THE
COVENANT
OF
LIFE
OPENED
.
CHAP.
I.
What
is
to
be
spoken
of
the
COVENANT
of
LIFE
,
shall
be
reduced
to
these
Heads
.
-
1.
The
nature
and
differences
of
the
Covenant
of
Works
,
and
that
of
Grace
.
-
2.
The
Mediator
of
the
Covenant
of
Life
.
-
3.
The
application
of
Covenant-Promises
.
-
4.
Of
Covenant-Influences
of
Grace
under
the
Gospel
.
Of
the
latter
,
especially
of
the
last
,
not
much
hath
been
spoken
by
any
in
a
practicall
way
.
CHAP.
II.
Propositions
touching
ADAMS
Covenant-state
.
THe
Apostle
,
1
Cor.
15.47
.
The
first
man
is
of
the
earth
,
earthie
,
the
second
man
is
the
Lord
from
Heaven
,
speaking
of
the
two
eminently
publick
persons
▪
the
noble
heads
of
great
Families
;
makes
the
condition
of
the
first
Adam
to
be
animal
and
earthly
,
Adam
,
John
1.12
,
13.
must
darken
the
glory
of
the
first
birth
,
so
as
there
is
no
great
ground
to
boast
of
the
skin
and
empty
lustre
of
Nobility
and
good
blood
;
The
flower
and
choisest
of
Adam
his
Paradise-state
,
is
an
earthly
condition
,
as
is
evidenced
by
his
eating
,
Gen.
2.9
,
16.
sleeping
,
21
,
his
being
placed
in
a
Garden
,
to
dresse
it
,
8
,
16
,
17
,
his
marriage
,
23
,
and
joyn
house
to
house
,
and
lay
field
to
field
,
till
there
be
no
place
,
and
disinherit
all
others
,
as
if
they
were
bastard
heirs
,
and
themselves
the
only
righteous
heirs
of
Adam
,
that
they
may
be
placed
alone
in
the
midst
of
the
earth
,
Isa.
5.8
.
And
the
more
spiritual
any
be
,
the
more
are
they
above
the
nothing
world
.
Mortality
may
be
called
supernaturall
to
the
earthie
part
of
Adam
,
But
if
we
speak
of
such
a
life
,
to
wit
,
of
a
heavenly
communion
with
God
,
Adam
in
his
first
state
was
not
predestinate
to
a
law
glory
,
and
to
influences
of
God
to
carry
him
on
to
persevere
:
Nor
could
he
blesse
God
,
that
he
was
chosen
before
the
foundation
of
the
world
to
be
Law
-
holy
,
Christ
,
Rom.
8.29
,
30.
Therefore
Adam
fell
from
the
state
of
Law-life
both
totally
and
finally
,
but
not
from
the
state
of
Gospel
election
to
glory
.
For
the
Lord
●ad
in
the
Law-dispensation
a
love
designe
,
to
set
up
a
Theatre
and
stage
of
free
grace
;
CHAP.
III.
What
is
the
intent
and
sense
of
the
threatning
,
Gen.
2.17
.
In
the
day
thou
eats
,
thou
shalt
die
.
And
Gen.
3.20
.
Dust
thou
art
,
&c.
WE
must
distinguish
between
the
intent
of
the
threatner
,
and
the
intent
and
sense
of
the
threatning
.
Law-threatnings
may
be
well
exponed
,
by
the
execution
of
them
,
upon
persons
,
against
whom
they
are
denounced
:
As
,
1
King
.
11.30
.
compared
with
1
King
.
12.15
,
16.
Ten
Tribes
are
taken
from
Davids
house
according
to
the
Word
of
the
Lord
.
Because
therefore
the
threatning
of
death
was
executed
upon
Christ
,
1
Pet.
3.18
.
Gal.
3.10
,
11
,
12
,
13
,
14.
then
must
the
threatning
,
Gen.
2.17
.
Deut.
27.26
.
have
been
intended
against
the
Man
Christ
,
and
because
beleevers
die
,
as
all
do
,
Heb.
9.27
.
the
threatning
must
have
been
intended
against
them
also
,
they
sinned
in
Adam
,
and
because
it
is
out
of
question
that
the
reprobate
die
the
first
and
second
death
,
the
threatning
must
also
have
been
intended
against
them
.
And
therefore
,
in
the
intent
of
the
threatner
,
the
threatning
was
mixed
,
partly
Legall
,
partly
Evangelick
;
According
to
the
respective
persons
,
that
the
Lord
had
in
his
eye
:
He
had
therefore
in
his
heart
both
Law
and
Gospel
.
It
is
therefore
to
no
purpose
to
aske
what
kind
of
death
,
and
whether
purely
legall
,
which
the
Lord
threatned
to
Adam
:
For
the
Question
supposeth
that
the
Covenant
of
Works
was
to
stand
,
and
that
the
Lord
was
to
deny
a
Saviour
to
fallen
man
.
But
we
may
say
what
death
the
Lord
actually
inflicts
,
that
death
he
intended
to
inflict
,
nor
did
the
Lord
decree
to
inflict
a
meerly
legall
death
personall
first
and
second
,
upon
Adam
and
all
his
race
.
Obj.
Adam
was
to
believe
he
should
certainly
die
;
For
so
was
the
threatning
,
Gen.
2.17
.
if
he
should
sin
,
or
then
we
must
say
,
that
Adam
was
to
beleeve
he
should
not
actually
die
,
the
latter
cannot
be
said
,
for
then
he
was
to
believe
the
contradicent
of
the
Lords
true
threatning
;
which
was
the
lie
of
the
Serpent
,
Gen.
3.
Ans.
actu
secundo
&
quoad
eventum
,
to
do
,
and
bring
to
passe
;
These
threatnings
contain
some
condition
,
either
expressed
in
other
Scripture
,
or
then
reserved
in
the
mind
of
the
Lord
.
1.
Because
the
Lord
so
threatned
Adam
,
as
he
remained
free
and
absolute
either
to
inflict
the
punishment
,
or
to
provide
an
Evangelick
remedy
,
even
as
Solomon
,
1
King
.
2.37
.
saith
to
Shimei
(
in
the
day
thou
passest
over
the
brook
Kidron
,
thou
shalt
surely
die
)
that
is
,
thou
shalt
be
guilty
of
death
,
reus
mortis
:
Assyria
,
Chaldaea
,
and
many
of
Israel
,
who
were
not
put
to
death
,
but
lived
quoad
eventum
,
though
contrary
to
the
Word
of
God
.
3.
The
expresse
Precepts
of
the
Decalogue
,
Thou
shalt
have
no
other
gods
before
me
,
&c.
Thou
shalt
not
kill
,
Thou
shalt
not
steal
,
&c.
do
shew
what
in
Law
we
ought
not
to
do
,
but
not
what
actually
shall
come
to
passe
:
For
there
be
not
a
few
who
do
actually
,
&
quoad
eventum
,
worship
strange
gods
,
kill
,
and
steal
.
Obj.
Then
in
all
threatnings
and
promises
we
are
not
to
believe
,
that
though
we
sin
,
we
shall
actually
&
quoad
eventum
die
,
and
though
we
obey
and
beleeve
,
wee
are
not
to
beleeve
that
GOD
shall
fulfill
his
promise
,
and
that
our
salvation
shall
come
to
passe
,
only
we
are
to
believe
jure
,
that
we
deserve
to
die
,
and
that
we
shall
have
eternall
life
,
jure
promissionis
,
but
not
actually
and
according
to
the
event
.
Answ.
Something
is
to
be
said
of
the
threatnings
,
then
of
the
promises
:
As
▪
touching
the
sense
,
we
are
to
beleeve
.
In
the
threatnings
conditionall
as
(
yet
fourty
days
and
Nineveh
shall
be
destroyed
)
and
(
in
that
day
thou
eats
thou
shalt
surely
die
,
in
thy
person
and
all
thine
the
first
and
second
death
)
we
are
not
to
believe
the
event
,
nor
is
it
carnall
security
,
not
to
beleeve
such
an
event
,
in
the
day
that
thou
eats
thou
shalt
die
,
the
first
and
second
death
,
thou
and
all
thy
children
personally
;
His
meaning
was
,
except
I
provide
an
Evangelick
remedy
and
a
Saviour
.
Godly
fear
trembles
more
at
the
darkning
of
the
glory
of
the
Lord
in
a
broken
Law
,
then
at
the
event
of
inflicted
wrath
,
were
it
even
Hells
fire
.
Obj.
Adam
was
to
beleeve
no
such
exception
.
Answ.
True
.
Because
it
was
not
revealed
,
nor
was
he
to
beleeve
the
contrary
that
he
should
irrecoverably
and
eternally
perish
,
because
that
was
not
revealed
:
But
the
threatning
of
the
Law
doth
not
deny
the
Evangelick
remedy
,
as
it
neither
doth
affirme
it
.
Then
was
Adam
to
believe
,
it
was
true
which
the
Serpent
said
,
ye
shall
not
surely
die
,
&
quoad
eventum
,
but
ye
shall
be
as
Gods
living
and
knowing
good
and
evill
.
Ans.
Neither
doth
that
follow
,
for
in
the
meaning
of
the
liar
,
it
was
not
true
,
that
they
should
not
die
,
either
by
deserving
(
for
Satan
brangles
the
equity
and
righteousness
of
the
Law
and
threatning
)
or
actually
and
in
the
event
,
for
both
were
false
and
neither
revealed
,
and
faith
is
not
to
go
beyond
what
is
revealed
of
God
.
And
Sathan
disputed
against
both
the
equity
of
the
threatning
,
as
if
it
had
been
unjust
,
in
Law
,
and
against
the
event
,
as
a
fiction
and
a
thing
that
should
not
come
to
passe
in
the
event
,
which
indeed
did
not
come
to
passe
:
but
not
according
to
the
Serpents
lying
and
false
principles
.
Obj.
Was
then
Adam
to
despair
and
to
beleeve
nothing
of
a
Saviour
.
Ans.
He
was
not
obliged
to
despaire
,
but
to
rely
,
by
vertue
of
the
first
Commandement
of
the
Decalogue
,
upon
God
infinitly
powerfull
,
mercifull
,
gracious
,
and
wise
to
save
,
for
that
was
revealed
and
written
in
his
heart
,
and
that
is
far
from
despairing
:
But
in
the
intervall
between
the
fall
and
the
Lords
publishing
the
blessed
Gospel
,
and
news
of
the
seed
to
come
,
he
was
so
to
trust
in
God
for
possible
deliverance
in
generall
(
as
the
Law
of
Nature
requireth
)
but
he
was
to
beleeve
nothing
of
unrevealed
particulars
,
far
lesse
of
the
mystery
of
the
Gospel
,
which
was
kept
secret
,
since
the
world
began
,
Rom.
16.25
.
Obj.
Then
may
also
the
damned
in
Hell
,
who
are
not
loosed
from
their
obligation
to
the
Law
of
Nature
,
and
the
first
Command
,
be
obliged
to
rely
on
an
infinite
and
Almighty
God
,
for
their
deliverance
,
for
they
are
not
obliged
to
despair
,
nor
is
there
an
obligation
to
any
sin
.
Ans.
There
is
not
the
like
reason
,
for
though
the
damned
be
not
loosed
from
the
Law
of
Nature
,
but
are
to
rely
upon
God
in
his
whole
al-sufficiency
,
yet
with
exception
of
his
revealed
Justice
and
Truth
:
Now
he
hes
expresly
revealed
,
that
their
worm
never
dieth
,
and
their
fire
never
goeth
out
.
And
to
believe
that
,
is
not
to
despaire
.
Obj.
What
are
then
such
Heathens
to
beleeve
as
touching
that
threatning
,
who
never
heard
of
the
Gospel
?
What
heathens
are
to
believe
.
The
Covenant
of
Works
is
not
contrair
to
the
Gospel
.
How
the
Gospel
may
be
deduced
from
the
Law
,
if
an
act
of
the
free-will
,
grace
and
infinit
wisdome
of
GOD
be
added
to
make
good
the
assumption
.
How
the
promises
are
to
be
beleeved
,
and
how
in
them
,
we
are
to
beleeve
both
the
equity
and
event
of
the
promises
,
if
the
condition
be
performed
,
and
how
the
difference
must
be
made
between
them
and
the
threatnings
Ans.
They
are
under
the
Law
of
Nature
,
and
to
beleeve
that
sin
deserves
wrath
,
according
to
the
infinitnesse
of
the
Majesty
,
against
whom
it
is
committed
,
and
to
obey
the
Law
of
Nature
,
and
read
the
Book
of
the
Creation
carefully
:
But
and
if
the
news
and
rumor
of
a
Saviour
come
to
their
ears
,
their
sin
cannot
but
be
Evangelick
,
in
not
pursuing
the
reality
and
truth
of
such
a
soveraign
remedy
.
Yet
it
is
not
to
be
thought
,
that
though
the
Gospel
be
come
to
all
Nations
,
Rom.
16.26
.
that
that
is
to
be
meant
.
1.
Of
every
Generation
of
all
Nations
.
Or
,
2.
of
the
individuall
persons
,
either
young
,
or
come
to
age
,
of
every
Nation
under
Heaven
,
experience
and
Scripture
speaketh
against
both
.
Obj.
But
is
not
the
Covenant
of
Grace
contrary
to
the
Law
and
Covenant
of
Works
?
Answ.
A
diversity
there
is
,
but
contrary
wills
in
the
holy
Lord
cannot
be
asserted
.
Yea
the
Gospel
may
be
proven
out
of
the
Law
,
and
from
the
first
Commandement
of
the
Decalogue
,
if
any
act
of
the
Lords
free
will
and
infinite
wisedome
shall
be
added
to
prove
the
Assumption
.
So
,
If
the
first
Command
teach
that
God
is
infinitely
wise
,
mercifull
,
gracious
,
just
,
and
able
to
save
,
then
,
if
so
it
please
him
,
he
shall
save
;
But
the
first
Command
teacheth
the
former
:
And
the
Gospel
revealing
the
unsearchable
riches
of
Christ
,
Eph.
3.8
.
expresly
saith
so
much
.
Ergo.
As
to
the
promises
,
they
contain
not
only
the
jus
,
equity
and
goodnesse
of
the
thing
promised
,
but
also
that
the
Lord
shall
actually
perform
,
yea
and
intends
to
perform
,
what
he
hath
promised
upon
condition
that
we
perform
the
required
condition
.
And
in
this
the
promises
differ
not
a
little
from
these
threatnings
,
that
are
only
threatnings
,
of
what
God
may
do
in
Law
,
but
not
from
these
threatnings
which
are
both
threatnings
and
also
Propheticall
predictions
of
what
shall
come
to
passe
,
therefore
must
we
here
difference
betwixt
threatnings
,
and
such
and
such
threatnings
.
The
promises
are
considered
as
they
are
Preached
and
anunciated
to
all
within
the
Visible
Church
,
and
as
they
are
made
in
the
intention
of
God
with
the
Elect
and
Sons
of
the
promise
:
The
same
way
the
threatnings
admit
of
a
two-fold
consideration
.
The
promises
to
the
Elect
as
intended
of
God
,
The
promises
as
annunciated
,
and
as
made
.
The
Gospel
promises
to
the
Reprobate
are
legal
,
&
how
.
reveal
that
both
the
Lord
minds
to
give
the
blessing
promised
,
and
the
condition
that
is
grace
to
perform
the
condition
,
and
so
they
are
promises
Evangelick
both
in
the
matter
,
and
in
the
intention
of
the
Lord
:
But
as
proponed
to
the
reprobate
,
who
are
alwayes
from
their
birth
to
their
death
under
a
Covenant
of
Works
,
really
as
touching
the
LORDS
holy
Decree
,
they
are
materially
Evangelick
promises
,
but
formally
and
in
the
Lords
intention
legall
,
as
every
dispensation
to
them
is
legall
,
forasmuch
as
the
Lord
hath
decreed
to
deny
the
grace
,
by
which
they
may
or
can
fulfill
the
condition
of
the
promise
,
which
is
proper
to
the
Law
,
as
it
is
peculiar
to
the
Gospel
,
that
the
Lord
both
gives
the
mercy
promised
and
also
the
grace
to
fulfill
the
condition
of
the
promise
.
The
threatnings
to
beleevers
,
especially
such
as
are
legall
(
if
you
beleevers
fall
away
,
ye
shall
eternally
perish
)
are
to
beleevers
,
though
materially
legall
,
peremptorie
,
and
admit
no
exception
,
yet
they
are
formally
and
in
the
Lords
intention
directed
to
them
upon
an
Evangelick
intention
,
nor
do
they
say
that
the
Lord
intends
and
decrees
that
they
shall
eternally
perish
,
for
he
hath
predestinate
them
to
the
contrary
,
to
wit
,
to
grace
and
glory
,
Ephes.
1.4
.
Nor
that
he
wills
that
they
should
beleeve
either
their
eternall
damnation
,
or
their
finall
and
totall
falling
away
,
which
inevitably
leads
thereunto
.
For
they
,
knowing
that
they
are
in
Christ
,
2
Cor.
13.5
.
Rom.
8.16
,
17.
and
freed
from
condemnation
,
Rom.
8.1
.
are
to
beleeve
the
contraire
of
the
former
,
to
wit
,
life
eternall
,
John
4.24
.
1
Thes.
5.9
.
John
3.16
.
and
the
contraire
of
the
latter
,
to
wit
,
the
promise
of
perseverance
made
to
them
,
Jer.
32.39
,
40.
Isa.
59.21
.
John
10.27
,
28.
John
17.20
,
21.
1
Pet.
1.3
,
4
,
5.
Mat.
16.16
,
17
,
19.
Therefore
these
threatnings
are
not
to
be
beleeved
by
the
regenerate
,
as
certainly
to
come
to
passe
in
their
persons
,
but
only
as
Law-motives
to
presse
them
to
work
out
their
salvation
in
fear
and
trembling
,
and
to
cleave
so
much
the
closser
to
Christ
,
as
the
condition
of
such
as
are
under
the
Law
is
apprehended
to
be
dreadfull
.
But
reprobats
and
unbeleevers
are
not
to
beleeve
that
God
decrees
and
intends
to
them
the
thing
promised
,
and
grace
to
perform
the
condition
,
but
only
to
beleeve
their
obligation
to
fiduciall
relying
upon
,
and
Gospel-faith
in
God
,
revealed
in
the
Mediator
;
and
that
if
they
continue
in
a
way
of
opposing
Christ
,
they
not
only
deserve
by
Law
(
which
Law-deserving
also
beleevers
are
to
apprehend
)
to
be
broken
,
but
actually
and
quoad
eventum
shall
eternally
perish
.
Believers
are
to
believe
the
Decree
of
God
to
save
them
,
though
they
hear
the
threatnings
,
for
it
s
revealed
.
But
the
Reprobate
are
to
beleeve
only
the
sense
and
Law-deserving
and
event
of
the
threatning
,
if
they
repent
not
,
but
are
to
beleeve
no
decree
to
save
them
.
CHAP.
IV.
The
Elect
non-converted
are
not
under
Law-wrath
.
2.
Faith
is
no
cause
of
satisfaction
.
3.
Christ
can
not
have
satisfied
for
the
sins
of
the
Reprobate
.
WHether
the
Elect
unconverted
be
under
wrath
is
a
doubt
to
many
.
It
is
true
,
they
are
servants
of
sin
,
Rom.
6.17
.
Blind
,
and
under
the
power
of
Satan
as
Reprobats
are
,
Acts
26.18
.
By
nature
children
of
wrath
,
even
as
others
,
Eph.
2.3
.
Ans.
Their
sins
committed
before
their
Conversion
,
heirs
of
wrath
,
as
well
as
others
.
2.
But
we
must
distinguish
between
a
state
of
election
and
everlasting
,
though
unseen
love
,
that
they
are
under
,
as
touching
their
persons
:
and
a
state
of
a
sinfull
way
that
they
are
born
in
,
and
walk
in
as
others
do
,
untill
they
be
converted
.
As
to
the
former
state
,
it
is
true
which
is
said
,
Ier.
31.3
.
I
have
loved
thee
with
an
everlasting
love
.
See
also
,
Rom.
9.12
,
13.
Eph.
1.4
.
so
that
God
never
hates
their
persons
.
3.
The
punishment
of
their
sins
and
the
wrath
they
are
under
is
two
wayes
considered
.
1.
Materially
in
the
bulke
,
and
so
they
are
under
Law-stroaks
and
Law-wrath
,
that
is
Law-punishment
,
as
others
are
,
Eph.
2.3
.
and
so
the
other
places
are
to
be
taken
.
2.
The
wrath
is
to
be
considered
formally
,
and
so
it
is
denyed
that
the
punishment
of
the
non-converted
elect
,
because
of
their
sinfull
way
is
any
part
of
the
Law-vengeance
or
curse
which
Christ
did
bear
for
their
other
sins
committed
by
them
after
conversion
.
1.
Because
when
Christ
saith
,
Iohn
5.4
.
The
beleever
hath
passed
from
death
,
as
it
is
a
curse
,
and
shall
never
come
to
judgement
and
condemnation
,
he
cannot
mean
that
they
have
half
passed
from
the
curse
,
and
half
not
.
2.
Beleevers
are
delivered
,
in
Christ
,
from
the
victory
,
sting
,
power
of
sin
,
curse
of
the
Law
,
and
every
curse
,
that
is
in
affliction
,
and
from
condemnation
not
in
part
only
,
but
in
whole
:
Else
their
triumph
were
but
in
part
,
contrair
to
,
1
Cor.
15.54
,
55
,
56.
He
is
made
a
curse
for
us
,
and
able
to
save
to
the
outmost
all
that
come
to
him
.
Heb.
7.25
.
Therefore
the
half
or
a
part
of
satisfactory
vengeance
,
cannot
be
upon
us
,
and
the
other
half
on
Christ
,
for
this
is
to
make
men
and
Martyrs
joint
satisfiers
of
justice
with
Christ
,
by
their
own
blood
and
sufferings
,
to
prevent
the
scaddings
of
purgatory
;
For
though
we
teach
against
Antinomians
,
that
the
Godly
are
punished
for
sins
according
to
Justice
,
yet
that
is
Evangelick
,
not
law-justice
,
for
they
bear
not
one
dram
weight
of
satisfactory
wrath
and
curse
jointly
with
Christ
,
Antinomians
say
that
sin
,
root
and
branch
is
taken
away
in
Justification
,
so
that
there
is
no
sin
nor
punishment
for
sin
in
the
justified
man
.
4.
The
beleevers
are
blessed
through
Jesus
Christ
,
Gal
,
3.10
,
13.
Psal.
32.1
,
2.
Rom.
4.6
:
Psal.
2.12
.
Psal.
119.1
.
Their
afflictions
and
death
blessed
,
precious
in
the
eyes
of
the
Lord
,
not
qualified
with
any
Law-curse
,
Job
5.17
.
Psal.
94.12
.
Mat.
5.6
.
Luk.
6.22
.
1
Pet.
1.6
.
1
Pet.
4.13
.
Psal.
21.3
,
4
,
5
,
6.
Psal.
34.17
,
18
,
19.
Rev.
14.13
.
Psal.
116.15
.
Psal.
72.14
.
Psal.
37.37
.
and
they
are
asleep
in
Christ
,
die
in
the
Lord
,
1
Thes.
4.14
,
16.
Nor
can
Antinomians
and
Socinians
say
this
is
under
the
New-Testament
,
Lord
I
have
waited
for
thy
salvation
,
Isa.
57.1
,
2.
When
the
righteous
man
is
taken
away
,
he
shall
enter
into
peace
,
the
Lord
is
the
God
of
Abraham
,
Isaak
▪
and
Jacob
,
when
their
bodies
are
rotten
.
Exod.
3.6
.
Mat.
22.32
.
(
5.
)
This
comes
too
near
the
opinion
of
these
,
who
make
faith
a
cause
of
satisfaction
for
sin
,
as
they
must
teach
who
hold
that
Christ
payed
a
ransome
,
on
the
crosse
,
for
the
sins
of
all
and
every
one
.
For
that
which
added
,
Judas
.
Answ.
This
is
that
we
say
,
being
an
offering
of
a
sweet
smelling
savour
to
God
,
The
formal
reason
why
God
accepts
of
CHRISTS
satisfaction
is
the
intrinsecal
sufficiency
of
it
,
and
why
he
accepts
it
for
Peter
,
not
for
another
is
the
free
election
of
grace
.
How
the
satisfaction
of
Christ
is
refuseable
,
how
not
.
Faith
a
condition
of
applying
the
satisfaction
only
Eph.
5.2
.
And
because
he
offered
the
ransome
of
the
blood
of
God-man
,
of
the
Prince
of
life
,
Act.
20.28
.
1
Cor.
2.8
.
and
offered
himself
to
God
,
Eph.
5.25
,
26.
Heb.
9.14
.
Mat.
20.28
.
1
Tim.
2.6
.
Rev.
1.5
.
nor
is
there
any
sufficiency
in
his
death
from
the
worth
of
beleeving
.
And
the
reason
why
he
accepts
it
for
Peter
,
not
for
another
,
is
the
election
of
grace
.
It
is
true
the
blood
is
a
price
refuseable
,
but
it
is
this
way
refuseable
,
because
the
Lord
might
have
followed
a
Law-way
with
Adam
,
and
all
his
sons
,
and
have
denyed
to
give
his
Son
a
Ransome
for
us
,
but
it
is
not
refuseable
,
because
of
any
insufficiency
in
the
Ransome
.
Now
faith
is
to
satisfaction
as
the
approximation
of
,
and
the
laying
on
of
dry
fewell
to
the
fire
,
which
is
only
a
condition
of
burning
,
but
the
fire
is
the
formall
cause
of
burning
.
Yea
if
we
speak
properly
faith
is
not
so
much
as
a
condition
without
the
which
offended
Justice
is
not
satisfied
,
nor
is
it
a
condition
,
by
any
Scripture
of
the
world
,
without
the
which
God
laid
not
our
iniquities
on
Christ
,
for
whether
we
beleeve
or
not
,
God
laid
our
iniquities
upon
him
,
and
made
him
sin
for
us
,
Isa.
53.6
.
2
Cor.
5.21
.
Therefore
,
by
necessity
of
Justice
,
he
must
accept
that
Ransome
intrinsecally
so
sufficient
,
which
did
restore
more
glory
to
God
,
then
the
sins
of
all
,
for
whom
Christ
died
,
took
from
him
.
Nor
is
it
imaginable
to
say
that
any
act
of
obedience
or
beleeving
,
can
perfect
the
satisfaction
of
Christ
,
and
make
it
sufficient
,
yea
,
or
causatively
make
it
ours
.
For
God
,
by
no
necessity
of
Justice
,
but
of
his
own
free
pleasure
,
requireth
faith
as
a
condition
of
our
actuall
reconciliation
;
for
beside
,
that
he
might
have
required
any
other
act
of
obedience
,
as
love
,
he
might
have
accepted
the
Ransome
without
inquiring
any
act
of
obedience
,
on
our
part
,
as
the
Lord
bestowed
a
calme
Sea
and
deliverance
from
shipwrack
,
upon
the
Idolatrous
Sea-men
,
upon
the
very
act
of
casting
Ionah
in
the
Sea
,
without
the
intervention
of
any
saving
faith
on
their
part
;
CHAP.
V.
God
intended
a
Law-dispensation
but
for
a
time
.
2.
Adam
,
how
he
was
ordained
for
a
Law-life
.
3.
How
predestinated
to
Glory
in
Christ
,
how
not
.
4.
That
the
Heathens
have
no
more
Universall
Grace
then
Devils
.
5.
No
ground
for
such
grace
.
IT
is
apparent
that
God
intended
not
a
Law-dispensation
in
Paradise
to
stand
for
ever
.
For
1.
nothing
is
spoken
of
Adam
,
after
the
fall
,
but
of
his
procreating
of
children
,
of
the
Patriarchs
,
of
Adams
dying
and
of
his
actings
before
the
fall
,
the
place
of
Paradice
being
scarce
well
known
,
which
sayes
the
Lord
had
a
farther
design
to
lay
aside
the
transient
Law-dispensation
and
to
set
up
Christ
.
2.
The
Lord
,
of
purpose
,
gave
a
positive
Law
,
forbidding
eating
of
such
a
Tree
,
added
a
threatning
thereunto
particularly
,
suffered
the
Serpent
to
tempt
,
and
forsaw
what
frail
nature
would
do
,
that
he
might
deal
with
man
,
in
a
dispensation
of
free
grace
.
Obj.
Did
not
God
ordain
that
Adam
should
have
life
and
righteousnesse
,
The
conditionall
decree
of
Adams
living
,
if
he
should
doe
the
Law
,
was
not
predestination
to
eternall
glorie
.
How
Adam
was
chosen
to
glory
in
Christ
,
how
not
.
if
he
should
continue
in
obedience
.
Ans.
That
was
a
decree
conditionall
of
things
,
(
the
man
that
does
these
things
shall
live
)
and
showes
the
equitie
and
holinesse
of
the
Law
,
but
it
was
not
a
decree
of
persons
,
by
which
God
predestinated
Adam
to
a
Law-glory
,
as
the
end
,
and
to
Law-obedience
as
the
effectuall
means
leading
to
that
end
.
Q.
Was
not
Adam
chosen
?
Ans.
Adam
,
according
to
the
Lords
designe
,
finaliter
&
objectivè
was
created
in
the
state
of
predestination
to
glory
,
and
grace
in
Christ
as
touching
his
person
,
but
according
to
his
inherent
condition
,
he
was
created
in
a
legall
dispensation
,
which
was
a
gracious
inlet
to
Christ
;
And
according
to
his
Law-state
as
he
represented
all
mankinde
,
he
was
Created
as
a
lubrick
and
frail
Coppie
of
weak
nature
.
Many
who
are
such
as
are
not
chosen
are
Created
and
live
under
a
Covenant
of
Works
,
having
onely
some
concomitant
favours
of
the
Gospel
,
as
the
Preaching
thereof
.
2.
Common
grace
,
inward
warnings
.
3.
Protections
of
providence
and
forbearance
,
in
regard
they
are
mixed
with
the
Elect.
There
is
one
God
and
confesse
the
Son
of
God
,
Jam.
2.19
.
Luk.
4.34
.
Mark
1.24
.
Only
if
this
be
called
Grace
,
that
the
nature
of
man
is
so
capable
of
Gospel
mercy
,
and
the
nature
of
the
fallen
Angels
morallie
not
so
.
2.
The
offer
is
made
to
them
of
Christ
,
not
so
to
Devils
,
we
shall
not
contend
.
Reason
may
seeme
to
say
that
all
should
have
a
share
of
Gospel-Grace
,
but
it
may
be
replyed
to
reason
,
why
should
it
seeme
to
be
a
part
of
the
goodnesse
and
bounty
of
God
to
will
and
desire
all
and
every
one
to
be
saved
,
and
not
to
institute
such
a
dispensation
,
as
all
and
every
one
should
actuallie
be
saved
?
2.
How
should
that
stand
,
(
he
hath
mercy
on
whom
he
will
)
if
free-will
of
the
creature
absolutely
dispose
of
Salvation
and
damnation
?
3.
How
is
it
that
the
Calling
,
Adoption
,
heavens
are
above
the
earth
,
Isa.
55.
CHAP.
VI.
It
was
condescension
in
the
Lord
to
enter
in
Covenant
with
man
.
2.
Temptations
in
fearing
we
are
not
chosen
,
discovered
.
3.
Beings
and
not
beings
are
debtors
to
God
.
4.
Self
denyall
required
in
sinlesse
nature
,
as
in
sinfull
.
5.
Man
considered
three
wayes
.
WHither
was
God
under
an
obligation
,
to
make
a
Covenant
with
man
?
Hardly
can
any
maintain
the
dominion
and
Soveraigntie
of
God
,
and
also
assert
an
obligation
,
on
the
Lords
part
,
of
working
upon
the
creature
:
The
Lord
is
debtor
to
neither
person
nor
things
.
Will
he
make
Berith
a
Covenant
with
thee
,
wilt
thou
take
him
for
a
servant
for
ever
?
That
is
,
the
Leviathan
will
not
engadge
as
a
servant
to
obey
Iob
as
his
master
.
A
Covenant
speaks
something
of
giving
,
and
taking
,
work
,
and
reward
,
and
mutuall
engagements
,
betwixt
parties
,
though
there
be
something
in
the
Covenant
between
God
and
man
,
that
is
,
not
in
the
Covenants
of
men
.
The
rationall
creatures
owe
suitable
,
that
is
,
rationall
obedience
to
the
Creator
,
but
God
is
under
no
obligation
to
give
life
,
especially
so
excellent
a
life
as
a
communion
with
God
,
in
glory
,
yet
he
does
it
.
What
a
God
must
he
be
,
who
will
come
downe
and
put
himself
in
a
lovely
and
gaining
capacitie
to
be
a
Covenanting
debtour
to
our
feeble
obedience
,
whereas
he
ows
nothing
,
and
to
make
heaven
and
glory
so
sure
to
us
,
that
the
heavens
should
sooner
break
and
melt
,
like
snow
before
the
Sun
,
then
his
promise
can
fail
.
Obj.
True
,
but
faith
is
fixed
upon
the
new
Covenant-promise
,
if
I
believe
.
Ans.
Yea
,
but
faith
here
is
to
believe
,
that
the
condition
it self
is
promised
,
as
well
as
the
reward
.
Obj.
The
condition
of
a
new
heart
and
of
faith
is
promised
,
but
not
to
all
,
not
to
me
,
but
to
some
few
chosen
only
.
Ans.
There
be
here
a
number
of
errors
.
What
am
I
?
2.
Am
I
chosen
or
not
?
So
Sathan
to
Christ
,
if
thou
be
the
Son
of
God
,
command
these
stones
to
be
made
bread
,
in
point
of
beleeving
its
better
that
faith
expatiate
in
viewing
God
,
Christ
,
the
Ransome
of
the
blood
of
God-Man
,
the
depth
of
free
grace
,
Better
faith
view
God
&
Christ
,
as
self
.
Unbelief
quarrels
at
God
,
and
but
pretends
self
sinfulnesse
.
then
upon
self
,
and
the
state
:
in
point
of
repenting
and
humble
down-casting
,
we
would
read
self
,
and
our
own
estate
.
3.
It
s
Satan
and
the
unbeleeving
heart
that
would
have
our
faiths
greatnesse
rising
from
selfs
holinesse
,
and
goodnesse
.
Whereas
the
greatest
faith
that
Christ
finds
,
Mat.
8.10
.
looks
away
from
self
,
v.
8.
I
am
not
worthy
—
and
dwells
much
upon
the
Omnipotency
of
Christ
in
commanding
diseases
,
as
a
Centurian
his
Souldiers
.
4.
When
unbelief
quarrels
the
Lord
as
untrue
and
weak
,
who
faints
and
wearies
,
and
one
that
is
not
the
Creator
of
the
ends
of
the
earth
,
it
alledges
only
and
pretends
self-guiltinesse
to
justifie
unbelief
:
Yet
Isa
▪
40.28
.
though
God
be
reproached
as
weak
,
we
seem
to
resolve
all
in
this
;
our
own
unworthinesse
,
but
we
cannot
get
our
faith
stately
enough
;
and
the
truth
is
here
,
we
quarrell
with
God
and
his
decrees
,
under
pretence
of
this
,
what
if
he
have
not
chosen
me
?
and
I
have
no
right
to
Covenant-mercies
,
except
I
take
a
Law-way
to
earne
them
,
by
fulfilling
the
condition
.
5.
When
we
beleeve
a
conditionall
promise
(
if
I
beleeve
,
I
am
saved
)
faith
relyes
not
fiducially
upon
the
(
if
I
beleeve
)
or
upon
the
condition
,
It
s
a
weak
pillar
to
a
sinner
to
stay
his
unquiet
heart
upon
,
to
wit
,
his
own
beleeving
,
but
faith
rests
upon
the
connexion
(
if
thou
beleeve
thou
shalt
be
saved
)
and
it
stayes
upon
the
connexion
,
as
made
sure
by
the
Lord
,
who
of
grace
gives
the
condition
of
beleeving
,
and
of
grace
the
reward
conditioned
,
so
that
faith
binds
all
the
weight
upon
God
only
,
even
in
conditionall
Gospel-promises
.
1.
Man
is
to
be
considered
as
a
creature
.
2.
As
such
a
creature
,
to
wit
,
endued
with
reason
and
the
Image
of
God
,
in
either
considerations
,
especially
in
the
former
all
that
are
created
,
are
obliged
to
do
and
suffer
the
will
of
God
▪
though
they
never
sinned
.
It
s
not
enough
to
say
,
that
Sun
,
Moon
,
Trees
,
Herbs
,
Vines
,
Earth
,
Beasts
,
Birds
,
and
Fishes
,
cannot
suffer
the
ill
of
punishment
,
which
is
relative
to
the
break
of
a
Law
,
for
the
whole
Creation
is
subject
to
vanity
for
our
sins
,
Rom.
8.20
,
21.
The
Servant
is
smitten
and
sickened
,
for
the
Masters
sake
,
and
God
may
take
from
them
what
he
gave
them
,
their
lives
without
sense
of
pain
and
dollour
,
for
all
beings
,
yea
defects
and
privations
are
debters
to
the
glory
declarative
of
God
,
Prov.
16.4
.
Rom.
11.36
.
yea
and
no
beings
are
under
this
debt
.
God
can
serve
himself
of
nothing
,
yea
,
that
there
are
not
created
,
Locusts
,
Caterpillars
,
more
numerous
,
then
that
all
the
fruits
of
the
earth
can
be
food
to
them
,
no
beings
owe
themselves
to
God
to
hold
forth
the
glory
of
goodnesse
,
wisedome
,
mercy
,
justice
,
&c.
suppone
there
had
never
been
sin
:
Far
more
now
,
who
wants
matter
of
meditation
,
or
can
write
a
book
of
all
the
pains
,
a●kings
,
convulsions
,
pests
,
diseases
that
the
Lord
decreed
to
hold
off
?
so
that
every
bone
,
joynt
,
lith
,
hair
,
member
,
should
write
a
Psalm
Book
of
praises
,
Psal.
35.10
.
All
my
bones
shall
say
,
Lord
,
Who
is
like
unto
thee
?
Nor
can
any
man
write
his
debts
of
this
kind
.
But
we
are
little
affected
with
the
negatives
of
mercies
,
except
we
read
them
upon
others
,
and
little
then
also
;
Self-pain
Preacheth
little
to
us
,
far
more
▪
the
borrowed
experience
of
fallen
Angels
,
of
Sodom
,
of
the
old
world
,
&c.
leaves
small
impression
upon
stony
spirits
.
2.
Complain
not
,
that
you
have
not
that
share
of
grace
,
another
hath
,
if
ye
(
you
think
)
had
it
,
you
would
be
as
usefull
to
glorifie
God
,
as
they
,
but
ye
know
not
your self
;
swell
not
against
him
,
that
thou
hast
no
grace
,
O
vessell
of
wrath
,
thou
owes
that
bit
clay
,
and
all
thy
wants
to
glorifie
his
Justice
.
3.
My
sicknesse
,
my
pain
,
my
bands
owe
themselves
to
God
,
and
are
debtors
to
his
glory
,
I
,
and
every
one
of
men
should
say
,
O
that
my
pain
might
praise
him
,
and
my
hell
,
and
flamings
of
everlasting
fire
,
For
all
are
his
servants
,
Psal.
119.91
.
that
they
should
be
faithfull
to
their
own
naturall
ends
to
act
for
him
,
Daniel
,
ch.
6.22
.
When
the
Lord
gives
a
counter-command
to
them
,
and
that
is
a
clause
in
the
Covenant
,
that
the
Lord
entered
with
them
,
that
they
act
or
no
act
,
as
he
shall
be
pleased
to
speak
to
them
,
John
2.10
.
Isa.
50.2
.
Mat.
8.16
.
It
is
a
most
humbling
Theame
,
that
an
asse
is
more
in
denying
nature
,
and
the
cran
and
the
fire
,
then
man
,
yea
then
a
renued
man
in
some
cases
.
4.
But
if
man
be
considered
,
as
such
a
man
,
endued
with
the
Image
of
God
,
and
withall
the
Covenant
be
considered
as
such
a
Covenant
,
as
is
expressed
in
the
Ten-Commandements
,
in
which
one
of
seven
is
a
Sabbath
to
the
Lord
,
it
will
be
found
that
many
positives
Morall
are
in
the
Covenant
of
Works
,
that
are
not
in
naturall
Covenants
.
5.
So
man
must
come
under
a
three-fold
consideration
.
-
1.
As
a
creature
.
-
2.
As
a
reasonable
creature
.
-
3.
As
such
a
creature
reasonable
,
endued
with
the
image
of
God
.
In
the
first
consideration
,
2.
As
a
reasonable
creature
,
he
owes
himself
to
God
,
to
obey
so
far
as
the
Law
written
in
the
heart
carries
him
,
to
love
God
,
trust
in
him
,
fear
him
.
But
this
can
hardly
bear
the
name
of
a
Covenant
,
except
it
be
so
called
,
in
a
large
sense
,
nor
is
there
any
promise
of
life
,
as
a
reward
of
the
work
of
obedience
here
.
3.
But
man
being
considered
as
indued
with
the
Image
of
God
,
so
the
Holy
God
made
with
him
a
Covenant
of
life
,
CHAP.
VII
.
It
s
not
written
in
the
heart
of
man
by
nature
,
that
GOD
should
promise
life
eternall
to
man
,
upon
condition
of
obedience
.
2.
And
that
the
debt
of
Justice
can
not
tye
GOD.
3.
GOD
punisheth
not
sin
,
by
necessity
of
nature
.
4.
Nor
defends
he
his
own
declarative
Glory
by
that
necessity
.
5.
Nothing
can
be
given
to
GOD
Al-sufficient
.
6.
No
meriting
of
the
creature
.
7.
We
should
have
humble
thoughts
of
free-Grace
.
8.
How
low
thoughts
of
our selves
.
9.
Promises
make
no
strict
justice
between
GOD
and
us
.
SUre
,
it
is
not
repugnant
to
the
yet
innocent
and
intire
nature
of
man
,
the
apprehensions
we
have
naturally
of
God
that
he
punisheth
sin
,
Vniversales
apprehensiones
,
nequaquam
sunt
eorum
quae
Deo
vel
adesse
vel
abesse
possunt
pro
liberrimâ
voluntate
.
Universall
apprehensions
,
therefore
they
are
not
apprehensions
of
such
things
as
may
be
,
or
not
be
in
God
,
according
to
his
free
pleasure
,
if
the
apprehensions
of
Gods
doing
good
to
Angels
,
to
men
,
to
all
his
creatures
freely
,
be
in
all
by
nature
,
and
cannot
be
rooted
out
,
and
be
universall
,
then
these
apprehensions
cannot
be
of
such
things
as
are
in
God
,
according
to
his
most
free
will
,
and
may
be
in
the
Almighty
or
not
be
in
him
.
But
the
conclusion
hath
neither
reason
nor
sense
;
for
there
are
universall
apprehensions
in
all
men
,
and
they
canot
be
rooted
out
,
that
God
does
good
to
Angels
,
men
,
and
creatures
freely
:
Ergo
;
by
this
Logick
the
doing
of
good
freely
to
Angels
,
men
,
and
creatures
is
not
a
thing
that
is
in
God
according
to
his
free-will
,
and
may
be
in
the
Almighty
or
not
in
him
.
Then
the
so
doing
must
be
in
God
essentially
.
2.
Then
must
God
not
be
God
,
if
he
do
not
good
freely
to
them
.
3.
Then
must
God
not
be
God
,
except
he
create
men
,
Angels
,
and
creatures
.
4.
But
since
he
is
God
everlasting
,
he
must
from
everlasting
have
created
men
,
Angels
,
and
the
creatures
,
and
from
everlasting
he
must
punish
sin
;
Life
may
be
considered
.
1.
As
life
.
2.
As
such
an
excellent
life
,
to
wit
,
a
communion
with
God
.
In
the
former
consideration
,
life
is
either
considered
as
the
end
,
or
secondly
as
a
free
reward
.
Arminius
saith
,
the
reward
of
keeping
the
Covenant
of
Works
,
cannot
be
spirituall
,
Arminius
in
Colla.
cum
Francis
Junio
,
ad
propos
.
●2
.
pag.
547.
nor
can
the
punishment
be
spirituall
,
because
you
teach
(
saith
he
)
that
the
obedience
is
naturall
.
Ans.
It
followeth
not
,
for
the
reward
is
spirituall
,
yea
and
supernaturall
from
the
free
promise
of
God
:
It
was
,
that
God
should
recompence
our
naturall
obedience
,
coming
from
connaturall
principles
,
with
so
eminent
a
Crowne
as
communion
with
God
Creator
,
in
a
life
of
glory
.
And
this
came
from
no
innate
proportion
between
a
naturall
work
and
supernaturall
reward
;
Otherwise
we
must
say
,
first
that
there
is
such
an
intrinsecall
connexion
ex
naturâ
rei
between
Adams
work
and
so
high
wages
,
as
that
glorious
communion
was
,
as
the
Lord
could
not
but
in
justice
,
so
have
rewarded
his
obedience
,
except
he
would
be
unjust
,
but
there
is
nothing
in
the
creature
,
that
can
conclude
,
limite
,
or
determine
,
his
will
〈◊〉
wisdome
,
who
is
infinite
.
2.
It
had
been
nothing
against
justice
,
if
the
Lord
had
followed
Adams
obedience
,
with
no
reward
at
all
;
For
man
as
a
creature
,
owes
himself
to
God
,
Anselmus
de
redemptione
certe
Domine
,
quia
me
fecisti
debeo
amori
tuo
meipsum
totum
,
imo
tantum
debeo
amori
tuo
plus
quam
me
ipsum
.
Quantum
tu
es
major
me
,
pro
quo
dedisti
teipsum
&
cui
promittis
teipsum
.
Anselm
.
Monolog
.
40.
quid
enim
summa
bonitas
retribuet
ama●ti
&
desideranti
se
nisi
seipsum
.
and
as
sweetly
and
pithily
Anselme
saith
,
as
a
redeemed
one
I
owe
my self
and
more
then
my self
to
thee
,
because
thou
gave
thy self
who
art
so
farre
more
then
my self
,
for
me
,
and
thou
promises
thy self
to
me
.
Now
God
,
who
is
more
and
greater
then
Adam
,
promised
himself
,
to
be
enjoyed
by
Adam
,
if
he
should
continue
in
obedience
.
For
what
can
the
highest
goodnesse
(
sayeth
he
)
give
to
one
that
loves
it
,
but
it self
?
3.
If
God
,
of
justice
,
give
Adam
life
,
Adam
might
compell
God
to
pay
,
what
he
oweth
him
,
else
he
should
be
unjust
:
But
the
creature
can
lay
no
necessitie
on
the
Creator
,
either
to
work
without
himself
,
nor
can
he
cause
him
to
will
.
Bradward
.
de
causa
Dei
lib.
1.
c.
39.
p.
343
lit
.
E.
4.
The
proper
work
of
merite
(
saith
great
Bradwardine
)
and
of
him
that
works
must
go
before
the
wages
,
in
time
,
or
in
order
of
nature
.
And
if
the
worker
receive
its
operation
,
and
working
for
wadge
from
God
first
,
and
by
his
vertue
and
help
continue
in
operation
and
working
,
he
cannot
condignely
merit
at
the
hand
of
God
,
but
is
rather
more
in
Gods
debt
,
after
his
working
,
then
before
his
working
,
because
he
bountifullie
receives
more
good
from
God
,
then
before
,
especially
,
because
he
gives
nothing
proper
of
his
own
to
God
,
but
gives
to
God
his
own
good
;
But
no
man
first
acts
for
God
,
for
God
is
the
first
actor
and
mover
in
every
action
,
Who
gave
first
to
the
Lord
,
and
it
shall
be
recompensed
him
?
5.
If
this
was
yesterday
just
,
that
life
eternall
is
due
to
Adam
for
his
work
before
God
made
it
just
and
due
,
then
from
Eternitie
and
before
any
decree
of
God
it
was
just
and
due
;
Certainlie
,
God
,
upon
the
same
reason
,
was
debtour
,
to
make
such
a
Covenant
,
that
was
just
,
before
he
made
it
just
.
And
this
is
no
Covenant
of
God
,
for
God
,
not
making
the
justice
of
the
Covenant
,
and
the
ju●t
connexion
between
work
and
wadge
,
he
cannot
be
the
Author
of
the
Covenant
:
But
neither
is
Adam
the
Author
of
the
justice
,
nor
of
the
just
Covenant
:
Upon
the
same
ground
,
it
was
then
an
everlasting
justice
without
and
before
God
from
Eternitie
.
Non
datur
justum
prius
primo
justo
.
6.
If
God
did
more
for
Adam
,
then
he
can
recompence
God
for
it
,
we
can
for
God
.
But
in
regard
of
habituall
obligation
,
God
cannot
forgive
the
debt
,
that
the
reasonable
creature
owes
to
God
,
for
so
he
might
dispence
with
this
,
that
the
reasonable
creature
owe
no
obedience
to
God
,
suppose
he
should
command
it
,
which
is
impossible
.
They
seeme
therefore
,
with
eyes
of
flesh
,
to
look
upon
God
,
who
say
that
God
by
necessitie
of
justice
must
punish
sin
,
yea
that
the
most
High
cannot
be
God
,
except
he
punish
sin
,
and
that
he
should
not
be
God
,
if
all
his
Lawes
imposed
upon
men
,
were
only
promissorie
and
void
of
all
threatnings
.
What
?
could
not
God
have
said
,
eat
not
of
the
tree
of
knowledge
,
for
if
ye
eat
not
,
your
obedience
shall
be
rewarded
with
life
eternall
,
and
no
more
?
might
he
not
have
laid
aside
all
threatning
?
What
Scripture
or
reason
teacheth
to
say
,
that
God
,
if
he
create
a
reasonable
creature
,
and
under
a
morall
dependencie
,
which
it
hath
and
must
have
of
God
,
then
must
God
,
by
necessitie
of
nature
,
punish
the
sinner
,
yea
so
as
,
if
he
punish
not
,
he
should
not
be
God
,
nor
just
,
but
must
fall
from
his
naturall
dominion
,
except
he
make
penall
laws
,
and
so
he
should
not
be
God
,
except
he
say
to
Adam
(
if
thou
eat
thou
shalt
die
)
or
(
shalt
be
punished
for
eating
)
but
this
is
not
proven
by
one
word
,
except
this
,
the
reasonable
creature
is
not
,
nor
cannot
be
subject
to
God
Creator
,
except
God
punish
the
sinner
;
But
that
is
denyed
:
Adam
should
have
had
a
Morall
dependance
upon
God
,
and
God
should
have
been
God
,
and
essentially
just
,
if
sin
had
never
come
into
the
World
,
and
if
God
had
kept
Adam
under
a
Morall
Law
,
as
he
did
the
Elect
Angels
,
who
never
felt
or
knew
the
fruit
of
a
Morall
Law
broken
and
transgressed
.
