2
Cor.
2.
14.
One
would
think
that
all
Truths
should
be
welcome
to
a
rational
Soul
,
and
above
all
,
the
Mysteries
of
Heaven
;
but
he
receiveth
them
not
.
And
this
the
Apostle
lays
down
distinctly
;
The
spirit
of
man
knows
the
things
of
man
,
because
they
are
within
his
own
Line
;
but
the
things
of
God
are
only
known
by
the
Spirit
of
God
,
because
they
are
above
the
Sphere
of
natural
Reason
.
As
the
things
of
Man
are
above
the
Sphere
of
Sense
,
so
the
things
of
God
are
above
the
Sphere
of
Reason
;
and
yet
as
if
they
were
below
it
,
the
Natural
man
counts
them
foolishness
,
which
evinces
an
extreme
foolishness
in
his
own
heart
;
he
is
not
a
Man
,
not
an
understanding
Creature
in
Spirituals
.
Agur
is
a
Brute
in
his
own
eyes
,
I
have
not
the
understanding
of
a
man
,
saith
he
,
Prov.
30.
2.
The
Apostle
proving
all
under
sin
,
asserts
that
there
is
none
that
understandeth
,
Rom.
3.
11.
Millions
of
ratinal
Creatures
in
the
World
,
and
yet
there
is
none
that
understandeth
;
and
his
proof
is
invincible
,
there
is
none
that
seeketh
after
God
,
which
sure
would
be
done
,
if
there
were
any
spark
of
spiritual
Understanding
in
him
.
'T
is
true
there
may
be
a
mass
of
Notions
in
a
man
unconverted
,
but
not
a
dram
of
spiritual
Knowledge
.
Seeing
he
sees
not
;
he
sees
the
things
of
God
in
the
image
or
picture
of
the
Letter
,
but
he
sees
them
not
in
their
liveliness
and
inward
Glory
:
Just
as
the
carnal
Israelites
who
saw
their
Manna
and
Sacrifices
only
in
the
outside
,
but
saw
not
Christ
in
them
;
or
as
those
false
Seekers
,
of
whom
Christ
saith
,
Ye
seek
me
not
because
ye
saw
the
miracles
,
but
because
ye
did
eat
of
the
loaves
and
were
filled
,
Joh.
6.
26.
There
was
a
Miracle
in
those
very
Loaves
,
but
they
saw
only
the
carnal
and
grosser
part
of
the
Miracle
,
and
not
the
Glory
and
Power
of
Christ's
Deity
sparkling
out
in
it
.
An
Unconverted
man
knows
nothing
as
he
ought
to
know
it
;
no
,
not
in
the
midst
of
his
notions
,
there
is
no
savouring
,
tasting
or
practical
Knowledge
in
him
,
nothing
but
a
husk
,
shell
or
form
of
Knowledg
,
and
in
the
midst
thereof
a
real
enmity
against
the
things
known
.
Whilest
the
light
of
Truth
shines
only
in
the
Notion
,
he
likes
it
well
enough
;
but
if
it
waken
Conscience
,
check
Lust
,
press
Duty
,
or
any
way
offer
to
assume
its
Supremacy
in
his
heart
or
life
,
he
instantly
hates
it
as
an
enemy
.
2.
As
for
the
Will
,
the
Principle
of
Freedom
,
't
is
turn'd
from
God
the
primum
liberum
,
and
from
his
service
the
vera
libertas
;
and
so
it
is
become
servum
arbitrium
,
an
arrant
Slave
,
bound
in
the
bonds
of
iniquity
,
and
(
which
is
the
height
of
Slavery
)
't
is
in
love
with
its
Bonds
;
and
(
which
is
the
intenseness
and
intimateness
of
that
love
)
when
Christ
comes
to
break
these
Bonds
,
't
is
loth
to
be
made
free
indeed
,
the
iron
is
so
entred
into
his
soul
;
the
Bondage
is
so
intimate
in
the
forlorn
Will
,
that
it
looks
on
God's
service
as
bondage
,
and
Sins
bondage
as
freedom
:
and
hence
it
is
dead
and
lame
to
God's
ways
,
but
runs
and
flies
in
Sins
.
Again
,
the
natural
Will
is
turned
away
from
God
the
holy
One
,
and
so
it
's
become
desperately
wicked
,
Jer.
17.
9.
a
Fountain
of
blood
,
out
of
which
evil
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witness
,
blasphemies
naturally
procede
,
Matth.
15.
19.
a
Forge
of
iniquities
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
the
forming
or
framing
of
the
heart
;
every
purpose
and
desire
effigiated
there
is
only
evil
continually
,
Gen.
6.
5.
all
's
marred
upon
the
Wheel
of
man's
corrupt
Will.
Nay
further
,
the
natural
Will
is
turned
from
God
who
is
Being
,
and
so
it
's
become
a
Nullity
in
Spirituals
.
What
God
says
of
Israel
,
he
mav
well
say
of
every
Natural
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
hath
no
will
to
me
,
Psal.
81.
11.
the
Object
of
the
Will
is
Good
,
and
yet
all
the
fontal
Goodness
in
God
moves
it
not
.
Nay
,
lastly
,
there
is
an
Enmity
in
the
Will
against
God
.
Every
Natural
man
,
as
a
part
of
the
corrupt
World
,
lies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Devil
,
1
Joh.
5.
19.
and
his
heart
as
a
hell
sets
his
tongue
on
fire
,
James
3.
6.
Deum
ipsum
(
quantum
in
ipsâ
est
)
perimit
voluntas
propria
,
saith
one
,
clearly
,
it
would
(
if
it
could
)
abrogate
God's
Holiness
,
blindfold
his
Omniscience
,
and
chain
up
his
Justice
in
order
to
the
fruition
of
its
lusts
.
3.
As
for
the
Affections
,
there
's
nothing
but
monstrous
Ataxy
in
them
.
Love
in
a
Natural
Man
dotes
upon
abomination
,
and
Hatred
breaks
out
against
goodness
it self
;
Hope
hangs
upon
a
broken
reed
,
and
Fear
starts
and
trembles
at
its
fellow-mortal
;
Joy
triumphs
in
the
pleasures
of
sin
,
and
therein
virtually
sports
it self
with
the
flames
of
Hell
;
and
Sorrow
which
should
wait
upon
Sin
pours
out
it self
over
worldly
Crosses
:
all
the
Affections
are
out
of
frame
and
place
.
At
first
they
were
born
Subjects
to
the
Kingdom
of
Reason
,
but
the
Rational
Faculties
(
which
are
the
man
)
rebelling
against
God
in
the
first
Adam
,
the
Affections
(
which
are
the
brutal
part
)
mutin
and
rise
up
in
Arms
against
Reason
,
and
by
an
unnatural
violence
depose
it
;
and
so
unman
the
man
.
Hence
he
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
unreasonable
beasts
that
perish
.
What
Asaph
was
in
his
Envy
at
the
foolish
,
that
is
every
man
in
his
inordinate
Affections
;
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
great
beast
before
God
,
Psal.
73.
22.
Here
Dinah
,
that
is
,
the
judgement
is
deflowred
by
the
Son
of
Chamor
,
that
is
,
an
Ass
(
as
his
Name
imports
.
)
A
generation
of
bruitish
Lusts
ravish
the
Soul
.
Here
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
vile
Affections
,
which
debase
the
Immortal
Soul
to
the
dust
of
the
Earth
.
Here
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dii
Stercorei
,
those
dungy
Gods
of
sensual
Lusts
,
carnal
Profits
,
and
worldly
Honours
ascend
up
into
the
heart
,
and
as
Gods
assume
the
throne
of
it
,
command
the
power
of
it
,
and
by
a
kind
of
omnipresence
fill
the
whole
circumference
thereof
.
Here
is
the
troubled
sea
of
passions
and
affections
,
where
Satan
the
great
Leviathan
raises
up
the
winds
and
waves
of
all
inordinate
motions
,
making
the
heart
boil
as
a
pot
,
and
sporting
himself
in
the
sinful
tossings
thereof
.
4.
As
for
the
members
of
the
body
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weapons
of
unrighteousness
,
Rom.
6.
13.
The
Law
of
Sin
issues
out
its
commands
in
the
soul
,
that
speeds
them
to
the
members
of
the
body
,
and
these
are
ready
to
put
them
in
execution
.
Thus
deplorable
is
mans
state
before
Conversion
,
which
if
duly
weighed
,
is
enough
to
make
every
one
cry
out
,
Oh!
what
shall
I
do
to
be
saved
?
wherefore
I
proceed
to
consider
the
second
Quaere
.
2.
What
is
the
nature
of
the
Work
?
And
here
I
shall
unfold
two
things
:
-
1.
What
are
the
preparatives
to
Conversion
?
-
2.
What
is
the
work
of
Conversion
it self
?
1.
What
are
the
preparatives
to
Conversion
?
For
as
God
makes
a
way
to
his
anger
in
punishing
,
so
he
makes
a
way
to
his
Mercy
in
converting
sinners
.
First
,
the
fallow-ground
of
the
heart
must
be
broken
up
,
before
the
Seed
of
God
be
cast
into
it
:
first
,
Moses
must
hew
the
Tables
of
the
Heart
,
and
then
God
writes
the
Law
upon
them
.
Manasseh
will
not
humble
and
turn
unto
the
Lord
,
till
he
be
in
chains
.
Every
natural
man
is
a
Manasseh
,
a
forgetter
of
God
(
as
that
name
imports
)
and
will
not
remember
and
turn
unto
the
Lord
,
till
the
Spirit
of
bondage
lay
him
up
in
chains
under
deep
Convictions
of
Sin
and
Wrath.
As
when
Christ
came
in
the
flesh
,
John
Baptist
prepared
his
way
by
the
doctrine
of
Repentance
:
So
when
Christ
is
formed
in
the
heart
,
John
,
that
is
,
Gods
Grace
prepares
his
way
by
legal
humiliations
.
Now
the
preparatory
works
to
Conversion
are
these
.
1.
There
is
a
Conviction
of
Sin
,
the
Spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
convince
the
world
of
sin
,
Joh.
16.
8.
not
only
of
Sin
in
general
,
but
in
particular
.
The
Law
as
't
is
in
the
Letter
only
operates
little
,
but
as
't
is
in
the
Spirits
hand
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
7.
9.
it
comes
home
to
the
heart
,
and
gives
it
a
full
Charge
,
as
Nathan
to
David
,
Thou
art
the
Man
.
These
are
Sins
,
saith
the
Law
,
and
these
hast
thou
done
,
saith
Conscience
;
and
from
particular
sins
,
the
Spirit
leads
up
the
Sinner
to
the
fountain
of
blood
in
his
Nature
,
it
shews
him
a
Seminary
of
corruption
in
his
own
heart
,
it
makes
him
smell
the
sink
of
sin
in
his
ownbosome
;
neither
is
this
conviction
only
rational
and
notional
,
but
real
and
intuitvie
.
Sin
with
all
its
Hosts
is
as
it
were
mustered
and
set
in
order
before
his
eyes
,
Psal.
50.
21.
Nay
,
it
takes
hold
upon
him
,
and
he
is
made
to
possess
it
as
his
own
,
which
forces
him
at
last
to
cry
out
,
Guilty
,
Guilty
.
1.
There
is
a
Conviction
of
Wrath.
When
Satan
gave
man
his
first
fall
,
he
instilled
this
Principle
into
him
,
thou
shalt
not
surely
dye
,
Gen.
3.
4.
No
,
though
thou
eat
the
〈◊〉
thou
shalt
not
.
On
the
contrary
,
when
God
comes
to
recover
a
Soul
out
of
its
Fall
,
he
speaks
in
the
same
language
as
to
Abimelech
,
Behold
thou
art
but
a
dead
man
,
Gen.
20.
3.
The
wages
of
sin
is
death
;
and
because
such
sins
are
found
in
thee
,
thou
hast
the
sentence
of
death
in
thy self
.
In
conviction
God
sets
up
a
Judgement-seat
in
the
heart
;
and
there
after
Law-accusations
and
Conscience-proofs
,
the
Sinner
is
sentenced
to
death
,
and
after
sentence
he
is
drawn
into
the
valley
of
Achor
,
or
trouble
,
to
be
stoned
with
the
curses
of
the
Law
,
and
scourged
with
Scorpions
of
Wrath
;
he
hangs
by
the
thred
of
his
life
over
the
bottomless
gulph
of
perdition
,
and
out
of
the
fiery
Law
Hell
doth
as
it
were
flash
in
his
face
.
3.
Out
of
these
convictions
there
ariseth
legal
fear
.
Gods
judgements
,
which
before
were
far
above
out
of
his
sight
,
now
approach
near
unto
him
;
qualms
come
over
Conscience
,
and
hell-pains
begin
to
seize
the
Soul
:
this
fear
hath
torment
,
a
kind
of
hell
in
it
,
and
out
of
this
legal
fear
issues
a
flood
of
legal
sorrows
for
sin
,
as
procurative
of
wrath
;
Gods
arrows
stick
fast
in
the
Soul
;
and
hence
men
are
pricked
in
heart
,
Acts
2.
37.
and
which
is
more
,
wounded
in
spirit
,
Prov.
18.
14.
and
these
wounds
stink
and
are
corrupt
,
till
the
balm
of
Christs
blood
be
poured
into
them
.
Such
is
the
weight
of
these
fears
and
sorrows
,
that
it
presses
the
Soul
into
a
self-weariness
,
and
by
degrees
breaks
it
all
to
pieces
,
that
there
is
scarce
left
a
shard
thereof
to
take
a
little
fire
from
the
hearth
,
or
water
out
of
the
Pit
of
any
Creature-comfort
.
4.
In
the
midst
of
these
fears
and
sorrows
,
some
glimmerings
and
appearances
of
mercy
in
Christ
offer
themselves
to
the
Soul
,
and
the
Soul
begins
to
have
some
vellcities
and
imperfect
wouldings
after
Mercy
,
anguish
and
bitterness
make
it
cry
out
,
Oh!
What
shall
I
do
to
be
saved
?
The
scorching
flames
of
Gods
wrath
leave
a
thirst
in
the
heart
after
the
coolings
and
refrigerations
of
pardoning
Mercy
,
and
in
proportion
to
these
wouldings
and
velleities
,
there
are
some
light
touches
and
tasts
of
Free
Grace
,
some
flashes
of
joy
in
the
Word
,
and
Christ
the
marrow
thereof
;
and
yet
all
this
while
there
is
no
root
of
Spiritual
life
in
the
heart
.
These
are
the
preparatories
of
Conversion
,
only
we
must
not
conceive
them
to
be
such
formal
immediate
dispositions
as
infallibly
inferr
Conversion
after
them
;
for
such
prepared
ones
,
though
not
far
from
the
Kingdom
of
Heaven
,
may
yet
possibly
never
enter
into
it
:
neither
must
we
look
on
these
preparations
,
though
Gods
usual
method
,
as
necessary
on
Gods
part
;
for
if
he
please
to
use
his
Prerogative
,
he
can
make
even
dry
bones
to
rattle
and
come
together
again
without
any
previous
dispositions
.
He
can
say
unto
men
,
even
when
they
are
in
their
blood
,
Live
;
and
that
word
,
as
with
child
of
Omnipotency
,
shall
instantly
bring
forth
the
New
Creature
.
2.
What
is
the
work
of
Conversion
it self
?
I
answer
,
'T
is
that
inward
Principle
of
Grace
,
whereby
a
man
is
made
able
and
willing
to
turn
from
all
Creatures
unto
God
in
Christ
.
Conversion
is
a
motion
of
the
Soul
,
and
therefore
there
must
be
an
inward
Principle
,
called
in
Scripture
a
Root
;
The
root
of
the
matter
is
in
me
,
saith
Job
,
Job
19.
28.
Friends
,
you
look
upon
me
as
if
I
were
nothing
but
leaves
of
hypocrisie
,
but
the
inward
Root
of
Holiness
is
in
me
.
Conversion
is
a
supernatural
motion
,
and
therefore
there
must
be
an
inward
Principle
of
Grace
,
called
by
the
Apostle
,
the
Divine
Nature
,
2
Pet.
1.
4.
the
Humane
Nature
cannot
elevate
it self
so
high
as
Conversion
,
but
the
Divine
Nature
can
do
it
.
By
this
inward
Principle
of
Grace
man
becomes
able
,
he
hath
an
active
posse
convertere
,
and
which
is
more
,
a
velle
too
,
he
becomes
able
and
willing
to
turn
.
Conversion
is
called
in
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
returning
unto
God
.
Mans
Natural
state
wants
a
Turn
,
and
Gods
Supernatural
Grace
effects
it
.
Motion
is
between
two
terms
;
the
terminus
à
quo
in
conversion
is
all
Creatures
.
Creatures
as
Creatures
are
the
footsteps
of
Gods
Power
and
Goodness
;
and
so
we
must
not
turn
from
a
worm
,
but
see
God
in
it
:
but
Creatures
as
they
are
deifyed
and
idolized
in
the
heart
become
lying
vanities
and
empty
nothings
,
and
so
in
Conversion
we
turn
from
them
all
.
The
world
without
us
is
a
Glass
of
the
Divine
Wisdom
and
Goodness
,
and
so
Conversion
gives
a
sanctified
use
of
it
;
but
the
world
within
us
,
the
world
in
the
heart
is
nothing
but
a
lust
,
1
John
2.
16.
sitting
in
the
place
and
Throne
of
God
,
I
mean
,
the
chief
and
uppermost
seat
of
the
Soul
,
and
so
Conversion
casts
it
out
of
the
heart
.
The
Soul
in
Conversion
moves
towards
God
as
its
true
centre
,
and
therefore
must
leave
all
the
world
behind
its
back
.
The
terminus
ad
quem
in
Conversion
is
God
.
A
man
before
Conversion
walks
in
an
Image
,
Psal.
39.
6.
he
thinks
that
he
moves
towards
happiness
in
this
or
that
Creature
,
but
all
the
while
he
is
but
in
an
image
or
picture
of
happiness
:
but
in
Conversion
he
moves
really
to
God
the
Centre
and
Sabbath
of
Souls
.
Lastly
,
in
Conversion
there
is
a
turning
unto
God
in
Christ
.
To
turn
to
God
is
a
most
rational
Act
,
for
he
is
the
only
true
end
of
the
Soul
;
and
to
turn
to
God
in
Christ
is
a
most
Regular
Act
,
for
he
is
the
only
true
way
to
that
end
.
The
way
into
the
Holy
of
holies
is
only
through
the
vail
of
Christs
flesh
.
If
we
go
to
God
out
of
Christ
,
we
go
to
a
consuming
fire
;
but
if
we
go
to
God
in
him
,
we
go
to
a
reconciled
Father
,
who
is
ready
to
fall
upon
our
necks
,
and
kiss
and
welcome
us
with
his
Love
revealed
in
the
face
of
Christ
.
Now
in
Conversion
there
are
two
instants
or
moments
to
be
distinctly
considered
.
1.
The
first
instant
is
habitual
Conversion
,
or
the
habits
or
vital
Principles
of
Grace
which
incline
and
dispose
the
Soul
to
actual
Conversion
.
2.
The
second
instant
is
actual
Conversion
,
or
the
actuation
and
crowning
issue
of
those
Principles
in
an
actual
turn
to
God
.
1.
As
to
the
habits
or
vital
Principles
of
Grace
I
shall
do
two
things
.
-
1.
I
shall
demonstrate
that
there
are
habits
or
Principles
of
Grace
.
-
2.
I
shall
particularly
unfold
what
they
are
.
1.
I
shall
demonstrate
that
there
are
such
things
.
The
Remonstrants
mince
the
business
;
There
is
(
say
they
)
potentia
supernaturalis
concessa
voluntati
ad
hoc
ut
credere
&
bene
Act.
Synod
.
in
Art
.
3.
&
4.
agere
possit
;
but
as
as
for
any
habitual
Grace
,
they
tell
us
,
Scholasticorum
figmentum
est
,
&
corum
qui
simul
&
somel
optant
infundi
omnes
illos
habitus
,
quos
actibus
crebris
comparare
nimis
laboriosum
esse
arbitrantur
.
Now
there
is
a
vast
difference
between
a
mere
posse
convertere
,
and
those
Habits
or
Principles
of
Grace
which
dispose
and
encline
the
Soul
to
actual
Conversion
.
A
mere
posse
convertere
doth
not
include
in
it
any
inward
disposition
or
inclination
in
the
Soul
to
turn
to
God
,
no
more
than
the
posse
peccare
in
innocent
Adam
did
include
in
it
an
inward
disposition
or
inclination
in
the
Soul
to
depart
from
God
;
but
the
Habits
or
Principles
of
Grace
do
incline
and
dispose
the
Soul
to
actual
Conversion
.
Again
,
a
mere
posse
convertere
doth
not
denominate
a
man
gracious
no
more
than
the
posse
peccare
in
innocent
Adam
did
denominate
him
sinful
;
but
the
Habits
or
Principles
of
Grace
do
denominate
a
man
gracious
.
And
the
Reason
is
,
a
mere
posse
may
be
abstract
from
the
Nature
or
Essence
of
the
thing
into
which
it
is
reducible
,
but
the
Habit
or
vital
Principle
hath
something
of
the
Nature
or
Essence
of
the
thing
in
it
;
nay
,
it
is
virtually
and
seminally
the
thing
it self
.
A
mere
posse
peccare
in
Adam
before
his
Fall
did
not
denominate
him
sinful
,
because
it
had
nothing
of
the
nature
of
Sin
in
it
;
but
the
Habits
and
Seeds
of
Corruption
after
the
Fall
did
denominate
him
very
sinful
,
because
they
were
virtually
&
seminally
all
Sin
.
A
mere
posse
convertere
doth
not
denominate
a
man
gracious
,
because
it
is
abstract
from
the
Nature
and
Essence
of
the
thing
;
but
the
Habits
or
Principles
of
Grace
do
denominate
him
such
,
because
they
were
virtually
and
seminally
all
Grace
.
Now
that
there
are
such
Habits
or
Principles
of
Grace
,
and
not
only
a
naked
Power
,
I
shall
thus
demonstrate
.
1.
Out
of
the
Scriptures
,
which
do
elegantly
and
emphatically
decypher
out
those
Habits
or
Principles
to
us
.
Wonderful
is
the
variety
of
Expressions
to
this
purpose
.
These
Habits
or
Principles
are
called
,
the
new
heart
and
new
spirit
,
Ezek.
36.
26.
the
new
man
,
Eph.
4.
24.
the
new
creature
,
2
Cor.
5.
17.
the
hidden
man
of
the
heart
,
1
Pet.
3.
4.
the
good
treasure
of
the
heart
,
Matth.
12.
35.
the
glory
within
,
Psal.
45.
13.
eternal
life
abiding
in
us
,
1
Joh.
3.
15.
a
well
of
water
springing
up
into
everlasting
life
,
Joh.
4.
14.
the
teaching
and
abiding
anointing
,
1
Joh.
2.
27.
the
renewing
of
the
holy
Ghost
,
Tit.
3.
5.
the
seed
of
God
remaining
in
us
,
1
Joh.
3.
9.
the
life
of
God
,
Eph.
4.
18.
and
,
which
is
the
sublimest
word
of
all
,
the
divine
nature
,
2
Pet.
1.
4.
And
is
all
this
glory
of
words
poured
out
upon
a
mere
posse
;
which
doth
not
so
much
as
encline
to
Conversion
?
Are
not
here
the
noblest
and
highest
Inclinations
set
forth
unto
us
?
Hath
not
the
new
heart
,
which
hath
eternal
life
in
it
,
a
propensity
to
Acts
of
spiritual
life
?
Will
not
the
new
creature
renewed
by
the
holy
Ghost
,
and
sweetned
by
the
holy
Unction
have
some
Odours
and
Fragrancies
breaking
forth
from
it
?
Can
the
hidden
man
be
ever
hid
,
the
good
treasure
ever
sealed
,
and
the
glory
within
ever
shut
up
?
Must
not
the
Well
of
life
break
forth
,
the
seed
and
life
of
God
spring
up
,
and
the
divine
nature
shew
forth
it self
?
and
do
not
these
denominate
him
gracious
in
whom
they
are
?
What
doth
a
new
heart
speak
him
?
How
doth
the
good
treasure
enrich
him
,
the
glory
within
illustrate
him
,
the
holy
unction
perfume
him
,
the
life
and
seed
of
God
quicken
him
,
the
renewing
of
the
holy
Ghost
alter
him
,
and
the
divine
nature
glorifie
him
?
Here
are
pregnant
denominations
indeed
,
but
there
is
not
a
tittle
of
this
in
a
mere
posse
convertere
;
wherefore
these
expressions
are
of
a
nobler
emphasis
than
so
.
You
'l
say
,
't
is
true
,
these
expressions
shew
forth
habits
or
principles
of
Grace
,
but
not
such
as
go
before
the
actual
consent
of
the
will
to
Gods
Call
,
but
such
as
follow
after
it
,
nay
,
after
frequent
acts
thereof
.
Unto
which
I
shall
answer
two
things
:
1.
The
habits
and
principles
of
Grace
decyphered
in
the
Scriptures
aforesaid
,
are
there
set
out
as
the
royal
acts
of
pure
Free
Grace
,
and
not
as
pendents
upon
mans
Will
;
and
for
this
I
shall
give
two
eminent
instances
,
omitting
others
;
The
first
is
in
that
famous
place
,
Ezek.
36.
where
God
promises
a
new
heart
,
ver.
26.
and
his
own
spirit
,
ver.
27.
but
withal
he
enters
a
double
protestation
,
one
before
the
Promise
,
Thus
saith
the
Lord
,
I
do
not
this
for
your
sakes
O
house
of
Israel
,
but
for
mine
own
holy
names
sake
,
ver.
22.
and
another
after
it
,
Not
for
your
sakes
do
I
this
,
saith
the
Lord
God
,
be
it
known
unto
you
,
be
ashamed
and
confounded
for
your
own
wayes
O
house
of
Israel
,
ver.
32.
What
could
be
more
said
to
exalt
God
and
his
Free
Grace
,
and
to
annihilate
man
and
his
Works
?
How
could
the
True
God
enter
such
protestations
,
if
the
great
promise
of
a
new-heart
hang
in
suspence
upon
mans
actual
consent
?
When
a
man
without
the
new-heart
gives
that
actual
consent
,
there
in
something
,
which
instead
of
shame
and
confusion
,
is
worthy
to
be
noted
as
a
matter
of
Praise
and
Glory
.
But
you
'l
say
,
these
protestations
respect
not
the
way
or
order
of
working
these
gracious
habits
,
but
exclude
mans
worth
or
dignity
in
the
business
.
Now
albeit
God
do
not
give
the
new-heart
for
mans
consent
,
yet
he
may
do
it
upon
or
after
mans
consent
.
I
answer
,
these
protestations
shew
,
that
before
the
new
heart
there
is
nothing
in
man
but
what
is
matter
of
shame
and
confusion
,
and
by
consequence
the
actual
consent
of
the
Will
,
which
is
a
matter
of
Praise
and
Glory
,
cannot
so
much
as
in
order
exist
before
the
new-heart
.
The
second
instance
is
that
,
Tit.
3.
5.
where
the
Apostle
opens
the
fountain
of
Regeneration
;
Not
by
works
of
Righteousness
which
we
have
done
,
but
according
to
his
Mercy
he
saved
us
by
the
washing
of
Regeneration
and
renewing
of
the
Holy
Ghost
.
We
are
saved
by
washing
and
renewing
,
but
in
what
way
or
method
is
this
wrought
?
The
Apostle
tells
us
,
not
by
works
of
Righteousness
,
but
of
mere
mercy
.
Surely
if
there
be
any
Righteousness
in
man
,
it
must
be
in
his
Will
,
and
if
any
work
of
Righteousness
be
in
the
Will
,
an
actual
consent
to
Gods
Call
must
be
such
a
work
.
Yet
the
Apostle
asserts
that
our
Regeneration
was
not
by
works
of
Righteousness
but
of
Gods
Mercy
.
Again
,
't
is
observable
,
that
the
Apostle
doth
not
say
,
Not
for
works
of
Righteousness
,
as
only
excluding
the
meritorious
dignity
thereof
,
but
he
saith
,
Not
by
works
of
Righteousness
,
as
denying
the
very
existence
thereof
in
order
to
Regeneration
.
2.
If
the
actual
consent
of
the
Will
to
the
Calls
of
God
do
indeed
precede
the
habits
or
principles
of
Grace
,
then
what
is
that
which
gives
an
actual
consent
to
Gods
Call
?
What
else
but
the
stony
heart
,
the
old
Creature
,
the
wisdom
of
man
,
and
the
humane
nature
?
For
the
mere
posse
convertere
doth
not
include
in
it
a
heart
of
flesh
,
a
new
Creature
,
an
holy
Unction
,
or
divine
Nature
;
therefore
the
consent
precedent
to
these
Gracious
Principles
must
be
given
by
the
stony
heart
,
old
Creature
,
humane
Wisdome
and
Nature
,
which
is
very
incongruous
.
Let
us
hear
Anselms
determination
in
this
case
,
Voluntas
non
rectè
vult
nisi
quia
recta
est
:
sicut
non
est
acutus
visus
,
quia
De
Concordiâ
,
Cap.
13.
videt
acute
,
sed
ideò
videt
acutè
quia
acutus
est
;
it
a
voluntas
non
est
recta
,
quia
vult
rectè
,
sed
rectè
vult
,
quoniam
est
recta
.
To
the
same
purpose
is
that
of
our
Saviour
;
A
corrupt
tree
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
bring
forth
good
fruit
,
Mat.
7.
18.
that
is
,
whilst
it
is
corrupt
,
it
cannot
,
A
corrupt
tree
may
become
a
good
tree
,
but
whilst
it
is
corrupt
it
cannot
bring
forth
good
fruit
;
as
when
the
Apostle
saith
.
The
carnal
mind
cannot
be
subject
to
Gods
Law
,
Rom.
8.
7.
the
meaning
is
,
that
whilst
it
is
carnal
it
cannot
;
and
how
then
can
the
Will
,
whilst
it
is
a
corrupt
tree
,
bring
forth
so
precious
a
fruit
as
an
assent
to
Gods
Call
?
How
can
such
a
grape
of
Heaven
grow
upon
the
thorns
of
an
unregenerate
heart
?
You
'l
say
,
I
must
not
call
the
Will
a
corrupt
tree
,
when
there
is
a
posse
convertere
supernaturally
poured
into
it
;
but
if
that
posse
do
not
denominate
it
gracious
,
surely
it
is
as
yet
but
corrupt
,
and
whilst
it
is
such
,
it
may
be
so
called
.
2.
I
argue
from
the
Glory
of
free
Grace
,
one
of
its
Crown-jewels
is
,
that
it
makes
gracious
Principles
where
there
were
none
before
;
it
new
creates
in
Christ
,
and
so
gives
Principles
of
Spiritual
being
;
it
quickens
the
dead
,
and
so
gives
Principles
of
Spiritual
Life
:
thus
free
Grace
is
blessed
from
the
fountain
of
Israel
,
from
the
fontal
Principles
of
the
new
Creature
.
But
those
which
deny
gracious
Principles
,
darken
free
Grace
in
that
which
is
its
prime
lustre
.
But
here
I
shall
be
asked
whether
that
posse
convertere
be
not
such
a
Principle
?
I
answer
No
;
a
Principle
is
more
than
a
bare
,
posse
.
There
was
in
Adam
in
innocency
a
posse
peccare
,
and
yet
there
was
no
Principle
of
sin
in
him
;
after
the
same
manner
,
there
is
(
say
the
Remonstrants
)
a
posse
convertere
given
to
fallen
man
,
but
this
is
no
Principle
of
Grace
in
him
.
But
not
to
strive
about
words
,
suppose
it
might
be
called
a
Principle
,
yet
what
a
grand
disparagement
to
free
Grace
is
it
,
to
say
,
that
there
was
as
much
of
Principle
in
innocent
Adam
by
Nature
towards
his
sinful
transgression
,
as
there
is
in
fallen
Man
by
Grace
towards
his
actual
Conversion
?
Such
as
deny
gracious
habits
,
and
grant
only
a
naked
power
must
say
so
.
3.
I
argue
from
the
sweetness
of
Providence
.
As
't
is
the
Glory
of
free
Grace
that
there
are
gracious
Principles
made
,
so
't
is
the
sweetness
of
providence
,
that
those
Principles
are
made
first
;
and
then
congruous
acts
issue
from
thence
.
The
only
wise
God
disposes
things
in
the
sweetest
method
.
In
the
body
of
Nature
first
a
Sun
and
then
a
beam
,
first
a
Fountain
and
then
a
stream
,
first
a
Root
and
then
a
fruit
.
In
the
Soul
of
Man
negative
faculties
precede
acts
of
life
,
sensitive
acts
of
sense
,
and
intellectual
acts
of
reason
.
Hence
those
acts
issue
forth
in
an
easie
connaturalness
to
their
Principles
.
And
can
there
be
less
of
the
beauty
of
providence
in
the
Spiritual
world
than
in
the
natural
?
Should
there
not
be
as
sweet
an
order
in
the
new
Creature
as
in
the
old
?
Ought
not
supernatural
acts
to
issue
forth
in
as
great
connaturalness
to
their
Principles
as
natural
?
If
so
,
then
there
must
be
habits
of
Grace
to
precede
the
acts
;
if
not
,
then
those
acts
,
which
are
above
nature
in
facto
esse
,
as
to
their
essential
excellency
,
must
be
below
it
in
fieri
,
as
to
their
procedure
from
causes
;
nay
,
't
is
hardly
imaginable
,
that
those
acts
should
at
all
come
forth
into
being
without
gracious
Principles
.
If
the
Will
be
not
changed
by
regenerating
Grace
,
how
is
it
constituted
in
ordine
agentium
supernaturalium
?
And
if
not
,
how
can
it
actually
turn
to
God
,
seeing
that
is
actus
ordinis
supernaturalis
?
Every
one
that
doth
righteousness
is
born
of
God
,
1
Joh.
2.
29.
To
turn
unto
God
is
a
prime
act
of
Righteousness
;
and
how
then
can
it
be
done
before
Regeneration
?
Wherefore
the
Scripture
method
is
clear
;
first
a
good
tree
and
then
good
fruit
,
Mat.
7.
17.
first
a
good
treasure
in
the
heart
,
and
then
good
things
out
of
it
,
Mat.
12.
35.
first
we
are
created
in
Christ
,
and
then
we
walk
in
good
works
,
Eph.
2.
10.
And
thus
Spiritual
acts
are
done
in
the
easiness
of
the
new
Creature
,
because
in
a
way
connatural
to
Spiritual
Principles
.
4.
If
there
be
no
habits
or
principles
of
Grace
,
what
is
that
that
makes
the
grand
difference
between
a
godly
and
an
ungodly
man
?
Surely
,
either
it
must
be
the
acts
of
Faith
and
other
Graces
,
or
else
the
habits
and
principles
thereof
.
'T
is
not
the
acts
of
Faith
and
other
Graces
,
for
two
Reasons
:
1.
Because
that
which
makes
the
difference
must
be
somewhat
permanent
;
such
was
Caleb's
other
spirit
which
differenced
him
from
the
murmuring
Congregation
,
Numb.
14.
24.
Such
was
Job's
Root
which
differenced
him
from
the
leavy
hypocrite
,
Job
19.
28.
But
the
acts
of
Faith
and
other
Graces
are
transient
;
wherefore
if
these
be
all
the
difference
,
what
becomes
of
a
Godly
man
in
his
sleep
or
phrensie
,
wherein
no
such
acts
are
put
forth
?
Doth
he
drop
out
of
the
state
of
Grace
without
any
apostasie
,
or
continue
in
it
without
any
differencing
quality
?
neither
is
possible
;
he
back-slides
not
from
God
,
and
how
can
he
be
out
of
the
state
of
Grace
?
he
is
but
as
other
men
are
,
and
how
can
he
be
in
it
?