And
God
,
if
he
imposed
any
penall
Law
upon
the
Elect
Angels
as
penall
(
which
shall
be
an
hard
work
to
prove
)
yet
had
a
naturall
dominion
over
the
Elect
Angels
,
If
the
Man
Christ
sin
,
he
shall
eternally
die
?
I
tremble
at
such
expressions
:
Is
the
Lord
therefore
not
the
Lord
,
and
hath
the
Lord
fallen
from
his
naturall
dominion
over
his
Son
,
the
Man
Christ
?
Or
(3)
will
any
man
deny
,
but
the
Lord
might
justly
have
laid
upon
all
men
and
upon
the
Elect
Angels
a
Law
only
remunerative
,
not
penall
at
all
,
a
Law
only
with
the
promise
of
a
reward
,
and
void
of
all
threatning
of
death
,
first
or
second
,
or
any
other
punishment
,
and
yet
he
should
have
been
the
Lord
,
and
had
a
naturall
dominion
over
Angels
,
the
Man
Christ
,
and
all
mankind
?
(3)
Suppose
the
Lord
had
never
imposed
the
Law
penall
forbidding
the
sin
against
the
Holy
Ghost
,
upon
the
Elect
beleevers
,
nor
any
other
penall
Law
,
he
spared
not
the
Angels
,
&c.
2
Pet.
2.4
.
Jud.
6.
and
therefore
,
to
say
,
that
God
falls
from
his
naturall
dominion
over
man
,
and
leaves
off
to
be
God
,
except
he
impose
penall
Laws
upon
men
,
is
first
an
errour
in
Logick
,
à
negatione
speciei
ad
negationem
generis
,
nulla
est
consequentia
:
If
God
have
not
a
dominion
over
man
,
in
one
particular
of
penall
Laws
,
he
falls
from
his
whole
dominion
naturall
,
in
other
things
:
It
is
an
undue
inference
.
2.
It
cannot
be
but
too
darring
to
tye
the
blessed
God-head
,
and
his
essentiall
dominion
over
man
,
to
only
making
of
penall
Laws
:
it
smells
of
Scripturelesse
boldnesse
with
the
most
High
,
and
limits
the
Holy
One
,
that
he
cannot
be
God
,
except
he
be
God
in
our
way
:
And
saith
,
he
hath
no
way
to
preserve
his
glory
,
but
by
creating
a
Hell
:
And
therefore
let
that
stand
as
an
unproven
position
,
since
it
hath
no
probation
;
The
reason
that
is
given
is
as
weak
as
the
weak
conclusion
;
Though
water
may
bear
up
water
,
yet
it
cannot
support
the
earth
.
For
1.
it
saith
,
if
man
be
created
a
reasonable
creature
under
a
Law
,
he
may
sin
,
intercidi
potuit
obedientiâ
,
and
he
may
be
created
under
a
Law
,
with
perfect
morall
dependence
upon
God
Creator
,
as
the
Elect
Angels
and
the
Man
Christ
,
and
yet
never
sin
,
and
yet
God
falls
not
from
his
dominion
,
and
leaves
not
off
to
be
God
.
(
2.
)
This
lookes
somewhat
the
Arminian
way
,
that
man
cannot
be
under
the
subjection
of
,
properly
so
called
,
Morall
obedience
,
except
his
will
be
indifferent
as
Adams
was
,
to
stand
or
fall
,
to
run
to
Heaven
or
Hell
,
which
indeed
saith
,
that
the
most
perfect
obedience
of
Christ
,
who
was
obedient
to
the
death
,
Phil.
2.8
.
and
delighted
to
do
the
will
of
God
,
Psal.
40.8
.
John
4.34
.
is
no
proper
obedience
,
that
is
,
perfect
obedience
is
not
proper
obedience
.
And
that
obedience
of
Elect
Angels
the
samplar
of
our
obedience
,
Mat.
6.10
.
Isa.
6.2
,
3.
Psal.
103.20
.
is
not
proper
obedience
.
3.
Whereas
it
is
said
,
if
man
sin
,
his
morall
dependency
cannot
stand
,
except
God
punish
him
,
but
so
not
only
God
shall
not
be
God
,
nor
have
dominion
over
man
,
except
he
impose
a
penall
Law
upon
man
,
but
he
shall
not
be
God
except
he
actually
punish
man
,
or
his
surety
Christ
.
the
out-goings
of
justice
are
free
,
that
is
to
say
,
it
is
free
to
God
to
punish
sin
;
and
yet
he
falls
from
his
naturall
dominion
over
man
,
and
leaves
off
to
be
God
,
if
he
punish
not
sin
.
But
we
do
deny
that
God
falls
from
his
naturall
dominion
over
man
,
though
he
never
impose
a
penall
Law
upon
him
,
and
never
punish
,
and
desire
that
this
may
be
proven
,
nor
is
it
imaginable
,
how
God
by
necessity
of
nature
,
must
punish
sin
;
And
yet
,
in
the
way
,
measure
,
and
degree
of
punishment
,
and
in
the
time
when
,
he
can
use
moderation
.
Suarez
in
opusc
.
de
justit
.
Dei
,
Sect.
2.
〈◊〉
.
9.
fig.
352.
and
take
away
from
God
jus
Dei
ad
gloriam
,
his
right
to
glory
,
but
the
truth
is
,
the
creature
by
sin
darkeneth
or
overcloudeth
his
declarative
glory
,
but
can
take
away
no
essentiall
glory
,
nor
any
reall
right
or
reall
good
from
God
,
so
Elihu
,
Job
39.6
.
If
thou
sinnest
,
what
dost
thou
against
him
?
If
thy
transgressions
be
multiplied
,
what
dost
thou
to
him
?
To
take
his
declarative
glory
from
God
,
is
no
lose
to
him
,
no
more
then
it
is
lose
to
the
Sun
,
that
ye
hinder
it
to
shine
upon
the
wall
,
when
yet
ye
take
no
light
from
the
Sun
,
for
it
shines
upon
an
interposed
body
.
Job
35.8
.
Thy
wickednesse
may
hurt
a
man
as
thou
art
,
and
thy
righteousnesse
may
profite
the
Son
of
man
.
It
is
needfull
(
say
some
)
that
God
preserve
his
own
glory
safe
,
but
if
sin
be
without
infliction
of
punishment
,
it
is
impossible
that
he
can
defend
his
ow●
glory
.
Ergo
,
of
necessity
he
must
punish
sin
.
The
proposition
is
out
of
controversie
,
for
all
confesse
that
God
must
preserve
his
own
glory
,
〈◊〉
by
necessity
of
nature
he
must
do
so
;
quoniam
seipsum
non
potest
non
amare
.
Because
he
cannot
but
love
himself
,
and
he
hath
said
,
my
glory
will
I
not
give
to
another
.
essentiall
glory
of
God
,
nor
his
blessed
Nature
can
cease
to
be
,
but
there
is
a
glory
declarative
of
pardoning
mercie
,
as
well
,
as
of
revenging
justice
;
It
must
be
a
carnall
conception
and
a
new
dream
,
that
God
by
necessity
of
nature
,
loves
himself
as
cloathed
with
revenging
justice
,
or
as
just
,
and
his
own
glory
of
revenging
justice
,
but
that
God
loves
himself
as
mercifull
and
ready
to
forgive
,
or
his
own
glory
of
pardoning
mercie
freely
,
and
by
no
necessity
of
nature
:
Which
the
Author
must
say
,
for
the
place
,
Isa.
45.
should
otherwise
bear
this
sense
,
my
glory
of
revenging
justice
only
,
I
will
not
give
to
Idol
gods
and
creatures
.
But
the
place
of
Isa.
ch.
42.8
.
should
not
conclude
,
but
they
might
ascribe
the
glory
of
salvation
and
mercifull
deliverances
and
victories
over
Judah
,
the
Temple
,
the
Sanctuary
to
their
idol
gods
,
the
contrair
whereof
is
intended
by
the
Prophet
;
But
if
the
Lord
,
by
necessity
of
nature
,
I
will
not
give
my
glory
to
another
,
vindicated
.
love
his
declarative
glory
,
as
he
loves
himself
,
then
he
must
love
glory
of
one
attribute
,
as
well
as
of
another
,
and
so
as
his
Nature
,
not
freedome
or
soveraignty
puts
him
to
it
,
to
defend
the
glory
of
justice
,
when
man
sins
;
Yea
so
as
he
cannot
be
God
and
essentially
just
,
except
he
vindicat
his
glory
of
justice
;
Yea
so
he
must
love
the
glory
of
saving
and
pardoning
mercy
,
as
himself
,
for
the
one
glory
is
no
lesse
essentiall
to
God
(
if
it
be
essentiall
at
all
)
then
the
other
.
And
by
this
means
,
God
,
by
necessity
of
nature
,
to
preserve
safe
the
glory
of
saving
mercie
,
must
send
his
Son
,
and
by
the
like
necessity
,
by
which
he
loves
himself
,
he
must
redeem
man
;
Now
the
Lord
does
not
love
himself
,
of
free
grace
,
for
he
every
way
,
for
the
infinite
excellency
of
his
Nature
is
love-worthy
,
and
there
is
no
interveening
of
freedome
,
or
free
grace
,
or
soveraignty
in
the
Lords
loving
of
himself
and
his
own
essentiall
glory
.
There
is
a
declarative
glory
,
which
is
not
essentiall
to
God
,
of
which
the
Scripture
,
Prov.
16.4
.
The
Lord
made
all
things
for
himself
,
that
is
,
for
his
glory
,
to
be
declared
.
Eph.
1.6
.
He
hath
chosen
us
to
the
praise
of
the
glory
of
his
grace
,
v.
11.
In
Christ
we
have
obtained
an
inheritance
.
1●
.
That
we
should
be
to
the
praise
of
his
glory
.
Rom.
11.36
.
All
things
are
to
him
,
to
his
glory
.
Isa.
43.21
.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
.
All
these
are
to
be
understood
not
of
the
essentiall
glory
of
God
,
but
of
the
declarative
glory
of
God
,
that
shines
ad
extra
.
as
I
love
my self
,
so
by
necessity
of
nature
I
will
,
and
desire
that
my
glory
due
to
me
,
as
God
,
be
not
given
to
idol
gods
,
and
creatures
.
1.
What
by
necessitie
of
nature
God
wills
,
that
certainly
,
and
by
necessitie
of
nature
is
and
existeth
,
as
he
loveth
himself
,
and
his
Son
by
necessitie
of
nature
,
and
begets
his
Son
by
necessitie
of
nature
,
so
also
by
necessitie
of
nature
God
is
loved
,
and
the
Son
of
God
is
loved
,
and
the
Son
is
by
necessitie
of
nature
,
begotten
of
the
Father
.
But
it
is
most
untrue
,
that
by
necessitie
of
nature
,
the
Glory
of
God
is
not
transferred
to
Idol
gods
and
creatures
;
The
Scriptures
cry
the
contrare
.
When
ever
Idolatrie
is
committed
,
Isa.
40.
and
41.
Isa.
46.
Rom.
1.
Acts
17.
his
Glory
declarative
is
given
,
most
sinfully
to
another
against
his
approving
will
.
2.
What
ever
sin
God
forbids
,
he
forbids
the
existence
of
it
,
by
his
approving
will
,
not
by
necessitie
of
nature
,
for
if
God
essentially
and
by
nature
willed
that
sin
and
Idolatrie
should
never
be
,
he
would
efficaciouslie
hinder
it
;
But
what
God
wills
by
his
commanding
will
,
we
see
he
does
not
efficaciouslie
hinder
the
existence
thereof
:
For
then
sin
and
Idolatrie
should
not
be
at
all
,
nor
have
any
existence
,
which
is
contrare
to
Scripture
and
experience
;
And
surely
,
if
God
love
his
declarative
Glory
essentially
as
himself
,
he
must
essentially
no
lesse
love
to
keep
this
glory
,
when
Angels
and
men
do
obey
him
,
and
to
hinder
the
taking
away
of
this
Glory
by
sin
,
then
to
revenge
the
taking
away
of
this
glory
by
punishment
,
for
every
sin
against
a
positive
Law
,
to
eat
of
the
tree
of
knowledge
,
or
for
the
Jews
to
eat
swines
flesh
,
before
Christ
abolished
such
Lawes
,
as
well
as
sins
against
the
Law
of
nature
,
are
contrare
to
the
Glory
of
God
,
he
works
all
things
according
to
the
counsell
of
his
will
,
for
his
Glory
,
and
therefore
he
intends
not
his
own
declarative
Glory
as
he
loves
himself
:
For
by
necessitie
of
nature
he
loves
himself
,
and
cannot
but
love
himself
.
But
he
might
,
if
so
it
had
pleased
him
,
never
have
intended
to
shew
forth
his
own
Glory
,
and
does
not
show
it
forth
by
necessitie
of
nature
as
he
loves
himself
.
Yea
he
might
never
have
created
the
world
,
never
have
acted
without
himself
:
For
he
was
sufficient
within
himself
and
stood
in
need
of
no
declarative
Glory
:
Gen.
17.1
.
Acts
17.25
.
5.
Yea
if
by
necessitie
of
Justice
,
God
cannot
but
punish
sin
,
especially
this
justice
shall
cary
him
to
follow
the
Law
of
Works
without
any
Gospel
moderation
,
which
is
that
the
same
person
that
sins
,
and
the
same
soul
,
Ezek.
18.
and
no
other
,
Thou
shalt
destroy
all
the
workers
of
iniquitie
.
Thou
art
of
purer
eyes
then
that
thou
can
behold
iniquitie
,
and
the
like
,
are
expressions
of
a
pure
legall
proceeding
in
the
Lord
,
against
such
as
are
out
of
Christ
,
under
the
Law
,
not
under
the
Gospel
,
to
wit
,
the
workers
of
iniquity
whom
the
Lord
in
justice
shall
punish
in
their
person
,
not
in
their
surety
.
And
if
there
be
such
a
connexion
objective
ex
naturâ
rei
,
between
sin
and
punishment
,
it
must
be
between
punishment
and
the
very
person
and
none
other
,
but
the
same
that
sinned
:
For
among
men
this
is
justice
.
Noxa
sequitur
caput
,
so
that
by
necessitie
of
nature
,
God
shall
not
be
God
,
nor
essentially
just
,
if
he
punish
not
eternally
Adam
and
all
mankinde
in
their
own
persons
,
and
so
by
necessitie
of
justice
,
he
cannot
punish
Christ
;
And
it
cannot
be
denyed
but
there
is
a
dispensation
of
free
Grace
,
and
that
it
is
no
act
of
Justice
but
of
Grace
,
that
God
make
Christ
sin
,
i.
e.
a
sacrifice
for
sin
for
us
,
2
Cor.
5.21
.
And
that
the
Lord
laid
upon
him
the
iniquities
of
us
all
,
Isa.
53.6
.
and
made
him
our
surety
.
Nor
let
any
man
object
,
how
could
God
make
Christ
a
propitiation
for
sin
to
declare
his
righteousnesse
?
Or
how
could
such
justice
,
by
that
action
be
debarred
?
since
justice
did
not
exact
such
an
action
:
If
without
violation
of
justice
it
might
have
been
omitted
,
if
God
should
have
been
infinitely
just
from
Eternitie
,
if
he
had
done
no
such
thing
?
Shall
a
Prince
get
himself
glory
in
the
name
of
justice
,
by
doing
that
which
,
by
his
absolute
Soveraignety
,
he
may
leave
undone
without
hurt
of
justice
.
that
the
soul
that
sins
shall
die
,
and
(
he
that
eats
shall
die
)
and
he
cannot
change
,
nor
alter
,
what
he
hath
decreed
,
and
cannot
but
be
true
in
his
threatnings
.
But
the
Question
is
,
whether
(
laying
aside
the
respect
of
Gods
unchangeablenesse
and
truth
)
there
be
such
a
connexion
internall
,
between
eating
and
dying
,
or
between
eating
forbidden
of
God
,
and
punishment
,
as
God
cannot
be
equally
and
essentially
just
,
nor
can
he
be
God
,
except
he
punish
forbidden
eating
;
for
sure
eating
of
that
fruit
,
is
not
of
its
nature
,
sin
,
but
it
is
sin
,
from
the
only
forbidding
will
of
God
,
for
the
Lord
had
been
no
lesse
essentially
just
,
had
he
commanded
Adam
to
eat
of
the
Tree
of
Knowledge
.
Ergo
,
it
is
punished
from
the
forbidding
will
of
God
,
for
say
that
to
be
punishable
or
to
be
punished
be
essentiall
to
sin
,
if
eating
of
such
fruit
be
sin
from
the
forbidding
will
of
God
,
the
essence
thereof
must
be
from
the
same
forbidding
will
,
then
must
it
follow
that
God
hates
not
all
sin
,
by
necessity
of
nature
;
And
that
he
hates
such
eating
only
conditionally
,
if
he
forbid
it
;
but
〈◊〉
from
his
meer
free
will
,
did
forbid
it
.
So
the
Question
shall
not
be
,
whether
God
in
justice
,
punished
Christ
,
and
made
him
a
propitiation
to
declare
his
justice
,
but
what
the
relative
justice
ad
extra
is
,
by
which
God
punisheth
sin
,
and
whether
God
should
leave
off
to
be
God
(
hallowed
be
his
high
Name
)
if
he
should
not
make
first
penall
Laws
to
threaten
all
sin
with
punishment
.
2.
Whether
he
should
not
be
God
,
if
he
should
not
punish
all
sin
,
even
the
eating
of
the
forbidden
tree
.
mighty
to
save
,
and
abundant
in
compassions
.
but
as
to
the
manifestation
of
Power
,
Mercy
,
Justice
,
that
is
freely
in
God
:
He
sent
his
Son
,
and
gave
his
Son
to
death
for
us
,
out
of
love
,
Iohn
3.16
.
But
it
is
against
common
sense
,
to
infer
,
Ergo
,
God
sent
his
Son
,
by
necessity
of
love
,
and
mercy
,
and
free
Grace
.
So
that
he
should
not
have
been
infinitly
loving
,
mercifull
,
gracious
,
if
he
had
never
sent
him
.
And
it
is
as
poor
Logick
to
say
,
because
of
grace
and
free-love
he
sent
his
Son
,
and
so
might
not
have
sent
him
,
as
to
say
he
loved
where
there
was
no
need
,
it
is
in
vain
to
shew
the
glory
of
Justice
(
saith
the
Author
)
when
God
can
take
away
sin
,
out
of
free-pleasure
,
and
why
should
he
expose
his
Son
to
shame
,
death
,
and
a
curse
,
whereas
he
might
have
taken
away
sin
freely
,
because
it
is
his
pleasure
?
This
is
the
very
thing
that
Socinians
say
,
there
is
no
need
of
blood
,
and
satisfaction
by
blood
,
if
God
out
of
his
absolute
Soveraignty
can
take
sin
away
without
blood
,
and
so
there
was
no
need
of
reall
satisfaction
;
By
the
grace
of
God
He
tasted
death
for
every
man
,
Heb.
2.9
.
Shall
we
infer
there
was
then
no
necessity
that
he
should
die
?
It
is
safest
to
say
the
only
wise
God
decreed
that
sin
should
be
.
2.
That
the
glory
of
his
Justice
should
appear
in
taking
away
sin
,
not
in
our
way
,
but
in
the
way
of
God
,
to
wit
,
in
a
way
of
justice
,
of
mercy
,
of
free
grace
,
in
incomparable
love
,
of
mighty
power
;
and
in
all
these
so
acts
the
Lord
as
he
should
not
leave
off
to
be
the
Lord
,
but
acts
most
freely
,
though
he
had
not
taken
that
course
.
But
far
be
it
from
the
godly
not
to
adore
him
in
this
,
as
the
admirable
way
beyond
the
thoughts
of
men
and
Angels
.
It
were
safest
to
draw
holy
practises
by
way
of
use
from
this
.
In
all
pactions
between
the
Lord
and
man
,
even
in
a
Law-Conant
there
is
some
out-breakings
of
Grace
.
It
s
true
,
there
was
no
Gospel-Grace
,
that
is
a
fruit
of
Christs
merite
in
this
Covenant
.
But
yet
if
grace
be
taken
for
undeserved
goodnesse
:
There
are
these
respects
of
grace
.
1.
That
God
might
have
given
to
Adam
something
inferiour
to
the
glorious
Image
of
God
,
that
consists
in
true
righteousnesse
,
knowledge
of
God
,
and
holinesse
,
Gen
1.26
.
Eph.
4.24
.
Col.
3.10
.
It
was
a
rich
enough
stock
,
this
holy
Image
to
be
so
badly
guided
.
And
who
looks
spiritually
to
their
receipts
?
It
s
either
too
much
of
grace
and
holinesse
that
another
hath
,
and
too
little
that
I
have
,
so
arises
virtuall
sighing
and
grudging
at
the
dispensation
.
Or
2.
a
swelling
that
it
is
so
much
,
as
if
it
were
not
receiving
.
I
am
holier
then
thou
,
Isa.
65.5
.
a
miskenning
of
him
that
makes
me
to
differ
,
1
Cor.
4.7
.
A
blecking
of
others
,
Luk.
18.11
.
A
secret
quarrelling
at
God
as
too
strick
and
hard
in
his
reckoning
,
Mat.
25.24
.
And
what
pride
is
this
,
because
I
am
a
meer
patient
under
gifted
holinesse
,
to
usurpe
it
as
mine
own
?
As
if
a
horse
should
kick
and
fling
,
because
he
wears
a
borrowed
sadle
of
silk
for
a
day
.
2.
Being
and
dominion
over
the
creatures
is
of
undeserved
goodnesse
.
Who
looks
to
a
borrowed
body
and
a
borrowed
soul
,
do
this
and
live
,
whereas
he
may
bide
a
Soveraign
Law-giver
and
charge
and
command
us
,
is
overcoming
goodnesse
.
Law
is
honeyed
with
love
,
and
hire
;
it
is
mercy
that
for
our
penny
of
obedience
,
Elihu
pleads
well
for
him
,
Job
35.7
.
If
thou
be
righteous
what
gives
thou
to
him
?
Or
what
receiveth
he
of
thy
hand
,
v.
1.
Thy
wickednesse
may
hurt
a
man
,
as
thou
art
,
and
thy
righteousnesse
may
profite
the
Son
of
man
.
Can
a
man
be
profitable
unto
God
,
as
he
that
is
wise
may
be
profitable
to
himself
?
Is
it
pleasure
to
the
Almighty
that
thou
art
righteous
?
Or
is
it
a
gain
to
him
that
thou
makest
thy
wayes
perfect
?
So
Eliphaz
.
And
David
,
Psal.
16.2
.
My
goodnesse
extendeth
not
to
thee
.
Acts
17.25
.
Neither
is
the
Lord
worshipped
with
mens
hands
,
nor
with
their
spirits
:
as
if
he
needed
any
thing
,
seeing
he
giveth
to
all
life
&
breath
and
all
things
.
What
then
is
the
glory
of
the
creatures
obedience
to
him
?
It
is
some
shining
of
the
excellency
of
God
upon
men
and
Angels
,
from
the
works
of
God
,
and
our
obedience
to
him
.
But
suppose
there
were
no
creature
to
pay
the
rent
of
this
glory
to
him
,
is
the
Lord
a
loser
therefore
?
Hath
he
need
of
our
songs
of
glory
?
Or
that
creatures
should
be
Heraulds
of
his
praise
?
Or
needs
he
the
workmanship
or
structure
of
Heaven
,
Sun
and
Moon
to
be
a
Printed
Book
to
spell
and
sound
his
glory
?
If
he
need
not
the
Book
(
as
he
needeth
nothing
created
.
I
am
the
Lord
Al-sufficient
)
he
needs
not
one
letter
,
nor
any
sense
of
the
Contents
of
the
Chapters
of
that
Book
.
There
is
a
secret
carnall
notion
of
God
in
us
,
when
we
act
and
suffer
for
God
,
that
brings
a
false
peace
,
we
have
pleased
him
once
,
and
beside
that
peace
,
a
scumme
and
a
froath
smoakes
up
unsensible
in
the
heart
,
we
are
profitable
to
God
,
it
would
be
the
worse
with
him
,
if
he
wanted
our
prayers
and
service
:
but
had
the
Lord
any
missing
of
Heaven
and
of
Angels
and
Men
,
in
these
infinite
and
innumerable
ages
of
duration
,
that
went
before
any
created
being
?
When
he
was
upon
these
infinite
and
self-delighting
thoughts
,
solacing
himself
in
that
infinite
substantial
fairenesse
and
love
his
Son
Christ
,
Prov.
8.89.30
.
And
what
ye
give
to
another
,
it
was
out
of
his
dominion
,
but
all
things
are
in
his
dominion
,
for
who
spoiled
him
of
what
he
had
?
David
blessed
the
Lord
,
when
the
people
gave
for
the
Temple
,
excusing
himself
and
the
people
,
that
they
took
on
them
to
give
to
the
great
Lord-giver
:
1
Chro.
29.11
.
Thine
,
O
Lord
,
is
the
greatnesse
,
and
the
power
and
the
glorie
,
and
the
victorie
,
and
the
majestie
,
for
all
that
is
in
the
heaven
and
in
the
earth
is
thine
,
thine
is
the
Kingdome
,
O
Lord
,
and
thou
art
exalted
as
head
above
all
.
vers.
12.
Both
riches
and
honour
come
of
thee
,
and
thou
reignest
,
and
in
thy
hand
it
is
to
make
great
,
and
to
give
strength
unto
all
.
14.
But
who
am
I
,
and
what
is
my
people
,
that
we
should
be
able
,
so
willingly
,
to
offer
after
this
sort
?
for
all
things
come
of
thee
,
and
of
thine
own
have
we
given
thee
.
Hence
,
none
can
give
to
Gd.
1.
Because
he
is
JEHOVAH
the
Eternall
God
,
then
he
gives
all
and
nothing
can
be
given
to
him
.
2.
Because
of
the
greatnesse
and
infinitenesse
of
God
.
Giving
is
an
adding
to
him
,
to
whom
we
give
.
But
nothing
can
be
added
to
him
,
for
thine
is
the
greatnesse
,
the
power
,
and
the
majestie
.
3.
Nothing
can
be
given
to
him
who
is
universall
and
full
Lord
and
Possessour
of
heaven
and
earth
,
and
all
things
therein
,
for
all
that
is
in
the
heaven
&c
▪
are
thine
.
4.
Nothing
can
be
given
to
him
,
who
is
so
Lord
,
that
he
is
exalted
as
Head
,
Prince
and
King
,
above
all
created
Kings
,
and
their
dominions
over
their
own
.
5.
But
all
the
goods
of
the
Subjects
are
the
Princes
,
or
the
Commonwealths
.
The
Jurists
distinguish
as
the
Schoolman
Theod.
Smising
,
Tom.
1.
de
Deo
,
tractat.
3.
disp.
4.
q.
5.
fig.
65.
a
two-fold
jus
,
jus
altum
&
jus
bassum
:
The
Prince
and
Commonwealth
,
have
a
sort
of
eminent
right
to
the
goods
of
the
Subjects
,
to
dispose
of
them
for
the
publick
good
,
as
they
may
demolish
a
castle
belonging
to
a
private
man
in
the
frontiers
of
the
enemies
land
,
because
it
hurts
the
country
,
and
may
be
better
made
use
of
by
enemies
against
them
for
the
countrey
;
And
they
may
compell
him
to
sell
it
,
but
this
hinders
not
,
but
every
Subject
hath
a
dominion
and
right
to
his
own
goods
,
to
use
them
at
his
pleasure
,
which
the
Prince
cannot
do
.
Ahab
the
King
hath
no
right
nor
dominion
over
the
vineyard
of
Naboth
to
compell
him
to
sell
it
or
give
it
against
his
will
to
his
Prince
;
For
the
earthly
Prince
,
nay
the
man
himself
,
the
just
Proprietor
before
men
cannot
bear
that
,
so
as
it
may
be
said
of
God
,
vers.
12
▪
both
riches
and
honour
come
of
thee
,
and
thou
reignest
over
all
:
For
God
created
the
being
of
gold
and
of
every
thing
,
that
we
can
give
to
God
,
which
no
earthly
Prince
can
do
.
6.
Nothing
can
be
given
to
him
,
in
whose
hand
is
power
and
might
,
and
to
make
great
and
to
give
strength
:
For
1.
Riches
and
things
we
give
are
of
him
.
2.
Power
,
might
and
strength
to
give
,
either
Physicall
,
to
bear
a
burden
to
his
house
:
Or
,
2
Morall
,
a
willing
mind
and
heart
to
give
is
in
his
hand
:
Or
,
3.
A
mixt
power
,
the
being
of
the
act
of
giving
is
his
.
v.
7.
Of
thine
own
we
give
thee
.
Can
we
give
to
any
that
which
is
his
own
already
?
Can
ye
give
to
a
Crowned
King
over
such
a
Kingdome
his
own
Crown
?
Can
ye
give
to
the
righteous
owner
of
his
own
lands
,
his
own
Garden
,
and
his
own
vineyard
,
in
gift
?
but
every
being
created
is
the
Lords
.
8.
Saith
David
,
v.
15.
We
are
strangers
before
thee
,
and
sojourners
as
all
our
fathers
were
:
And
that
saith
,
the
Lord
is
the
only
Heritor
,
and
we
but
Tennents
at
will
,
and
strangers
both
fathers
and
sons
,
though
for
five
hundreth
or
a
thousand
years
fathers
and
sons
have
lineally
and
in
heritage
before
men
possessed
such
lands
:
yet
before
thee
(
saith
he
)
we
and
our
fathers
have
but
Tennent-right
,
and
are
strangers
from
thee
.
And
what
can
a
meer
stranger
to
life
and
being
give
to
the
just
Heritor
and
Lord
of
life
and
being
?
9.
And
our
dayes
(
saith
David
)
on
the
earth
are
as
a
shadow
,
and
there
is
none
abiding
life
,
and
being
is
a
shadow
of
being
,
and
God
is
the
only
first
excellent
being
:
and
suppose
we
should
give
life
and
being
to
and
for
him
,
it
is
but
a
borrowed
shadow
that
we
give
him
;
And
we
are
not
lords
of
our
own
being
,
we
have
not
absolute
right
over
our selves
to
give
our selves
to
him
.
If
Do●g
will
not
give
himself
to
God
,
and
act
for
God
,
Psal.
51.2
.
God
shall
take
thee
away
and
pluck
thee
out
of
thy
dwelling
place
,
and
root
thee
out
of
the
land
of
the
living
.
Job
27.21
.
the
east
wind
of
God
carrieth
him
away
,
and
as
a
storm
hurleth
him
out
of
his
place
.
Ye
shall
bestow
life
and
being
worse
then
upon
God
.
God
shall
make
morter
of
thee
,
O
fool
!
who
makes
a
god
of
borrowed
I
,
great
I
and
poor
Nothing-self
:
Nay
if
there
be
a
Pronoun
in
thee
O
let
it
be
this
:
Oh
if
my
separation
from
Christ
and
the
blotting
●f
my
name
out
of
the
Book
of
Life
,
and
my
heaven
might
be
a
foot●tool
to
heighten
the
glory
,
the
high
glory
of
the
Lord
in
the
salva●ion
of
many
.
my's
?
Shall
I
take
my
bread
and
my
waters
,
and
my
flesh
which
I
killed
for
my
hearers
,
and
give
it
to
men
whom
I
know
not
whence
they
be
?
And
he
was
as
madde
a
fool
who
thus
speaks
,
Isa.
10.13
.
By
the
strength
of
my
hand
have
I
done
it
,
and
by
my
wisdom
,
for
I
am
●rudent
:
&
I
removed
the
bounds
of
the
people
—
14.
And
my
hand
hath
found
as
a
nest
the
riches
of
the
people
,
and
as
one
gathereth
●ggs
that
are
left
,
so
have
I
gathered
all
the
earth
,
and
there
was
●one
that
moved
the
wing
,
or
opened
the
mouth
,
or
peeped
.
This
〈◊〉
the
fool-axe
boasting
against
him
that
heweth
with
it
.
And
ano●her
fool
said
:
Make
an
agreement
with
me
by
a
present
,
and
come
out
to
me
,
Isa.
36.16
.
And
this
mad-nothing
is
above
God
,
chap.
37.10
.
Let
not
thy
God
in
whom
thou
trustest
deceive
thee
.
The
Tyrant
of
Egypt
,
the
great
Dragon
that
lyeth
in
the
midst
of
the
river
said
,
My
river
is
mine
own
,
and
I
have
made
it
for
my self
,
Ezek.
29.3
.
God
made
the
Sea
and
all
the
Rivers
.
There
be
three
Pronouns
in
the
mouth
of
another
proud
Monarch
,
Dan.
4.30
.
And
the
King
spake
and
said
,
Is
not
this
great
Babylon
that
I
have
built
for
the
house
of
the
Kingdom
,
by
the
might
of
my
power
and
the
honour
of
my
Majesty
?
So
soon
as
there
falls
from
the
great
Lord
of
being
a
chip
or
shadow
of
created
being
,
especially
where
being
is
rationall
and
under
a
Law
,
there
follows
and
results
(
the
Lord
withdrawing
)
a
proud
supposed
I
and
a
vain
conceit
of
self
,
like
God
knowing
good
and
evill
,
Gen.
3.
Christ
the
more
excellent
Adam
pleased
not
that
noble
self
,
Rom.
15.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
denyed
himself
as
man
,
as
a
gracious
meer
man
,
to
be
God
or
more
then
a
man
.
And
this
self-deniall
is
in
elect
Angels
,
who
blush
and
are
sinlesly
ash●med
of
self
,
and
cover
their
faces
with
wings
before
shining
Infinitnesse
of
Glory
,
and
proclaim
him
thrice
Holy
,
holy
,
holy
,
Isa.
6.2
,
3.
And
who
knowes
not
we
owne
grace
as
our
own
?
my
prayers
,
my
faith
,
my
holiness
,
my
tears
,
as
if
grace
had
a
relish
from
self
,
not
from
God
:
but
Paul
,
1
Cor.
15.10
.
Not
I
,
but
the
grace
of
God
(
not
my
grace
in
me
)
that
was
with
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
But
is
there
no
paction
between
GOD
and
the
creature
?
Surely
we
must
say
that
the
covenant
between
GOD
and
Adam
is
of
another
nature
,
yea
and
promises
also
,
then
these
that
are
between
man
and
man
;
jus
Creatoris
,
to
any
.
Lord
:
Why
dost
thou
strive
against
him
(
saith
Elihu
,
Job
33.13
.
)
for
he
gives
not
account
of
any
of
his
matters
?
Men
dare
say
,
when
they
are
under
the
vengeance
of
ordinary
sufferings
,
The
wayes
of
the
Lord
are
not
equal
,
Ezek.
33.10
.
If
our
transgressions
and
our
sins
be
upon
us
,
and
we
pine
away
in
them
,
how
shall
we
then
live
?
But
upon
whom
should
sins
and
transgressions
and
the
punishment
thereof
be
,
Friend
,
I
do
thee
no
worng
:
didst
thou
not
agree
with
me
for
a
penny
?
And
vers.
15.
Is
it
not
lawfull
for
me
to
do
what
I
will
with
mine
own
?
Hence
read
our
sickly
queroulus
nature
.
1.
Naturally
we
argue
from
much
working
,
and
would
conclude
God
,
much
running
,
long
swea●ing
,
and
pains
in
keeping
the
Covenant
of
Works
should
binde
God
,
except
he
be
unjust
,
to
give
me
as
many
ounces
and
pound
weights
of
Glory
everlasting
,
as
I
have
fasted
moments
,
and
told
over
prayers
upon
beads
,
and
uttered
sighs
:
Wherefore
have
we
fasted
and
thou
sees●
not
?
We
work
and
keep
the
Covenant
of
Works
,
but
God
payes
us
not
our
wage
.
Though
it
be
a
doubt
to
me
,
if
the
Covenant
of
Works
had
stooden
,
and
Adam
and
all
his
had
fulfilled
it
perfectly
;
if
the
Lord
should
weigh
in
an
even
ballance
,
by
ounce
weights
,
our
poor
labour
,
and
great
reward
of
Glory
,
for
had
he
entered
such
a
market
,
the
losse
had
been
ours
;
we
could
not
have
obtained
life
eternall
that
way
,
for
our
stock
of
time-working
should
have
dryed
up
.
God
is
become
our
debter
not
by
receiving
any
thing
from
us
,
August
.
serm.
16.
de
verb.
Apostol
▪
debitor
nobis
factus
est
Deus
,
non
aliquid
accipiendo
,
sed
quod
e●
placuit
promittendo
.
but
by
promising
what
he
pleaseth
.
2.
It
followes
from
the
Parable
,
that
Gods
bargaining
with
us
depends
not
upon
the
equality
between
thing
and
thing
,
the
work
and
the
wage
;
But
upon
his
own
free
pleasure
of
disposing
of
his
own
:
And
it
is
the
froathinesse
of
our
nature
to
judge
the
penny
of
Glory
,
that
we
get
by
labouring
to
be
our
own
,
whereas
after
the
promise
,
and
after
we
have
fulfilled
the
condition
,
it
is
not
ours
,
but
Gods
,
and
he
calls
it
his
own
,
and
it
is
to
be
disposed
on
by
the
Lords
free-grace
.
Friend
,
may
not
I
do
with
mine
own
,
what
I
please
?
Mat.
20.15
.
foolish
,
disobedient
,
and
serving
diverse
lusts
.
The
farrest
that
hard
faced
Jesuits
go
in
this
,
is
to
tell
us
of
the
poor
penny
of
the
merit
of
congruity
,
for
the
right
weight
of
the
summe
and
thousands
of
saving
grace
which
Papists
have
refused
as
ashamed
thereof
.
3.
If
a
promise
as
a
promise
should
make
an
equalitie
between
one
thing
and
another
,
and
so
lay
a
band
of
strict
commutative
justice
upon
God
,
then
should
every
promise
do
the
like
,
quod
convenit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
convenit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
cannot
be
said
:
For
then
if
God
should
promise
glory
of
ten
thousand
millions
of
degrees
above
the
glory
that
Angels
and
men
now
injoy
,
for
speaking
one
good
word
,
that
should
be
a
free
promise
,
but
that
promise
should
not
make
an
equality
between
so
hudge
and
rich
a
reward
of
glory
,
and
so
hungry
and
poor
a
work
as
the
speaking
of
a
good
word
,
so
as
God
should
fail
of
justice
,
if
he
should
deny
a
reward
so
great
,
for
so
small
a
work
:
For
the
denying
thereof
should
be
against
the
veracitie
and
faithfulnesse
of
God
,
if
he
should
not
fulfill
his
promise
,
but
he
should
not
fail
against
strict
justice
either
in
not
rewarding
the
work
with
a
condigne
reward
,
or
in
not
giving
to
the
man
that
spake
the
good
word
his
own
.
For
there
is
no
just
equality
between
work
and
wage
here
.
Nor
can
ever
so
feckless
a
work
,
or
all
the
works
of
men
and
Angels
,
make
the
glory
of
life
everlasting
our
own
.
For
glory
remains
ever
the
proper
gift
of
God
,
and
under
his
dominion
.
4.
A
promise
is
,
by
order
of
time
or
nature
,
latter
and
posterior
to
the
good
thing
promised
,
as
words
of
truth
are
latter
to
things
,
and
things
have
the
same
valor
and
worth
,
before
and
after
the
promise
,
And
who
gave
first
to
the
Lord
,
and
it
shall
be
recompensed
to
him
,
all
things
that
are
of
him
,
as
the
efficient
,
and
to
him
,
as
the
last
end
,
and
through
him
,
as
the
conserver
of
all
,
and
so
can
be
no
gift
to
him
,
Rom
11.36
.
And
what
God
of
free
goodnesse
,
decrees
to
do
,
that
he
may
decree
not
to
do
;
and
things
falling
under
his
decree
,
are
not
necessary
,
he
cannot
decree
that
man
should
be
a
reasonable
creature
▪
for
it
involves
a
contradiction
to
be
a
man
,
and
not
to
be
a
reasonable
creature
.
But
no
shadow
of
contradiction
there
is
for
the
Lord
to
forbid
to
eat
;
and
to
forbid
to
eat
under
a
punishment
:
And
the
not
created
world
(
it
being
from
eternity
nothing
and
a
non
ens
)
could
not
have
any
jus
or
right
to
plead
that
God
would
stand
to
what
he
decreed
,
Non
entis
nulla
sunt
accidentia
.
which
is
non-sense
.
And
upon
the
same
ground
,
if
he
should
annihilat
the
world
or
take
away
life
from
living
things
,
he
should
be
unjust
;
It
is
safer
therefore
to
say
that
God
oweth
the
creature
nothing
,
but
we
are
his
debtors
,
for
service
and
praises
,
while
we
have
any
being
.
4.
Use.
If
God
,
of
his
free
will
,
so
placed
Adam
to
reward
his
obedience
:
We
think
hard
to
serve
God
for
wages
,
who
learned
obedience
through
the
things
he
suffered
were
in
this
condition
,
and
Christ
a
King
in
the
shape
of
a
Servant
was
obedient
to
death
,
to
the
death
of
the
Crosse
,
Phil.
2.
Hence
,
to
weary
of
submitting
to
God
,
speaks
much
unnaturall
pride
,
yea
will
not
be
under
God
.
2.
There
is
little
of
Christ
in
such
,
for
it
was
life
to
Christ
and
meat
and
drink
,
Psal.
40.8
.
Heb.
10.8
.
John
4.34
.
Act.
10.38
.
to
obey
,
and
it
is
the
Angels
life
,
Jsa.
6.2
,
3.
Psal.
103.20
.
Rev.
4.8
.
and
they
are
neer
him
,
who
both
at
once
serve
and
Raigne
,
Rev
,
22.3
,
5.
much
delight
to
obey
,
speak
much
of
God
in
the
heart
.
Tyre
not
of
your
Master
;
examine
more
,
5.
Use.
If
creatures
keep
their
Covenant-naturall
with
God
,
shal
not
the
oxe
,
the
cran
,
Isa.
1.3
.
Jer.
8.7
.
the
asse
,
2
Pet.
2.16
.
who
never
had
a
design
of
rebellion
,
depon
against
us
in
Judgement
?
Ah!
what
an
unnaturall
policie
,
the
first
evill
wit
of
him
that
sinned
from
the
beginning
,
John
8.44
.
and
whom
we
follow
at
the
heels
,
it
is
to
please
our
own
wit
,
in
Covenant
breaking
.
Such
as
are
sick
of
love
for
their
own
wylie
time-serving
custome
;
6.
Use.
If
God
Covenant
with
us
for
hyre
,
when
his
absolutenesse
may
bear
him
to
command
,
how
sinfully
soft
are
our
spirits
,
and
weak
is
reason
,
that
is
broken
with
a
straw
,
when
an
apple
conquers
Evahs
eye
and
heart
?
Talents
of
Silver
,
and
a
wedge
of
Gold
Achan
,
and
Gehazi
;
A
drink
of
water
,
if
not
at
hand
,
in
time
of
thirst
,
make
the
people
murmure
against
God
;
the
more
sanctified
,
defecat
and
spirituall
reason
be
,
the
farther
it
is
above
that
which
crusheth
Balaam
and
Judas
;
The
first
heavens
motion
,
the
primum
mobile
,
which
draws
all
the
rest
,
must
be
the
most
excellent
,
and
the
moving
power
must
be
most
spirituall
;
it
s
neither
heavinesse
which
is
in
stones
or
clay
,
nor
lightnesse
in
the
aire
and
fire
,
but
a
more
heavenly
force
,
which
throwes
about
that
body
,
so
the
motions
of
sanctified
reason
which
is
sweyed
and
driven
by
no
Argument
,
but
from
eternity
,
communion
with
God
,
a
Kingdom
above
time
,
must
be
most
spirituall
.
The
dogge
is
moved
with
a
bone
,
the
oxe
with
hay
.
7.
If
no
law
and
poor
obedience
of
ours
can
buy
a
communion
with
God
,
let
us
examine
the
peace
that
flowes
from
obedience
;
It
s
purer
and
more
solid
peace
,
Saul
,
Acts
9.6
.
and
the
Jayler
,
Acts
16.30
.
aske
what
we
shall
doe
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
it
is
not
the
law
word
of
working
,
Rom.
4.2
,
4
,
5
,
6.
Rom.
3.20
▪
28.
It
s
much
to
be
dead
to
the
Law
,
and
to
Law-righteousnesse
:
Gal.
2.19
,
20.
I
live
not
,
but
Christ
lives
in
me
.
Christ
(
2.
)
is
a
stranger
to
us
,
and
comes
from
without
,
gifted
righteousnesse
comes
from
heaven
.
Grace
only
makes
us
willing
debters
to
grace
.
The
pride
of
self
,
will
neither
begge
nor
borrow
from
,
nor
be
debter
to
a
Crucified
Saviour
,
when
it
despiseth
him
untill
the
roof
of
the
house
fall
.
3.
Seldome
do
these
two
concurre
,
deadnesse
to
works
of
grace
,
I
laboured
more
abundantly
then
they
all
.
But
fearing
and
trembling
at
at
that
(
I
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
strikes
sail
to
Christ
,
yet
not
I
,
but
the
grace
of
God
in
me
.
This
pride
Paul
notes
in
the
Jewes
,
they
stouped
not
,
nor
bowed
(
as
inferiours
to
their
Master
,
King
,
or
Lord
,
or
Father
and
Husband
,
to
the
righteousness
of
God
.
When
(
I
)
(
self
)
or
nature
meets
with
working
,
yea
with
grace
often
,
there
followes
some
loftinesse
,
except
it
be
humbled
and
mortified
(
I
)
which
can
weep
and
say
.
Lord
what
am
I
?
CHAP.
VIII
.
What
place
death
hath
in
the
Covenant
.
2.
What
such
as
Cain
and
Judas
are
to
do
in
their
desperate
state
.
3.
And
why
the
LORD
is
no
where
called
the
GOD
of
Adam
.
Q.
WHat
room
hath
death
in
the
Covenant
?
A.
Death
hath
room
in
the
broken
Covenant
of
Works
,
as
the
Pursevant
and
Sergeant
of
revenging
justice
.
Hence
deaths
reign
,
[
I
must
die
whether
I
will
or
not
]
Unwillingnesse
to
die
and
bondage
through
fear
of
death
is
the
Law-sting
in
death
,
from
which
Christ
hath
delivered
us
,
Heb.
2.15
.
Q.
What
room
hath
life
in
the
Covenant
?
Ans.
The
Administration
of
the
Law-Covenant
is
first
habituall
holinesse
of
works
,
and
then
a
crown
.
The
Administration
of
grace
is
first
faith
and
a
title
to
Christ
our
life
and
hope
of
glory
,
and
then
habituall
holinesse
,
begun
here
and
perfected
hereafter
.
The
Gospel-life
is
both
a
reward
and
a
duty
of
praising
and
loving
eternally
in
place
of
all
the
ten
Commands
,
yea
of
Law
and
Gospel
.
The
Law-life
(
for
ought
that
is
revealed
)
is
a
reward
to
be
purchased
by
our
legall
obedience
.
Q.
If
Adam
in
the
intervall
betwixt
his
fall
and
the
publishing
of
the
blessed
Seed
,
was
not
to
despaire
,
but
to
rely
upon
God
as
mighty
to
save
;
What
should
such
as
Judas
or
Cain
do
?
A.
The
conscience
of
Cain
and
of
despairers
,
being
no
authentick
Bible
nor
Judge
,
I
know
surely
(
so
the
word
,
Exod.
8.1
.
Psal.
31.8
.
that
my
Redeemer
lives
.
Isa.
50.10
.
He
that
walks
in
darknesse
,
and
hath
no
light
(
of
evidence
)
let
him
trust
on
the
Name
of
the
Lord
,
and
let
him
stay
himself
upon
his
God
,
Rom.
4.19
,
20.
(
2.
)
There
is
a
peece
of
unseen
wilfulnesse
in
unbeleef
,
Thomas
,
Joh.
20.25
.
as
there
is
a
masse
of
sanctified
will
required
in
sincere
faith
,
Rom.
10.9
,
10.
Mark
.
9.24
.
and
so
resistance
must
be
made
to
that
blind
impulsion
of
will
in
unbeleef
,
Q.
Where
was
there
a
word
that
God
was
Adams
God
?
Ans.
Not
directly
.
For
1.
that
Covenant
was
like
Letters
of
the
King
raised
to
such
a
day
,
and
the
date
being
expired
,
the
Letters
cease
to
be
in
force
.
2.
Adam
was
to
winne
and
purchase
(
as
it
were
)
God
to
be
his
God
,
by
consumate
obedience
.
God
never
said
that
he
would
be
Adams
God
by
giving
him
influences
to
obey
,
God
Creator
,
not
by
the
grace
of
a
Redeemer
,
as
in
the
Covenant
of
Grace
,
to
walk
,
Ezek.
36.27
.
to
love
,
Deut.
30.6
.
to
persevere
,
Jer.
32.39
,
40.
2.
These
influences
were
free
gifts
,
but
not
promised
.
3.
They
seem
to
be
ordinis
naturalis
,
naturall
,
though
they
did
bow
and
previously
inclince
the
will
,
but
not
so
in
the
New
Testament
,
for
the
whole
Covenant
is
called
by
the
promise
of
the
giving
of
a
new
heart
,
Heb.
8.10
.
Isa.
54.9.13
.
Jer.
31.31
,
32
,
33.
Ezek.
11.19
,
20.
Hos.
2.18
,
19.
And
therefore
better
it
is
that
God
be
Lord
of
my
heart
,
and
it
be
his
,
then
that
I
be
lord
of
it
,
Adams
God
,
if
he
should
obey
.
CHAP.
IX
.
What
life
is
promised
in
the
Covenant
of
Works
.
2.
Whether
all
we
,
especially
the
Reprobate
,
by
the
fall
,
lost
all
right
to
the
creatures
.
3.
How
the
Lord
is
our
God
.
Q.
WHat
is
meaned
by
life
promised
in
the
Covenant
of
Works
!
Q.
Whether
or
no
did
Adam
and
all
the
Reprobats
in
his
loyns
,
by
sin
,
losse
right
to
the
creatures
?
A.
There
is
a
three-fold
right
.
-
1.
Naturall
.
-
2.
Providentiall
.
-
3.
Spirituall
.
A
naturall
right
may
be
conceived
two
wayes
.
1.
Absolutely
,
And
where
there
is
no
Law
,
there
is
no
transgression
.
And
therefore
to
have
being
and
life
cannot
be
in
it self
a
sin
.