It
remains
therefore
that
the
habits
of
Grace
make
the
difference
;
for
by
reason
of
these
he
is
not
as
other
men
are
,
no
,
not
when
the
Acts
of
Grace
are
suspended
,
because
he
hath
another
spirit
in
him
.
2.
All
men
being
by
Nature
ungodly
,
that
which
chiefly
makes
the
difference
must
denominate
a
man
changed
.
Now
in
every
change
the
Terminus
is
somewhat
permanent
;
in
Alteration
't
is
a
permanent
Quality
,
in
Augmentation
't
is
a
permanent
Quantity
,
in
Generation
't
is
a
substantial
Form
,
and
in
Regeneration
't
is
a
new
creature
born
of
the
incorruptible
seed
of
the
Word
,
1
Pet.
1.
23.
The
Terminus
of
this
gracious
Change
is
set
out
in
Scripture
as
a
permanent
thing
;
sometimes
't
is
called
light
;
ye
were
darkness
but
now
light
in
the
Lord
,
Eph.
5.
8.
sometimes
life
;
this
my
son
was
dead
and
is
alive
again
,
Luk.
15.
24.
sometimes
the
new
man
;
old
things
are
past
away
,
behold
all
things
are
become
new
,
2
Cor.
5.
17.
still
it
is
somewhat
parmanent
.
Hence
it
appears
,
that
the
Acts
of
Faith
and
other
Graces
(
which
are
transient
)
do
not
so
properly
denominate
a
man
changed
,
as
improve
the
Change
already
made
.
The
wild
Tree
is
changed
by
the
Graff
,
and
not
by
the
After-fruit
;
the
Natural
man
is
changed
by
the
ingrafted
Word
,
and
not
by
the
fruits
of
Faith
and
other
Graces
,
which
naturally
grow
upon
the
Root
of
habitual
Grace
.
That
a
corrupt
Tree
is
made
good
is
a
great
Change
;
but
that
a
good
Tree
brings
forth
good
fruit
is
altogether
connatural
.
If
there
be
no
Habits
or
Principles
of
Grace
,
how
can
the
Natural
man's
deadly
Wound
,
I
mean
Original
Corruption
ever
be
healed
?
Habitual
Corruption
cannot
be
healed
but
by
habitual
Grace
,
the
Plague
of
the
Heart
cannot
be
healed
but
by
the
holy
Unction
;
instead
of
the
old
Heart
there
must
be
a
new
one
,
or
else
there
is
no
healing
,
and
without
healing
how
can
such
a
sound
Act
as
Conversion
come
forth
?
It
remains
therefore
,
that
there
are
Habits
or
Principles
of
Grace
.
2.
Having
proved
that
there
are
such
Habits
or
Principles
,
I
come
to
unfold
what
they
are
;
and
this
I
cannot
better
do
,
than
by
shewing
what
they
are
in
the
several
Faculties
.
Wherefore
1.
As
to
the
Understanding
,
there
is
a
Principle
of
excellent
Knowledge
;
I
say
,
excellent
,
not
only
in
respect
of
the
matter
of
it
,
being
heavenly
Mysteries
;
but
also
in
respect
of
the
Nature
of
it
,
't
is
too
high
for
a
fool
;
nay
,
't
is
a
Story
higher
than
the
Knowledge
of
all
the
unregenerate
Rabbies
in
the
World
:
T
is
'
not
a
mere
literal
Knowledge
,
a
knowing
of
Christ
after
the
flesh
,
but
a
spiritual
,
a
revealing
spiritual
things
in
their
spiritual
Glory
;
't
is
not
a
dead
Knowledge
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
form
of
knowledg
,
Rom.
2.
20.
such
as
is
but
a
liveless
figure
or
appearance
,
but
't
is
a
lively
Knowledge
called
by
the
Wiseman
a
well-spring
of
life
,
Prov.
16.
22.
and
by
our
Saviour
the
light
of
life
,
Joh.
8.
12.
'T
is
not
a
Knowledge
without
Sense
,
but
such
as
hath
Sense
,
nay
,
all
the
Senses
of
the
inward
man
in
it
;
't
is
a
seeing
of
the
just
one
,
Acts
22.
14.
a
hearing
and
learning
of
the
Father
,
Joh.
6.
45.
a
smelling
and
savouring
the
sweet
odours
of
the
Gospel
,
2.
Cor.
2.
14.
a
tasting
how
good
and
gracious
the
Lord
is
,
Psal.
34.
81.
a
tactual
knowledge
,
a
spiritual
touching
and
handling
of
the
word
of
life
,
1
Joh.
1.
1.
here
are
seminally
and
virtually
all
those
spiritual
Senses
which
discern
good
and
evil
.
'T
is
not
a
dark
and
duskish
Knowledge
,
but
clear
and
lightsome
;
't
is
seeing
with
the
veil
off
and
face
open
,
2
Cor.
3.
16
,
18.
't
is
the
day
dawning
and
the
day-star
arising
in
the
heart
,
2
Pet.
1.
19.
Here
God
shines
into
the
heart
,
and
things
are
seen
eye
to
eye
,
as
the
expression
is
,
Isai.
52.
8.
that
is
,
in
a
clear
evidence
of
the
truth
.
'T
is
not
a
Knowledge
at
a
distance
and
afar
off
,
as
Dives
saw
Abraham
,
and
as
every
natural
man
sees
the
things
of
Faith
,
but
a
near
and
intimate
Knowledge
.
'T
is
wisdom
in
the
hidden
parts
,
Psal.
51.
6.
't
is
wisdom
entring
into
the
heart
,
Prov.
2.
10.
't
is
a
reason
delivered
over
to
the
power
of
holy
truths
,
Rom.
6.
17.
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
engrafted
or
innaturalized
in
the
mind
,
Jam.
1.
21.
Hereby
the
Truth
approaches
and
presentiates
it self
to
the
Soul
in
so
clear
and
near
a
manner
as
that
it
works
a
firm
assent
and
perswasion
thereof
,
and
that
upon
the
divine
Authority
shining
and
sparkling
out
in
the
same
.
This
Principle
saith
Amen
to
all
the
Truths
in
Scripture
;
by
it
we
come
to
know
truths
in
our selves
,
Heb.
10.
34.
and
to
carry
the
witness
thereof
within
us
,
1
Joh.
5.
10.
As
Jesus
Christ
is
the
Amen
,
the
faithful
and
true
witness
who
sealed
the
Truths
of
the
Gospel
outwardly
by
his
Blood
,
so
the
holy
Unction
dropping
down
fom
Christ
is
an
Amen
,
a
faithful
and
true
witness
sealing
up
those
Truths
inwardly
in
the
heart
.
And
this
clear
and
near
Knowledge
,
as
it
assures
and
perswades
a
man
of
those
Truths
,
is
Faith
in
the
Understanding
;
for
this
sets
to
its
seal
that
God
is
true
in
them
,
1
Joh.
3.
33.
'T
is
not
a
mere
notional
Knowledge
floating
in
the
Brain
,
vaunting
in
the
Tongue
or
flourishing
in
a
leavy
Profession
;
but
't
is
a
practical
Knowledge
influxive
into
the
Will
,
inflammative
to
the
Affections
,
and
directive
to
the
whole
Life
.
This
is
that
Principle
of
excellent
Knowledge
whereby
the
Soul
is
enabled
to
see
God
as
the
only
supreme
End
,
Christ
as
the
only
true
Way
,
and
Sin
as
the
only
great
Obstacle
thereunto
.
2.
As
to
the
Will
there
is
a
Principle
of
Holiness
and
Rectitude
,
such
as
makes
the
Heart
pure
and
right
,
such
as
sets
the
Will
into
a
right
frame
and
posture
in
a
threefold
Respect
.
-
1.
In
reference
to
the
true
End
of
Man
.
-
2.
In
reference
to
the
right
Means
.
-
3.
In
reference
to
the
grand
Obstacle
.
1.
It
sets
the
Will
into
a
right
posture
in
reference
to
Man's
true
End
.
Man's
true
End
is
God
alone
;
for
he
is
fontal
Goodness
,
Allness
of
Perfections
;
the
primum
amabile
,
and
ultimus
finis
,
the
great
Alpha
and
Omega
of
Spirits
,
perfectly
able
to
still
all
the
desires
,
and
fill
all
the
crannies
thereof
.
Now
this
rectifying
Principle
in
the
Will
,
as
respective
to
this
supreme
End
,
shews
forth
it self
three
ways
.
1.
In
that
it
is
a
desiring
Principle
.
Desire
is
the
first-born
of
the
Will
,
the
first
opening
of
the
rational
Appetite
,
and
this
Principle
sanctifies
it
and
sets
it
apart
for
God
as
its
supreme
End
;
it
enclines
and
disposes
the
Will
to
pant
and
thirst
after
God
,
to
faint
and
cry
out
for
him
,
to
enquire
and
seek
after
him
with
all
the
heart
.
Before
the
Will
Cain-like
did
go
out
from
the
Lord's
presence
,
but
now
David-like
it
desires
to
dwell
in
his
house
and
behold
his
beauty
.
Before
the
Will
lay
dead
in
the
Grave
of
Creature-deadness
,
but
now
it
hath
the
life
of
God
in
it
quickning
it
to
holy
breathings
after
him
:
before
there
was
such
a
gravedo
liberi
arbitrii
,
such
Talents
of
Carnality
upon
the
Will
,
that
it
could
in
no
wise
lift
up
it self
,
but
lay
among
the
pots
and
embraced
dunghils
;
but
now
it
hath
the
wings
of
a
Dove
to
elevate
it self
to
God
.
Here
is
the
first
resurrection
of
the
Will
;
here
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ascensions
in
the
heart
,
as
the
Septuagint
hath
it
,
Psal.
84.
5.
The
nature
of
this
Principle
is
to
ascend
up
to
God
and
leave
all
the
World
behind
its
back
.
As
the
Principle
of
perswading
Knowledge
is
Faith
in
the
Understanding
,
so
this
desiring
Principle
is
Love
in
the
Will
in
its
primordial
propensities
;
there
is
spiritual
Life
in
primoradio
,
in
its
first
Light
,
and
here
is
spiritual
life
in
primo
ardore
,
in
its
first
heat
.
2.
In
that
it
is
a
purposing
Principle
,
such
as
inclines
and
disposes
the
Soul
to
pitch
by
a
serious
determination
upon
God
as
its
only
happiness
,
and
to
cleave
unto
him
with
purpose
of
heart
,
Act.
11.
23.
This
renders
a
man
a
true
spiritual
Levite
,
who
(
as
his
name
imports
)
is
joined
to
the
Lord
&
become
one
spirit
with
him
,
1
Cor.
6.
17.
And
as
the
first-born
were
dedicated
to
God
,
and
afterwards
the
Levites
;
so
the
desiring
Principle
first
dedicates
the
Desires
the
first-born
of
the
Will
to
God
,
and
then
this
purposing
Principle
makes
a
man
a
spiritual
Levite
consecrated
to
God
by
a
holy
Conjunction
with
him
.
This
is
that
Key
of
David
or
Love
(
as
David
imports
)
which
opens
the
everlasting
doors
of
the
Will
that
the
king
of
glory
may
come
in
,
Psal.
24.
7.
This
is
that
sweet
voice
of
David
or
Love
which
upon
mature
deliberation
is
ready
to
break
out
,
Whom
have
I
in
heaven
but
thee
?
whom
on
earth
besides
thee
?
Psal.
73.
25.
In
Heaven
there
are
glorious
Angels
,
and
on
Earth
multitudes
of
good
Creatures
,
but
none
of
them
all
are
my
end
or
happiness
;
none
,
none
but
God
alone
.
Were
Heaven
and
Earth
emptied
of
all
their
Furniture
,
still
I
should
have
my
end
as
long
as
I
have
my
God
,
who
fills
them
both
with
his
presence
;
whilest
he
is
with
me
there
can
be
no
such
thing
as
Emptiness
,
for
he
is
all
in
all
,
waving
all
the
World
,
I
pitch
upon
him
alone
as
my
only
end
.
I
can
truly
say
to
the
Covetous
,
God
is
my
gold
,
Job
22.
25.
to
the
Ambitious
,
God
is
my
glory
,
Psal.
3.
3.
to
the
Voluptuous
,
God
is
my
delight
,
Isai.
58.
14.
to
the
Souldier
,
God
is
my
buckler
and
high
tower
,
Psal.
18.
2.
to
the
Mariner
,
God
is
my
broad
rivers
and
streams
,
Isai.
33.
21.
to
the
Potentates
and
Emperours
of
the
World
,
God
is
my
crown
and
diadem
,
Isai.
28.
5.
and
to
those
who
with
Esau
have
enough
of
the
World
,
Jacob-like
,
I
have
all
,
Gen.
33.
11.
all
in
one
,
even
in
God
alone
.
Such
Resolutions
as
these
are
the
proper
Issues
of
this
purposing
Principle
,
this
makes
the
Will
free
indeed
;
before
it
was
free
in
Naturals
,
but
now
in
Spirituals
,
which
is
freedom
indeed
.
When
the
Will
fixes
it self
upon
the
Creature
as
its
End
,
it
is
in
straits
in
a
house
of
bondage
.
Take
the
World
in
its
own
place
,
't
is
a
spacious
Looking-glass
of
God's
Power
and
Goodness
,
but
take
it
as
a
man's
End
and
Happiness
,
't
is
too
strait
and
narrow
for
the
immortal
Spirit
to
breathe
in
.
Hence
carnal
Men
even
in
the
fulness
of
sufficiency
are
yet
instraits
,
Job
20.
22.
but
when
the
Will
through
this
purposing
Principle
fixes
it self
upon
God
as
its
End
,
't
is
free
indeed
.
The
Rabbins
call
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Place
,
and
a
large
one
he
is
;
no
less
than
an
Infinity
and
Immensity
of
Goodness
,
such
as
no
desire
or
out-going
of
the
Will
can
ever
pass
thorough
.
Here
there
is
Room
enough
for
an
immortal
Spirit
,
Goodness
enough
to
satiate
the
rational
Appetite
for
ever
.
Now
as
the
desiring
Principle
is
Love
in
the
Will
in
its
first
Plantation
;
so
this
purposing
Principle
is
Love
further
rooted
and
grounded
in
the
same
Faculty
.
3.
In
that
it
is
a
resting
Principle
,
such
as
enclines
and
disposes
the
Will
to
a
double
rest
in
God
.
-
1.
To
a
Rest
of
Innitence
.
-
2.
To
a
Rest
of
Complacence
.
1.
To
a
Rest
of
Innitence
;
it
inclines
the
Will
to
lean
and
roll
it self
upon
God
,
and
to
set
its
faith
and
hope
in
him
:
hereby
the
Heart
hath
an
access
unto
God
,
and
casts
and
ventures
it self
upon
him
for
all
its
happiness
,
as
being
fully
resolved
in
it self
to
be
happy
only
in
him
.
And
this
is
no
other
than
Faith
in
the
Will
considered
ut
in
ultimo
termino
,
in
God
its
only
resting-place
.
We
which
believe
(
saith
the
Apostle
)
do
enter
into
rest
,
Heb.
4.
3.
Faith
makes
a
man
cease
from
himself
and
enter
into
rest
by
a
fiducial
repose
on
God's
All-sufficiency
.
2.
To
a
Rest
of
Complacency
;
it
enclines
the
Will
to
delight
in
the
Almighty
,
Isai.
58.
14.
and
count
him
its
exceeding
joy
,
Psal.
43.
4.
Hereby
the
Soul
dwells
at
ease
,
or
lodges
in
goodness
(
as
the
Original
hath
it
)
Psal.
25.
13.
hereby
it
lies
down
in
the
bosom
of
bliss
and
hath
peace
for
its
tabernacle
,
Job
5.
24.
God
was
the
Levites
inheritance
,
Deut.
18.
2.
As
the
purposing
Principle
makes
a
man
a
spiritual
Levite
,
so
the
resting
Principle
gives
a
man
an
inheritance
in
God
;
and
this
is
Love
in
its
triumph
and
joy
inheriting
all
things
in
Gods
Mercy
and
glorious
All-sufficiency
.
2.
This
Principle
of
Rectitude
or
Holiness
sets
the
Will
right
in
reference
to
the
true
Means
.
The
true
Means
is
Jesus
Christ
the
Mediator
;
the
only
way
into
the
Holy
of
Holies
is
through
the
Veil
of
his
flesh
.
We
are
in
a
treble
Incapacity
of
returning
unto
God
our
ultimate
End
:
We
are
in
the
Darkness
of
Sin
and
see
not
the
right
path
thither
,
and
as
to
this
,
Christ
is
the
way
,
as
a
Prophet
teaching
us
by
his
Spirit
and
Word
:
We
are
in
the
Guiltiness
of
Sin
and
dare
not
approach
thither
,
and
as
to
this
,
Christ
is
the
way
,
as
a
Priest
offering
up
his
Blood
and
Righteousness
for
us
:
We
are
in
the
Impotency
and
Enmity
of
Sin
,
and
cannot
,
will
not
of
our selves
return
thither
,
and
as
to
this
,
Christ
is
the
way
as
a
King
,
subduing
and
ruling
us
by
his
gracious
Sceptre
;
God
hath
sealed
Christ
to
all
these
Offices
for
this
very
end
to
bring
us
home
to
himself
.
Now
this
Principle
sets
the
Will
right
in
reference
to
Christ
in
all
his
Offices
.
1.
Take
him
as
a
Prophet
,
this
Principle
sets
the
Heart
right
in
a
threefold
respect
.
1.
'T
is
a
Principle
of
humble
Teachableness
.
God
(
who
is
the
Soul's
Centre
)
dwelling
in
Light
unapproachable
,
and
Christ
(
who
is
in
the
Father's
bosom
)
being
the
great
revealer
of
him
,
this
Principle
enclines
the
Will
to
hearken
to
Christ
;
the
ear
is
opened
or
revealed
to
hear
the
great
Prophet
in
all
things
.
There
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
readiness
of
mind
to
let
in
every
beam
of
Light
and
catch
at
every
drop
of
Truth
which
falls
from
Christ
.
Before
Man
was
a
Wolf
and
a
Lion
for
bruitish
untractableness
,
but
now
a
little
child
may
lead
him
,
Isai.
11.
6.
even
the
least
truth
or
message
from
Christ
;
he
will
not
be
unruly
or
break
away
from
it
for
a
World
,
but
meekness
and
humility
make
him
as
a
little
Child
ruleable
by
every
word
of
Christ
.
2.
'T
is
a
Principle
of
Faith
,
ready
to
receive
Christ
in
the
name
of
a
Prophet
.
Christ
doth
no
sooner
usher
in
a
Truth
into
the
Soul
,
but
this
Principle
clasps
about
it
with
fiducial
embraces
,
and
says
,
This
is
a
beam
from
the
Sun
of
righteousness
,
this
is
a
message
from
the
Angel
of
the
Covenant
,
sent
on
purpose
to
fetch
me
away
to
God
.
Hereby
the
Soul
is
disposed
to
believe
Christ's
Words
,
and
receive
his
Testimony
.
3.
'T
is
a
Principle
of
Love
,
ready
to
embrace
Christ
as
the
Angel
of
God's
face
or
presence
,
and
kiss
the
Son
as
revealing
holy
secrets
from
the
Fathers
bosom
.
This
Principle
hangs
upon
Christ's
myrrh-dropping
lips
,
and
when
he
speaks
,
it
catches
up
his
words
as
the
words
of
eternal
life
;
every
Truth
is
received
in
Love
as
from
Christ's
hand
,
and
above
all
,
Christ
himself
is
very
precious
,
because
he
is
the
brightness
of
glory
.
2.
Take
him
as
a
Priest
,
this
Principle
sets
the
Heart
right
towards
him
.
Under
the
Law
the
Levites
were
given
to
the
Priest
;
under
the
Gospel
those
who
are
spiritual
Levites
,
are
given
to
Christ
the
High-priest
.
Now
the
Principle
(
whereby
they
are
given
to
Christ
as
a
Priest
)
is
double
.
1.
'T
is
a
Principle
of
Faith
enclining
the
Soul
to
wash
in
the
Laver
of
Christ's
Blood
,
and
wrap
up
it self
in
the
Robe
of
his
Righteousness
.
This
is
called
in
Scripture
trusting
in
Christs
name
,
Matth.
12.
21.
faith
in
his
blood
,
Rom.
3.
25.
receiving
the
atonement
,
Rom.
5.
11.
and
receiving
the
gift
of
righteousness
,
Rom.
5.
17.
When
a
Soul
comes
up
out
of
the
wilderness
of
Sin
to
return
to
God
,
all
the
way
it
leans
upon
Jesus
Christ
,
Cant.
8.
5.
2.
'T
is
a
Principle
of
Love
enclining
the
Soul
to
love
Jesus
Christ
as
its
Priest
.
When
once
there
are
Faith-glances
in
the
Understanding
at
Christ
crucified
,
and
Faith-rollings
in
the
Will
upon
him
,
the
holy
Fire
(
called
a
vehement
Flame
,
or
,
as
it
is
in
the
Original
,
the
Flame
of
God
,
Cant.
8.
6.
)
kindles
upon
the
heart
and
makes
it
burn
with
true
love
to
Christ
:
Oh!
says
the
Soul
,
this
is
he
who
made
the
Robe
of
Righteousness
for
me
,
and
how
much
love
was
there
in
every
thread
of
it
?
This
is
he
who
drunk
off
the
Cup
of
trembling
for
me
,
and
how
much
wrath
did
my
sins
squeez
into
it
?
When
on
Earth
he
bore
my
sins
upon
the
Cross
,
and
now
in
Heaven
he
bears
my
name
upon
his
heart
;
his
Person
is
all
desires
,
his
Blood
all
preciousness
,
his
Righteousness
all
glory
,
his
Love
all
heights
and
depths
and
breadths
surpassing
knowledge
,
and
who
can
chuse
but
love
him
?
There
is
no
high
Priest
or
Sacrifice
but
himself
,
no
Balm
or
healing
but
in
his
Wounds
,
no
Intercessor
above
but
his
Blood
and
Righteousness
,
no
Beauty
or
Glory
in
all
the
visible
World
like
that
in
his
Cross
,
and
how
can
the
heart
refuse
his
Espousals
?
This
is
a
Principle
of
sweet
closure
with
Christ
;
this
makes
the
Soul
breathe
after
,
nay
approach
to
Christ
,
and
when
it
hath
a
being
in
him
,
such
is
the
holy
aspiration
of
this
Principle
,
that
still
it
desires
to
be
more
perfectly
and
intimately
in
him
;
no
embraces
near
enough
,
there
's
too
much
distance
in
every
union
:
When
the
Soul
is
brother
and
sister
and
mother
to
him
,
still
't
would
be
nearer
,
nothing
less
than
one
spirit
,
1
Cor.
6.
17.
and
when
't
is
so
in
some
measure
,
still
it
presses
hard
after
more
oneness
with
him
:
Oh!
that
the
Veil
of
darkness
were
quite
off
!
that
the
remnants
of
separating
Corruption
were
quite
out
!
Oh!
for
more
gales
of
Faith
and
Prayer
to
blow
up
this
holy
Fire
!
for
more
effusions
of
the
holy
Unction
to
feed
and
enflame
it
!
Thus
this
Principle
is
hiatus
Voluntatis
,
the
opening
or
thirsty
gaping
of
the
Will
for
more
and
more
of
Christ
,
and
all
that
it
may
dwell
in
God
who
is
Love
it self
.
3.
Take
him
as
a
King
,
this
Principle
sets
the
Heart
right
towards
him
.
Hence
a
man
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
fit
posture
towards
the
kingdom
of
God
,
Luk.
9.
62.
and
that
in
a
threefold
respect
.
1.
This
Principle
is
a
Principle
of
Faith
:
God
made
Christ
a
King
,
&
Faith
owns
him
as
such
;
God
gave
him
all
the
power
in
heaven
and
earth
,
and
Faith
gives
him
all
the
power
in
the
upper
and
lower
Faculties
of
the
Soul
.
This
Principle
rests
upon
him
as
a
King
,
able
to
put
all
his
enemies
under
his
feet
:
Are
there
strong
holds
of
Sin
in
us
?
this
Principle
rests
on
him
as
the
power
of
God
to
cast
them
down
:
Are
there
Armies
of
temptations
round
about
us
?
this
Principle
rests
on
him
as
the
Captain
of
salvation
to
scatter
them
.
As
soon
as
this
Principle
is
in
the
Soul
,
the
Soul
is
no
longer
where
it
was
,
but
translated
into
the
kingdom
of
Christ
,
Col.
1.
13.
Before
it
was
in
a
region
of
Darkness
,
but
now
in
a
place
of
marvellous
Light
;
its
native
soil
was
spiritual
Sodom
and
Egypt
,
where
Sin
is
a
Law
,
but
now
it
is
in
the
Dominions
of
Christ
,
where
the
Law
of
the
Spirit
frees
from
the
Law
of
sin
:
and
because
,
after
the
Law
or
Reign
of
Sin
is
broken
,
the
remnants
or
reliques
of
Corruption
are
still
in
us
,
therefore
this
Principle
doth
in
a
wonderful
manner
rest
upon
Christ
for
a
more
thorough
purging
out
thereof
.
2.
This
Principle
is
a
Principle
of
Love
,
disposing
the
Soul
to
love
Christ
as
a
Melchisedek
,
a
king
of
righteousness
,
and
to
kiss
his
sceptre
as
a
sceptre
of
righteousness
.
This
Principle
desires
and
delights
above
all
places
to
dwell
in
Immanuels
land
,
and
by
a
holy
acquiescence
under
his
Law
,
it
sits
down
(
as
it
were
)
in
the
kingdom
of
God
.
Hence
the
Heart
is
willing
that
Christ
should
reign
over
it
,
&
that
all
his
Enemies
should
be
made
his
footstool
,
even
those
that
dwell
in
its
own
bosom
;
if
he
come
&
search
for
darling
Lusts
there
,
this
Principle
will
open
every
fold
,
and
unlock
every
secret
place
of
the
Heart
to
discover
them
:
If
he
come
and
slay
them
with
the
Sword
of
his
mouth
,
this
Principle
will
be
consenting
to
their
death
,
and
pray
,
So
let
all
thine
enemies
perish
,
O
Lord
,
even
all
the
remainders
of
Corruption
lying
in
my
Heart
.
3.
This
Principle
is
a
Principle
of
Obedience
;
and
this
is
no
other
but
the
two
former
Principles
of
Faith
and
Love
conspiring
together
to
do
the
Will
of
Christ
.
Christ
is
at
the
right
hand
of
God
,
and
the
Soul
by
Faith
and
Love
is
at
the
right
hand
of
Christ
,
Psal.
45.
9.
ready
to
hear
and
do
all
his
pleasure
,
Ver.
10.
Faith
hath
two
Eyes
,
&
whilest
one
is
upon
the
propitiatory
Cross
,
the
other
is
upon
the
holy
Crown
of
Jesus
.
Love
hath
two
Hands
,
and
whil'st
one
is
thrust
into
his
side
and
bleeding
Wounds
,
the
other
is
busie
in
keeping
his
righteous
Laws
and
Commands
.
No
sooner
doth
a
Command
drop
down
from
him
,
but
Faith
catches
it
up
;
Oh!
says
Faith
,
this
comes
from
the
King
of
Kings
and
must
be
done
;
and
this
great
King
(
says
Love
)
obeyed
for
me
even
to
the
Cross
,
and
how
can
I
do
less
than
obey
him
?
His
commandments
are
all
right
,
his
yoke
easie
,
his
service
freedom
,
and
his
love
constraining
.
3.
This
Principle
sets
the
Will
into
a
right
Frame
in
respect
of
that
great
Obstacle
,
Sin
.
Sin
separates
between
God
and
the
Soul
,
but
this
Principle
separates
between
the
Soul
and
Sin
;
and
this
in
three
respects
.
1.
As
it
is
a
Principle
of
Evangelical
Sorrow
.
Sin
is
contracted
with
pleasure
and
must
be
dissolved
with
sorrow
,
and
this
dissolution
will
not
be
kindly
,
unless
the
Sorrow
be
Evangelical
;
Legal
Sorrow
is
a
preparative
to
Conversion
,
but
Evangelical
is
an
essential
ingredient
in
it
;
in
Legal
sorrow
the
Heart
breaks
under
the
Fears
of
Hell
and
Death
,
but
in
Evangelical
it
thaws
under
the
Beams
of
free
Grace
;
it
melts
for
the
exceeding
sinfulness
of
Sin
,
it
bleeds
over
the
bleeding
Wounds
of
Christ
,
it
grieves
at
the
grievings
of
the
holy
Spirit
,
it
blushes
and
shames
it self
for
the
stains
cast
upon
Gods
Glory
,
&
it
is
offended
&
full
fraught
with
displicency
at
its
many
&
great
offences
of
the
divine
Majesty
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sorrow
according
to
God
,
2
Cor.
7.
10.
Sorrow
for
Sin
as
Sin
,
such
as
God
would
have
.
This
turns
the
sweet
morsels
of
Sin
into
bitter
herbs
,
and
the
pleasant
streams
of
lust
into
blood
;
hereby
Sin
is
in
some
degree
loosened
out
of
the
Heart
.
2.
As
it
is
a
Principle
of
hatred
enclining
the
Will
to
hate
every
false
way
.
The
Scripture
sets
out
Sin
as
a
very
odious
thing
,
't
is
the
poyson
of
asps
,
Rom.
3.
13.
the
dogs
vomit
,
2
Pet.
2.
22.
a
menstruous
cloth
,
Isai.
30.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
superfluity
or
excrement
of
all
evil
,
Jam.
1.
21.
enmity
to
God
,
Rom.
8.
7.
the
abominable
thing
which
God
hates
,
Jer.
44.
4.
and
that
with
great
hatred
,
Hos.
9.
7.
Now
the
Heart
(
when
this
Principle
is
in
it
)
hates
and
abhorrs
the
taste
of
this
poison
,
the
smell
of
this
vomit
,
the
touch
of
this
menstruous
cloth
,
the
sight
or
appearance
of
this
filthy
excrement
,
the
thought
of
this
enmity
to
God
,
and
the
very
presence
of
this
abominable
thing
;
this
hatred
is
the
very
life
and
spirit
of
Repentance
:
As
the
love
of
Sin
is
the
vinculum
unionis
or
vital
spirit
whereby
the
Soul
and
Sin
are
intimately
united
together
,
so
the
hatred
of
Sin
is
the
solutio
vinculi
,
or
the
extinction
of
that
vital
spirit
,
whereby
the
Soul
and
Sin
are
separated
one
from
another
.
3.
As
it
is
a
Principle
of
actual
Reformation
or
forsaking
of
Sin
;
and
this
is
no
other
than
the
two
former
Principles
of
Sorrow
and
Hatred
conspiring
together
to
make
away
with
Sin
.
Sorrow
nails
the
old
Man
with
all
his
members
upon
the
Cross
there
to
die
in
pains
and
agonies
,
and
Hatred
pierces
into
his
very
Heart
and
le
ts
out
his
vital
Blood
,
I
mean
,
the
love
of
Sin
,
that
he
may
be
sure
to
die
and
not
revive
again
;
where
these
two
are
,
a
man
suffers
in
the
flesh
and
ceases
from
sin
,
1
Pet.
4.
1.
he
cannot
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
commit
sin
,
1
Joh.
3.
9.
not
so
as
he
did
before
.
Sorrow
forbids
it
to
be
the
joy
of
his
way
,
and
Hatred
forbids
it
to
be
the
love
of
his
Heart
,
and
both
cast
it
out
as
an
unclean
thing
,
causing
God's
departure
from
the
Soul
.
3.
As
to
the
Affections
,
there
is
a
Principle
which
tunes
and
harmonizes
them
,
and
that
in
a
threefold
respect
.
1.
'T
is
a
Principle
reductive
of
the
Affections
to
the
Rule
of
Reason
.
God
in
Creation
made
Man
a
Lord
over
Brutes
,
&
anointed
Reason
to
reign
over
the
Affections
;
but
as
soon
as
Man
rebelled
against
God
,
all
within
him
and
without
him
was
hurled
into
confusion
:
Without
,
the
brute
Beasts
rebelled
against
his
person
;
and
within
,
the
brutish
Lusts
rebelled
against
his
Reason
;
but
when
converting
Grace
reduces
Man
into
order
again
,
then
the
beasts
of
the
field
are
at
peace
with
him
,
Joh
5.
23.
and
the
Affections
of
the
Heart
throw
down
their
arms
and
confess
their
homage
to
the
Kingdom
of
Reason
.
This
Principle
makes
a
man
able
to
rule
over
his
own
spirit
,
Prov.
16.
32.
and
say
with
Authority
to
one
Affection
,
Go
and
it
goeth
,
and
to
another
,
come
,
and
it
cometh
.
'T
is
true
,
Moral
Vertue
doth
in
its
way
subject
the
Affections
to
Reason
,
but
this
supernatural
Principle
doth
it
in
a
more
excellent
manner
;
there
the
Subjection
is
to
Reason
as
the
supreme
Faculty
of
the
Soul
,
but
here
it
is
to
it
as
the
candle
of
the
Lord
▪
even
for
his
sake
who
lighted
it
up
for
the
guidance
of
the
blind
Faculties
;
there
it
is
to
Reason
as
a
natural
Light
,
but
here
it
is
to
it
as
supernaturally
illuminated
.
The
holy
Spirit
makes
the
Truths
of
the
Gospel
to
become
the
Law
of
the
mind
,
and
this
Law
of
the
mind
rules
over
the
Affections
;
the
Affections
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Woman-part
in
us
,
the
head
of
this
woman
is
the
Man
or
Reason
,
and
the
head
of
this
Man
is
Christ
and
his
holy
unction
.
2.
'T
is
a
Principle
moderative
of
the
Affections
as
to
the
things
of
the
World
.
Before
Conversion
the
Earth
hath
its
Throne
in
the
Heart
,
but
this
Principle
shakes
the
earth
out
of
her
place
;
before
,
the
Affections
are
as
Sails
spread
open
to
the
gales
of
the
World
,
but
this
Principle
contracts
and
folds
them
up
lest
the
spirit
of
the
World
should
fill
them
:
Earthly
things
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
smallest
things
of
all
,
1
Cor.
6.
2.
and
(
where
this
Principle
is
)
a
very
small
portion
of
them
will
suffice
,
Luther's
Herring
,
any
thing
with
the
word
of
blessing
will
serve
the
turn
;
when
there
is
little
or
nothing
without
,
still
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
self-sufficiency
of
holy
content
within
;
and
when
there
is
a
concourse
or
affluence
of
all
outward
blessings
,
this
Principle
is
as
Balast
to
keep
the
Heart
from
drowning
and
overwhelming
it self
therein
;
there
is
such
an
holy
allay
upon
the
Soul
,
that
in
the
lowest
ebbs
of
adversity
it
possesses
all
things
in
its
God
,
and
in
the
highest
tides
of
prosperity
it
will
not
be
possessed
by
any
thing
in
the
World
:
Alas
!
saith
the
Soul
,
all
this
is
but
thick
clay
,
and
why
should
I
lade
my
Eagle-affections
with
it
?
All
this
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
much
fancy
,
and
why
should
an
immortal
Soul
be
set
upon
it
?
The
whole
World
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
figure
or
shadow
,
and
that
Time
(
which
invelopes
it
)
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
time
contracted
,
and
contracted
into
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
so
the
Apostle
calls
the
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
now
world
,
2
Tim.
4.
10.
Wherefore
a
shadow
of
Affections
is
big
enough
for
a
figure
,
and
the
shortest
glance
of
the
Heart
long
enough
for
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
transient
and
momentany
thing
which
perishes
with
the
very
using
.
The
World
in
Scripture
is
set
out
as
a
nullity
,
a
thing
that
is
not
,
Prov.
23.
5.
and
this
Principle
deals
with
it
as
such
;
it
makes
a
man
rejoyce
as
if
he
rejoiced
not
,
and
buy
as
if
he
possessed
not
:
the
Affections
,
like
translated
Enoch
,
are
not
found
here
below
,
because
God
hath
translated
them
.
3.
'T
is
a
Principle
inflammative
of
the
Affections
towards
God
and
the
things
of
God
;
before
,
the
Affections
run
down
to
the
World
as
their
Centre
,
but
this
Principle
turns
the
stream
of
the
Soul
upward
towards
God
;
now
Love
,
which
is
the
Key
of
the
heart
,
opens
&
unlocks
it
unto
God
;
Desire
,
which
is
Love
in
motion
,
goes
out
in
holy
breathings
and
thirstings
after
him
;
and
if
he
stay
away
from
the
Soul
,
Hope
,
which
is
Love
in
expectation
,
looks
and
waits
for
his
approaches
to
the
Soul
;
and
when
he
doth
approach
thither
,
Delight
,
which
is
Love
in
rest
or
acquiescence
,
joys
and
keeps
sabbath
in
his
presence
;
and
lest
this
Sabbath
should
be
broken
,
Fear
,
which
is
the
Soul's
Sentinel
,
watches
against
Sin
as
the
great
make-bate
and
incendiary
;
and
when
Sin
offers
to
enter
the
Soul
,
Hatred
,
which
is
the
Soul's
Guard
,
shuts
the
doors
against
it
with
an
holy
displicency
and
antipathy
;
and
if
it
do
enter
there
,
Anger
,
which
is
the
Soul's
Sword
,
strikes
at
it
with
indignation
,
and
Sorrow
,
which
is
the
Soul's
Issue
,
vents
and
lets
out
the
corrupt
blood
and
humours
out
of
it
;
and
(
which
is
the
heat
and
height
of
all
)
Zeal
sets
the
Soul
on
fire
and
makes
it
burn
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
which
is
good
,
for
the
Glory
of
God
who
is
the
supreme
Good
,
and
against
the
commission
of
Sin
which
is
the
supreme
Evil.
Thus
the
whole
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trade
or
converse
of
the
Affections
is
in
heaven
,
Phil.
3.
20.
This
Principle
sets
the
Heart
upon
God
above
all
;
it
may
and
doth
love
Creatures
as
the
Prints
of
his
Power
and
Goodness
,
Ordinances
as
the
Conduit-pipes
of
his
Grace
and
Spirit
,
and
Saints
as
the
lively
Pictures
and
Resemblances
of
his
Holiness
,
but
it
sets
the
Heart
upon
God
above
all
.
This
Principle
is
a
Fire
dropt
down
from
Heaven
into
the
Heart
to
consume
the
dross
of
Corruption
,
and
inflame
the
Affections
towards
God
;
't
is
a
touch
from
Christ
risen
and
sitting
in
Glory
to
raise
up
the
Affections
out
of
the
Tombs
and
Graves
of
earthly
Vanities
,
and
to
quicken
and
inspire
them
with
the
life
of
God
,
that
God
may
be
all
in
all
therein
.
2.
Having
shewed
what
Conversion
is
in
the
first
instant
,
I
procede
to
the
second
;
In
the
first
instant
the
Lamps
of
Grace
are
made
,
in
the
second
they
are
lighted
up
;
in
the
first
instant
the
new
Creature
is
begotten
of
God
in
all
its
parts
and
proportions
,
in
the
second
it
is
born
into
the
spiritual
World
;
in
the
first
instant
the
Tree
of
Righteousness
is
planted
,
in
the
second
it
buds
and
blossoms
and
brings
forth
precious
fruit
;
there
is
an
actuation
of
gracious
Principles
,
an
actual
turning
of
the
Soul
to
God
.
The
Understanding
doth
actually
see
God
as
the
supreme
End
,
Christ
as
the
true
Way
,
and
Sin
as
the
great
Obstacle
.
The
Will
,
as
to
God
the
supreme
End
,
doth
actually
breathe
after
him
in
holy
desires
,
fix
on
him
by
serious
purposes
and
rest
in
him
fiducially
and
complacentially
for
all
happiness
.
As
to
Christ
,
the
true
way
,
it
doth
actually
embrace
and
receive
him
as
a
Prophet
for
Guidance
and
Instruction
,
as
a
Priest
for
Satisfaction
and
Intercession
,
and
as
a
King
in
the
Government
of
his
Spirit
and
Word
.
And
as
to
Sin
,
the
great
Obstacle
,
it
doth
actually
surround
it
with
Sorrow
,
fight
against
it
with
Hatred
,
and
overcome
it
by
a
real
Reformation
.
The
Affections
do
actually
bow
down
under
Reasons
Sceptre
,
come
off
from
the
World's
Breasts
,
and
ascend
up
in
holy
Flames
towards
God
;
and
under
this
sanctified
and
actually
returning
Soul
,
the
members
of
the
Body
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weapons
of
righteousness
,
actually
performing
and
executing
the
commands
thereof
.
Thus
all
the
Habits
and
Principles
of
Grace
are
actuated
,
and
all
the
Powers
and
Faculties
of
Man
are
actually
returned
unto
God
.
Now
this
actual
Conversion
comes
into
Being
three
ways
.
1.
As
from
the
inward
vital
Principles
of
Grace
;
there
is
a
divine
Life
and
Vigour
in
them
putting
forth
the
Soul
to
Acts
congruous
and
connatural
thereunto
;
the
divine
nature
will
be
shewing
forth
it self
,
the
well
of
living
water
will
be
springing
up
,
the
seed
of
God
will
be
shooting
forth
,
the
kingdom
of
heaven
,
though
but
as
a
grain
of
Mustard-seed
,
will
at
last
become
a
Tree
.
When
there
is
a
Principle
of
right
Knowledge
in
the
Understanding
,
it
is
a
well-spring
of
life
,
Prov.
16.
22.
and
the
wise
(
who
have
it
)
shall
understand
,
Dan.
12
10.
When
there
is
a
Principle
of
Rectitude
in
the
Will
,
integrity
will
guide
it
and
direct
its
way
,
Prov.
11.
3
,
5.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
rectitudes
or
rightnesses
will
love
Jesus
Christ
,
Cant.
1.
4.
that
is
,
such
hearts
as
have
right
Principles
in
them
will
assuredly
love
him
,
for
the
Byass
of
those
Principles
draws
to
it
;
converting
Israel
will
cast
forth
his
roots
,
Hos.
14.
5.
the
root
of
Faith
casts
forth
it self
in
actual
believing
,
the
root
of
Love
in
actual
loving
;
The
root
of
the
righteous
yieldeth
its
fruit
,
Prov.
12.
12.
The
very
Nature
of
these
Principles
is
to
dispose
the
Soul
to
actual
Conversion
.
Even
moral
Vertues
dispose
to
moral
Acts
,
how
much
more
do
supernatural
Principles
dispose
to
spiritual
Acts
?
Moral
Habits
are
of
our
own
house
,
but
supernatural
Principles
are
of
a
higher
Extraction
,
coming
down
from
Heaven
and
stiled
the
vertues
of
God
,
1
Pet.
2.
9.
therefore
there
must
needs
be
more
Vertue
and
Vigour
in
them
than
in
moral
Habits
,
which
come
forth
out
of
Principles
of
Reason
and
are
the
Vertues
of
Men.
2.
Actual
Conversion
comes
into
Being
,
as
from
the
assistant
and
auxiliary
Grace
of
God
.
When
the
Apostle
gives
account
of
himself
as
to
the
Principles
of
Grace
,
he
saith
,
By
the
grace
of
God
I
am
that
I
am
;
all
his
spiritual
Essence
was
from
free
Grace
:
When
he
gives
an
account
of
himself
as
to
the
exercise
of
Grace
,
he
saith
,
I
laboured
,
yet
not
I
,
but
the
Grace
of
God
which
was
with
me
,
1
Cor.
15.
10.
auxiliary
Grace
(
which
was
with
him
)
moved
the
Principles
of
Grace
(
which
made
up
his
spiritual
Essence
)
into
actual
exercise
.
The
new
Creature
can
no
more
do
ought
of
it self
than
the
old
:
As
natural
Agents
live
and
move
in
the
God
of
Nature
,
so
spiritual
Agents
live
and
move
in
the
God
of
Grace
.
Wherefore
,
that
there
may
be
actual
Conversion
indeed
,
there
is
help
from
the
holy
One
,
a
quickning
virtue
from
God
,
Psal.
119.
37.
a
stirring
up
and
fluttering
over
the
nest
of
gracious
Principles
,
Deut.
32.
11.
a
supply
of
the
Spirit
,
Phil.
1.
19.
and
grace
with
our
Spirit
Philem.
Ver.
25.
nay
,
in
a
sober
sence
,
Immanuel
,
God
with
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
with
us
to
encline
our
hearts
to
him
,
1
Kings
8.
57
,
58.
God
himself
is
as
dew
to
Israel
,
and
then
the
roots
of
Grace
cast
forth
themselves
,
Hos.
14.
5.
God
blows
and
breathes
upon
his
garden
by
auxiliary
Grace
,
and
then
the
spices
thereof
flow
out
in
the
actual
exercise
of
Grace
,
Cant.
4.
16.
3.
Actual
Conversion
comes
into
Being
as
from
the
Soul
it self
.
Timothy
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stir
or
blow
up
his
grace
,
2
Tim.
1.
6.
auxiliary
Grace
stirs
and
blows
up
the
Principles
of
Grace
,
the
Principles
of
Grace
stir
and
blow
up
the
Soul
,
and
the
Soul
,
by
virtue
of
those
Principles
and
Assistances
,
stirs
and
blows
up
it self
unto
actual
Conversion
.
Anima
(
as
a
Learned
Man
hath
it
)
priùs
act
a
agit
,
&
priùs
mota
movet
,
&
priùs
à
Deo
conversà
convertit
se
ad
Deum
.
Hence
in
Scripture
Conversion
is
stiled
man's
act
,
he
believes
to
righteousness
,
Rom.
10.
10.
he
returns
to
the
Lord
with
all
his
heart
,
1
Sam.
7.
3.
he
gives
himself
unto
the
Lord
,
2.
Cor.
8.
5.
he
obeys
to
the
form
of
Gospel-doctrine
,
Rom.
6.
17.
still
it
is
man's
act
:
Where
we
may
note
a
remarkable
difference
between
habitual
and
actual
Conversion
;
in
the
production
of
actual
Conversion
Man
is
active
,
but
in
the
production
of
gracious
Principles
he
is
passive
.
We
read
in
Scripture
of
men
believing
and
repenting
,
but
we
never
read
of
any
man
who
made
himself
a
new
heart
and
a
new
spirit
;
these
are
of
God's
make
only
,
but
being
made
,
the
man
(
in
whom
they
are
)
through
auxiliary
Grace
doth
actually
turn
to
God
.
Having
shewed
what
Conversion
is
in
the
first
and
second
instant
thereof
,
I
pass
on
to
the
next
and
last
Quaere
,
viz.
3.
Who
is
the
Worker
of
Conversion
?
and
this
I
shall
cleave
asunder
into
three
Questions
.
-
1.
Whether
God
be
not
the
Author
of
Conversion
?
-
2.
After
what
manner
it
is
wrought
?
-
3.
Whether
God's
Will
be
not
always
accomplished
therein
?
1.
Whether
God
be
not
the
Author
of
it
?
And
to
this
Scripture
and
Reason
answer
in
the
affirmative
.
1.
Scripture
asserts
it
;
there
Conversion
is
painted
out
under
various
Notions
.
With
reference
to
our
old
Corruption
,
't
is
called
a
new
heart
;
with
reference
to
the
Seed
of
the
Word
,
't
is
a
generation
;
with
reference
to
our
natural
Birth
,
't
is
a
regeneration
;
with
reference
to
the
Law
in
the
Letter
,
't
is
the
Law
in
the
heart
;
with
reference
to
the
World
,
't
is
a
heavenly
call
out
of
it
;
with
reference
to
Satan
,
't
is
a
translation
out
of
his
kingdom
;
with
reference
to
Christ
,
't
is
a
coming
to
him
by
faith
;
with
reference
to
God
,
't
is
a
returning
or
conversion
to
him
;
with
reference
to
our
death
in
Sins
,
't
is
a
resurrection
,
a
quickning
of
the
dead
;
with
reference
to
our
nullity
in
Spirituals
,
't
is
a
creation
or
a
new
creature
.
The
Scripture
phrases
it
many
ways
,
but
still
it
sets
forth
God
as
the
supreme
Author
of
it
:
Be
it
a
new
Heart
,
God
is
the
giver
of
it
,
Ezek.
36.
26.
be
it
a
Generation
or
Regeneration
,
God
is
the
father
of
it
,
Jam.
1.
18.
be
it
the
Law
in
the
heart
,
God
is
the
writer
of
it
,
Heb.
8.
10.
be
it
a
Call
out
of
the
World
,
God
is
the
caller
,
2
Tim.
1.
9.
be
it
a
Translation
out
of
Satan's
Kingdom
,
God
is
the
translator
,
Col.
1.
13.
be
it
a
coming
to
Christ
,
God
is
the
drawer
,
Joh.
6.
44.
be
it
a
turning
or
returning
to
God
,
God
is
the
converter
;
to
him
the
Church
prays
,
Turn
us
,
O
Lord
,
and
we
shall
be
turned
,
Lam.
5.
21.
be
it
a
Resurrection
,
God
is
the
quickner
,
Eph.
2.
5.
be
it
a
new
Creation
,
God
is
the
creator
and
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
workmanship
created
in
Christ
Jesus
,
Eph.
2.
10.
Every
way
God
is
the
Author
of
Conversion
;
even
in
Actual
Conversion
,
whilest
the
Act
is
Man's
,
the
Grace
is
God's
;
for
he
worketh
the
Will
and
the
Deed.
2.
Reason
evinces
this
,
and
that
3
ways
.
1.
Creature-weakness
needs
it
,
Man
cannot
convert
himself
;
the
Natural
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
receiveth
not
the
things
of
God
,
1
Cor.
2.
14.
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
cannot
be
subject
to
God's
Law
,
Rom.
8.
7.
as
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
wants
a
heart
,
Prov.
9.
4.
a
Stone
he
hath
,
which
resists
God's
Will
,
but
a
heart
he
hath
not
to
obey
the
same
.
His
Will
is
tota
cupiditas
,
a
Lust
rather
than
a
Will
,
no
wonder
if
he
cannot
by
his
own
power
convert
himself
.
Conversion
is
a
thing
above
the
Sphere
of
lapsed
Nature
,
nay
,
beyond
the
line
of
Angels
;
Man's
Heart
is
so
dark
,
that
those
stars
of
light
cannot
irradiate
it
,
and
so
cold
,
that
those
flames
of
love
cannot
warm
it
;
there
is
such
an
Iron-sinew
in
it
,
as
the
heavenly
hosts
(
which
excel
in
strength
)
cannot
bow
,
but
must
leave
it
to
the
Arms
of
the
Almighty
,
and
when
he
doth
it
,
they
joy
over
the
Convert
as
a
wonder
of
Power
and
Grace
.
2.
The
Excellency
of
the
Work
calls
for
it
.
The
Body
of
Nature
is
a
rare
piece
,
but
the
Soul
of
Man
is
of
a
nobler
value
,
and
in
the
Soul
,
converting
Grace
(
which
is
but
an
Accident
)
is
worth
more
than
the
Soul
it self
,
't
is
the
Soul's
Rectitude
,
't
is
glory
within
,
't
is
the
precious
hidden
man
of
the
heart
,
't
is
the
very
image
of
God
,
't
is
Christ
formed
in
us
,
't
is
anima
in
centro
,
the
Soul
centred
in
God
,
joined
unto
him
,
and
after
a
wonderful
manner
becoming
one
spirit
with
him
,
't
is
Faith
in
the
true
one
,
Love
in
the
essential
Love
,
a
mind
light
in
the
Lord
,
and
a
Will
at
liberty
in
the
Will
of
the
primum
liberum
,
and
who
can
be
Author
thereof
but
God
alone
?
God
made
all
things
ab
Angelo
usque
ad
vermiculum
,
from
the
Angel
in
Heaven
to
the
Worm
on
Earth
,
but
in
Conversion
he
makes
a
poor
Worm
angelize
:
God
must
be
owned
in
every
Atom
of
Nature
,
how
much
more
in
the
great
Work
of
Grace
?
This
is
one
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wonderful
works
of
God
,
Acts
,
2.
11.
St.
Austin
tells
a
Story
of
one
,
who
was
seduced
at
first
but
to
deny
God's
a
ray
or
sparkle
of
the
Deity
,
a
thing
merely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
God
,
Eph.
4.
24.
there
is
more
of
God
to
be
seen
in
it
than
in
all
the
World
of
Creatures
besides
,
and
by
consequence
to
deny
him
in
that
is
more
than
to
deny
him
in
all
the
rest
.
3.
The
Almightiness
of
Grace
can
only
effect
it
.
As
the
Scripture
sets
out
Conversion
as
a
great
Work
,
so
it
sets
out
an
almighty
Grace
as
the
Cause
thereof
.
He
that
believes
,
acording
to
some
Scriptures
,
that
in
the
work
of
Conversion
there
is
a
resurrection
of
the
soul
from
the
dead
,
a
transformation
of
a
stony
heart
into
flesh
,
and
a
Creation
of
a
new
heart
and
new
spirit
,
must
also
believe
,
according
to
other
Scriptures
,
that
in
the
production
of
that
Work
there
is
put
forth
a
divine
power
,
excellency
of
power
,
and
exceeding
greatness
of
power
,
such
as
raised
up
Christ
from
the
dead
.
In
Conversion
there
is
not
only
a
light
shining
round
about
the
Sinner
,
but
a
light
shining
into
him
;
not
only
a
waking
of
a
sleepy
Will
,
but
a
quickning
of
a
dead
one
;
not
only
a
proposal
of
divine
Objects
,
but
an
infusion
of
divine
Principles
:
therefore
the
Grace
effecting
it
must
be
almighty
.
That
in
the
Prophet
[
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
Ezek.
36.
27.
]
is
as
much
a
word
of
Power
as
the
Fiat
which
made
the
World
;
that
in
the
Gospel
[
the
hour
cometh
and
now
is
when
the
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
,
Joh.
5.
25.
]
sounds
out
as
great
an
efficacy
as
that
other
,
Lazarus
come
forth
;
nothing
less
than
almighty
Power
can
effect
it
.
2.
After
what
manner
is
it
wrought
?
Our
Saviour
sets
out
the
Mystery
of
Regeneration
by
the
Wind
,
the
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
Spirit
,
Joh.
3.
8.
In
Regeneration
the
Spirit
blows
with
such
a
sound
as
breaks
the
Stone
in
the
Heart
,
and
with
such
lively
gales
as
quicken
the
dead
Soul
,
but
the
manner
of
this
Work
is
in
a
great
measure
secret
and
incomprehensible
by
us
.
If
we
know
not
how
the
Bones
grow
in
the
Womb
,
how
much
less
how
Christ
is
formed
in
the
Heart
.
No
man
perfectly
knows
the
least
Atom
or
Dust
in
Nature
,
how
much
less
the
grand
Mystery
of
Grace
?
Here
then
we
must
procede
with
great
modesty
and
sobriety
,
keeping
as
close
as
may
be
to
the
line
and
level
of
Scripture
.
Now
here
I
shall
make
a
threefold
Enquiry
.
-
1.
Whether
the
Word
of
God
be
the
Means
or
Instrument
of
Conversion
?
-
2.
Whether
the
Will
of
Man
be
converted
by
the
Intervention
of
the
enlightned
Understanding
?
-
3.
Whether
the
Work
of
Conversion
be
wrought
in
an
irresistible
way
?
1.
Whether
the
Word
be
the
Means
or
Instrument
of
Conversion
?
And
here
I
shall
endeavour
two
things
.
-
1.
I
will
prove
that
it
is
so
.
-
2.
I
will
enquire
how
far
or
in
what
sence
it
may
be
called
so
?
1.
I
shall
prove
that
it
is
so
,
and
that
by
three
Arguments
.
-
1.
Plain
Scripture
asserts
it
.
-
2.
Successive
Experience
shews
it
.
-
3.
The
Analogy
between
the
Principles
of
the
new
Creature
and
the
Properties
of
the
Word
induces
it
.
1.
Plain
Scripture
asserts
it
.
Faith
cometh
by
hearing
and
hearing
by
the
word
of
God
,
Rom.
10.
17.
the
holy
scriptures
are
able
to
make
wise
unto
salvation
,
2
Tim.
3.
15.
the
Law
is
perfect
converting
the
soul
,
Psal.
19.
7.
the
Gospel
is
the
power
of
God
to
salvation
to
the
believer
,
Rom.
1.
16.
and
for
the
Unbeliever
who
accounts
it
foolishness
and
weakness
,
the
Apostle
assures
us
that
the
foolishness
of
God
is
wiser
than
men
,
and
the
weakness
of
God
is
stronger
than
men
,
1
Cor.
1.
25.
so
much
wiser
as
to
out-reason
their
carnal
Understanding
,
and
so
much
stronger
as
to
out-wrestle
their
carnal
Wills
and
Affections
.
The
Gospel
't
is
Ministerium
Spiritûs
,
the
ministration
of
the
Spirit
,
2
Cor.
3.
8.
the
Golden
Pipe
,
through
which
the
Oil
of
Grace
is
emptied
out
into
mens
Hearts
,
and
the
great
Organ
,
through
which
the
holy
Ghost
breathes
spiritual
Life
into
them
;
't
is
the
seed
of
the
new
creature
,
we
are
begotten
by
the
word
of
truth
,
Jam.
1.
18.
born
again
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
word
of
God
which
liveth
and
abideth
for
ever
,
1
Pet.
1.
23.
't
is
the
white
horse
upon
which
Christ
rides
conquering
and
to
conquer
,
Rev.
6.
2.
Conversion
is
a
Conquest
over
the
Minds
and
Wills
of
Men
,
and
for
the
obtaining
thereof
,
Christ
rides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
the
word
of
truth
,
Psal.
45.
5.
and
because
there
be
high
things
and
strong
holds
in
mens
Hearts
,
the
Word
is
as
a
mighty
Engine
in
his
hands
to
cast
down
those
heights
and
holds
and
captivate
every
thought
to
himself
,
2
Cor.
10.
4
,
5.
The
Apostle
taking
notice
of
the
work
of
Faith
,
labour
of
Love
and
patience
of
Hope
in
the
Thessalonians
,
1
Thes.
1.
3.
gives
us
a
clear
account
whence
those
choice
Graces
came
,
the
fontal
Cause
of
them
was
Election
,
Ver.
4.
and
the
instrumental
the
Gospel
,
Ver.
5.
For
(
saith
he
)
our
Gospel
came
unto
you
not
in
word
only
,
but
in
power
and
in
the
holy
Ghost
,
and
in
much
assurance
.
In
a
word
:
All
the
Current
of
Scripture
seals
up
this
Truth
.
2.
Successive
Experience
shews
it
.
St.
Peter
at
once
caught
3000.
Souls
in
the
Net
of
the
Gospel
,
Acts
2.
41.
St.
Paul
came
to
the
Romans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
fulness
of
the
evangelical
blessing
,
Rom.
15.
29.
the
Corinthians
were
his
seal
,
1
Cor.
9.
2.
and
the
Thessalonians
his
joy
and
crown
,
1
Thess.
2.
19.
In
all
Ages
of
the
Church
,
God's
Ministers
have
had
a
proof
of
Christ
speaking
in
them
,
and
God's
People
have
felt
the
Word
to
be
Spirit
and
Life
to
them
;
in
all
places
where
God's
Name
hath
been
recorded
,
his
blessing
hath
been
afforded
;
where
the
Seed
of
the
Word
hath
been
sown
,
new
Creatures
more
or
less
have
sprung
up
out
of
it
.
Were
there
a
general
Assembly
of
the
First-born
,
what
stories
would
they
tell
us
about
the
power
of
the
Word
?
One
would
say
,
Hell
flashed
in
my
face
out
of
such
a
Threatning
;
another
,
Heaven
opened
to
me
in
such
a
Promise
;
a
third
,
the
Beauty
of
Holiness
appeared
to
me
in
such
a
Precept
:
every
one
in
the
Language
of
his
own
Experience
would
speak
forth
the
wonders
of
the
Word
.
How
many
have
been
forced
by
the
power
of
it
to
fall
down
,
and
worship
,
and
say
,
God
is
in
it
of
a
truth
?
How
many
have
experimentally
felt
it
,
pointing
out
their
darling
Lust
,
plucking
again
and
again
at
the
Iron-sinew
in
their
Wills
,
lifting
and
thrusting
hard
at
the
World
in
their
Hearts
,
and
at
last
carrying
away
their
Souls
in
a
fiery
Chariot
of
holy
Affections
towards
God
in
Christ
?
The
common
sense
of
Christians
bears
witness
to
the
Efficacy
of
it
.
3.
The
Analogy
between
the
Principles
of
the
new
Creature
and
the
Properties
of
the
Word
induces
it
.
If
we
compare
the
Understanding
of
the
new
Creature
with
the
Word
;
there
is
a
Principle
of
excellent
knowledge
,
and
here
is
the
word
of
truth
,
Eph.
1.
13.
there
is
a
lively
and
spiritual
Knowledg
,
and
here
are
lively
oracles
,
Act.
7.
38.
and
words
which
are
spirit
and
life
,
Joh.
6.
63.
there
is
a
near
and
intimate
knowledg
,
and
here
is
a
word
quick
and
powerful
,
piercing
into
the
very
soul
and
spirit
,
Heb.
4.
12.
there
is
a
divine
Faith
or
perswasion
,
and
here
are
faithful
sayings
worthy
of
all
acceptation
,
1
Tim.
4.
9.
there
is
a
clear
Vision
,
an
open-fac'd
Knowledge
,
and
here
is
a
clear
Revelation
,
a
pure
glass
reflecting
the
Glory
of
God
upon
the
heart
,
2
Cor.
3.
18.
there
is
a
practical
Knowledge
,
and
here
is
a
doctrine
according
to
godliness
,
1
Tim.
6.
3.
Again
,
if
we
compare
the
Will
of
the
new
Creature
with
the
Word
;
there
are
holy
Desires
breathing
after
,
and
holy
Resolutions
fixing
upon
God
as
the
ultimate
End
,
and
here
are
the
goads
and
the
nails
,
Eccl.
12.
11.
which
stir
up
those
Desires
,
and
fasten
those
Resolutions
in
the
Heart
;
there
is
Freedom
indeed
,
spiritual
Liberty
in
the
ways
of
God
,
and
here
is
free-making
truth
,
Joh.
8.
32.
and
a
law
of
liberty
,
Jam.
1.
25.
there
is
a
fiducial
and
complacential
rest
in
God
,
and
here
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
words
of
faith
to
lean
upon
,
1
Tim.
4.
6.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
words
of
delight
to
take
pleasure
in
,
Eccles.
12.
10.
there
is
a
closing
with
Christ
in
all
his
Offices
,
as
Prophet
,
Priest
and
King
,
and
here
is
this
Prophet
speaking
to
us
,
this
Priest
dying
and
as
it
were
crucified
before
our
eyes
,
&
this
King
upon
his
Throne
with
a
Sceptre
of
Righteousness
in
his
hand
;
there
is
a
sorrow
for
,
&
hatred
of
Sin
,
and
here
is
that
which
pricks
us
at
the
heart
,
and
shews
us
Sin
as
an
abominable
thing
.
If
we
compare
the
Affections
of
the
new
Creature
with
the
Word
;
there
is
a
reduction
of
the
Affections
unto
Reason
,
and
here
is
Reason
in
its
height
and
pureness
;
there
the
World
hath
but
a
very
low
place
,
and
here
it
hath
but
a
very
mean
character
;
there
the
Affections
are
inflamed
towards
God
,
and
here
's
the
holy
Fire
which
makes
our
hearts
burn
within
us
towards
him
.
Every
way
there
is
a
wonderful
Analogy
between
the
Principles
of
the
New
Creature
and
the
Properties
of
the
Word
,
which
plainly
speaks
forth
the
aptness
and
congrulty
of
the
Word
to
be
a
Means
or
Instrument
of
Conversion
.
2.
How
far
or
in
what
sence
may
the
Word
be
called
a
Means
or
Instrument
thereof
?
In
answer
whereunto
I
shall
first
lay
down
two
things
as
common
Concessions
,
and
then
come
to
the
main
Quaere
.
The
two
Concessions
are
these
.
1.
That
the
Word
is
a
Means
or
Instrument
of
the
Preparatives
to
Conversion
;
't
is
as
a
fire
and
a
hammer
,
Jer.
23.
29.
When
the
holy
Ghost
blows
in
this
Fire
upon
the
Conscience
,
every
Sin
looks
like
a
Spark
of
Hell
;
when
the
Almighty
Arms
set
home
this
hammer
,
it
breaks
the
rocky
Heart
all
to
pieces
.
No
sooner
doth
the
Commandment
come
home
to
the
Heart
,
but
sin
revives
and
the
sinner
dies
,
Rom.
7.
9.
the
Sin
,
which
before
lay
as
dead
in
the
sleepy
Conscience
,
now
lives
and
gnaws
upon
the
Heart
,
as
if
the
never-dying
Worm
were
there
;
the
sinner
,
who
before
was
alive
in
his
own
Self-righteousness
and
Self-sufficiency
,
now
is
a
dead
man
,
one
who
hath
the
sentence
of
death
in
himself
,
and
feels
as
it
were
the
pangs
of
Hell
in
Conscience
.
2.
That
the
Word
is
a
Means
or
Instrument
to
reduce
the
Principles
of
Grace
into
actual
Conversion
.
When
God
stirs
up
and
flutters
over
the
Nest
of
gracious
Principles
,
't
is
by
the
wings
of
the
Spirit
and
Word
;
when
the
Spices
of
the
Garden
flow
out
,
't
is
from
the
North
and
South
wind
,
the
Spirit
blowing
in
Threatnings
or
Promises
.
That
which
makes
the
Roots
of
Graces
cast
forth
themselves
into
Acts
,
is
the
Dew
of
auxiliary
Grace
,
and
that
Dew
falls
with
the
Manna
of
the
Word
.
That
Grace
with
our
Spirit
,
which
stirs
up
the
Principles
of
Grace
into
exercise
,
comes
in
the
clothing
or
investiture
of
some
holy
Truth
or
other
.
Hence
the
Apostle
counts
it
one
of
his
Master-pieces
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
stir
up
pure
minds
by
his
Epistles
,
2.
Pet.
3.
1.
These
two
Concessions
being
laid
down
,
the
main
Quaere
is
touching
the
production
of
gracious
Principles
,
Whether
as
to
that
,
the
Word
may
not
be
an
Instrument
in
God's
Hand
?
Many
learned
Divines
speak
of
the
Word
as
operating
only
morally
and
objectively
.
Mr.
Pemble
distinguishes
thus
;
Instruments
are
either
cooperative
or
passive
,
and
the
Word
must
be
one
of
the
two
;
cooperative
it
is
not
,
moving
or
working
on
the
Soul
by
any
inward
force
of
it self
,
it
is
therefore
in
it self
a
passive
instrument
working
only
per
modum
objecti
;
now
no
Object
whatsoever
hath
any
power
per
se
to
work
any
thing
on
the
Organ
,
but
is
only
an
occasion
of
working
.
And
a
little
after
,
he
saith
thus
,
I
cannot
better
express
the
manner
how
the
holy
Ghost
useth
the
Word
in
the
work
of
Sanctification
,
than
by
a
similitude
;
Christ
meeting
a
dead
Coarse
in
the
City
of
Nain
,
touches
the
Bier
and
utters
these
words
,
Young
man
,
I
say
unto
thee
,
arise
;
but
could
these
words
do
any
thing
to
raise
him
?
No
,
't
was
Christ's
invisible
power
that
quickned
the
dead
,
not
his
words
which
only
declared
what
he
meant
to
do
by
his
power
:
So
in
this
matter
of
Conversion
,
Christ
bids
us
believe
and
repent
,
but
these
Commands
work
nothing
of
themselves
,
but
take
effect
by
the
only
power
of
God
working
upon
the
Heart
.
Thus
that
learned
man
.
But
methinks
this
is
too
low
;
the
Word
of
it self
operates
morally
and
objectively
,
and
shall
it
do
no
more
as
clothed
and
accompanied
by
the
holy
Spirit
?
Surely
the
Scripture-strains
touching
the
Words
Efficacy
are
so
high
,
that
it
cannot
be
nudum
signum
,
no
not
as
to
the
production
of
gracious
Principles
;
St.
James
is
express
,
of
his
own
will
begat
he
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
word
of
truth
,
Jam.
1.
18.
and
St.
Paul
is
more
emphatical
;
In
Christ
Jesus
.
I
have
begotten
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
or
through
the
Gospel
,
1
Cor.
4.
15.
't
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Gospel
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
or
through
the
Gospel
,
as
pointing
out
the
Instrumentality
of
it
in
the
Generation
of
the
new
Creature
.
And
St.
Peter
is
yet
in
a
higher
strain
;
We
are
born
again
not
of
corruptible
seed
but
of
incorruptible
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
word
of
God
which
liveth
and
abideth
for
ever
,
1
Pet.
1.
23.
where
,
besides
the
emphatical
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
is
stiled
no
less
than
the
incorruptible
Seed
;
not
only
a
Sampler
externally
shewing
the
figures
and
lineaments
of
the
new
Creature
,
but
a
seed
too
springing
up
into
,
and
for
ever
living
in
the
new
Creature
.
Faith
(
which
is
the
new
Creatures
Head
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
or
out
of
hearing
the
word
,
Rom.
10.
17.
and
so
are
all
those
sanctifying
Graces
,
which
as
it
were
make
up
the
new
Creatures
Body
:
For
thus
our
Saviour
prays
;
Sanctifie
them
through
thy
truth
,
thy
word
is
truth
,
Joh.
17.
17.
and
thus
he
practises
too
,
he
sanctifies
&
cleanses
his
Church
by
the
word
,
Eph.
5.
26.
Surely
those
Scriptures
which
are
able
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
wise
to
salvation
,
2
Tim.
3.
15.
must
do
somewhat
as
to
the
Principles
of
Knowledge
in
the
Understanding
;
that
Law
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
converting
or
restoring
the
soul
,
Psal.
19.
7.
must
do
somewhat
as
to
the
Principles
of
Grace
in
the
Will
;
that
Word
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
to
save
the
soul
,
Jam.
1.
21.
must
also
be
able
to
sanctifie
it
,
because
without
holiness
there
is
no
seeing
of
God
;
that
Doctrine
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
healing
doctrine
,
1
Tim.
1.
10.
must
operate
somewhat
as
to
the
Principles
of
Grace
which
heal
the
deadly
wound
of
Original
Corruption
.
The
converted
Corinthians
were
Christ's
Epistle
,
and
the
Apostle's
too
,
written
by
the
holy
Spirit
,
and
ministred
by
the
Apostle
also
,
2
Cor.
3.
2
,
3.
The
Apostle's
weapons
were
mighty
through
God
to
captivate
every
thought
to
Christ
,
2
Cor.
10.
4
,
5.
which
could
not
be
if
they
were
not
also
mighty
through
God
to
set
up
Christ's
Throne
in
the
heart
.
These
Scriptures
constrain
me
to
believe
,
that
the
Word
doth
operate
in
the
production
of
gracious
Principles
,
only
not
as
it
is
alone
or
separate
from
the
holy
Spirit
,
for
so
it
operates
only
morally
and
objectively
;
but
as
it
is
clothed
in
the
power
and
virtue
of
the
Spirit
,
for
so
it
becomes
spirit
and
life
to
the
Soul
.
As
for
the
Similitude
used
by
Mr.