2.
Providentiall
right
is
but
a
continuating
of
life
and
being
,
untill
the
same
power
that
gave
it
,
shall
remove
it
,
by
way
of
punishment
;
3.
The
spirituall
right
is
that
new
supernaturall
Title
,
which
the
Elect
beleevers
have
,
in
order
to
a
supernaturall
end
,
and
all
these
being
made
theirs
,
to
promove
their
salvation
,
1
Cor.
3.21
.
All
things
are
yours
.
Rev.
21.7
.
He
that
overcometh
shall
inherit
all
things
,
by
Covenant-right
,
so
:
he
adds
,
And
I
will
be
his
God
,
and
he
shall
be
my
Son
,
Psal.
37
10.
A
drink
of
cold
water
,
by
this
Charter
,
is
better
then
a
Kings
Crown
,
and
hath
refreshed
some
more
then
all
the
choise
wine
the
earth
yeelds
.
The
love
of
the
Giver
is
better
then
wine
,
Cant.
1.2
.
and
here
the
Charter
is
,
by
many
thousands
,
more
precious
then
the
Land
.
For
nature
common
to
all
is
over-gilded
with
free-Grace
.
And
the
naturall
life
and
being
,
and
the
materiall
heavens
we
shall
injoy
,
are
blessed
in
another
manner
to
the
glorified
,
then
these
they
now
injoy
,
1
Cor.
15.40
,
41
,
42
,
43
,
&c.
2
Pet.
3.13
.
Rev.
21.1
.
Isa.
65.17
.
and
they
shall
be
above
the
heavens
that
are
,
when
the
mysticall
body
shall
be
perfected
,
yea
,
and
the
dust
into
which
the
bodies
of
the
Saints
are
resolved
,
keeps
a
spirituall
Covenant
relation
to
God
in
Christ
:
As
Exod.
3.6
.
Mat.
22.32
.
Joh.
6.39
.
Rom.
8.21
,
22
,
23.
for
no
joint
or
part
of
the
body
,
but
it
must
share
of
Covenant
glory
.
We
look
little
to
any
thing
but
to
have
and
injoy
the
dead
lump
and
body
of
Gold
,
dead
lands
without
Christ
.
See
Hos.
2.18.22
.
Ezek.
34.25.27
.
Ezek.
36.29
.
Lev.
26.6
.
Psal.
37.9
,
11
,
29.
1
Tim.
4.8
.
Heb.
13.5
,
6.
Math.
6.25
,
26.
Psal.
34.10
.
O
fair
inheritance
.
4.
As
to
the
second
(
which
is
the
main
controversie
)
to
injoy
life
and
being
,
is
the
substance
of
the
act
,
no
sin
.
Men
contraveen
a
Law
to
be
so
and
so
born
,
to
wit
,
in
sin
,
for
it
s
forbidden
by
a
Law
:
But
to
be
born
and
live
,
is
no
sin
,
born
heirs
of
wrath
,
as
others
,
Eph.
2.3
.
And
all
the
Reprobate
should
kill
themselves
,
or
be
killed
,
from
the
birth
,
if
to
live
and
eat
were
sin
,
in
it self
.
But
only
the
Lord
of
life
and
death
,
and
his
Minister
,
the
Magistrate
hath
power
to
take
away
life
and
being
,
no
man
can
be
his
own
burrio
.
But
if
it
were
sin
in
it self
to
live
,
they
ought
to
expire
and
restore
an
usurped
life
,
which
they
possesse
,
malâ
fide
,
to
the
owner
the
Lord
,
as
a
theef
is
oblidged
to
restore
stollen
goods
(
3.
)
The
dominion
of
Reprobats
over
the
creatures
,
is
a
part
of
the
good
Image
of
God
,
Gen.
1.26
,
27.
and
they
breath
,
live
,
ride
,
sail
,
and
are
no
more
then
the
Elect
to
lay
these
aside
,
then
they
are
to
lay
aside
the
naturall
knowledge
of
God
,
by
which
they
are
to
glorifie
God
as
God
,
Rom.
1.19
,
20
,
21.
Rom.
2.14
,
15.
Act.
14.16
,
17.
Now
the
Reprobates
have
not
utterly
lost
the
Image
of
God
,
as
to
know
there
is
a
God
,
to
honour
their
parents
,
to
hurt
no
man
.
4.
This
opinion
looks
the
rather
like
a
fancie
,
that
it
is
a
temptation
in
weak
ones
,
under
a
sad
desertion
,
Sathan
riding
upon
their
Melancholie
(
a
complexion
not
sanctified
,
usefull
to
Sathan
,
and
if
sanctified
,
take
the
Name
of
God
in
vain
.
For
we
are
not
to
abstaine
from
a
duty
,
because
of
the
sinfulnesse
,
which
adheres
to
the
duty
,
by
reason
of
our
corruption
,
for
in
Christ
the
sinfulnesse
is
pardoned
,
and
the
duty
accepted
.
5.
It
necessarily
must
follow
,
if
it
be
sin
to
eat
,
because
the
non-converted
have
no
right
spirituall
in
Christ
,
to
bread
,
the
converted
may
spoil
by
their
grounds
,
Thou
shalt
love
thy
neighbour
as
thy self
,
must
be
meant
of
the
converted
neighbour
:
but
with
fire
and
sword
all
other
neighbours
may
be
killed
and
spoiled
,
and
so
there
should
be
no
stealing
,
no
oppressing
,
no
crushing
of
the
widow
,
the
stranger
,
the
fatherlesse
,
the
weaker
;
not
grind
the
faces
of
the
poor
,
though
their
Redeemer
be
strong
,
contrair
to
the
Scripture
,
Prov.
23.11
.
Jer.
50.33
,
34.
Psal.
94.5
,
6
,
7
,
8.
Psal.
14.4
.
Exo.
22.26
,
27.
Isa.
3.12
,
13
,
14
,
15.
Mic.
2.3
.
and
so
it
were
lawfull
to
take
Crowns
,
Kingdomes
,
inheritances
,
lands
,
dignitie
,
and
honour
,
from
all
the
unregenerate
Princes
,
powers
,
and
rulers
on
earth
,
to
cut
off
with
the
sword
all
the
heathen
Nations
who
as
yet
know
not
Christ
,
and
it
were
lawfull
for
the
regenerate
sons
and
brethren
to
kill
and
spoil
Father
,
Mother
,
Brethren
,
Sisters
,
Kings
,
Potentates
,
Countrey-men
▪
strangers
,
Orphans
,
exiled
,
captives
,
prisoners
,
sick
,
weak
,
imprisoned
,
all
infants
that
are
by
nature
the
heirs
of
wrath
,
upon
this
ground
,
the
converted
ones
judge
all
non-converts
to
be
void
of
all
due
right
to
life
▪
or
goods
,
and
so
in
these
men
,
the
societies
,
Churches
of
Christ
must
cease
.
Obj.
These
who
injoy
that
of
which
they
deserve
to
be
deprived
,
have
no
due
right
to
that
of
which
they
deserve
to
be
deprived
;
but
are
usurpers
,
and
so
sin
.
But
all
the
non-regenerated
are
such
,
or
,
they
who
use
that
to
which
they
have
no
right
,
do
sin
in
the
act
of
using
it
.
Ans.
1.
They
who
injoy
that
of
which
they
deserve
to
be
deprived
,
they
sin
,
and
have
no
due
right
to
use
it
;
Is
not
universally
true
.
They
who
injoy
that
which
they
may
and
ought
by
their
own
private
power
,
restore
,
such
as
ill
conquished
goods
.
these
who
injoy
that
,
of
which
they
deserve
to
be
deprived
,
they
have
no
right
to
that
and
sin
in
using
i●
.
They
sin
in
using
that
,
true
,
Prov.
3.27
.
Exod.
22.26
,
27.
Luke
19.8
.
It
s
a
sin
to
withhold
the
rayment
though
laid
in
pawnd
,
which
should
cover
the
poor
mans
skin
in
the
night
,
and
they
have
no
right
to
injoy
that
.
But
they
who
injoy
that
,
what
ever
it
be
,
of
which
by
sin
,
they
deserve
to
be
deprived
,
they
have
no
due
right
to
that
,
it
is
denyed
:
For
if
it
be
life
,
being
,
eating
,
sleeping
,
and
such
things
,
as
only
can
be
taken
away
,
by
a
judiciall
power
,
and
by
God
the
Lord
of
life
and
death
,
and
cannot
be
taken
away
by
themselves
,
(
for
it
is
lawfull
for
no
man
to
punish
himself
and
take
away
his
own
life
)
nor
by
any
other
,
except
for
capitall
crimes
,
they
have
due
providentiall
right
to
keep
and
injoy
all
such
things
untill
the
same
power
that
gave
them
remove
them
,
nor
do
they
sin
in
using
them
.
Providentiall
right
,
a
right
of
meer
permission
but
of
positive
donation
and
free-gift
,
for
then
we
might
by
the
same
reason
,
say
that
Reprobate
men
have
a
right
of
meer
permission
to
keep
and
injoy
the
knowledge
of
these
,
that
God
is
:
Superiours
,
Parents
are
to
be
honoured
:
the
whole
is
more
then
the
part
;
These
who
injoy
that
,
of
which
they
deserve
to
be
deprived
,
they
sin
in
the
act
of
using
,
as
touching
the
substance
of
the
act
of
living
,
being
,
eating
,
drinking
:
That
is
most
false
.
These
who
injoy
that
,
of
which
they
deserve
to
be
deprived
,
they
,
in
modo
,
in
the
way
,
maner
,
and
end
of
living
,
eating
,
&c.
do
sin
:
It
is
true
:
and
such
have
not
spirituall
and
supernaturall
right
in
Christ
(
which
they
ought
to
have
,
if
they
be
in
the
Visible
Church
and
hearers
of
the
Gospel
)
to
life
,
being
and
the
creatures
,
and
they
sin
in
not
believing
,
Rom.
14.
not
eating
for
the
Glory
of
God
,
1
Cor.
10.31
.
Naturall
men
care
not
if
they
have
and
injoy
things
so
they
have
them
:
They
have
being
,
so
have
earth
,
stones
,
&c.
they
live
,
so
doe
trees
and
hearbs
,
they
have
health
,
so
have
beasts
and
birds
,
they
swallow
up
many
years
,
so
do
Ravens
,
and
Harts
and
other
beasts
,
a
long
lump
,
diu
sunt
,
non
diu
vivunt
.
But
who
lives
for
God
,
who
sleeps
,
who
wakes
,
who
eats
for
God
and
his
Glory
?
and
they
who
make
themselves
their
last
end
,
Idolatrously
put
self
in
the
roome
of
God
,
who
only
is
the
last
end
of
all
,
Rom.
11.36
.
Rev.
4.11
.
Prov.
16.4
.
and
as
good
make
self
the
first
Author
of
Heaven
and
Earth
and
Creator
as
the
last
end
.
Ye
who
eat
and
drink
,
who
pays
your
reckoning
?
Christ
?
Or
are
you
usurpers
?
Have
you
any
Charter
?
Or
do
ye
robbe
the
Lord
?
Q.
What
way
is
God
ours
?
A.
By
Covenant
,
Ezek.
34.24
.
Genes.
17.7
.
Jere.
32.38
.
Zech.
13.9
.
But
he
is
not
ours
as
if
we
had
some
gifted
right
and
dominion
over
him
,
as
we
have
over
the
creatures
.
2.
Nor
is
he
ours
as
we
are
his
,
the
clay
hath
no
soveraignty
over
the
Potter
.
Nor
3.
is
God
simply
as
God
ours
,
but
God
as
it
were
coming
down
in
Christ
to
us
Covenant-wayes
as
God
incarnate
,
2.
God
is
the
fluier
of
the
Saints
desire
,
more
to
them
then
all
heaven
in
the
length
and
breadth
thereof
,
but
the
glory
he
had
with
the
father
,
John
17.5
.
(
3.
)
There
is
nothing
more
like
a
spiritual
disposition
then
when
the
Spouse
,
Cant.
3.
hath
soul-love
to
Christ
:
I
sought
him
whom
my
soul
loved
.
(
2.
)
She
hath
an
ardent
desire
after
him
,
I
sought
him
but
I
found
him
not
.
3.
There
could
not
be
such
diligent
search
after
she
found
him
,
if
there
had
not
been
strong
faith
.
Saw
ye
him
whom
my
soul
loveth
?
saith
,
She
enjoyed
Ordinances
and
means
,
yet
there
may
be
(
which
is
to
be
observed
)
a
furniture
of
grace
and
a
want
of
Christ
,
I
went
a
little
further
,
I
found
him
whom
my
soul
loveth
,
Cant.
5.
There
is
1.
a
waking
heart
.
2.
A
discerning
of
the
Beloved
,
and
a
telling
over
again
of
his
words
,
Open
to
me
,
my
sister
,
&c.
3.
A
stirring
of
Christs
hand
upon
the
key-hole
of
the
heart
.
4.
A
moving
of
the
bowels
for
him
.
5.
A
seeking
of
him
and
a
praying
,
but
no
finding
nor
answer
.
6.
A
love-sicknesse
for
him
,
and
yet
a
missing
of
himself
,
I
sought
him
but
I
found
him
not
.
So
compare
Cant.
1.1
,
4.
with
Cant.
2
,
3
,
4.
with
v.
6
,
8.
and
other
places
,
it
will
be
clear
a
God-head
can
only
quiet
the
spirit
,
and
that
its
a
question
whether
we
know
the
field
where
the
Pearle
is
,
and
the
Rubies
,
Saphirs
,
precious
stones
that
are
hid
here
,
which
do
in
worth
exceed
the
capapacity
of
Angels
and
Saints
.
Therefore
should
his
glory
be
the
last
end
and
stirrer
of
us
in
all
our
actings
,
CHAP.
X.
Remonstr.
in
Scrip
Synod
.
Dored
.
4.
●a
.
145.
Q.
WHat
are
the
false
grounds
of
the
Lords
making
the
Covenant
of
Grace
?
A.
There
are
two
bastard
grounds
devised
by
Arminians
.
1.
Because
the
Covenant
of
Works
cannot
oblidge
both
to
active
and
passive
obedience
,
but
to
one
of
them
only
(
say
they
)
and
the
Covenant
of
Works
was
so
rigid
,
that
God
could
not
follow
it
out
,
and
cast
infants
in
hell
for
a
sin
which
is
theirs
,
only
by
imputation
,
and
was
pardoned
to
the
first
man
that
committed
it
.
Therefore
he
was
necessitated
to
make
a
Covenant
of
Grace
with
all
mankind
,
none
excepted
.
But
the
Covenant
of
Works
is
broken
,
and
can
now
be
a
way
of
Justification
and
salvation
to
none
,
but
yet
it
oblidges
all
.
And
sin
cannot
make
us
lawlesse
,
for
the
spirituall
Law
is
of
an
eternall
obligation
.
2.
They
that
never
heard
of
Christ
,
perish
by
the
Law
,
and
not
by
the
Covenant
of
Grace
of
which
they
never
heard
,
Arminius
,
disp.
pub.
7.
th
.
16.3
.
and
the
Scripture
saith
,
infants
are
guilty
of
this
sin
,
Eph.
2.3
.
Rom.
5.
Psal.
51.5
.
Job
14.4
.
As
also
Christ
must
not
have
died
for
the
sins
of
Infants
,
if
there
be
no
sin
in
them
,
they
need
not
the
ransome
of
Christs
Blood
.
The
other
bastard
ground
is
,
Doctrin
.
fidei
Judai●
.
〈◊〉
.
5.
trac
.
8.
ib
ord.
1.
disp.
7.
Alcar
.
c.
43.
which
saith
God
hath
a
secret
place
in
which
he
afflicts
himself
,
because
he
burnt
the
Temple
,
and
delivered
the
Jews
to
captivitie
.
As
also
,
the
Lord
remembring
the
captivity
of
the
Jews
,
and
their
desolation
,
he
powres
out
two
tears
every
day
in
the
Sea
or
Ocean
,
and
for
grief
,
smites
his
breasts
with
both
his
hands
.
And
the
Alcoran
saith
,
that
God
and
the
Angels
wish
well
to
Mahomet
,
but
cannot
free
him
from
death
.
So
made
the
Heathen
their
Jupiter
to
deplore
the
destinies
which
he
could
not
amend
.
And
what
is
this
,
but
to
say
,
God
hath
passionate
desires
to
have
all
,
Elect
,
and
Reprobat
,
Men
,
and
Angels
,
to
obey
and
be
eternally
saved
,
but
he
cannot
help
the
matter
;
and
therefore
must
upon
the
same
account
,
be
sorrowfull
and
mourn
that
he
cannot
get
all
saved
,
which
destroyes
the
power
of
grace
and
restrains
the
out-goings
of
free-love
.
CHAP.
XI
.
The
three-fold
Covenant
considered
.
2.
The
Law
pressed
upon
Israel
was
not
a
Covenant
of
Works
,
but
a
darker
dispensation
of
Grace
.
3.
The
three-fold
Covenant
of
Arminians
refuted
.
4.
Diverse
considerations
of
the
Law
and
the
Gospel
.
THere
be
who
hold
that
there
be
three
Covenants
.
Covenant
of
Nature
,
whereby
God
as
Creator
required
perfect
obedience
from
Adam
in
Paradice
,
with
promise
of
life
,
and
threatning
of
death
.
Covenant
of
Grace
,
whereby
he
promises
life
and
forgivenesse
in
Christs
Blood
to
believers
.
subservient
Covenant
,
made
1.
With
Israel
,
not
wit●
Adam
,
and
all
mankinde
.
2.
For
a
time
with
Israel
,
not
for
ever
,
as
the
naturall
Covenant
.
3.
In
Mount
Sinai
,
not
in
Paradice
.
4.
To
terrifie
and
keep
in
bondage
(
the
other
from
an
inward
principle
required
,
obedience
.
)
5.
To
restrain
Israel
from
outward
sins
,
to
prove
the
people
,
that
the
fear
of
God
might
be
before
their
eyes
,
that
they
should
not
sin
.
So
they
expound
Exo.
20.20
.
the
other
Covenant
was
to
restrain
from
all
sin
.
Yea
and
so
was
that
on
Mount
Sinai
,
to
do
all
that
are
written
in
the
Book
of
the
Law
,
Deut.
27.26
.
Deut.
28.1
,
2
,
3
,
4.
&c.
to
that
same
end
,
to
love
God
with
all
the
heart
,
and
with
all
the
soul
,
Deut.
10.12
.
Deut.
5.1
,
2
,
3.
Deut.
6.1
,
2
,
3.
Deut.
5.29
.
Deut.
6.5
.
With
all
the
heart
,
with
all
the
soul
,
with
all
the
might
,
which
is
expounded
by
Christ
,
Mat.
22.37
.
Luke
10.27
.
in
as
full
a
hight
of
perfection
as
ever
was
required
of
Adam
.
6.
It
was
written
to
Israel
in
Tables
of
stone
:
The
naturall
Covenant
was
written
in
the
heart
;
so
was
there
a
circumcised
heart
promised
to
Israel
,
Deut.
30.6
.
though
sparingly
.
7.
It
was
(
say
they
)
given
by
the
Mediator
Moses
,
as
that
of
nature
was
without
a
Mediator
.
Yea
,
Moses
was
the
Typical
Mediator
of
the
young
Covenant
of
Grace
.
The
differences
between
the
subservient
Covenant
,
and
that
of
Grace
.
Ans.
Acts
15.11
.
We
beleeve
through
the
Grace
of
the
Lord
Jesus
,
we
shall
be
saved
even
as
they
under
that
Covenant
.
Acts
10.43
.
To
him
gave
all
the
Prophets
witnesse
,
that
through
his
Name
,
whosoever
beleeveth
in
him
,
shall
receive
remission
of
sins
.
Abraham
and
David
were
justified
,
in
that
sin
was
not
imputed
to
them
,
not
by
works
,
Rom.
4.1
,
2
,
3
,
—
6
,
7
,
8
,
9
,
&c.
Gen.
15.6
.
Psal.
32.1.2.5
.
I
said
I
will
confesse
my
transgression
,
and
thou
forgavest
the
iniquity
of
my
sin
.
Isa.
4325.
I
,
euen
I
am
he
that
blots
out
thy
transgressions
for
my
own
sake
,
and
I
will
not
remember
thy
sins
.
So
David
was
a
man
according
to
the
heart
of
God
,
So
Asa
,
Josiah
,
Jehoshaphat
,
Samuel
,
Baruch
,
Gedeon
,
Daniel
,
the
Prophets
,
under
that
subservient
Covenant
(
except
they
be
under
a
fourth
Covenant
)
were
renued
,
justified
,
saved
by
faith
,
Heb.
11.
as
under
a
Covenant
of
Grace
.
2.
The
former
was
,
do
and
live
,
this
was
,
believe
and
live
.
Ans.
Doing
and
living
was
but
a
shuting
them
up
under
the
Law
,
that
they
might
flee
to
Christ
in
whom
they
beleeved
;
else
the
fathers
must
be
saved
and
justified
by
works
contrair
to
Rom.
2.
Rom.
4.
Heb.
11.
3.
In
antiquity
,
the
former
came
in
as
added
430.
years
after
the
promise
of
grace
,
Gal.
3.17
.
Ans.
True
,
but
he
speaks
of
the
Covenant
in
Sinai
,
according
to
the
strict
Law
part
,
which
could
not
save
,
and
so
its
different
.
But
that
proves
not
two
Covenants
.
4.
In
the
former
is
compulsion
and
the
Spirit
of
bondage
,
in
this
heart
inclining
freedom
and
the
Spirit
of
Adoption
.
Ans.
Yet
the
differences
are
accidentall
,
there
was
a
legall
awing
of
the
hearts
,
as
if
they
had
been
Servants
,
yet
Heirs
and
Sons
they
were
,
Gal.
4.1
,
2.
The
whole
Book
of
the
Proverbs
spake
to
the
Godly
as
to
Adopted
Sons
.
They
were
beleevers
,
Heb.
11.
Rom.
4.
Acts
10.43
.
and
so
Sons
as
touching
a
spirituall
state
,
John
1.11
,
12.
In
regard
of
Oeconomie
,
it
was
somewhat
more
rigid
and
legall
,
they
were
restrained
as
servants
;
Yet
it
was
the
Covenant
of
Grace
,
by
which
beleeving
Jews
were
justified
and
saved
,
Acts
15.
v.
11.
Acts
10.43
.
5.
In
the
former
man
is
dead
,
in
this
man
is
humbled
for
sinne
?
Answ.
Legally
dead
,
except
they
would
flee
to
Christ
,
and
legally
condemned
,
but
there
was
true
humiliation
for
sins
under
that
Covenant
:
As
David
,
Josiah
,
Hezekiah
,
and
all
beleevers
then
,
as
now
,
were
pardoned
and
justified
.
6.
In
the
former
there
are
commands
,
not
strength
,
but
here
there
be
promises
and
grace
given
?
Ans.
The
full
abundance
of
grace
and
of
a
new
heart
,
was
reserved
untill
now
.
And
the
Law
could
not
make
perfect
nor
give
pardon
,
in
the
blood
of
beasts
;
as
touching
that
legall
dispensation
:
But
both
grace
,
the
Spirit
,
pardon
,
righteousnesse
and
life
were
received
and
beleeved
;
by
looking
on
Christ
to
come
.
7.
In
the
former
,
Canaan
was
promised
,
in
this
,
Heaven
.
Ans.
Canaan
is
promised
only
but
sacramentally
,
and
that
was
a
poedagogicall
promise
for
the
infancie
of
that
Church
,
but
a
type
which
was
then
in
that
Covenant
,
and
is
not
now
,
make
not
two
Covenants
,
one
then
,
and
another
now
?
Except
ye
say
,
there
was
then
a
Lamb
in
the
Passeover
,
which
was
a
Type
of
Christ
to
come
,
and
there
is
now
no
such
Type
,
because
the
body
is
come
,
and
Christ
the
true
High
Priest
offered
himself
.
Therefore
there
are
two
Christs
,
one
then
to
come
,
another
now
who
hath
come
already
.
The
Lords
dispensation
with
Israel
is
often
called
a
Covenant
,
now
it
must
either
be
a
Covenant
of
Works
,
or
of
Grace
,
or
a
third
Covenant
.
But
the
truth
is
,
the
Law
as
pressed
upon
Israel
was
not
a
Covenant
of
Works
.
1.
The
Law
as
the
Law
or
as
a
Covenant
of
Works
is
made
with
perfect
men
who
need
no
mercy
;
But
this
Covenant
is
made
with
sinners
,
with
an
expresse
preface
of
mercy
:
I
am
the
Lord
thy
God
that
brought
thee
out
of
the
land
of
Egypt
,
&c.
It
is
made
with
stiff-necked
Israel
,
Christ
Jesus
,
who
redeemed
them
out
of
the
spirituall
bondage
of
sin
.
2.
It
was
the
Covenant
made
with
Abraham
,
which
was
a
Covenant
of
Grace
:
and
though
it
be
called
,
Abraham
,
Deut.
8.18
.
That
he
may
establish
his
Covenant
,
which
he
sware
unto
thy
fathers
,
as
it
is
this
day
,
When
he
is
to
deliver
them
out
of
Egypt
,
Exod.
2.24
.
And
God
heard
their
groaning
,
and
remembred
his
Covenant
with
Abraham
and
Isaak
and
Jacob.
So
the
Lord
expones
it
in
his
appearing
to
Moses
,
Exod.
3.6
.
Jer.
31.32
.
Not
according
to
the
Covenant
which
I
made
with
their
fathers
,
in
the
day
that
I
took
them
by
the
hand
,
to
bring
them
out
of
the
Land
of
Aegypt
.
Now
that
was
the
Covenant
which
God
made
with
Abraham
,
of
which
Circumcision
was
a
seal
,
Gen.
17.
not
of
a
temporary
Canaan
only
,
but
of
heart
Circumcision
,
Col.
2.11
.
For
the
Lord
expres●y
tells
th●●
,
when
he
took
them
by
the
hand
as
his
married
people
,
to
bring
them
out
of
the
Land
of
Aegypt
,
and
out
of
the
house
of
bondage
,
Exod.
20.
He
meant
no
other
Covenant
then
he
made
with
Abraham
,
of
believing
,
Gen.
15.
and
of
walking
before
him
and
being
perfect
,
Gen.
17.1
,
2.
which
is
somewhat
more
legall
,
as
Moses
▪
and
the
Lord
himself
expones
it
,
Exod.
2.24
.
Exod.
3.6
.
Exod.
20.1
,
2.
And
he
showes
them
,
Lev.
26.
if
in
their
enemies
land
they
repent
and
shall
come
out
and
meet
the
rod
,
and
their
uncircumcised
hearts
shall
willingly
accept
of
the
punishment
of
their
iniquity
:
42.
Then
(
saith
the
Lord
)
I
will
remember
my
Covenant
with
Jacob
,
and
also
my
Covenant
with
Isaac
,
and
also
my
Covenant
with
Abraham
will
I
remember
,
Beside
there
are
not
here
three
Covenants
,
but
one
,
there
is
no
word
of
the
subservient
Covenant
with
Israel
in
Sinai
.
Except
that
when
he
mentions
the
one
,
he
excludes
not
the
other
.
For
to
walk
before
the
Lord
required
in
Abrahams
Covenant
Gen.
17.1
.
is
to
walk
in
all
the
ways
of
the
Lord
,
to
fear
and
love
him
,
Deut.
10.12
,
13.
and
Samuel
,
1
Sam.
12.22
.
Joshua
,
Josh.
24.22
,
23
,
24
,
25.
And
Mary
,
Luke
1.55
.
And
Zacharie
,
ver.
70
,
72
,
73.
refer
to
the
Covenant
made
with
Abraham
,
and
Deut.
6.
the
Covenant
at
Horeb
,
the
Lord
made
with
Abraham
to
give
Canaan
to
his
seed
,
ver.
10.
Deut.
7.12
.
If
thou
hearken
to
these
judgements
to
do
them
,
it
shall
come
to
passe
that
the
Lord
thy
God
will
keep
unto
thee
the
Covenant
of
mercy
that
he
sware
unto
thy
fathers
,
&c.
3.
This
Covenant
hath
the
promise
of
a
circumcised
heart
,
Deut.
30.6
.
and
of
the
word
of
faith
that
is
near
in
the
mouth
,
and
of
the
righteousnesse
of
faith
clearly
differenced
from
the
righteousnesse
of
the
Law
by
doing
.
For
so
Paul
,
Rom.
10.5
,
6
,
7
,
&c.
expones
,
Moses
,
Deut.
30.11
,
12
,
13
,
14.
4.
The
Covenant
of
Works
taught
nothing
of
the
way
of
expiation
of
sin
by
blood
typifying
the
Ransome
of
blood
that
Christ
was
to
pay
for
our
sins
,
as
this
Covenant
,
all
along
had
sacrifices
and
blood
to
confirm
it
.
Exod.
24.8
.
And
Moses
took
the
blood
and
sprinkled
it
on
the
people
,
and
said
,
behold
this
is
the
Blood
of
the
Covenant
which
the
Lord
hath
made
with
you
,
concerning
all
these
words
.
Now
the
words
were
the
ten
Commandements
.
See
Heb.
9.
v.
18
,
19
,
20
,
21
,
22
,
23
,
24.
(
5.
)
This
Covenant
is
made
with
Israel
only
,
Exod.
20.
Deut.
5.
c.
6.
Deut.
6.5
,
6
,
7.12
.
The
Covenant
of
Works
is
made
with
all
mankind
.
(
6.
)
No
people
under
the
Law
can
be
justified
and
saved
thereby
,
nor
have
their
sins
pardoned
,
Rom.
3.9
,
10
,
11.
—
19
,
20.
Rom.
4.1
,
2
,
3
,
4.
Rom.
9.
Rom.
10.
Psal.
130
3.
Psal.
143.2
.
Gal.
3.1
,
2
,
3.
—
10
,
11
,
12
,
13.
But
in
this
Covenant
,
Abraham
,
David
,
Gen.
15.
Psal.
32.
Rom.
4.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9.
And
the
Jewes
by
faith
,
have
remission
of
sins
and
salvation
,
as
also
the
Gentiles
have
,
Acts
10.43
.
Acts
15.11
.
(
7.
)
The
Lord
minds
to
lay
aside
the
Law
as
inconsistent
with
the
Covenant
of
Grace
,
Gal.
3.18
.
If
the
inheritance
be
by
the
Law
,
then
it
is
not
by
promise
,
but
God
gave
it
to
Abraham
by
promise
:
For
to
live
by
this
Covenant
,
is
a
life
of
promises
,
all
being
here
promised
,
If
there
had
been
a
Law
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
.
8.
The
Passeover
and
Circumcision
,
Gen.
17.7
.
all
along
were
seals
of
the
Covenant
,
as
Baptism
one
with
Circumcision
in
substance
,
Col.
2.11
.
is
the
seal
of
the
same
Covenant
,
If
ye
be
Circumcised
(
as
the
false
Apostles
would
have
,
that
thereby
you
may
be
justified
&
saved
)
you
are
debters
to
keep
the
whole
Law
perfectly
,
as
the
only
way
to
life
,
and
by
no
other
Covenant
can
you
be
justified
and
saved
,
now
Abraham
was
not
circumcised
that
way
,
circumcision
did
bind
Abraham
to
keep
the
Law
,
as
a
Ceremonie
and
Seal
of
the
Covenant
of
Grace
commanded
of
God
.
But
the
Law
as
a
Covenant
of
Works
doth
command
no
Ceremonie
,
no
Sacrifice
,
no
Type
of
Christ
Mediator
at
all
.
It
s
true
that
first
Covenant
had
Moses
for
its
mediator
,
but
as
he
was
a
Type
of
Christ
,
The
first
Covenant
had
the
Mediator
Christ
as
this
hath
,
but
vailed
in
the
one
,
revealed
in
the
other
.
How
the
first
Covenant
is
faultie
.
so
Christ
yesterday
and
the
day
was
the
reall
Mediator
,
but
vailed
.
The
New
Covenant
hath
better
promises
,
Heb.
8.6
.
Heb.
7.22
.
it
s
a
better
Covenant
,
Heb.
7.22
.
hath
a
better
reall
,
not
a
Typicall
suretie
,
a
better
Priest
who
offered
himself
through
the
eternall
Spirit
,
Heb.
9.14
.
a
better
Sacrifice
,
because
of
the
plainenesse
,
Iohn
16.29
.
2
Cor.
3.18
.
because
the
reall
promises
are
made
out
to
us
,
because
of
a
larger
measure
of
Grace
,
2
Cor.
3.1
,
2
,
3
,
4.
And
the
first
Covenant
is
faultie
,
Heb.
8.7
.
not
because
there
was
no
Salvation
by
it
,
the
contrare
is
Heb.
11.
but
that
is
comparatively
spoken
:
because
the
blood
of
beasts
therein
could
not
take
away
sins
,
Heb.
10.1
,
2
,
3
,
4.
because
forgivenesse
of
sins
is
promised
darkly
in
the
first
Covenant
,
but
plainly
in
the
other
,
because
Grace
is
promised
sparingly
in
the
former
,
but
here
abundantly
,
the
Law
being
written
in
the
heart
,
John
7.39
.
Esa.
54.13
.
And
it
is
true
,
Gal.
4.22
,
23
,
24
,
&c.
they
seeme
to
be
made
contrare
Covenants
:
But
Paul
speaks
,
Gal.
3.
of
the
Law
as
relative
to
that
people
,
and
so
it
pressed
them
to
Christ
,
and
keeps
them
as
young
Heires
under
nonage
.
Fear
not
(
saith
Moses
)
God
is
come
to
prove
you
(
not
to
damne
you
)
and
therefore
Calvine
solidely
observeth
that
Paul
,
Calvin
.
Instit.
l.
11.
●
.
XI
.
Sect.
7
,
8.
2
Cor.
3.
speaks
with
lesse
respect
of
the
Law
then
the
Prophets
do
,
for
their
cause
,
who
out
of
a
vain
affectation
of
the
Law-Ceremonies
,
gave
too
much
to
the
Law
and
darkned
the
Gospel
,
and
sayeth
the
one
was
1.
Literall
.
2.
Written
in
stone
.
3.
A
Sermon
of
death
and
wrath
.
4.
To
be
done
away
and
lesse
glorious
,
whereas
the
Gospel
is
Spirituall
.
2.
Written
on
the
heart
.
3.
The
Ministrie
of
life
.
4.
And
glorious
:
and
praises
put
upon
the
Law
,
agree
not
to
it
of
its
own
nature
,
but
as
it
was
used
by
the
Lord
to
prove
them
,
Exod.
29.20
.
and
chase
them
to
Christ
.
The
Arminians
also
(
especially
Episopius
)
make
three
Covenants
.
Epist.
par.
3.
disp.
12.
1.
One
with
Abraham
,
in
which
he
requires
sincere
worship
and
putting
away
strange
gods
:
Beside
2.
Faith
and
Universall
obedience
,
and
promised
Canaan
to
his
seed
and
Spirituall
blessings
darkly
.
2.
One
in
Mount
Sinai
in
these
three
Laws
Morall
,
Ceremoniall
and
Judiciall
,
CHAP.
XII
.
1.
All
are
to
try
under
what
Covenant
they
are
.
2.
Threatnings
under
the
New
Testament
are
more
spirituall
3.
Desertions
under
both
are
compared
.
4.
Considerable
differences
of
such
as
are
under
the
Covenant
of
Works
,
and
such
as
are
under
the
Covenant
of
Grace
.
5.
Of
legall
terrors
.
6.
Of
convictions
compelled
,
free
,
legall
,
&c.
Quest.
1.
WHether
should
not
all
try
under
what
Covenant
they
are
.
Answ.
Self-searching
is
a
reflect
act
upon
the
state
(
and
such
acts
are
more
spirituall
,
then
direct
acts
)
and
therefore
it
should
be
the
work
of
all
,
to
try
,
under
what
reign
they
are
,
whether
of
the
first
or
second
Adam
.
And
where●s
Angels
cover
their
faces
and
their
feet
with
wings
,
Quest.
Whether
are
there
rarer
threatnings
of
Temporall
evils
under
the
New
Covenant
,
then
under
the
Old
?
Answ.
It
cannot
be
denyed
,
except
the
threatnings
of
the
Sword
,
Famine
Pestilence
on
Jerusalem
,
and
the
desolation
upon
the
Jews
,
Math.
23.
Math.
24.
but
in
place
of
all
the
diseases
of
Egypt
,
worme
never
dieth
,
the
fire
never
goeth
out
,
the
Hypocrite
is
to
be
bound
hand
and
foot
and
cansten
into
utter
darknesse
,
Math.
22.12
.
and
the
Holy
Ghost
such
shall
not
inherite
the
Kingdome
of
Heaven
,
1
Cor.
6
9.
Eph.
5.5
.
the
Apostate
is
near
a
curse
,
his
end
burning
,
Heb.
8.6
.
he
is
to
look
for
judgement
and
firie
indignation
,
Heb.
10.27
.
to
some
is
reserved
the
blacknesse
of
darknesse
for
ever
,
Jude
7.
the
lake
that
burneth
with
fire
and
brimstone
,
which
is
the
second
death
,
Rev.
21.8
.
Because
1.
Temporall
blessings
and
curses
are
more
legall
,
and
more
easily
believed
,
when
the
light
was
dimmer
then
now
,
when
light
is
larger
,
convictions
stronger
,
and
men
are
more
ap●
to
believe
Everlasting
wrath
.
David
,
Ezekiah
,
Job
,
Jeremiah
,
Heman
.
Psal.
6.
Psal.
38.
Psal.
77.
Psal.
102.
Psal.
88.
Isa.
38.
Jer.
20.
But
it
is
to
be
thought
,
that
in
regard
the
day
now
hath
dawne
,
the
Gospel
desertions
coeteris
paribus
for
the
aboundance
of
light
,
are
more
sharp
nearer
to
dispaire
,
see
2
Cor.
1.8
.
We
were
pressed
out
of
measure
above
strength
,
in
so
much
that
we
despaired
even
of
life
,
having
received
the
sentence
of
death
.
It
s
a
doubt
if
Paul
should
be
so
pressed
by
a
sentence
of
temporarie
death
.
Though
there
be
a
larger
measure
of
faith
,
to
bear
up
the
soul
under
the
New
Testament
:
but
it
would
appear
there
is
more
of
hell
now
then
under
that
dispensation
,
and
that
the
Gospel
despair
of
Judas
and
of
these
that
cry
for
mountains
and
hills
,
to
cover
them
,
Luke
23.29
,
30.
is
more
intollerable
under
the
Gospel
.
who
have
not
loved
their
lives
to
the
death
,
and
the
Martyres
that
suffered
more
exquisite
torments
for
Christ
,
under
the
persecuting
Emperours
and
reigne
of
Antichrist
,
then
ever
before
;
the
constraining
love
of
Christ
,
which
is
stronger
then
death
or
hell
hath
so
swallowed
up
all
temporarie
sufferings
,
the
Spirit
hath
such
influence
on
the
flesh
.
(
5.
)
When
the
world
seeks
wisdome
,
1
Cor.
1.
and
Rabbies
of
the
Jews
and
learning
and
artes
abound
all
the
world
over
,
not
many
wise
are
called
,
1
Cor.
3.21
,
26
,
27.
and
unlettered
and
ignorant
,
are
,
in
number
,
for
Godly
spirituall
knowledge
,
farre
beyond
the
Godly
learned
;
and
make
that
true
,
Esa.
11.9
.
The
earth
shall
be
filled
with
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
Sea
,
and
Isa.
30.26
.
And
the
light
of
the
Moon
shall
be
as
the
light
of
the
Sun
,
and
the
light
of
the
Sun
shall
be
as
the
light
of
seven
dayes
,
so
hath
the
Lord
darkned
carnall
learning
,
though
of
it self
the
good
gift
of
God
,
with
the
shining
of
spirituall
wi●edome
in
the
fools
of
the
world
,
for
so
are
they
judged
,
1
Cor.
1.27
.
Q.
3.
What
are
the
speciall
differences
of
one
under
the
Covenant
of
Works
,
and
of
one
under
the
Covenant
of
Grace
?
in
aboundance
,
with
greedinesse
,
Esa.
9.19
.
when
the
renued
part
enters
not
a
spirituall
protestation
on
the
contrare
,
see
Rom.
7.19
.
the
carnall
protestation
entered
by
naturall
reason
is
not
the
protestation
of
the
renued
will
and
affections
against
the
will
and
affections
,
but
will
against
will
makes
a
division
of
the
practicall
act
,
and
division
weakens
,
the
half
is
lesse
then
the
whole
,
especially
when
half
and
half
are
contrare
,
half
fire
and
half
water
makes
the
burning
lesse
,
half
light
,
half
darknesse
makes
twylight
,
it
s
not
perfect
day
light
,
yea
and
it
not
only
lesseneth
,
but
weakneth
,
yea
and
alters
the
kind
of
the
morall
act
,
no
reason
can
admit
that
when
a
merchand
casts
his
goods
in
the
sea
for
fear
of
shipwrake
,
that
he
does
an
act
of
prodigalitie
or
wastrie
:
It
wants
delight
and
full
consent
.
Herods
killing
of
John
Baptist
,
though
he
did
it
with
sorrow
,
yet
was
no
compelled
nor
devided
action
between
renued
affection
and
unrenued
affection
.
And
so
it
was
no
protestation
in
favour
of
the
Law
of
God
,
for
he
was
not
grieved
,
because
murthering
of
the
man
of
God
was
against
the
honour
of
God
,
but
because
not
murthering
of
him
was
against
his
supposed
credit
,
he
should
appear
before
men
perjured
,
and
to
kill
was
a
torment
of
conscience
,
it
was
then
a
protestation
in
favour
of
his
own
credite
and
conscience
naturall
.
Hence
the
formall
objects
of
action
and
action
,
show
the
clear
difference
between
the
combate
between
sense
and
reason
,
or
between
a
naturall
conscience
and
the
flesh
,
(
for
a
naturall
conscience
cannot
plead
for
,
and
protest
in
favour
of
the
spirituall
Law
of
God
)
and
the
combate
between
the
flesh
and
the
Sprit
.
2.
The
second
speciall
difference
is
in
the
Law
convictions
and
the
Gospel
convictions
,
2.
It
is
easier
to
be
found
and
Orthodox
,
then
to
be
Godly
,
Cain
Gen.
4.14
.
punishment
as
such
neither
maketh
,
nor
denominateth
any
gracious
,
it
is
but
accidentall
to
prepare
any
for
Christ
,
Job
,
David
,
H●zekiah
,
Heman
,
and
what
a
Physician
is
Christ
who
can
heal
us
with
burning
and
coals
of
hell
.
Simon
Magus
wonders
,
but
Saul
,
Acts
9.
the
Jaylor
trembles
,
Acts
16.
but
that
is
in
regard
of
the
conviction
not
of
the
mind
only
,
but
of
the
conviction
of
affection
and
the
yeelding
to
what
shall
I
do
?
But
Foelix
trimbleth
,
but
only
in
regard
of
literall
conviction
on
the
mind
,
but
neither
he
nor
Magus
comes
to
what
shall
I
doe
?
they
differ
as
the
burning
light
of
a
fire
,
which
both
casts
light
and
with
it
shi●ing
heat
also
,
and
the
light
that
precious
stones
cast
in
the
night
,
which
is
both
little
and
hath
no
heat
.
Fyrie
and
piercing
convictions
are
good
,
there
is
a
dead
conviction
of
the
letter
that
doth
not
profite
.
is
a
Teacher
sent
of
God
,
Joh.
7.28
.
Joh.
3.2
.
the
conviction
is
more
strong
:
But
because
it
is
more
supernaturall
,
and
in
stead
of
kindly
affection
of
love
which
it
wants
,
it
is
mixed
with
hatred
and
anger
and
so
degeners
into
fierie
indignation
against
the
Holy
Ghost
,
as
Joh.
15.24
.
compared
with
Math.
12.15
,
26.31
.
cleareth
.
5.
Conviction
which
is
no
more
but
conviction
,
to
wonder
and
despise
,
except
it
send
down
coals
of
fire
to
the
affections
.
6.
He
who
is
under
the
Covenant
of
Grace
findes
a
threefold
sweetnesse
in
obedience
.
I
delight
to
do
thy
will
,
O
God
,
(
even
to
be
made
a
curse
and
crucified
)
Thy
Law
is
within
my
heart
,
and
he
would
but
fulfill
all
righteousnesse
,
even
that
which
seems
to
be
the
outside
of
the
Gospel
,
to
be
sprinkled
with
water
,
Math.
3.15
.
and
this
Christ
would
doe
as
under
the
Covenant
of
Grace
.
2.
The
stirrings
and
breathings
of
the
Spirit
makes
the
work
sweet
,
hearing
brings
burning
of
heart
,
Luke
24.32
.
willing
gladnesse
,
fashion
of
his
countenance
is
changed
,
Luke
9.29
.
There
is
a
heaven
in
the
bosome
of
Prayer
,
though
there
were
never
a
granting
of
the
sute
,
sure
there
is
a
sin
in
making
heaven
a
hire
,
and
in
making
duty
a
relative
thing
,
a
horse
for
a
journey
,
a
ship
for
a
voyage
to
fetch
home
gold
,
where
as
there
is
heaven
in
praising
God
before
the
Throne
,
such
as
is
both
work
and
wages
,
and
so
in
spirituall
duties
here
.
7.
Suppose
there
were
no
letter
of
a
command
,
because
there
is
suteablenesse
between
the
Law
ingraven
in
the
heart
,
and
the
spirituall
matter
commanded
,
a
childe
of
Grace
under
Grace
sets
about
duties
,
David
,
Get
thee
to
Jerusalem
and
to
the
house
of
God
,
for
he
sayeth
,
Psal.
122.1
.
I
was
glad
when
they
said
,
let
us
go
to
the
house
of
the
Lord
.
As
there
needs
no
command
that
the
Father
love
the
child
,
nor
is
there
need
to
exhort
the
Sea
to
ebbe
and
flow
,
or
the
Sun
to
shine
:
nor
are
many
arguments
usefull
to
presse
the
mother
to
give
suck
to
the
child
,
nature
stands
for
a
Law
here
,
the
strength
of
the
ingraven
Law
in
the
heart
,
overpowreth
the
letter
.
So
the
new
nature
,
the
indwelling
anointing
,
as
a
new
instinct
putteth
the
child
of
Grace
to
act
.
But
here
we
are
to
bewar
,
that
we
separate
not
the
Word
and
the
Spirit
,
the
Father
of
Spirits
loves
to
work
with
his
own
tools
,
and
sow
with
his
own
seed
the
Word
of
God
,
these
three
agree
in
one
1.
The
Spirit
acting
.
2.
The
habite
of
Grace
acted
upon
by
the
Spirit
,
who
blows
away
the
ashes
,
and
3.
The
word
of
exhortation
:
nor
doe
we
extoll
dead
letters
and
livelesse
formes
,
as
Libertines
say
,
for
we
take
in
with
the
letter
the
quickning
sense
and
convincing
meaning
of
the
Word
,
and
its
considerable
that
the
Spirit
drawes
sweetly
after
him
,
the
nature
,
faculties
of
will
,
minde
and
affections
,
and
they
need
no
other
allurement
but
the
Word
,
the
Spirit
,
and
the
new
nature
:
But
when
they
barbarouslie
slew
their
children
and
made
them
passe
through
the
fire
,
they
must
put
out
of
their
ears
and
hearts
the
crying
and
howling
of
the
murthered
Babies
,
with
the
noise
of
the
beatting
of
drums
;
nature
serves
the
Divell
often
weeping
,
and
Sathan
deadenes
nature
,
Grace
so
mortifies
as
the
consent
of
delegation
goes
alone
,
Psal.
1.2
.
Psal.
119.72.97
.
CHAP.
XIII
.
There
are
two
sorts
of
Covenanting
,
on
externall
,
professed
,
visible
,
conditionall
,
another
internall
,
reall
,
absolute
and
the
differences
betwixt
them
.
2.
Infants
externally
in
Covenant
under
the
New
Testament
3.
Some
Questions
touching
infants
.
PErsons
are
two
wayes
in
Covenant
with
God
,
externally
by
Visible
profession
,
and
conditionally
,
not
in
reference
to
the
Covenant
,
but
to
the
thing
promised
in
Covenant
,
which
none
obtains
,
but
such
as
fulfill
the
condition
of
the
Covenant
:
For
consent
of
parties
,
promise
and
restipulation
whether
expresse
,
by
word
of
mouth
,
Deut.
5.27
.
We
will
hear
and
do
,
Josh.
24.24
.
And
the
people
said
unto
Joshua
,
the
Lord
our
God
will
we
serve
and
his
voice
will
we
obey
.
Or
yet
tacit
and
implicit
by
profession
.
I
will
be
thy
God
,
and
the
God
of
thy
seed
,
makes
parties
in
Covenant
.
The
keeping
or
breaking
of
the
Covenant
,
must
then
be
extrinsecall
to
ones
being
confederate
with
God
.
And
2.
Infants
born
of
Covenanted
Parents
are
in
Covenant
with
God
,
because
they
are
born
of
such
Parents
,
as
are
in
Covenant
with
God
,
Gen.
17.7
.
I
will
be
a
God
to
thy
seed
after
thee
.
(
2.
)
The
Covenant
choise
on
Gods
part
is
extended
to
the
seed
,
And
because
he
loved
thy
Fathers
,
therefore
he
choise
their
seed
after
them
.
Deut.
10.15
.
Only
the
Lord
had
a
delight
in
thy
Fathers
,
to
love
them
,
(
and
)
he
choise
their
seed
after
them
,
(
even
you
(
Fathers
and
Children
)
above
all
people
,
(
as
it
is
)
this
day
.
And
the
Covenant
choise
of
seed
is
extended
to
the
seed
in
the
New
Testament
.
Act.
2.39
.
For
to
you
,
and
to
your
children
is
the
promise
made
.
He
speaks
in
the
very
tearms
and
words
of
the
Covenant
,
Gen.
17.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
one
of
you
be
baptized
,
he
saith
not
every
one
of
you
,
old
and
young
,
Parents
and
Children
,
repent
.
For
that
command
of
Repentance
is
given
only
personally
to
them
who
moved
the
Question
,
What
shall
we
do
,
Men
and
Brethren
?
37.
For
we
are
under
great
wrath
,
and
crucified
the
Lord
of
Glory
.
The
Answer
is
,
you
aged
,
Repent
.
39.
True
.
But
ah
,
we
prayed
,
his
blood
be
upon
us
and
our
Children
.
He
Answers
to
that
,
every
one
of
you
be
baptized
.
Why
,
to
thee
and
thy
seed
.
To
you
and
your
seed
,
and
children
.