Pemble
,
I
conceive
that
the
raising
of
the
young
man
from
a
natural
Death
,
and
the
raising
of
a
sinner
from
a
spiritual
Death
are
not
every
way
parallel
:
For
in
that
there
was
no
capacity
at
all
in
the
naturally
dead
to
receive
the
words
of
Christ
,
in
this
there
is
a
passive
capacity
in
the
spiritually
dead
to
take
in
the
Word
of
God
as
from
a
divine
Impression
;
in
that
the
words
of
Christ
entred
not
at
all
into
the
naturally
dead
,
in
this
the
Word
of
God
enters
into
the
spiritually
dead
,
even
intimately
into
his
very
heart
;
in
that
the
words
of
Christ
were
transient
and
passed
away
,
in
this
the
Word
of
God
though
it
may
pass
away
as
to
its
sounds
and
syllables
,
yet
as
to
its
substance
it
lives
and
abides
for
ever
in
the
new
Creature
:
Wherefore
(
these
differences
considered
)
I
conclude
,
That
Christ's
words
were
only
declarative
in
that
Resurrection
,
but
God's
Word
is
operative
also
in
this
.
The
manner
how
God
works
gracious
Principles
in
and
by
his
Word
as
an
Instrument
,
is
a
Secret
which
I
dare
not
pry
into
;
only
for
a
little
more
illustration
of
the
Words
Efficacy
in
the
production
of
gracious
Principles
,
there
are
two
Instants
or
Moments
to
be
distinctly
considered
.
1.
The
first
Instant
or
Moment
is
that
wherein
there
is
a
close
Application
and
intimate
Inning
of
the
Word
in
the
Heart
;
in
common
Auditors
the
Word
is
upon
the
Heart
,
but
here
it
is
in
it
;
in
temporary
Believers
the
Word
is
in
some
degree
in
the
heart
,
but
here
it
is
in
it
intimately
.
This
close
Application
is
excellently
set
out
in
Scripture
;
't
is
a
nail
fastned
,
Eccles.
12.
11.
't
is
a
word
engrafted
,
Jam.
1.
21.
't
is
instruction
sealed
,
Joh
33.
16.
't
is
the
Law
put
and
written
in
the
heart
,
Heb.
8.
10.
't
is
wisdom
entring
into
the
heart
,
Prov.
2.
10.
't
is
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
entrance
into
his
auditors
,
1
Thess.
2.
1.
't
is
the
word
having
a
place
in
us
,
Joh.
8.
37.
and
such
a
place
as
to
root
in
our
hearts
;
thus
Joh
says
of
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
root
of
the
word
is
found
in
me
,
Joh
19.
28.
and
this
Root
is
such
as
will
abide
in
us
and
become
the
incorruptible
seed
of
the
new
Creature
.
This
close
Application
is
a
glorious
work
of
God
,
and
the
Word
is
not
altogether
passive
therein
,
but
in
the
hand
of
the
Spirit
't
is
quick
and
powerful
,
as
a
sharp
Sword
piercing
and
cutting
its
way
into
the
heart
,
Heb.
4.
12.
and
as
a
mighty
Engine
casting
down
imaginations
and
high
things
there
,
2
Cor.
10.
5.
that
it self
may
have
a
place
and
Throne
in
the
same
.
2.
The
second
Instant
or
Moment
is
that
wherein
God
in
and
by
the
Word
,
so
intimately
inned
in
the
Heart
,
doth
produce
the
Principles
of
Grace
there
;
in
the
first
Moment
the
indwelling
Word
makes
the
Heart
a
spiritual
Bethlehem
,
a
House
of
Bread
,
in
the
second
Christ
is
spiritually
born
there
;
in
the
first
Moment
the
incorruptible
Seed
is
sown
in
the
Heart
,
in
the
second
it
springs
up
into
a
new
Creature
.
The
Scripture
seems
to
me
to
hold
out
this
Method
very
clearly
,
the
engrafted
word
is
able
to
save
the
soul
,
Jam.
1.
21.
the
Word
saves
the
Soul
,
but
not
merely
as
outwardly
expressed
,
but
as
inwardly
engrafted
.
Faith
comes
by
hearing
the
word
,
Rom.
10.
17.
but
is
that
a
mere
outward
hearing
?
No
surely
,
there
is
a
hearing
of
the
Father
and
so
a
coming
to
Christ
,
Joh.
6.
45.
There
is
the
powerful
and
intimate
demonstration
of
the
Spirit
,
and
so
faith
stands
in
the
power
of
God
,
1
Cor.
2.
4
,
5.
that
is
to
say
,
in
that
power
of
God
(
which
intimately
demonstrates
and
closely
applies
the
Word
unto
the
Heart
)
as
its
true
Cause
and
Foundation
.
When
the
Apostle
speaks
of
the
Thessalonians
Faith
and
Love
,
1
Thess.
1.
3.
he
there
opens
the
causes
thereof
,
viz.
the
fontal
Cause
God's
Election
,
Ver.
4.
and
the
instrumental
Cause
the
Gospel
,
Ver.
5.
but
how
could
the
Gospel
be
an
Instrument
?
The
Apostle
tells
us
,
that
it
came
to
them
not
in
word
only
,
but
in
power
and
in
the
holy
Ghost
;
it
was
strongly
and
sweetly
set
home
upon
the
Heart
,
and
from
that
Impress
came
Faith
and
Love
.
The
Wise
Man
would
have
the
Word
kept
in
the
midst
of
the
heart
,
and
his
Reason
is
,
because
it
is
life
,
Prov.
4.
21
,
22.
The
Word
in
the
Ear
only
is
but
a
transient
〈◊〉
,
but
the
Word
in
the
midst
of
the
Heart
is
Spirit
and
Life
.
Job
proves
the
truth
of
his
Grace
thus
,
The
root
of
the
word
is
in
me
,
Joh
19.
28.
The
Word
as
shining
on
the
Head
lights
up
Notions
,
but
as
rooted
in
the
Heart
springs
up
in
Graces
.
St.
John
tells
the
Young
Men
that
they
are
strong
,
and
for
a
●eason
adds
this
,
the
word
of
God
abides
in
them
,
1
Joh.
2.
14.
St.
Paul
first
speaks
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
entrance
into
his
auditors
,
and
then
of
their
turn
to
the
living
and
true
God
,
1
Thess.
1.
9.
The
entrance
of
the
word
into
the
Understanding
giveth
light
,
Psal.
119.
130.
and
when
it
passeth
from
the
Understanding
to
the
Will
,
't
is
spiritually
a
word
upon
the
wheels
,
and
inwardly
becomes
free-making
truth
,
Joh.
8.
32.
ennobling
the
Will
with
true
Liberty
in
the
ways
of
God
.
Epaphras
was
in
an
Agony
of
Prayer
for
the
Colossians
,
that
they
might
be
filled
in
all
the
will
of
God
,
Col.
4.
12.
the
more
filling
with
God's
Will
,
the
more
true
Liberty
in
ours
.
St.
Peter
clearly
asserts
,
that
we
are
born
again
of
the
incorruptible
seed
of
the
word
,
1
Pet.
1.
23.
In
which
words
his
plain
meaning
is
,
that
the
Word
being
intimately
sown
in
the
Heart
,
doth
under
the
warming
influences
of
the
ho●●
spirit
spring
up
into
the
new
Creature
;
and
to
make
this
the
plainer
,
he
adds
,
that
the
word
lives
and
abides
for
ever
,
speaking
(
as
I
take
it
)
not
of
the
Words
living
and
abiding
in
it self
,
but
of
its
living
and
abiding
in
the
new
Creature
:
As
it
is
with
natural
Seed
or
Grain
sown
,
the
Husk
or
outward
part
passes
away
,
but
the
lively
or
substantial
part
springs
up
into
the
Stalk
,
Blade
and
Ear
;
so
it
is
with
the
Seed
of
the
Word
,
the
letters
and
syllables
,
the
noise
and
sound
of
words
pass
away
,
but
the
lively
and
substantial
Truth
springs
up
into
the
new
Creature
,
and
in
it
lives
and
abides
for
ever
.
God
made
two
great
Promises
of
Regeneration
,
the
one
,
That
he
would
write
the
Law
in
the
heart
,
and
the
other
,
That
he
would
give
a
new
heart
,
and
the
latter
he
fulfils
by
the
former
.
In
these
two
Instants
,
distinguishable
at
least
in
Nature
,
doth
God
by
his
Word
bring
forth
the
Principles
of
Grace
.
Now
here
I
would
conclude
this
point
,
but
that
I
am
obviated
by
two
Objections
.
The
one
absolutely
against
the
Words
Instrumentality
.
The
other
against
the
Method
proposed
in
the
two
Instants
.
1.
Object
.
That
against
the
Words
Instrumentality
is
this
;
The
Production
of
gracious
Principles
is
a
Creation
,
and
in
Creation
there
can
be
no
Instrument
at
all
,
and
therefore
the
Word
cannot
be
an
Instrument
in
that
Production
.
In
answer
to
which
Objection
founded
on
Philosophical
Principles
,
I
think
it
were
enough
to
say
with
the
Psalmist
,
Thy
testimonies
are
wonderful
,
Psal.
119.
129.
or
with
the
convicted
man
,
God
is
in
it
of
a
truth
,
1
Cor.
14.
25.
or
with
the
Apostle
,
The
foolishness
of
God
is
wiser
than
men
,
and
the
weakness
of
God
is
stronger
than
men
,
1
Cor.
1.
25.
The
Scriptures
asserting
this
Instrumentality
,
what
if
this
Philosophical
Objection
could
not
be
answered
,
must
therefore
the
holy
Oracle
be
rejected
?
What
if
Reason
cannot
comprehend
it
,
must
therefore
Faith
renounce
it
?
How
much
better
is
that
old
Gloss
,
Taceat
Mulier
in
Ecclesia
,
Let
Reason
be
silent
in
the
Church
.
But
for
some
satisfaction
,
I
shall
offer
four
things
to
your
consideration
.
1.
Consider
who
is
the
principal
Agent
,
who
but
the
Almighty
?
and
if
he
will
appear
in
the
word
(
as
the
Expression
is
,
Acts
26.
16.
)
what
may
not
be
done
by
it
?
The
Apostle
was
but
an
earthen
vessel
,
yet
a
Minister
of
the
quickning
Spirit
,
because
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
made
him
sufficient
to
be
such
a
one
,
2
Cor.
3.
6.
If
he
make
the
Word
sufficient
to
regenerate
,
who
can
gainsay
it
?
2.
Consider
what
the
Instrument
is
,
't
is
the
Word
of
God
;
the
two
grand
Truths
therein
are
the
Law
and
Gospel
,
and
what
are
these
in
their
eternal
Idea
?
The
Law
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
eternal
Off-shining
from
the
divine
Will
as
Righteous
,
and
the
Gospel
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
eternal
Off-shining
from
the
divine
Will
as
gracious
,
and
what
are
they
in
their
external
Revelation
?
The
Scripture
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
breathed
out
from
the
very
mind
and
heart
of
God
,
and
therefore
cannot
be
less
than
a
lively
Picture
or
Image
of
the
divine
Will
:
Wherefore
that
such
a
Word
,
as
is
the
Image
of
the
divine
Will
,
should
instrumentally
produce
the
new
Creature
,
which
is
the
Image
of
the
divine
Nature
,
seems
to
me
rather
congruous
than
impossible
.
3.
Consider
what
the
Principles
of
Grace
are
,
they
are
not
Substances
,
but
Accidents
,
depending
upon
their
Subject
in
esse
&
operari
,
and
may
more
properly
be
said
to
be
increated
than
created
;
now
if
there
could
be
no
Instrument
in
the
Creation
of
Substances
,
yet
why
may
not
there
be
one
in
the
Increation
of
Accidents
?
4.
Consider
what
a
kind
of
Creation
the
production
of
gracious
Principles
is
:
Is
it
every
way
pure
Creation
?
How
then
is
it
Generation
?
how
Resurrection
?
Pure
Creation
can
be
neither
of
these
:
You
'l
say
,
't
is
Generation
and
Resurrection
but
metaphorically
only
;
very
well
;
if
it
be
but
so
,
the
Metaphor
must
be
founded
on
some
true
likeness
or
analogy
between
these
and
the
production
of
gracious
Principles
,
which
is
altogether
unimaginable
in
a
pure
Creation
.
It
remains
therefore
that
the
production
of
gracious
Principles
is
stiled
all
these
in
Scripture
,
partly
to
import
the
excellency
of
the
work
,
such
as
cannot
be
fully
expressed
by
any
single
one
of
these
,
&
partly
to
hint
out
the
nature
of
the
work
,
such
as
hath
in
it
somewhat
analogous
to
every
one
of
these
:
Wherefore
I
take
it
to
be
thus
,
't
is
a
Creation
,
because
a
real
production
of
gracious
Principles
by
Almighty
Power
,
't
is
a
Generation
,
because
of
the
immortal
Seed
of
the
Word
,
and
't
is
a
Resurrection
,
because
a
man
spiritually
dead
is
raised
up
to
divine
life
:
Now
if
there
could
be
no
Instrument
in
a
pure
Creation
,
yet
may
there
be
one
in
the
production
of
gracious
Principles
,
because
that
is
not
purely
Creation
,
though
there
be
a
creating
power
put
forth
therein
.
2.
Object
.
The
other
Objection
is
against
the
Method
proposed
in
the
two
Instants
,
viz.
That
first
in
Nature
the
Word
is
put
into
the
Heart
,
and
then
the
Principles
of
Grace
are
produced
,
which
is
contrary
to
that
,
the
natural
man
receives
not
the
things
of
God
,
1
Cor.
2.
14.
and
contrary
to
that
,
the
word
did
not
profit
them
not
being
mixed
with
faith
,
Heb.
4.
2.
and
also
contrary
to
the
scope
of
that
Parable
,
where
the
Seed
of
the
Word
only
fructifies
in
a
good
and
honest
heart
,
Luk.
8.
15.
for
according
to
the
Method
of
the
two
Instants
,
the
Natural
man
doth
receive
the
things
of
God
,
the
Word
doth
profit
before
it
is
mixed
with
Faith
,
and
the
Seed
doth
fructifie
in
a
Heart
not
good
or
honest
.
In
answer
whereunto
,
I
conceive
that
the
Method
proposed
in
the
two
Instants
doth
not
contradict
any
of
these
Scriptures
.
As
for
the
first
place
,
The
natural
man
receives
not
the
things
of
God
,
I
answer
that
the
Things
or
Truths
of
God
may
be
received
in
the
Heart
two
ways
;
either
passively
by
way
of
Impression
from
the
holy
Spirit
,
or
actually
by
way
of
actual
discerning
them
in
the
Understanding
,
and
embracing
them
in
the
Will
:
the
former
is
a
reception
of
them
according
to
the
obediential
Capacity
of
the
Heart
,
the
latter
a
reception
of
them
according
to
the
spiritual
Faculty
thereof
:
the
former
doth
at
least
in
Nature
go
before
the
Principles
of
Grace
,
in
order
to
their
Production
;
the
latter
doth
follow
after
the
Principles
of
Grace
,
as
the
fruit
thereof
.
The
former
is
that
which
is
done
in
the
first
Instant
abovementioned
,
the
latter
is
that
which
is
spoken
of
by
the
Apostle
in
the
Text
abovenamed
;
for
there
he
saith
,
that
the
natural
man
receiveth
not
the
things
of
God
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
where
evidently
he
speaks
of
such
a
receiving
as
is
an
actual
knowing
and
spiritual
discerning
of
the
things
of
God
:
Wherefore
according
to
the
Apostle
,
this
active
receiving
doth
presuppose
the
Principles
of
Grace
already
in
Being
;
but
the
other
passive
receiving
(
of
which
the
Apostle
there
speaks
not
)
doth
only
presuppose
an
obediential
Capacity
in
the
Soul
.
There
is
a
double
obediential
Capacity
in
the
Soul
to
receive
the
Truths
of
God
as
by
way
of
Impression
;
the
ultimate
and
radical
Capacity
is
the
Rationality
of
the
Soul
,
and
the
next
and
immediate
Capacity
is
that
Softness
of
Heart
which
is
wrought
in
the
preparatory
work
of
Conversion
.
The
Soul
as
rational
is
capable
to
receive
an
impression
of
Truths
from
God
,
and
as
softned
it
is
yet
further
disposed
thereunto
.
This
is
that
obediential
Capacity
which
is
required
in
the
Method
of
the
two
Instants
,
and
which
the
Apostle
in
that
place
doth
not
so
much
as
touch
upon
.
As
for
the
second
place
,
the
word
did
not
profit
them
,
not
being
mixed
with
faith
;
I
answer
,
that
the
Word
may
be
considered
under
a
double
Notion
,
either
as
it
is
operative
of
Faith
,
or
as
it
is
promissive
of
Rest
to
Believers
:
Take
it
as
operative
of
Faith
,
and
so
it
profits
not
being
mixed
with
Faith
,
otherwise
faith
could
not
come
by
hearing
,
as
the
Apostle
asserts
,
Rom.
10.
17.
but
take
it
as
promissive
of
Rest
to
Believers
,
and
so
it
doth
not
profit
not
being
mixed
with
Faith
;
that
is
,
Faith
(
which
is
the
Condition
of
the
Promise
)
not
being
performed
,
the
eternal
Rest
(
which
is
the
thing
promised
)
cannot
belong
to
them
:
and
this
is
clearly
the
Apostle's
meaning
;
for
having
spoken
of
a
promise
of
rest
,
Heb.
4.
Ver.
1.
he
adds
Ver.
2.
the
word
(
that
is
,
the
Promise
of
Rest
spoken
of
before
)
did
not
profit
them
not
being
mixed
with
faith
,
that
is
,
the
promised
Rest
was
of
no
effect
to
them
because
they
were
Unbelievers
;
and
in
this
sence
the
words
no
way
oppose
the
Method
in
the
two
Instants
.
As
for
the
Parable
where
it
is
said
that
the
Seed
of
the
Word
fructifies
in
the
good
and
honest
heart
,
I
answer
,
that
the
Seed
of
the
Word
may
be
said
to
fructifie
two
ways
,
either
internally
in
the
production
of
inward
Graces
,
or
externally
in
the
production
of
outward
good
Works
:
Now
our
Saviours
scope
in
this
parable
,
at
least
in
the
latter
part
thereof
,
touching
the
good
Ground
,
was
to
shew
how
the
Word
did
fructifie
in
the
production
of
outward
good
Works
;
this
is
clear
,
because
it
is
such
a
fructification
as
presupposes
a
good
&
honest
heart
:
so
that
our
Saviour
doth
not
here
deny
the
Words
fructification
in
the
production
of
Graces
,
but
assert
the
Words
fructification
in
the
production
of
good
works
.
Nay
,
in
the
former
part
of
the
Parable
touching
the
three
sorts
of
bad
Ground
,
laying
down
the
impediments
of
the
Words
fructification
,
and
those
impediments
being
in
themselves
impediments
to
all
kind
of
fructification
,
as
well
that
which
is
in
the
Production
of
Graces
,
as
that
which
is
in
the
production
of
good
Works
;
he
seems
by
way
of
implication
to
hint
out
the
Words
fructification
in
the
production
of
Graces
,
according
to
the
Method
of
the
two
Instants
;
for
he
saith
,
that
the
word
did
not
fructifie
in
the
stony
ground
,
because
they
had
no
root
,
Luk.
8.
13.
intimating
that
the
Word
must
first
root
,
before
it
can
fructifie
at
all
:
So
that
if
we
might
gather
out
of
this
Parable
the
whole
Method
of
the
Words
fructification
,
it
seems
to
be
thus
;
first
,
the
Word
must
be
notionally
understood
,
which
was
wanting
in
him
by
the
way-side
;
then
it
must
be
inwardly
rooted
,
which
was
wanting
in
the
stony
Ground
;
then
it
must
cast
the
choaking
World
out
of
the
heart
,
which
was
wanting
in
the
thorny
Ground
;
then
it
makes
the
Heart
a
good
and
honest
Heart
;
and
lastly
,
it
makes
that
good
and
honest
Heart
fructifie
in
all
outward
good
Works
:
Wherefore
this
Parable
is
so
far
from
contradicting
,
that
it
seems
rather
to
illustrate
the
Method
proposed
in
the
two
Instants
abovesaid
.
Having
passed
the
first
Quaere
,
I
procede
to
the
second
.
2.
Quaere
,
Whether
the
Will
of
Man
be
converted
by
the
Intervention
of
the
enlightned
Understanding
?
In
answer
to
which
I
shall
lay
down
two
Positions
.
1.
That
the
Will
of
Man
doth
infallibly
and
necessarily
follow
the
practical
Understanding
.
2.
That
the
Will
of
Man
doth
so
in
the
matter
of
Conversion
.
But
that
there
may
be
a
clear
Foundation
,
I
shall
first
lay
down
some
differences
between
theoretical
Knowledg
and
practical
as
to
the
Truths
&
Things
of
God
.
And
1.
These
differ
Subjectivè
;
not
as
if
these
were
not
both
in
the
same
Understanding
,
but
that
their
way
of
inhesion
there
is
different
.
Theoretical
Knowledge
is
in
the
Understanding
but
superficially
,
a
flash
and
away
,
a
light
taste
,
such
as
was
in
those
Apostates
,
Heb.
6.
5.
a
word
sown
but
unrooted
,
such
as
that
in
the
stony
ground
,
Matth.
13.
21.
but
practical
Knowledge
is
deeply
radicated
in
the
Understanding
;
't
is
truth
in
the
hidden
parts
,
wisdom
entring
into
the
soul
,
and
a
word
sinking
down
into
the
heart
,
and
(
which
is
a
second
difference
springing
out
of
the
former
)
theoretical
Knowledg
,
being
but
superficial
,
hath
much
of
doubtings
and
fluctuations
;
it
sees
and
sees
not
,
it
is
a
dark
and
half
vision
,
a
perswasion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
little
,
as
the
expression
is
,
Acts
26.
28.
but
practical
Knowledge
being
deeply
radicated
hath
much
of
certainty
and
assurance
in
it
;
't
is
instruction
sealed
,
a
vision
unveiled
and
with
open
face
:
a
man
need
not
say
,
Who
shall
ascend
into
heaven
?
or
who
shall
descend
into
the
deep
?
the
word
is
in
the
heart
in
such
a
sensible
Presentiality
as
makes
a
thorough
perswasion
of
the
truth
thereof
.
2.
These
differ
Objectivé
.
Theoretical
Knowledge
represents
things
as
good
or
evil
only
in
the
general
,
but
practical
Knowledge
represents
this
or
that
as
good
or
evil
in
its
individuality
and
as
cloathed
with
all
its
circumstances
.
In
Herod's
theoretical
Knowledge
't
was
evil
to
kill
John
Baptist
,
but
in
his
practical
Judgment
,
with
the
circumstance
of
his
Oath
,
't
was
good
in
his
eyes
to
do
so
.
The
theoretical
Knowledge
in
the
stony
Ground
pronounces
the
Word
to
be
good
,
but
the
practical
Judgment
sentences
it
evil
with
Persecution
.
But
to
carry
on
the
difference
a
little
further
:
Theoretical
Knowledge
,
representing
things
as
good
or
evil
only
in
the
general
,
speaks
little
or
nothing
to
Practice
,
but
practical
Knowledge
representing
this
or
that
as
good
or
evil
in
its
individual
circumstances
speaks
absolutely
and
with
a
kind
of
Authority
;
this
must
be
done
,
and
that
must
not
be
done
:
When
it
says
,
This
must
be
done
,
it
is
promotive
of
the
duty
;
They
that
know
thy
name
will
trust
in
thee
,
Psal.
9.
10.
and
by
the
same
Reason
will
do
other
duties
required
by
thee
:
When
it
says
,
That
must
not
be
done
,
it
is
preventive
of
Sin
;
If
they
had
known
it
,
they
would
not
have
crucified
the
Lord
of
Glory
,
1
Cor.
2.
8.
that
is
,
a
practical
Knowledge
would
effectually
have
impeded
that
sin
,
and
by
the
same
reason
will
it
impede
other
sins
;
both
ways
it
hath
a
great
influence
into
Practice
.
3.
These
differ
essentially
.
Theoretical
Knowledge
is
in
some
sence
but
knowledge
falsly
so
called
,
because
it
knows
not
the
things
of
God
as
they
are
proposed
to
be
known
;
those
things
are
proposed
to
be
known
not
as
mere
Notions
,
but
as
practical
things
,
to
be
above
all
other
things
chosen
,
loved
,
embraced
and
practised
:
Wherefore
a
theoretical
Knowledg
,
knowing
them
notionally
only
,
even
whilest
it
is
materially
true
,
hath
a
secret
lye
in
it
,
because
it
judges
of
them
theoretically
only
,
of
which
it
should
judge
practically
.
Thus
the
Apostle
,
He
that
saith
I
know
him
,
and
keepeth
not
his
commandments
is
a
lyar
and
the
truth
is
not
in
him
,
1
Joh.
2.
4.
not
in
him
as
it
should
be
;
for
in
the
midst
of
all
his
puffing
Knowledge
,
he
knoweth
nothing
as
he
ought
to
know
,
1
Cor.
8.
2.
because
not
in
a
practical
way
;
but
practical
Knowledge
is
a
true
Knowledg
,
it
knows
the
things
of
God
as
they
are
proposed
to
be
known
,
that
is
,
not
as
mere
Notions
,
but
as
things
to
be
practically
improved
in
heart
and
life
;
it
knows
them
as
it
ought
to
know
them
.
And
out
of
this
difference
arises
a
second
:
Theoretical
Knowledge
being
but
a
false
Knowledge
is
but
a
weak
and
dead
thing
,
able
to
put
forth
no
vital
or
spiritual
Action
:
Just
as
a
flash
of
Lightning
in
the
night
,
it
makes
all
the
way
plain
,
but
before
one
step
can
be
taken
,
all
is
in
darkness
;
such
a
vanishing
vapour
is
mere
Notion
,
which
puffs
the
Head
but
penetrates
not
into
the
Heart
.
But
practical
Knowledge
,
being
a
true
Knowledge
,
hath
strength
and
life
in
it
,
it
puts
forth
vital
and
spiritual
Actions
.
Hence
our
Saviour
calls
it
no
less
than
eternal
life
,
Joh.
17.
3.
it
forges
out
the
blood
and
vital
Spirits
of
the
new
Creature
,
strengthens
him
with
spiritual
Bones
and
Sinews
,
and
sets
him
in
Motion
towards
the
Crown
of
Life
in
Heaven
.
These
differences
premised
,
I
procede
to
prove
the
two
Positions
laid
down
.
1.
The
first
was
this
,
That
Man's
Will
doth
infallibly
and
necessarily
follow
the
practical
Understanding
,
and
this
I
shall
endeavour
to
make
out
,
1.
From
God's
Ordination
,
in
which
there
are
two
things
to
be
considered
.
-
1.
God
never
made
the
Will
of
Man
to
stand
alone
.
-
2.
God
never
made
it
to
go
alone
:
both
which
may
yet
be
,
if
it
follow
not
the
practical
Understanding
.
1.
God
never
made
the
Will
of
Man
to
stand
alone
,
but
he
would
have
it
depend
upon
the
Understanding
:
As
he
made
the
Sensitive
Appetite
to
depend
upon
the
Senses
,
so
he
made
the
Will
to
depend
upon
the
Understanding
.
Hence
the
Will
,
which
is
in
it self
but
caeca
Potentia
,
a
blind
Power
,
in
its
dependance
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
rational
Appetite
.
●●
.
Rhet.
Li.
1.
cap.
10.
If
the
Will
do
not
depend
upon
the
Understanding
,
where
doth
it
stand
but
upon
the
Base
of
its
own
Independency
?
You
'l
say
,
No
,
not
so
,
for
still
it
is
under
the
guidance
of
Providence
.
I
answer
,
That
Providence
,
which
rules
all
things
in
a
sweet
Congruity
to
their
Natures
,
rules
the
Will
,
not
as
a
Brute
but
as
a
rational
Appetite
;
and
how
that
can
be
without
its
dependance
on
the
Understanding
I
know
not
.
2.
God
never
made
it
to
go
alone
;
't
is
in
it self
but
a
blind
Power
,
and
God
never
made
the
blind
to
go
alone
.
Even
in
Brutes
there
is
Sense
to
light
the
appetite
,
much
more
in
Man
Understanding
to
light
the
Will.
Hence
the
Understanding
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
leading
or
ruling
Faculty
,
and
lucerna
Domini
,
the
candle
of
the
Lord
,
Prov.
20.
27.
without
it
the
Will
is
all
in
the
dark
.
If
the
Will
can
go
alone
in
any
Acts
,
surely
it
must
be
in
Acts
of
Sin
,
which
have
much
of
darkness
in
them
;
but
even
there
,
whilest
the
holy
Law
of
God
is
violated
,
the
Dictates
of
the
corrupt
Understanding
are
observed
:
If
the
Will
can
go
alone
in
any
Acts
of
Sin
,
surely
it
must
be
above
all
in
such
Acts
as
are
most
against
Knowledge
;
but
even
there
,
whilest
theoretical
Knowledge
is
opposed
,
the
practical
Judgment
is
fulfilled
.
Hence
such
presumptuous
sinners
as
rebel
against
the
light
,
are
yet
said
to
walk
in
their
own
counsels
,
Psal.
81.
12.
because
they
follow
their
practical
Judgement
;
and
to
erre
in
their
hearts
,
Psal.
95.
10.
because
that
practical
Judgment
which
they
follow
is
corrupt
and
erroneous
;
and
to
make
them
Idols
according
to
their
own
understanding
,
Hos.
13.
2.
because
first
the
Understanding
frames
the
Idol
,
and
then
the
Will
falls
down
and
worshippeth
.
2.
I
argue
from
the
Will
it self
,
which
may
be
considered
two
ways
,
either
as
it
is
in
it self
,
or
as
it
is
in
dependance
upon
the
Understanding
.
1.
As
it
is
in
it self
,
and
so
it
is
an
Appetite
;
its
Object
is
Good
real
or
at
least
apparant
,
(
for
malum
,
quà
malum
,
non
est
appetibile
)
and
that
Good
must
be
proposed
by
the
Understanding
,
for
that
is
instead
of
Eyes
to
the
Will.
Suppose
then
that
the
Understanding
do
shew
forth
to
the
Will
such
a
thing
as
good
pro
hîc
&
nunc
,
and
that
so
good
,
that
it
is
immediately
to
be
embraced
,
and
cannot
without
a
present
evil
be
neglected
,
no
not
for
a
moment
;
if
in
this
Case
the
Will
may
refuse
this
Object
,
it
may
appetere
malum
sub
ratione
mali
,
that
is
,
appetere
non
appetibile
,
and
in
so
doing
it
may
cease
to
be
,
what
it
essentially
is
,
an
Appetite
.
2.
As
it
is
in
dependance
upon
the
Understanding
,
and
so
it
is
a
rational
Appetite
,
and
(
which
results
from
thence
)
it
is
a
free
Appetite
;
the
root
of
its
Freedom
is
in
the
Understanding
.
Why
hath
a
Will
a
liberty
of
Spontaneity
to
some
Objects
,
but
because
the
Understanding
represents
them
as
good
pro
hîc
&
nunc
?
Why
a
liberty
of
Contradiction
to
other
Objects
,
but
because
the
Understanding
looks
on
them
as
matters
of
little
or
no
moment
?
One
would
think
so
odious
and
detestable
a
thing
as
Sin
,
could
not
be
chosen
by
the
Will
;
but
the
erring
Understanding
gilds
and
glosses
it
over
with
a
shew
of
Good
.
One
would
think
,
such
glorious
and
all-desirable
Objects
as
are
in
the
Gospel
could
not
be
refused
by
the
Will
,
but
the
blind
Understanding
sees
little
or
no
worth
at
all
in
them
.
But
now
if
the
practical
Judgment
propose
a
thing
as
Good
,
and
the
Will
reject
it
,
't
is
no
longer
a
rational
Appetite
but
a
Brute
;
neither
is
it
any
longer
free
,
but
cut
off
and
in
statu
separato
from
the
Root
and
Fountain
of
its
Liberty
;
neither
is
its
Act
a
free
Act
,
but
belluinus
impetus
,
a
brutish
violence
,
for
it
hath
no
Understanding
at
all
at
the
root
and
bottom
of
it
,
no
more
than
the
Act
of
a
Beast
hath
.
What
then
shall
we
say
?
Can
the
Will
cease
to
be
a
rational
and
free
Appetite
?
Or
may
it
be
rational
and
free
without
an
Understanding
?
Neither
of
these
can
be
:
Wherefore
it
remains
that
it
must
follow
the
practical
Judgment
,
and
so
continue
free
and
rational
.
3.
I
argue
from
the
Effect
,
which
shews
much
of
harmony
between
the
Posture
of
the
Understanding
and
the
Posture
of
the
Will
.
Is
the
Understanding
determinate
?
So
is
the
Will
:
Hence
if
the
Understanding
represent
a
thing
as
good
,
the
Will
embraces
it
as
such
,
if
as
a
greater
good
,
it
embraces
it
the
more
,
if
as
a
summum
bonum
,
it
embraces
it
summo
conatu
.
On
the
other
hand
,
if
the
Understanding
represent
a
thing
as
evil
,
the
Will
starts
back
from
it
;
if
as
a
greater
evil
,
it
flies
yet
further
from
it
;
if
as
malum
maximum
,
it
can
never
fly
far
enough
from
it
.
Is
the
Understanding
pendulous
?
So
is
the
Will
too
:
Hence
if
the
Understanding
represent
a
thing
as
a
matter
indifferent
,
having
little
or
nothing
of
moment
in
it
,
one
way
or
other
,
the
Will
doth
not
infallibly
will
it
as
it
doth
the
good
,
nor
nill
it
as
it
doth
the
evil
,
but
in
a
pendulous
way
it
hangs
off
and
plays
on
,
because
the
Understanding
doth
not
pronounce
it
good
or
evil
,
but
only
indifferent
.
The
Will
observes
every
motion
of
the
practical
Judgment
;
if
that
say
,
Yonder
is
such
a
good
,
the
Will
cleaves
to
it
as
Ruth
to
Naomi
;
if
that
say
,
There
is
such
an
evil
,
the
Will
flies
from
it
as
Moses
from
the
Serpent
;
if
that
say
,
Such
a
thing
is
indifferent
,
the
Will
stands
as
the
King
of
Babylon
,
at
the
parting
of
the
way
,
Ezek.
21.
21.
it
may
will
or
not
will
;
for
there
is
an
aequilibrium
in
the
Will
answering
the
aequilibrium
in
the
Understanding
.
4.
I
argue
from
the
consequent
Absurdity
:
If
the
Will
do
not
follow
the
practical
Judgment
,
then
although
the
practical
Judgment
be
never
so
right
,
yet
may
the
Will
transgress
,
and
by
consequence
a
man
may
be
a
sinner
and
no
fool
,
which
is
impossible
.
In
Scripture
Sin
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
aberration
,
Isai.
5.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
missing
of
the
mark
,
1
Joh.
3.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
ignorance
,
Heb.
9.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
error
,
Rom.
1.
27.
error
in
heart
,
Heb.
3.
10.
and
error
of
way
,
James
5.
20.
and
(
which
is
the
fullest
expression
of
all
)
folly
,
foolishness
and
madness
,
Eccl.
7.
25.
as
if
all
words
were
too
little
to
express
the
folly
thereof
:
Also
sinners
are
straglers
or
wanderers
,
Isai.
53.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
mind
,
Tit.
3.
3.
simple
ones
such
as
want
heart
,
Prov.
9.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unreasonable
men
,
2
Thess.
3.
2.
fools
,
nay
madmen
,
Acts
26.
11.
nay
,
as
if
there
were
nothing
of
Man
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
brute
heasts
,
2
Pet.
2.
12.
Even
in
the
first
Sin
of
Man
the
Apostle
tells
us
,
that
the
woman
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
deceived
,
was
in
the
transgression
,
1
Tim.
2.
14.
First
there
was
an
Error
,
a
false
End
in
her
mind
,
and
then
the
forbidden
fruit
was
embraced
by
her
Will
.
But
now
after
all
this
,
if
the
practical
Judgment
be
right
set
,
and
yet
the
Will
may
turn
away
unto
Sin
,
then
that
which
is
impossible
in
Scripture
may
be
possible
in
Nature
;
there
may
be
a
Sinner
and
no
Fool
,
Sin
and
no
Folly
,
Wandring
without
Error
,
missing
the
Mark
without
any
false
End
,
Transgression
and
nothing
of
Deception
in
it
,
a
Man
and
a
Brute
coupled
together
in
the
same
Act
,
the
Understanding
playing
the
Man
in
its
right
directions
,
and
the
Will
playing
the
Brute
in
its
irrational
aversation
:
All
which
Absurdities
are
unavoidable
by
such
as
assert
,
that
the
Will
doth
not
follow
the
practical
Judgment
.
2.
Posit
.
Leaving
the
first
Position
,
I
procede
to
the
second
,
viz.
That
the
Will
of
Man
doth
infallibly
follow
the
practical
Understanding
in
the
matter
of
Conversion
.
And
here
again
I
might
reinforce
the
former
Arguments
with
an
Emphasis
:
If
the
Will
cannot
stand
alone
and
upon
the
bottom
of
its
own
independency
in
other
matters
,
much
less
can
it
do
so
in
Conversion
,
to
which
the
working
and
drawing
of
Almighty
Grace
is
requisite
:
If
in
other
matters
the
Will
cannot
go
alone
without
the
Torch
of
Reason
,
surely
in
Conversion
it
cannot
go
alone
without
the
Torch
of
supernatural
Illumination
.
If
the
Will
by
deserting
a
lesser
good
propoposed
by
the
Understanding
do
appetere
malum
sub
ratione
mali
,
then
the
Will
by
deserting
God
proposed
as
the
summum
bonum
by
the
Understanding
doth
appetere
summum
malum
so
;
if
the
Will
by
rejecting
an
inferiour
Good
proposed
by
the
practical
Judgment
must
become
bruitish
and
irrational
,
how
much
more
bruitish
and
irrational
must
it
become
by
rejecting
the
summum
bonum
so
proposed
?
If
the
Will
may
be
determined
by
the
Understanding
as
to
a
lesser
Good
,
nay
,
as
to
a
false
lying
Good
,
as
in
the
Case
of
Sin
,
how
much
rather
may
it
be
so
determined
as
to
the
summum
bonum
?
If
by
the
Wills
turning
away
from
the
Understanding
right
set
,
there
may
be
Sin
in
the
Will
,
and
no
Folly
in
the
Understanding
,
which
is
impossible
;
then
by
such
turning
away
there
may
be
no
Charity
in
the
Will
,
and
yet
true
Faith
in
the
Understanding
,
which
is
also
impossible
.
But
pretermi●ting
these
,
I
come
more
closely
to
the
Thesis
,
that
is
,
That
the
Will
doth
follow
the
Understanding
in
the
business
of
Conversion
.
Now
whereas
the
Conversion
of
the
Will
is
double
;
either
it
is
the
production
of
gracious
Principles
in
the
Will
,
or
it
is
the
actual
Conversion
of
the
Will
:
in
the
first
the
Will
is
Passive
,
in
the
other
Active
.
The
Wills
following
the
Understanding
is
double
also
;
as
to
the
Principles
of
Grace
in
the
Will
,
the
Understanding
is
as
the
Channel
through
which
those
Principles
are
infused
into
the
Will
;
as
to
the
actual
Conversion
of
the
Will
,
the
Understanding
is
as
a
potent
Perswader
inducing
the
Will
unto
actual
Conversion
.
In
the
first
the
Will
follows
the
Understanding
passively
only
and
by
way
of
reception
of
Principles
;
in
the
second
the
Will
follows
the
Understanding
Actively
and
by
way
of
free
Actuation
of
those
Principles
.
I
shall
speak
somewhat
to
both
these
.
1.
As
to
the
Principles
of
Grace
in
the
Will
,
the
Understanding
is
as
the
Channel
through
which
those
Principles
are
transfused
into
the
Will.
God
doth
not
infuse
the
Principles
of
Grace
into
the
Will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
he
puts
in
his
hand
by
the
hole
of
the
door
,
and
so
the
churches
bowels
are
moved
for
him
,
Cant.
5.
4.
he
puts
in
his
Grace
at
the
Understanding
,
and
so
the
Will
and
Affections
are
turned
to
him
;
he
purifies
the
heart
by
faith
,
Acts
15.
9.
that
is
,
through
Faith
in
the
Understanding
he
influences
Holiness
into
the
Will
,
and
this
Holiness
is
called
by
the
Apostle
holiness
of
truth
,
Eph.
4.
24.
not
only
because
't
is
a
real
Holiness
,
but
especially
because
't
is
wrought
through
the
Truth
,
first
entring
in
at
the
Understanding
,
and
so
passing
on
to
the
Will
:
and
that
this
is
the
Apostle's
meaning
appears
,
because
he
opposes
holiness
of
truth
,
in
the
24.
Verse
,
to
the
lusts
of
deceit
in
the
22.
Verse
.
As
those
are
lusts
of
deceit
,
because
the
lusting
Will
follows
upon
the
erring
Understanding
,
so
this
is
holiness
of
truth
,
because
the
holy
Will
follows
upon
the
true
Understanding
.
The
practical
Knowledge
of
God
is
stiled
eternal
life
,
Joh.
17.
3.
and
a
well-spring
of
life
,
Prov.
16.
22.
&
the
reason
is
,
because
through
it
all
quickning
Graces
do
as
a
River
of
Life
flow
into
the
Will.
Above
all
that
of
the
Apostle
is
most
pregnant
,
Beholding
as
in
a
glass
the
glory
of
God
,
we
are
changed
into
the
same
image
from
glory
to
glory
as
by
the
spirit
of
the
Lord
,
2
Cor.
3.
18.
The
Glory
of
God
is
reflected
from
Christ
upon
the
Gospel
,
and
from
the
Gospel
upon
the
Understanding
,
and
from
the
Understanding
upon
the
Will
,
and
so
we
are
changed
into
his
glorious
Image
.
In
Man's
first
Transgression
Death
entred
in
at
the
Windows
of
the
Mind
,
and
so
got
into
the
secret
Closet
of
the
Heart
,
and
in
Man's
first
Conversion
Life
comes
in
at
the
Mind
and
so
passes
down
into
the
Will.
All
the
Grace
that
a
man
hath
(
saith
Dr.
Preston
)
passes
in
through
the
Understanding
;
and
if
it
were
not
so
,
how
could
the
Word
be
an
Instrument
of
the
Wills
Regeneration
?
There
is
no
passage
for
it
into
the
Will
but
through
the
Understanding
.
In
Regeneration
the
Law
is
writ
in
the
heart
,
and
how
can
that
be
but
through
the
Understanding
?
The
appetitive
Faculty
is
naturally
crooked
,
and
if
ever
it
be
made
right
,
it
must
be
through
the
apprehensive
Faculty
:
all
the
things
of
Godliness
are
given
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
the
knowledge
of
God
,
2
Pet.
1.
3.
that
's
the
great
Channel
by
which
all
Grace
passes
into
the
Will
.
2.
As
to
the
actual
Conversion
of
the
Will
,
the
Understanding
is
as
a
potent
Perswader
effectually
inducing
the
Will
thereunto
.
There
are
three
principal
things
in
the
Wills
actual
Conversion
,
viz.
a
turning
to
God
as
its
supreme
End
,
an
embracing
Christ
as
the
only
Way
,
and
a
rejection
of
Sin
as
the
great
Obstacle
;
and
in
all
these
the
Will
doth
follow
the
Understanding
.
1.
The
Will
doth
follow
the
Understanding
in
its
turn
to
God
as
the
supreme
End
,
and
this
appears
divers
ways
.
1.
The
Scriptures
clear
it
to
us
;
there
we
find
in
conjunction
bethinking
and
turning
,
2
Chron.
6.
37.
remembring
and
turning
,
Psal.
22.
27.
considering
and
turning
,
Ezek.
18.
28.
understanding
and
turning
,
Mat.
13.
15.
and
opening
the
eyes
and
turning
,
Act.
26.
18.
in
all
which
places
the
Understanding
goes
before
,
and
the
Will
follows
after
.
There
we
find
Conversion
to
be
a
thing
wrought
by
Perswasion
,
God
shall
perswade
Japheth
,
Gen.
9.
27.
by
Inshining
,
God
hath
shined
in
our
hearts
,
2
Cor.
4.
6.
by
Teaching
,
they
shall
be
all
taught
of
God
,
Joh.
6.
45.
by
Anointing
,
you
have
an
unction
from
the
holy
one
,
1
Joh.
2.
20.
and
by
coming
to
a
mans
self
,
Luk.
15.
17.
first
the
Prodigal
came
to
himself
,
and
then
he
returned
to
his
Father
:
the
import
of
all
which
is
plainly
thus
much
,
That
God
doth
actually
draw
home
the
Will
unto
himself
through
the
Understanding
;
Thy
people
(
saith
the
Psalmist
)
shall
be
willing
in
the
day
of
thy
power
,
in
the
beauties
of
holiness
,
from
the
womb
of
the
morning
thou
hast
the
dew
of
thy
youth
,
Psal.
110.
3.
here
are
a
willing
People
like
the
Dew
for
multitude
,
but
whence
are
they
?
Whence
,
but
from
the
womb
of
the
morning
?
The
morning
of
supernatural
Illumination
is
the
Womb
out
of
which
they
issue
:
As
long
as
there
is
no
morning
in
men
,
as
the
Expression
is
,
Isai.
8.
20.
there
is
no
Will
at
all
to
God
;
but
as
soon
as
the
day
dawns
in
their
hearts
,
out
comes
a
willing
People
as
Dew
from
the
morning
.
2.
The
Nature
of
the
Will
holds
forth
thus
much
:
The
Will
naturally
wills
Blessedness
or
the
ultimate
End
in
general
,
because
it
is
a
Good
perfective
and
expletive
of
the
Soul
,
but
the
Will
doth
not
naturally
fix
on
this
or
that
thing
as
its
blessedness
or
ultimate
End
in
particular
.
One
Man
fixes
on
Mammon
as
his
chief
Good
,
another
makes
his
Belly
his
God
,
a
third
is
all
for
the
Pride
of
Life
;
whence
is
the
Will
thus
determined
?
Either
it
must
be
determined
by
it self
,
or
else
by
the
Understanding
;
not
by
it self
,
for
it
is
a
blind
Faculty
,
and
cannot
of
it self
judg
any
thing
to
be
a
chief
Good
,
much
less
can
it
fix
it self
on
it
as
such
;
wherefore
it
must
be
determined
by
the
Understanding
.
One
Man
chuses
Mammon
to
be
his
chief
Good
,
because
(
as
the
Psalmist
hath
it
)
his
inward
thought
is
,
that
his
house
shall
continue
for
ever
,
Psal.
49.
11.
that's
lasting
happiness
,
saith
his
carnal
Understanding
.
Another
makes
his
Belly
his
God
,
because
his
inward
thought
is
,
Eat
,
drink
,
and
be
merry
,
Luk.
12.
19.
there
is
nothing
better
,
saith
his
bruitish
Understanding
.
A
third
is
all
for
the
Pride
of
Life
,
because
his
inward
thought
is
,
to
be
a
Lucifer
in
Self-excellencies
,
that
's
the
top
of
Bliss
,
saith
his
soaring
Understanding
.
In
every
one
of
these
,
first
the
Understanding
makes
the
Idol
,
and
then
the
Will
doth
fall
down
and
worship
.
Now
if
the
Will
may
be
determined
by
the
Understanding
to
such
false
Beatitudes
as
these
,
how
much
more
may
it
be
determined
by
the
Understanding
to
God
who
is
the
true
blessedness
?
3.
This
appears
from
the
Excellency
of
that
practical
Understanding
which
draws
the
Will
unto
actual
Conversion
.
'T
is
an
excellent
Understanding
for
the
Object
of
it
;
being
in
the
Mount
of
Transfiguration
it
shews
forth
unto
the
Will
,
not
Creatures
,
Chips
of
Being
,
in
the
shell
of
Time
,
but
a
Jehovah
of
Self-beingness
,
a
God
of
Allsufficiency
dwelling
in
Eternity
;
not
Streams
of
Life
or
Goodness
in
the
Creature-channel
,
but
a
Fountain
of
living
waters
,
an
Ocean
of
immense
Goodness
,
such
as
cannot
be
sailed
over
by
Faith
or
Vision
;
not
golden
or
pearly
Mountains
,
but
an
infinite
Mass
of
free
Grace
,
unsearchable
riches
of
Mercy
,
such
as
cannot
be
●old
over
to
all
Eternity
;
not
shadows
or
little
portions
of
Being
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Revel.
1.
4.
the
true
I
am
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
all
things
,
1
Cor.
15.
28.
in
whom
are
all
the
rich
Mines
of
universal
Blessedness
;
and
(
which
is
the
sweetness
of
all
)
it
shews
forth
this
God
not
as
reserving
himself
only
to
himself
,
but
as
freely
offering
himself
to
poor
worms
.
Oh
my
Soul
!
stand
still
and
adore
the
opening
of
his
Bowels
and
Self-motion
of
his
Grace
;
this
Jehovah
of
Self-beingness
and
All-sufficiency
will
make
over
himself
to
thee
,
this
Fountain
of
Life
and
Goodness
will
flow
out
to
thee
,
this
rich
Mass
of
Grace
and
Mercy
will
portion
thee
,
this
I
am
and
ever-blessed
All
is
an
inheritance
for
thee
,
and
in
inheriting
him
thou
maist
after
a
wonderful
manner
inherit
all
things
.
This
is
the
infinite
Excellency
of
the
Object
;
but
after
what
manner
doth
the
Understanding
shew
it
forth
unto
the
Will
?
Surely
,
though
as
much
below
his
worth
as
finite
is
below
infinite
,
yet
in
an
excellent
way
;
the
Understanding
shews
forth
God
unto
the
Will
not
in
a
dead
or
literal
manner
,
but
with
spiritual
liveliness
and
(
as
I
may
so
say
)
in
sparkles
of
Glory
;
for
it
is
eternal
life
,
and
Heaven
it self
dawns
in
it
,
not
darkly
or
at
a
distance
,
but
clearly
and
closely
;
the
day-star
is
up
in
the
heart
,
and
God
approaches
near
unto
the
Will
,
his
goodness
passes
before
it
,
and
leaves
some
holy
touches
and
savours
thereupon
;
not
in
a
weak
and
languishing
manner
,
but
powerfully
and
effectually
.
The
Apostle
joins
the
demonstration
of
the
Spirit
and
power
together
,
1
Cor.
2.
4.
There
is
such
a
Demonstration
of
the
Spirit
in
the
Understanding
as
cannot
be
denied
,
and
from
thence
such
a
Power
upon
the
Will
as
cannot
be
frustrated
,
not
notionally
only
but
practically
;
it
seriously
presseth
in
upon
the
Will.
Here
,
O
rational
Appetite
!
here
is
a
God
indeed
;
his
Grace
free
,
his
Mercy
Self-moving
;
take
him
and
thou
hast
all
,
lose
him
and
thou
hast
nothing
:
Now
,
Oh!
now
is
the
accepted
time
,
the
day
of
Salvation
;
in
his
Favour
there
is
Life
,
in
his
Wrath
nothing
but
Death
:
If
he
bless
thee
,
none
can
curse
,
if
he
curse
thee
none
can
bless
;
now
or
never
turn
and
live
.
After
this
manner
doth
it
practically
press
in
upon
the
Will.
Now
when
the
Understanding
holds
forth
such
an
excellent
Object
in
such
an
excellent
manner
unto
the
Will
,
already
principled
with
Grace
,
how
can
it
chuse
but
actually
close
in
with
it
?
Such
a
Knowledge
being
really
actuated
,
can
the
Will
turn
aside
to
other
Objects
for
its
happiness
?
The
simple
one
may
turn
away
,
Prov.
1.
32.
but
shall
a
man
of
understanding
do
so
?
A
deceived
heart
may
turn
aside
,
Isai.
44.
20.
but
shall
the
wise
in
heart
do
so
?
A
heart
of
unbelief
may
depart
from
the
living
God
,
Heb.
3.
12.
but
shall
a
man
of
precious
faith
do
so
?
But
whither
can
he
turn
?
What
,
to
the
Riches
of
the
World
?
'T
is
but
dross
to
the
unsearchable
Riches
of
Christ
,
saith
the
Understanding
:
What
,
to
Honours
?
'T
is
but
a
blast
to
the
true
Honour
which
cometh
of
God
only
,
saith
the
Understanding
:
What
,
to
Pleasures
?
These
are
muddy
Puddles
to
the
pure
Rivers
of
Pleasure
above
,
saith
the
Understanding
.
This
Understanding
doth
as
it
were
blast
all
the
World
,
crucifie
the
Universe
,
and
by
a
prospect
of
Faith
see
the
Heavens
on
fire
,
the
Earth
burnt
up
,
and
the
Elements
melting
with
fervent
heat
,
and
can
the
Will
fall
in
love
with
the
Dust
and
Cinders
of
it
?
Surely
it
will
not
.
But
if
the
Will
cannot
turn
aside
to
such
false
Beatitudes
,
yet
may
it
not
suspend
its
Act
as
to
the
true
?
Suspend
!
what
from
its
own
blessedness
verily
,
thoroughly
believed
?
What
from
God
the
all
in
all
plainly
,
powerfully
demonstrated
to
be
such
?
And
what
for
just
nothing
,
for
a
sic
volo
?
Can
it
be
so
brutishly
free
at
so
dear
a
rate
as
to
be
eternally
miserable
?
Will
it
hang
off
from
perfect
Blessedness
?
or
can
it
do
so
,
and
the
summum
malum
not
fall
into
its
embraces
?
And
may
a
Will
renewed
with
the
holy
Ghost
,
and
right
set
by
gracious
Principles
do
thus
?
Surely
it
cannot
,
They
that
know
thy
name
will
trust
in
thee
,
Psal.
9.
10.
and
(
which
follows
upon
Trust
)
will
love
thee
,
and
(
which
streams
from
Love
)
will
obey
thee
,
and
(
which
is
the
Crown
of
Obedience
)
will
resign
up
themselves
to
thee
for
all
their
happiness
.
Where
such
an
excellent
Understanding
goes
before
,
there
the
Will
doth
infallibly
follow
after
,
even
in
actual
Conversion
unto
God
as
its
supreme
End
.
2.
The
Will
doth
follow
the
Understanding
in
its
embracing
of
Christ
as
the
only
way
,
and
this
appears
1.
From
several
Sciptures
.
To
know
JesusChrist
is
eternal
life
,
Joh.
17.
3.
it
quickens
the
Will
to
embrace
him
.
Christ
told
the
Woman
,
If
thou
hadst
known
the
gift
of
God
,
and
who
it
is
that
saith
unto
thee
,
Give
me
to
drink
,
thou
wouldest
have
asked
of
him
,
and
he
would
have
given
thee
living
water
,
Joh.
4.
10.
A
true
Knowledge
of
Christ
would
have
inflamed
her
desires
after
him
,
and
those
desires
would
have
breathed
out
prayers
for
the
living
Water
.
Our
Saviour
quotes
that
in
the
Prophets
[
And
they
shall
be
all
taught
of
God
]
and
and
what
follows
upon
that
teaching
?
Every
man
therefore
(
saith
he
)
that
hath
heard
and
learned
of
the
Father
cometh
unto
me
,
Joh.
6.
45.
True
Knowledge
makes
a
man
come
to
Christ
,
and
that
without
fail
,
for
't
is
so
in
every
man
that
hears
and
learns
of
the
Father
,
not
in
one
or
two
,
but
in
every
man
,
and
how
doth
Knowledge
do
this
?
How
,
but
by
glorifying
Christ
unto
the
Will
?
The
Spirit
(
saith
Christ
)
shall
glorifie
me
;
how
so
?
He
shall
take
of
mine
and
shall
shew
unto
you
,
Joh.
16.
14
,
15.
the
holy
Spirit
takes
Christ
and
shews
him
after
a
wonderful
manner
,
it
glorifies
him
in
the
Understanding
,
and
through
the
Understanding
it
glorifies
him
before
the
Will
,
and
so
the
Will
is
sweetly
and
strongly
drawn
unto
him
.
2.
From
the
Will
it self
.
If
the
Will
be
determined
by
the
Understanding
,
unto
God
as
its
ultimate
End
,
then
is
it
also
determined
by
the
Understanding
,
unto
Christ
as
the
only
way
thereunto
.
Indeed
if
the
Understanding
did
propose
an
End
,
and
withal
two
distinct
ways
of
equal
tendency
thereunto
,
then
the
Will
might
be
free
to
either
of
those
ways
:
But
when
the
Understanding
proposes
God
as
the
End
,
and
Christ
as
the
only
Way
to
that
End
,
then
the
Will
must
infallibly
close
in
with
Christ
;
it
must
,
or
lose
its
End
or
Blessedness
;
it
must
,
or
the
summum
malum
will
fall
into
its
arms
.
When
the
Understanding
tells
the
Will
in
good
earnest
,
there
is
no
other
way
but
one
,
there
is
no
other
Name
under
Heaven
but
Jesus
only
,
the
Will
is
sweetly
constrained
into
his
embraces
.
3.
From
the
Understanding
which
shews
forth
Christ
to
be
the
perfect
Way
sutable
to
all
our
wants
in
our
passage
to
God
the
true
End
.
Thou
wouldest
come
to
God
but
for
the
weight
of
Sin
and
Wrath
,
Loe
,
here
is
an
High-priest
with
Expiating
Blood
;
thou
wouldst
come
to
God
but
thou
knowest
not
the
way
thither
,
here
's
a
Prophet
with
words
of
Light
and
Life
;
thou
wouldst
come
to
God
but
for
the
pressure
of
thy
reigning
Lusts
,
here
's
a
King
with
a
Sceptre
of
Righteousness
to
subdue
them
;
thou
wouldst
come
to
God
but
for
want
of
a
gracious
Heart
,
here
's
a
Treasury
of
all
Grace
and
Holiness
.
The
Understanding
still
points
at
Christ
;
Art
thou
in
darkness
?
he
is
a
sun
of
righteousness
;
Art
thou
in
death
?
he
is
the
resurrection
and
the
life
;
Art
thou
a
withered
branch
?
he
is
a
root
of
fatness
and
sweetness
;
Art
thou
a
lost
and
half-damned
Creature
?
he
is
a
Saviour
able
to
save
to
the
uttermost
.
This
Understanding
glorifies
Christ
in
all
his
Offices
,
sings
the
sing
of
the
Lamb
,
and
cries
him
up
for
altogether
precious
;
this
is
the
Window
or
Lattess
at
which
his
all-fair
Person
looks
in
upon
the
Will
,
the
Conduit
through
which
the
sweet
Ointment
of
his
Name
is
poured
out
unto
the
Will
,
and
the
Crucifix
which
shews
forth
his
bloody
Passion
in
lively
colours
before
the
Will.
This
Understanding
practically
presses
the
Will
to
embrace
him
;
O
my
Soul
!
now
hear
and
live
;
take
him
and
everlasting
Mercy
meets
thee
,
leave
him
and
devouring
Justice
overtakes
thee
;
catch
hold
on
this
Prince
of
Life
,
or
die
for
ever
;
look
up
to
this
Brightness
of
Glory
,
or
be
in
utter
Darkness
;
wash
in
his
Blood
,
or
bleed
in
eternal
Flames
;
put
on
his
righteousness
,
or
be
naked
to
all
Eternity
;
there
is
no
way
into
the
Holy
of
Holies
,
but
through
the
Veil
of
his
Flesh
;
enter
,
and
thou
hast
an
ever-blessed
God
to
make
thee
happy
neglect
,
and
thou
hast
a
righteous
God
to
make
thee
for
ever
miserable
.
When
Christ
through
the
Understanding
thus
pours
out
his
precious
Name
as
an
Ointment
unto
the
Will
,
how
can
it
chuse
but
love
him
?
When
through
this
hole
of
the
door
he
thus
drops
in
his
sweet-smelling
Truths
upon
the
Will
,
how
can
it
chuse
but
rise
and
open
to
him
?
If
it
do
not
,
whither
will
it
turn
?
What
,
to
the
Creatures
?
they
are
all
Blackamoors
to
this
all-lovely
Jesus
;
What
,
to
repentant
Tears
?
those
want
washing
in
his
Blood
;
What
,
to
its
good
Works
and
Righteousness
?
they
are
but
a
filthy
Rag.
There
is
such
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
a
transcendent
Excellency
in
the
Knowledge
of
Christ
,
that
it
makes
all
other
things
but
as
dung
before
the
Will
,
Phil.
3.
8.
Hence
the
Will
hath
no
whither
else
to
turn
:
But
if
it
turn
no
whither
else
,
may
it
not
suspend
its
Act
as
to
Christ
?
Suspend
!
what
from
the
only
way
to
Blessedness
evidently
pointed
out
?
What
from
him
who
is
all
desires
really
believed
to
be
such
?
Can
it
thus
wave
Happiness
and
embrace
mere
nothing
in
the
room
thereof
?
and
can
it
do
thus
when
a
right-set
Understanding
is
really
actuated
,
and
it self
truly
principled
with
Grace
?
Surely
it
cannot
be
.
No
sooner
did
Christ
see
the
budding
Graces
of
his
Church
,
but
his
soul
made
him
like
the
chariots
of
Amminadib
,
Cant.
6.
11
,
12.
and
no
sooner
do
Christians
see
the
lovely
Excellencies
of
Christ
,
but
they
will
become
an
Amminadib
,
a
willing
people
,
and
their
Wills
as
so
many
swift
Chariots
to
convey
them
unto
him
.
Thus
the
Will
follows
the
Understanding
in
its
embraces
of
Christ
as
the
Way
.
3.
The
Will
follows
the
Understanding
in
its
rejection
of
Sin
as
the
great
Obstacle
,
and
this
also
appears
1.
From
several
Scriptures
;
there
we
find
on
the
one
hand
that
Folly
is
the
root
of
the
Commission
of
Sin
,
The
foolishness
of
man
perverteth
his
way
,
Prov.
19.
3.
Why
doth
the
Atheist
say
in
his
heart
,
there
is
no
God
?
Because
he
is
a
fool
,
Psal.
14.
1.
Why
do
the
Mammonists
boast
and
trust
in
their
uncertain
Riches
?
Because
their
way
is
their
folly
,
Psal.
49.
13.
Why
doth
the
blind
Idolater
fall
down
to
the
Stock
of
a
Tree
?
Because
a
deceived
heart
hath
turned
him
aside
,
Isai.
44.
19
,
20.
Why
did
the
rebellious
Israelites
grieve
their
good
God
forty
years
together
?
Because
they
did
err
in
their
hearts
,
Psal.
95.
10.
On
the
other
hand
,
there
we
find
that
true
Wisdom
or
Understanding
is
the
root
of
the
rejection
of
Sin
,
To
depart
from
evil
is
understanding
,
Job
28.
28.
the
pollutions
of
the
world
are
escaped
through
the
knowledge
of
Christ
,
2
Pet.
2.
20.
through
thy
precepts
(
saith
David
)
I
get
understanding
,
what
then
?
therefore
I
hate
every
false
way
,
Psal.
119.
104.
and
again
,
I
esteem
all
thy
precepts
to
be
right
,
and
what
follows
?
I
hate
every
false
way
,
Ver.
128.
First
,
there
was
a
right
Judgement
in
his
Understanding
,
and
thence
issued
an
hatred
of
Sin
in
his
Will.
For
all
the
Wolves
and
the
Leopards
,
yet
(
saith
God
)
they
shall
not
hurt
nor
destroy
in
all
my
holy
Mountain
;
why
so
?
Because
the
earth
shall
be
full
of
the
knowledge
of
the
Lord
,
Isai.
11.
9.
that
saving
Knowledge
should
turn
them
into
Lambs
and
little
Children
,
and
make
them
leave
off
their
barbarous
and
inhumane
cruelty
.
Hence
Repentance
(
which
includes
in
it
an
hatred
and
rejection
of
Sin
)
is
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
transmentation
or
postmentation
;
because
when
a
man
comes
to
himself
in
a
right
Understanding
,
he
hates
&
rejects
Sin
.
2.
From
the
Will
it self
:
If
that
follow
the
Understanding
in
turning
to
God
as
its
supreme
End
,
and
in
embracing
of
Christ
as
the
only
way
,
then
by
necessary
consequence
it
must
needs
follow
the
Understanding
in
the
rejection
of
Sin
as
the
great
Obstacle
;
for
if
it
follow
not
here
also
,
it
must
wave
its
supreme
End
and
the
Way
thither
,
it
must
resolve
upon
a
Happiness
without
God
and
Christ
.
If
the
Understanding
say
to
the
Will
,
There
is
no
other
Cloud
betwixt
thee
and
the
Father
of
Lights
,
no
other
distance
betwixt
thee
and
the
Fountain
of
living
Waters
,
none
but
Sin
alone
,
surely
the
Will
must
bid
it
be
gone
for
ever
.
3.
From
the
Understanding
which
so
represents
Sin
,
as
that
the
Will
doth
turn
away
from
it
,
and
this
it
doth
three
ways
.
1.
The
Understanding
doth
represent
Sin
as
a
grand
evil
;
it
sets
it
forth
as
an
Ataxy
in
man
,
Rebellion
against
God
,
Spears
and
Nails
to
Jesus
Christ
,
Quench-coal
to
the
Spirit
of
Grace
,
Blur
and
Stain
to
the
Soul
,
groaning
Burthen
on
the
back
of
the
whole
Creation
,
Venom
and
perfect
Quintessence
of
all
evils
,
a
thing
of
such
monstrous
deformities
,
as
if
it
did
appear
in
its
own
prodigious
shape
,
would
not
be
touched
upon
by
Man
,
and
how
can
the
Will
being
a
rational
Appetite
doat
upon
such
a
thing
?
Surely
upon
it
as
such
it
cannot
;
wherefore
Sin
(
that
it
may
be
welcome
to
the
Will
)
covers
it self
with
Fig-leaves
as
Adam
,
it
veils
its
face
like
Tamar
,
it
paints
and
tires
like
Jezabel
,
it
disguises
and
feigns
it self
to
be
another
like
Jeroboam's
Wife
,
it
courts
and
flatters
to
steal
away
hearts
like
Absalom
,
it
comes
like
Agrippa
and
Bernice
with
great
pomp
in
fancy
of
some
apparent
goodness
;
offering
it self
to
our
Saviour
it
wrapped
up
it self
in
all
the
glories
of
the
World
,
nay
,
in
the
Mantle
of
Scripture
and
Angelical
protection
;
coming
to
Adam
,
it
held
forth
an
Apple
,
and
promised
no
less
than
a
God-head
;
ever
it
hath
a
lye
and
a
cheat
in
it
.
Hence
it
is
called
a
false
way
,
Psal.
119.
104.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
work
of
a
lye
,
Prov.
11.
18.
there
is
in
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sleight
,
as
in
cogging
Dice
,
Eph.
4.
14.
it
makes
every
sinner
believe
that
he
shall
have
the
cast
of
happiness
,
but
coggs
away
his
Soul
.
This
is
that
deceitfulness
of
sin
,
by
which
it
insinuates
it self
into
the
Will
;
but
this
right
Understanding
hath
a
counter-work
,
it
unleaves
and
unveils
Sin
,
it
unpaints
&
undresses
it
,
it
plucks
off
it
false
appearances
and
disguises
,
it
disrobes
it
of
all
its
pomps
and
fancy
,
it
discovers
the
lye
and
cheat
in
it
,
and
makes
it
appear
in
its
own
ugly
hue
and
shameful
nakedness
;
Achan's
Sin
was
wrapt
up
in
a
Baby
lonish
Garment
,
but
unclothe
it
,
and
it
was
an
accursed
thing
;
Saul's
Sin
was
covered
over
with
Sacrifices
,
but
unveil
it
,
and
't
was
witchcraft-like
rebellion
;
Judas
his
Sin
about
the
precious
Ointment
was
painted
over
with
Charity
,
but
unpaint
it
and
't
was
arrant
thievery
;
Paul's
Sin
wore
a
Cloak
of
Zeal
,
but
undress
it
,
and
't
was
bloody
persecution
.
This
right
Understanding
plucks
the
lye
out
of
Sins
mouth
,
and
the
paint
off
from
its
face
,
and
all
the
Robes
of
apparent
Goodness
off
from
its
back
;
and
so
constrains
it
to
go
naked
before
the
Will
,
and
thereby
it
appears
what
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sinning
sin
,
Rom.
7.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
evil
of
evils
,
Hos.
10.
15.
altogether
evil
,
and
nothing
but
evil
;
and
now
how
can
the
Will
embrace
it
as
good
?
How
can
it
chuse
but
reject
it
as
evil
?
Now
,
if
ever
,
shall
Sin
be
crucified
.
Male-factors
were
first
stripped
and
then
crucified
:
Sin
in
its
Attire
is
a
King
in
its
Robes
sitting
on
the
Heart
as
a
Throne
;
but
Sin
stript
naked
by
the
Understanding
is
a
Malefactor
ready
for
the
Cross
,
and
there
the
Will
will
surely
nail
it
;
the
yoke
shall
be
destroyed
because
of
the
anointing
,
saith
the
Prophet
,
Isai.
10.
27.
Sin
is
a
Yoke
upon
the
Will
fastened
there
by
a
lye
,
an
appearance
of
some
false
Good
,
but
the
Anointing
(
which
is
truth
,
1
Joh.
2.
27.
)
reveals
the
lye
,
and
then
off
comes
the
yoke
.
Doth
Sin
profer
a
World
?
This
Anointing
is
an
inward
Ecclesiastes
crying
out
,
All
is
vanity
;
Doth
it
profer
Honors
or
Riches
or
Pleasures
?
What
for
a
Soul
,
a
Christ
,
a
God
?
No
cheat
like
that
,
saith
the
Anointing
;
Doth
it
promise
Happiness
?
You
do
but
flatter
and
lye
,
saith
the
Anoining
,
you
have
nothing
but
Death
and
Hell
to
bestow
.
Christ
was
manifested
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
he
might
dissolve
the
works
of
the
devil
,
that
is
,
sins
in
men
,
1
Joh.
3.
8.
and
he
dissolves
them
by
this
Anointing
.
Sin
is
in
union
with
the
Will
,
because
Sin
is
in
composition
with
some
seeming
Good
;
break
the
composition
between
Sin
and
the
seeming
Good
,
and
you
dissolve
the
union
between
Sin
and
the
Will.
The
worldly
Man's
Will
is
in
union
with
his
Sin
,
because
his
Sin
is
in
composition
with
the
World
;
break
the
composition
by
a
right
Understanding
,
make
him
indeed
see
that
the
World
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
figure
or
fashion
,
and
Riches
but
a
thing
that
is
not
;
dissolve
the
World
by
Faith
,
and
instantly
the
Sin
will
drop
out
of
his
Will
,
for
Sin
as
mere
Sin
will
not
down
with
the
Will.
If
therefore
the
compound
of
apparent
Goodness
be
once
broken
by
the
Understanding
,
the
Will
must
needs
cast
it
out
as
altogether
evil
,
because
it
is
an
Object
capable
of
its
embraces
.
2.
The
Understanding
doth
represent
Sin
as
the
Devils
Work
.
Should
the
Devil
visibly
appear
,
and
offer
to
the
Covetous
his
Bags
,
or
to
the
Drunkard
his
Cups
,
surely
they
would
hardly
take
them
at
his
hands
.
Wherefore
Satan
transforms
himself
into
many
shapes
,
and
puts
on
Changes
of
Raiment
that
he
may
act
invisible
.
But
on
the
other
hand
,
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spoils
,
or
more
properly
,
unclothes
him
,
Col.