Now
the
Answer
had
been
most
impertinent
,
if
he
had
mentioned
their
children
,
except
in
order
to
their
Baptism
,
and
their
being
in
Covenant
.
For
1.
their
Children
crucified
not
the
Lord
Jesus
;
Nay
by
Anabaptists
grounds
,
their
Children
not
being
visibly
in
Covenant
with
their
Parents
,
and
not
capable
of
actuall
hearing
the
Word
,
of
actuall
mourning
for
,
and
repenting
of
their
sins
,
as
Zech.
12.10
.
Mat.
3.8
,
9
,
10.
they
were
not
concerned
either
in
the
evill
of
their
Parents
,
who
crucified
the
Lord
of
Glory
,
nor
in
the
good
of
their
Repentance
more
then
stones
.
So
that
(
every
one
of
you
be
baptized
,
for
the
promise
is
to
you
and
to
your
Children
)
should
be
impertinent
,
and
also
false
;
for
Covenant
promises
are
no
more
made
to
Children
,
then
to
stones
,
say
the
opposites
of
Infant
Baptism
.
Yea
also
,
as
the
Lord
in
the
Old
Testament
,
calls
Israel
his
people
.
My
people
old
and
young
.
Saul
shall
be
Captain
of
my
people
.
David
shall
feed
my
people
,
old
and
young
,
and
shall
punish
with
the
sword
the
murthering
of
Infants
.
2.
Because
he
choise
(
with
a
Covenant
choise
)
the
Jews
and
their
seed
,
Deut.
4.37
.
Deut.
10.15
.
Gen.
17.7
.
then
he
must
be
the
God
of
their
seed
.
But
he
choiseth
with
a
Covenant
choise
,
and
calling
all
the
Nations
,
Isa.
2.2
,
3.
All
the
kindreds
of
the
earth
under
the
New
Testament
,
Psal.
22.27
.
All
Egypt
and
Assyria
under
the
New
Testament
.
Blessed
be
Egypt
my
people
,
and
Assyria
the
work
of
my
hand
,
Isa.
19.29
.
All
the
Kingdomes
of
the
world
are
the
Lords
,
and
his
Sons
,
and
he
reigns
in
them
,
by
his
Word
and
Gospel
,
as
the
seventh
Angel
soundeth
,
Revel.
11.15
.
Lord
to
be
their
God
,
and
have
consented
to
the
Covenant
,
as
Joshua
saith
,
Josh
,
24.22
.
must
be
under
the
New
Testament
cut
off
from
the
Covevant
,
and
a
place
must
be
shown
where
God
hath
now
under
the
New
Testament
,
broken
the
staves
of
beauty
and
bands
,
and
hath
laid
this
curse
upon
all
the
Infants
of
Egypt
,
Assyria
,
of
all
the
Kingdomes
of
the
earth
,
that
the
Lord
is
now
no
God
to
them
,
and
feeds
them
no
more
,
and
therefore
that
which
dies
,
let
it
die
,
and
that
which
is
cut
off
,
let
it
be
cut
off
,
as
it
is
,
Zech.
11.9
.
And
the
like
must
be
said
of
all
that
are
come
to
age
,
and
not
baptized
,
or
as
good
as
not
baptized
.
And
Covenant
promises
are
not
to
the
Children
of
Beleevers
,
contrair
to
Acts
2.39
.
nor
to
the
aged
,
untill
they
be
converted
visibly
and
Baptized
;
This
then
hath
never
yet
been
fulfilled
,
that
the
Gentiles
and
Heathen
are
become
the
Lords
people
.
Sure
,
it
is
(
2.
)
and
was
a
mercy
for
the
seed
to
be
in
Covenant
,
Exod.
20.6
.
I
am
the
Lord
shewing
mercies
unto
thousands
of
them
that
love
me
,
and
keep
my
Commandements
.
Psal.
89.28
.
My
mercy
will
I
keep
with
David
and
his
seed
.
What
mercy
?
My
Covenant
shall
stand
fast
with
him
.
Hence
they
are
called
the
sure
mercies
of
David
.
Isa.
55.
The
Lord
following
the
seed
of
the
Godly
with
real
mercies
(
so
that
it
cannot
be
called
the
favour
of
a
ceremony
and
instituted
or
positive
priviledge
belonging
only
to
the
Jews
)
as
that
his
seed
is
blessed
,
Psal.
37.26
.
Psal.
112.2
.
This
mercy
must
be
taken
away
either
in
mercie
or
in
wrath
:
but
that
a
real
mercy
of
a
blessing
should
be
taken
away
in
mercy
,
except
a
spirituall
mercy
of
saving
grace
in
Christ
were
given
in
place
thereof
,
cannot
be
said
,
far
lesse
hath
it
any
truth
that
a
real
mercy
can
be
removed
in
wrath
from
Infants
in
Jesus
Christ
,
in
whom
the
Nations
are
blessed
.
And
we
see
,
Deut.
28.
the
blessing
of
an
observed
Covenant
,
and
the
curses
of
a
broken
Covenant
are
extended
to
the
fruit
of
the
body
to
the
sons
and
the
daughters
,
v.
418.32
.
Job
21.19
.
Job
29.14
.
Job
18.15
,
16
,
17.
And
that
this
is
not
a
New
Testament
dispensation
,
who
can
say
?
And
that
outward
positive
favours
are
bestowed
on
Infants
,
is
clear
.
(
1.
)
That
Christ
laid
his
hands
on
them
and
blessed
them
,
making
them
a
fixed
copy
of
the
indwellers
of
his
Kingdom
.
(2)
The
promises
of
the
Covenant
are
made
to
them
,
Act.
2.39
.
(
3.
)
They
are
clean
and
holy
by
Covenant
holinesse
,
1
Cor.
7.14
.
which
cannot
be
meant
of
being
born
of
the
marriage-bed
.
For
Paul
,
Rom.
11.16
.
saith
the
same
of
the
Jews
,
root
and
branches
,
Fathers
and
Children
:
And
no
man
dreamed
that
Paul
,
Rom.
11.
intends
to
prove
that
the
Jews
shall
be
insert
in
again
,
because
they
are
free
of
bastardie
Father
and
sons
.
Now
Infants
understand
no
more
any
of
rhese
to
be
blessed
by
the
laying
on
of
the
hands
of
Christ
,
and
to
be
such
as
have
title
to
the
promises
,
Acts
2.39
.
and
to
be
Covenant-wise
holy
,
1
Cor.
7.
then
they
understand
Baptism
.
(
4.
)
The
same
Covenant
made
with
Abraham
is
made
with
the
Corinthians
,
2
Cor.
6.16
.
I
will
be
their
God
,
and
they
shall
be
my
people
.
Which
is
Prophesied
of
the
Gentiles
under
the
New
Testament
,
Ezek
11.17
,
18
,
19
,
20.
Ezek
34.23
,
24
,
25.
Jer.
31
,
31
,
32
,
33
,
34
,
35
,
36.
Jer.
32.36
,
37
,
38
,
39
,
40.
Zech.
13.9
.
Hos.
1.10
,
11.
1
Pet.
2.9
,
10.
And
it
is
made
to
the
Gentiles
with
an
eke
of
a
new
heart
,
and
a
larger
extent
of
the
Covenant
under
the
New
Test.
for
which
cause
it
is
called
a
better
Covenant
,
hath
better
promises
,
Heb.
7.22
.
Heb.
8.6
,
7
,
8
,
9
,
10
,
11
,
12.
Now
that
were
a
strange
eke
and
excellency
of
the
New
Testament
Covenant
above
the
Old
,
to
forfeit
,
without
farther
processe
,
all
Infants
under
the
New
Testament
of
all
Covenant-right
,
which
was
due
to
them
of
old
under
the
Covenant
which
the
Lord
calls
faultie
:
Egypt
shall
be
my
people
,
except
their
1.
Infants
.
2.
And
except
their
aged
,
and
their
non-Saints
.
(
5.
)
Infants
in
the
former
Covenant
had
right
by
birth
to
the
means
of
salvation
,
to
be
taught
and
Catechised
in
the
Law
of
the
Lord
,
because
born
of
Covenanting
Parents
within
the
Visible
Church
,
and
so
had
title
to
Covenant-calling
,
and
GODS
Covenant-choising
,
Mat.
22.4
.
as
is
clear
,
Gen.
18.19
.
I
know
Abraham
will
command
his
Children
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
Exod.
20.10
.
Deut.
6
,
6
,
7.
And
thou
shall
teach
them
diligently
unto
thy
Children
,
Exod.
12
▪
26
,
27.
Ps.
78.4
,
5
,
6.
Now
if
Infants
be
without
the
Covenant
as
the
Infants
of
Pagans
,
then
they
have
no
more
Covenant-right
to
the
hearing
of
the
Gospel
,
and
a
treatie
with
Christ
,
and
Covenant
,
then
Pagans
have
.
It
s
not
enough
to
say
their
Fathers
owe
that
much
naturall
compassion
to
their
souls
,
as
to
teach
them
,
it
being
a
Parents
duty
;
Yea
,
but
what
warrand
hath
a
Father
as
a
Father
to
make
offer
of
a
Covenant
of
Grace
in
the
Name
of
GOD
to
one
Pagan
more
then
to
another
,
since
all
are
equally
without
the
Covenant
,
if
there
be
a
Covenant-call
warranted
to
them
,
where
is
the
Fathers
command
to
propone
and
ingadge
the
Covenanters
consent
,
if
the
Children
be
Pagans
?
but
as
they
have
a
right
by
birth
to
the
call
,
they
being
born
where
the
call
soundeth
,
they
must
have
some
visible
right
to
the
Covenant
it self
,
more
then
other
Pagans
.
It
s
but
of
small
weight
to
say
that
,
Rom.
9.
Paul
expoundeth
that
in
the
New
Testament
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
,
only
of
the
spirituall
seed
,
such
as
Jacob
,
who
was
predestinated
to
Glory
,
not
of
those
that
are
carnally
descended
of
Abraham
,
otherwise
it
should
follow
,
that
these
that
are
in
the
Covenant
,
might
believe
that
they
should
be
saved
,
though
void
of
Faith
and
Repentance
.
the
Word
of
God
takes
no
effect
,
and
his
calling
and
choising
of
them
for
his
people
,
takes
no
effect
,
v.
6.
He
Answers
,
it
is
not
failed
,
though
the
body
of
Israel
be
rejected
.
For
there
are
two
kinds
of
Israelits
,
some
only
carnall
and
born
according
to
the
flesh
:
Others
sons
of
promise
,
and
chosen
of
God
.
Now
the
word
of
promise
takes
effect
in
the
latter
sort
,
to
wit
,
in
the
chosen
,
and
in
the
sons
of
promise
,
for
they
are
not
cast
off
of
God
,
and
so
the
Word
of
God
takes
effect
,
v.
6.
(
2.
)
But
the
truth
is
,
if
there
be
none
Covenanted
with
God
,
but
the
chosen
under
the
New
Testament
,
then
there
is
no
such
thing
as
an
externall
and
visible
Covenanting
with
God
,
under
the
New
Testament
,
then
must
all
the
Nations
,
Isa.
2.1
,
2.
Kingdomes
of
the
World
,
Rev.
11.15
.
all
Egypt
,
Assyria
,
Isa.
19.25
.
all
the
Gentiles
,
Isa.
60.
be
internally
Covenanted
and
sons
of
promise
,
and
predestinated
to
life
?
And
that
,
2
Cor.
6.16
.
I
will
be
your
God
,
and
ye
shall
be
my
people
,
under
the
New
Testament
,
must
infer
,
that
all
in
Covenant
under
Christ
must
be
spiritually
in
Covenant
,
and
the
Visible
Church
of
Corinth
,
and
of
all
the
Kingdomes
of
the
world
,
Rev.
11.15
.
must
be
the
invisible
and
chosen
Church
,
and
as
many
as
are
called
,
must
be
chosen
,
contrair
to
Mat.
22.14
.
Hence
.
Have
Infants
now
under
Christ
no
priviledge
nor
Covenant
Grace
externall
by
their
birth
and
discent
from
beleeving
Parents
?
Ans.
Sure
they
have
.
For
Acts
2.39
.
the
promise
is
to
you
and
to
your
children
.
Either
to
all
children
or
to
some
,
the
Text
makes
no
exception
.
If
it
be
said
to
all
conditionally
,
if
they
beleeve
,
not
absolutely
?
Ans.
That
must
be
an
internall
covenanting
proper
to
the
elect
,
and
the
promise
is
not
made
to
the
aged
but
conditionally
,
so
they
beleeve
.
And
yet
the
promise
shall
be
made
to
Infants
and
Children
,
but
not
while
they
come
to
age
.
2.
To
be
cut
off
and
casten
out
of
Covenant
is
a
dreadfull
Judgement
,
Zecha
.
11.9
.
Hos.
2.3
,
4
,
5.
Rom.
11.20
.
well
,
because
of
unbeleef
they
are
broken
off
.
Then
because
the
Jewes
beleeve
in
Christ
already
comed
,
all
their
children
,
for
no
fault
,
but
for
the
beleef
of
their
Parents
,
must
be
cut
off
▪
(
3.
)
Whereas
Paul
makes
it
a
misery
that
the
Ephesians
,
2.12
.
were
strangers
from
the
Covenants
of
promise
,
●aving
no
hope
and
without
God
,
without
Christ
.
And
Peter
,
that
the
Gentiles
were
no
people
,
1
Pet.
2.
then
that
misery
lyes
upon
the
Infants
of
Christians
and
all
within
the
Visible
Church
,
untill
they
be
converted
and
baptized
,
and
the
Gospel
is
no
favour
to
them
,
that
they
are
within
the
net
,
and
in
the
office
house
of
Grace
the
Visible
Church
,
where
the
word
is
Preached
to
children
,
who
are
to
be
taught
,
Gen.
18.19
.
Deut.
6.7
.
Exod.
12.26
,
27.
Psal.
78.1
,
2
,
3
▪
4.5
,
6
,
7.
2
Tim.
3.15
.
and
the
Lord
reckons
it
among
the
favours
,
that
hee
bestowes
not
on
every
Nation
,
but
onely
on
his
owne
Covenanted
Israel
,
that
the
Word
of
the
Gospel
to
gather
them
and
their
Children
,
Math.
23.37
.
2
Tim.
3.15
.
Psal.
78.1
,
2
,
3
,
4
,
5.
and
his
Statutes
and
his
Judgments
are
declared
and
Preached
to
them
,
Psal.
147.19
,
20.
Deut.
5.1
,
2
,
3
,
4.
c.
6.1
,
2
,
3
,
4
,
6
,
7.
Psal.
81.4
.
and
that
the
Oracles
of
God
,
and
the
promises
are
committed
to
them
,
Rom.
3.1
,
2.
Rom.
9.4
.
the
promises
and
the
giving
of
the
Law
,
and
the
Covenants
and
the
service
of
God
.
And
that
this
is
a
special
blessing
in
the
New
Testament
to
old
and
young
is
clear
from
Acts
13.
when
Paul
turnes
from
the
blaspheming
Jewes
to
the
Gentiles
.
I
have
set
thee
to
be
a
light
to
the
Gentiles
,
that
thou
shouldest
be
for
salvation
to
the
end
of
the
earth
.
Now
this
Covenant
salvation
is
,
Isa.
49.6
.
I
wil
give
thee
to
restore
the
preserved
of
Israel
.
—
8.
I
will
give
thee
for
a
Covenant
to
the
people
to
establish
the
earth
.
—
9.
That
thou
mayest
say
to
the
prisoners
go
forth
,
&c.
Now
if
it
be
said
,
it
was
indeed
a
singular
priviledge
to
the
Jews
,
but
what
places
of
the
New
Testament
make
it
a
Covenant
priviledge
to
the
Gentiles
and
their
seed
,
if
the
Word
of
the
Covenant
Preached
to
the
aged
under
the
New
Testament
,
can
the
same
wayes
,
by
accident
,
be
Preached
and
promises
come
to
the
ears
of
the
unbaptised
Children
,
now
growing
to
be
capable
of
hearing
the
Gospel
,
Acts
2.39
.
2
Tim.
3.15
.
as
to
Pagans
,
and
such
as
are
no
lesse
stranges
to
the
Covenant
,
and
void
of
all
right
by
the
Covenant
made
with
their
Parents
,
then
Indians
and
their
children
who
worship
Satan
?
Paul
not
without
a
command
Preacheth
the
Word
of
the
Covenant
to
the
discerning
Gentiles
,
Acts
13.47
.
from
Isa.
49.6
,
9
,
10.
must
not
the
fathers
have
command
to
speak
the
Gospel
to
their
children
?
Or
doth
not
the
warrand
that
Parents
and
Pastors
have
to
take
within
the
Covenant
the
fathers
,
warrand
them
to
preach
the
same
Covenant
to
the
children
?
where
as
,
otherwise
the
Apostles
should
have
said
,
we
have
no
warrand
to
offer
the
Covenant
to
any
or
to
Preach
Christ
a
given
Covenant
to
any
:
But
1.
To
such
as
are
come
to
age
.
2.
Such
as
are
Converts
.
3.
To
such
as
can
give
signification
by
confession
,
that
they
are
not
onely
visible
but
also
invisible
and
chosen
confederates
,
and
they
should
have
said
all
children
are
now
by
Christ
excluded
as
prophane
Gentiles
and
heathen
from
the
Covenant
of
Grace
,
because
there
can
be
none
(
say
Anabaptists
)
but
reall
Believers
under
the
New
Testament
in
Covenant
with
God
.
Yea
but
the
New
Testament
offers
Christ
a
Covenant
,
in
the
preached
promises
,
alike
to
fathers
and
sons
.
Math.
4.16
.
The
people
(
fathers
and
sons
)
that
sate
in
darknesse
saw
great
light
,
&c.
Math.
19.43
.
Therefore
I
say
unto
you
,
the
Kingdome
of
God
shall
be
taken
from
you
and
given
to
a
nation
bringing
forth
the
froots
thereof
.
And
is
it
not
a
punishment
to
be
deprived
of
the
Kingdome
?
If
the
Kingdome
of
God
come
where
the
Preached
Covenant
is
,
Math.
3.2
.
Math.
12.28
.
and
the
Bridegroome
among
them
,
and
so
cause
of
joy
,
Math.
9.15
.
and
the
Golden
Candlesticks
be
there
and
the
Son
of
God
walking
in
the
midst
of
the
Golden
Candlesticks
,
Rev.
1.20
.
c.
2.1
.
sure
this
is
much
to
children
.
If
it
be
said
,
it
is
very
nothing
,
for
children
understand
nothing
of
this
.
What
then
is
meant
by
the
Prophecie
of
the
incoming
of
the
Gentiles
,
Psal.
87.3
.
Glorious
things
are
spoken
of
thee
,
O
city
of
God
.
I
will
make
mention
of
Rahab
and
Babylon
to
them
that
know
me
;
behold
Phylistia
and
Tyre
,
with
Aethiopia
,
that
man
was
born
there
.
5.
And
of
Zion
i●
shall
bee
said
,
this
and
that
man
was
born
in
her
.
6.
The
Lord
shal
count
,
when
he
writeth
up
the
people
,
that
this
man
was
born
there
.
And
Christ
Prophecying
of
the
desolation
extends
the
judgement
of
a
despised
Covenant
to
the
children
and
the
house
,
Math.
23.37.38
.
Luke
19.44
.
Luke
22.24
.
how
should
there
be
under
the
New
Testament
Covenant
wrath
,
for
the
fathers
Covenant
breaking
derived
to
the
children
,
if
in
their
fathers
the
sucking
children
brake
not
the
Covenant
,
then
they
have
been
in
Covenant
with
their
parents
,
especially
since
a
Visible
Covenanting
,
by
borrowed
allusions
to
altars
,
speaking
the
language
of
Canaan
,
offering
incense
,
swearing
by
the
Lord
,
is
spoken
of
Egypt
and
of
five
,
that
is
,
of
many
cities
of
Egypt
,
and
of
all
the
Gentiles
,
Esa.
19.18
,
19
,
20.
21.
Mal.
1.18
.
and
Covenant
blessings
shall
be
derived
from
fathers
to
children
.
The
Lord
shall
say
,
25.
Blessed
be
Egypt
my
people
,
and
Assyria
the
work
of
my
hands
,
and
Israel
mine
inheritance
.
It
must
be
a
narrow
blessing
of
Covenanted
Egypt
,
Assyria
,
Israel
,
if
it
be
a
blessing
of
these
come
to
age
.
2.
Professing
the
faith
.
3.
And
baptised
.
How
can
the
Lord
say
,
blessed
be
Egypt
,
and
though
the
whole
seed
be
visibly
in
Covenant
,
old
and
young
,
yet
it
followeth
not
that
therefore
every
promise
that
is
absolute
,
that
is
,
that
of
a
new
heart
is
made
to
all
and
every
one
within
the
Visible
Covenant
:
for
it
is
promised
,
Deut.
30.6
.
to
the
Jews
,
and
was
given
to
them
and
undenyably
the
visible
body
of
the
Jews
and
their
seed
were
the
chosen
and
externally
Adopted
and
Covenanted
people
of
God
,
Deut.
29.10
,
11
,
12
,
13.
Deut.
7.6
.
Deut.
10.19
.
and
the
Lord
calls
them
those
whom
he
delivered
out
of
Egypt
,
his
people
,
Exod.
3.7
.
I
have
seen
the
affliction
of
my
people
▪
Ezek.
37.12
.
O
my
people
,
I
will
open
your
graves
,
as
many
as
Saul
and
David
did
feed
,
whether
they
have
a
new
heart
or
not
,
the
Lord
calls
them
his
people
,
1
Sam.
9.16.2
.
2
Sam.
7.8
.
See
Psal.
50.7
.
Hear
O
my
people
,
Psal.
81.13
.
Jer.
9.26
.
and
so
the
Church
of
Corinth
,
2
Cor.
16.
is
called
his
people
,
and
the
Kingdomes
of
the
world
the
Lords
Kingdomes
in
Covenant
,
Rev.
11.15
.
and
there
were
many
of
them
uncircumcised
in
heart
,
Jer.
9.26
.
Isa.
1.10
.
Amos
9.7
.
and
with
many
of
them
▪
God
was
not
well
pleased
,
1
Cor.
10.5
.
and
so
it
is
most
false
that
none
are
in
Covenant
under
the
New
Testament
,
but
only
Believers
;
For
Judas
,
Demas
,
Simon
Magus
,
and
all
the
externally
called
(
for
they
cannot
be
baptized
but
as
in
Covenant
with
God
)
Math.
22.10
.
are
by
their
profession
in
Covenant
externally
,
as
the
Jews
profession
sayeth
they
accepted
of
,
and
consented
unto
the
Covenant
of
Grace
,
for
1
Cor.
10.7
.
Be
not
ye
Idolaters
,
as
some
of
them
,
commit
not
fornication
,
tempt
not
Christ
,
murmur
not
,
as
some
of
them
,
v.
8.9
.
th●se
and
the
like
say
we
are
the
same
way
in
Covenant
as
they
were
and
our
Visible
Church
,
now
,
and
the
Visible
Church
then
are
of
the
same
constitution
.
Q.
And
may
we
not
say
,
that
the
same
Covenant
of
Grace
,
we
are
under
,
is
the
same
in
nature
and
substance
with
that
Covenant
made
with
Abraham
?
Ans.
The
same
Christ
was
their
Mediator
,
as
ours
,
Heb.
13.8
.
their
Rock
and
our
Rock
,
Christ
.
1
Cor.
10.1
,
2
,
3
,
4
,
5
,
6.
Ioh.
8.56
.
(
2.
)
We
are
justified
as
Abraham
,
and
David
.
Rom
,
4.1
,
2
,
3
,
4
,
5.
Gen.
15.6
.
Ps.
32.1
,
2.
3.
They
were
saved
by
Grace
,
the
Gentiles
as
well
as
they
,
Acts
15.11
.
by
faith
,
Acts
10.43
.
Heb.
11.1
,
2
,
3
,
4.13
.
&c.
4.
There
is
no
more
reason
to
say
,
it
was
a
civill
Covenant
made
with
Abraham
,
John
Baptist
should
be
under
another
Covenant
of
Grace
▪
then
the
Apostles
:
For
to
their
faith
is
promised
the
working
of
miracles
,
Mark
16.16
,
17
,
18.
But
John
wrought
no
miracles
,
and
many
thousands
of
beleevers
work
no
miracles
,
and
they
must
be
under
a
third
Covenant
:
For
though
Canaan
was
promised
to
Abrahams
seed
,
there
is
no
reason
to
call
it
an
earthly
Covenant
,
or
another
different
covenant
,
for
to
all
beleevers
the
blessings
of
their
land
are
promised
,
Ezek
▪
36.25
,
26
,
30
,
31.
Jer.
31.31
.
compared
with
38
,
39
,
40
,
41
,
42
,
43.
Mat.
6.33
.
Luke
12.31
.
1
Tim.
4.8
.
Heb.
13.5
,
6.
5.
What
if
we
say
the
Covenant
made
with
Abraham
,
Exod.
3.
proves
by
our
Saviours
reasoning
,
Ma●.
22.31
,
32
,
33.
that
Infants
shall
not
rise
again
and
be
in
Angel-state
and
saved
,
Q
3.
Are
they
not
saved
all
of
them
?
Is
not
this
enough
?
But
because
the
Kingdom
of
Christ
is
spirituall
,
the
Element
of
water
can
do
them
no
good
,
except
they
beleeve
?
Ans.
If
his
Kingdom
be
not
spirituall
,
because
his
wisedom
hath
appointed
externall
signes
,
then
no
promise
(
which
is
but
good
words
)
shall
be
made
to
Children
,
contrair
to
Acts
2.39
.
for
they
can
do
them
no
good
untill
they
beleeve
.
Q.
4.
If
faith
sanctifie
as
faith
,
then
an
unbeleeving
whore
might
be
sanctified
by
a
beleeving
fornicator
:
For
faith
will
do
its
formall
work
in
every
subject
?
Answ.
Paul
never
meant
that
faith
doth
sanctifie
in
every
subject
,
but
in
subjecto
capaci
.
Faith
sanctifieth
not
incest
and
sin
,
they
are
not
capable
to
be
separated
to
a
holy
use
:
If
fire
as
fire
burn
,
then
might
all
the
water
in
the
Ocean
be
dryed
up
with
the
least
sparkle
of
fire
.
If
prayer
as
prayer
obtain
all
things
,
shall
it
obtain
that
the
sacrificing
of
your
son
to
God
,
shall
be
accepted
of
him
as
holy
and
lawfull
worship
?
Mr.
Baxter
saith
excellently
upon
this
subject
.
A
thing
must
be
first
lawfull
,
before
it
be
sanctified
;
Rich.
Baxter
,
plain
Scripture
proof
for
Infant
Baptism
.
4
Arg.
on
●
Cor.
7.
p.
●8
,
99.
God
sanctifieth
not
sin
in
,
or
to
any
.
See
the
Argument
1
Cor.
7.
learnedly
and
solidely
vindicated
by
him
,
so
as
the
dispute
is
at
an
end
now
.
Q.
5.
What
holiness
is
it
that
is
called
federal
,
or
Covenant
holiness
which
is
in
Infants
?
Ans.
It
is
not
so
much
personall
holinesse
(
though
it
may
so
be
called
,
because
the
person
is
a
Church
member
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
,
Gen.
17.
it
was
extended
to
him
,
not
as
a
father
only
,
but
as
to
the
head
of
the
family
;
the
children
of
Servants
born
in
Abrahams
family
were
to
be
circumcised
and
to
be
instructed
as
having
right
to
the
means
of
salvation
.
Gen.
17.12
.
He
that
is
eight
dayes
old
shall
be
circumcised
among
you
,
every
man-child
in
your
Generations
(
so
it
is
Generation-holinesse
)
he
that
is
born
in
the
house
,
or
bought
with
money
of
any
stranger
,
that
is
not
of
thy
seed
.
So
God
showes
clearly
that
in
Abraham
he
chosed
the
Nation
and
the
house
,
Gen.
18.19
.
I
know
Abraham
,
that
he
will
command
his
children
(
that
is
too
narrow
a
Church
Visible
)
and
his
houshold
after
him
,
that
they
shall
keep
the
way
of
the
Lord
.
2.
Afterward
he
choosed
the
Nation
to
be
a
peculiar
people
holy
to
himself
,
But
because
the
Lord
loved
you
,
and
would
keep
the
oath
that
he
had
sworn
to
your
fathers
,
to
wit
,
to
Abraham
.
Deut.
10.15
.
He
chose
their
seed
after
them
,
even
you
,
above
all
people
,
not
above
all
houses
.
Amos
3.2
.
You
only
have
I
known
of
all
the
families
of
the
earth
.
So
the
externall
Church
Covenant
and
Church
right
to
the
means
of
grace
is
given
to
a
society
and
made
with
Nations
under
the
New
Testament
,
Isa.
2.1
,
2
,
3.
Psal.
2.8
,
9.
Psal.
22.27
.
Psal.
87.2
,
3
,
4.
Rev.
11.15
.
Matth.
28.19
,
20.
And
not
any
are
baptized
in
the
New
Testament
,
(
except
the
Eunuch
,
and
Saul
,
Acts
8.39
.
)
who
were
baptized
firstly
,
but
they
were
baptized
as
publick
men
representing
a
seed
;
also
,
societies
are
baptized
.
All
Judea
,
Mat.
3.3
.
All
the
land
of
Judea
,
Mark
1.5
.
All
the
multitude
,
all
the
people
,
Luke
4.7.21
.
Sure
the
fathers
were
so
Christianed
and
Baptized
as
their
children
had
right
to
the
same
seal
.
So
Joh.
3.22
,
23
,
26.
Cornelius
his
house
and
all
with
him
were
baptized
,
Acts
10.33
▪
47.
Three
thousand
at
once
,
Acts
2.39
,
40
,
41.
The
Jayler
and
his
house
,
Acts
16.33
.
servants
and
friends
.
The
houshold
of
Stephanas
,
1
Cor.
1.16
.
was
Baptized
.
And
this
3.
is
holden
forth
as
the
Church
,
the
houshold
of
Narcissus
which
are
in
the
Lord
,
Rom.
16.11
.
Aquila
and
Priscilla
,
and
all
the
Church
at
their
house
.
v.
5.
The
Church
at
the
house
of
Philemon
,
Phil.
v.
2.
which
teacheth
that
the
Covenant
holinesse
is
of
societies
and
houses
under
the
New
Testament
as
in
Abrahams
house
,
and
as
Abrahams
house
was
Circumcised
,
so
are
whole
houses
under
the
New
Testament
Baptized
.
4.
Paul
aptly
calls
it
the
holinesse
of
the
lump
,
or
Nation
,
and
the
first
fruits
,
root-holinesse
,
the
holinesse
of
the
root
and
the
branches
.
Of
the
Olive
Tree
and
the
branches
,
Rom.
11.16
,
17.
(
5.
)
The
speciall
intent
of
God
in
sending
the
word
of
the
Covenant
must
evidence
this
;
he
sends
not
the
Gospel
unto
,
and
for
the
cause
of
one
man
,
to
bring
him
in
,
but
to
gather
a
Church
and
his
elect
ones
,
by
a
visibly
and
audibly
Preached
Covenant
to
a
society
,
to
a
City
;
to
Samaria
.
Acts
8.
To
the
Gentiles
,
Acts
13.
To
all
Nations
,
Mat.
28.19
,
20.
that
they
and
their
children
may
have
right
to
salvation
and
to
the
means
thereof
,
and
to
the
Covenant
,
and
therefore
we
are
not
curiously
to
inquire
whether
the
faith
of
the
father
be
real
or
not
,
if
the
Gospel
be
come
to
the
Nation
,
to
the
House
,
to
the
Society
.
The
Lord
in
one
Abraham
,
in
one
Cornelius
,
in
one
Jayler
,
(
whom
he
effectually
converts
as
far
as
we
can
gather
from
the
Scriptures
)
choises
the
race
,
house
,
society
,
nation
,
and
gives
them
a
Covenant-holinesse
,
the
mans
being
born
where
the
call
of
God
is
,
does
the
turn
,
as
much
as
the
faith
of
the
Parent
.
For
by
the
root
is
not
necessarily
meant
the
Physicall
root
the
father
.
For
Abraham
was
not
the
Physicall
root
and
father
,
before
the
nation
had
done
good
or
evill
,
I
chosed
this
nation
all
and
whole
,
not
this
,
but
I
loved
this
man
,
not
this
man
.
Q.
What
is
the
formall
reason
and
ground
that
any
hath
right
to
Baptism
?
Ans.
If
we
speak
of
a
passive
right
,
if
the
Eunuch
beleeve
,
Act.
8.
and
if
such
have
received
the
Spirit
,
Acts
10.
they
may
receive
baptism
,
The
Eunuch
moves
not
the
Question
whether
Philip
should
sin
in
baptizing
him
or
not
.
The
Eunuch
was
troubled
to
make
sure
his
own
,
not
Philips
Conversion
.
with
all
the
heart
,
not
as
the
faith
of
Simon
Magus
▪
And
the
faith
,
Mark
16.15
.
is
real
saving
faith
,
that
brings
salvation
;
he
that
beleeves
is
saved
.
2.
It
can
not
be
visible
faith
only
,
for
that
is
in
Simon
Magus
,
he
doth
visibly
so
beleeve
and
is
baptized
.
Yet
upon
that
faith
he
was
not
saved
,
being
in
the
gall
of
bitternesse
(
3.
)
He
that
beleeves
not
,
is
damned
.
The
meaning
must
be
,
he
that
beleeves
not
savingly
is
damned
:
Or
then
he
that
beleeves
not
visibly
,
as
Magus
,
and
Judas
,
is
damned
,
but
this
is
most
false
,
for
Peter
beleeves
not
as
Judas
,
and
yet
he
is
not
damned
:
Or
then
the
meaning
must
be
,
he
that
beleeveth
both
really
,
savingly
,
and
also
professedly
and
visibly
,
is
saved
.
And
that
is
true
,
but
it
concludes
that
none
are
to
be
baptized
,
but
both
real
and
visible
believers
.
4.
If
it
be
true
that
none
are
to
be
baptized
but
Covenanted
ones
,
as
Acts
2.39
.
And
if
none
be
Covenanted
ones
under
the
New
Testament
,
but
real
beleevers
and
such
as
are
predestinated
to
life
,
as
our
Anabaptists
teach
from
Rom.
9.
then
must
the
Church
without
warrant
of
the
Word
baptize
Magus
,
Demas
,
Judas
.
(
5.
)
Then
must
also
all
Judea
,
all
the
Generations
of
vipers
baptized
have
been
both
real
and
visible
beleevers
,
for
they
were
all
baptized
,
Mat.
3.3
,
4.
Mark
1.5
.
Luke
1.7.21
.
Let
Independents
consider
this
,
and
what
D.
Fuilk
,
and
Mr.
Cartwright
,
Paraeus
,
Calvin
,
Beza
;
and
our
Divines
speak
on
these
places
against
the
auricular
confession
of
all
the
huge
multitude
.
(
6.
)
It
is
a
wonder
that
any
man
should
dream
that
the
Eunuch
made
a
case
of
conscience
,
Acts
8.
whether
it
was
lawfull
to
Philip
to
baptize
,
and
not
whether
he
himself
did
beleeve
and
could
worthily
receive
the
seal
,
Act.
8.36
.
here
is
water
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
7.
)
So
none
can
warrantably
baptize
any
but
persons
dying
in
faith
,
and
it
s
not
certain
these
have
the
faith
that
is
,
Acts
8.37
.
Mar.
16.16
.
But
for
the
formall
warrand
of
such
as
baptize
:
tali
modo
visibili
federati
,
such
as
professedly
and
visibly
in
Covenant
,
and
called
,
Acts
2.39
.
are
warrantably
baptized
.
Hence
they
must
be
so
in
Covenant
,
as
they
be
called
by
the
word
of
the
Covenant
,
for
they
cannot
be
baptized
against
their
will
,
Luke
7.29.30
.
Q.
What
warrand
is
there
,
Act.
2.39
.
for
Infant
Baptisme
?
Ans.
I
shall
not
contend
for
the
actuall
baptizing
of
them
at
that
instant
.
But
every
one
of
you
be
baptized
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
father
and
sons
.
Why
?
the
promise
is
to
you
and
to
your
children
,
break
the
Text
into
an
hundred
pieces
,
and
blood
it
as
men
please
,
the
Genuine
Thesis
which
cannot
be
neglected
,
is
,
These
to
whom
the
promise
of
the
Covenant
does
belong
,
these
should
be
baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
the
promise
of
the
Covenant
is
to
you
and
to
your
children
.
Ergo
,
you
and
your
children
should
be
baptized
.
The
assumption
is
the
expresse
words
of
Peter
and
the
Proposition
is
Peters
.
These
to
whom
the
promise
is
made
should
be
baptized
.
But
the
promise
is
made
to
children
,
Act.
2.
Every
one
of
you
be
baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
to
you
is
the
promise
of
the
Covenant
.
Calvin
,
Bullinger
,
Brentius
,
Gualther
clear
it
.
2.
Who
they
are
,
who
are
in
the
nearest
capacity
to
be
baptized
,
he
explaines
,
when
he
showeth
,
that
the
Covenant
promise
is
made
to
these
who
are
far
off
,
to
the
Gentiles
,
whom
the
Lord
shall
call
,
then
all
that
are
under
the
call
and
offer
of
Christ
in
the
Preached
Gospel
,
as
Prov.
9.1
,
2
,
3
,
4.
Math.
22
bid
them
come
to
the
wedding
,
Luke
14.16
,
17
,
18.
&c.
are
externally
in
Covenant
,
and
such
to
whom
the
Covenant
is
made
,
and
should
be
baptized
,
it
s
presumed
they
give
some
professed
consent
to
the
call
and
do
not
right
down
deny
to
come
,
else
they
should
be
baptized
against
their
will
.
3.
Calvine
showes
Acts
2.39
.
that
the
Anabaptists
in
his
time
,
said
,
the
promise
was
made
to
Believers
only
,
but
the
Text
saith
,
it
is
made
to
you
and
to
your
children
,
to
infants
,
to
the
children
of
the
Prophets
and
of
the
Covenant
made
with
the
fathers
,
Acts
3.25
.
Now
what
ground
doe
Anabaptists
give
that
all
infants
believe
,
or
that
some
believe
,
since
to
them
,
their
children
were
as
Pagans
without
Christ
,
without
the
Covenant
?
if
to
the
children
when
they
come
to
age
and
shall
believe
?
but
what
need
to
adde
,
and
to
your
believing
Children
?
for
these
are
not
children
but
men
of
age
,
their
fathers
and
they
both
being
believers
.
Now
Peter
sets
down
two
ranks
,
the
aged
who
heard
the
word
with
gladnesse
,
and
were
pricked
in
heart
,
v.
37.41
.
and
the
children
,
and
to
both
the
promise
is
made
,
and
what
ground
is
their
to
exclude
sucking
children
?
for
the
word
,
Acts
2.39
.
is
Math.
2.18
.
1
Cor.
7.14
.
where
sure
the
word
is
taken
for
sucking
children
of
whose
actuall
faith
the
Scripture
speaks
not
.
2.
The
promise
is
to
you
and
to
your
children
,
can
have
no
other
sense
then
,
the
promise
is
to
you
and
to
your
children
.
the
promise
and
word
of
the
Covenant
is
preached
to
you
and
to
your
children
in
you
▪
and
this
is
to
be
externally
in
Covenant
,
both
under
the
Old
and
New
Testament
.
If
it
have
another
sense
it
must
be
this
,
the
Lord
hath
internally
Covenanted
with
you
the
3000.
who
have
heard
the
word
and
with
your
children
,
and
you
are
the
spirituall
seed
,
and
sons
of
promise
,
predestinate
to
life
eternall
:
as
Rom.
9.
they
expone
the
seed
in
Covenant
:
But
1.
Were
all
the
3000.
Ananias
and
Saphi●a
and
their
children
the
spirituall
and
chosen
seed
?
for
he
commands
all
,
whom
he
exhorts
to
repent
,
to
be
baptized
:
And
2.
Now
to
Simon
Magus
and
Demas
,
and
numbers
of
such
,
Peter
could
not
have
said
,
the
promise
is
made
to
you
and
to
your
children
;
if
it
be
only
made
to
reall
and
actuall
believers
,
as
they
say
,
Peter
therefore
must
owne
them
all
whom
he
exhorts
to
repent
,
as
the
chosen
seed
.
But
if
the
former
sense
be
intended
(
as
how
can
it
be
denyed
?
)
to
wit
,
the
word
of
the
Covenant
is
preached
to
you
,
an
offer
of
Christ
is
made
in
the
preached
Gospel
to
you
.
Then
it
cannot
be
denyed
,
but
the
promise
is
to
all
the
Reprobate
in
the
Visible
Church
whether
they
believe
or
not
,
for
Christ
is
preached
and
promises
of
the
Covenant
are
preached
to
Simon
Magus
,
to
Judas
and
all
the
Hypocrites
who
stumble
at
the
Word
,
to
all
the
Pharisees
,
as
is
clear
,
Christs
,
Rev.
11.15
.
must
be
believers
&
internally
in
Covenant
with
God
.
Math.
13.20
,
21
,
22
,
23.
Acts
13.44
,
45.
Acts
18.5
,
6.
Math.
21.43
.
1
Pet.
2.7
,
8.
(
3.
)
The
promise
,
I
will
be
your
God
,
and
ye
shall
be
my
people
,
must
be
one
way
expounded
in
the
Old
Testament
,
to
wit
,
you
are
externally
only
in
Covenant
with
God
.
But
in
the
New
Testament
,
it
must
have
this
meaning
,
I
wil
be
your
God
,
2
Cor.
6.16
.
that
is
,
you
are
all
predestinate
to
life
,
and
the
sons
,
by
promise
,
and
the
spirituall
seed
,
to
whom
I
say
,
I
will
be
your
God
:
But
so
it
may
well
be
said
,
there
were
no
internall
Covenanters
in
the
Old
Testament
,
and
there
be
none
but
only
internall
Covenanters
in
the
New
Testament
,
so
that
when
the
Lord
sayeth
,
Rev.
11.15
.
The
Kingdomes
of
the
earth
are
mine
,
and
my
sons
.
He
must
say
,
the
Kingdomes
,
Egypt
,
Assyria
,
Tyrus
,
Ethiopia
,
&c.
are
chosen
and
the
spirituall
seed
,
and
these
Covenanted
Nations
and
the
Kingdomes
of
the
Gentiles
are
all
internally
and
effectually
called
,
and
there
are
no
Visible
Churches
in
the
New
Test.
but
only
all
invisible
and
saved
.
4.
If
these
words
,
The
promise
is
to
you
,
and
to
your
children
,
be
limited
,
to
as
many
as
the
Lord
shall
effectually
call
,
either
fathers
or
children
.
But
Mr.
Stev
.
Marshel
judiciouslie
observes
;
and
to
your
chil●dren
are
not
limited
.
there
is
no
more
a
Covenant-favour
holden
forth
to
their
children
,
then
to
the
children
of
Pagans
;
for
the
children
of
Pagans
,
if
God
effectually
call
them
,
have
the
promises
made
to
them
.
5.
It
s
clear
that
externall
Covenant-holinesse
,
is
to
these
men
ceremoniall
holiness
now
out
of
date
;
and
then
externall
calling
the
only
means
of
internall
and
effectuall
calling
,
Math.
22.14
.
1
Cor.
1.18.23
,
24.
Luke
15.1
,
2.
and
the
fixed
Church-hearing
of
the
Preached
Gospel
is
a
ceremony
.
2.
That
God
should
be
the
God
of
Infants
of
the
seed
of
the
Jews
,
Isa.
c.
2.
c
19
Jer.
23.
Isa
11
▪
&c.
a
mercie
to
fathers
and
sons
coming
from
free
love
,
Deut.
10.15
.
Gen.
17.7
.
Deut.
7.6.7.8
.
and
Prophesied
as
a
mercy
to
the
Gentiles
by
all
the
Prophets
was
a
ceremony
removed
now
in
Christ
.
Yea
3.
externall
Covenanting
,
and
adopting
,
and
choising
of
Israel
is
no
mercy
,
except
that
a
Pedagogie
of
the
Law
is
a
mercy
for
a
time
.
4.
The
promise
is
to
you
and
to
your
children
,
must
be
in
a
contradictorie
way
expounded
,
to
wit
,
the
promise
is
no
more
made
to
your
children
so
long
as
they
are
Infants
,
then
to
Devils
.
Yea
fathers
and
children
not
beleeving
,
though
chosen
to
life
,
are
excommunicated
from
Visible
adoption
,
calling
,
hearing
the
Gospel
promises
,
for
there
is
no
Covenanting
now
under
the
New
Testament
,
but
only
internall
Covenanting
of
the
elect
.
5.
Young
Timothy
and
children
of
beleeving
Parents
,
and
all
the
aged
within
the
Visible
Church
,
to
turn
away
their
ears
from
the
Law
,
and
not
to
hear
the
Gospel
.
7.
It
were
non-sense
to
say
to
men
under
the
externally
proposed
Covenant
,
repent
,
hear
the
Gospel
,
use
the
means
,
receive
the
seals
,
and
yet
you
have
no
right
to
hear
,
nor
have
we
any
warrand
to
baptize
you
,
untill
ye
beleeve
;
for
there
is
no
promise
made
to
you
,
nor
to
your
seed
and
children
,
untill
first
you
beleeve
.
And
it
must
say
there
was
no
threatning
to
Adam
,
Gen.
2.17
.
before
he
sinned
,
and
no
promise
to
Adam
nor
to
any
now
,
do
this
and
live
,
untill
Adam
first
sinned
,
and
first
obeyed
the
Covenant
;
and
so
,
if
John
Covenant
to
labour
in
Peters
Vineyard
,
and
Peter
promise
to
him
four
pence
,
so
he
work
twelve
hours
,
otherwise
he
shall
not
pay
him
four
pence
,
though
John
accept
of
the
Covenant
,
and
work
but
one
hour
,
whereas
his
Covenant
is
to
work
for
twelve
hours
,
then
no
man
can
say
to
John
(
work
,
for
there
is
a
promise
made
of
four
pence
to
you
)
the
other
might
deny
;
no
such
promise
was
made
to
me
,
except
I
work
twelve
hours
.
It
were
,
sure
,
unfaithfull
dealing
to
John
to
say
so
.
For
the
four
pence
ought
not
,
by
this
Covenant
,
to
be
given
to
him
,
except
he
work
twelve
hours
:
but
he
cannot
,
without
palpable
falshood
,
say
,
I
have
broken
no
Covenant
,
in
not
working
twelve
hours
:
For
though
I
consented
to
the
Covenant
,
and
began
to
work
an
hour
,
yet
the
promise
was
not
to
me
simply
,
but
to
me
as
working
twelve
hours
;
the
promise
,
and
the
thing
promised
;
the
Covenant
,
and
benefits
Covenanted
.
The
promise
is
to
you
,
and
so
are
the
commands
,
&
threatnings
,
whether
ye
beleeve
or
not
,
the
command
is
to
you
,
and
layes
an
obligation
on
you
,
whether
ye
obey
or
obey
not
,
and
the
threatnings
are
to
you
,
whether
ye
transgress
,
or
transgresse
not
.
It
is
true
,
indeed
,
the
promise
,
that
is
,
the
blessing
promised
,
righteousnesse
and
eternall
life
is
not
given
to
you
,
untill
ye
first
beleeve
.
Object
.
Is
not
the
promise
made
the
same
way
to
the
aged
as
to
the
children
,
and
the
same
thing
required
of
both
:
The
promise
is
to
you
and
to
your
children
.
But
the
promise
is
made
to
the
aged
only
,
if
they
actually
beleeve
.
Ergo
,
the
promise
is
made
to
the
children
only
,
if
they
actually
beleeve
,
and
so
not
to
Infants
.
Answ.
Neither
proposition
nor
assumption
can
bear
weight
.
For
the
proposition
,
when
God
saith
,
I
will
be
thy
God
O
Abraham
,
and
the
God
of
thy
seed
.
Is
it
needfull
that
God
require
the
same
conditions
,
that
is
actuall
beleeving
,
that
he
may
save
Father
Abraham
,
and
also
actuall
beleeving
from
hearing
the
word
of
the
Covenant
Preached
from
all
Infants
born
of
Abraham
and
dying
in
Infancy
,
or
then
all
these
Infants
so
dying
must
be
eternally
damned
?
Nay
.
We
beleeve
many
Infants
(
we
reserve
to
the
Holy
and
Glorious
Lord
his
liberty
of
election
and
reprobation
,
Rom.
9.11
,
12.
)
among
the
Jews
were
saved
by
the
Covenant
of
Grace
,
though
they
died
Infants
.
And
this
we
condemn
in
Anabaptists
,
that
they
show
no
revealed
way
of
God
of
saving
Infants
of
beleeving
Parents
dying
in
Infancy
,
more
then
of
saving
Pagans
and
their
Infants
,
there
is
no
name
under
Heaven
by
which
men
may
be
saved
,
but
by
the
Name
of
Jesus
,
Acts
4.12
.
Joh.
14.6
.
There
is
no
other
warrand
of
praying
for
such
,
then
that
God
would
send
them
the
Gospel
;
and
since
Christ
prayed
for
Infants
and
blessed
them
,
which
is
a
praying
for
them
,
Gen.
48.15
,
16.
Deut.
33.1.6
,
7
,
8.
&c.
Eph.
1.2
.
Gal.
1.3
.
1
Cor.
1.3
.
1
Tim.
1.2
.
2
Tim.
1.3
.
See
Mar.
10.16
▪
he
must
own
them
as
blessed
in
Christ
in
whom
all
the
Nations
of
the
earth
are
blessed
▪
and
so
Covenanted
with
God
in
Christ
.
2.
It
is
false
that
the
promise
is
made
only
to
the
aged
,
upon
condition
of
actuall
beleeving
.
that
the
promise
is
made
to
the
aged
,
upon
condition
of
beleeving
.
The
promise
is
made
to
them
absolutely
,
whether
they
beleeve
or
not
.
But
the
blessing
of
the
promise
and
Covenant
of
Grace
is
given
and
bestowed
only
conditionally
,
if
they
beleeve
.
The
promise
is
absolutely
made
:
it
s
called
conditionall
from
the
thing
conditionally
given
.
Obj.
But
is
not
this
an
approven
distinction
,
that
persons
are
within
the
Covenant
,
either
externally
,
professedly
,
visibly
,
or
internally
,
really
,
or
according
to
the
intention
of
God
?
Ergo
,
such
as
are
externally
within
the
Covenant
,
are
not
really
&
indeed
within
the
Covenant
of
Grace
.
Ans.