2.
15.
he
spoiled
him
meritoriously
on
the
Cross
,
and
unclothes
him
efficaciously
in
the
Hearts
of
Men.
Christ
was
so
quick
of
understanding
,
that
he
found
out
Satan
even
in
Peter's
tender
indulgence
,
and
Christ
gives
such
a
true
Understanding
unto
the
Heart
,
that
it
sees
Satan
lurking
in
every
Sin
:
Oh!
says
the
true
Understanding
,
there
is
a
bloody
Devil
in
all
thy
Malice
,
a
blasphemous
Devil
in
all
thy
Prophaneness
,
a
lying
Devil
in
all
thy
Hypocrisies
,
a
proud
Devil
in
all
thy
Self-excellencies
,
a
Devil
in
the
Swine
in
all
thy
Sensualities
,
and
in
every
Sin
Satan
stands
at
thy
right
hand
,
Now
when
the
Devil
thus
appears
in
Sin
,
surely
the
Will
must
needs
turn
away
from
it
.
3.
The
Understanding
doth
represent
Sin
as
the
only
Obstacle
of
Happiness
.
The
Understanding
views
the
all-blessed
God
with
his
infinite
Bowels
,
and
the
all-precious
Jesus
with
his
infinite
Merits
;
it
lets
in
some
Glimpses
of
Glory
,
and
takes
as
it
were
a
Prospect
of
Eternity
;
it
travels
over
the
Land
of
Promise
,
and
tastes
the
Milk
and
Honey
of
free
Grace
flowing
there
;
and
after
all
this
it
cries
out
,
Oh!
my
Soul
,
nothing
can
hinder
thee
from
all
these
but
Sin
,
nor
Sin
neither
,
unless
indulg'd
;
this
is
the
only
Gulf
between
thee
and
thy
God
,
the
only
Distance
between
thee
and
thy
sweet
Jesus
,
the
only
Bar
to
the
Heaven
of
Glory
,
and
the
only
Flaw
in
thy
title
to
the
Land
of
Promise
.
When
the
Understanding
shews
Sin
to
be
such
indeed
,
surely
the
Will
cannot
but
reject
it
.
Thus
the
Will
follows
the
Understanding
,
in
turning
to
God
the
supreme
End
,
in
embracing
Christ
the
only
Way
,
and
in
rejecting
Sin
the
great
Obstacle
,
which
are
the
three
grand
things
in
actual
Conversion
.
Now
here
I
would
have
closed
up
this
Point
,
but
that
there
are
two
main
Objections
to
be
solved
.
Object
.
1.
This
Thesis
of
the
Wills
following
the
Understanding
takes
away
the
necessity
of
gracious
Principles
in
the
Will.
Object
.
2.
This
Thesis
overturns
the
Liberty
of
the
Will
.
1.
This
Thesis
takes
away
the
necessity
of
gracious
Principles
in
the
Will
;
what
need
of
any
there
,
seeing
the
Will
is
so
good
a
follower
?
As
to
this
I
shall
answer
two
things
.
1.
This
Thesis
is
so
far
from
taking
away
the
necessity
of
gracious
Principles
in
the
Will
,
that
it
discovers
the
way
how
those
gracious
Principles
come
to
be
wrought
there
.
'T
is
in
this
Case
between
the
Understanding
and
those
gracious
Principles
,
as
't
is
between
the
beams
of
Light
and
the
accompanying
Heat
:
As
Heat
comes
down
from
the
Sun
into
the
lower
World
in
the
Vehicle
of
natural
Light
,
so
Holiness
comes
down
from
the
Sun
of
Righteousness
into
the
Will
in
the
Vehicle
of
supernatural
Light
.
When
the
Day
dawns
in
the
Heart
,
the
Heart
waxes
warm
with
spiritual
Life
;
Give
me
understanding
,
saith
David
,
and
I
shall
keep
thy
Law
;
yea
,
I
shall
keep
it
with
my
whole
heart
,
Psal.
119.
34.
Why
is
he
so
earnest
for
Understanding
?
Is
the
Understanding
all
?
May
not
the
Will
hang
back
for
all
that
?
No
,
Give
me
Understanding
and
I
shall
keep
thy
Law
;
yea
,
I
shall
keep
it
with
my
whole
heart
:
that
will
set
all
my
Soul
in
a
right
posture
towards
the
Law
of
God
.
2.
Notwithstanding
this
Thesis
,
there
is
yet
a
treble
Necessity
of
gracious
Principles
in
the
Will
;
for
-
1.
God
calls
for
them
.
-
2.
The
Will
it self
stands
in
need
of
them
.
-
3.
The
Perfection
of
the
new
Creature
cannot
stand
without
them
.
1.
God
calls
for
them
;
above
all
things
he
calls
for
a
heart
,
a
pure
heart
,
such
as
works
out
the
mixtures
of
Corruption
;
a
right
heart
,
such
as
lies
level
to
the
Rule
of
Righteousness
;
this
he
desires
,
he
desires
truth
in
the
inward
parts
,
Psal.
51.
6.
this
he
delights
in
,
he
hath
pleasure
in
uprightness
,
1
Chron.
29.
17.
where
this
is
found
,
he
passes
by
many
infirmities
;
I
have
eaten
(
saith
Christ
)
my
honey-comb
with
my
honey
,
Wax
and
all
,
Wax
and
all
,
Cant.
5.
1.
Infirmities
do
not
hinder
acceptance
;
but
where
this
is
wanting
,
he
sets
a
black
mark
upon
men
,
even
whilest
they
do
that
which
is
materially
good
.
Amaziah
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
heart
,
2
Chron.
25.
2.
there
is
a
black
mark
set
upon
him
for
want
of
Integrity
.
But
now
without
gracious
Principles
in
the
Heart
,
how
can
the
Heart
be
right
or
pure
?
which
way
can
God's
Call
be
answered
,
or
his
Desire
or
Delight
attained
?
2.
The
Will
it self
stands
in
need
of
them
.
The
Will
of
fallen
Man
what
is
it
but
a
very
Shoal
of
inordinate
Affections
,
a
Womb
of
evil
Concupiscence
?
Here
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
conceiving
lust
,
Jam.
1.
15.
that
which
teems
out
a
generation
of
wickednesses
:
Here
is
an
Abyss
,
a
bottomless
Pit
of
evils
,
such
as
smoaks
and
vomits
up
all
manner
of
Abominations
.
Every
carnal
Heart
hath
in
it
a
plague
of
Rotterness
which
is
still
starting
from
God
,
&
an
Iron-sinew
of
Rebellion
which
is
still
contradicting
God
;
and
how
can
this
Hell
of
Lust
in
the
Will
ever
be
quenched
but
by
the
clean
water
?
How
can
this
deadly
wound
of
Corruption
there
ever
be
healed
but
by
gracious
Principles
?
3.
The
Perfection
of
the
new
Creature
cannot
stand
without
them
.
The
new
Creature
is
a
new
men
,
all
over
new
,
new
in
its
Desires
as
well
as
in
its
Intellectuals
;
't
is
a
perfect
man
in
Christ
,
perfect
in
all
its
parts
;
it
hath
a
Heart
as
well
as
a
Head
.
Should
the
Will
want
gracious
Principles
,
the
new
Creature
must
want
a
Heart
,
the
old
Heart
will
not
serve
the
turn
;
the
new
Man
is
but
half
a
Man
without
a
new
heart
.
There
was
put
into
the
Breast-plate
of
Judgment
the
Urim
and
the
Thummim
,
that
is
,
Lights
and
Perfections
,
both
were
in
it
or
else
it
had
not
been
perfect
:
The
full
substance
of
this
Type
was
only
in
Christ
,
who
was
full
of
all
Grace
and
Truth
;
but
there
is
a
measure
of
it
in
every
true
Christian
,
who
puts
on
the
breast-plate
of
faith
and
love
,
1
Thess.
5.
8.
Faith
is
a
kind
of
Urim
in
his
Understanding
,
and
Love
a
kind
of
Thummim
in
his
Will
;
and
both
together
make
up
his
complete
Breast-plate
.
But
if
there
were
no
gracious
Principles
in
his
Will
,
he
should
have
an
Urim
without
a
Thummim
,
Light
in
the
Mind
without
Integrity
in
the
Heart
;
and
by
consequence
he
could
be
but
one
half
of
a
Christian.
Object
.
2.
This
Thesis
overturns
the
Liberty
of
the
Will
;
for
if
the
Will
be
determined
by
the
Understanding
,
how
is
it
free
?
and
if
free
,
how
determined
?
I
answer
;
There
are
three
things
,
which
well
weighed
give
a
perfect
Solution
to
this
Objection
.
-
1.
This
Objection
carries
in
it
a
great
Absurdity
.
-
2.
This
Objection
stands
upon
a
false
Notion
of
Liberty
.
-
3.
This
Objection
vanishes
by
the
true
stating
of
Liberty
.
1.
This
Objection
carries
in
it
a
great
Absurdity
:
If
the
Will
being
determined
by
the
Understanding
lose
its
Freedom
,
then
it
loseth
its
Freedom
by
an
adhesion
to
the
Root
of
its
Freedom
;
and
it
cannot
be
free
,
unless
it
can
turn
Brute
,
which
is
a
great
Absurdity
.
You
'l
say
,
Is
this
so
absurd
?
Doth
not
the
Will
turn
Brute
in
closing
with
sensual
Lusts
?
and
doth
not
the
Scripture
call
men
Beasts
upon
that
account
?
I
answer
,
that
the
Will
in
closing
with
its
sensual
Lusts
is
brutish
as
to
the
Matter
of
its
choice
,
but
not
as
to
the
Manner
of
it
,
because
it
hath
an
humane
Unstanding
(
though
corrupt
)
going
before
it
;
but
if
it
can
turn
away
from
the
Understanding
,
it
can
turn
Brute
even
as
to
the
Manner
of
its
Acting
:
for
then
its
Act
hath
no
Understanding
at
all
at
the
bottom
of
it
,
no
more
than
the
Act
of
a
Beast
,
which
is
very
absurd
in
a
rational
Appetite
.
2.
This
Objection
stands
upon
a
false
Notion
of
Liberty
,
viz.
That
the
Liberty
of
the
Will
doth
essentially
consist
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
an
aequilibrium
or
indeterminate
Indifferency
,
whereby
it
may
will
or
not
will
a
thing
;
for
why
,
according
to
this
Objection
,
is
the
Will
not
free
?
Why
,
but
because
it
is
determined
?
And
why
is
it
not
free
,
if
determined
?
Because
its
Freedom
doth
consist
essentially
in
such
an
aequilibrium
,
as
cannot
stand
with
any
determination
but
what
is
merely
from
it self
.
Now
that
this
is
a
false
Notion
of
Liberty
doth
appear
many
ways
:
For
3.
If
Liberty
do
essentially
consist
in
such
an
Indifferency
,
then
what
shall
we
say
to
Jesus
Christ
on
Earth
?
Had
not
he
as
Man
all
the
Essentials
of
Liberty
?
Was
not
all
his
Obedience
perfectly
free
?
and
yet
did
not
his
humane
Will
indeclinably
follow
his
divine
?
Was
there
a
posse
peccare
in
that
spotless
Lamb
?
Could
that
humane
Nature
(
conceived
by
the
holy
Ghost
,
and
inseparably
united
to
the
God-head
)
could
that
also
transgress
?
Surely
,
it
could
not
.
I
do
nothing
of
my self
,
faith
Christ
,
Joh.
8.
28.
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
can
do
nothing
of
my self
,
Joh.
5.
30.
nothing
;
in
such
perfect
dependance
was
his
humane
Will
upon
his
divine
,
not
the
shadow
of
an
aequilibrium
there
,
and
yet
the
substance
of
perfect
Liberty
.
2.
If
Liberty
do
essentially
consist
in
such
an
Indifferency
,
what
say
we
to
the
blessed
Saints
in
Heaven
?
Have
not
they
all
the
essentials
of
Liberty
?
Are
those
Spirits
made
perfect
in
every
thing
else
but
that
?
Is
that
the
thing
that
is
wanting
in
Heaven
?
No
surely
;
glorious
Liberty
cannot
but
be
there
,
and
yet
what
of
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
There
God
is
All
in
all
,
and
the
Saints
cannot
take
off
their
Eyes
from
him
for
ever
;
his
Will
is
perfectly
triumphant
over
theirs
,
and
their
Will
is
perfectly
determined
by
his
,
so
determined
,
as
not
to
glance
aside
from
it
to
all
Eternity
:
And
yet
in
this
Determination
Liberty
is
not
destroyed
but
perfected
,
the
Will
is
not
in
straits
or
bonds
,
but
in
a
Sabbath
of
Rest
and
Joy
.
Here
's
nothing
of
an
aequilibrium
;
that
kind
of
Liberty
is
so
magnified
on
Earth
,
that
it
shall
never
be
glorified
in
Heaven
;
and
if
it
be
not
glorified
there
,
sure
't
is
no
Essential
here
.
3.
If
Liberty
do
essentially
consist
in
such
an
indifferency
,
then
how
shall
the
divine
Prescience
be
salved
?
God
knoweth
all
the
free
Acts
of
men
,
even
the
Thoughts
afar
off
,
from
the
high
Tower
of
his
Eternity
:
But
if
the
Will
be
in
aequilibrio
,
its
Acts
(
before
they
come
into
Being
)
must
be
mere
Contingencies
,
and
without
any
determinate
Verity
at
all
in
them
,
and
how
then
are
they
knowable
as
Certainties
?
to
know
Contingencies
as
Certainties
,
is
to
erre
and
not
to
know
.
4.
If
Liberty
do
essentially
consist
in
such
an
Indifferency
,
then
what
becomes
of
divine
Providence
?
Providence
hath
a
Kingdom
over
men's
Hearts
.
We
find
in
Scripture
God
touching
the
heart
,
1
Sam.
10.
26.
stirring
up
the
heart
,
2
Chron.
36.
22.
opening
the
heart
,
Acts
16.
14.
enclining
the
heart
,
1
Kings
8.
58.
and
turning
the
heart
whithersoever
he
will
,
Prov.
21.
1.
And
after
all
this
,
is
the
Will
in
aequilibrio
?
If
not
,
where
is
the
supposed
Liberty
?
If
so
,
where
is
the
divine
Providence
?
All
its
touching
,
stirring
,
opening
,
enclining
and
turning
the
Heart
signifies
litle
or
nothing
.
Infinite
Wisdom
and
Power
seem
to
have
posed
themselves
in
making
such
a
Creature
as
they
cannot
govern
,
or
at
least
not
govern
without
destroying
its
faculties
;
the
infinite
Spirit
hath
then
nothing
to
rule
over
but
the
brutal
World
,
and
the
rational
is
lost
out
of
his
Dominions
;
Men
must
subsist
like
Creatures
,
and
yet
may
act
as
Gods
;
their
Being
is
within
the
Realm
of
Providence
,
and
their
Acting
without
it
.
In
a
word
;
when
we
read
of
God
over
all
,
we
must
ever
except
the
rational
Creature
.
Wherefore
that
is
no
true
Notion
of
Liberty
,
which
is
so
opposite
to
the
Sccptre
of
divine
Providence
.
5.
I
shall
add
but
one
thing
more
.
Every
Man
is
born
under
a
Futurition
of
all
the
Acts
which
he
will
produce
,
or
else
those
Acts
should
be
present
in
Time
which
never
were
future
,
which
is
impossible
;
and
every
Futurition
implies
in
it
a
necessity
of
Immutability
,
or
else
that
which
is
future
might
cease
to
be
such
without
coming
into
actual
Being
,
which
is
impossible
:
Hence
it
appears
,
that
humane
Liberty
doth
well
consist
with
a
necessity
of
Immutability
;
nay
,
it
cannot
stand
without
:
Take
away
all
Necessity
,
and
you
take
away
all
Futurition
;
take
away
all
Futurition
,
and
you
take
away
all
the
free
Acts
of
the
Creature
;
for
those
free
Acts
could
not
be
Acts
,
much
less
free
Acts
,
in
time
,
unless
they
were
future
before
;
and
future
they
could
not
be
without
such
a
Necessity
:
Therefore
liberum
and
necessarium
may
,
nay
,
must
stand
together
;
and
if
so
,
the
Will
may
be
determined
by
the
Understanding
,
and
yet
be
free
without
an
aequilibrium
,
and
by
consequence
,
an
aequilibrium
is
not
essential
to
its
Liberty
.
This
false
Notion
of
Liberty
maintained
upholds
the
Objection
,
but
dissolved
breaks
the
same
in
pieces
.
3.
This
Objection
vanishes
quite
away
by
the
true
stating
of
Liberty
.
Liberty
is
double
;
Ethical
as
to
that
which
may
be
done
de
jure
,
and
Physical
as
to
that
which
may
be
done
de
facto
.
God
is
perfectly
free
both
ways
;
Ethically
,
because
under
no
Law
but
the
Perfection
of
his
own
Nature
,
and
Physically
,
because
Almighty
.
Man
is
not
Ethically
free
,
because
under
a
Law
;
nor
yet
altogether
Physically
free
,
for
some
things
he
cannot
do
,
if
he
never
so
much
will
the
doing
thereof
,
because
they
are
not
within
his
power
.
Libertas
(
as
the
learned
Camero
hath
it
)
est
facultas
faciendi
quod
libet
,
or
more
largely
,
facultas
quâ
quis
tantum
possit
quantum
velit
,
tantumque
velit
quantum
esse
volendum
judicavit
;
It
is
that
Faculty
in
Man
,
whereby
within
his
own
Sphere
he
can
do
as
much
as
he
wills
,
and
will
as
much
as
in
his
Understanding
he
judges
fit
to
be
willed
.
Now
that
this
is
a
right
Definition
of
humane
Liberty
doth
appear
three
ways
.
-
1.
'T
is
bottomed
upon
Scripture
.
-
2.
'T
is
commensurate
to
the
Nature
of
the
thing
.
-
3.
'T
is
proportionable
to
both
the
Acts
of
the
Will
.
1.
'T
is
bottomed
upon
Scripture
.
In
Scripture
there
are
various
Expressions
touching
Liberty
,
congruous
to
the
several
parts
of
this
Definition
.
In
the
Definition
Liberty
is
a
faculty
of
doing
,
&
in
Scripture
't
is
a
having
a
thing
in
our
power
,
Acts
5.
4.
or
in
the
power
of
our
hand
,
Gen.
31.
29.
In
the
Definition
't
is
a
faculty
of
doing
as
much
as
we
will
,
and
in
Scripture
't
is
a
doing
according
to
our
will
,
Dan.
11.
36.
or
all
that
is
in
our
heart
,
2
Sam.
7.
3.
In
the
Definition
't
is
a
power
of
willing
as
much
as
in
our
Understanding
we
judge
fit
to
be
willed
,
and
in
Scripture
't
is
doing
what
is
right
in
our
own
eyes
,
Judg.
17.
6.
or
what
seemeth
good
and
meet
unto
us
,
Jer.
26.
14.
Thus
all
the
Definition
is
founded
on
Scripture
.
2.
This
Definition
is
commensurate
to
the
Nature
of
Liberty
.
What
is
Liberty
in
Man
in
the
full
compass
of
it
,
but
that
whereby
he
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
of
his
own
act
,
and
such
he
truly
is
,
when
within
his
own
line
he
can
do
as
much
as
he
will
,
and
will
as
much
as
in
his
Understanding
is
fit
to
be
willed
.
When
the
Scripture
paints
out
that
glorious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
supreme
Liberty
in
God
,
what
doth
it
say
,
but
that
he
worketh
all
things
according
to
the
counsel
of
his
own
will
,
Eph.
1.
11.
and
doth
what
he
pleaseth
in
heaven
and
earth
,
Psal.
135.
6.
Wherefore
if
a
man
can
work
according
to
the
counsel
of
his
Will
,
and
do
what
he
pleaseth
within
his
own
Sphere
,
he
must
needs
be
truly
free
,
and
so
much
is
allowed
by
this
Definition
.
3.
This
Definition
is
proportionable
to
both
the
Acts
of
the
Will.
There
is
Actus
imperatus
,
an
Act
commanded
by
the
Will
,
such
as
Speaking
or
Walking
,
or
the
like
;
there
is
Actus
elicitus
,
an
Act
produced
in
the
Will
,
such
is
the
Act
of
willing
.
Now
quoad
Actum
imperatum
,
the
Definition
says
,
that
a
Man
can
do
as
much
as
he
wills
;
and
quoad
Actum
elicitum
,
it
says
,
that
he
can
will
as
much
as
he
judges
fit
to
be
willed
.
These
two
Acts
must
be
carefully
distinguished
,
for
the
Will
is
not
alike
free
in
both
:
As
to
the
imperate
Act
,
the
Will
is
the
Mistress
and
Commandress
of
that
,
that
procedes
from
it
per
modum
imperii
,
and
it
is
truly
said
to
be
done
quia
volumus
;
but
as
to
the
elicite
Act
,
the
Will
is
not
properly
the
Mistress
or
Commandress
of
that
,
that
procedes
not
from
it
per
modum
imperii
;
for
then
it
should
be
Actus
imperatus
rather
than
elicitus
;
neither
can
we
be
said
truly
to
will
quia
volumus
,
for
so
the
same
Act
of
willing
should
be
the
Cause
of
it self
:
Wherefore
the
Liberty
of
the
Will
,
as
to
the
Act
of
willing
,
doth
not
consist
in
a
Self-motion
,
for
the
Will
doth
not
move
it self
.
To
which
purpose
I
shall
quote
two
testimonies
,
one
out
of
Camero
,
Nulla
mera
potentia
semetipsam
propellit
in
actum
;
quicquid
enim
ejusmodi
est
,
id
in
actu
esse
necesse
est
.
Voluntas
autem
(
id
est
,
volendi
facultas
)
mera
potentia
est
;
ergò
non
potest
semetipsam
excitare
ad
agendum
:
Si
enim
hoc
facit
,
facit
per
aliquem
actum
;
at
quod
est
in
mera
potentia
,
illud
non
agit
.
And
again
;
Non
potest
dici
quae
sit
Voluntatis
seipsam
determinantis
actio
;
non
est
volitio
ipsa
,
est
enim
volitio
ipse
terminus
;
ergo
non
ipsa
determinatio
.
Another
out
of
the
French
Divines
in
their
Theses
Salmurienses
;
Nulla
potentia
sesemet
educit
in
actum
;
Sensus
moventur
à
rebus
sensibilibus
,
Phantasia
à
phantasmatibus
,
Intellect
us
ab
object
is
intellectualibus
,
locomotiva
à
Voluntate
,
voluntas
quîpote
à
seipsa
?
And
indeed
,
if
the
Will
do
move
it self
to
the
Act
of
Willing
,
then
(
because
it
cannot
move
it self
,
as
quiescent
)
it
must
move
it self
by
some
Act
,
and
what
is
that
Act
but
an
Act
of
willing
?
Therefore
by
an
Act
of
willing
it
moves
it self
to
an
Act
of
Willing
,
which
is
very
absurd
.
Wherefore
the
Will
is
free
in
the
Act
of
willing
,
not
in
respect
of
its
Self-motion
,
but
in
respect
of
its
lubency
and
spontaneity
;
what
it
wills
,
it
doth
incoactively
will
according
to
the
dictate
of
the
Understanding
.
Now
this
being
the
true
Nature
of
Liberty
,
the
determination
of
the
Will
by
the
Understanding
doth
not
overthrow
it
;
for
(
notwithstanding
this
determination
)
Man
is
free
still
,
because
he
can
,
within
his
own
Sphere
,
do
as
much
as
he
wills
,
and
will
as
much
as
he
judges
fit
to
be
willed
.
His
Will
is
free
,
because
in
its
imperate
Acts
it
commands
what
it
pleases
,
and
in
its
elicite
Acts
,
it
wills
what
it
wills
spontaneously
,
according
to
the
dictate
of
the
Understanding
;
therefore
the
determination
of
the
Will
by
the
Understanding
doth
not
at
all
destroy
the
Nature
of
Liberty
.
Thus
passing
over
the
second
Quaere
,
I
procede
to
the
third
.
Quaere
3.
Whether
the
Work
of
Conversion
be
wrought
in
an
irresistible
way
?
I
am
for
the
Affirmative
in
a
right
sence
.
A
work
may
be
said
to
be
done
irresistibly
two
ways
;
either
when
there
is
no
resistance
at
all
:
thus
the
Apostle
saith
,
ye
have
killed
the
just
,
and
he
doth
not
resist
you
,
Jam.
5.
6.
that
is
,
not
resist
at
all
;
or
else
when
there
is
no
such
resistance
as
to
impede
the
work
;
thus
they
were
not
able
to
resist
the
wisdom
and
spirit
of
Stephen
,
Acts
6.
10.
there
's
an
irresistibility
;
but
what
without
any
resistance
at
all
?
No
,
they
disputed
against
him
with
might
and
main
,
but
because
their
disputes
could
not
impede
his
work
in
propagating
the
Gospel
,
therefore
it
is
said
,
that
they
were
not
able
to
resist
him
.
Thus
when
I
say
that
Conversion
is
wrought
in
an
irresistible
way
,
I
mean
not
,
that
there
is
no
resistance
at
all
,
for
even
in
the
Regenerate
there
is
flesh
lusting
against
the
spirit
,
the
old
Man
and
the
new
strugle
in
the
same
Faculties
,
like
Esau
and
Jacob
in
the
same
Womb
;
but
I
mean
,
that
there
is
no
such
resistance
as
to
impede
the
Work
of
Conversion
.
In
meekness
(
saith
the
Apostle
)
instructing
those
that
oppose
themselves
,
if
peradventure
God
will
give
them
repentance
,
2
Tim.
2.
25.
here
is
a
resistance
,
but
for
all
that
the
work
will
be
done
,
if
God
give
repentance
:
He
went
on
(
saith
the
Prophet
)
frowardly
in
the
way
of
his
heart
,
but
what
saith
God
?
I
have
seen
his
ways
and
will
heal
him
,
Isai.
57.
17
,
18.
here
was
a
great
resistance
,
but
for
all
that
God
will
heal
him
.
God
works
Conversion
in
such
an
insuperable
way
,
that
(
notwithstanding
all
the
opposition
made
thereunto
)
it
doth
infallibly
come
to
pass
.
Now
this
I
shall
endeavour
to
demonstrate
first
in
general
,
and
then
in
particular
with
respect
to
the
two
Instants
of
Conversion
.
1.
I
shall
demonstrate
it
in
general
,
and
that
by
these
Arguments
taken
1.
From
God's
Election
.
He
hath
chosen
some
before
the
foundation
of
the
World
,
chosen
them
to
holiness
as
the
Way
,
Eph.
1.
4.
and
chosen
them
to
salvation
as
the
End
,
2
Thess.
2.
13.
But
if
Conversion
be
not
wrought
in
an
insuperable
way
,
how
doth
the
foundation
of
God
stand
sure
,
2
Tim.
2.
19
?
How
is
that
golden
Chain
kept
entire
,
Whom
he
did
predestinate
,
them
he
called
,
whom
he
called
,
them
he
justified
and
glorified
,
Rom.
8.
30
?
Were
not
these
called
ones
(
who
have
Predestination
going
before
them
,
and
Justification
and
Glorification
coming
after
them
)
called
in
an
insuperable
way
?
If
not
,
the
Chain
cannot
hold
together
.
The
Apostle
makes
a
plain
difference
between
men
;
he
opposes
those
of
the
election
of
grace
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
were
blinded
,
Rom.
11.
7.
and
those
on
whom
God
will
have
mercy
,
to
those
whom
he
hardens
,
Rom.
9.
18.
But
if
Conversion
be
not
irresistibly
wrought
,
this
difference
falls
to
the
ground
;
those
of
the
Election
may
be
blinded
,
and
those
on
whom
God
hath
mercy
may
be
hardened
as
well
as
others
:
For
my
part
I
should
as
soon
believe
that
a
little
Child
may
put
up
his
finger
and
rowl
about
the
Spheres
,
as
that
the
Will
of
Man
may
stay
or
turn
aside
the
Influences
of
electing
Grace
.
2.
From
Christs
Redemption
.
If
we
consider
the
preciousness
of
his
Blood
,
surely
he
must
have
a
Body
;
every
little
Seed
in
Nature
hath
a
Body
given
to
it
,
and
the
Son
of
God
sowing
his
Blood
and
Life
cannot
want
one
:
If
we
consider
the
Promise
of
God
,
surely
he
must
have
a
seed
,
Isai.
53.
10.
and
what
else
is
the
Fulness
of
the
Gentiles
and
the
Conversion
of
the
Jews
,
but
this
promised
Seed
?
But
if
Grace
be
not
wrought
in
an
insuperable
way
,
Christ
might
sow
his
Blood
and
Life
in
a
wonderful
Passion
,
and
yet
have
no
Body
springing
out
of
it
;
nay
,
God
might
engage
himself
in
the
Promise
of
a
Seed
,
and
yet
nothing
at
all
come
of
it
;
if
the
Grace
of
God
be
resistible
,
lieve
must
be
asked
of
Man's
will
,
that
Christ's
Blood
may
be
fruitful
,
and
God's
Promise
Faithful
.
3.
From
the
Spirit
's
Work
.
The
three
glorious
Persons
in
the
sacred
Trinity
shew
forth
themselves
in
three
glorious
Works
;
the
Father
hath
a
special
Shine
in
Creation
,
the
Son
in
Redemption
,
and
the
holy
Spirit
in
Sanctification
.
In
the
first
Work
we
have
God
in
the
World
,
in
the
second
God
in
the
Flesh
,
and
in
the
third
God
in
the
Heart
or
Spirit
.
When
God
came
forth
in
Creation
,
Oh!
what
an
Heaven
and
Earth
full
of
admirable
Creatures
and
Harmonies
issued
forth
?
When
God
came
in
the
Flesh
,
what
out-breakings
of
Glory
were
there
?
What
sparklings
of
the
Deity
in
Miracles
upon
the
Bodies
of
Men
?
The
blind
received
their
sight
,
the
lame
walked
,
the
lepers
were
cleansed
,
the
deaf
did
hear
,
the
dead
were
raised
,
and
the
Devils
were
ejected
with
power
:
And
when
God
comes
in
the
Heart
or
Spirit
,
what
planting
of
a
new
heaven
and
a
new
earth
?
How
much
of
Glory
and
spiritual
Miracle
breaks
forth
in
the
Souls
of
Men
?
Even
here
also
the
blind
receive
their
sight
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
,
and
the
devil
is
cast
out
with
power
.
The
very
same
Miracles
which
Christ
in
the
flesh
did
do
on
the
Bodies
of
Men
in
a
visible
manner
,
the
very
same
doth
Christ
in
the
Spirit
do
on
the
Souls
of
Men
in
a
spiritual
way
.
This
is
the
proper
Work
of
the
Spirit
to
sanctifie
Mens
Hearts
;
the
Spirit
doth
not
appear
any
where
in
all
the
World
so
much
as
in
a
true
Saint
:
Look
into
a
godly
Man's
Understanding
,
there
's
the
Spirit
of
Revelation
;
look
into
his
Will
,
there
's
the
Spirit
of
Holiness
;
look
into
his
Affections
,
there
's
the
Spirit
of
Love
and
Joy
;
look
into
hs
Conscience
,
there
's
the
Spirit
of
Consolation
;
look
into
his
Prayers
,
there
's
the
Spirit
of
Supplication
;
look
into
his
Conversation
,
there
's
the
Spirit
of
Meekness
and
all
Righteousness
.
Thus
the
holy
Spirit
shews
forth
its
Glory
,
and
flows
in
Men
as
rivers
of
living
water
,
and
this
Glory
and
Out-flowing
is
so
precious
,
that
before
it
came
in
Esse
,
according
to
the
rich
Measures
of
Gospel-grace
,
it
is
said
of
the
eternal
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
holy
Spirit
was
not
yet
,
Joh.
7.
39.
as
if
the
Spirits
flowing
in
Men
were
a
kind
of
second
Being
to
it
.
But
now
after
all
this
,
if
Conversion
be
not
wrought
in
an
insuperable
way
,
the
holy
Spirit
may
be
barred
out
of
every
Heart
,
and
then
how
shall
his
work
be
done
?
Where
shall
his
Glory
and
spiritual
Miracles
appear
?
The
Father
hath
a
World
to
appear
in
,
the
Son
hath
Flesh
to
tabernacle
in
,
but
possibly
the
holy
Spirit
can
get
never
an
Heart
to
inhabit
in
,
never
a
Temple
to
fill
with
his
Glory
;
the
holy
Spirit
would
tabernacle
with
Men
,
but
what
if
the
Iron-sinew
in
the
Will
will
not
come
out
?
What
if
the
Stone
in
the
heart
will
not
break
?
Then
the
holy
Spirit
is
robbed
of
his
Glory
.
But
is
this
so
strange
a
thing
(
will
you
say
?
)
What
saith
holy
Stephen
?
Ye
stiff-necked
and
uncircumcised
in
heart
and
ears
,
you
do
always
resist
the
holy
Ghost
,
as
your
fathers
did
,
so
do
ye
,
Acts
7.
51.
To
which
I
answer
,
That
the
Spirit
may
be
said
to
be
resisted
two
ways
;
either
as
it
is
in
the
external
Ministry
,
or
as
it
comes
in
the
internal
Operations
:
It
may
be
said
to
be
resisted
in
the
external
Ministry
;
He
that
despiseth
you
,
despiseth
me
,
saith
Christ
,
Luk.
10.
16.
He
that
despiseth
,
despiseth
not
man
but
God
,
saith
the
Apostle
,
1
Thess.
4.
8.
When
therefore
it
is
said
,
that
they
resisted
the
holy
Ghost
,
the
meaning
is
not
that
they
resisted
him
as
to
his
internal
Operations
,
but
that
they
resisted
him
as
to
the
external
Ministry
:
This
appears
by
the
Context
,
for
they
resisted
him
as
their
fathers
did
,
ver.
51.
and
how
was
that
?
The
next
Verse
tells
us
,
Which
of
the
Prophets
have
not
your
fathers
persecuted
,
Ver.
52
?
Their
resistance
of
the
Spirit
was
in
persecution
of
the
Prophets
.
But
you
'l
say
,
Might
they
not
also
resist
him
as
to
his
internal
Operations
?
I
answer
;
so
much
doth
not
appear
in
the
Text
;
but
however
the
internal
Operations
of
the
Spirit
are
twofold
;
some
are
for
the
production
of
common
Graces
,
some
for
the
production
of
saving
Graces
,
such
as
the
new
Heart
and
new
Spirit
.
Now
if
the
holy
Ghost
may
be
resisted
as
to
the
former
Operations
,
yet
it
cannot
as
to
the
latter
;
for
in
these
it
takes
away
the
heart
of
Stone
,
the
resisting
Principle
,
and
gives
an
Heart
of
Flesh
capable
of
divine
Impressions
.
4.
God
doth
insuperably
remove
the
Obstacles
of
Conversion
.
What
,
is
thy
Mind
dark
,
nay
,
darkness
it self
?
God
can
command
the
light
out
of
darkness
and
shine
into
the
heart
,
2
Cor.
4.
6.
Is
thine
Ear
deaf
?
He
can
say
Ephatha
to
it
,
and
seal
instruction
,
Job
33.
16.
Is
thy
Heart
hard
and
stony
.
?
He
can
take
away
the
stony
heart
,
and
in
the
room
of
it
give
an
heart
of
flesh
,
Ezek.
36.
26.
Is
thy
Heart
barred
and
shut
up
against
God
?
He
can
open
it
as
well
as
Lydia's
,
Acts
16.
14.
he
opens
and
none
can
shut
,
Rev.
3.
7.
Doth
thy
Will
hang
back
?
He
can
draw
thee
,
Joh.
6.
44.
and
reveal
such
day
of
power
upon
thy
heart
as
shall
make
thee
truly
willing
,
Psal.
110.
3.
Dost
thou
go
on
frowardly
in
the
way
of
thy
heart
?