The
Adverbe
(
really
)
relates
to
the
reall
fruit
of
the
fulfilled
Covenant
,
and
so
such
as
are
only
externally
within
the
Covenant
,
This
is
the
Covenant
that
I
will
make
with
the
house
of
Israel
,
I
will
write
my
Law
in
their
minds
,
&c.
that
is
,
this
is
the
speciall
and
principall
Covenanted
blessing
,
I
will
give
them
a
new
heart
:
which
must
not
be
called
a
simple
prediction
,
though
a
prediction
it
is
,
but
it
is
also
a
real
promise
made
absolutely
to
the
elect
,
which
the
Lord
fulfills
in
them
:
And
this
is
called
the
Covenant
.
Because
1.
they
are
no
better
then
non-Covenanters
upon
whom
the
Lord
bestowes
not
this
part
and
blessing
of
the
Covenant
.
2.
The
truth
is
,
the
promise
of
a
new
heart
is
not
made
to
the
Visible
Church
,
which
is
only
Visible
:
but
to
the
Elect
and
Invisible
Church
.
And
if
Anabaptists
shall
expone
these
words
,
Acts
2.39
.
The
promise
of
a
new
heart
is
made
to
you
and
to
your
children
,
upon
condition
that
you
and
your
children
beleeve
,
which
they
cannot
do
untill
first
they
have
a
new
heart
,
it
s
as
good
as
Peter
had
said
,
God
promiseth
to
you
and
to
your
children
grace
to
beleeve
,
and
a
new
heart
to
obey
him
,
upon
condition
that
you
first
beleeve
.
And
that
is
,
Gods
promise
to
you
to
beleeve
upon
condition
that
ye
beleeve
,
which
is
ridiculous
,
and
therefore
we
cannot
say
that
this
promise
of
a
new
heart
is
made
to
all
that
are
commanded
to
beleeve
and
repent
and
be
baptized
.
For
Elect
and
Reprobate
and
all
are
under
these
commands
,
if
they
be
members
of
the
Visible
Church
:
But
the
promise
of
a
new
heart
is
not
made
to
all
within
the
Visible
Church
.
Quest.
How
then
?
Must
the
promise
of
a
new
heart
be
here
excluded
?
And
shall
nothing
be
meant
in
the
Word
,
but
a
promise
of
forgivenesse
and
life
is
made
to
you
and
your
Children
.
Ans.
I
should
judge
it
hard
,
to
say
,
that
were
the
only
promise
here
made
,
the
promise
of
a
new
heart
is
made
to
you
all
,
therefore
repent
and
be
baptized
.
The
Antecedent
is
not
true
.
2.
Therefore
because
Peter
speaks
unto
,
and
of
a
mixed
multitude
,
Fathers
,
Children
,
Elect
and
Reprobate
,
who
must
first
understand
,
the
promise
of
life
and
forgivenesse
is
made
to
you
.
Ergo
,
all
come
to
age
,
repent
and
be
baptized
.
And
because
the
promise
is
made
to
your
children
,
therefore
let
them
be
baptized
.
And
3.
the
promise
of
new
heart
is
not
to
be
excluded
,
because
there
were
in
the
company
to
whom
,
and
of
whom
the
Apostle
Peter
speaks
,
many
Elect
,
in
whom
the
old
Prophesie
,
Jer.
31.
Ezek.
11.
was
to
be
fulfilled
;
For
he
saith
,
The
promise
is
made
to
as
many
as
the
Lord
shall
call
;
to
the
Gentiles
,
it
were
a
sense
too
narrow
,
to
exclude
that
promise
,
and
therefore
,
as
the
great
promise
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
(
which
chiefly
is
meant
,
Acts
2.39
.
)
requires
not
the
same
condition
in
fathers
and
infants
,
nor
the
same
condition
in
fathers
,
wives
,
hewers
of
wood
,
Officers
and
Commanders
,
litle
ones
,
and
such
as
were
not
born
,
Deu.
29.
with
whom
the
Covenant
is
made
.
For
the
same
faith
in
fath
is
and
in
infants
,
and
faith
working
in
the
same
duties
cannot
be
required
of
husbands
,
wives
,
Magistrates
,
and
hewers
of
wood
)
so
neither
is
the
promise
made
the
same
way
to
fathers
,
children
,
Jews
near
hand
,
and
Gentiles
farre
off
,
to
Elect
and
Reprobate
.
Q.
How
can
the
promise
of
the
Covenant
,
to
write
the
Law
in
the
heart
,
be
made
absolutely
,
and
not
to
the
Reprobate
,
but
to
the
Elect
only
?
For
the
Elect
are
only
these
to
whom
that
promise
is
made
,
and
yet
the
Reprobate
are
really
in
the
Covenant
of
Grace
,
and
the
promise
is
made
to
them
,
as
hath
been
said
.
Answ.
It
is
no
inconvenient
that
the
Reprobate
in
the
Visible
Church
,
of
a
new
heart
,
and
of
perseverance
belong
not
to
them
.
For
all
the
promises
belong
not
the
same
way
,
to
the
parties
visibly
and
externally
,
and
to
the
parties
internally
and
personally
in
Covenant
with
God
.
So
the
Lord
promiseth
life
and
forgivenesse
shall
be
given
to
these
who
are
externally
in
the
Covenant
,
providing
they
beleeve
,
but
the
Lord
promiseth
not
a
new
heart
and
grace
to
beleeve
,
to
these
that
are
only
externally
in
Covenant
.
And
yet
he
promiseth
both
to
the
Elect.
Hence
the
Covenant
must
be
considered
two
ways
,
in
abstracto
and
formally
,
in
abstracto
,
&
in
conc●●to
.
in
the
letter
as
a
simple
way
of
saving
sinners
,
so
they
believe
,
so
all
within
the
Visible
Church
are
in
the
Covenant
of
Grace
,
and
so
it
contains
only
the
will
of
precept
.
2.
In
the
concret
,
as
the
Lord
caries
on
the
Covenant
in
such
and
such
a
way
,
commensurably
with
the
decrees
of
Election
and
Reprobation
;
As
the
Lord
not
only
promises
,
but
acts
and
ingraves
the
Law
in
the
heart
,
commensurably
with
his
decree
of
Election
,
so
the
Elect
only
are
under
the
Covenant
of
Grace
.
The
word
tells
of
no
condition
or
work
,
ingraven
Law
in
the
heart
,
is
not
a
simple
promise
made
to
the
Covenanters
as
Covenanters
,
for
so
it
should
be
a
promise
to
all
visible
Covenanters
(
for
visible
Covenanters
are
essentially
Covenanters
)
but
it
is
both
a
promise
and
a
prediction
,
yea
a
reall
execution
or
an
efficacious
way
of
fulfilling
the
decree
of
Election
to
such
and
such
chosen
,
and
specially
loved
of
God
Covenanters
.
2.
A
new
heart
hath
a
twofold
consideration
,
one
as
a
duety
commanded
.
2.
As
a
blessing
promised
,
as
to
the
former
,
Ezech.
18.31
.
make
you
a
new
heart
and
a
new
spirit
,
Jer.
4.4
.
Circumcise
your
heart
to
the
Lord
,
take
away
the
foreskin
of
your
heart
,
ye
men
of
Judah
,
be
renued
in
the
Spirit
of
your
minde
,
Eph.
4.14
.
Awake
thou
that
sleeps
and
rise
from
the
dead
,
these
are
either
bare
commands
,
without
any
Gospel
strength
given
to
obey
,
and
so
they
are
legall
commands
in
the
letter
oboblidging
all
visible
Covenanters
to
obedience
,
and
so
,
all
Letter
all
Law
,
no
Gospel
strength
to
performe
speaks
poor
unmixed
Law
.
In
this
case
,
God
repeats
and
craves
back
again
from
broken
men
a
sound
heart
,
which
they
sinfully
lost
in
Adam
,
and
may
justly
seek
heart
conformitie
to
his
holy
Law
from
all
men
.
Or
then
these
commands
are
backed
with
Gospel
strength
to
obey
,
and
so
they
are
both
commands
and
blessings
promised
,
as
Jer.
31.33
.
This
my
Covenant
(
a
Covenant
and
something
more
)
shall
bee
—
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
—
34.
Ezech.
11.19
.
Ezech.
36.26
.
Heb.
8.6
,
10
,
11.12
.
so
the
more
strength
promised
the
more
Gospel
.
Neither
is
there
any
inconvenience
,
to
say
that
the
Reprobate
visible
Covenanters
are
not
thus
,
as
touching
the
speciall
promises
of
a
new
heart
and
perseverance
of
the
Saints
,
really
in
the
Covenant
of
Grace
.
Q.
Who
are
they
,
who
are
to
believe
God
shall
give
them
a
new
heart
Ans.
No
man
is
positively
to
believe
it
while
God
work
it
in
him
,
for
no
man
is
to
believe
that
he
is
predestinated
to
Glorie
,
while
he
first
have
the
effects
thereof
in
him
,
the
hid
Manna
,
the
white
Stone
,
the
new
Name
.
But
no
man
is
to
despare
or
to
create
fatall
inferences
that
he
is
Reprobate
,
since
God
begins
kindly
with
him
with
a
Gospel
call
.
CHAP.
XIIII
.
Considerations
of
the
Arguments
from
Gen.
17.
Mark
10.15
,
16.
Luke
18.
Math.
19.
Rom.
11.
for
Infant
Baptisme
.
IF
God
be
the
God
of
Abraham
and
of
his
seed
,
Gen.
17.
therefore
every
male
child
shall
be
entered
in
the
Covenant
,
by
the
initiall
seal
of
Circumcision
,
and
so
women
also
who
eat
the
Passeover
,
which
the
uncircumcised
might
not
do
:
and
Peter
was
sent
to
the
Circumcision
,
that
is
,
to
all
the
Jews
men
and
women
,
and
so
the
women
is
some
way
in
the
men
,
and
they
might
be
circumcised
in
them
upon
the
same
gound
,
because
the
same
promise
is
made
to
fathers
and
to
children
,
I
am
your
God
.
Ergo
,
be
baptized
,
for
one
might
reply
.
I
am
your
God
.
Ergo
,
offer
such
beasts
to
me
,
it
shall
not
follow
,
But
I
am
your
God
,
and
the
God
of
your
seed
offering
to
you
the
same
Christ
and
righteousnesse
that
was
offered
to
Abraham
in
the
same
Covenant
:
Ergo
,
all
of
you
be
baptized
who
are
under
the
same
Covenant
.
For
,
1.
Circumcision
of
the
flesh
was
a
seal
of
the
Circumcision
of
the
heart
promised
in
the
Covenant
of
Grace
,
Deut.
30.6
.
and
of
the
cutting
of
the
foreskin
thereof
,
Jer.
4.4
.
Jer.
9.26
.
Ezech.
36.26
,
27.
and
baptisme
is
the
same
,
Col.
2.11
,
12.
Tit.
3.5
.
2.
Circumcision
is
a
seal
of
the
righteousnesse
of
faith
,
Rom.
4.11
.
so
is
baptisme
,
as
1
Pet.
3.21
.
Rom.
4.24
.
3.
Circumcision
is
a
seal
of
the
Covenant
,
and
by
a
metonymie
called
the
Covenant
of
God
in
the
flesh
,
Gen.
17.7
,
13.
so
is
baptisme
a
solemn
installing
of
all
Samaria
,
Acts
8.
in
the
Christian
Covenant
,
and
so
Acts
2.39
.
4.
Circumcision
is
a
solemne
way
of
instituting
any
in
the
Church
of
Israel
,
so
we
are
by
one
Spirit
baptized
into
one
body
,
1
Cor.
12.12
,
13.
1.
The
command
of
Circumcising
is
as
large
as
Covenanting
,
but
that
is
with
Abrabam
the
father
,
and
his
seed
,
Acts
2.39
.
make
the
command
of
being
Baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
one
of
you
be
Baptized
,
as
large
as
the
promise
of
the
Christian
Covenant
,
and
call
:
For
the
promise
is
to
you
and
to
your
children
,
and
to
as
many
as
the
Lord
shall
call
.
2.
The
command
supposes
that
all
the
Circumcised
,
the
males
of
eight
dayes
old
understand
not
the
promise
of
the
Covenant
,
the
nature
,
use
,
signification
,
and
end
of
the
seal
,
3.
If
the
positive
command
be
generall
that
all
these
in
Covenant
should
be
marked
with
the
initiatorie
seal
of
the
Covenant
:
As
Gen.
17.7
,
8.
I
am
thy
God
,
and
the
God
of
thy
seed
:
Therefore
old
and
young
be
Circumcised
,
then
there
was
no
other
command
in
particular
,
to
baptize
old
or
young
,
but
the
institution
of
Baptism
in
place
of
Circumcision
needfull
.
As
touching
the
application
of
it
to
persons
,
old
or
young
,
except
the
ground
of
externall
Covenanting
stand
as
warranting
to
administrate
the
seal
to
all
,
so
Covenanted
;
Yea
,
and
if
there
be
a
positive
command
and
warrand
in
the
New
Testament
to
tender
the
Seal
of
Baptism
to
none
but
to
the
aged
,
that
can
give
an
account
of
their
faith
,
and
do
actually
beleeve
;
then
should
there
be
an
expresse
command
in
the
New
Testament
concerning
Baptism
as
concerning
the
Lords
Supper
▪
that
every
one
before
they
be
Baptized
,
Abraham
,
Gal.
3.16
.
The
Gospel
and
promise
of
righteousnesse
of
the
Spirit
of
Life
,
Gal.
3.17
,
18
,
22
,
29.23.28
.
Gal.
6.2
.
Rom.
4.13.16.20
.
Rom.
9.8
.
1
Tim.
4.8
.
Heb.
4.1
.
Heb.
6.12.15
.
Heb.
8.6
.
Heb.
9.14
.
1
John
5.1
.
is
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
your
children
of
the
New
Testament
,
to
your
Infants
,
if
they
beleeve
(
say
they
)
1.
Can
Infants
actually
beleeve
?
2.
Is
not
the
promise
so
made
to
Turks
,
if
they
beleeve
?
But
it
were
an
easier
way
to
Anabaptists
to
say
,
infants
under
the
New
Testament
are
externally
in
Covenant
,
where
as
Parents
beleeve
,
and
members
of
the
Church
are
followed
with
Covenant
mercy
,
only
because
they
understand
not
,
and
the
administration
is
more
spirituall
under
the
New
Testament
,
and
faith
more
urged
,
God
requires
not
the
dipping
of
Infants
in
Rivers
(
a
ceremony
more
onerous
,
(
2.
)
From
Covenant
mercy
to
the
thousand
Generation
.
Contrair
to
Gen.
17.7
.
Exod.
20.5
.
(
3.
)
From
Covenant-prayers
and
Church-prayers
:
Contrair
to
1
Sam.
12.
Ps.
28.9
.
Ps.
67.1
,
2.
Ps.
103
4
,
5.
(
4.
)
From
the
blessing
of
the
Lords
Covenant-presence
,
who
dwels
in
the
Nation
,
in
the
Kingdom
,
Ps.
135.21
.
Ps.
132.13
,
14.
Rev.
11.15
.
Isa.
19.25
.
Isa.
2.1
,
2
,
3.
2
Cor.
6.16
.
I
will
dwell
in
them
,
and
walk
in
them
,
and
be
their
God
,
and
they
shall
be
my
people
.
18.
And
I
will
be
a
father
to
you
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
God
Almighty
.
Though
this
be
spoken
to
▪
all
the
Covenanted
people
of
God
,
yet
are
Infants
casten
out
of
the
bosome
of
a
Covenant
Father
and
God
?
(
5.
)
Infants
are
debarred
from
Covenant-calling
and
gathering
in
under
the
wings
of
Christ
:
Contrair
to
Matth.
28.19
,
20.
Matth.
23.37
.
Psal.
147.19
,
20.
and
excluded
from
Gods
Covenant-choise
:
Contrair
to
Deut.
7.6
,
7
,
8
,
9
,
13
,
14.
Deut.
10.15
.
and
left
being
heirs
of
wrath
,
a
prey
to
Satan
.
(
6.
)
They
are
Excommunicated
from
Covenant-blessings
earthly
,
and
the
Tabernacle-protection
promised
in
the
Old
and
New
Testament
:
Contrair
to
Deut.
28.4
.
Lev.
26.6
,
7
,
8
,
9.
Psal.
37.18.22.25
,
26.
Psal.
92.10
.
Psal.
112.1
,
2
,
3.
Ezech.
34.24
,
25
,
26.
Ezech.
36.29.35
,
36
,
37.
Ezech.
8.7
,
8.
And
in
the
New
Testament
,
Matth.
6.27
,
28.33
.
1
Tim.
4.8
.
Heb.
13.5
,
6.
which
were
nothing
if
our
Heavenly
Father
provide
bread
,
protection
,
safety
,
dwelling
in
the
land
,
and
our
houses
,
to
the
fathers
,
but
the
children
had
no
charter
but
to
beggery
,
to
the
sword
,
to
be
devoured
by
wilde
beasts
and
the
diseases
of
Egypt
:
And
the
Infants
have
nothing
from
the
Covenant
but
what
Infants
of
Amaleck
,
and
Babylon
,
1
Sam.
15.1
,
2.
Ps.
137.5
.
and
of
Sodom
have
,
Gen.
19.
(
7.
)
They
are
members
of
Satan
,
of
the
Kingdom
of
the
Prince
of
darknesse
,
not
members
of
Christs
Body
,
since
there
be
but
two
Kings
,
two
Gods
,
Satan
,
2
Cor.
4.4
.
Eph.
2
▪
1
,
2.
Eph.
6.12
.
Matth.
12.29
.
and
Christ
the
King
and
Head
of
his
body
.
And
it
is
known
that
Infants
within
the
Visible
Church
,
suffer
incursions
of
Devils
,
dreadfull
diseases
,
death
;
and
being
without
the
Covenant
,
as
Pagans
;
these
evils
must
either
be
acts
of
revenging
justice
,
and
preparatorie
to
the
judgement
of
eternall
fire
,
or
blessed
in
Christ
:
But
if
the
former
,
they
are
damned
,
if
the
latter
,
what
blessing
is
there
without
Christ
?
(
8.
)
Being
without
the
Covenant
.
Remonstrant
Scrip.
Synod
ar.
1.
p.
2.
Thes.
9
,
10.
1.
Infants
cannot
be
chosen
and
predestinate
in
Christ
to
salvation
,
as
Eph.
1.4
.
Rom.
9.11
.
nor
given
to
Christ
to
be
saved
Covenant-wayes
,
as
John
17.2
.
John
6.39
.
nor
loved
from
eternity
,
nor
in
time
,
as
Arminians
teach
,
and
so
must
be
carried
in
Christ
to
Heaven
or
Hell
,
or
rather
to
a
mid
place
,
without
God
or
providence
,
or
decrees
,
that
the
dead
small
and
great
shall
stand
before
God
,
and
shall
be
judged
.
And
the
Scripture
saith
Infants
are
capable
of
punishment
,
and
of
being
cut
off
,
and
the
Parents
punished
in
them
,
and
they
bear
Covenant-wrath
in
their
Parents
:
As
is
clear
in
the
seed
of
Jeroboam
,
9.
Nor
can
children
be
capable
of
being
blessed
of
Christ
,
or
of
his
laying
on
of
hands
.
As
Mark
10.
if
they
be
not
under
the
N.
Test.
capable
of
Covenant-grace
:
And
it
is
to
be
minded
,
that
Covenanting
Parents
,
Luke
18.
1.
Such
as
came
to
him
to
be
cured
of
their
diseases
,
and
beleeved
him
to
be
the
Messiah
,
the
Son
of
David
,
as
the
blind
call
him
,
Mat.
20.
and
the
woman
of
Canaan
,
Mat.
15.
Luk
18.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
brought
to
him
little
Children
,
as
Mat.
8.16
.
Mat.
9.2
.
Luk.
4.40
.
they
brought
the
sick
.
2.
The
children
were
not
diseased
,
nor
possessed
:
And
the
Parents
being
desirous
they
might
be
blessed
,
as
the
event
proved
,
it
is
clear
they
were
not
children
of
heathen
,
but
members
of
the
Visible
Church
.
Of
such
is
the
Kingdom
of
God
,
Luk.
18.16
.
we
cannot
think
that
his
meaning
is
of
such
as
such
,
is
the
Kingdome
of
God
,
as
if
all
Infants
of
Jew
and
Heathen
,
belonged
as
subjects
to
the
Visible
Church
,
for
then
the
Infants
of
all
Heathen
should
be
Covenanted
members
of
the
Visible
Church
,
and
yet
their
Parents
are
without
the
Visible
Church
,
and
when
they
grow
to
age
,
they
should
without
any
scandall
be
Excommunicate
,
which
were
monstruous
,
nor
can
the
Invisible
Kingdom
of
God
be
of
such
,
as
if
all
Infants
,
4.
Can
the
taking
of
them
be
a
meer
Embleme
that
such
were
blessed
,
for
so
,
beside
that
Doves
and
Lambs
,
for
meeknesse
are
capable
of
being
taken
in
the
armes
of
Christ
and
blessed
,
Christ
bids
them
,
in
all
times
coming
,
be
suffered
to
come
,
and
not
forbidden
.
v.
16.
which
saith
he
desired
the
whole
spece
of
Infants
of
the
Visible
Church
to
be
brought
to
him
.
Nor
doth
Christ
make
acts
of
Emblems
ordinary
,
but
he
will
have
children
at
all
time
to
come
to
him
:
forbid
them
not
;
He
once
cursed
the
fig
tree
,
that
was
an
Embleme
:
and
did
but
once
wash
his
Disciples
feet
,
and
that
was
an
Embleme
.
And
,
5.
He
could
not
mean
,
that
only
Infants
predestinate
to
glory
,
should
be
suffered
to
come
:
For
he
saith
indifferently
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
suffer
little
children
to
come
:
Now
he
should
then
have
given
marks
to
discern
predestinate
children
and
suffer
them
.
(
2.
)
And
receive
them
only
as
Disciples
,
in
my
Name
,
Mar.
6.36
,
37.
(
3.
)
He
should
have
laid
his
hands
upon
some
Infants
,
as
predestinate
to
glory
,
and
forbidden
others
to
come
.
And
the
Parents
should
have
known
what
children
are
predestinate
to
life
,
and
should
come
,
and
what
not
.
6.
The
Text
evidences
that
the
Disciples
had
a
prejudice
and
a
carnall
one
,
at
infants
,
thinking
,
they
understood
nothing
of
Christ
and
of
the
Kingdom
of
Grace
.
The
Disciples
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rebuked
these
that
brought
them
:
as
Anabaptists
do
.
And
Christ
rebukes
them
and
instates
infants
of
beleeving
Parents
as
members
of
the
Visible
Church
.
7.
Nor
was
it
extraordinary
,
when
Christ
said
suffer
little
Children
to
come
,
but
he
would
have
the
spece
instated
members
of
such
a
Kingdom
.
Ergo
,
some
of
the
kind
must
be
saved
and
examples
must
be
verified
(
saith
Mr.
Cobbet
judiciously
)
in
some
particulars
.
8.
Of
such
is
the
Kingdome
of
God
,
of
such
in
Covenant
relation
is
the
Kingdome
of
God
,
of
such
subjects
.
For
if
Christs
reason
be
,
of
such
for
humilitie
,
meeknesse
,
want
of
malice
,
and
invy
,
as
1
Pet.
2.1
,
2
,
3.
Math.
18.
Psal.
131.1
,
2
▪
is
the
Kingdome
of
God
:
he
must
mean
by
the
Kingdome
of
God
,
the
Kingdome
of
Glory
and
the
triumphing
Church
,
this
sense
is
refused
by
Anabaptists
.
2.
The
Infants
of
Pagans
and
of
all
men
,
by
nature
,
within
and
without
the
Church
are
as
well
marked
resemblances
of
converts
,
as
they
.
And
we
must
say
that
Christ
would
have
taken
in
his
arms
,
and
blessed
all
the
Pagan
Infants
,
and
when
they
grow
to
age
they
should
be
for
no
fault
,
but
for
age
only
,
Excommunicate
from
the
blessing
,
for
Pagan
Infants
as
well
resemble
humility
and
harmlessenesse
(
if
only
the
personall
qualifications
of
converts
,
and
heart-converts
,
not
the
Covenant
and
Church-holinesse
of
visible
Professours
,
9.
There
was
no
other
designe
and
purpose
in
Christ
,
in
that
emphatick
expression
,
forbid
them
not
to
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Math.
19.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
18.16
.
to
me
their
Saviour
,
as
well
as
the
Saviour
of
the
aged
,
but
to
hold
forth
the
common
interest
of
the
whole
spece
of
infants
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
within
the
Visible
Church
,
their
Covenant
interest
in
Christ
,
for
there
is
no
imaginable
reason
,
but
the
conceit
of
want
of
understanding
(
the
prejudice
of
Anabaptists
only
)
why
the
Disciples
should
have
aimed
to
debar
them
or
any
poor
sinners
from
accesse
to
the
Saviour
of
sinners
.
10
Christ
took
them
in
his
armes
,
layed
his
hands
on
them
,
blessed
them
.
Now
this
was
a
personall
reall
favour
bestowed
upon
infants
,
had
infants
been
meer
symbolick
and
doctrinall
resemblances
of
the
humilitie
of
reall
converts
,
and
the
young
ones
as
much
without
the
Covenant
as
Pagans
,
the
Kingdome
of
God
,
as
well
as
the
aged
,
and
expressely
forbids
,
that
in
time
to
come
,
they
be
hindered
to
come
to
him
,
Mark
10.14
.
Luk.
18.16
.
Math.
19.14
.
and
three
Evangelists
are
three
sufficient
witnesses
.
(
2.
)
Christ
the
Lord
is
the
Supreme
and
Soveraigne
Lord
of
blessing
and
cursing
:
for
in
him
all
the
Nations
of
the
earth
,
and
with
them
,
young
ones
a
considerable
part
of
the
Covenanted
Nations
,
must
be
blessed
.
(
3.
)
If
Isaac
blessed
Jacob
,
and
he
must
be
blessed
,
Gen.
●7
.
29.33
.
and
Jacob
blessed
the
twelve
Tribes
,
Gen.
49.28
.
and
Moses
the
man
of
God
blessed
Israel
,
before
his
death
,
Deut.
33.1
,
2.
&c.
with
Covenant
blessings
,
and
they
were
really
blessed
,
Christ
must
as
really
with
Covenant
blessings
,
have
,
in
this
,
blessed
the
whole
race
of
infants
of
Covenanting
parents
,
except
Anabaptists
say
that
it
was
some
complementall
salutation
,
for
the
fashion
that
Christ
bestowed
upon
infants
,
when
the
Evangelists
say
,
he
blessed
them
,
pray
for
them
.
Math.
19.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mark
10.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
4.
by
the
glosse
of
the
Adversaries
.
Christ
blessed
them
symbolick
and
doctrinall
resemblances
of
the
humilitie
and
docility
of
reall
converts
,
and
they
were
blessed
as
meer
signes
,
as
the
Elements
in
the
Sacraments
are
blessed
,
or
as
new
made
crucifixes
are
blessed
and
dedicated
to
divine
worship
,
I
set
before
you
life
and
death
,
blessing
and
cursing
,
and
so
doeth
Paul
,
Gal.
3.10
,
13
,
14.
Heb.
6.7
,
8
,
14
,
15.
But
Christ
could
not
bestow
the
Law
blessing
of
Works
upon
these
infants
,
for
they
had
not
fulfilled
the
Law
in
their
persons
,
nor
can
infants
or
any
flesh
be
justified
by
the
Law
,
Rom.
3.20
.
therefore
must
Christ
have
bestowed
upon
them
the
blessing
of
the
Covenant
of
Grace
,
Gal.
3.14
.
Heb.
6.14
.
let
it
be
the
blessing
of
remission
and
life
,
or
reall
right
to
the
Kingdome
of
God
,
it
is
a
blessing
of
the
Covenant
.
6.
The
faith
of
the
parents
that
brought
them
is
holden
forth
,
Math.
19.13
.
Then
were
little
children
brought
unto
him
,
that
he
might
lay
his
hands
on
them
and
pray
:
then
had
they
faith
in
Christ
,
that
his
praying
and
blessing
should
be
availeable
to
infants
,
it
s
a
conjecture
that
they
came
with
a
may
be
,
or
as
Mr.
Cobbet
well
sayeth
,
a
faith
grounded
upon
a
possibilitie
of
Election
separated
from
the
Covenant
,
that
is
secret
,
and
the
Covenant
revealed
,
and
so
this
,
not
election
abstracted
from
that
,
can
be
the
ground
of
faith
,
Deut.
29.29
.
and
when
Christ
saith
,
Math.
18.4
,
10.
that
little
ones
Angels
behold
the
face
of
his
Father
,
and
the
Holy
Ghost
saith
,
Heb.
1.13
.
that
Angels
are
Minstring
Spirits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
these
that
shall
by
heritage
or
lot
injoy
salvation
.
It
s
clear
infants
have
their
share
of
salvation
,
and
by
Covenant
it
must
be
.
As
also
the
blessed
seed
is
promised
to
Adam
before
he
have
a
child
,
and
to
his
seed
:
To
Seth
,
Japhet
,
Isaac
,
Jacob
,
Abraham
,
when
Cainan
,
Cham
,
Ishmael
,
Esau
,
Abrahams
Idolatrous
house
,
to
David
,
when
his
brethren
are
refused
,
and
to
these
as
heads
of
Generations
,
when
contrare
Generations
,
and
the
houses
of
Cainan
,
Cham
,
Ishmael
,
are
rejected
:
Hence
the
house
of
Israel
,
the
seed
of
Israel
,
the
seed
of
Jacob
,
and
there
shall
be
added
to
the
Gentiles
,
Isa.
49.
who
shall
bring
in
to
the
Church
their
sons
and
their
daughters
upon
their
shoulders
,
Sing
O
barren
—
for
moe
are
the
children
of
the
desolate
then
of
the
maried
wife
saith
the
Lord
,
Isa.
60.4
.
Lift
up
thine
eyes
round
about
,
and
see
,
all
they
gather
themselves
about
,
they
shall
come
to
thee
:
thy
sons
shall
come
from
far
,
and
thy
sons
shall
be
nourished
at
thy
side
.
Israel
marying
and
Israel
according
to
the
flesh
is
the
holy
seed
,
Neh.
7.61
.
Neh.
9.2
.
the
holy
seed
have
mingled
with
the
heathen
.
1
Chron.
16.13
.
O
ye
seed
of
Israel
his
servants
,
ye
children
of
Jacob
whom
he
hath
chosen
,
be
mindfull
of
his
Covenant
.
And
this
holinesse
by
externall
Covenanting
is
extended
to
the
Gentiles
,
1
Cor.
7.14
.
But
now
are
your
children
holy
;
and
its
holinesse
the
Jews
to
be
called
in
,
Rom.
11.16
.
If
the
first
fruit
be
holy
,
the
lump
is
also
holy
:
and
if
the
root
be
holy
〈◊〉
also
the
branches
.
So
it
is
prophecied
,
Isa.
61.9
.
Their
seed
shall
be
known
among
the
Gentiles
,
and
their
off-spring
among
the
people
:
All
that
see
them
shall
acknowledge
them
,
that
they
are
the
seed
that
the
Lord
hath
blessed
.
6.
But
ye
shall
be
named
the
Priests
of
the
Lord
,
(
holy
by
Covenant
as
was
Aarons
house
,
because
in
Covenant
visibly
with
God
)
men
shall
call
you
the
Ministers
of
our
God
:
Ye
shall
eat
the
riches
of
the
Gentiles
;
and
in
their
glory
shall
ye
boast
your selves
,
Isa.
62.2
.
Thou
shalt
be
called
by
a
new
name
,
which
the
mouth
of
the
Lord
hath
named
.
v.
12.
And
they
shall
call
them
the
holy
people
,
the
Redeemed
of
the
Lord
:
And
thou
shalt
be
called
,
Sought
out
,
A
City
not
forsaken
.
Isa.
65.22
.
As
the
dayes
of
a
tree
,
are
the
dayes
of
my
people
:
and
mine
Elect
(
by
calling
)
shall
long
injoy
the
work
of
their
hands
.
Sure
he
Prophesies
of
a
visibly
Covenanted
people
under
the
New
Testament
:
For
he
adds
,
v.
23.
They
shall
not
labour
in
vain
,
nor
bring
forth
in
trouble
:
for
they
are
the
seed
of
the
blessed
of
the
Lord
,
and
their
off-spring
with
them
.
Now
to
any
Godly
Reader
,
there
is
here
.
1.
●
Prophesie
to
be
fulfilled
of
the
Gentiles
brought
in
,
as
is
clear
,
Isai.
6●
.
1
,
2
▪
3
,
4.
Christ
,
Luke
4.
applyes
that
Text
to
himself
.
And
9.
Their
seed
shall
be
known
among
the
Gentiles
.
Isa.
62.2
.
The
Gentiles
shall
see
thy
Righteousnesse
.
And
for
Chapter
65.1
,
2
,
3
,
4.
Paul
expounds
it
of
the
in-coming
of
the
Gentiles
,
Rom.
9.24.26
.
Rom.
10.20
.
Eph.
2.12.13
.
Rom.
15.20
.
(
2.
)
He
speaks
of
a
Visible
Church
and
of
their
seed
,
known
among
the
Gentiles
,
all
that
see
them
shall
acknowledge
them
,
that
they
are
the
seed
which
the
Lord
hath
blessed
,
Isa.
5●
.
9
.
But
they
did
not
see
the
white
Stone
(
the
seal
of
their
election
)
and
a
new
Name
which
none
can
read
but
he
that
receives
it
,
Rev.
●
.
1●
.
And
they
see
them
a
seed
and
off-spring
of
the
Covenanted
people
of
God
.
Isa.
62.12
.
They
shall
call
them
the
holy
people
:
then
they
must
judge
them
a
Visible
Church
.
But
a
Church
of
such
as
are
predestinate
to
glory
,
they
cannot
see
them
to
be
.
(
3.
Isai.
55.
They
are
a
Visible
Church
.
21.
They
shall
build
houses
and
inhabite
them
—
22.
They
shall
not
build
and
another
inhabite
,
They
shall
not
plant
and
another
eat
.
And
the
reason
is
,
23
—
]
Because
they
are
(
they
shall
be
,
it
s
a
Prophesie
under
the
New
Testament
)
the
seed
of
the
blessed
of
the
Lord
,
and
their
off-spring
with
them
.
Jer.
23.22
.
As
the
Host
of
Heaven
cannot
be
numbred
,
neither
the
sand
of
the
sea
measured
,
so
will
I
multiply
the
seed
of
David
.
What
seed
?
The
visible
seed
:
And
the
Levits
that
Minister
unto
me
,
will
I
multiply
:
He
alludes
to
the
promise
made
to
Abraham
,
seed
of
his
people
shall
possesse
the
gates
of
their
enemies
,
Gen.
24.60
.
And
if
he
powre
his
Spirit
upon
the
seed
of
Jacob
,
Isai.
44.3
.
and
Circumcise
the
heart
of
the
seed
of
his
people
,
Deut.
30.6
.
and
put
his
words
in
the
mouth
of
the
seed
of
his
people
,
and
their
seeds
seed
for
ever
,
Isai.
59.21
.
And
the
seed
of
the
righteous
be
blessed
on
earth
,
Psal.
37.26
.
not
simply
because
they
are
a
seed
(
for
the
whole
seed
of
man
should
be
blessed
,
they
are
the
seed
of
his
servants
,
Psal.
69.36
.
of
the
Jews
,
Esther
6.13
.
the
Children
of
his
Servants
,
Psal.
102.28
.
See
Jer.
31.35
,
35
,
37.
Isa.
6.13
.
because
the
seed
of
Abraham
,
and
in
the
Covenant
made
with
Abraham
,
Exod.
2.24
.
2
Kings
13.23
.
Psal.
105.8
,
9.
Psal.
111.5
,
9.
Gen.
17.2
,
7
,
9.
Lev.
26.42
,
45.
Ezek.
16.60
.
Luke
1.72
.
Exod.
6.4
.
Deut.
8.18
,
&c.
Then
must
the
Covenant
be
established
under
the
New
Testament
with
the
Visible
seed
;
and
if
there
were
an
abridging
and
contracting
of
this
favour
to
the
Elect
only
,
it
would
have
been
shewed
,
and
the
Charter
of
reservation
and
exception
must
have
been
penned
in
the
Old
or
New
Testament
.
Congregation
of
his
people
,
not
to
the
tenth
Generation
only
as
the
Ammonite
,
the
Moabite
,
the
Bastard
,
Deut.
23.1
,
2
,
3.
and
Excommunicated
out
of
the
Camp
as
unclean
,
nor
should
Christians
marry
or
Covenant
with
them
:
As
Deut.
23.14
.
Lev.
13.43
,
44
,
45
,
46.
Deut.
7.1
,
2
,
3.
Exod.
34.15
,
16.
1
King
.
11.2
.
Ezra
9.2
,
12.
Nehem.
13.23
.
Judg.
3.6
,
7.
Judg.
4.2
.
3.
Except
there
be
some
middle
between
a
cursed
and
a
blessed
seed
,
a
seed
in
the
Church
,
and
in
Covenant
,
and
the
seed
of
the
Serpent
,
of
Heathen
,
without
the
Covenant
.
2.
A
middle
between
the
Kingdom
of
darknesse
,
of
Satan
,
and
the
Kingdom
of
God
of
his
dear
Son
:
Contrair
to
Eph.
2.2
,
3
,
4.
Acts
26.18
.
Col.
1.13
,
14.
1
Pet.
2.9
,
10.
Eph.
5.8
.
which
is
unknown
to
Scripture
.
Yea
the
Covenant
is
made
to
Christ
and
his
seed
,
Gal.
3.16
.
and
the
same
blessings
of
Abraham
,
comes
on
us
Gentiles
,
Gal.
3.13
,
14.
But
he
and
all
his
seed
were
blessed
and
in
grace
by
the
externall
call
of
the
Covenant
.
Ezek.
16.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8.
Deut.
7
,
7
,
8.
Rom.
10.25
.
I
will
call
them
my
people
that
were
not
my
people
,
and
her
beloved
which
was
not
beloved
.
And
this
externall
calling
is
of
Grace
and
so
Grace
,
no
merit
,
as
well
as
predestination
to
life
is
grace
,
or
for
grace
.
For
whosoever
are
called
,
not
because
Elect
,
but
because
freely
loved
of
such
a
God
and
without
merit
called
,
Father
and
Son
,
they
are
in
a
state
of
grace●
But
so
are
all
within
the
Visible
Church
.
If
any
object
,
by
Christs
comming
all
the
Nations
old
and
young
are
not
become
the
Nations
of
the
Lord
and
of
his
Christ
,
but
only
true
Believers
,
even
by
our
Doctrine
.
Answ.
They
are
become
the
Kingdoms
of
the
Lord
,
not
only
because
they
are
truely
converted
,
but
because
they
are
the
chosen
of
God
in
the
Office-house
of
Christ
,
and
Christ
reigns
over
them
by
the
Scepter
of
his
Word
whom
he
is
to
convert
.
And
external
Covenanting
with
God
is
of
it self
free
Grace
and
a
singular
favour
bestowed
of
God
,
Psal.
147.19
,
20.
Deut.
5.1
,
2.
Mat.
21.42
,
43.
Luke
14.16.21
.
2.
It
is
free
Grace
that
God
will
have
hypocrites
and
real
infidels
to
beget
children
to
him
that
are
internally
in
Covenant
with
him
;
3.
Externall
Covenanting
goes
before
internall
Covenanting
,
as
the
means
before
the
end
,
and
the
cause
before
the
effect
:
For
faith
comes
by
hearing
of
a
sent
Preacher
,
Rom.
10.14
.
and
the
Preaching
of
the
Gospel
is
a
saving
means
of
begeting
a
new
heart
and
of
a
new
spirit
:
Hence
1.
All
must
be
first
externally
in
Covenant
,
before
they
can
be
internally
and
really
in
Covenant
.
2.
God
is
a
God
simply
to
some
,
and
no
more
but
a
God
to
them
in
regard
of
outward
Church
priviledges
,
as
the
Word
,
Seals
,
Protection
,
Peace
,
Hedge
of
Discipline
,
his
planting
and
watering
by
a
Ministry
.
But
he
is
,
to
speak
so
,
more
then
a
God
to
others
,
Hos.
2.19
.
I
will
betroth
thee
unto
me
for
ever
,
yea
I
will
betroth
thee
unto
me
in
righteousnesse
,
in
judgement
,
and
in
loving
kindnesse
,
and
in
mercy
.
Now
the
Lord
is
joyned
to
back-sliding
Israel
,
in
an
externall
marriage
Covenant
:
But
Jer.
3.14
.
not
in
righteousnesse
,
in
loving
kindnesse
and
mercy
,
in
reference
to
the
rotten
party
.
In
regard
of
which
he
saith
,
v.
2.
Plead
with
your
mother
,
plead
:
for
she
is
not
my
wife
,
neither
am
I
her
husband
.
Zech.
8.7
.
Thus
saith
the
Lord
,
I
will
save
my
people
from
the
East
Countrey
,
and
from
the
West
Countrey
.
8.
And
I
will
bring
them
,
and
they
shall
dwell
in
the
midst
of
Jerusalem
,
and
they
shall
be
my
people
,
and
I
will
be
their
God
,
in
truth
and
in
righteousnesse
.
Then
he
is
not
to
all
a
God
in
truth
and
righteousnesse
,
fulfilling
the
first
and
substantiall
promise
of
ingraving
the
Law
in
the
heart
,
not
that
he
keeps
not
Covenant
even
to
external
confederat●
,
to
wit
,
the
conditionall
Covenant
,
for
if
they
should
beleeve
they
should
be
saved
;
but
he
promised
not
a
new
heart
,
and
faith
to
them
.
3.
Because
he
is
a
God
externall
to
the
Elect
,
and
that
of
free
Grace
,
therefore
he
is
a
God
in
truth
and
righteousnesse
,
to
ingrave
his
Law
in
their
heart
.
But
externall
confederation
is
not
the
adequate
cause
,
for
then
he
should
give
a
new
heart
to
all
,
with
whom
he
externally
Covenants
,
but
the
adequate
cause
is
confederation
external
tali
modo
,
out
of
his
discriminating
love
and
free
grace
he
is
a
God
to
some
.
thus
and
thus
,
in
Covenant
with
us
.
4.
He
is
a
God
to
his
Elect
that
he
may
ingrave
his
Law
in
their
heart
and
inward
parts
;
so
that
the
promising
to
be
a
God
tali
modo
,
is
the
cause
,
and
the
ingraving
of
a
new
heart
is
the
effect
.
Jer.
31.33
.
Jer.
32.38
.
And
they
shall
be
my
people
,
and
I
will
be
their
God
.
That
is
the
cause
.
39.
I
will
give
them
one
heart
,
and
one
way
,
that
they
may
fear
me
for
ever
;
for
the
good
of
them
and
of
their
children
after
them
.
See
the
same
order
,
Ezech.
11.19
,
20.
though
the
words
ly
not
in
that
order
there
and
here
.
And
Heb.
8.10.5
.
God
is
not
then
a
God
to
any
,
because
they
have
a
clean
heart
,
and
the
Law
ingraven
therein
,
for
then
they
should
be
in
Covenant
,
before
they
be
in
Covenant
;
And
so
this
is
true
(
because
he
is
our
God
in
truth
and
righteousnesse
,
therefore
we
beleeve
)
but
this
is
not
true
(
because
we
beleeve
,
therefore
he
is
our
God
)
except
we
argue
from
the
effect
to
the
cause
.
But
to
return
:
Calvine
on
Matth
▪
19.14
.
We
hence
gather
that
the
grace
of
Christ
is
extended
to
Infant
age
,
for
whole
mankind
had
perished
.
Beza
,
Infants
are
also
comprehended
in
the
free
Covenant
.
Pareus
,
its
unlawfull
to
●●barre
these
from
baptism
and
the
Church
,
whom
Christ
●●ds
come
to
him
,
&c.
Obj.
But
Christ
commands
not
they
be
baptized
.
Answ.
Nor
doth
Christ
in
this
place
command
the
Parents
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
:
Nor
speak
the
Evangelists
of
any
Parentall
duty
;
shall
we
from
that
conclude
,
it
was
not
Christs
mind
that
the
Parents
take
care
of
the
fourth
&
fifth
Command
?
Pareus
saith
,
it
was
neither
time
nor
place
.
Mat.
28.19
.
he
bids
baptize
all
.
3.
He
who
prayed
for
them
,
blessed
them
,
laid
his
hands
upon
them
,
invited
them
to
bring
Infants
to
him
(
of
all
which
Infants
were
as
uncapable
,
Abraham
,
Gen.
12.2
.
I
will
blesse
thee
,
and
make
thy
name
great
.
And
22.17
.
in
blessing
I
will
blesse
thee
.
And
when
the
Lord
saith
,
Isai.
19.25
.
blessed
be
Aegypt
my
people
;
he
should
mean
,
he
would
blesse
Abraham
,
not
his
seed
,
and
that
he
minds
to
blesse
the
aged
of
Aegypt
,
and
of
Assyria
,
but
not
their
seed
and
infants
,
because
they
understand
no●
what
a
blessing
of
God
means
;
and
yet
the
fruit
of
the
womb
and
the
seed
are
said
to
be
blessed
,
Psal.
37.26
.
Deut.
7.13
.
and
God
so
intreated
to
blesse
Israel
,
and
to
blesse
Davids
house
,
Psal.
28.9
.
Psal.
67.1
Deut.
26.16
.
2
Sam.
7.29
.
the
meaning
should
not
be
that
God
would
blesse
the
young
Infants
and
Children
in
Israel
and
in
Davids
house
:
And
when
Jacob
is
said
to
provide
for
his
own
house
,
Gen.
30.30
.
And
the
beleever
to
provide
for
his
Family
,
1
Tim.
5.8
.
the
meaning
should
be
that
they
should
provide
for
the
aged
of
the
house
,
who
understood
what
provision
is
,
but
should
not
provide
for
the
young
ones
,
who
can
not
know
what
it
is
to
be
hungry
to
morrow
.
To
say
young
ones
are
not
capable
of
Baptism
,
is
to
begge
the
Question
.
For
(
1.
)
all
Israel
were
Baptized
in
the
Sea
and
in
the
Cloud
,
old
and
young
,
1
Cor.
10.1
,
2.
(
2.
)
All
Israel
old
and
young
are
capable
of
the
blessing
Covenanted
,
Psal.
28.9
.
Psal.
67.1
,
●
.
and
so
of
the
seal
:
Anabaptists
grant
(
as
they
must
)
if
Infants
be
in
Covenant
,
they
ought
to
receive
the
Seal
of
the
Covenant
.
Lastly
,
how
is
it
that
by
baptized
houses
,
must
be
meant
only
these
come
to
age
who
can
actually
beleeve
?
The
Jews
,
Rom.
11.16
.
are
holy
root
and
branch
,
first
fruit
and
lump
,
fathers
and
children
,
and
the
Jews
shall
be
brought
in
again
.
Why
?
The
Generation
to
come
in
is
holy
,
for
the
Covenant
made
with
their
fathers
.
Well
say
Anabaptists
,
but
notwithstanding
of
the
federall
holinesse
you
talk
of
,
if
the
root
be
holy
,
so
is
the
branches
,
opened
.
Rom.
11.16
.
that
gives
not
right
to
the
casten
off
to
be
Baptized
,
and
admitted
to
Church
priviledges
;
for
the
casten
off
are
no
Church
,
and
have
no
Church
priviledge
,
your
federall
holinesse
then
must
be
a
dream
?
Ans.
But
these
to
come
in
,
and
to
be
re-ingrafted
are
holy
,
intentionally
,
For
God
hath
not
cast
off
his
people
,
whom
he
hath
fore-known
For
I
am
an
Israelite
(
saith
Paul
,
v.
1
,
2.
)
of
the
seed
of
Abraham
,
and
there
are
thousands
of
Jews
now
hid
▪
as
in
Elias
his
time
,
who
bowed
not
their
knee
to
Baal
;
but
the
body
of
them
,
the
great
bulk
is
fallen
away
and
cut
off
.
Hence
the
Jews
are
holy
federally
▪
and
not
holy
,
beloved
of
the
fathers
federally
,
and
not
beloved
federally
,
holy
and
keep
Church
right
to
Baptism
,
and
Ordinances
,
in
regard
of
the
founder
and
invisible
part
:
And
not
holy
federally
nor
having
any
Church
right
to
Baptism
,
in
regard
of
the
wilfully
broken
off
body
,
that
crucified
Christ
and
stand
to
their
fathers
bloody
deed
,
these
have
no
more
Church-part
nor
portion
to
Ordinances
,
then
Simon
Magus
,
Acts
8.
notwithstanding
of
their
carnall
discent
from
Abraham
.
And
when
God
made
the
Covenant
with
Abraham
,
Gen.
17.
and
renewed
the
same
,
Deut.
29.
he
made
it
with
these
who
were
not
there
standing
,
v.
14
,
15.
not
with
you
only
,
&c
,
but
virtually
,
radically
with
us
Gentiles
,
who
were
not
then
born
,
as
touching
the
substantialls
,
for
Priest-hood
,
Law-service
,
Types
,
Sacrifices
,
I
make
a
Covenant
with
you
,
and
with
these
that
are
not
here
,
not
born
.
Hence
by
way
of
excellency
he
calleth
it
the
Covenant
,
the
Covenant
of
the
Lord
,
Jer.
2●
.
9
.
Deut.
4.23
.
Josh
23.11
.
My
Covenant
,
saith
the
Lord
,
Gen.
17.7
,
9
,
10.
Exod.
19.5
.
Psal.
50.16
.
His
Covenant
,
Psal.
105.8
.
He
remembred
his
Covenant
for
ever
,
Psal.
111.5
.
He
will
remember
his
Covenant
for
ever
,
5.9
.
His
Covenant
with
Abraham
,
Isaac
and
Jacob
,
2
King
.
13.23
.
When
Hazael
King
of
Syria
oppressed
Israel
,
in
their
saddest
afflictions
,
Levit.
26.42
,
43.
The
Scripture
is
called
the
Book
of
the
Covenant
,
Exod.
24.7
.
2
King
.
23.4
.
2
Chron.
34.30
,
21.
The
Question
is
easily
determined
,
it
can
be
the
Book
of
no
Covenant
,
but
of
that
made
with
Abraham
,
the
oath
unto
Jacob
,
the
everlasting
Covenant
,
Gen.
9.16
.
Gen.
17.9
,
13.
which
relates
to
Adam
also
,
Levit.
24.8
.
2
Sam.
23.5
.
made
unto
David
,
1
Chro.
16.17
.
Psal.
105.10
.
Isa.
61.8
.
Heb.