Yet
he
can
see
thy
way
and
heal
thee
,
Isai.
57.
17
,
18.
Dost
thou
oppose
the
precious
Gospel
?
Yet
peradventure
he
will
give
thee
repentance
,
2
Tim.
2.
25.
Whatever
the
Obstacle
be
,
he
can
remove
it
,
he
can
cast
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
height
in
the
heart
,
2
Cor.
10.
5.
and
then
what
Obstacles
can
remain
?
Now
if
God
do
insuperably
remove
the
Obstacles
of
Conversion
,
then
he
doth
insuperably
produce
the
Work
of
Conversion
.
5.
If
God
do
not
work
Conversion
in
an
insuperable
way
,
then
what
doth
he
produce
towards
it
but
a
mere
posse
convertere
?
According
to
the
Remonstrants
Doctrine
,
he
doth
not
infuse
Habits
or
vital
Principles
of
Grace
,
neither
will
they
in
plain
direct
terms
assert
,
that
he
doth
produce
actual
Conversion
;
what
then
doth
he
produce
towards
it
but
a
mere
posse
convertere
?
and
is
not
a
posse
peccare
from
him
also
?
Voluntatem
(
say
the
Remonstrants
)
comitatur
Act.
Synodal
.
Art
.
3
&
4.
proprietas
inseparabilis
,
quam
libertatem
vocamus
,
à
qua
Voluntas
dicitur
esse
potentia
,
quae
positis
omnibus
praerequisitis
ad
agendum
necessariis
,
potest
velle
&
nolle
,
an
t
velle
&
non
velle
.
And
again
:
Semper
&
in
omni
statu
hujus
vitae
(
ubi
legislatio
,
praemiorum
promissio
,
poenarum
interminatio
,
hortationes
,
preces
&
similia
locum
habent
)
voluit
Deus
libertatem
Voluntati
adesse
,
quâ
objectū
ab
intellectu
monstratū
velle
potest
&
nolle
,
aut
velle
&
non
velle
.
Surely
if
the
Nature
and
inseparable
Property
of
the
Will
be
such
,
and
such
by
the
Will
of
God
,
then
according
to
the
Remonstrants
Doctrine
,
a
posse
peccare
is
from
God
as
the
Author
of
Nature
,
as
well
as
a
posse
convertere
is
from
him
as
the
Author
of
Grace
;
and
by
consequence
it
follows
,
that
he
doth
act
as
far
towards
Transgression
,
as
towards
Conversion
.
No
,
by
no
means
,
will
you
say
,
it
cannot
be
;
for
God
by
his
Commands
,
Promises
and
the
Spirit
's
Motions
doth
promote
Conversion
,
but
by
his
Prohibitions
,
Threatnings
and
the
Spirit
's
Counter-motions
doth
beat
back
Transgression
.
Very
well
:
these
things
shew
that
God's
Actings
touching
Conversion
and
Transgression
are
not
the
same
as
to
the
Manner
,
nevertheless
they
still
remain
the
same
as
to
the
Terminus
or
product
:
For
after
all
the
Commands
,
Promises
and
Motions
towards
Conversion
,
still
the
Terminus
or
Product
is
but
a
posse
convertere
;
and
notwithstanding
all
the
Prohibitions
,
Threatnings
and
Motions
against
Transgression
,
still
there
is
the
Terminus
or
Product
of
a
posse
peccare
,
and
by
consequence
he
acts
as
far
towards
Transgression
as
towards
Conversion
.
Will
you
yet
reply
,
that
God
gives
a
posse
convertere
,
and
without
this
,
Man
could
not
convert
,
and
when
he
doth
actually
convert
,
God
concurrs
thereunto
.
I
answer
,
that
according
to
the
Remonstrants
Doctrine
,
God
gives
a
posse
peccare
also
,
and
without
this
,
Man
could
not
sin
;
and
when
he
doth
actually
sin
,
God
concurrs
to
the
material
Act
thereof
,
and
where
then
is
the
Difference
?
By
the
Doctrine
of
resistible
Grace
God
seems
to
act
as
far
towards
Transgression
as
towards
Conversion
.
6.
If
God
do
not
work
Conversion
in
an
insuperable
way
,
then
he
works
it
in
a
dependent
way
,
putting
Man's
Will
in
aequilibrio
,
as
it
were
in
an
eaven
Ballance
,
that
it
may
turn
or
not
turn
to
God
ad
placitum
.
Now
that
this
last
is
none
of
God's
Method
clearly
appears
,
because
God
(
as
beseems
his
infinite
Wisdom
)
works
Conversion
in
such
a
way
,
as
is
most
depressive
of
the
Creature
,
and
exaltative
of
himself
;
the
Man
(
whom
he
indeed
converts
)
doth
lick
the
Dust
;
the
fountain
of
Blood
in
his
Nature
is
broken
up
,
and
the
superfluity
of
Naughtiness
in
his
Life
set
in
order
before
him
;
he
falls
down
in
self-abhorrencies
,
and
cannot
deny
but
that
he
is
a
Beast
in
his
sensual
Sins
,
and
a
Devil
in
his
spiritual
;
he
perceives
his
spiritual
Poverty
to
be
extreme
;
so
many
thousand
Talents
owing
to
divine
Justice
,
and
nothing
at
all
to
pay
;
a
shameful
nakedness
in
his
Soul
,
and
not
a
rag
of
Righteousness
to
cover
it
;
as
a
wretched
half-damned
Creature
down
he
goes
to
the
brink
of
Hell
,
and
from
thence
be
hath
a
prospect
of
Heaven
;
down
he
goes
into
the
Abyss
of
his
own
Nullity
,
and
from
thence
hath
some
glimpses
of
Christ's
Allness
.
His
first
breath
of
spiritual
Life
is
a
groaning
under
the
weight
of
Sin
:
Oh!
the
intimate
love
of
Sin
,
says
he
,
't
will
never
out
unless
my
heart
be
broken
all
to
pieces
;
Oh!
the
obdurate
Stone
in
my
Heart
,
it
cannot
be
mollified
but
by
Almighty
Grace
;
Oh!
my
dead
Heart
,
nothing
can
quicken
it
but
a
resurrection
;
Oh!
my
nothingness
in
Spirituals
,
there
must
be
a
creation
,
or
I
shall
never
be
any
thing
;
Oh!
the
miserable
down-cast
,
when
I
fell
from
God
into
my self
,
I
can
never
get
up
again
unless
I
be
unhinged
and
unselved
,
unless
the
Spirit
lift
me
up
out
of
my
own
Iness
and
Egoity
;
Oh!
that
I
were
once
out
of
my
own
carnal
Reason
,
and
in
the
light
of
life
,
that
I
were
once
out
of
mine
own
rebellious
Will
,
and
in
the
will
of
God
;
if
ever
I
live
,
't
is
not
I
but
Christ
in
me
,
if
ever
I
labour
,
't
is
not
I
but
Grace
in
me
;
I
can
write
an
[
I
]
upon
nothing
but
my
sins
;
if
ever
I
be
true
to
God
,
't
is
the
holy
anointing
;
if
ever
I
be
willing
,
't
is
the
day
of
God's
power
.
Oh!
the
Cross-bars
in
my
perverse
Heart
,
none
can
shoot
them
back
but
the
Almighty
fingers
;
Oh!
the
Plague
of
Apostasie
in
my
lying
Heart
,
nothing
can
heal
it
but
the
holy
unction
;
if
God
do
not
write
his
Law
in
my
heart
,
there
will
be
nothing
but
wickedness
there
;
if
he
do
not
let
down
some
holy
Fire
into
my
Affections
,
there
will
be
nothing
but
Earth
there
.
Flesh
is
Grass
,
and
God
Glory
;
Man
nothing
,
and
Grace
all
;
God's
Mercy
is
all
,
and
the
Willer
or
Runner
nothing
;
God's
Encrease
is
all
,
and
the
Planter
or
Waterer
nothing
.
Thus
in
Conversion
all
glorying
is
cut
off
,
and
pride
stained
;
God
as
a
God
is
very
high
upon
his
Throne-of
free
Grace
,
and
Man
as
Man
very
low
upon
the
Dunghill
of
his
own
baseness
:
The
little
ones
enter
into
the
Land
of
Promise
,
the
poor
are
evangelized
,
the
dry
Wilderness
gapes
for
distillations
of
Grace
,
the
poor
weeping
soul
(
which
bears
the
precious
seed
of
Self-nothingness
,
and
mourns
after
a
supply
from
free
Grace
alone
)
shall
be
sure
of
the
sheaf
of
comfort
at
last
.
But
now
if
God
in
working
Conversion
doth
only
put
the
Will
in
aequilibrio
,
whether
it
will
turn
or
not
,
then
the
Method
is
quite
another
thing
:
Lie
not
,
O
Man
,
upon
thy
face
,
shake
off
the
dust
of
Creature-weakness
,
talk
no
more
of
thy
poverty
and
wretchedness
,
cry
not
out
for
a
Resurrection
or
Creation
,
trouble
not
the
Almighty
Spirit
and
Grace
,
all
's
in
thine
own
power
already
;
will
,
and
live
for
ever
in
the
sweat
of
thine
own
improvements
,
nill
,
and
all
the
power
of
Grace
cannot
change
thee
;
will
,
and
take
the
Crown
of
thy
self-differencing
Glory
,
●●ll
,
and
all
the
breathings
and
inspirations
of
the
holy
Spirit
must
fly
away
from
the
Birth
and
from
the
Womb.
Adam
left
thee
in
the
common
Mass
,
God
gives
thee
the
common
Grace
;
but
thou
,
O
Man
,
must
make
thy self
differ
from
others
by
a
right
use
of
that
Grace
which
they
neglect
.
Beatae
vitae
firmamentum
est
sibi
fidere
;
trust
in
thy
own
heart
,
thy
way
is
in
thy self
;
thy
Will
is
the
great
Umpire
,
whether
thou
wilt
be
God's
or
not
:
After
all
the
swasions
of
Precepts
and
Promises
,
after
creating
and
quickning
Grace
hath
done
its
utmost
,
after
the
living
Spirit
hath
tried
to
write
the
Law
in
thee
;
shall
all
this
be
something
or
nothing
?
Shall
the
new
Creature
come
forth
or
not
?
Which
shall
abide
in
thy
Heart
,
Law
or
Lust
?
Thou
thy self
must
determine
the
business
;
God
made
the
Heart
and
all
the
Wheels
therein
,
but
the
Motion
is
thine
own
;
Christ
hath
all
the
power
in
Heaven
and
Earth
,
but
the
actual
Turn
is
in
thine
own
hand
alone
.
Thus
according
to
this
Doctrine
,
Man
is
exalted
and
God
is
abased
;
free
Will
hath
the
Throne
,
and
free
Grace
waits
upon
her
.
Man
in
his
first
Transgression
would
have
been
a
God
in
his
Understanding
,
and
now
in
his
Conversion
he
becomes
one
in
his
Will
,
turning
the
Scale
of
Grace
one
way
or
other
as
he
pleaseth
.
2.
Having
proved
in
general
that
God
works
Conversion
in
an
insuperable
way
,
I
procede
to
prove
it
in
particular
with
respect
to
the
two
Instants
of
Conversion
.
1.
As
to
the
first
Instant
,
God
works
the
Habits
or
Principles
of
Grace
in
an
insuperable
way
;
and
to
make
this
appear
,
1.
Let
us
compare
them
with
the
Remonstrants
posse
convertere
.
They
(
because
they
would
own
somewhat
more
than
mere
moral
Grace
in
Regeneration
)
tell
us
,
potentiam
credendi
ante
omnia
conferri
dicimus
per
irresistibilem
gratiam
.
Now
if
the
posse
convertere
be
wrought
in
an
insuperable
way
,
why
should
not
the
Habits
or
Principles
of
Grace
be
so
wrought
,
how
is
the
Wills
Liberty
impeached
by
the
one
more
than
by
the
other
?
Which
way
can
the
Will
resist
the
infusion
of
the
one
more
than
of
the
other
?
I
know
no
difference
between
them
as
to
these
things
:
Wherefore
(
supposing
what
I
have
proved
before
,
that
there
are
such
Habits
of
Grace
)
it
follows
that
they
are
wrought
in
an
insuperable
way
.
2.
There
is
in
Man's
Soul
an
obediential
Capacity
to
receive
the
Habits
or
Principles
of
Grace
;
there
is
a
Capacity
,
and
therefore
God
(
who
fills
all
things
)
can
fill
it
;
there
is
an
obediential
Capacity
,
and
therefore
God
,
when
ever
he
fills
it
,
fills
it
in
an
insuperable
way
:
for
this
obediential
Capacity
is
no
other
than
that
,
whereby
the
Soul
,
as
to
the
receiving
of
gracious
Principles
,
stands
in
obedience
to
God's
power
,
and
as
it
stands
in
obedience
to
God's
power
,
it
cannot
resist
.
To
have
an
Obediential
Capacity
and
not
stand
in
obedience
to
God's
power
,
is
one
Contradiction
,
and
to
stand
in
obedience
to
Gods
power
and
yet
to
resist
,
is
another
:
Wherefore
the
Soul
receiving
gracious
Principles
from
God
in
its
obediential
Capacity
,
receives
them
in
such
a
way
as
excludes
resistance
.
Add
hereunto
,
that
if
the
infusion
of
gracious
Principles
can
be
hindred
,
then
it
must
be
hindred
either
by
the
habitual
pravity
of
the
Soul
,
or
by
the
sinful
Act
of
the
Will
;
but
neither
of
these
can
do
it
:
not
the
habitual
pravity
of
the
Soul
,
for
then
it
should
hinder
always
and
in
all
persons
;
for
it
is
in
all
,
and
whilest
it
is
there
,
it
hinders
,
and
whilest
it
hinders
,
it
cannot
be
removed
,
because
there
is
no
other
way
of
removing
it
but
by
those
gracious
Principles
,
and
by
consequence
there
should
be
no
Capacity
at
all
in
the
Soul
to
receive
gracious
Principles
;
nor
yet
can
the
sinful
Act
of
the
Will
hinder
it
,
for
the
Will
doth
not
receive
gracious
Principles
by
its
Act
,
and
those
which
it
doth
not
receive
by
its
Act
,
it
cannot
refuse
by
its
Act
;
but
it
receives
them
in
its
obediential
Capacity
,
and
therefore
in
an
insuperable
way
.
3.
The
Covenant
of
Grace
evidences
this
to
us
.
I
shall
instance
in
two
famous
places
;
the
one
is
that
,
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
give
you
an
heart
of
flesh
;
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
Ezek.
36.
26
,
27.
The
other
is
that
,
I
will
put
my
Laws
in
their
inward
parts
,
and
write
them
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
,
Jer.
31.
33.
These
Promises
do
most
signally
set
forth
the
production
of
gracious
Principles
;
here
's
the
Principles
themselves
,
a
new
heart
and
a
new
spirit
;
here
's
the
principal
efficient
of
them
,
the
holy
Spirit
of
God
;
here
's
a
remotion
of
the
Obstacles
unto
them
,
the
taking
away
the
heart
of
stone
;
here
's
the
next
immediate
Capacity
of
receiving
them
,
an
heart
of
flesh
;
here
's
the
way
or
manner
of
producing
them
,
a
writing
the
Law
in
the
heart
;
here
's
the
effectual
fruitfulness
of
them
,
a
causing
to
walk
in
God's
statutes
;
and
here
's
the
crown
or
glory
of
all
,
God
will
be
their
God
and
they
his
people
.
Now
when
there
is
a
Worker
such
as
the
Almighty
Spirit
,
a
Remotion
of
the
Obstacles
such
as
the
Stone
of
hardness
,
an
immediate
Capacity
such
as
an
Heart
of
flesh
,
a
way
of
Working
such
as
the
intimate
Impression
of
Truth
,
a
Fruit
proceding
such
as
Obedience
to
God's
Statutes
,
and
a
Crown
of
all
such
as
an
Interest
in
God
;
How
can
the
Grace
be
less
than
insuperable
?
You
will
say
,
These
Promises
were
not
made
to
the
Gentiles
,
but
to
the
Jews
,
and
not
to
any
singular
persons
among
them
,
but
to
the
whole
Nation
.
I
answer
;
These
Promises
extend
not
only
to
the
Jewes
but
to
the
Gentiles
;
for
these
are
Promises
of
Grace
founded
in
Christ
,
and
in
Christ
Jew
and
Gentile
are
all
one
,
Gal.
3.
28.
so
one
,
that
the
Gentiles
are
of
the
same
body
and
partakers
of
the
promise
,
Eph.
3.
6.
Indeed
before
the
middle
Wall
of
Partition
was
broken
down
,
they
were
strangers
from
the
covenant
of
promise
;
but
that
being
gone
,
they
are
fellow-heirs
partaking
of
the
root
and
fatness
of
the
Olive
.
Neither
do
these
Promises
extend
to
all
the
Nation
of
the
Jews
,
but
to
the
true
Israel
,
the
elect
People
of
God
,
whether
they
be
Jews
or
Gentiles
;
for
in
them
only
are
these
Promises
fulfilled
:
Had
these
been
made
to
all
the
Jews
,
the
true
God
would
have
fulfilled
them
in
every
Jew
.
You
will
say
,
No
,
God's
Truth
doth
not
exact
such
a
performance
,
for
he
promised
to
do
these
things
not
absolutely
but
conditionally
,
so
as
men
did
not
resist
the
operations
of
his
Grace
.
I
answer
;
If
God
only
promise
these
things
shall
be
done
,
so
as
men
do
not
resist
,
then
these
Promises
run
thus
;
If
thy
stony
Heart
do
not
resist
,
I
will
give
thee
an
Heart
of
Flesh
;
if
thy
old
Heart
do
not
resist
,
I
will
give
thee
a
new
one
;
if
thy
own
spirit
do
not
resist
,
I
will
give
thee
my
Spirit
;
and
if
the
Law
of
Sin
do
not
resist
,
I
will
give
my
Laws
into
thy
Heart
.
Which
Interpretation
doth
utterly
evacuate
the
Glory
and
Power
of
these
Promises
;
for
to
be
sure
that
Stone
,
that
old
Heart
,
that
Spirit
of
our
own
,
that
Law
of
Sin
in
us
,
will
(
what
it
can
)
resist
the
operations
of
Grace
.
You
will
say
,
God
gives
unto
Man
a
posse
convertere
,
a
supernatural
Faculty
whereby
he
is
able
to
turn
unto
God
:
Now
God
promises
to
do
these
things
,
not
so
as
men
in
their
mere
Naturals
do
not
resist
,
but
so
as
men
furnished
with
that
supernatural
power
do
not
resist
.
I
answer
;
two
things
overthrow
this
Interpretation
.
1.
In
the
Text
it self
there
is
not
a
tittle
of
such
a
Condition
of
Non-resistency
,
nor
of
such
a
supernatural
Power
of
Conversion
;
nay
on
the
contrary
,
in
stead
of
the
Condition
of
Non-resistency
,
it
speaks
of
a
stony
heart
(
which
is
a
Principle
of
Resistency
)
to
be
removed
;
instead
of
a
supernatural
power
of
Conversion
,
it
implies
an
old
heart
)
which
is
powerless
in
the
things
of
God
)
to
be
made
new
.
2.
If
God
promise
to
do
these
things
so
as
men
,
furnished
with
supernatural
power
of
Conversion
,
do
not
resist
,
then
there
is
such
a
supernatural
power
in
men
before
these
things
be
wrought
in
them
,
that
is
,
before
there
be
a
new
or
soft
Heart
,
whilest
the
Heart
is
old
and
stony
,
there
is
such
a
supernatural
power
in
them
;
which
assertion
is
,
as
I
take
it
,
1.
Against
Scripture
;
that
divides
all
men
into
two
ranks
,
they
are
clean
or
unclean
,
new
creatures
or
old
,
spiritual
men
born
of
the
spirit
,
or
natural
men
born
of
the
flesh
;
but
this
Assertion
ushers
in
a
middle
sort
of
men
such
as
hang
by
a
posse
convertere
between
Nature
and
Grace
;
with
the
natural
man
they
have
an
old
stony
Heart
,
and
with
the
spiritual
man
they
have
a
new
supernatural
Power
;
in
the
frame
of
their
Heart
they
are
no
better
than
natural
,
and
in
their
supernatural
Power
they
are
little
less
than
spiritual
.
2.
'T
is
against
Reason
.
All
Powers
in
the
rational
Soul
flow
out
of
Life
;
the
Power
of
knowing
and
embracing
natural
good
things
flows
out
of
the
natural
Life
of
the
Soul
,
and
the
power
of
believing
and
receiving
spiritual
good
things
flows
out
of
the
supernatural
Life
of
the
Soul
;
but
this
Assertion
supposes
a
supernatural
Power
of
Conversion
without
any
vital
Root
;
nothing
of
a
new
Heart
or
Spirit
,
and
yet
a
supernatural
Power
of
Conversion
:
Wherefore
rejecting
these
Interpretations
I
conclude
,
that
those
Promises
import
the
production
of
gracious
Principles
in
an
insuperable
way
.
4.
The
Production
of
gracious
Principles
is
in
Scripture
set
out
in
such
glorious
titles
as
do
import
insuperable
Grace
,
't
is
a
creation
,
Eph.
2.
10.
't
is
a
generation
,
Jam.
1.
18.
't
is
a
resurrection
,
Eph.
2.
5
,
6.
't
is
a
traction
,
Joh.
6.
44.
't
is
an
opening
of
the
heart
,
Act.
16.
14.
't
is
a
translation
into
Christs
kingdom
,
Col.
1.
13.
Now
if
this
be
not
insuperable
Grace
,
then
there
may
be
a
Creation
on
God's
part
,
and
no
new
Creature
on
mans
;
a
Generation
on
Gods
part
,
and
no
Child
of
Grace
on
mans
;
a
Resurrection
on
Gods
part
,
and
nothing
quickened
on
mans
;
a
Traction
on
Gods
part
,
and
nothing
coming
on
mans
;
an
Opening
on
Gods
part
,
and
all
shut
on
mans
;
and
a
Translation
on
God's
part
,
and
no
Remove
at
all
on
mans
;
and
why
then
should
such
stately
names
of
Power
be
set
on
the
head
of
resistible
Grace
?
You
'l
say
,
all
these
are
but
Metaphors
;
very
well
,
but
Metaphors
are
Metaphors
,
that
is
,
they
carry
in
them
some
image
or
resemblance
of
the
things
themselves
,
but
there
is
not
the
least
shadow
of
likeness
or
similitude
between
these
things
and
resistible
Grace
.
What
shadow
of
Creation
in
that
which
a
Creature
may
frustrate
?
What
of
Generation
in
that
which
produces
nothing
at
all
?
What
of
Resurrection
when
the
dead
need
not
rise
?
What
of
Traction
when
there
is
no
coming
upon
it
?
What
of
Opening
when
there
is
a
Heart
still
shut
up
?
What
of
Translation
when
there
is
no
remove
by
it
?
Take
away
the
infallible
Efficacy
of
Grace
,
and
it
can
be
none
of
all
these
,
no
,
not
so
much
as
metaphorically
,
because
it
hath
no
print
of
likeness
thereunto
.
5.
The
Scripture
doth
not
only
set
out
Conversion
under
the
Glory
of
Metaphors
,
but
in
plain
terms
it
stiles
it
a
Work
of
Power
;
the
Gospel
comes
in
power
and
in
the
holy
Ghost
,
1
Thess.
1.
5.
and
in
the
demonstration
of
the
Spirit
and
power
,
1
Cor.
2.
4.
there
is
Power
in
it
,
nay
,
excellency
of
power
,
2
Cor.
4.
7.
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exceeding
greatness
of
power
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
working
of
the
might
of
power
,
such
as
raised
up
Jesus
Christ
from
the
dead
,
Eph.
1.
19
,
20.
The
entire
words
runs
thus
;
What
is
the
exceeding
greatness
of
his
power
towards
us
who
believe
according
to
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
:
the
Apostle
here
doth
not
only
denote
Gods
Power
towards
Believers
,
but
also
Gods
Power
in
making
them
such
.
As
there
is
exceeding
greatness
of
power
towards
Believers
,
so
those
Believers
did
believe
according
to
the
working
of
his
mighty
power
such
as
raised
up
Christ
from
the
dead
.
Every
way
a
Believer
in
fieri
and
in
facto
esse
is
surrounded
with
Power
and
excellent
greatness
of
Power
;
Oh!
what
rare
Eloquence
?
what
high
strains
are
here
?
Too
much
and
too
high
in
all
reason
for
resistible
Grace
:
If
the
weakness
of
God
be
stronger
than
Man
,
surely
the
Power
of
God
in
its
might
and
excellency
put
forth
for
the
production
of
gracious
Principles
cannot
be
resisted
and
overcome
by
him
.
6.
The
Heart
which
hath
gracious
Principles
in
it
is
God's
Tabernacle
,
and
all
God's
Tabernacles
have
been
built
in
a
sure
way
,
such
as
cannot
fail
of
the
Effect
.
God
(
besides
the
natural
Tabernacle
of
his
Eternity
)
hath
in
his
condescending
Grace
been
pleased
to
have
three
Tabernacles
built
for
him
;
first
he
had
a
worldly
tabernacle
or
sanctuary
,
Heb.
9.
1.
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
tabernacled
in
our
flesh
,
Joh.
1.
14.
and
last
of
all
,
he
hath
a
tabernacle
in
the
Hearts
of
men
,
a
sanctuary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
midst
of
them
,
that
is
,
in
the
midst
of
their
Hearts
,
Ezek.
37.
26.
the
Heart
,
which
hath
gracious
Principles
in
it
,
is
God's
Tabernacle
:
Hence
God
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
indwell
in
them
,
2
Cor.
6.
16.
Now
God
himself
undertook
that
all
these
Tabernacles
should
be
built
:
As
for
the
first
,
God
took
care
to
have
it
made
exactly
to
a
Pin
;
as
for
the
second
,
God
engaged
that
a
Virgin
should
conceive
and
bring
forth
Immanuel
;
as
for
the
third
,
God
binds
himself
in
a
Promise
to
raise
up
the
tabernacle
of
David
,
Amos
9.
11.
that
is
,
to
convert
the
Gentiles
;
for
so
it
is
interpreted
,
Acts
15.
14
,
15
,
16.
New
Creatures
are
the
tabernacle
of
David
;
there
is
David
the
Man
after
God's
own
Heart
;
there
Christ
,
the
true
David
,
dwells
in
the
Heart
by
Faith
and
Love
.
Again
,
God
says
,
I
will
set
my
sanctuary
in
the
midst
of
them
,
Ezek.
37.
26.
that
is
,
I
will
by
my
sanctifying
Grace
turn
their
Hearts
into
an
holy
place
for
my
own
habitation
.
Moreover
,
all
the
Tabernaoles
of
God
have
been
made
in
a
sure
way
,
because
they
have
been
made
through
the
overshadowing
presence
of
the
holy
Spirit
.
As
for
the
first
,
the
Master-workman
of
it
was
Bezaleel
,
a
man
(
as
his
name
imports
)
in
the
shadow
of
God
,
filled
full
of
the
Spirit
of
God
,
in
all
wisdom
for
the
doing
of
the
work
.
As
for
the
second
,
there
is
a
Bezaleel
too
,
the
holy
Ghost
comes
upon
,
and
the
power
of
the
highest
overshadows
the
blessed
Virgin
,
and
so
the
holy
thing
,
the
pure
flesh
of
Christ
,
was
formed
in
her
Womb
,
Luk.
1.
35.
And
as
for
the
third
;
there
Bezaleel
again
;
they
that
dwell
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
shadow
shall
return
,
Hos.
14.
7.
the
holy
Ghost
comes
upon
the
Soul
,
and
the
power
of
free
Grace
overshadows
it
,
and
and
so
Christ
or
the
holy
thing
is
formed
therein
.
What
is
said
of
the
Apostles
as
to
their
sacred
Function
,
The
holy
Ghost
came
upon
them
,
Acts
1.
8.
the
same
is
true
of
all
true
Christians
as
to
their
spiritual
Generation
:
Thus
whilest
Peter
spake
,
the
holy
Ghost
fell
on
them
,
Acts
10.
44.
by
his
Grace
making
them
an
habitation
of
God
.
Lo
,
I
come
,
and
I
will
dwell
in
the
midst
of
thee
,
Zach.
2.
10.
he
comes
by
his
Spirit
;
and
makes
their
Hearts
a
Sanctuary
for
himself
:
Thus
this
Tabernacle
is
built
in
a
sure
way
,
because
pitched
by
God
himself
;
but
now
if
all
the
Operations
of
Grace
be
resistible
,
what
becomes
of
this
Tabernacle
?
God
may
raise
and
raise
by
all
the
Operations
of
his
Grace
,
and
yet
the
Tabernacle
not
go
up
;
the
holy
Ghost
may
overshadow
mens
Souls
,
and
yet
no
Christ
be
formed
in
them
;
a
holy
place
in
mens
Hearts
may
be
sought
for
the
Lord
,
and
none
at
all
found
.
All
these
precious
Promises
of
condescending
Grace
may
fall
to
the
ground
.
You
will
say
,
What
remedy
for
all
this
?
God
will
not
dwell
in
men
whether
they
will
or
not
:
Very
true
;
but
if
Almighty
Power
connot
make
men
willing
,
what
can
do
it
?
Christ
received
gifts
for
men
,
yea
,
for
the
rebellious
also
,
that
the
Lord
God
might
dwell
among
them
,
Psal.
68.
18.
Observe
,
't
is
for
the
rebellious
also
;
not
that
God
doth
dwell
in
them
as
such
,
but
that
by
his
gifts
of
Grace
he
turns
rebellious
Hearts
into
gracious
,
and
so
comes
and
dwells
in
them
as
his
own
Tabernacle
.
Wherefore
I
conclude
that
God
works
the
Principles
of
Grace
in
an
insuperable
way
.
2.
As
to
the
second
Instant
of
Conversion
,
God
works
actual
Conversion
also
in
an
insuperable
way
;
so
that
sooner
or
later
it
always
takes
effect
.
And
this
will
appear
1.
From
the
Vitality
of
gracious
Principles
as
backed
with
auxiliary
Grace
;
there
is
a
divine
Vigor
in
these
Principles
,
these
are
a
Well
of
living
water
ready
to
spring
up
,
a
Seed
of
God
ready
to
shoot
forth
,
and
a
Beam
of
the
divine
Nature
ready
to
sparkle
out
;
wherefore
when
auxiliary
Grace
stirs
up
this
Well
of
living
water
,
bedews
this
Seed
of
God
,
and
blows
up
this
Beam
of
the
divine
Nature
,
it
is
no
wonder
at
all
,
that
actual
Conversion
should
infallibly
follow
.
Auxiliary
Grace
stirs
up
the
Principles
of
Grace
,
these
stir
up
the
Soul
,
and
that
by
virtue
of
both
the
former
stirs
up
it self
unto
actual
Conversion
;
and
so
actual
Conversion
comes
forth
into
Being
.
2.
From
the
Insuperability
of
Grace
in
the
Illumination
of
the
Understanding
.
God
doth
enlighten
the
Understanding
in
an
irresistible
way
,
he
shines
into
the
heart
,
he
puts
wisdom
into
the
hidden
parts
,
who
teaches
like
him
,
Job
36.
22
?
He
teaches
with
a
strong
hand
,
Isai.
8.
11.
He
teaches
in
the
demonstration
of
the
Spirit
and
power
,
1
Cor.
2.
4.
A
Demonstration
is
such
a
thing
as
cannot
be
resisted
by
the
mind
of
Man
;
and
of
all
Demonstrations
,
the
demonstration
of
the
Spirit
is
most
invincible
.
Now
if
the
Understanding
be
irresistibly
enlightned
,
then
the
Will
(
as
I
have
before
proved
)
doth
infallibly
follow
it
;
they
that
know
God's
name
will
trust
in
it
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
come
to
Jesus
Christ
;
truth
,
if
but
rightly
known
,
will
make
us
free
;
true
Wisdom
dwells
with
prudence
,
and
practically
leads
in
the
way
of
Righteousness
;
't
is
a
Suada
to
the
Will
,
and
draws
it
home
to
God
in
actual
Conversion
.
3.
From
those
Scriptures
which
set
forth
God
as
the
Author
of
actual
Conversion
.
He
gives
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
actual
believing
,
Phil.
1.
29.
he
grants
repentance
unto
life
,
Acts
11.
18.
he
works
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
act
of
willing
,
Phil.
2.
13.
he
causes
to
walk
in
his
statutes
,
Ezek.
36.
27.
In
every
true
Convert
there
is
more
than
a
mere
Man
,
the
grace
of
God
is
to
be
seen
in
him
,
Acts
11.
23.
there
is
God
in
converting
Paul
,
Gal.
1.
24.
In
the
Temple
of
the
new
Creature
every
thing
speaks
of
his
glory
,
every
holy
breath
in
the
Will
must
praise
the
Lord
as
its
Author
:
If
God
did
not
work
the
very
Act
of
Willing
,
then
(
which
I
tremble
to
utter
)
all
the
Prayers
made
to
him
for
converting
Grace
are
but
God-mockeries
;
all
the
Praises
offered
up
to
him
for
the
same
are
but
false
Hallelujahs
;
then
they
which
glorified
God
in
converting
Paul
,
glorified
but
an
Idol
of
their
own
Fancy
;
they
which
glorified
God
in
the
repenting
Gentiles
,
Acts
11.
18.
offered
but
a
blind
Sacrifice
.
When
we
pray
,
that
God's
kingdom
should
come
into
our
hearts
,
we
do
not
mean
that
God
should
put
our
Wills
in
aequilibrio
,
but
our
Wills
should
be
subdued
under
God's
.
When
David
and
his
People
offered
willingly
unto
God
,
he
falls
into
a
kind
of
Extasie
;
Who
am
I
,
and
what
is
my
people
,
1
Chron.
29.
14
?
And
,
Thine
,
O
Lord
,
is
the
greatness
,
and
the
power
,
and
the
glory
,
and
the
victory
,
Ver.
11.
even
the
victory
over
hearts
;
and
,
All
things
are
of
thee
,
Ver.
14.
not
only
our
Gold
and
Silver
,
not
only
our
Hearts
and
Wills
,
but
our
very
actual
Willingness
also
.
You
will
say
,
All
this
is
true
;
God
works
the
very
Act
of
Willing
,
but
not
insuperably
,
but
so
as
men
do
not
resist
the
Work
of
Grace
.
But
what
's
the
meaning
of
this
?
God
works
the
Will
,
so
as
men
do
not
resist
;
not
to
resist
is
to
obey
:
Wherefore
the
plain
meaning
is
,
God
works
the
Act
of
Willing
,
so
as
men
do
will
,
which
is
very
absurd
;
Because
it
makes
the
very
same
Act
of
Willing
to
be
the
Condition
of
it self
.
Again
;
What
is
it
for
God
to
work
the
Act
of
Willing
,
so
as
men
do
not
resist
,
but
to
work
it
in
a
way
of
dependence
upon
Man's
Will
?
and
what
is
that
but
to
contradict
the
Apostle
,
who
saith
,
that
God
works
the
Act
of
willing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
his
own
good
pleasure
;
if
he
do
it
of
his
own
good
pleasure
,
surely
not
in
a
way
of
dependence
upon
Man's
Will
,
but
in
a
glorious
insuperable
manner
.
4.
From
those
Scriptures
whose
truth
is
so
founded
upon
insuperable
Grace
,
that
it
cannot
stand
without
it
.
Turn
thou
me
,
and
I
shall
be
turned
,
Jer.
31.
18.
Turn
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
,
Lam.
5.
21.
If
Man's
actual
Turn
do
not
infallibly
follow
upon
God's
turning
Grace
,
what
truth
is
there
in
these
[
And
's
]
which
couple
both
together
?
Other
sheep
I
must
bring
,
(
saith
Christ
)
and
they
shall
hear
my
voice
,
Joh.