13.20
.
which
cannot
be
,
if
there
be
so
many
Covenants
,
as
some
speak
of
:
the
new
Covenant
,
and
the
better
Covenant
,
Heb.
8.8
,
13.
Heb
12.20
Jer.
3.81
.
Heb.
7.21
.
which
newnesse
and
excellency
is
all
expounded
of
the
Mediator
now
God
,
the
Word
made
Flesh
,
Heb.
7.
c.
8.
c.
9.
And
we
would
remember
that
Rom.
11.
Paul
proves
1.
God
hath
not
casten
off
the
Jewes
wholly
.
not
of
works
.
He
reconceals
that
he
saith
with
what
before
,
by
a
preoccupation
:
And
have
all
the
Jewes
fallen
short
of
righteousnesse
?
and
he
answers
,
All
are
not
fallen
short
.
The
election
,
that
is
,
the
elected
have
obtained
righteousnesse
,
the
rest
not
.
2.
To
make
way
to
exhort
the
Gentiles
to
walk
worthy
of
the
place
and
room
of
the
Jews
▪
He
speaks
some
more
of
the
doctrine
of
Reprobation
,
as
he
spake
,
Ch.
9.
of
eternall
predestination
,
and
of
2.
The
casting
out
of
the
Jews
,
and
of
their
blinding
and
hardning
.
They
have
fallen
in
Gods
decree
,
not
that
they
may
utterly
fall
.
2.
That
the
Gentiles
may
be
provocked
by
their
fall
.
Hence
by
diverse
Arguments
he
proves
that
the
Jewes
shall
be
brought
in
again
to
Christ
1.
From
four
ends
of
the
Jews
fall
,
v.
11.
(
2.
)
To
provoke
them
to
come
in
,
v.
11.
(
3.
)
That
some
may
be
saved
.
4.
For
the
riches
of
the
worlds
salvation
.
Whence
the
magnifying
of
Pauls
Ministry
,
v.
13
,
14.
2.
Arg.
From
the
great
fruit
;
If
their
fall
be
the
riches
of
the
world
,
their
incoming
again
must
be
the
resurrection
from
the
grave
of
the
buried
unbeleeving
world
,
v.
15.
3.
Arg.
They
must
be
brought
in
.
These
who
are
holy
separated
from
the
world
,
for
the
Covenant-call
of
God
,
must
be
brought
in
again
:
But
so
is
Israel
.
The
Assumption
he
proves
by
p●rts
.
1.
The
masse
and
root
of
Israel
is
holy
,
the
Fathers
were
the
Covenanted
visible
stock
,
line
,
root
,
as
all
the
Old
Testament
sayeth
:
then
the
posterity
,
the
first
fruits
,
the
branches
partly
born
,
partly
to
be
born
,
must
be
holy
Covenant-wayes
:
The
tree
,
root
and
branches
are
holy
and
of
the
same
nature
;
Therefore
the
branches
have
right
to
Christ
,
to
the
Covenant
,
to
Baptisme
and
the
seals
.
Hence
Anabaptists
,
without
all
reason
,
say
that
he
speaks
not
of
federall
and
externall
holinesse
,
but
of
reall
,
internall
and
true
holinesse
,
only
of
the
invisible
body
predestin●ted
to
life
:
for
though
invisible
holinesse
cannot
be
excluded
,
except
we
exclude
the
holinesse
of
Abraham
,
Isaac
and
Jacob
,
who
were
without
doubt
a
part
of
the
root
:
yet
he
must
be
taken
to
speak
of
that
holinesse
of
the
Covenant
and
Church
,
as
made
visible
and
of
the
visible
collective
body
of
the
Jews
,
not
of
only
reall
and
invisible
holinesse
.
1.
Because
this
was
true
in
the
dayes
of
Elias
,
Ishmael
,
Esau
,
Absalom
,
and
all
the
world
of
Hypocrit●●
called
from
their
prophanenesse
Sodom
and
Gomorah
,
Isai.
1.10
.
uncircumcised
in
heart
,
as
Egypt
,
Moab
and
Ammon
,
Jerem.
9.26
.
as
the
Philistines
,
Amos
9.7
.
Then
should
that
(
2.
)
Distinction
of
Jewes
in
the
heart
,
and
inward
,
and
of
Jews
in
the
flesh
,
Rom.
2.28
.
and
of
the
children
of
the
flesh
,
that
are
not
of
the
spirituall
seed
,
and
of
the
children
of
the
promise
,
Rom.
9.7
,
8.
and
of
the
persecuting
children
of
the
bond
woman
not
justified
by
faith
,
and
of
the
children
of
the
promise
,
Gal.
4.23
,
24
,
&c.
fall
to
the
ground
.
Yea
3.
If
by
the
root
and
the
lump
be
understood
only
Believers
and
chosen
to
life
,
the
whole
Israel
,
which
is
as
the
sand
of
the
sea
,
should
be
saved
,
whereas
the
Word
of
God
saith
,
a
remnant
only
shall
be
saved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
LXX
.
Te●la
.
A
part
taken
out
shal
be
saved
,
Rom.
9.27
.
Isai.
10.22
,
23.
Hos.
1.10
.
4.
By
the
branches
must
be
meant
all
the
visible
body
of
the
Jews
,
old
and
young
.
Now
if
Anabaptists
give
us
a
Visible
Church
of
the
Jewes
of
all
reall
believers
,
even
the
branches
and
Infants
,
(
which
shall
hardly
be
proven
by
the
Scripture
)
these
infants
at
least
being
visible
Believers
may
lawfully
be
baptized
,
being
both
internally
and
visible
,
and
externally
in
Covenant
.
For
this
Scripture
is
expresly
expounded
by
them
of
reall
and
inherent
holinesse
,
and
so
Infants
must
be
reall
Believers
and
in
Covenant
.
Ergo
they
must
be
baptized
:
What
can
be
replied
is
not
imaginable
:
but
they
have
not
actuall
faith
,
and
possibly
that
is
not
known
to
the
Church
.
But
this
Scripture
saith
that
the
branches
and
root
both
are
holy
.
2.
It
shall
be
new
Divinity
,
that
none
are
to
be
baptized
but
such
as
are
under
the
actuall
●●●rcise
of
their
faith
,
a
thing
that
cannot
be
discerned
by
the
Church
,
in
these
that
are
come
to
age
.
5.
Here
shall
also
be
this
new
Divinity
,
that
predestination
to
life
and
glory
must
be
propagated
and
derived
from
the
lump
to
the
first
fruits
,
from
the
root
and
parents
to
the
branches
and
children
.
5.
It
s
against
the
whole
current
of
the
Text
,
that
Paul
spake
abstractly
of
the
only
invisible
body
really
sanctified
,
and
not
of
the
visible
body
.
For
1.
The
body
invisible
is
an
elect
seed
that
cannot
fall
away
;
But
the
body
that
here
he
speaks
of
are
such
,
of
which
a
part
are
hardned
and
blinded
,
Paul
,
Rom.
11.
speaks
of
a
visible
,
not
an
invisible
body
.
and
under
the
spirit
of
slumber
,
and
a
part
elect
and
chosen
.
7.
The
election
have
obtained
,
the
rest
are
hardned
,
and
of
such
a
body
,
compared
with
the
body
in
the
time
of
Elias
,
of
which
multitudes
fell
away
,
slew
the
Prophets
,
digged
down
the
Altars
,
and
a
good
number
were
beleevers
,
that
bowed
not
their
knee
to
Baal
,
and
so
is
the
body
now
,
saith
Paul
,
1
,
2
,
3
,
4
,
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
mixt
body
.
3.
He
speaks
of
the
body
that
is
fallen
and
stumbled
,
v.
11.
and
these
whom
he
preaches
unto
,
to
provoke
them
to
a
holy
emulation
,
to
come
in
to
Christ
,
by
the
incoming
of
the
Gentiles
,
v.
13
,
14.
which
is
sure
a
visible
body
,
and
which
shall
be
ingraffed
in
again
,
v.
23.
which
includes
a
visible
body
of
diverse
generations
.
4.
Yea
he
must
speak
of
a
Nationall
election
and
externall
calling
,
as
Deut.
7.7
,
8
,
9.
Deut.
10.15
.
Psal.
132.13
.
Isai.
41.2
.
Not
of
a
personall
election
of
some
certain
persons
who
fell
,
were
blinded
,
rejected
fully
and
totally
in
their
persons
,
and
received
in
and
ingraffed
as
sound
believers
again
▪
for
the
Scripture
speaks
of
no
such
boating
in
and
out
,
but
of
a
huge
numerous
body
of
which
some
fell
,
some
stand
and
includes
diverse
generations
.
5.
The
collective
visible
body
of
Jews
and
Gentiles
are
such
as
Paul
preacheth
unto
,
v.
13
,
14.
such
as
are
ingraffed
in
in
the
room
of
the
Jews
,
and
ingraffed
into
the
Olive
of
the
visible
Body
,
and
partake
of
the
fatnesse
of
Ordinances
,
Baptism
▪
Co●enant-comforts
,
promises
.
broken
off
through
unbelief
▪
because
they
are
capable
neither
of
belief
nor
of
unbelief
to
them
.
Then
they
remain
in
the
Olive
tree
,
members
of
the
Church
as
before
,
and
God
must
be
still
their
God
,
when
the
fathers
are
cut
off
,
vers.
17.
And
again
,
when
the
fathers
shall
be
reingraffed
and
they
made
Christians
,
the
Infants
shall
be
out
of
Christ
,
and
have
no
more
Covenant-right
or
Church-right
to
Baptisme
,
then
the
Infants
of
Egyptians
and
Philistines
had
to
Circumcision
.
Obj.
Shall
not
,
by
this
means
,
all
the
Infants
of
all
the
Gentiles
be
ingrafted
in
,
and
baptized
?
Answ.
The
Text
warrants
us
to
say
it
only
of
the
Children
of
the
ingrafted
and
called
Gentiles
,
that
they
have
right
to
baptism
.
Obj.
This
Text
is
spoken
of
these
that
have
hereditary
Covenant-right
,
from
their
naturall
Father
Abraham
.
We
Gentiles
have
not
that
naturall
relation
to
Abraham
,
nor
are
we
his
naturall
sons
,
nor
branches
?
Answ.
It
s
false
,
that
the
Jews
by
birth
as
birth
,
had
hereditary
right
to
Church-priviledges
,
they
had
right
by
such
a
birth
from
Abraham
taken
in
out
of
free-love
to
Covenant
fellowship
with
God
,
and
his
children
are
naturall
,
that
is
,
kindlie
.
2.
First
branches
and
sprigs
,
before
us
Gentiles
,
to
beleeving
Abraham
,
but
we
beleeving
are
made
Abrahams
by
proportion
,
and
are
secondary
and
so
wild
branches
.
2.
Abraham
is
not
the
Physicall
,
but
a
Morall
root
.
For
the
Covenant
was
made
with
Abraham
,
not
as
a
beleeving
Father
,
but
as
a
beleeving
Head
of
Children
,
of
Servants
,
and
strangers
under
him
,
as
the
Covenant
is
laid
as
an
Heavenly
depositum
,
upon
Zacheus
,
in
relation
not
to
his
children
only
,
but
to
his
house
,
Luke
19.
For
when
he
is
made
a
sonne
of
Abraham
,
salvation
,
that
is
,
the
Covenant
of
Life
comes
to
him
and
to
his
house
:
and
so
to
Cornelius
,
Acts
10.
and
to
the
Jayler
,
Acts
16.
and
to
their
houses
,
and
the
same
way
I
distinguish
seeds
.
Q.
How
can
the
Jews
that
are
come
in
,
be
federaly
holy
for
their
fathers
?
Since
now
it
is
about
fifteen
hundreth
years
since
their
father●
were
broken
off
from
Church
and
Covenant
:
May
not
all
the
world
Jews
and
Gentiles
be
federally
holy
branches
,
by
the
same
reason
,
because
the
Covenant
was
made
with
,
and
Preached
unto
Adam
a
beleeving
root
and
father
in
Paradice
?
So
it
would
appear
once
in
the
Covenant
of
Grace
;
and
all
the
seed
to
the
coming
of
CHRIST
,
are
federally
holy
,
as
well
as
they
.
Answ.
This
is
as
great
a
difficultie
to
the
Adversaries
(
and
insuperable
)
as
to
us
,
for
the
Jews
unborn
by
their
way
,
are
no
more
holy
in
their
branches
and
off-spring
then
Turks
and
Indians
,
and
their
children
,
untill
they
grow
to
age
and
actually
beleeve
,
and
so
are
the
Infants
of
Americans
,
and
such
as
worship
the
Sun
,
or
Satan
,
that
way
holy
.
And
so
the
branches
of
the
Jews
have
no
holiness
from
the
root
,
nor
are
they
beloved
for
the
fathers
,
as
vers.
28.2
.
All
the
Jews
leave
not
off
to
be
members
of
the
Invisible
Church
;
For
Paul
saith
Rom.
11.25
.
blindnesse
in
part
is
happened
to
Israel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
a
part
of
Israel
:
For
howbeit
the
visible
masse
and
body
of
the
Jews
rejected
Christ
and
wrath
●e
come
upon
them
to
the
outmost
,
1
Thes.
2.16
.
yet
that
is
not
said
universally
of
all
the
Jews
,
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yea
Paul
wrote
to
the
Jews
the
Epistle
to
the
Hebrews
.
James
to
the
twelve
Tribes
scattered
abroad
,
Jam.
1.1
.
and
Peter
,
1
Pet.
1.1
.
and
John
to
the
Jews
:
I
judge
,
not
in
a
visible
body
,
and
these
are
not
broken
off
the
Olive
,
and
do
,
though
not
in
a
Visible
Church
way
,
derive
Covenant
right
to
the
branches
that
shall
be
ingrafted
in
.
But
many
Nations
descended
of
Adam
have
universally
rejected
Christ
,
and
know
not
the
Name
of
Christ
the
blessed
seed
.
Q.
May
we
not
say
that
the
root
is
Christ
as
mysticall
Head
,
from
whom
we
partake
of
the
s●ppe
of
grace
and
life
and
fatnesse
.
Answ.
The
intent
of
Paul
is
to
prove
that
the
Jews
cut
off
,
because
of
their
unbeleef
,
shall
be
ingrafted
in
again
,
in
the
Lords
own
time
,
because
of
the
holinesse
of
the
Covenant
,
that
was
in
the
root
and
in
the
first
fruits
Abraham
,
that
they
are
beloved
for
the
fathers
,
not
as
if
they
were
predestinate
to
life
,
because
Abraham
was
so
chosen
,
but
because
of
the
Fathers
Covenant-holinesse
,
which
was
holinesse
from
Christ
not
as
root
and
head
,
through
influence
of
saving
grace
,
but
as
a
politick
head
which
yet
is
,
what
we
say
.
For
because
Christ
is
holy
as
root
,
head
and
Redeemer
,
the
Jews
once
his
Church
Visible
and
to
be
so
again
,
the
branches
are
not
really
holy
by
faith
,
because
all
of
them
were
not
in
Christ
:
But
if
all
Jews
and
Gentiles
,
and
also
Infants
who
are
Jews
and
Gentiles
and
parts
of
the
body
be
baptized
into
the
visible
body
,
so
are
Infants
.
See
more
of
this
in
Mr.
Cotton
,
Mr.
Black
,
Mr.
Cobbet
,
Mr.
Rich.
Baxter
,
who
have
closed
the
dispute
learnedly
.
CHAP.
XV.
The
differences
of
externall
and
internall
Covenanting
.
2.
No
Universall
Grace
,
Rom.
10.18
.
Psal.
19.3
.
nor
in
Scripture
.
3.
Nor
power
of
beleeving
to
all
given
by
Christ
.
HEnce
,
the
clear
differences
betwixt
the
externall
visible
and
Nationall
Covenanting
of
the
people
of
old
,
1.
This
under
the
New
Testament
is
a
new
Covenant
,
and
all
the
old
shadows
are
abolished
▪
The
former
is
the
old
.
2.
This
is
with
the
house
of
Israel
and
Judah
chosen
persons
,
and
so
personall
with
single
men
.
You
shall
not
give
a
Nation
,
Kingdom
,
or
Land
,
with
which
the
Covenant
internally
is
so
made
,
as
if
all
and
every
one
,
without
exceptions
,
must
know
the
Lord
savingly
(
what
may
be
the
converted
Jews
case
,
whether
the
whole
body
of
them
,
all
and
every
one
shall
be
visible
,
real
,
and
personall
Covenanters
,
as
the
place
,
Rom.
11.26
.
seems
to
say
,
I
cannot
determine
)
and
all
and
every
one
be
saved
;
for
then
must
all
the
visible
house
of
Israel
be
saved
,
and
not
the
chosen
only
.
3.
The
visible
externall
Covenant
was
broken
,
Jer.
31.32
.
The
other
personall
and
internall
is
never
broken
.
4.
The
promise
of
a
new
heart
is
really
fulfilled
,
in
all
the
persons
and
single
branches
of
the
house
of
Judah
,
so
that
all
and
every
one
are
taught
of
God
,
none
excepted
,
Jer.
31.33
,
34.
Isa.
54.13
.
Joh.
6.45
.
not
so
in
the
visible
externall
Covenant
,
if
it
be
but
externall
:
not
any
is
taught
of
God
,
but
all
are
taught
of
men
.
5.
The
reall
personall
Covenant
is
everlasting
,
like
that
Covenant
with
the
Moon
and
Stars
;
2.
The
night
and
the
day
;
3.
Of
the
motion
of
the
Sea
,
Jer.
31.35
,
36
,
37.
There
is
perseverance
absolutely
promised
,
Jer.
32.40
.
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turn
away
from
them
,
to
do
them
good
.
It
s
sure
in
Gods
part
,
for
he
changeth
not
.
Nay
,
but
we
change
and
turn
away
from
God
,
he
obviats
that
:
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
6.
Jer.
31.
●●
.
Behold
〈◊〉
day
〈◊〉
come
saith
the
Lord
,
that
the
City
shall
be
built
to
the
〈◊〉
,
&c.
There
is
a
promise
of
spirituall
right
in
Christ
made
to
the
blessings
of
this
life
,
to
these
that
are
personall
Covenanters
;
As
Jer.
32
.
4●
.
Ezek.
11.17
,
18
,
19.
Ezek.
36.26
,
27
,
28
,
29
,
30
,
33.
Ezek.
37.24
,
25
,
26.
Ezek.
34.23
,
24
,
25
,
26
,
27.
which
promise
,
though
not
rep●●ted
in
the
New
Testament
,
when
the
Prophesies
of
〈…〉
cited
,
Heb.
8.8
.
Heb.
10.16
,
17.
but
of
purpose
〈…〉
,
because
the
promise
of
temporal
blessings
,
is
not
so
expresse
〈◊〉
▪
Yet
▪
in
other
places
of
the
New
Testamant
,
it
is
clear
that
we
have
bread
by
Covenant-promise
,
Matth.
19
▪
20.
1
Tim.
●
.
8
.
Heb.
13.
●
▪
6.
1
Pet.
3.10
,
11
,
12.
which
〈…〉
only
〈…〉
Covenant
externally
,
&c.
These
six
differences
are
clear
,
Jer.
31.33
,
&c.
so
that
it
is
evident
that
all
and
every
one
of
the
Visible
Church
are
not
really
and
personally
confederates
,
so
that
though
the
Lord
say
to
both
:
I
will
be
their
God
,
and
they
shall
be
my
people
,
yet
not
one
and
the
same
way
.
Hence
there
is
no
ground
at
all
,
nor
truth
in
what
Arminians
say
,
For
so
1.
God
choised
Americans
,
Indians
,
and
all
the
wild
Savages
to
be
his
people
,
as
well
as
he
choised
the
Jews
:
and
if
the
sound
of
the
Gospel
went
out
to
the
ends
of
the
earth
,
that
is
,
to
all
and
every
one
,
Christ
crucified
,
by
whose
alone
name
men
are
saved
,
and
by
whom
only
〈◊〉
come
to
the
Father
,
Acts
4
.
1●
.
John
14.6
.
is
written
in
the
Firmament
,
which
must
declare
the
glory
of
God
manifested
in
the
flesh
,
day
unto
day
,
and
must
preach
Christ
crucified
to
all
Nations
,
who
see
the
Sun
rise
and
go
down
;
●or
sure
that
sound
,
Psal.
19.4
.
goeth
through
all
the
earth
.
Sure
Paul
must
give
a
dark
interpretation
,
Rom.
10.
of
that
Psalm
,
〈…〉
.
2.
If
the
hearing
,
Rom.
10.18
.
(
but
I
say
have
they
not
heard
?
)
be
the
hearing
of
God
Creator
,
his
sounding
〈◊〉
in
the
Firmament
,
Night
,
Day
and
Sun
,
as
it
is
Psal.
〈◊〉
▪
by
all
that
see
the
Sunne
,
and
also
the
hearing
of
the
joyfull
sound
of
Christ
Preached
in
the
Gospel
,
written
and
objectively
〈◊〉
in
Sun
and
Moon
,
Night
and
Day
,
as
Amyrald
and
his
do
expound
it
;
Then
may
all
that
see
the
Sun
call
upon
the
name
of
the
Lord
revealed
in
Christ
,
and
believe
in
Christ
(
for
of
their
beleef
Moses
speaks
,
Deut.
30.14
.
and
Paul
,
Rom.
10.9
,
●●
▪
)
and
all
have
the
benefite
of
the
Preached
Gospel
,
and
sent
Prophets
▪
whose
feet
are
beautifull
upon
the
mountains
,
publishing
〈…〉
of
peace
,
vers.
15.
as
Nah.
1.15
.
Isai.
52.7
.
and
●ll
that
see
the
Sunne
are
the
same
way
saved
by
Jesus
Christ
,
that
Jewes
and
Gentiles
are
,
who
hear
the
Gospel
.
But
Paul
strangely
crosseth
this
,
How
shall
they
call
upon
him
(
as
God
reveal●●
i●
Christ
)
in
whom
they
believe
not
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
How
shal
they
〈◊〉
him
of
whom
they
have
not
heard
?
And
how
shall
they
hear
without
a
Preacher
?
And
how
shall
they
preach
except
they
be
〈◊〉
?
Now
if
the
sound
of
the
Preached
Gospel
be
to
be
heard
in
the
Firmament
,
Sun
rising
and
going
down
(
as
Amyrald
and
some
Libertines
do
say
,
whom
I
heard
Preach
the
same
thing
at
London
)
Paul
might
receive
an
easie
and
a
short
answer
:
The
Gospel
of
Christ
crucified
written
on
the
Firmament
Sun
and
night
and
day
,
faith
comes
by
hearing
of
some
other
Preacher
then
a
Gospel-Preacher
or
one
that
is
sent
;
for
Paul
,
Rom.
1.16
,
17
,
18
,
19.
and
David
,
Psal.
19.1
,
2
,
3.
—
v.
7
,
8
,
9.
distinguish
the
two
Books
.
There
is
not
such
an
Objection
dreamed
as
Amyrald
imagines
of
Rom.
10.18
.
If
God
will
have
mercy
on
the
Gentiles
,
how
is
it
that
they
have
not
heard
the
Gospel
?
For
the
Lord
hath
not
declared
his
minde
to
them
.
He
answers
:
God
did
not
so
keep
up
his
good
will
to
the
Gentiles
in
former
times
,
but
by
the
Ministery
of
the
Heavens
,
ac
veluti
voce
providentiae
,
and
as
it
were
by
the
preaching
of
the
Word
of
Providence
he
spake
to
them
:
which
things
should
be
spoken
to
no
purpose
by
Paul
,
if
they
be
understood
of
a
revelation
of
God
as
Creator
only
,
and
not
as
Redeemer
:
for
what
hath
that
revelation
to
do
with
the
Gospel
?
Therefore
Calvine
(
saith
he
)
speaketh
of
the
revelation
by
the
creatures
preparatory
to
the
Gospel
.
It
is
true
there
is
an
Objection
in
these
words
,
v.
18.
But
I
say
have
they
not
heard
?
A
learned
Countrey-man
,
Charles
Fermin
:
Carol.
Fermaeus
in
Analys
ad
Romanos
,
c.
10.
p.
205.
But
the
Israelites
(
saith
he
)
have
not
heard
the
Gospel
?
Then
if
faith
be
from
hearing
,
and
saving
calling
upon
God
be
from
faith
,
then
believing
Israelites
shall
be
of
the
number
of
them
that
call
upon
the
name
of
the
Lord
,
and
shall
be
saved
.
He
not
only
yeelds
that
the
Israelites
have
heard
,
but
he
confirms
it
from
Psal.
19.
Yea
their
sound
,
&c.
It
is
an
argument
à
minore
,
Pet.
Martyr
:
so
Calvin
,
Hyperius
,
Faius
.
It
's
not
strange
that
the
Gospel
is
preached
to
the
Gentiles
:
for
God
spake
to
them
by
the
knowledge
of
the
creature
.
Pareus
observes
that
Paul
cites
not
the
place
,
Psal.
19.
and
saith
not
,
As
it
is
written
,
but
alludes
to
it
only
.
Spanhemius
.
If
it
be
well
said
that
the
sound
of
the
heavens
is
gone
to
the
end
of
the
world
,
Amyrald
p.
1426
,
1427.
to
save
the
Gentiles
:
The
Scripture
saith
,
he
winked
at
them
,
and
called
them
not
,
Acts
14.16
.
But
now
God
commandeth
all
men
every
where
to
repent
,
Acts
17.30
.
and
he
revealed
not
his
Testimonies
to
them
.
Junius
,
par.
18.
Now
was
not
the
same
Gospel-book
in
the
Pages
of
the
works
of
Creation
,
as
legible
to
the
Gentiles
before
,
as
after
the
coming
of
Christ
in
the
flesh
?
Nor
can
the
Gospel
which
never
came
to
the
ears
of
many
Indians
and
millions
of
people
,
it
being
to
them
a
non
ens
,
and
an
un-heard
of
Doctrine
,
explain
the
book
of
Creation
;
as
the
thing
that
shadows
out
Christ
,
as
the
New
Testament
clears
the
Types
of
the
Old
:
Nor
doth
the
Scripture
any
where
tell
us
,
what
work
of
Creation
or
Providence
,
expresseth
Christs
dying
for
our
sins
,
rising
for
our
righteousnesse
:
Nor
doth
the
Scripture
tell
us
of
an
Embleme
,
in
nature
,
of
God
Incarnate
,
of
the
Man
Christ
in
glory
pleading
at
the
right
hand
of
God
for
us
;
I
have
mercy
on
whom
I
will
,
Is
a
Gospel-truth
in
the
Old
and
New
Test.
of
perpetuall
verity
.
And
no
doubt
,
the
Lords
naturall
desires
of
saving
all
,
calling
and
inviting
all
to
Repentance
▪
of
Christs
dying
for
all
,
his
naturall
willingnesse
that
all
and
every
one
should
obey
,
do
not
ebbe
and
waxe
and
decrease
,
as
the
Sea
and
Moon
do
,
and
therefore
his
taking
such
a
course
with
all
the
Gentiles
,
that
no
word
of
the
Covenant
comes
to
their
ears
,
so
that
then
at
that
time
,
they
were
without
Christ
,
being
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
,
Eph.
2.12
.
And
in
time
past
were
no
people
(
in
Covenant
)
and
had
not
obtained
mercy
,
1
Pet.
2.9
,
10.
and
were
far
off
,
Acts
2.39
.
must
evince
,
that
the
sense
of
the
Gospel
was
not
written
in
Sunne
and
Moon
;
and
the
book
of
Creation
is
not
the
Gospel
;
and
therefore
he
hath
been
shewing
that
the
Gentiles
were
not
in
Covenant
before
the
Incarnation
,
He
hath
therefore
mercy
upon
whom
he
will
,
and
hardens
whom
he
will
.
And
he
said
it
in
the
Old
Testament
,
Exod.
33.19
.
and
repeateth
it
to
us
,
Rom.
9.15
.
I
will
have
mercy
upon
whom
I
will
have
mercy
,
and
I
will
have
compassion
upon
whom
I
will
have
compassion
.
And
if
any
man
say
that
he
hath
the
like
antecedent
naturall
good-will
,
to
save
eternally
all
these
whom
he
calleth
and
moveth
finally
to
obey
,
and
the
greatest
part
of
mankind
whom
he
so
moveth
and
calleth
as
he
knoweth
they
shall
never
obey
,
whereas
he
can
move
all
finally
to
obey
,
without
straining
their
naturall
liberty
:
He
speaks
things
that
cannot
consist
with
both
the
wisedom
and
liberty
of
God
.
And
if
amongst
these
to
whom
the
word
of
the
Covenant
comes
,
Moab
,
Ammon
,
and
Assyrians
,
Philistines
,
Chaldeans
,
Persians
,
are
the
Israel
of
God
,
his
chosen
people
,
his
Sion
,
and
must
not
the
principall
promise
of
the
Covenant
be
made
to
them
?
and
are
we
not
to
beleeve
that
God
will
write
his
Law
in
the
hearts
of
Cain
,
Pharaoh
,
Saul
,
Doeg
,
Ahab
,
Judas
,
Magus
,
and
of
Moabites
,
Ammonites
,
Aegyptians
,
and
of
all
and
every
one
of
mankinde
,
if
they
be
in
Covenant
with
him
?
Contrair
to
Psa.
147.19
,
20.
Hos.
8.12
.
Exo.
20.1
.
Neither
can
it
be
said
,
that
all
mankind
have
received
a
subjective
power
to
beleeve
and
receive
Christ
holden
forth
in
the
Gospel
to
us
,
Printed
to
be
read
and
heard
in
the
book
of
Creation
,
called
the
objective
Gospel
,
Redeem
us
from
our
vain
conversation
,
Remonstr.
in
Decla
.
c.
17.
thes.
1.
Deus
statuit
hujusmodi
potentiam
conferre
homi●i
peccatori
perquam
idoneus
&
aptus
redderetur
ad
id
●●ne
praestandum
quod
ab●●o
in
Euangelio
postulatur
.
Remonstr.
in
Synod
.
Dordrac
.
Art.
2.
p.
327.
Mediate
vel
immedia●e
DEVM
omnes
vocare
.
He
purposed
to
give
to
all
Pagans
a
power
by
which
they
should
be
made
fit
to
perform
all
that
the
Gospel
requires
,
and
be
fit
to
be
made
partakers
of
the
inheritance
of
the
Saints
,
Col.
1.
And
yet
Paul
gives
thanks
to
God
for
that
bestowed
on
the
Colossians
,
and
God
must
by
this
call
all
men
to
Christ
,
either
mediately
or
immediately
.
And
say
that
God
is
prepared
ever
to
give
more
and
more
as
we
use
the
former
well
,
In
a
measure
of
heavenly
Doctrine
.
2.
In
the
stirring
upon
the
heart
;
Whence
1.
Grace
habituall
so
is
denyed
;
then
the
will
needeth
no
healing
.
2.
Grace
universall
is
limited
to
the
Word
Preached
,
then
it
is
not
universall
;
For
Pagans
hear
not
the
Word
Preached
.
3.
There
is
no
other
help
given
to
free-will
in
every
act
,
but
1.
Information
by
the
Word
,
that
was
the
grace
of
Pelagius
.
2.
Some
influence
of
God
in
every
act
:
But
that
addes
not
new
strength
to
the
will
.
Shortly
they
say
,
Any
man
may
know
,
understand
and
believe
the
Gospel
,
if
the
object
be
sufficiently
proposed
and
revealed
.
And
so
the
naturall
man
can
no
more
know
and
receive
the
things
of
the
Gospel
,
Corv.
cont.
Moli
.
cap.
3●
.
sect.
●
.
Quicquid
de
sufficientia
(
gratiae
)
dicimus
,
monemus
assistentiae
spiritus
nobis
tribui
:
minime
vero
habitualem
gratiam
quae
omnibus
communis
sit
à
nobis
statui
.
Sect.
29.
Non
est
potentia
infusa
.
Cap.
32.
Secundum
Concilia
&
Patres
intelligimus
tale
gratiae
adjutorium
,
quod
ad
singulos
actus
detur
,
cujus
auxilio
nititur
,
&
ad
singula
adjuvetur
liberum
arbitrium
.
then
he
can
understand
the
Metaphysicks
,
the
Acromaticks
of
Aristotle
:
for
these
he
cannot
receive
,
but
judgeth
them
folly
;
And
so
we
are
the
same
way
blind
,
dead
,
stony-hearted
to
believe
the
Gospel
,
as
we
are
to
know
and
believe
the
mysteries
of
Aristotles
Philosophy
.
Lastly
,
this
power
of
believing
and
coming
to
Christ
cannot
be
in
all
men
,
since
the
Scripture
saith
of
all
men
(
even
these
within
the
Visible
Church
not
excepted
)
that
untill
the
light
of
the
Gospel
savingly
enlighten
them
,
they
sit
in
darknesse
and
in
the
shadow
of
death
,
Isa.
9.1
.
Math.
4.15
,
16.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
No
man
can
come
to
Christ
without
the
Fathers
drawing
,
and
God
teaching
the
heart
,
Joh.
6.44
,
45.
The
naturall
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cannot
understand
the
things
of
God
,
but
judges
them
foolishnesse
.
1
Cor.
2.14
.
His
wisedome
cannot
be
subject
to
the
Law
of
God
.
Rom.
8.7
.
He
cannot
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
call
the
Lord
,
Jesus
,
except
by
the
Spirit
of
Jesus
,
1
Cor.
12.3
.
He
is
a
withered
branch
being
out
of
Christ
,
and
can
do
nothing
,
Joh.
15.3.4
.
It
shall
be
clear
to
any
,
that
the
Holy
Ghost
denyeth
any
such
power
,
as
they
affirm
.
It
reckons
not
much
to
tell
that
Jesuites
,
Martmez
.
de
Ripul
.
de
Ente
supernat
.
Lib.
1.
Dis.
20.
N.
57.
Suarez
,
lib.
1.
de
necessi
.
gratiae
c.
4.
per
totum
.
Curiel
in
12
q
109.
Art.
2.
N.
1.
Duvallius
,
Tract
.
de
necess.
gratiae
,
Q
1.
Art.
2
Molina
de
Concor
.
Q.
14
▪
Art.
13.
Disp.
9.
per
totum
.
Did.
Ruiz
.
Tom.
de
volinider
.
Tom.
de
Praed●fini
.
Vasquez
12.
Disp.
138.
Bellar.
De
grat
.
&
libe
.
arbit
.
Lib.
6.
c.
13.
&
per
totum
.
Gamachaeus
in
12
Q.
85.
Cap.
1.
&
seq
.
Estius
Lib.
2.
Dist.
41.
Sect.
1.
Sect.
2.
&
seq
.
Tolet.
Com.
●n
Ioan.
6.
in
Rom.
14.
Pirer
.
in
Rom.
8.
&
Rom.
14.
Remonst.
in
Scriptis
Synod
.
Art.
4.
p.
158
,
159.
as
Martmez
de
Ripul
.
Swarez
,
Alphonsus
Curiel
,
Duvallius
,
Lod.
Molma
,
Did.
Ruiz
,
Vasquez
,
Bellarmine
,
Phili.
Samachaeus
,
Sorbonicus
,
Gulie
.
Estius
,
Dominica
,
Toletus
Cardinalis
,
Pirerius
,
Salmeron
,
teach
that
,
without
saving
grace
,
men
may
,
and
can
first
know
morall
truths
,
shining
vertues
,
as
heathens
,
be
free
of
sin
,
as
touching
these
vertues
in
their
due
circumstances
.
2.
Keep
the
Commandements
and
Law
of
Nature
.
3.
Dispose
themselves
for
,
and
obtain
the
grace
of
Conversion
by
their
own
industrie
.
4.
Be
victo●rious
over
this
or
that
weighty
temptation
singly
taken
.
5.
That
there
is
no
intrinsecall
hurt
of
free-will
,
that
it
is
wounded
a
little
,
because
of
the
darknesse
of
the
mind
,
and
langour
of
nature
,
but
not
dead
to
actions
supernaturall
.
6.
That
we
may
love
God
as
the
Author
of
nature
,
and
Creator
sincerelie
;
And
Arminians
teach
that
we
may
without
the
Spirit
of
God
know
all
truth
,
quantum
sufficit
ad
salutem
,
sufficiently
to
salvation
,
and
so
may
will
,
love
,
and
beleeve
without
the
infused
supernaturall
habit
or
grace
,
so
their
Apologie
.
And
the
Socinian
Catechism
,
c.
6.
pag.
212.
and
Socinus
himself
,
Praelect.
Theol.
Cap.
4.
Fol.
15
,
16.
Et
de
officio
hominis
Christi
:
Cap.
5.
Smalcius
on
Joh.
1.
Hom.
3.
Give
to
us
manwhole
,
sound
,
sinlesse
,
as
he
came
from
the
first
Adam
.
2.
That
man
can
do
all
that
Cod
commands
him
with
little
help
of
God
.
3.
It
s
an
errour
(
saith
Smalcius
)
that
a
man
hath
no
strength
in
spirituall
things
,
Ostorodius
Justi
.
Relig.
Christ
.
cap.
21.
Praedicatio
sola
Euangelij
potest
hominem
absque
interná
Spiritus
illuminatione
,
&
operatione
à
peccatis
convertere
.
The
only
Preaching
of
the
Gospel
without
the
inward
illumination
by
the
Holy
Spirit
,
and
his
working
is
able
to
convert
a
man
from
sin
.
All
which
is
Printed
and
taught
,
and
many
other
abominable
errours
to
us
.
To
this
Objection
against
universall
grace
(
as
I
judge
unanswerable
)
Corvinus
Answers
,
that
all
the
places
of
Scripture
brought
to
prove
mans
inability
to
beleeve
in
Christ
,
and
to
worship
him
,
conclude
well
that
a
man
hath
not
strength
of
himself
without
Christ
and
his
grace
;
can
please
God
,
and
prepare
themselves
for
Regeneration
:
Yea
there
is
no
animal
and
naturall
Pagan
de
facto
existing
in
the
world
(
by
their
way
)
who
cannot
receive
the
things
of
God
,
and
cannot
come
to
Christ
,
except
he
be
drawn
,
for
all
Pagans
and
others
are
drawn
,
and
by
this
it
might
have
been
said
,
Adam
as
wanting
supernaturall
grace
,
and
as
a
naturall
man
(
for
the
Image
of
God
was
supernaturall
grace
to
Adam
,
as
Arminius
and
Corvinus
teach
)
so
,
was
not
able
to
think
a
good
thought
,
as
2
Cor.
3.5
.
nor
able
to
receive
the
things
of
God
,
as
the
naturall
man
,
1
Cor.
2.14
.
and
Adam
so
was
also
dead
in
trespasses
and
sins
,
and
must
come
to
Christ
the
same
way
,
to
wit
,
drawn
by
the
grace
super-added
to
nature
,
as
we
fallen
sinners
do
.
CHAP.
XVI
.
Cases
from
the
former
Doctrine
.
1.
The
differences
betwixt
such
as
are
externally
,
visibly
,
and
conditionally
,
and
such
as
are
internally
and
personally
in
Covenant
with
God
.
2.
Gods
esteem
,
not
mens
,
make
Nations
Visible
Churches
.
3
The
first
and
prime
subject
of
speciall
Church-priviledge
.
4.
Gods
command
to
receive
seals
,
of
Discipline
,
Part.
1.
Cap.
3.
Pag.
36
,
37
,
38.
no
warrand
to
all
members
to
challenge
them
.
Q.
1.
IF
multitudes
and
people
externally
Covenanted
with
God
,
though
not
internally
,
whom
the
Lord
calls
his
people
and
chosen
by
him
,
Thomas
Hooker
granteth
,
then
Kingdoms
must
be
his
Visible
Church
.
Answ.
No
doubt
,
Egypt
,
Assyria
,
all
Nations
,
all
the
ends
of
the
world
,
all
the
Kingdoms
of
this
world
,
are
Prophesied
to
be
the
Kingdomes
and
Covenanted
people
of
God
,
and
the
Lord
challengeth
them
as
his
▪
(
Isa.
19.25
.
blessed
be
Egypt
my
people
)
Isa.
2.1
,
2
,
3.
Psal.
22.27
.
Rev.
11.15
.
Psal.
96.
Psal
97.
Psal.
98.
Isal.
42.10
.
Isai.
49.7
,
8.20
,
21.
Cant.
8.8
.
—
Act.
13.46
,
47.
Rom
15.8
,
9
,
10
,
11
,
12.
must
be
the
visible
Covenanted
Churches
of
God
,
to
whom
the
seals
of
the
Covenant
are
due
;
But
that
none
in
Aegypt
,
Assyria
,
of
all
the
called
Gentiles
,
though
visibly
and
professedly
in
Covenant
,
and
affirmed
by
the
mouth
of
the
Lord
to
be
his
people
,
the
Sister
of
the
Jewish
Church
,
and
his
Kingdoms
,
are
members
of
the
Visible
Church
,
or
hath
right
to
membership
and
seals
,
except
men
judge
them
to
be
reall
converts
,
sound
beleevers
,
and
so
internally
called
and
chosen
,
is
to
preferre
the
judgement
of
men
,
to
the
Word
of
God
.
And
since
he
saith
that
Kingdomes
,
fathers
,
children
,
are
his
in
Covenant
,
and
chosen
to
be
his
people
,
in
regard
the
Lord
calleth
them
by
his
Word
,
as
he
did
Israel
,
Deut.
7.6
.
Deut.
10.15
.
Psal
,
147.19
,
20.
they
must
be
all
Visible
Churches
in
Gods
esteem
;
except
he
say
they
are
not
Visible
Churches
,
except
men
also
esteem
and
judge
them
not
only
externally
,
but
really
and
internally
justified
and
effectually
called
.
2.
These
we
are
to
judge
in
Covenant
visibly
,
whom
the
Lord
so
calls
,
and
to
these
the
seals
do
belong
Ecclesiastically
,
though
we
see
not
signes
of
their
inward
conversion
;
Except
we
say
that
our
judgement
is
surer
then
the
Lords
;
But
the
Lord
calls
Nations
,
the
Gentiles
so
,
and
so
must
Paul
and
Church-members
judge
all
the
Kingdomes
,
and
all
the
Gentiles
reall
converts
;
Else
the
seals
are
not
due
to
them
.
3.
If
we
must
judge
them
all
really
redeemed
and
sanctified
,
Surv.
Part.
1.
Cap.
3.
p.
39
▪
40.
who
are
fed
by
Pastors
,
as
Mr.
Hooker
teacheth
from
Acts
20.28
.
feed
the
flock
,
then
are
we
to
esteem
all
the
fathers
who
were
baptized
unto
Moses
in
the
Cloud
,
and
in
the
Sea
,
and
did
eat
the
same
spirituall
meat
,
and
did
all
drink
of
the
same
spirituall
Rock
Christ
,
1
Cor.
10.1
,
2
,
3
,
4.
to
be
really
redeemed
,
reall
beleevers
,
and
the
whole
world
to
be
really
redeemed
,
and
yet
the
world
is
not
the
Church
,
yet
they
were
Idolaters
,
murmurers
,
visibly
known
to
be
such
;
And
John
Baptist
was
oblidged
to
esteem
the
multitudes
,
all
Judea
who
were
baptized
of
him
,
Mark
1.5
.
Luk.
3.7
.
Matth.
3.2
,
3
,
4.
really
sanctified
and
redeemed
,
yea
and
since
there
be
Prophesies
under
the
Messias
,
that
all
the
Kingdomes
of
the
world
,
Rev.
1●
.
15
.
Aegypt
,
Assyria
,
Isa.
19.25
.
all
Nations
,
Isa.
2.2
.
all
the
Gentiles
,
Isa.
60.
shall
be
the
confederate
people
of
God
,
Tho.
Hook
.
argueth
from
confederacie
with
God
to
prove
that
we
are
to
judge
all
visible
professours
to
be
justified
internally
called
,
and
they
are
no
Church-members
except
they
be
so
in
our
esteem
.
we
must
believe
that
all
these
Kingdomes
are
visible
Saints
,
chosen
to
life
as
the
Corinthians
and
Ephesians
were
,
1
Cor.
1.1
.
Eph.
1.4
.
So
argues
M●
.
Thomas
Hooker
from
confederacie
.
4.
Let
one
word
in
Old
or
New
Testament
be
given
of
a
Judicature
giving
judicially
sentence
on
earth
of
a
number
that
professedly
are
hearers
,
that
so
many
are
to
be
admitted
as
due
members
of
the
Church
,
because
conceived
of
men
to
be
regenerated
,
and
so
many
rejected
,
because
conceived
to
be
non-converts
;
or
what
word
of
Christ
there
is
that
doth
regulate
the
judiciall
sentence
,
as
touching
the
time
how
long
the
Church-member
hath
been
so
.
2.
What
motives
or
inducements
led
Simon
Magus
,
and
the
generation
of
vipers
,
the
multitude
and
all
the
people
baptized
,
Luke
3.7
.
compared
with
Luk
▪
3.2
Matth.
3.5
,
6.
Mark
1.5
.
(
for
as
many
as
went
out
to
be
baptized
were
baptized
,
but
all
Jerusalem
,
and
all
Judea
went
out
,
Mat.
3.5
,
6.
and
were
baptized
,
saith
Mark
1.5
.
)
what
motives
I
say
,
led
and
induced
them
to
join
?
For
they
joined
but
for
a
season
,
Joh.
5.35
.
Matth.
21.32
.
and
what
rule
of
the
word
there
is
to
regulate
us
in
judging
of
these
motives
?
3.
What
outward
marks
the
word
gives
of
outward
regeneration
,
and
consequently
of
predestination
to
glory
,
Justification
,
Effectuall
Calling
,
made
visible
,
which
we
must
see
in
others
,
before
Pastours
can
feed
them
as
Pastours
,
for
the
word
is
in
all
the
like
a
perfect
rule
.
Quest.
2.
What
is
the
first
principall
and
only
proper
subject
of
the
promises
of
speciall
note
,
in
the
Mediator
,
promises
of
speciall
note
in
the
Mediator
;
And
if
any
say
that
the
Visible
Church
as
such
,
as
visible
,
whereof
Simon
Magus
is
a
member
,
is
the
first
principall
subject
of
these
promises
or
of
priviledges
of
speciall
note
in
the
Mediator
,
they
must
join
(
it
may
be
mistakenly
)
with
Arminians
.
Mr.
Thomas
Hooker
did
not
so
ingenuously
as
need
were
,
refute
this
Thesis
of
mine
,
as
he
ought
to
have
done
,
Hooker
,
Sur●
of
the
summe
of
Church
Discipline
,
Part.
1
C.
3.
p.
35
,
36
,
37.
but
framed
an
other
of
his
own
,
and
refuted
it
,
to
wit
,
which
is
not
owned
by
me
.
The
Invisible
Church
is
not
the
prime
and
only
subject
of
the
seals
,
that
is
,
of
the
externall
seals
.
I
grant
all
the
externall
seals
is
not
a
priviledge
of
speciall
note
in
the
Mediator
,
for
it
is
a
priviledge
of
Ishmael
,
Magus
,
and
of
all
prophane
Hypocrites
.
And
it
is
not
to
be
said
that
Hypocrites
and
gracelesse
men
,
Ishmael
,
and
Esau
,
have
a
command
of
God
to
receive
the
seals
,
Mr.
Ruther
fur●
.
Due
right
of
Presbyteries
P.
1
▪
C.
9.
Sect.
9.
pag.
35
,
36
37
The
command
of
God
is
not
the
b●st
,
nor
any
warrand
at
all
,
as
grave
Mr.
Hooker
saith
,
why
gracelesse
men
should
challenge
the
seals
.
and
a
warrand
from
his
Word
to
require
them
,
as
that
pious
and
grave
man
Mr.
Thom.
Hooker
saith
in
his
Survey
,
Part.
1.
Cap.
3.
pag.
41
,
42.
For
(
saith
he
)
there
can
be
no
better
right
then
Gods
command
to
injoin
,
and
his
Word
to
warrand
us
to
challenge
any
priviledge
.
The
command
of
God
is
a
good
warrand
to
the
Church
and
Ministers
to
conferre
the
seals
to
Ishmael
,
Simon
Magus
,
Judas
,
though
no
Word
of
God
warrand
us
judicially
to
sentence
them
to
be
regenerate
,
before
the
Ministers
can
confer
the
seals
,
as
Mr.
Hooker
and
his
teach
▪
but
that
the
command
of
God
is
a
good
right
and
warrand
to
Esau
,
and
Simon
Magus
,
to
require
and
to
challenge
the
seals
is
not
written
in
the
Scripture
,
with
the
good
leave
of
that
pious
man
,
no
more
nor
usurpers
have
warrand
to
challenge
that
to
which
they
have
no
right
,
or
a
robber
hath
warrand
to
require
the
purse
of
an
innocent
traveller
.
Can
the
sorcerer
Magus
say
,
there
can
be
no
better
right
then
I
have
to
challenge
Baptism
and
the
Lords
Supper
?
Why
?
I
have
the
command
of
God
.
Nay
but
an
answer
is
soon
returned
to
the
witch
:
The
Church
of
Samaria
hath
Gods
warrand
to
confer
the
seals
,
so
long
as
the
witches
skill
fails
him
not
to
act
fairly
the
part
of
the
painted
professour
,
but
the
conditionall
command
of
an
externally
Preached
Covenant
,
is
not
the
best
right
,
nay
,
no
right
at
all
for
him
to
challenge
the
seals
,
except
he
come
beleeving
and
discerning
the
Lords
Body
,
and
mourning
for
sin
,
and
fulfill
the
condition
:
Indeed
if
the
Lord
had
commanded
Magus
and
all
the
visible
members
,
with
an
absolute
command
,
Come
and
receive
the
seals
whether
ye
professe
,
know
Christ
,
or
beleeve
and
repent
,
or
not
;
that
command
should
warrand
all
to
challenge
,
but
I
trust
Mr.
Hooker
will
not
stand
to
such
a
command
.
jus
activum
,
ane
active
right
in
the
Church
to
confer
the
seals
,
and
jus
passivum
,
a
passive
right
in
Magus
to
challenge
:
The
latter
requires
that
Magus
have
right
as
a
beleever
,
and
in
foro
Dei
,
both
to
the
seal
and
interest
in
Christ
,
by
the
grant
of
Adversaries
;
Else
he
hath
no
right
,
no
command
of
God
to
challenge
the
seals
.
And
therefore
we
must
distinguish
betwixt
the
Covenant
of
Grace
,
qua
factum
&
initum
,
&
qua
annunciatum
,
the
Covenant
,
I
say
,
as
made
with
some
,
and
yet
Preached
to
all
.
And
whereas
Mr.
Hooker
saith
,
38
,
39.
pag.
that
he
cannot
see
how
the
will
of
purpose
,
and
the
will
of
revealed
command
,
do
not
contain
apparent
contradictions
.
This
Godly
man
hated
Arminians
,
when
he
saw
them
in
day-light
.
I
cannot
now
insist
to
answer
him
and
Papists
and
Arminians
who
object
the
very
same
thing
.
It
is
clear
they
differ
much
,
but
they
are
not
contradicent
,
more
then
the
decree
of
God
,
and
the
morall
obligation
of
men
are
contrair
.
Hypocrites
and
such
,
are
only
visible
members
and
no
more
,
and
have
no
true
and
internall
right
and
interest
in
the
seals
according
to
the
inward
grace
signified
or
the
promises
of
a
new
heart
,
which
are
absolute
and
made
to
the
Elect
and
beleevers
,
who
are
the
only
principall
prime
and
proper
subject
of
such
promises
of
speciall
note
in
the
Mediator
.
Quest.
3.
What
be
these
principall
reall
Covenanters
to
whom
onely
,
the
new
heart
is
absolutely
promised
,
and
how
are
they
known
.
CHAP.
XVI
.
1.
Of
the
hypocrisie
,
of
formall
Covenanters
.
2.
Self-deceit
.
3.
The
new
Spirit
.
4.
Revelations
and
Prophecies
.
5.
Markes
of
a
Spirituall
disposition
.
Answ.
THis
toucheth
the
differences
of
the
old
and
stony
heart
in
such
as
are
externally
only
in
Covenant
with
God
,
and
are
Hypocrites
:
And
the
new
and
soft
heart
of
such
as
are
internall
,
reall
,
and
absolute
Covenanters
:
Hence
these
propositions
.
1.
An
Hypocrite
is
he
who
in
the
stage
represents
a
King
,
They
sent
out
spies
,
faining
themselves
to
be
just
men
:
To
the
Hebrews
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
faciales
,
facemen
,
men
of
the
face
and
vizard
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
colorati
,
dyed
men
,
rid
men
,
dipped
,
baptized
,
from
the
root
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
dye
,
dip
,
wash
,
baptize
,
Jer.
12.9
.
mine
heritage
is
to
me
as
an
speckled
bird
,
or
a
pyed
bird
,
and
hath
casten
off
my
simple
liverie
,
and
so
is
a
bird
of
many
sundrie
colours
:
The
Hypocrite
is
dyed
and
watered
with
a
hew
and
colour
of
godlinesse
.
Coneph
noteth
hypocrisie
,
Isa.
32.6
.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
simulavit
,
fraudulenter
egit
.
The
noune
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chald.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
dissembler
,
an
Hypocrite
,
who
is
sometimes
just
,
sometimes
wicked
,
the
root
by
a
Metaphore
is
to
pollute
,
and
defile
,
Psal.
106.
the
land
was
defiled
with
bloods
:
Hence
the
Hypocrite
is
all
things
,
and
all
men
,
and
nothing
,
and
no
man
but
himself
.
Hypocrisie
is
considered
in
it self
,
and
so
it
is
opposed
to
sincerity
.
Or
in
relation
to
these
graces
and
duties
which
it
fenzies
,
and
so
it
is
opposed
to
all
the
true
vertues
which
it
lyingly
and
feinzedly
represents
,
as
painting
is
opposed
to
realitie
in
nature
,
being
a
counterfeiting
of
nature
,
and
it
is
opposed
to
things
that
are
painted
,
so
a
living
man
,
and
a
growing
rose
,
things
obvious
to
the
eyes
of
sense
are
most
easily
painted
as
colours
lineaments
,
as
a
mans
body
,
but
things
that
fall
under
the
understanding
only
,
as
the
soul
,
and
under
the
sense
of
smelling
and
touching
,
are
hardly
pictured
.
Ye
may
paint
the
man
,
the
roses
,
the
colour
,
figure
,
and
the
fires
red
flaming
,
but
he
cannot
paint
the
soul
,
the
smell
of
the
rose
,
changeth
himself
into
an
Angel
of
light
.
There
is
some
use
for
painted
men
,
for
they
serve
for
ornament
,
but
there
is
no
use
for
faith
but
resting
upon
Christ
,
nor
for
love
,
but
to
cleave
to
God
,
and
please
him
and
our
neighbour
:
In
all
duties
we
counterfite
but
the
outward
bulk
of
graces
and
actions
,
and
would
seeme
to
do
what
we
do
not
:
If
the
colour
of
graces
and
godlinesse
be
desireable
,
it self
is
more
desireable
,
but
to
imitate
only
the
externalls
of
the
Covenant
of
Grace
to
keep
a
roome
in
the
Church
,
is
to
put
a
lie
and
mock
upon
the
Lord
,
and
to
reproach
him
with
dimnesse
of
sight
:
And
such
as
hate
Christ
and
the
Godly
in
their
heart
,
Hypocrisie
is
a
resembling
of
a
morall
good
for
vaine
glory
:
It
s
not
hypocrisie
to
suppresse
tears
in
Prayer
,
They
speak
mischievous
things
,
13.
But
I
as
a
deaf
man
heard
not
:
It
was
prudencie
,
not
hypocrisie
in
Saul
to
hold
his
peace
and
misken
when
the
sons
of
Beliall
despised
him
,
it
being
the
beginning
of
his
reigne
,
1
Sam.
10.27
.
Nor
is
it
hypocrisie
in
a
Magistrate
or
Joseph
to
put
on
an
other
person
to
his
brethren
,
though
if
the
ground
be
unbelief
,
it
is
not
lawfull
for
David
to
feinzie
himself
mad
:
Nor
for
Ammon
to
counterfite
sicknesse
,
or
to
put
a
lie
upon
providence
:
And
yet
it
is
not
hypocrisie
for
Solomon
to
seeme
to
divide
in
two
the
living
childe
with
a
sword
,
or
for
the
men
of
Israel
to
flie
before
the
men
of
Ai.
A
lawfull
end
and
a
right
end
and
motive
,
contributes
goodnesse
to
actions
that
are
not
intrinsecally
evill
.
There
is
a
naturall
hypocrisie
in
all
,
every
man
in
both
sides
of
the
Sun
is
a
lyar
,
he
that
said
he
would
wish
that
he
might
dwell
in
the
land
beyond
the
dawning
of
the
morning
,
where
they
are
all
sincere
,
wished
to
dwell
where
there
are
no
men
;
for
where-ever
men
are
,
there
are
hypocrites
and
hypocrisie
.
There
is
an
acquired
hypocrisie
in
all
,
lesse
or
more
,
and
an
habit
thereof
in
not
a
few
.
According
to
mens
wayes
so
are
men
white
and
painted
Hypocrites
;
Herod
professeth
to
worship
Christ
and
mindes
to
kill
him
,
Math.
2.
And
Absolom
covers
treason
and
rebellion
against
his
father
and
prince
,
with
the
whitenesse
of
a
vow
at
Hebron
,
what
better
is
the
whoore
and
what
more
devoute
to
say
,
Prov.
7.14
.
I
have
peace
offerings
with
me
,
to
day
have
I
payed
my
vowes
?
under
the
vail
of
zeal
(
they
think
it
)
service
to
God
to
kill
the
Apostles
,
Joh.
16.
But
the
worst
of
Hypocrites
is
he
who
makes
himself
a
Hypocrite
,
not
before
God
onely
,
and
before
men
,
but
whitens
and
paints
himself
before
himself
,
and
deceives
himself
,
1
Joh.
1.8
.
It
is
strange
a
man
hath
such
a
power
over
himself
,
as
to
perswade
himself
that
he
hath
no
sin
,
not
only
in
point
of
faith
,
as
such
as
deny
any
originall
sinne
in
themselves
or
others
;
as
many
seducers
now
do
,
Socinians
,
Arminians
,
diverse
Anabaptists
▪
and
such
as
say
,
the
Law
may
be
fulfilled
by
Grace
,
we
are
justified
by
Works
:
It
is
possible
to
be
free
of
sin
in
this
life
and
to
be
perfite
,
his
wayes
are
right
,
Prov.
14.12
.
and
may
say
within
his
heart
,
and
so
think
not
only
,
I
am
holier
then
thou
,
and
yet
not
be
so
much
as
ceremonially
holy
,
but
remaine
in
the
graves
and
eat
swines
flesh
,
Isa.
65.45
.
but
I
say
I
am
rich
(
and
which
is
above
admiration
)
I
have
need
of
nothing
,
Rev.
3.17
.
that
I
have
no
need
of
forgivenesse
,
of
saving
Grace
,
of
the
Redeemer
Christ
,
of
Salvation
.
And
this
is
so
much
the
more
dangerous
,
that
the
prejudice
and
blindnesse
of
self-love
,
doth
more
strongly
perswade
self-godlinesse
then
any
godlinesse
of
the
world
,
and
begets
a
more
strongly
radicated
and
fixed
habite
of
believing
self-godlinesse
,
then
Ministers
the
godliest
of
them
,
and
Professors
,
and
Angels
,
and
the
Lord
immediatly
speaking
(
so
long
as
the
revelation
is
literall
)
Numb.
22.12
,
24
,
28.
and
Christ
Preaching
in
his
Person
,
Math.
8.9
,
14.
Math.
21.43
,
44
,
45.
Luke
16.13
,
14.
Ioh.
10.24
,
25
,
26
,
27
,
28
,
29
,
30
,
31.
and
the
Apostles
,
Acts
24.25
,
26.
Acts
26.2
,
3
,
4
,
5
,
6
,
&c.
24.
can
be
able
to
root
out
,
for
they
can
fence
and
ward
off
,
and
can
let
out
blowes
at
all
that
ye
can
say
,
and
cary
this
habite
of
a
false
opinion
of
self-holinesse
to
Eternitie
with
them
,
and
stand
to
what
conceited
lamps
they
hear
on
earth
,
did
glister
withall
;
and
plead
against
the
Lord
in
his
face
,
that
the
sentence
of
condemnation
is
unjust
,
Matth.
25.44
.
and
that
they
deserve
for
their
profession
to
be
admitted
in
to
the
Bride-groomes
chamber
,
Math.
7.22
.
Matth.
25.11
.
Luke
13.25
.
and
all
such
fairded
Professors
,
are
externally
only
in
Covenant
with
God
.
And
therefore
these
are
sad
marks
,
when
first
ye
hid
your
lusts
and
nourish
them
,
and
feed
upon
the
East
wind
of
some
created
last
end
,
and
have
not
God
for
your
last
end
,
Luke
12.19
.
Psal.
49.11
.
Psal.
4.6
.
Ier.
22.17
.
2.
When
ye
know
not
that
ye
are
poor
,
miserable
,
blind
,
naked
,
Rev.
3.17
.
Math.
9.11
,
12
▪
13.
Luke
15.2
.
Luke
19.7
.
and
ye
were
never
in
Christs
hospitall
,
and
are
whole
and
need
no
Physick
.
3.
Ye
loath
Christ
but
knows
it
not
,
Luke
7.44.45
.
ye
love
Christ
as
a
supposed
Prophet
,
and
loath
him
as
a
Redeemer
.
One
may
deadly
hate
Christ
,
and
not
know
it
.
4.
Ye
cannot
compare
the
two
states
together
,
the
state
of
nature
and
the
state
of
Grace
,
as
1
Tim.
1.13
.
ye
idolize
your
own
choise
,
to
bear
down
Achabs
Idolatrie
,
but
choose
not
the
will
of
God
to
oppose
Ieroboams
Idolatrie
.
5.
Ye
want
Christ
,
and
ye
were
not
born
with
Christ
in
the
heart
.
2.
Yea
ye
are
eternally
lost
without
him
,
and
know
neither
the
one
nor
the
other
.
Quest.
4.
Whether
or
not
are
beleevers
the
parties
of
the
Covenant
of
Grace
.
Ans.
These
are
parties
to
whom
the
Covenant-promise
is
made
,
not
these
who
already
have
the
benefit
promised
in
the
Covenant
,
but
beleevers
must
have
a
new
heart
,
and
consequently
faith
already
,
therefore
they
cannot
be
parties
with
whom
the
Covenant
is
made
.
Ezek
▪
11.19
.
nor
can
he
promise
faith
to
such
as
have
faith
this
way
.
Quest.
5.
Who
are
these
that
have
the
new
heart
,
and
so
are
personally
and
really
within
the
Covenant
of
grace
.
Ans.
Because
the
new
spirit
is
given
,
when
the
new
heart
is
given
,
Ezek.
36.27
.
Ezek.
18.31
.
Make
you
a
new
heart
and
a
new
spirit
,
and
many
in
our
times
boast
of
the
spirit
,
it
shall
be
fit
to
speak
of
the
new
spirit
,
and
who
are
spirituall
.
Hence
these
Questions
of
the
new
spirit
.
Quest.
1.
What
is
the
seed
of
the
new
spirit
?
Ans.
The
word
of
the
Gospel
,
therefore
before
Adam
could
have
the
Gospel-spirit
,
the
Lord
must
reveal
the
Doctrine
of
the
Gospel
,
the
seed
of
the
woman
must
tread
down
the
head
of
the
serpent
,
Gen.
3.
So
the
word
and
the
spirit
are
promised
together
,
Isa.
59.21
.
Isa.
30.21
.
Thy
teachers
shall
not
be
removed
,
and
thine
ears
shall
hear
(
this
is
the
inward
teaching
)
a
voice
behind
thee
,
saying
,
this
is
the
way
,
walk
ye
in
it
.
Isa.
51.16
,
17.
Mat.
28.20
.
Go
teach
,
that
is
the
word
:
Loe
I
am
with
you
to
the
end
of
the
world
,
that
is
the
Spirit
to
make
it
effectuall
,
by
my
Spirit
,
Joh.
14.16
,
17.
when
he
heard
first
the
Doctrine
of
the
blessed
seed
,
could
not
try
the
Doctrine
or
speaker
,
by
any
new
Doctrine
.
Ans.
The
first
Doctrine
can
be
tryed
by
no
other
rule
,
because
it
was
the
first
rule
it self
,
nor
can
these
principalls
written
in
the
heart
naturally
(
That
God
is
)
(
God
is
just
,
holy
)
&c.
be
tryed
by
any
other
truths
,
because
they
are
first
truths
;
As
the
sense
of
seeing
cannot
try
whether
the
Sun
be
the
Sun
by
the
light
of
some
other
Sun
,
that
is
before
this
Sun
,
which
is
more
lightsome
.
For
there
is
not
another
Sun
before
this
,
the
Gospel
it self
hath
God
shining
in
it
,
to
these
who
are
enlightened
,
as
Adam
was
,
a
Rubbie
doth
speak
that
is
a
Rubbie
.
Obj.
How
then
should
Adam
know
what
God
spake
to
him
and
n●t
to
another
,
are
we
not
to
try
all
spirits
that
speak
?
Moses
▪
Isaiah
,
the
Apostles
,
that
is
Verbum
Dei
immediatissimum
,
the
fountain-word
;
neither
word
nor
speaker
is
to
be
tryed
.
The
Patriarchs
and
Prophets
are
never
bidden
try
the
visions
of
God
,
for
when
God
speaks
them
himself
,
he
makes
it
evident
that
it
is
he
▪
and
only
he
who
speaks
,
and
we
read
not
of
any
in
this
deceived
,
Angels
or
men
cannot
counterfeit
God
.
Obj.
There
have
,
after
the
Canon
of
the
Scripture
is
closed
,
been
some
men
,
who
have
Prophesied
facts
to
come
,
that
fell
out
as
they
foretold
,
just
as
Isaiah
,
Elias
,
and
other
Prophets
,
then
something
is
to
be
beleeved
,
that
is
not
written
,
and
such
may
have
the
Spirit
,
and
yet
no
word
of
Scripture
goes
along
with
it
.
Ans.
1.
Such
men
may
have
(
I
confesse
)
a
Propheticall
spirit
,
but
first
,
they
were
eminently
holy
and
sound
in
the
faith
,
2.
What
these
men
of
God
foretold
,
is
a
particular
fact
concerning
a
man
,
what
death
he
should
die
,
or
a
Nation
,
or
a
particular
,
such
a
man
shall
be
eternally
saved
,
but
no
dogma
fidei
,
nor
any
truth
that
lays
bands
on
the
Catholick
Church
to
believe
that
to
the
end
of
the
world
,
as
all
Scripturall
truths
do
,
and
a
doubt
it
is
,
if
we
are
to
beleeve
these
,
in
the
individuall
circumstances
of
fact
,
sub
periculo
peccati
,
upon
hazard
of
sinning
against
God
,
we
may
,
I
judge
,
without
sin
suspend
belief
,
and
yeeld
charity
to
the
speaker
.
3.
If
any
object
,
the
Prophets
did
foretell
particular
facts
concerning
the
death
of
Ahab
,
the
birth
of
Josiah
,
which
concerned
particular
persons
:
I
,
but
they
so
were
the
maters
of
fact
(
as
the
crucifying
of
Christ
was
a
mater
of
fact
)
as
also
they
did
by
the
intent
of
the
Holy
Ghost
contain
Historicall
,
Morall
and
dogmatically
divine
Instructions
,
so
that
the
whole
Catholick
Church
must
believe
them
,
with
certainty
of
divine
faith
,
Quest.
2.
What
are
we
to
judge
of
these
truths
revealed
to
Professors
,
when
they
are
in
much
nearnesse
to
God
,
and
the
Lord
is
pleased
to
shine
upon
them
in
some
fulness
of
manifestation
of
himself
to
their
souls
,
especially
in
particular
facts
?
Answ.
There
is
a
wide
difference
betwixt
revelations
,
which
speak
what
is
lawfull
or
unlawfull
,
agreeable
unto
or
repugnant
to
the
Word
;
And
what
is
good
in
jure
,
and
what
in
facto
,
shall
come
to
passe
or
not
come
to
passe
,
what
ever
is
given
to
revelations
of
the
former
sort
,
is
taken
from
the
Scripture
,
whose
peculiar
perfection
it
is
to
show
what
is
good
and
just
,
what
not
;
Therefore
to
say
that
revelations
now
do
guide
us
in
disobeying
higher
Powers
or
killing
men
,
&c.
is
a
wronging
of
the
Word
,
especially
of
the
first
,
second
and
sixth
Commands
.
As
to
the
other
,
God
may
and
doth
lead
his
owne
,
especially
when
they
are
near
glory
,
under
fewest
prejudices
touching
time
and
eternity
,
to
speak
what
shall
be
,
but
it
is
not
our
rule
.
It
's
an
Argument
of
nought
,
Such
a
thing
was
mightily
born
in
upon
my
spirit
as
lawfull
and
as
certainly
to
come
to
passe
,
when
I
was
most
near
to
GOD
in
a
full
manifestation
of
himself
:
therefore
such
a
way
is
right
,
or
such
a
way
shall
come
to
passe
;
For
not
to
say
1.
that
this
is
a
wronging
of
the
perfection
of
Scripture
,
and
2.
That
there
is
a
bastard
Logick
in
the
affections
where
God
and
nature
hath
seated
discursive
power
;
And
we
often
prophesie
,
because
we
love
,
not
because
we
see
the
visions
of
God
.
3.
Peter
might
,
the
same
way
,
reason
,
I
saw
the
glory
of
heaven
at
the
transfiguration
,
and
the
Peers
of
the
higher
house
,
Moses
and
Elias
,
and
this
was
then
mightily
born
in
upon
my
spirit
,
It
is
good
for
us
to
be
here
,
let
us
build
three
Tabernacles
:
therefore
this
is
true
,
It
is
good
for
us
to
be
here
:
But
the
Conclusion
is
a
dream
;
who
should
preach
the
Gospel
as
witnesses
and
suffer
for
it
,
knew
not
what
he
said
,
and
the
Disciples
were
sleeping
,
not
prophecying
,
Luke
9.32
.
which
saith
they
were
in
heaven
,
but
cloathed
with
bodies
of
sin
,
and
not
led
by
Scripture-light
(
as
that
good
Prophecie
of
Peter
was
contrair
to
the
Gospel
of
suffering
and
dying
,
that
Christ
prophesied
was
abiding
himself
,
and
all
his
,
Math.
16.21
,
22.
)
we
should
reel
and
sin
:
for
there
may
be
no
connexion
between
the
present
nearnesse
to
God
and
the
thing
suggested
in
the
spirit
;
and
they
cohere
by
accident
.
So
one
in
prayer
is
near
God
in
respect
of
sweetnesse
of
accesse
,
and
yet
the
individuall
favour
which
ye
pray
for
conditionally
,
Heaven
opened
,
and
behold
a
white
horse
and
him
who
sate
on
him
,
and
he
heard
the
voice
of
many
,
saying
,
Halelujah
,
and
saw
the
pure
river
of
water
of
life
,
the
tree
of
life
,
the
Throne
,
and
Him
that
sate
thereupon
,
&c.
But
he
did
not
rightly
infer
that
he
might
therefore
fall
down
and
worship
a
created
Angel
.
All
which
saith
they
vainly
boast
of
the
Spirit
who
reject
the
light
of
Scripture
,
which
is
a
surer
day-star
then
the
light
of
glory
,
for
our
direction
.
The
light
of
glory
is
for
our
perfection
of
happinesse
,
in
seeing
and
enjoying
the
last
end
,
but
not
for
our
instruction
in
leading
to
the
end
,
and
the
means
.
The
Candle-light
,
and
Sun-light
in
the
City
comes
not
without
the
City
to
direct
us
in
the
way
,
the
lights
and
torches
in
Jerusalem
and
the
new
City
serve
not
to
guide
the
way
to
these
Cities
.
2.
The
spirituall
man
judgeth
all
things
,
but
by
the
word
.
In
one
particular
,
Samuel
,
in
another
,
Tertullian
,
dottes
upon
Montanus
,
some
of
the
prime
fathers
,
otherwise
Godly
,
are
blacked
with
Platoes
purgatory
,
and
some
of
them
with
invocation
of
Saints
,
yet
speaking
to
them
doubtingly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
say
;
3.
Any
bone
or
hurt
member
in
walking
,
actually
pains
and
breedeth
aiking
,
if
there
be
a
piercing
and
a
graving
conviction
,
in
a
Christian
motion
,
that
untowardnesse
and
opposition
from
the
flesh
,
pains
the
spirit
and
new
man
,
and
hinders
the
stirrings
of
the
Spirit
,
it
saith
the
Spirit
is
there
,
as
water
cast
upon
fire
speaketh
there
is
fire
,
Rom.
7.15
,
16
,
23
,
24.
It
were
good
to
try
the
untowardnesse
to
spirituall
duties
,
and
severall
kinds
of
delight
,
whether
it
be
borrowed
delight
from
the
literall
facilitie
of
the
gift
,
from
gaine
and
glory
,
adhereing
to
the
office
and
calling
,
or
from
the
inbred
sweetnesse
in
honouring
God
,
crooking
and
pain
in
walking
is
a
token
of
life-walking
.
4.
It
s
a
spirituall
disposition
in
the
Church
,
Cant.
2.
in
a
particular
soul
,
a
bundle
of
myrrhe
all
the
night
,
even
betwixt
the
breasts
,
Cant.
1.13
.
when
the
King
brings
you
into
his
house
of
new
wine
,
Cant.
1.4
.
Cant.
2.4
.
when
he
speaks
,
Cant.
2.8
,
10.
—
My
beloved
spake
and
said
to
me
,
arise
,
my
love
,
my
fair
one
,
and
come
away
,
when
he
knocks
,
know
ye
his
knock
,
to
tell
over
again
his
words
,
open
to
me
my
sister
,
&c.
where
he
is
.
Cant.
2.8
.
Behold
he
cometh
leaping
upon
the
mountains
,
skipping
upon
the
hills
,
where
he
is
in
his
dispensation
to
his
Ancient
Church
?
Cant.
2.9
.
Behold
he
standeth
behind
our
wall
,
he
looketh
forth
at
the
windows
.
16.
He
feedeth
among
the
Lillies
:
when
,
and
how
he
imbraceth
,
Cant.
2.6
.
His
left
hand
is
under
my
head
,
his
right
hand
doth
imbrace
me
:
when
he
withdrawes
,
Cant.
5.6
.
and
is
not
to
be
found
,
I
sought
him
,
but
I
found
him
not
,
I
called
him
,
but
he
answered
me
not
.
Cant.
5.6
.
Cant.
3.1
,
2.
how
hard
he
is
to
be
found
,
and
how
easie
he
is
to
be
found
,
Cant.
3.1
,
2.3
,
4.
what
spirituall
stirrings
he
makes
in
the
heart
,
Cant.
5
▪
4.
My
beloved
put
in
his
hand
by
the
key-hole
.
For
(
1.
)
this
speaks
much
soul-love
to
be
where
he
is
.
Cant.
1.7
.
(
2.
)
To
be
able
to
write
a
spirituall
Chronicle
and
History
of
all
Christs
stirrings
towards
your
soul
,
saith
ye
have
letters
daily
,
and
good
intelligence
of
the
affairs
of
the
Spirit
,
and
of
the
Kings
Court
,
and
that
he
writes
to
you
,
as
Cant.
5.1
.
I
am
come
into
my
garden
,
my
sister
,
my
spouse
;
I
have
gathered
my
myrrhe
with
my
spice
,
I
have
eaten
my
honey-comb
with
my
honey
,
I
have
drunk
my
wine
with
my
milk
:
Then
will
Christ
write
a
letter
to
spirituall
ones
,
and
(
as
it
were
,
with
reverence
to
his
Holinesse
)
give
a
sort
of
account
where
he
is
,
what
he
does
,
what
thoughts
he
hath
to
us
:
O!
how
few
know
this
?
5.
Godly
missing
of
Christ
must
be
a
gracious
disposition
,
Cant.
5.6
.
I
opened
to
my
beloved
,
but
my
beloved
had
withdrawn
himself
,
Cant.
3.1
.
I
sought
him
but
I
found
him
not
,
vers.
2.
I
sought
him
but
I
found
him
not
.
Such
as
are
pleased
with
a
bare
literall
missing
and
are
not
also
in
a
holy
manner
anxious
and
are
not
6.
Restlesse
in
rising
and
going
through
the
City
,
in
the
streets
and
the
broad
wayes
,
seeking
and
asking
,
saw
ye
him
whom
my
soul
loveth
?
Cant.
3.1
,
2
,
3.
are
not
so
spirituall
,
as
is
required
.
Cant.
5.6
.
My
beloved
had
withdrawn
himself
,
and
was
gone
,
my
soul
failed
when
he
spake
,
remembring
his
speeches
,
when
he
knocked
.
v.
2.
There
may
be
some
too
longsome
securitie
under
sad
falls
,
when
he
is
not
soon
missed
,
2
Sam.
11.1
,
2
,
3.
Psal.
26.15
.
Yea
a
spirituall
soul
having
regard
to
all
the
Commandements
misseth
the
spirits
acting
in
all
the
wayes
in
eating
,
Pro.
3.6
.
Act.
27.35
.
1
Cor.
10.31
.
Job
1.5
.
7.
Frequent
convictions
(
which
are
the
connaturall
actings
of
the
Spirit
)
Joh.
16.9
.
and
of
the
most
spirituall
sins
,
He
shall
receive
of
mine
,
and
shew
it
unto
you
.
Joh.
14.16
.
to
be
the
Comforter
,
Joh.
14.16
.
the
Leader
,
Joh.
16.13
.
the
Witnesse
,
Joh.
15.26
.
Rom.
8.15
,
16.
The
Spirit
in
his
Office
cannot
step
one
foot
with
the
unbeleever
.
Hence
much
tendernesse
and
smiting
of
heart
where
the
Spirit
,
1
Sam.
24.5
.
is
.
Yea
conscience
to
weep
as
one
over
his
mothers
grave
,
for
his
enemies
,
Ps.
35.13
,
14.
and
strict
doubling
of
faith
in
greatest
deeps
:
In
which
Christ
proves
himself
to
be
more
then
a
believing
man
,
Mat.
26.39
.
Luk.
22.42
,
44.
for
no
man
that
is
only
man
can
both
drink
hell
&
believe
heaven
at
once
.
8.
In
duties
there
be
these
.
1.
The
end
.
2.
The
delight
in
them
.
3.
The
successe
.
As
to
the
first
,
the
lesse
of
the
creature
and
self
,
and
the
more
of
God
in
the
end
,
so
much
the
more
denyed
and
spirituall
is
the
doer
,
when
purely
for
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
do
,
2.
For
delight
,
it
is
a
spirituall
disposition
,
to
go
about
the
duty
as
duty
,
ut
bonum
honestum
,
and
not
upon
this
formall
account
,
because
it
delighteth
us
;
Except
the
delight
be
in
the
Law
of
the
Lord
,
night
and
day
,
as
it
glorifieth
him
.
2.
It
's
spiritualnesse
,
when
abstractedly
from
private
consolation
we
go
about
the
duty
for
God
,
but
my
prayer
returned
to
my
bosome
,
that
is
,
the
sweet
▪
peace
of
God
,
which
is
the
fruit
of
the
duty
of
praying
came
to
my
soul
,
and
cheered
me
.
We
consider
not
that
the
promise
of
peace
,
and
consolation
is
made
to
the
duty
it self
,
Psal.
119.165
.
Psal.
19.11
.
Prov.
3.21
,
22
,
23
,
24
,
25.
not
to
successe
of
the
duty
,
and
wee
consider
not
that
we
are
to
be
quieted
in
the
duty
,
and
to
be
armed
with
patience
,
against
the
temptation
of
the
duty
.
Often
it
inrages
Pharisees
against
CHRIST
and
the
Apostles
,
yet
the
Spirit
bids
them
Preach
.
Therefore
whether
successe
in
praying
,
and
the
suggar
of
delight
in
duties
hire
us
,
or
not
;
We
are
to
know
that
though
Abrahams
offering
of
Isaac
to
God
had
neither
in
it
the
one
nor
the
other
,
nor
our
Saviours
offering
himself
to
God
,
for
the
sinnes
of
the
world
;
If
reason
weigh
the
one
and
the
other
,
yet
because
both
were
performed
upon
the
motive
of
the
love
of
God
commanding
,
both
was
most
spirituall
obedience
,
CHAP.
XVIII
.
The
new
heart
of
Covenanters
,
the
Nature
,
Characters
,
Properties
thereof
,
hitherto
of
the
new
Spirit
.
Quest.
6.
WHen
are
we
to
judge
,
that
we
have
a
new
heart
?
And
when
do
we
know
that
it
is
not
the
old
heart
?
Ans.
1
Propos.
As
Physically
,
so
also
Morally
,
the
heart
is
the
man
,
Thou
hast
said
in
thy
heart
,
I
will
ascend
up
to
Heaven
,
so
the
King
of
Babylon
,
Isa.
14.13
.
So
the
heart
acts
Heaven
or
Hell
within
the
man
,
Psal.
14.1
.
Luk.
12.19
.
they
have
a
heart
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
busied
in
the
Colledge
,
studying
and
reading
covetousnesse
,
2
Pet.
2.14
.
2.
Propos.
When
the
Lord
tryes
the
man
,
he
tryes
the
heart
and
the
reins
,
Prov.
15.11
.
Hell
and
the
heart
both
are
naked
before
him
.
Aug.
Confess
10.
cap.
27.
intus
tu
●r●s
,
&
ego
foras
Prov.
17.3
.
Theodoret.
God
acteth
the
noon-day-Sun
meridionaliter
in
every
heart
:
The
man
himself
is
without
,
and
God
within
,
Jer.
17.9
▪
Man
searcheth
not
his
own
heart
and
reins
,
for
there
be
plottings
and
inclinations
to
evill
in
the
heart
,
which
the
heart
knows
not
,
2
King
.
8.12
,
13.
Peter
hath
a
better
heart
then
all
men
in
the
books
of
his
own
heart
,
Matth.
26.33
.
but
it
s
not
so
indeed
.
3.
Propos.
The
washen
heart
that
lodges
not
vain
thoughts
,
Jer.
4.14
.
purged
from
dead
works
,
by
the
blood
of
Christ
(
above
all
the
blood
of
bullocks
and
goats
)
Heb.
9.14
.
purified
by
faith
,
Act.
15.14
.
is
the
good
heart
.
4.
Propos.
The
excellent
acts
of
God
,
in
a
manner
(
with
glory
to
his
Highnesse
)
to
mind
his
first
work
,
to
create
a
better
heart
then
the
first
which
he
created
,
saith
,
that
there
is
great
need
of
a
good
heart
,
Psal.
51.10
.
of
a
new
heart
,
Ezek.
36.26
.
It
s
beyond
all
admiration
,
to
create
so
ra●e
a
peece
as
the
Sun
out
of
no
thing
,
and
a
beautifull
Lillie
out
of
mire
and
dirt
,
out
of
common
clay
to
bring
forth
Saphirs
,
Carbuncles
,
and
in
liew
of
a
stony
heart
(
for
grace
is
not
educed
out
of
the
potencie
of
any
created
thing
)
to
create
a
new
heart
,
which
God
loveth
to
dwell
in
,
rather
then
in
heaven
,
the
high
and
holy
place
,
Isai.
57.15
.
which
so
ravisheth
the
heart
of
Christ
,
Cant.
4.7
,
9.
and
is
of
more
price
with
God
,
then
gold
,
or
any
corruptible
thing
,
even
a
meek
and
quiet
spirit
,
1
Ptt.
3.3
,
4.
is
the
rarest
peece
of
the
works
of
God
.
It
s
an
excellent
act
of
God
to
keep
the
vessell
in
a
spirituall
season
,
as
David
prayes
,
1
Chron.
29.18
.
To
make
roome
for
Christ
dwelling
by
faith
,
and
for
love
to
comprehend
love
,
Eph.
3.17
,
18.
and
who
puts
such
a
thing
in
the
heart
,
Ezra
7.27
.
when
a
sparkle
of
fire
from
flint
falls
on
water
or
green
timber
,
there
is
no
fireing
from
thence
.
But
when
actuall
influences
fall
upon
an
heavenly
habit
,
as
the
Lord
can
cast
in
a
coal
,
or
a
lump
and
flood
of
love
,
Cant.
2.5
,
6.
Luk.
24.32
.
Cant.
6.12
.
there
are
most
heavenly
actings
of
the
soul.
3.
He
bows
and
inclines
the
heart
to
the
Lords
testimonies
,
and
to
cleave
to
him
without
declining
,
Jer.
32.39
,
40.
Ps.
119.39
.
Cant.
1.4
.
Ps.
141.4
.
4.
We
are
to
beware
of
1.
the
reigning
evils
of
the
heart
,
of
a
rotten
and
unsound
heart
,
1
Tim.
6.5
.
Psal.
119.82
.
2.
Of
an
unsavoury
stinking
heart
,
that
smells
of
hell
and
the
second
death
,
A
sound
heart
is
the
life
of
the
flesh
.
)
Of
an
unsound
,
unsavoury
and
a
rotten
heart
,
Eph.
4.29
.
compared
with
vers.
23.
from
whence
issue
rotten
words
,
Mederi
,
curare
mitigare
dolorem
.
Hos.
11.5
.
I
'le
heal
him
.
5.
We
are
to
look
to
deadnesse
of
heart
in
all
the
branches
of
it
.
As
(
1.
)
sullennesse
and
dumpish
sadnesse
,
in
refusing
comforts
,
and
being
full
of
unbeleeving
heavinesse
,
in
David
,
Psal.
69.20
.
Psal.
42.11
.
whereas
we
are
alwayes
to
rejoice
,
Psal.
119.52
.
Phil.
4.4
.
(
2.
)
Fainting
at
the
greatnesse
of
the
affliction
,
Isa.
20.3
.
Joh.
14.1
.
whence
comes
withering
of
heart
,
Psal.
102.4
.
Psal.
27.13
.
(
3.
)
An
overwhelmed
and
unbeleeving
sowning
heart
,
Psal.
61.2
.
Psal.
142.3
.
Psal.
143.3
,
4.
(
4.
)
Deadnesse
in
going
about
the
service
of
God
,
Psal.
119.37
.
Quicken
me
in
thy
way
,
of
this
else
where
.
(
5.
)
Narrownesse
to
take
in
God
,
opposed
to
an
inlarged
and
wide
heart
,
Psal.
119.32
.
Psal.
81.10
.
and
straitening
of
heart
,
when
the
soul
is
so
hampered
,
that
he
cannot
speak
,
Psal.
77.4
.
unbeleef
clipps
the
wings
of
the
Spirit
,
and
layes
on
fetters
,
which
may
come
from
the
wicked
company
,
and
may
be
laid
on
by
our selves
,
Psal.
39.1
,
2.
(
6.
)
There
is
an
Atheist
heart
to
hate
the
existence
of
God
,
of
Christ
,
of
a
Gospel
,
Jam.
2.19
.
Matth.
8.29
.
Compared
with
Psal.
14.1
.
Eph.
2.12
.
Some
beleevers
are
near
to
say
,
I
take
my
leave
of
Christ
,
I
'le
pray
no
more
,
for
it
is
in
vain
.
Jer.
20.9
.
Ps.
73.13
,
14.
but
it
is
not
a
fixed
resolution
:
of
this
else
where
.
7.
There
is
an
evill
heart
of
unbeleef
to
depart
from
the
Living
God
,
Heb.
3.12
.
Plow
not
evill
against
thy
neighbour
.
Hos.
10.13
.
You
have
plowed
iniquity
,
such
plots
are
forged
against
the
people
of
God
,
Matth.
27.1
.
Nah.
1.11
.
9.
A
proud
heart
(
1.
)
resisted
of
God
.
(
2.
)
Farrest
from
the
lowly
and
meek
heart
of
Christ
,
Matth.
11.29
.
Phil.
2.5
,
6
,
7
,
(
3.
)
Most
near
to
Satans
heart
,
1
Tim.
3.6
.
Q.
Why
are
we
more
ashamed
of
an
unclean
lustfull
heart
,
then
of
a
proud
heart
?
Ans.
A
proud
heart
is
deeper
guiltinesse
,
and
nearer
to
Satans
nature
;
Quest.
But
we
are
more
ashamed
of
lying
,
falshood
,
and
stealing
,
then
of
pride
?
Ans.
There
's
more
of
being
ashamed
before
men
,
it
being
a
carnall
sort
of
passion
,
then
of
being
ashamed
before
God
,
and
falshood
and
lying
to
men
are
fleshly
evils
against
common
honesty
,
but
pride
is
a
more
Angel-sin
,
or
a
more
God-like
sin
,
a
spirituall
sin
,
and
pride
is
a
sort
of
heart-heresie
,
by
which
we
judge
but
blindly
,
we
have
reason
to
ascend
and
climb
aloft
to
Gods
roome
,
Gen.
3.5
,
6.
Isai.
14.13
.
because
of
knowledge
,
parts
,
power
.
10.
There
is
deceitfulnesse
and
self-deceiving
in
the
heart
,
Isa.
44.20
.
the
Idolater
feeds
on
ashes
,
a
deceived
heart
hath
turned
him
aside
,
that
he
cannot
deliver
his
soul
,
nor
say
,
is
there
not
a
lie
in
my
right
hand
,
Obadiah
3.
The
heart
is
the
greatest
liar
on
earth
,
to
say
and
gain-say
.
11.
There
is
a
wicked
fearfulnesse
in
the
heart
to
do
evill
,
Jude
12.
feeding
themselves
without
fear
,
3
Sam.
1.14
.
was
thou
not
affraid
(
saith
David
to
the
Amalekite
)
to
put
out
thine
hand
to
destroy
the
Lords
Anointed
?
It
s
a
godly
fear
to
tremble
alwayes
,
at
feasting
,
speaking
,
hearing
,
sleeping
,
company
,
Prov.
28.14
.
1
Pet.
1.17
.
Phil.
2.13
.
Job
1.5
.
And
in
all
there
ly
snares
within
,
and
without
the
house
.
12.
There
is
a
wicked
flintinesse
of
heart
,
we
shall
have
peace
,
13.
There
is
a
wicked
hardening
of
the
heart
,
when
men
make
the
Lord
his
word
and
mighty
works
the
contrair
party
,
Exod.
5.1
,
2
,
3.
Exod.
7.10
,
13
,
16
,
20
,
23.
Exod·
8.5
,
6
,
7
,
15
,
17
,
18
,
19.
Isai.
6.9
,
10.
Zech.
7.8
,
9
,
11
,
12.
Ezek.
2.3
,
4.
Ezek.
3.7
,
8.
Mat.
13.13
,
14
,
15.
Act.
13.44
,
45
,
46.
and
oppose
God
in
his
word
and
works
.
14.
There
is
a
sinfull
dulnesse
upon
the
heart
,
by
which
men
are
as
weaned
childen
,
line
upon
line
,
line
upon
line
,
16.
A
wicked
heart
,
Pro.
26.23
.
set
on
evil
,
Eccl.
8.11.17
.
foolishnesse
is
bound
to
the
heart
,
Pro.
22.15
.
a
dissembling
heart
,
when
seven
abominations
are
in
it
,
Pro.
26
▪
25.
(
1.
)
We
take
no●
heed
to
the
imaginations
,
and
are
not
grieved
for
the
constitution
of
the
heart
,
for
actuall
sins
make
originall
sin
to
swell
,
as
two
floods
running
into
one
maketh
a
hudge
River
.
(
2.
)
We
take
not
heed
to
the
young
births
of
the
heart
,
with
the
concurrence
of
the
mind
,
fancie
and
imagination
,
there
are
multitudes
of
forgeries
,
clay-pots
,
and
imaginations
framed
,
as
a
potter
deviseth
vessels
of
earth
of
many
quantities
,
figures
,
shapes
,
great
,
small
,
narrow
,
wide
,
round
,
cornered
,
for
the
word
is
a
potters
word
,
Gen.
6.5
.
1
Chr.
28.9
.
with
all
keeping
keep
thy
heart
,
Prov.
4.23
.
the
word
is
to
keep
as
the
keepers
of
the
walls
,
Cant.
3.5
.
as
sheepheards
,
for
it
s
in
danger
to
be
stollen
away
,
Hos.
4.11
.
2
Sam.
17.6
.
Hos.
7.11
.
Ephraim
is
like
a
silly
dove
without
heart
,
but
we
take
no
heed
to
the
entry
,
to
see
what
goes
in
,
what
comes
out
.
(
1.
)
What
if
there
be
no
God
?
Psal.
14.1
.
(
2.
)
What
if
God
see
not
?
Ezek.
9.9
.
(
3.
)
What
if
man
perish
as
the
beasts
?
Eccl.
3.19
.
It
may
be
there
is
no
heaven
,
I
'le
ascend
to
heaven
,
saith
Babylon
,
I
will
set
my
nest
among
the
stars
.
Oba
.
4.
Tyrus
saith
,
I
am
god
,
I
sit
in
the
seat
of
God
.
And
new-wild-fire
flights
which
are
indeed
old
heresies
,
are
of
this
kind
;
in
re
,
it
s
a
lie
.
(
5.
)
A
new
heart
is
the
Office-house
of
Christ
,
and
a
heart
delighting
in
Gods
wayes
is
a
new
heart
,
where
the
Law
is
imprinted
and
ingraven
in
the
heart
,
Isa.
51.7
.
Hearken
ye
people
in
whose
heart
is
my
Law
.
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
God
,
thy
Law
is
within
my
heart
.
It
s
true
there
is
a
new
delight
in
the
heart
,
but
not
a
delight
of
the
new
heart
,
Isa.
58.2
.
Joh.
5.35
.
for
a
delight
in
the
Gospel
as
a
good
thing
,
not
as
a
good
Gospel
,
a
delighting
in
Christ
as
a
Prophet
that
feeds
them
,
not
in
Christ
as
a
Redeemer
,
Joh.
6.26
.
that
saves
them
,
is
not
a
new
heart
.
2.
The
new
heart
is
a
heart
universall
,
wholly
for
God
as
God
,
there
is
an
inteernesse
in
it
,
spirit
and
soul
and
body
is
kept
blamelesse
,
1
Thess.
5.23
.
1
Pet.
1.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
holy
conversations
and
godlinesses
,
2
Pet.
3.11
.
Half
a
globe
,
though
exquisitely
plained
,
or
half
a
cart
wheell
,
is
not
a
globe
nor
a
cart
wheell
.
Externall
things
may
be
devided
,
one
may
be
an
hearing
Professor
,
and
a
drunken
Professor
,
and
a
praising
,
a
singing
Professor
in
publick
,
and
not
a
praying
nor
a
believing
Professor
in
private
,
spirituall
duties
,
cannot
be
devided
:
half
a
faith
,
half
a
love
,
is
no
faith
,
no
love
,
saving
grace
is
an
essence
that
consists
in
indivisibili
,
and
cannot
be
parted
.
3.
A
new
heart
is
a
fixed
and
established
heart
by
Grace
,
it
's
a
new
state
,
not
a
new
transient
flash
,
a
new
heart
,
Deut.
5.27
.
All
that
the
Lord
our
God
will
speak
unto
thee
,
we
will
hear
,
but
the
Lord
saith
,
verse
19.
O!
that
there
were
such
a
heart
in
them
,
but
it
is
not
in
them
.
4.
1
Sam.
10.9
.
God
gave
Saul
an
other
heart
,
5.
A
heart
keeped
with
all
keeping
is
a
new
heart
,
Prov.
4.23
.
both
the
words
note
exact
diligence
in
keeping
as
watchmen
and
sheepherds
with
all
keeping
,
at
all
times
,
6.
The
heart
is
new
,
where
the
affections
are
all
faith
(
as
it
were
)
and
all
sanctified
,
reason
and
zeal
is
a
lump
of
angry
reason
,
and
fear
a
masse
of
shining
reverence
;
and
love
only
soul
sicknesse
and
pure
adherence
to
God
,
CHAP.
XIX
.
1.
The
place
of
Evangelick
works
in
the
New
Covenant
.
2.
Possession
of
glory
and
right
to
glory
considerably
different
.
3.
A
twofold
right
to
life
.
4.
We
are
not
justified
by
Works
.
5.
The
place
of
declarative
justification
by
Works
,
Jam.
2.
discussed
.
6.
Faith
and
Works
different
.
7.
Possession
of
life
and
right
to
life
cleared
.
8.
Faith
and
finall
believing
both
commanded
in
the
Law
,
finall
unbelief
not
the
sin
forbidden
in
the
Gospel
onely
.
9.
How
life
is
promised
to
works
Evangelick
.
IT
's
a
grave
and
weighty
Question
to
rid
marches
between
the
two
Covenants
in
their
conditions
,
the
one
requiring
the
obedience
of
Works
,
the
other
Faith
:
It
's
not
to
be
said
that
for
fifeteen
hundred
years
no
man
did
doubt
of
the
necessitie
of
good
Works
,
Antinomians
,
Shall
we
sin
and
continue
in
sin
,
that
Grace
may
abound
?
Rom.
6.1
.
this
they
spake
through
the
occasion
of
what
he
taught
,
chap.
5.
some
have
said
they
are
hurtfull
,
because
we
abuse
them
,
some
arbitrarie
and
indifferent
,
,
because
they
are
not
necessary
to
justification
.
O!
the
the
tree
of
knowledge
,
for
it
deceived
Evah
.
4.
That
God
had
not
given
free-will
to
Adam
.
5.
That
he
had
given
him
confirming
grace
in
the
first
moment
of
Creation
.
But
,
Observe
1.
Satan
started
first
the
dispute
concerning
the
equity
of
the
Law
,
and
that
we
are
Disciples
of
and
appr●ntises
to
Satan
,
when
we
tosse
and
rackot
arguments
in
our
carnall
heart-Logick
against
the
holy
Law
of
God
,
Gen.
3.2
.
and
make
the
heart
a
ferrie
boat
to
cary
messengers
and
divellish
thoughts
hither
and
yonder
,
in
questioning
the
goodnesse
of
the
Law
,
and
the
acts
of
providence
,
and
therefore
it
is
speaking
Grace
,
to
close
with
the
sweetnesse
not
only
of
the
Law
written
in
the
heart
,
hurt
none
,
to
obey
God
,
(
for
Satan
raised
not
the
first
dispute
about
these
)
but
with
all
the
judgements
and
testimonies
of
God
,
as
David
,
Psal.
119.127
,
128.
vers.
86.
All
thy
commandements
are
faithfull
,
1
Sam.
12.7
.
Stand
still
that
I
may
reason
with
you
of
all
the
righteous
acts
of
the
Lord
.
It
s
a
mind
like
Christs
that
hath
an
heart
prejudice
at
no
one
command
,
by
an
other
,
and
is
sweetly
friended
with
all
that
God
commands
,
Math.
3.15
.
It
becomes
us
to
fulfill
all
rightenesse
,
and
O!
how
sweet
to
have
no
heart
quarrell
,
but
a
sweet
stouping
of
soul
unto
,
and
an
adoring
of
God
in
all
providences
,
and
acts
or
decrees
he
hath
concluded
or
done
in
time
or
from
Eternitie
.
These
draw
deep
in
the
decree
of
Reprobation
,
God
had
an
hatefull
designe
against
me
.
2.
The
Gospel
is
an
untrue
and
fabulous
dispensation
.
What
a
spirit
is
Galaenus
who
reproacheth
Moses
because
he
teacheth
not
that
God
works
ever
and
by
necessity
of
nature
,
Alphonsus
decimus
rex
Castellae
.
Melius
ordinatiusque
singula
conderentur
.
Pamphlet
printed
an.
1647.
p.
31.
what
is
most
good
for
the
creature
.
And
that
Prince
who
said
,
that
if
he
had
been
Counsellour
to
God
in
the
time
of
the
Creation
,
many
things
should
have
been
created
ordinatius
&
melius
,
in
a
better
order
and
state
,
then
they
were
.
Let
the
man
be
remembred
who
called
the
Gospel
a
fable
,
and
the
spirits
who
reproach
the
Scripture
as
inkie
wisedom
.
1.
A
bare
dead
forme
bare
flesh
,
&c.
and
weak
ones
under
desertion
,
who
feed
upon
reports
and
lying
news
from
Satan
,
God
hated
me
before
time
,
and
carries
on
a
design
of
eternall
ruine
to
me
,
therefore
I
have
no
right
to
hear
,
to
pray
,
to
eat
,
to
sleep
.
2.
Yet
the
necessity
of
good
works
is
asserted
by
Luther
,
the
Augustine
Confess
.
and
Apol.
Arti.
20.
docent
nostri
,
Luther
,
Gal.
5.
In
libello
de
votis
Monasti
.
Chemn
.
Loc.
Com.
de
bonis
oper.
cap.
1.
qu
3.
pag.
21
,
22.
Confess
.
August
.
&
Apol
art
.
20.
Docent
nostri
,
quod
necesse
sit
bona
opera
facere
,
non
ut
confidamus
per
ea
gratiam
mer●ri
sed
propter
voluntatem
De●
,
lib.
6.
Concor
.
p.
666.
Some
necessarie
distinctions
touching
the
necessity
of
Evangelick
works
.
&c.