10.
16.
and
,
which
agrees
with
it
,
The
salvation
of
God
is
sent
to
the
Gentiles
,
and
they
will
hear
it
,
Acts
28.
28.
What
Connexion
is
there
betwixt
Christ's
bringing
and
Man
's
hearing
,
or
betwixt
Salvation
sent
and
Man's
hearing
without
insuperable
Grace
?
Again
;
God
says
,
I
will
put
my
Spirit
within
you
and
you
shall
live
,
Ezek.
37.
14.
and
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
statutes
,
Ezek.
36.
27.
What
necessity
of
Life
or
Obedience
in
them
,
if
the
holy
Spirit
be
given
in
a
resistible
way
?
Again
;
God
says
to
Christ
,
Thou
shalt
call
a
nation
,
and
nations
shall
run
unto
thee
,
Isai.
55.
5.
and
the
Church
prays
,
Draw
me
,
we
will
run
after
thee
,
Cant.
1.
4.
Where
's
the
truth
of
these
Propositions
,
if
God's
calling
and
drawing
do
not
infer
Man's
running
?
Again
David
prays
,
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
shall
keep
it
unto
the
end
;
give
me
understanding
,
and
I
shall
keep
thy
Law
,
Psal.
119.
33
,
34.
Where
's
the
consequence
of
David's
Obedience
upon
God's
Teaching
,
if
Grace
be
superable
?
Moreover
,
God
says
,
I
will
be
as
dew
to
Israel
,
he
shall
grow
as
the
lilly
,
and
cast
forth
his
roots
as
Lebanon
,
his
branches
shall
spread
,
and
his
beauty
shall
be
as
the
olive-tree
,
Hos.
14.
5
,
6.
Here
's
Israel
very
florid
,
but
that
which
secures
all
is
insuperable
Grace
;
nothing
could
hinder
their
spiritual
prosperity
,
who
had
God
for
their
dew
;
I
say
,
nothing
,
not
Lusts
;
for
Ephraim
shall
say
,
What
have
I
to
do
with
Idols
,
Ver.
8
?
not
backslidings
,
for
God
says
,
I
will
heal
their
back-slidings
,
Ver.
4.
not
barrenness
,
for
God
tells
them
,
from
me
is
thy
fruit
found
,
Ver.
8.
not
deadness
,
for
they
shall
revive
as
the
corn
and
grow
as
the
vine
,
Ver.
7.
But
if
the
Work
of
Grace
may
be
frustrated
,
then
there
is
no
certain
root
for
all
this
holy
fruit
to
stand
upon
.
5.
From
those
Scriptures
which
set
forth
actual
Conversion
as
a
Work
of
Power
,
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
Psal.
110.
3.
God
fulfils
the
work
of
faith
with
power
,
2
Thess.
1.
11.
the
Principle
of
Faith
is
incomplete
without
its
Act
,
but
God
by
his
powerful
Grace
actuates
it
in
us
.
When
our
Saviour
Christ
told
his
Disciples
,
that
it
was
easier
for
a
camel
to
go
through
a
needles
eye
,
than
for
a
rich
man
to
enter
into
Gods
kingdom
,
they
cried
out
with
amazement
,
Who
then
can
be
saved
?
but
our
Saviour
unties
the
knot
thus
;
The
things
that
are
unpossible
with
men
,
are
possible
with
God
,
Luk.
18.
24
,
25
,
26
,
27.
God
by
the
power
of
his
Grace
can
fetch
off
the
World
,
the
Camels
bunch
,
from
the
Heart
,
and
so
make
it
pass
as
it
were
through
the
needles
eye
into
the
Kingdom
of
God
.
But
now
the
assertors
of
resistible
Grace
may
turn
the
words
thus
;
The
things
which
according
to
the
ordinary
working
of
Grace
are
impossible
with
God
,
are
possible
with
Men
;
that
crowning
Work
of
actual
Conversion
,
which
is
too
hard
and
heavy
for
God's
free
Grace
is
absolved
and
dispatched
out
of
hand
by
Man's
free
Will.
In
the
Parable
of
the
lost
Sheep
,
we
find
God
going
after
it
until
he
find
it
,
&
then
laying
it
upon
his
shoulders
,
Luk.
15.
4
,
5.
He
goes
after
it
in
the
Means
of
Grace
,
he
finds
it
by
the
intimate
Inshinings
of
his
Spirit
,
and
he
lays
it
upon
the
shoulders
of
his
power
,
that
he
may
bring
it
home
to
himself
in
actual
Conversion
.
But
now
if
Grace
be
resistible
,
the
Almighty
Shoulders
are
only
put
under
mans
Will
to
bear
it
up
in
aequilibrio
,
to
see
whether
it
will
go
home
to
God
or
not
;
it
may
be
it
will
,
it
may
be
it
will
not
:
Gods
Power
doth
but
attend
on
Man's
Will
as
the
Umpire
of
all
.
6.
From
those
Scriptures
which
shew
forth
actual
Conversion
as
a
Conquest
.
Thanks
be
to
God
(
saith
the
Apostle
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
triumpheth
us
in
Christ
,
2
Cor.
2.
14.
that
is
,
that
subdues
us
to
the
Gospel
,
and
makes
us
Instruments
of
his
Grace
to
subdue
others
thereunto
.
Christ
rides
upon
his
white
horse
,
the
Word
of
Truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
conquering
and
to
conquer
,
Rev.
6.
2.
he
leads
captivity
captive
,
Psal.
68.
18.
those
men
,
which
were
Captives
to
Sin
and
Satan
before
,
now
become
Captives
to
his
Spirit
and
Grace
,
and
as
Captives
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
translates
them
into
his
own
kingdom
,
Col.
1.
13.
he
carries
them
away
out
of
the
native
Soil
of
their
Corruption
,
into
the
land
of
uprightness
;
and
(
which
further
shews
the
Insuperability
of
this
Conquest
)
he
binds
the
strong
man
and
spoils
his
goods
,
Matth.
12.
29.
he
casts
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
height
,
and
captivates
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
thought
to
the
obedience
of
Christ
,
2
Cor.
10.
5.
and
that
this
may
be
surely
effected
,
there
are
weapons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mighty
to
God
,
Ver.
4.
to
accomplish
his
Will
in
that
behalf
,
he
circumcises
,
or
(
as
the
Septuagint
hath
it
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
purges
the
heart
round
about
,
Deut.
30.
6.
He
baptises
it
with
the
holy
Ghost
and
fire
,
Matth.
3.
11.
Fire-like
he
purges
out
the
dross
,
and
converts
the
Heart
into
his
own
Nature
in
a
glorious
way
;
he
causes
men
to
walk
in
his
statutes
,
Ezek.
36.
27.
Oh!
what
words
of
Power
?
What
Triumphs
of
free
Grace
are
these
?
Here
's
the
day
of
Gods
power
;
here
's
the
Jerusalem
above
,
the
mother
of
true
freedom
.
Neither
is
there
any
Shipwrack
of
humane
Liberty
in
all
this
,
for
God
can
change
the
unwilling
Will
into
a
willing
Will
;
or
else
(
which
is
durus
sermo
)
he
,
that
made
free
Will
,
cannot
have
mercy
upon
it
;
he
,
that
made
the
Horologe
of
the
Heart
and
all
its
pins
,
cannot
move
the
Wheels
.
But
if
God
work
Conversion
in
a
resistible
way
,
then
free
Grace
must
lose
its
triumph
,
and
free
Will
must
take
the
Crown
;
free
Grace
works
only
a
posse
convertere
,
and
free
Will
completes
it
in
an
actual
Conversion
;
free
Grace
may
set
the
Will
in
aequilibrio
,
and
that
's
all
,
but
free
Will
must
do
the
business
,
and
that
in
a
self-glorying
way
,
not
in
the
humble
posture
of
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
looking
off
from
our selves
to
Jesus
the
author
and
finisher
of
our
faith
,
Heb.
12.
2.
but
in
the
proud
posture
of
the
Pharisee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
standing
to
himself
,
Luk.
18.
11.
Free
Grace
must
not
act
or
move
the
Will
unto
actual
Conversion
;
for
all
Action
or
Motion
of
the
Will
,
so
far
as
it
is
Action
or
Motion
,
is
a
determination
thereof
,
and
a
determination
from
Grace
cannot
(
according
to
the
Remonstrants
Doctrine
)
consist
with
the
Liberty
of
the
Will
:
wherefore
free
Grace
having
set
the
Will
in
aequilibrio
must
act
or
move
no
further
,
but
leave
it
to
move
and
determine
it self
in
actual
Conversion
,
that
is
,
in
plain
Terms
,
give
up
the
Crown
and
Glory
of
all
unto
it
.
But
how
absurd
is
this
?
God
says
,
No
flesh
shall
glory
in
it self
,
and
shall
Man's
Will
vaunt
it
thus
?
God
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
left
or
reserved
so
many
to
my self
,
Rom.
11.
4.
and
shall
free
Will
say
so
?
Christ's
Manhood
did
not
anoint
it self
,
and
shall
free
Will
turn
it self
?
God
by
his
Grace
begins
to
build
a
Tabernacle
for
the
Spirit
,
he
begins
in
the
Understanding
by
Illumination
,
in
the
Affections
by
holy
Motions
,
and
in
the
Will
by
a
posse
convertere
;
and
is
he
not
able
to
finish
the
Work
by
an
actual
Conversion
?
All
Nations
(
saith
the
Prophet
)
are
but
as
a
dust
of
the
ballance
to
him
,
Isai.
40.
15.
and
by
the
same
reason
,
all
their
Wills
are
but
as
the
dust
of
the
ballance
to
his
Will
;
and
shall
this
small
Dust
turn
the
Scales
in
the
weighty
business
of
Conversion
?
Nay
,
shall
it
do
so
,
after
creating
,
regenerating
,
quickning
,
captivating
,
conquering
,
translating
,
renewing
,
drawing
,
powerfully
working
Grace
hath
done
its
utmost
?
Surely
it
cannot
be
:
Wherefore
I
conclude
,
That
God
works
actual
Conversion
in
an
insuperable
way
.
Having
thus
debated
the
Manner
of
Conversion
,
I
procede
to
the
last
thing
proposed
,
viz.
Quaere
3.
Whether
the
Will
of
God
touching
Conversion
be
always
accomplished
therein
?
For
answer
whereunto
,
I
must
first
lay
down
a
Distinction
as
a
Foundation
.
God
may
be
said
to
will
the
Conversion
of
men
two
ways
;
either
by
such
a
will
as
is
effective
and
determinative
of
the
Event
,
or
by
such
a
Will
as
is
only
virtual
and
ordinative
of
the
Means
tending
thereunto
:
Both
parts
of
this
distinction
are
bottomed
upon
Scripture
.
1.
God
wills
the
Conversion
of
some
by
such
a
Will
as
is
effective
and
determinative
of
the
Event
.
There
are
some
chosen
to
holiness
,
Eph.
1.
4.
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
purpose
,
Rom.
8.
28.
predestinated
to
be
conformed
to
Christs
image
,
Ver.
29.
begotten
of
God's
own
will
to
be
first-fruits
to
him
,
Jam.
1.
18.
and
within
that
election
of
Grace
which
doth
ever
obtein
,
Rom.
11.
5
,
7.
Touching
these
the
Will
of
God
is
effective
and
determinative
of
the
Event
,
in
these
Conversion
is
wrought
after
an
irresistible
and
insuperable
manner
.
2.
God
wills
the
Conversion
of
others
by
such
a
Will
as
is
only
virtual
and
ordinative
of
the
Means
tending
thereunto
.
Thus
God
would
have
healed
Israel
,
Hos.
7.
1.
Thus
God
wills
the
turning
of
the
wicked
,
who
yet
dieth
in
his
sin
,
Ezek.
33.
11.
because
the
true
tendency
of
the
Means
is
to
heal
and
turn
them
.
Thus
the
Apostle
asserts
,
that
God
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
,
1
Tim.
2.
4.
In
which
place
,
as
I
take
it
,
the
word
[
All
]
extends
further
than
to
the
Elect
;
for
those
words
of
the
Apostle
are
laid
down
as
a
ground
of
that
Exhortation
to
pray
for
all
men
,
Ver.
1.
and
that
Exhortation
to
Prayer
extends
further
than
to
the
Elect
:
wherefore
the
[
All
]
whom
God
would
have
to
be
saved
,
being
parallel
and
coextensive
to
the
[
All
]
whom
we
are
to
pray
for
,
must
also
extend
beyond
the
Elect.
Wherefore
I
conceive
that
the
latter
part
of
the
words
,
viz.
[
and
to
come
to
the
knowledge
of
the
truth
]
is
a
Key
to
the
former
,
viz.
[
That
God
would
have
all
to
be
saved
.
]
God
would
have
all
to
be
saved
,
so
far
,
as
he
would
have
all
to
come
to
the
knowledge
of
the
Truth
,
and
he
would
have
all
to
come
to
the
knowledge
of
the
Truth
,
so
far
,
as
he
wills
Means
of
Knowledge
unto
them
;
for
the
true
end
and
tendency
of
the
Means
(
and
that
from
the
Will
of
God
ordaining
the
same
thereunto
)
is
that
men
might
be
turned
and
saved
;
Wherefore
in
respect
of
that
Ordination
God
may
be
truly
said
by
a
kind
of
virtual
and
ordinative
Will
to
will
the
turning
and
Salvation
of
all
men
.
This
I
shall
explain
-
1.
With
reference
to
those
in
the
Bosom
of
the
Church
.
-
2.
With
reference
to
those
out
of
it
.
1.
God
by
a
virtual
or
ordinative
Will
doth
will
the
Turning
and
Salvation
of
all
Men
within
the
Bosom
of
the
Church
;
for
they
have
Jesus
Christ
set
before
their
Eyes
,
and
what
was
the
true
End
of
Christ's
coming
,
but
to
turn
every
one
from
his
iniquities
,
Acts
3.
26
?
They
have
the
Gospel
preached
unto
them
;
there
we
have
God
spreading
out
his
hands
all
the
day
,
standing
and
knocking
at
the
door
of
the
heart
,
crying
out
with
redoubled
Calls
,
Turn
ye
,
turn
ye
,
why
will
ye
die
?
Wooing
and
beseeching
men
,
be
ye
reconciled
unto
me
;
making
his
salvation
bringing
grace
appear
unto
all
men
,
even
to
the
Non-elect
themselves
,
and
causing
the
kingdom
of
God
to
come
nigh
unto
men
,
even
to
such
as
for
the
rejection
thereof
have
the
dust
of
their
city
wiped
off
against
them
;
and
what
is
the
meaning
of
all
this
,
if
God
no
way
will
their
Conversion
?
Take
away
God's
ordinative
Will
,
and
then
God
(
as
to
the
Non-elect
)
spreads
out
his
hands
of
Mercy
that
he
may
shut
them
;
knocks
,
that
he
may
be
barred
out
;
cries
and
beseeches
,
that
he
may
not
be
heard
;
makes
his
Grace
appear
and
Kingdom
come
nigh
,
that
it
may
be
rejected
,
and
not
received
:
All
which
is
to
evacuate
Scripture
and
put
a
lye
upon
the
offers
of
Grace
.
Neither
will
it
salve
the
business
,
to
say
,
there
is
a
Voluntas
signi
in
all
this
;
for
what
is
Voluntas
signi
,
if
it
be
not
signum
Voluntatis
?
If
it
be
only
an
outward
Sign
or
Appearance
,
and
there
be
no
Counterpane
or
Prototype
thereof
within
the
divine
Will
,
how
is
it
a
true
Sign
?
Which
way
could
it
be
breathed
out
from
God's
Heart
?
When
God
makes
his
great
Gospel-supper
,
and
says
,
Come
,
for
all
things
are
ready
,
he
is
not
,
he
cannot
be
like
him
with
the
evil
eye
,
who
saith
,
Eat
and
drink
,
but
his
heart
is
not
with
thee
,
Prov.
23.
6
,
7.
No
,
God's
Heart
goes
along
with
every
Offer
of
Grace
;
he
never
calls
but
in
a
serious
manner
:
And
therefore
unbelieving
and
impenitent
Persons
are
in
Scripture
said
,
not
only
to
reject
the
Means
;
but
to
receive
the
grace
of
God
in
vain
,
2
Cor.
6.
1.
to
reject
the
counsel
of
God
against
themselves
,
Luk.
7.
30.
and
to
make
God
a
lyar
1
Joh.
5.
10.
as
if
he
meant
not
really
in
the
Offers
of
his
Son
Jesus
Christ
.
When
God
threatned
the
Jews
with
his
Judgements
,
they
belied
the
Lord
,
and
said
,
it
is
not
he
,
Jer.
5.
12.
and
when
God
offers
men
Grace
in
the
Gospel
,
they
by
their
Unbelief
belye
the
Lord
and
say
,
It
is
not
he
;
't
is
but
only
the
Minister
or
outward
Sign
,
God's
Heart
or
Mind
is
not
in
it
.
Under
such
weighty
words
as
these
doth
the
Scripture
set
out
the
rejection
of
means
,
because
of
God's
ordinative
Will'
that
God
who
will
one
day
mock
at
the
rejecters
of
his
call
,
Prov.
1.
26.
doth
not
now
mock
them
in
the
Grace
of
his
Call
;
the
true
end
of
his
Call
is
their
Conversion
,
&
that
that
end
is
not
attained
,
the
only
Reason
lies
within
themselves
in
their
own
corrupt
unbelieving
Hearts
.
Moreover
it
is
worthy
of
our
consideration
,
that
those
Scriptures
(
which
the
Remonstrants
urge
to
prove
that
all
the
Operations
of
Grace
,
even
those
in
the
very
Elect
who
actually
turn
unto
God
,
are
resistible
)
do
signally
set
forth
this
ordinative
Will
of
God
:
As
first
they
urge
that
Matth.
23.
37.
O
Jerusalem
,
Jerusalem
!
thou
that
killest
the
Prophets
and
stonest
them
which
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
:
Here
,
say
they
,
is
resistible
Grace
.
Very
well
;
but
what
Grace
doth
the
Text
speak
of
?
It
speaks
only
of
the
Grace
afforded
to
those
Jews
which
were
never
gathered
or
converted
thereby
,
but
not
a
tittle
of
the
Grace
afforded
to
those
Jews
which
were
thereby
actually
gathered
or
converted
;
and
how
then
can
it
prove
,
that
this
latter
Grace
(
of
which
it
speaks
not
at
all
)
was
resistible
?
If
it
prove
this
Grace
resistible
,
it
can
be
upon
no
other
ground
but
this
only
,
That
the
Grace
afforded
to
the
Jews
which
were
not
gathered
,
and
the
Grace
afforded
to
the
Jews
which
were
gathered
was
one
and
the
same
:
but
how
can
that
be
made
good
?
Can
that
Text
assert
an
equality
of
Grace
to
both
sorts
of
Jews
,
which
speaks
only
of
the
Grace
afforded
to
one
of
them
,
viz.
to
the
ungathered
ones
?
'T
is
impossible
:
But
if
it
be
not
the
Truth
of
the
Text
,
is
there
yet
any
Truth
in
the
thing
?
Had
all
the
Jews
equal
Grace
with
the
Jews
given
to
Christ
,
with
the
Jews
drawn
by
the
Father
,
with
the
Jews
chosen
out
of
the
world
?
'T
is
incredible
.
The
Remonstrants
allow
that
God
doth
irresistibly
enlighten
the
Understanding
,
excite
the
Affections
,
and
infuse
a
posse
convertere
into
the
Will
;
but
was
it
thus
with
all
the
Jews
?
Were
the
blind
leaders
of
the
blind
thus
enlightned
?
Were
the
malicious
scorners
thus
affected
?
Were
those
which
could
not
believe
,
Joh.
12.
39.
endued
with
a
posse
convertere
?
It
cannot
be
.
Wherefore
this
Text
speaking
only
of
the
Grace
given
to
the
ungathered
Jews
,
proves
not
the
Grace
given
to
the
other
Jews
to
be
resistible
,
but
it
genuinely
proves
a
Will
in
God
to
gather
them
all
under
his
wings
of
Grace
;
I
say
,
a
Will
in
God
,
for
it
cannot
be
interpreted
of
Christ's
humane
Will
;
for
the
gathering
willed
was
not
only
a
gathering
by
Christ's
Ministry
,
but
by
the
Mission
of
Prophets
before
his
Incarnation
,
to
which
Christ's
humane
Will
could
not
extend
,
because
not
then
in
being
:
Wherefore
this
Will
is
God's
ordinative
Will
,
imported
in
the
Ministery
of
Christ
and
the
Prophets
,
the
proper
end
&
tendency
whereof
was
to
gather
them
into
the
bosom
of
his
Grace
.
This
Calvin
in
his
Commentaries
upon
this
place
calls
,
mirum
&
incomparabile
amoris
documentum
;
and
withal
adds
,
significat
nunquam
proponi
nobis
Dei
verbum
,
quin
ipse
maternâ
dulcedine
gremium
suum
nobis
aperiat
.
Again
,
they
urge
that
Isai.
65.
2.
I
have
spread
out
my
hands
all
the
day
unto
a
rebellious
people
;
but
this
place
speaks
only
of
the
Grace
afforded
to
the
Rebellious
,
and
therefore
it
proves
not
that
the
Grace
afforded
to
the
Elect
was
resistible
.
Neither
is
it
imaginable
,
that
the
same
measure
of
Grace
is
signified
in
this
expansion
of
God's
hand
,
as
in
the
revelation
of
his
arm
,
Isai.
53.
1.
The
Apostle
quoteth
this
place
,
Rom.
10.
21.
yet
withal
asserts
,
that
there
was
a
remnant
according
to
the
election
of
Grace
,
Rom.
11.
5.
not
a
remnant
according
to
the
better
improvement
of
the
same
Grace
,
but
a
remnant
according
to
the
election
of
Grace
;
such
as
pure
Grace
had
reserved
to
it self
,
by
those
special
Operations
which
were
not
vouchsafed
to
the
blinded
ones
,
Ver.
7.
God's
stretching
out
his
hands
is
all
one
with
his
call
,
Prov.
1.
24.
but
all
men
are
not
called
after
the
●●me
rate
as
the
called
according
to
purpose
:
Wherefore
this
place
proves
not
,
that
the
workings
of
Grace
as
to
the
Elect
are
resistible
;
but
that
the
Offers
of
Grace
as
to
the
Non-elect
are
serious
,
God
in
the
Means
really
spreading
out
his
Arms
of
Grace
unto
them
.
Again
;
they
urge
that
of
our
Saviour
,
These
things
I
say
that
you
might
be
saved
,
Joh.
5.
34.
which
words
were
spoken
to
them
,
which
would
not
come
to
Christ
,
Ver.
40.
but
that
the
holy
Spirit
spake
as
inwardly
and
powerfully
to
them
,
as
to
the
Elect
who
hear
and
learn
of
the
Father
,
what
Chymistry
can
extract
it
out
of
this
Text
?
or
from
what
other
Scripture
can
it
be
demonstrated
?
God
commands
the
light
to
shine
out
of
darkness
in
some
hearts
,
2
Cor.
4.
6.
but
doth
he
so
in
all
?
Whence
then
are
those
blinded
ones
,
Ver.
4
?
If
there
be
any
such
,
where
is
the
Remonstrants
Equality
of
Grace
?
Where
,
when
they
say
,
that
Illumination
is
wrought
irresistibly
?
These
things
cannot
consist
together
.
Wherefore
our
Saviours
words
shew
not
forth
the
weakness
or
superableness
of
Grace
as
to
the
Elect
,
but
the
true
End
and
Scope
of
Christ's
Preaching
as
to
the
Non-elect
;
what
he
spake
to
them
was
in
order
to
their
Salvation
.
Again
;
they
urge
that
,
The
Pharisees
and
Lawyers
rejected
the
counsel
of
God
against
themselves
,
being
not
baptized
of
him
,
that
is
,
of
John
,
Luk.
7.
30.
Here
,
(
say
they
)
is
their
Thesis
in
terminis
:
But
this
place
is
so
far
from
proving
that
the
internal
Grace
vouchsafed
to
the
Elect
is
resistible
,
that
from
hence
it
cannot
be
proved
,
that
these
Rejecters
had
any
workings
of
internal
Grace
at
all
in
them
:
For
internal
Grace
runs
in
the
Veins
of
Ordinances
,
and
the
Ordinance
here
spoken
of
was
John's
Baptism
,
and
that
these
Rejecters
would
not
partake
of
at
all
;
for
so
saith
the
Text
,
They
were
not
baptized
of
him
,
and
then
which
way
should
they
come
by
internal
Grace
?
could
they
have
it
quite
out
of
God's
Way
?
No
,
surely
,
there
is
little
or
rather
no
reason
to
imagine
that
these
Rejecters
so
far
scorning
God's
Ordinance
,
as
not
so
much
as
outwardly
to
be
made
partakers
thereof
,
should
yet
have
the
workings
of
internal
Grace
in
them
.
But
suppose
they
had
some
internal
Working
,
must
it
needs
be
the
baptism
of
the
holy
Ghost
and
fire
,
such
intimate
and
powerful
working
as
is
in
the
Elect
?
Not
a
tittle
of
this
appears
in
the
Text
:
wherefore
this
place
proves
not
that
the
working
of
Grace
in
the
Elect
is
resistible
,
but
it
signally
shews
forth
the
nature
of
divine
Ordinances
.
Every
Ordinance
is
an
Ordinance
from
the
Will
of
God
;
't
is
an
Appointment
dropt
down
from
Heaven
;
't
is
divinely
destinated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
edification
and
not
for
destruction
;
't
is
the
Place
where
God
records
his
Name
;
't
is
the
Way
where
God
would
be
met
withal
;
't
is
the
Oracle
where
God
would
be
heard
;
't
is
a
kind
of
Tabernacle
of
witness
where
God
attesteth
the
Riches
of
his
Grace
.
John's
Baptism
was
not
a
mere
external
Sign
or
Shadow
,
but
imported
God's
ordinative
Counsel
to
bring
men
to
Repentance
;
't
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
repentance
,
as
its
proper
End
,
Matth.
3.
11.
Gospel-preaching
is
not
a
mere
sound
or
voice
of
Words
,
but
it
importeth
Gods
ordinative
Counsel
to
turn
men
unto
himself
.
Hence
every
true
Minister
is
said
to
stand
in
Gods
counsel
,
and
for
this
very
End
,
to
turn
them
from
the
evil
of
their
doings
,
Jer.
23.
22.
Every
Ordinance
speaks
an
ordinative
Counsel
for
some
spiritual
End
,
a
serious
Ordination
for
the
good
of
Souls
.
Oh!
that
every
one
would
think
so
indeed
,
how
surely
would
they
find
that
God
is
in
it
of
a
truth
;
whosoever
comes
to
an
Ordinance
so
thinking
,
justifies
Gods
Institution
and
meets
his
Benediction
;
but
he
who
comes
and
thinks
otherwise
,
doth
by
that
very
thought
forsake
the
ordinance
of
his
God
,
and
reject
his
counsel
,
though
not
in
so
high
and
gross
a
manner
as
the
Pharisees
and
Lawyers
did
,
who
would
not
so
much
as
outwardly
partake
of
John's
Baptism
.
Again
;
they
urge
that
,
What
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
done
in
it
?
Wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
Isai.
5.
4.
Here
(
say
they
)
were
omnia
adhibita
,
not
a
tantillum
gratiae
wanting
;
here
seems
to
be
the
ultimus
conatus
,
the
utmost
Acting
of
Grace
,
even
equal
to
those
Operations
of
Grace
which
were
in
the
Converts
of
the
Jewish
Church
,
and
that
upon
a
double
account
;
First
because
God
says
,
What
could
be
done
more
?
Secondly
,
because
God
had
done
so
much
that
he
expected
the
grapes
of
Holiness
and
Obedience
from
them
;
and
yet
after
all
this
they
brought
forth
wild
Grapes
:
Hence
the
Remonstrants
conclude
,
that
Conversion
is
wrought
in
a
resistible
way
.
I
answer
;
those
which
will
take
the
true
measure
of
the
Grace
set
forth
in
this
Text
,
must
first
consider
to
whom
this
Grace
was
afforded
;
't
was
to
the
Jewish
Church
in
common
,
even
to
every
member
thereof
:
this
granted
,
as
it
cannot
be
denied
,
I
procede
to
answer
,
first
as
to
that
expression
,
What
could
have
been
done
more
?
Either
the
meaning
of
it
is
,
what
could
have
been
done
more
in
a
way
of
internal
Grace
,
or
else
it
is
,
what
could
have
been
done
more
in
a
way
of
external
Means
;
the
first
cannot
be
the
meaning
,
that
God
could
do
no
more
in
a
way
of
internal
Grace
;
if
God
had
said
so
in
that
sence
,
the
Jewish
Church
might
have
aptly
answered
,
Lord
!
couldst
thou
not
write
the
Law
in
every
Heart
?
Couldst
thou
not
make
a
new
heart
in
every
one
of
us
?
O
how
many
unregenerate
Souls
are
there
found
in
me
!
But
if
not
that
,
Lord
!
couldst
thou
not
at
least
have
inwardly
enlightned
every
one
?
Couldst
thou
not
have
given
him
some
inward
dispositions
to
Conversion
?
O
how
many
ignorant
Souls
are
there
,
which
call
evil
good
and
good
evil
,
and
put
darkness
for
light
and
light
for
darkness
,
Isai.
5.
20
!
these
are
not
so
much
as
inwardly
inlightned
:
O!
how
many
Atheists
are
there
which
jear
and
scoff
at
the
Threatnings
of
God
,
saying
,
Let
him
hasten
his
work
that
we
may
see
it
,
let
the
counsel
of
the
holy
One
draw
nigh
,
that
we
may
know
it
,
Ver.
9.
These
are
so
far
from
any
dispositions
to
Conversion
,
that
they
scarce
have
the
sense
of
a
Deity
in
them
.
Lord
!
thou
,
who
didst
plant
me
a
Vineyard
or
visible
Church
,
couldst
have
planted
saving
Graces
in
every
Heart
;
thou
,
who
didst
gather
out
the
stones
of
publick
annoyance
out
of
me
,
couldst
have
took
away
the
privy
stone
of
hardness
out
of
every
Heart
;
doubtless
thou
art
Almighty
and
therefore
thou
canst
do
it
;
thou
art
True
,
and
therefore
thou
wilt
do
it
,
if
thou
hast
said
it
.
Hence
it
appears
,
that
that
Expression
[
What
could
have
been
done
more
?
]
relates
not
to
internal
Grace
,
but
external
means
:
't
is
as
if
God
had
said
,
O
Israel
!
I
have
planted
thee
in
a
Canaan
,
I
have
set
thee
my
only
visible
Church
in
the
world
,
I
have
manured
thee
by
my
Prophets
,
I
have
betrusted
thee
with
the
lively
Oracles
of
my
Law
,
I
have
fenced
thee
in
with
my
waky
providence
and
protection
;
What
Nation
is
there
so
great
,
who
hath
me
so
nigh
unto
them
,
who
hath
judgments
and
statutes
so
righteous
?
What
National
or
Church-privilege
is
there
yet
behind
?
What
could
have
been
done
more
for
a
Church
under
the
legal
Pedagogy
and
before
the
Messiah's
coming
in
the
flesh
?
This
I
take
to
be
the
proper
meaning
of
the
words
.
Secondly
,
as
to
God's
expectation
,
neither
doth
that
imply
that
there
were
omnia
adhibita
;
for
when
God
came
and
sought
fruit
on
the
Fig-tree
,
the
seeking
there
was
as
much
as
the
expecting
here
,
and
yet
there
were
not
omnia
adhibita
,
no
,
not
as
to
external
Means
;
for
after
his
seeking
,
he
digged
about
it
and
dunged
it
,
that
it
might
be
fruitful
,
Luk.
13.
6
,
7
,
8
,
9.
Now
by
all
this
it
appears
,
that
that
Parable
of
the
Vineyard
proves
,
not
that
the
internal
Grace
afforded
to
those
Jews
which
were
thereby
converted
was
resistible
;
but
it
proves
that
the
proper
End
and
Tendency
of
the
Means
afforded
to
the
Jewish
Church
,
was
that
they
might
bring
forth
good
fruits
to
God
,
and
in
respect
of
that
Ordination
God
is
said
to
expect
those
good
fruits
from
them
.
2.
God
by
a
virtual
or
ordinative
Will
doth
will
the
Turning
and
Salvation
even
of
the
very
Pagans
.
According
to
that
Will
,
God
would
(
as
I
have
before
laid
down
)
be
seen
in
every
creature
,
sought
and
felt
in
every
place
,
witnessed
in
every
shower
and
fruitful
season
,
feared
in
the
sea-bounding
sand
,
humbled
under
in
every
abasing
providence
,
and
turned
to
in
every
judgment
.
This
the
very
Philistines
saw
by
the
Light
of
Nature
;
Give
Glory
to
God
(
say
they
)
peradventure
he
will
lighten
his
hand
from
off
you
,
1
Sam.
6.
5.
Also
the
Ninevites
Counsel
was
,
to
Cry
mightily
to
God
and
turn
from
their
evil
ways
,
who
can
tell
(
say
they
)
if
God
will
turn
and
repent
,
Jonah
3.
8
,
9.
In
a
word
;
the
meaning
of
all
God's
Works
is
that
men
should
fear
before
him
,
Eccles.
3.
14.
The
goodness
and
patience
of
God
leads
them
to
repentance
,
Rom.
2.
4.
Hence
the
Apostle
tells
us
,
The
Lord
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
2
Pet.
3.
9.
Mirus
hîc
erga
humanum
genus
amor
(
saith
Calvin
on
the
place
)
quòd
omnes
vult
esse
salvos
,
&
ultrò
pereuntes
in
salutem
colligere
paratus
est
.
God
in
indulging
his
Patience
and
Long-suffering
to
men
,
doth
virtually
will
their
Repentance
and
Salvation
.
I
know
some
interpret
this
place
otherwise
:
God
is
long-suffering
to
us
,
that
is
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
former
Verse
,
not
willing
that
any
(
viz.
of
us
)
should
perish
,
but
that
all
(
viz.
of
us
)
should
come
to
Repentance
.
But
I
conceive
that
there
is
no
Necessity
at
all
that
the
Text
should
be
so
straitned
,
nor
yet
Congruity
for
Long-suffering
towards
the
beloved
,
that
they
(
who
have
already
repented
)
should
come
to
Repentance
:
Neither
doth
this
answer
the
Scope
of
the
place
,
which
asserts
,
that
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
upon
this
ground
,
because
of
his
long-suffering
;
and
his
Long-suffering
extends
to
all
,
and
in
that
extent
its
true
End
and
Scope
is
to
lead
them
to
repentance
and
salvation
.
Wherefore
the
meaning
is
,
God
is
long-suffering
to
us
,
not
to
us
beloved
only
,
but
to
us
men
,
not
willing
our
Perdition
but
Repentance
:
The
true
Duct
and
Tendency
of
his
Long-suffering
is
to
lead
men
to
repentance
and
salvation
;
and
therefore
in
willing
that
Long-suffering
,
he
doth
virtually
and
ordinatively
will
their
Repentance
and
Salvation
.
Having
thus
at
large
laid
down
this
Distinction
with
its
parts
,
my
Answer
to
the
Quaere
proposed
is
this
;
God's
Will
of
Conversion
,
as
effective
and
determinative
of
the
Event
,
is
accomplished
in
the
actual
Conversion
of
all
the
Elect
by
insuperable
Grace
;
and
God's
Will
of
Conversion
,
as
virtual
and
ordinative
of
Means
,
is
accomplished
in
this
,
That
there
is
a
serious
Exhibition
of
the
Means
in
order
to
Conversion
,
as
their
proper
End
,
and
that
that
End
(
but
for
Man's
voluntary
Corruption
)
would
be
thereby
attained
,
even
in
all
.
FINIS
.
Notes, typically marginal, from the original text
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