Evangelick
works
are
necessarie
,
not
to
merite
,
but
by
the
will
and
commandement
of
God
:
Calvin
calleth
them
inferiour
causes
of
the
possession
of
our
salvation
.
The
dispute
began
upon
occasion
of
the
book
called
Interim
Anno
—
M.DLXVIII
.
and
in
Colloquie
at
Altenburge
,
Melanthone
and
the
Divines
of
Wittenberge
assented
to
the
necessitie
of
good
works
,
but
the
followers
of
Flaccius
Illyricus
dissented
:
The
Authors
of
the
book
of
Concord
condemne
these
of
Flaccius
their
way
,
and
deny
a
necessity
of
efficiency
in
works
to
deserve
salvation
,
but
yeeld
a
necessity
of
their
presence
,
that
the
work
of
salvation
be
not
hindered
.
3.
These
distinctions
are
necessary
.
1.
There
is
a
jus
and
right
to
Gospel
life
eternall
.
And
2.
there
is
actuall
possession
of
life
eternall
.
2.
There
is
a
twofold
jus
,
One
by
the
purchase
of
merit
,
and
the
payed
ransome
of
blood
;
There
is
a
right
secundary
by
promise
,
every
promise
giveth
a
right
in
a
manner
:
but
its
unproper
.
3.
There
is
promise
of
life
formally
federall
.
2.
There
is
a
promis●
of
life
consequentèr
federall
.
4.
There
is
an
order
of
things
,
one
going
before
the
other
as
the
Antecedent
and
the
Consequent
,
and
in
order
of
cause
and
effect
.
5.
Law-obedience
doth
much
differ
from
Gospel-obedience
,
as
Law-commands
from
Gospel-commands
.
6.
GOD
sent
his
Sonne
to
justifie
persons
,
but
not
to
justifie
works
,
not
to
make
inherent
obedience
perfect
or
our
righteousnesse
before
God
.
Asser.
1.
If
the
new
Covenant
be
considered
strictly
and
formally
in
its
essence
,
Hence
Mr.
Sibs
excellently
.
Know
that
in
the
Covenant
of
Grace
God
requires
the
truth
of
Grace
,
not
any
certain
measure
,
and
a
spark
of
fire
is
aswell
fire
as
the
whole
element
thereof
,
we
must
look
to
Grace
in
the
sparkle
aswell
as
the
whole
flame
,
all
have
not
the
like
strong
,
yet
the
like
precious
faith
,
whereby
they
lay
hold
and
put
on
the
perfect
righteousnesse
of
Christ
,
a
weak
hand
may
receive
a
rich
Jewell
,
a
few
grapes
will
shew
that
the
plant
is
a
vine
not
a
thorne
:
There
is
a
roome
in
heaven
for
thee
who
judges
thy self
;
for
the
number
of
lambes
,
and
babes
weak
in
the
faith
in
this
Kingdome
▪
do
far
exceed
the
number
of
the
strong
and
aged
in
Christ
;
for
the
Scripture
names
the
whole
flock
,
little
ones
,
babes
,
his
sheep
,
they
are
not
a
flock
of
fathers
and
strong
ones
.
Asser.
2.
There
is
a
right
to
life
by
promise
,
Promissio
facit
jus
,
&
creat
debitum
:
Godlinesse
hath
the
promise
of
this
life
,
and
of
that
which
is
to
come
;
And
because
a
promise
as
a
promise
cannot
create
an
equality
betwixt
the
work
and
the
wages
,
as
is
proven
,
this
is
an
unproper
right
,
and
not
proper
debt
,
and
takes
not
away
the
nature
of
a
free
gift
:
This
is
no
consequence
at
all
,
all
the
heart
,
and
the
soul
and
mind
,
and
all
the
strength
.
For
there
is
no
sin
here
,
and
so
no
place
for
punishing
justice
,
or
wrath
,
none
can
so
believe
,
but
he
sins
and
so
deserves
everlasting
wrath
.
If
it
be
said
,
that
by
the
Covenant
of
Works
he
doeth
deserve
it
,
but
not
by
the
Covenant
of
Grace
,
for
Christ
hath
merited
to
him
life
eternall
.
Ans.
1.
We
speak
now
of
the
right
that
a
Believer
hath
by
Evangelick
works
to
justification
and
life
,
as
contradistinguished
from
the
merits
of
Christ
,
this
opinion
saith
that
a
man
is
justified
by
Evangelick
doing
,
because
God
hath
made
the
like
promise
,
and
the
like
jus
and
right
by
promise
,
to
doing
Evangelick
,
that
he
made
to
Law-doing
,
if
Christs
merits
be
added
to
qualifie
Evangelick
works
,
to
adde
to
them
the
worth
that
they
have
,
then
Christs
merits
must
give
life
eternall
by
way
of
merit
,
or
a
vertue
of
meriting
condignly
to
our
Evangelick
doing
,
as
Papists
say
,
and
so
Christ
hath
made
us
saviours
and
redeemers
of
our selves
,
and
this
is
a
right
to
life
ex
condigno
more
then
Adams
most
perfite
Law-obedience
had
.
2.
The
Covenant
of
Grace
commanding
faith
,
doeth
by
this
opinion
command
all
that
the
Law
of
Works
doeth
,
but
in
an
Evangelick
way
,
that
they
be
done
sincerely
:
Ergo
,
it
must
forbid
all
sin
which
the
Law
forbids
;
But
the
Law
forbids
not
only
unbelief
,
finall
unbelief
,
but
all
the
works
of
the
flesh
:
Also
Christ
must
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
louse
and
dissolve
the
Law
,
which
he
denyes
,
Math.
5.
for
if
the
Covenant
of
Grace
condemne
nothing
but
finall
unbelief
,
teacheth
men
to
break
these
is
the
least
of
the
Kingdome
of
God
.
But
there
is
an
other
jus
and
right
to
life
eternall
,
by
which
Christ
dying
hath
satisfied
the
Law
,
expiated
our
sins
,
restored
as
much
and
more
glory
to
God
by
passive
obedience
,
by
his
sufferings
,
as
we
had
taken
glory
from
God
by
our
evill
doing
,
and
so
merited
to
us
life
eternall
.
If
any
say
abusing
that
place
,
Rev.
22.
14.
that
we
obtain
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
right
to
the
Tree
of
Life
,
and
to
Christ
our
life
and
everlasting
glory
(
which
is
our
only
right
,
the
only
Charter
of
blood
)
by
keeping
the
Commandements
Evangelically
;
he
must
say
that
we
first
may
keep
the
Commandements
Evangelically
before
we
have
right
to
life
,
to
Christ
,
and
so
before
we
beleeve
.
2.
That
we
merit
Christs
right
or
merite
by
doing
,
and
that
by
Evangelick
works
,
we
buy
right
to
Christ
and
Christs
merits
,
and
so
Christ
hath
not
merited
to
us
a
jus
and
right
and
title
to
life
everlasting
by
dying
,
and
grace
and
a
gracious
right
to
do
his
Commandements
by
his
death
,
but
that
we
,
by
doing
his
Commandements
,
do
earne
and
sweat
for
a
right
to
Heaven
,
which
is
to
say
,
that
we
by
doing
,
merite
and
deserve
the
price
of
Redemption
,
and
that
we
merite
Christ
to
our selves
,
by
doing
,
conscious
to
our selves
of
nothing
,
yet
should
we
not
be
therefore
justified
,
1
Cor.
4.4
.
for
the
righteousnesse
in
which
is
Davids
blessednesse
before
Christ
,
and
Abrahams
before
the
Law
,
and
ours
under
the
Gospel
,
is
in
forgiving
of
iniquity
,
covering
of
sin
,
not
imputing
of
sin
,
Rom.
4.1
,
2
,
3
,
4
,
5
,
6
,
7.
But
in
all
the
Scripture
our
sins
are
never
said
to
be
pardoned
and
not
imputed
to
us
,
by
our
own
most
Evangelick
doing
,
for
we
are
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Christ
Jesus
,
Rom.
3.24
.
not
by
the
Redemption
that
is
in
us
,
and
are
washen
from
our
sins
in
his
Blood
,
Eph.
1.7
.
Col.
1.14
.
Mat.
26.28
.
Rev.
1.5
.
and
sufferings
,
not
by
our
Evangelick
doings
,
and
if
such
a
case
could
stand
,
the
Martyrs
,
sure
,
might
well
be
justified
by
their
own
blood
,
and
since
no
pardoning
,
wash●ng
,
Law-satisfying
vertue
,
can
be
in
faith
,
works
,
or
our
Evangelick
deservings
,
they
can
not
justifie
us
nor
keep
and
occupy
the
Chair
of
Christ
.
And
the
fault
were
the
lesse
,
the
way
to
the
kingdom
,
not
the
cause
of
raigning
,
but
they
are
called
perfect
,
both
in
their
nature
,
and
conforme
to
the
rule
,
and
also
in
order
to
the
end
,
to
justifie
us
before
God
,
and
to
save
us
.
And
if
so
,
all
in
Christ
may
say
,
we
have
no
sin
,
contrary
to
Scripture
,
Jam.
3.2
.
1
King
.
8.46
.
Eccles.
7.20
.
Prov.
20.9
.
Jam.
2.10
.
Yea
though
he
that
is
guilty
in
one
offends
in
all
,
yet
in
the
sight
of
God
,
all
flesh
shall
be
justified
,
this
way
,
Psal.
143.2
.
And
if
James
be
to
prove
that
we
are
justified
by
works
,
and
yet
mean
,
that
both
faith
and
works
concur
as
causes
,
though
faith
more
principally
,
faith
was
not
reckoned
to
Abraham
,
when
he
was
in
uncircumcision
,
and
the
blessednesse
of
righteousnesse
by
faith
cometh
both
upon
circumcision
and
uncircumcision
,
vers.
9.
and
he
had
faith
and
righteousnesse
and
was
in
Christ
and
regenerated
,
when
he
was
justified
.
Though
some
taught
Justification
by
the
works
of
the
ceremoniall
Law
,
yet
Paul
Gal.
3.10
.
states
the
Question
of
works
agreeable
to
the
Morall
Law
,
that
are
absolutely
perfect
,
and
must
be
done
by
Grace
.
And
Paul
might
justly
in
the
Epistles
to
the
Romans
and
Galatians
have
excepted
himself
,
David
,
Abraham
,
and
all
the
regenerate
,
for
they
are
justified
by
giving
almes
to
the
poor
,
Mat.
25.
as
was
Rachab
,
by
receiving
and
lodging
the
spyes
.
English
Divines
say
,
How
could
the
Scripture
conclude
from
Abrahams
being
justified
by
works
,
whence
he
offered
his
Son
Isaac
,
unlesse
by
works
here
we
understand
a
working
faith
,
the
Apostle
must
mean
the
same
by
works
,
vers.
21.
that
he
meaneth
by
faith
,
23.
for
he
cannot
say
vers.
23.
the
Scripture
was
fulfilled
(
in
Abrahams
being
justified
in
the
work
of
offering
his
son
,
v.
21.
)
which
saith
,
Abraham
beleeved
God
,
and
it
was
counted
to
him
for
righteousnesse
:
Except
it
must
be
meant
,
that
the
work
of
offering
his
son
Isaac
was
counted
to
him
for
righteousnesse
.
Now
the
letter
of
the
Text
expresly
vers.
23.
saith
that
beleeving
God
was
counted
to
Abraham
for
righteousnesse
,
Jam.
c.
2.
v.
21
,
23.
must
be
believing
and
working
faith
.
then
the
work
of
offering
his
Son
must
either
be
the
beleeving
declared
by
offering
his
son
,
and
faith
working
by
that
act
of
offering
,
or
if
they
be
two
sundry
things
,
he
must
then
say
this
in
effect
,
Abraham
was
justified
by
the
work
of
sacrificing
,
vers.
2●
.
causatively
before
God
,
Ergo
,
the
Scripture
is
fulfilled
,
vers.
23.
and
Abraham
is
justified
by
beleeving
causatively
before
God
,
vers.
23.
which
we
cannot
ascribe
to
the
Apostle
,
according
to
their
minde
who
make
faith
and
works
the
two
collaterall
and
joint
causes
of
Justification
before
God
:
as
if
one
would
say
Peter
wrought
the
miracle
.
Ergo
,
the
Scripture
is
fulfilled
that
Iohn
wrought
the
miracle
.
So
Abraham
was
justified
by
works
,
vers.
21.
Ergo
,
Abraham
was
justified
by
faith
,
23.
2.
The
faith
which
Iames
debarres
from
Justification
must
be
the
faith
,
Iam.
2.
by
which
Paul
strongly
proves
,
Rom.
3.
c.
4.
we
are
justified
without
works
.
If
faith
and
works
concurre
as
collaterall
causes
in
our
Justification
before
God
,
as
the
Papists
contend
;
but
the
faith
which
James
excludes
from
Justification
,
is
no
faith
at
all
.
But
only
(
1.
)
fair
words
to
the
hungry
and
naked
,
cannot
save
,
and
so
is
no
faith
,
and
so
can
have
no
saving
influence
with
works
to
justifie
and
save
,
but
such
is
the
faith
which
James
excludes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
14
,
v.
15.
the
faith
of
Paul
,
saves
,
Rom.
4.
Rom.
5.
purifies
the
heart
,
Acts
15.9
.
(
2.
)
A
dead
faith
is
no
saving
and
living
faith
,
no
more
then
a
dead
corps
is
a
living
man
,
v.
17.
(
3.
)
A
faith
that
cannot
be
shown
to
others
in
good
works
,
as
this
v.
18.
is
no
faith
,
for
it
hath
no
motions
of
life
.
(
4.
)
A
faith
of
the
same
nature
,
with
the
faith
of
the
Devils
,
who
beleeve
and
tremble
,
v.
19.
(
5.
)
A
faith
which
a
vain
empty
professour
imagines
to
be
a
living
faith
,
when
it
is
dead
,
without
works
,
as
this
v.
20.
can
have
no
joint
influence
of
life
to
justifie
and
save
with
good
works
;
all
which
saving
influences
contrair
to
this
,
saving
faith
hath
.
2.
It
is
to
be
observed
that
James
maketh
mention
of
two
sorts
of
faiths
,
vive
characters
of
a
dead
painted
faith
,
which
is
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
vaine
empty
boaster
,
ver.
20.
2.
He
showes
us
of
a
lively
faith
of
Abraham
,
which
wrought
with
his
Works
,
now
it
is
a
lewd
error
to
make
Abrahams
faith
,
and
the
faith
of
believing
Rahab
of
the
same
nature
with
the
faith
of
the
vain
empty
Hypocrite
,
who
's
faith
is
nothing
but
fair
words
,
and
with
the
faith
of
Divels
.
So
the
Papists
,
Lorinus
,
Estius
,
Jam.
2.
seu
ficta
&
hypocritica
,
1
Tim.
1.
quantum
ad
perfectae
justitiae
vitam
&
veritatem
,
non
autem
quantum
ad
s●ips●m
sibique
propriam
virtutem
,
&c.
Lorin
.
Commen
in
Jac.
2.26
.
(
Sicut
enim
corpus
)
non
fit
comparatio
cum
homine
mortuo
;
〈◊〉
cum
corpore
,
nam
homo
mortuus
non
potest
proprie
vocari
homo
;
sed
corpus
mortuum
est
propric●●t●pus
.
Quo
etiam
pacto
fides
siue
operibus
,
est
vere
fides
,
litet
mortua
—
Nec
sa●is
placet
〈◊〉
addit
(
Caj●tan
in
Comment.
)
fidem
sine
operibus
mortuam
,
quoniam
opera
sunt
concomitantia
〈◊〉
.
Estius
Com
▪
non
comparat
Apostolus
fidem
mortuam
cum
homine
mortuo
,
sed
●um
corpore
mort●●
,
sicut
ergo
corpus
mortuum
est
vere
&
proprie
corpus
,
ita
fides
mortua
vere
&
proprie
fides
est
.
Stapleton
,
Mavochius
,
Bellarmine
make
it
an
Hypocriticall
and
dead
faith
,
and
lively
faith
as
Abrahams
was
,
a
vitall
receiving
of
Christ
and
a
believing
the
Lord
,
so
as
believing
is
counted
for
righteousnesse
,
to
differ
not
in
nature
and
essence
from
the
faith
of
the
Devils
,
whereas
in
the
faith
of
sound
Believers
there
is
a
Godly
submitting
and
leading
captive
of
the
understanding
to
the
obedience
of
Christ
,
because
it
is
the
Lord
that
speaks
,
and
so
a
receiving
of
the
Word
as
the
Word
of
God
,
2
Cor.
10.5
.
1
Thes.
2.13
.
Math.
22.32
.
which
is
not
in
the
faith
of
Divels
.
(
3.
)
There
is
in
it
a
receiving
of
Christ
,
Joh.
1.11
.
a
fiduciall
resting
of
the
heart
upon
God
in
Christ
.
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
confide
,
to
betake
himself
to
a
lu●king
place
,
where
one
may
be
safe
from
a
storme
,
Psal.
2.12
.
Psal.
11.1
.
Psal.
31.2
.
Deut.
32.37
.
Psal.
118.9
.
Judg.
9.15
.
come
and
〈◊〉
under
my
shaddow
.
And
this
is
contradistinguished
from
the
Divels
and
Hypocrites
who
cannot
seek
their
lodging
nor
a
hiding
place
against
wrath
in
the
Lord
.
2.
It
is
to
lean
and
rest
the
body
,
Saul
leaned
upon
his
spear
,
and
by
a
Metaphore
it
is
to
cast
the
burden
upon
the
Lord
,
Isa.
50.10
.
Psal.
55.22
.
hence
the
word
that
notes
a
staffe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Inniti
,
herere
,
recumbere
est
corporis
,
2
King
.
5.18
.
&
7.2
.
The
Lord
answered
upon
whose
hand
the
King
leaned
▪
Gen.
1●
.
4
.
leane
down
under
the
tree
.
2
Chro.
14.11
.
〈◊〉
cryed
to
the
Lord
,
help
us
,
help
us
,
for
we
〈◊〉
upon
thee
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aspexit
cum
delectationes
cum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
inniti
,
recumbere
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
silere
tacere
,
Ezek.
27.17
.
Ps
131.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
Kal.
〈◊〉
est
,
〈◊〉
,
amore
〈…〉
&
bitumine
●njunctis
.
Shimler
in
Lexico
.
2
Sam.
22.18
.
Isa.
3.
the
Lord
hath
broken
the
stay
and
the
staffe
of
bread
,
Isa.
30.1
.
and
this
is
to
be
done
often
,
when
there
is
no
present
duty
to
be
done
,
nor
any
work
required
of
us
,
but
only
a
fiduciall
relying
upon
the
Lord
alone
,
as
at
the
Red
Sea
Moses
and
the
people
were
to
leane
upon
JEHOVAH
only
,
not
to
act
,
which
cannot
be
said
of
the
faith
of
Divels
and
Hypocrites
.
(
3.
)
It
is
to
look
with
delight
and
confidence
,
Isa.
17.7
.
as
oppressed
servants
,
Psal.
123
▪
1
,
2.
(
4.
)
There
is
a
word
that
notes
to
be
silent
,
not
to
speak
,
not
to
move
,
Josh.
10.12
,
1●
.
the
Sun
was
silent
,
it
moved
not
:
It
notes
a
Godly
submission
that
the
soul
dar
not
speak
against
God
,
Psal.
37.7
.
rest
in
the
Lord
,
file
Jehov●
:
LXX
.
sub
ditus
esto
Domino
,
Psal.
62.6
.
whence
faith
teacheth
us
to
submit
and
hold
our
peace
and
lay
the
mouth
in
the
dust
,
as
a
spirit
dantoned
of
God
,
Lev.
10.3
.
Job
1.21
.
Lam.
3
▪
28.
Ezek.
16
.
6●
.
which
is
far
from
Hypocrites
.
(
●
.
)
To
believe
is
to
cleave
to
God
,
from
a
root
that
signifies
to
adhere
as
thing●
glewed
together
with
pick
or
glew
,
Psal.
63
▪
●
.
Josh.
23.8
.
Deut.
11.22
.
so
we
become
one
Spirit
with
the
Lord
,
hast
thou
leaned
upon
this
reed
?
Hos.
10.13
.
Psal.
13.6
.
Psal.
31.7
.
Deut.
12.10
.
Thou
shalt
dwell
safely
,
confidently
,
it
places
the
soul
under
the
Rock
of
Omnipotencie
.
(
7.
)
It
is
to
roll
thy self
upon
God
,
and
is
borrowed
from
heavy
bodies
,
Josh.
10.18
.
Roll
great
stones
to
the
mouth
of
the
cave
,
Genes.
29.3
.
Psal.
22.9
.
he
trusted
in
the
Lord
,
rolling
himself
on
the
Lord
.
Prov.
16.3
.
commit
thy
works
unto
the
Lord
,
and
thy
thoughts
shall
be
established
.
Cartwright
sayeth
it
is
a
Metaphore
from
men
who
,
being
oppressed
with
a
burden
,
transfer
it
off
themselves
upon
one
who
is
mightier
and
stronger
:
it
is
excellent
when
the
heart
rolles
all
its
cares
upon
the
Lord
,
and
disburdens
it self
upon
him
.
(
8.
)
There
is
a
word
that
noteth
to
leane
,
to
stay
or
stablish
,
to
strengthen
,
Isa.
48.2
.
2
Chron.
32.8
.
the
people
rested
themselves
upon
the
word
of
Ezekiah
,
Cant.
2.5
.
stay
me
with
flagons
,
Psal.
71.6
.
I
have
leaned
upon
thee
from
the
womb
,
and
it
notes
to
draw
near
,
Ezek.
24.2
.
so
it
is
to
strengthen
and
make
strong
the
heart
that
is
trembling
and
shaking
if
it
be
not
stayed
upon
God
.
A
summo
ad
imum
de●olvit
.
And
shall
all
these
excellencies
of
faith
,
be
in
the
faith
of
Divels
and
Hypocrites
?
and
therefore
it
is
most
absurd
to
make
the
faith
of
Abraham
all
one
in
nature
with
the
faith
of
Divels
and
Hypocrites
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Innixus
conjunctus
,
vicinus
fuit
,
confirmavit
,
sta●ilivit
.
Saving
faith
noteth
farre
other
lively
acts
then
can
be
in
the
faith
of
hypocrites
.
and
to
make
the
difference
only
in
having
Works
,
and
no
Works
,
as
if
there
were
the
same
heart
leaning
,
soul
rolling
,
and
cleaving
to
the
Lord
by
faith
in
Abraham
,
and
in
Hypocrites
and
Divels
who
tremble
.
3.
That
Scripture
,
Abraham
believed
and
it
was
counted
to
him
for
righteousnesse
:
Is
not
Gen.
22.
when
he
did
justifie
himself
by
the
work
of
sacrificing
Isaac
:
But
it
is
Gen.
15.6
.
when
the
son
of
promise
Isaac
,
a
type
of
Christ
is
promised
to
him
:
at
which
time
there
was
no
work
at
all
required
of
Abraham
,
but
only
believing
the
promise
,
for
what
should
Abraham
act
or
do
to
further
the
fulfilling
of
that
promise
,
for
he
believed
that
Gospel
▪
promise
in
the
mean
time
,
with
a
faith
lively
,
and
having
with
it
as
a
concomitant
a
resolution
to
walk
before
God
and
be
perfect
,
〈◊〉
then
the
Text
shall
say
,
Gen.
15.6
.
Abraham
resolved
to
be
fruitfull
in
good
works
,
when
he
heard
the
promise
,
and
that
resolution
of
good
works
was
counted
to
him
for
righteousnesse
which
is
most
violent
.
4.
Who
so
are
justified
causally
and
in
the
sight
of
God
by
Workes
,
as
James
saith
,
to
him
workes
are
counted
as
the
forma●●
cause
,
for
so
James
from
Scripture
,
ver.
23.
Abraham
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believed
God
and
it
was
counted
to
him
for
righteo●●nesse
.
Which
sayeth
,
by
that
faith
he
was
declared
or
by
that
〈◊〉
was
justified
,
which
was
imputed
to
him
for
righteousn●●●e
.
But
his
beleeving
or
his
faith
living
and
working
like
the
●ody
quickened
with
the
Spirit
,
was
counted
to
him
for
righte●●snesse
.
Now
except
it
be
yeelded
that
James
speaks
of
two
●aiths
,
one
dead
and
empty
,
ascribed
to
the
hypocrite
,
ver.
●●
,
15
,
16.
another
lively
and
working
,
ascribed
to
Abraham
▪
●er.
23.
and
except
this
be
denied
,
that
Abraham
was
〈◊〉
,
ver.
23.
not
by
that
same
faith
;
It
must
follow
that
A●●ahams
empty
beleeving
,
ver.
23.
was
that
which
was
count●●o
him
for
righteousnesse
,
Gen.
15.6
.
but
James
cannot
be
so
●●derstood
,
but
when
he
saith
,
the
Scripture
Gen.
15.6
.
〈◊〉
●ulfilled
;
for
his
faith
in
beleeving
the
promised
seed
,
Ge●●
.
he
shows
that
Abraham
was
justified
by
faith
without
〈◊〉
,
as
Paul
,
Rom.
4.
and
when
he
saith
he
was
justified
〈…〉
●orks
in
offering
his
son
,
as
Gen.
22.
he
saith
he
was
〈◊〉
●●●lared
just
,
or
not
justified
by
the
empty
and
idle
faith
of
〈◊〉
hypocrites
;
but
by
a
faith
that
did
prove
it self
to
be
lively
.
So
that
James
proveth
that
we
are
not
justified
by
a
dead
faith
that
neither
hath
,
nor
can
have
good
works
.
As
his
Adversaries
said
,
and
Paul
proves
,
Rom.
4.
that
we
are
not
justified
and
saved
by
works
,
that
is
by
our
own
inherent
perfect
righteousnesse
,
because
,
Rom.
3.
all
have
sinned
,
Jew
and
Gentile
.
Because
Abraham
then
should
boast
as
a
perfect
man
,
free
of
sin
,
and
he
needed
no
Redeemer
,
the
Law
of
works
should
save
him
,
and
so
he
needed
not
remission
of
sins
,
nor
the
non-imputation
of
iniquity
.
But
there
is
a
mids
between
these
,
and
Iames
saith
that
is
to
be
justified
by
faith
,
by
a
metonymie
of
the
effect
,
by
faith
made
known
to
be
lively
,
not
to
the
world
only
,
but
to
their
own
conscience
,
for
if
Iames
should
mean
that
we
are
justified
by
works
properly
as
counted
to
us
for
righteousnesse
,
he
could
not
say
,
vers.
21.
Abraham
was
justified
by
works
,
when
he
offered
his
son
,
vers.
22.
he
cannot
infer
,
vers.
2●
.
thou
sees
that
his
faith
wrought
with
his
works
:
What
faith
?
He
had
spoken
of
works
,
vers.
21.
not
one
word
of
Abrahams●aith
●aith
,
yet
he
saith
,
because
Abraham
was
justif●●d
,
that
is
declared
to
be
really
,
before
God
,
to
his
own
conscienc●
and
others
justified
,
his
faith
did
work
in
a
lively
way
as
reall
in
an●
by
his
works
,
and
you
see
that
Abrahams
faith
,
Gen.
15.6
.
was
perfect●●
by
works
,
Gen.
22.
when
he
offered
his
son
.
Now
it
was
not
〈◊〉
as
touching
the
nature
of
it
,
and
the
act
of
justifying
,
for
〈◊〉
▪
Rom.
4.
cites
Gen.
15.6
.
to
prove
that
Abraham
was
justified
by
〈◊〉
faith
in
beleeving
the
promise
of
the
blessed
seed
,
some
25.
year●
as
others
reckon
30.
years
before
he
sacrificed
Isaac
,
Gen.
22
.
●
that
it
must
follow
that
Abraham
was
not
justified
by
works
▪
no●
his
〈◊〉
perfect
in
its
lively
operations
untill
he
offered
his
son
Isaac
:
●hen
the
contrair
of
this
,
the
Scripture
tells
us
,
for
by
faith
he
〈◊〉
his
Countrey
,
C.
12.
By
faith
beleeving
the
promise
he
was
〈◊〉
Rom.
4.
many
year●
before
:
Therefore
these
words
,
seest
thou
〈◊〉
faith
,
must
mean
that
his
faith
came
out
to
view
by
his
works
.
But
the●e
be
learned
and
godly
Protestants
who
〈◊〉
that
James
must
speak
of
●ustification
reall
and
before
God
,
and
〈…〉
declared
Justification
before
men
only
?
Answ.
It
s
true
,
〈…〉
to
name
them
.
But
these
are
subordinate
:
James
speaks
not
〈◊〉
a
faith
only
declared
,
nor
of
a
justification
onely
declared
to
the
world
:
But
of
a
declared
Justification
that
is
reall
before
God
.
2.
That
is
declared
to
the
man
himself
,
and
to
the
world
.
And
that
James
speaks
of
a
Justification
before
God
,
What
can
that
faith
profite
?
Which
is
empty
,
he
must
mean
,
what
can
it
profite
before
God
,
to
save
and
justifie
?
As
the
word
,
1
Cor.
13.3
.
if
I
have
not
love
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
profits
me
nothing
before
God
.
2.
Can
that
faith
(
it
is
not
well
translated
leaving
out
the
particle
in
the
new
Translation
,
can
faith
save
him
?
)
save
him
?
Then
he
must
speak
also
of
reall
faith
,
and
so
reall
salvation
and
so
of
justification
before
God
.
3.
The
examples
of
the
Justification
of
Abraham
,
of
Rahab
,
which
were
reall
,
must
say
something
to
the
same
purpose
.
2.
That
he
speaks
of
reall
Justification
to
the
mans
own
conscience
as
well
as
to
the
world
if
clear
in
the
Text
also
.
For
James
speaks
to
the
conscience
and
privitie
of
the
man
who
saith
that
he
is
justified
,
and
hath
faith
,
vers.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
hast
faith
,
thou
beleeves
,
the
Devils
also
beleeve
,
he
would
have
the
hypocrite
to
discusse
his
own
conscience
,
and
solidely
to
know
,
whether
his
Faith
and
Justification
be
reall
or
not
;
And
James
wakens
all
visible
professours
in
this
Epistle
(
as
Iohn
also
doth
)
to
try
his
Religion
whether
it
be
true
and
solide
,
or
vain
:
by
Chap.
1.
being
a
doer
of
the
Word
,
and
not
a
hearer
only
,
23
▪
24.
by
visiting
the
fatherlesse
,
vers.
27.
by
loving
and
respecting
the
poor
that
are
Godly
,
as
well
as
the
rich
,
Ch.
2.
by
trying
his
faith
whether
it
be
dead
or
lively
,
by
bridling
the
tongue
,
Ch.
3.
And
therefore
the
Arminians
and
others
do
but
lose
their
labour
,
who
say
Iames
doeth
not
speak
here
of
Justification
declared
to
the
world
,
principles
from
which
they
proceed
,
whether
from
saving
faith
or
not
,
nor
the
ends
for
which
they
are
,
whether
for
the
glory
of
God
,
or
not
,
men
should
not
glorifie
our
heavenly
Father
:
Contrair
to
Matth.
5.16
.
nor
should
the
Gentiles
glorify
God
in
the
day
of
visitation
:
As
1
Pet.
2.12
.
because
they
cannot
infallibly
〈◊〉
whether
they
be
good
works
or
not
and
done
in
faith
and
for
Go●
:
Nor
is
Abraham
declared
to
be
justified
because
of
a
secret
heart-●●tention
to
offer
his
son
to
God
in
the
court
of
men
(
but
in
the
co●●t
of
his
own
conscience
he
may
)
yet
his
journeying
to
the
place
where
he
was
to
sacrifice
his
son
,
his
building
an
Altar
,
his
laying
on
wood
,
his
binding
his
son
and
stretching
out
his
hand
to
kill
him
,
may
well
declare
him
to
be
a
justified
man
to
the
world
and
to
men
.
Trelcatius
,
the
Professours
of
Leyden
,
Calvine
,
Beza
,
Paraeus
,
yea
a
Papist
Cajetan
hath
said
well
to
this
point
.
Not
to
adde
that
Scripture
shall
never
admit
,
Trelcatius
senior
de
Justifica
1.
Class
.
Arg.
373.
Paulus
,
per
quod
homines
credentes
justificantur
coram
DEO
,
docet
.
J●cobus
▪
quo
modo
justificari
cognoscantur
.
2.
Paulus
,
fide
verâ
solum
nos
justificaris
Jacobus
,
quanam
sit
vera
illa
fides
,
ab
effectis
,
probat
.
3.
Paulus
huic
verae
fidei
tribuit
justificationem
sine
operibus
ut
causis
justificationis
▪
J●cobus
fidei
fictae
detrahit
hanc
vim
,
&
contra
veram
probat
ab
effectis
veris
,
4.
Paulus
negat
bona
opera
praecedere
justificandum
:
Jacobus
dicit
ea
justificatum
sequi
.
5.
Paulus
à
causis
justificationis
ad
effecta
discendit
,
quibus
detrahit
coram
Deo
vim
justificandi
,
ut
in
solidum
id
tribuat
Dei
gratiae
&
Christi
merito
.
Calvin
.
Instituti
li.
111.
c.
17.
n.
11.
Iucidunt
in
duplicem
Paragolismum
:
Alterum
in
justificationis
,
alterum
in
fidei
vocabulo
.
—
Tu
credis
(
inquit
)
quod
Deus
est
,
sane
si
nihil
en
istâ
fide
continetur
,
nisi
ut
credatur
Deum
esse
,
jam
nihil
mirum
est
si
non
justificet
.
—
nec
vero
dum
hec
adimitur
quicquam
derogari
putamus
fidei
Christiana
.
—
N.
12.
Justificari
●
Paulo
dicimur
,
cum
obliterata
justitiae
nostrae
memoria
justi
reputamur
▪
eo
si
expectasset
Jacobus
praepostere
ci●asset
.
Illud
ex
Mose
,
Credidit
Abraham
Deo
.
—
Si
absurdum
est
effectum
sua
causa
prior●m
esse
,
aut
falso
testatur
Moses
eo
loco
,
imputatum
fuisse
Abrahae
fidem
in
justitiam
,
aut
ex
ea
quam
in
Isaac
offerendo
praestitit
obedientia
,
justitiam
non
fuit
〈◊〉
nondum
concepto
Ismaele
,
qui
jam
adoleverat
,
antequam
nasceretur
Isaac
,
fide
sua
〈◊〉
fuit
Abraham
.
We
are
not
Evangelically
justified
by
Works
.
Professores
Leyden
.
in
Synosi
Pur.
Theolo
.
Dis.
de
Justific
.
&
in
Cens●●a
Confessio
.
Remonstrant
.
c.
10.
pag.
145.
Apud
Paulum
nomen
Justificationis
sumitur
pr●
ipso
justificandi
actu
,
qui
solius
DEI
est
tanquam
causae
efficientis
principalis
,
fidei
tanquam
causae
instrumentalis
.
Apud
Jacobum
pro
fidei
professione
fides
sumitur
.
that
Abrahams
and
Rahabs
sins
were
pardoned
,
their
iniquities
not
imputed
,
and
they
delivered
from
cond●mnation
,
by
the
works
of
offering
Isaac
,
receiving
the
spies
,
fighting
the
Lords
battels
,
suffering
persecution
of
Saul
.
For
Iames
,
if
he
say
any
thing
for
this
cause
,
that
good
works
are
the
formall
cause
of
our
righteousnesse
,
our
merits
,
and
in
the
very
place
of
the
satisfaction
of
the
blood
shed
by
Christ
,
we
shall
so
be
formall
causes
not
of
the
declaratory
act
of
justifying
(
for
that
may
be
thought
to
be
the
Lord
our
Justifiers
act
)
yet
of
our
own
Justification
,
and
so
should
we
fight
and
run
for
the
Crowne
of
inherent
righteousnesse
of
works
,
as
well
as
for
the
Crown
of
Life
.
And
what
Scripture
is
there
for
that
?
3.
A
man
shall
be
as
just
and
sinlesse
,
as
he
may
say
,
I
have
no
sin
,
I
am
just
:
And
in
order
to
the
Covenant
of
Grace
,
which
forbids
no
sin
(
as
some
for
this
way
do
teach
)
but
finall
unbeleef
,
he
no
more
needs
forgivenesse
of
sins
and
the
blood
of
sprinkling
,
nor
pardoning
grace
,
then
the
Elect
Angels
,
or
Adam
in
the
state
of
innocency
,
and
to
that
,
Prov.
20.9
.
as
to
that
,
Eccles.
7.20
.
1
Ioh.
1.
Who
can
say
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
The
man
Evangelically
justified
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sinne
.
4.
No●
needs
such
a
man
pray
,
forgive
me
my
sins
,
as
I
forgive
,
&c.
for
he
is
justified
from
all
Law-sins
,
who
is
inherently
holy
and
Evangelically
just
:
And
so
the
Gospel
is
a
new
Law
which
does
not
forbid
all
sins
that
the
Law
forbids
,
and
the
man
is
not
under
sinne
,
though
he
sinne
against
the
love
of
Christ
.
According
to
that
,
if
ye
love
me
keep
my
Commandements
,
Joh.
14.15
.
so
he
once
,
ere
he
die
,
beleeve
.
For
the
Law
(
say
the
Authors
)
forbids
not
unbeleef
,
nor
any
Evangelick
unthankfulness
against
the
Law
of
a
ransome-payer
,
which
yet
,
I
judge
the
Law
of
Nature
and
Nations
condemnes
:
The
Covenant
of
Grace
forbids
no
sin
,
but
finall
unbeleef
,
and
the
beleever
can
not
be
guilty
of
that
except
he
fall
away
.
5.
And
it
may
justly
be
asked
,
C●jetanus
in
Jacob.
c.
2
v.
23.
Adver●e
,
prudens
Lector
▪
quod
Jacobus
non
sentit
fidem
absque
operibus
mortuam
esse
(
quoniam
constat
nos
justificari
per
fidem
absque
operibus
ut
pare●
in
infantibus
▪
&c.
)
sed
sentit
fidem
si●e
operibus
hoc
est
●enuentem
operari
esse
mortuam
▪
&
impleta
est
(
Scriptura
)
quoad
executionem
maximi
operis
,
ad
quod
parat●
erat
fides
Abrahae
,
—
uterque
v●rum
dicit
:
Paulus
quidem
quod
non
factis
ceremonialibus
aut
judicialibus
secundum
se
,
sed
fidei
gratia
justificamur
.
Jacobus
autem
quod
non
fide
sterili
,
sed
fide●
foecunda
operibus
justificamur
.
What
a
faith
James
,
Chap.
2.
speaks
of
.
whether
the
beleever
Evangelically
justified
,
who
needs
no
grace
of
pardon
of
Redemption
from
sin
in
order
to
the
Covenant
of
Grace
,
needs
the
grace
of
renovation
to
keep
him
to
beleeve
,
for
he
needs
no
pardon
for
the
weaknesse
of
his
finall
beleeving
,
for
the
smallest
weak
faith
is
a
fulfilling
of
the
Covenant
of
Grace
.
To
these
adde
,
if
James
mean
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
faith
alone
,
v.
24.
by
which
he
sayes
we
are
not
justified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
other
then
the
dead
faith
,
ver.
20.
and
the
faith
which
cannot
save
,
the
faith
of
fair
words
to
the
hungry
and
naked
,
when
the
vain
man
gives
him
nothing
necessary
for
his
body
,
16.
the
faith
without
works
,
17.
the
faith
that
cannot
be
shown
to
men
,
18.
such
a
faith
as
devils
,
19.
and
vain
hypocrites
boast
of
,
20.
then
sure
the
conclusion
is
for
us
,
and
agreeable
to
the
scope
of
Iames
,
v.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
see
then
a
man
is
justified
before
men
and
to
himself
,
and
so
really
declared
before
God
,
justified
and
saved
by
works
as
the
fruits
of
saving
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
by
faith
only
which
is
dead
and
without
works
.
For
1.
he
cannot
exclude
saving
and
lively
faith
:
David
Pareus
,
Com
in
Jacobum
c.
2.
Absurde
enim
diceret
fidem
,
v.
21
cooperatam
fuisse
operibus
(
nisi
opera
senechdochice
su●cret
,
per
metonymam
effecti
pro
ipsa
fide
operibus
conspicua
)
1.
Juberet
videre
,
quod
non
erat
&
quod
non
dixerat
:
Quia
fidei
nullam
mentionem
fecerat
:
potius
diceret
,
vides
opera
fuisse
cooperata
&c.
2.
Absurde
etiam
diceret
,
ver.
22.
Credidit
Abraham
Deo
Scripturam
opere
impletionis
filii
impl●●●m
fuisse
Scriptura
enim
de
fide
&
Justificatione
Abrahami
impleri
non
poterat
,
nisi
per
fidem
justifica●tem
,
cujus
in
historia
oblationis
nulla
habetur
mentio
▪
imo
sibi
contradic●ret
,
ver.
20.
●x
operibus
,
&
ver.
22.
ex
fide
Abrahamum
justificatum
asserens
.
3.
Absurde
etiam
ex
Scriptura
Credi●●
▪
Abraham
Deo
inferret
,
ver.
24.
videtis
ex
operibus
justificari
hominem
▪
Potius
〈◊〉
contrarium
inferendum
erat
.
Videtis
ex
fide
justificari
hominem
,
●on
ex
fide
,
&c
▪
〈◊〉
Jaco
.
Arminius
disput.
priva
.
8.
●h
.
7.
Justificatio
apud
Jacobum
pro
〈…〉
&
declaratione
Justificationis
,
quae
fide
fii
&
operibus
,
sed
alia
ratione
quam
●a
qua
fides
▪
〈◊〉
▪
&
justitiam
à
DEO
propositam
apprehendit
quae
cêrte
fide
&
operibus
non
apprehenditur
,
sed
apprehensa
declaratur
—
fides
non
accipitur
eo
modo
quo
apud
.
Paulum
,
pro
assensu
nempe
fiduciali
,
sed
pro
fidei
confessione
&
professione
quomodo
fides
sumpta
se
habet
ut
oper●
nempe
ut
〈◊〉
bonis
operibus
jun●●a
declaret
&
manifeste●
hominem
justificatum
,
&
sic
justificat
,
&c.
Catech.
Ruccov
.
c
9.
de
Prophe●
munere
,
l.
C.
pag.
193.
For
that
beleeving
God
is
counted
to
Abraham
for
righteousnesse
,
saith
Iames
▪
ver.
23.
for
then
the
conclusion
should
contradict
the
premisses
,
and
he
should
say
,
Abraham
was
justified
by
sound
and
lively
beleeving
.
Ergo
,
we
are
not
justified
by
only
sound
and
lively
beleeving
.
2.
The
Adversaries
,
Socinians
,
and
Arminians
,
who
by
this
Text
,
say
we
are
justified
by
works
,
know
no
Gospel-faith
,
by
which
we
are
justified
,
but
faith
including
essentially
new
obedience
,
the
crucifying
of
the
old
man
,
the
walking
in
the
Spirit
,
and
repentance
;
as
else
where
I
cite
.
Therefore
when
Iames
saith
we
are
not
justified
by
faith
only
,
he
must
mean
a
naked
dead
assent
:
as
in
the
former
verses
;
We
are
not
justified
;
and
that
is
it
which
we
say
:
Iames
denies
not
but
sayes
that
Abraham
beleeved
,
Gen.
15.
6.
(
It
is
only
beleeving
but
lively
and
not
dead
,
not
a
naked
assent
,
which
was
counted
to
him
for
righteousnesse
)
and
Gen.
15.
Rom.
4.
he
was
thereby
justified
;
and
therefore
Paul
and
Iames
are
well
reconciled
.
And
the
faith
here
excluded
must
be
a
dead
faith
,
not
a
lively
faith
and
a
true
faith
,
as
the
body
without
the
soul
is
a
true
body
and
hath
the
nature
of
a
true
body
,
though
it
be
no
living
body
.
So
(
say
they
)
the
faith
that
Iames
excludes
is
a
true
faith
,
when
as
it
is
evident
,
it
is
no
more
true
faith
then
the
faith
of
Devils
and
Hypocrites
.
3.
It
is
false
by
the
Papists
way
and
Arminians
also
,
that
we
are
not
justified
by
faith
only
,
which
is
a
true
and
generall
assent
to
the
Word
of
God
,
[
*
](A57966-e54680-b)
*
James
can
hardly
be
understood
to
speak
of
the
Popish
second
Justification
by
works
.
for
they
teach
that
in
the
first
Justification
,
we
are
justified
by
faith
only
without
works
,
as
Paul
proves
,
but
in
the
second
Justification
when
a
man
of
just
is
made
more
just
(
say
they
)
he
is
justified
by
works
;
as
saith
Iames
,
c.
2.
Now
by
this
they
are
forced
to
say
,
Iames
speaks
not
of
the
first
Justification
,
but
of
the
second
,
but
beside
that
the
Scripture
knows
not
two
Justifications
,
Iames
must
deny
that
the
unconverted
hypocrites
,
and
Rahab
the
harlot
were
justified
by
only
faith
,
as
Paul
saith
,
and
it
were
most
incongruous
to
teach
unconverted
ones
who
never
knew
the
first
Justification
,
how
they
were
not
justified
in
the
second
Justification
.
And
if
James
be
speaking
of
the
nature
and
causes
of
the
same
Justification
before
God
only
,
with
Paul
and
not
of
the
effects
thereof
,
it
were
false
that
James
saith
(
with
reverence
to
the
holy
Lord
)
that
we
are
not
justified
by
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
works
,
for
Paul
sayes
it
,
and
proves
it
strongly
from
the
Scripture
,
and
never
insinuates
that
we
are
justified
in
a
second
Justification
by
works
.
And
sure
he
should
not
have
denyed
all
the
Jews
,
all
the
Gentiles
,
all
the
world
,
Rom.
3
9
,
19
,
29
,
30.
David
a
man
according
to
Gods
heart
,
and
much
in
communion
with
God
,
when
he
penned
the
32.
Psalm
,
and
Abraham
a
beleever
and
effectually
called
,
Gen.
12.
and
justified
,
when
he
,
Gen.
15.6
.
beleeved
the
promise
of
the
seed
,
Rom.
4.
to
be
justified
by
works
in
their
second
,
or
their
Evangelick
Justification
.
Yea
when
James
saith
we
are
not
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
,
he
must
mean
fidem
solitariam
,
a
faith
solitary
which
hath
no
works
conveying
it
,
as
man
sees
not
with
eyes
that
are
solitary
and
plucked
out
of
the
heart
,
and
separated
from
hearing
,
smelling
,
and
the
senses
,
though
faith
,
if
true
and
properly
so
called
(
as
they
say
this
is
)
must
justifie
as
the
eye
sees
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
e●re
onely
,
not
the
eye
,
hears
,
now
this
faith
hath
a
causative
influence
in
Justification
as
well
as
works
(
if
it
be
proper
and
true
faith
,
as
they
say
it
is
,
as
the
body
without
the
spirit
hath
the
nature
of
a
body
)
and
so
James
had
no
more
ground
for
him
to
say
,
ye
see
then
that
we
are
not
justified
by
faith
only
,
then
to
say
,
ye
see
then
that
we
are
not
justified
by
works
only
.
For
works
separated
from
faith
are
no
lesse
dead
works
&
cannot
justifie
,
1
Cor.
13.1
,
2
,
3
,
4
,
5.
Then
faith
separated
from
works
,
&
really
pulled
from
them
,
as
in
an
hypocrite
,
is
a
true
faith
.
Obj.
When
James
saith
that
a
man
is
justified
by
works
,
not
by
faith
only
,
he
maketh
faith
and
works
concomitant
in
that
procurement
of
Justification
,
and
in
that
kind
of
causality
,
for
he
saith
not
,
as
he
is
commonly
interpreted
(
not
by
faith
which
is
alone
)
but
by
faith
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ans.
He
is
not
more
commonly
,
nor
soundly
and
truely
interpreted
,
he
is
not
justified
by
faith
which
is
alone
,
fide
solitariâ
,
by
dead
faith
.
For
solâ
fide
justificamur
.
Faith
hath
the
only
vertue
of
justifying
as
an
instrument
,
and
so
is
the
Adverbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Solùm
taken
,
Matth.
5.47
.
If
ye
salute
your
brethren
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
,
what
do
ye
more
then
Publicans
?
Where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notes
duties
only
naturall
excluding
these
which
only
converts
in
a
spirituall
way
can
do
,
Matth.
8
▪
8.
Only
say
the
word
,
If
I
only
touch
him
,
I
shall
be
whole
.
But
the
act
of
touching
was
conjoined
with
the
act
of
hearing
:
Who
hath
touched
me
?
Yet
the
act
of
hearing
had
no
causative
influence
in
the
drawing
vertue
out
of
Christ
,
but
only
the
act
of
touching
did
extract
the
vertue
,
as
Christ
saith
,
Luk.
8.50
.
Mar.
5.36
.
Fear
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
beleeve
,
saith
Christ
to
the
Ruler
;
can
it
be
said
,
but
this
excludes
works
as
touching
the
apprehending
of
the
power
and
mercy
of
Christ
in
raising
the
dead
Damosel
.
And
yet
that
beleeving
was
not
solitary
,
but
conjoined
with
love
,
reverence
,
submission
,
35.
So
Luk.
8.50
.
Mat.
21.19
.
And
Act.
3.16
.
The
faith
that
is
by
Christ
hath
given
this
creeple
perfect
soundnesse
.
Heb.
11.30
.
By
faith
the
walls
of
Jericho
fell
.
It
were
strange
to
say
(
by
Peter's
and
John's
good
works
and
holinesse
,
the
creeple
man
was
made
whole
)
and
(
by
good
works
the
walls
of
Jericho
fell
)
and
yet
there
were
good
works
,
love
,
mercifulnesse
,
courage
in
the
Priests
who
compassed
the
walls
of
Iericho
,
and
in
Peter
and
Iohn
.
Adde
to
these
that
by
good
works
we
must
more
and
more
justifie
and
pardon
our
own
sins
,
and
must
more
and
more
buy
a
right
to
the
Tree
of
Life
,
as
they
teach
,
citing
Rev.
22.14
.
and
more
merit
,
ex
pacto
Euangelico
,
life
eternall
:
and
so
our
works
and
merites
must
be
joint
causes
with
the
blood
of
Christ
,
and
the
Martyrs
blood
and
Christs
blood
must
have
paralel
and
collateral
influence
with
Christs
blood
to
buy
right
to
the
Tree
of
Life
;
Yea
and
Paul
already
justified
,
even
in
the
progresse
of
that
which
is
called
his
Evangelick
Justification
,
Phil.
3.
would
be
in
another
condition
,
9.
That
I
may
be
found
in
him
not
having
mine
own
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
.
And
why
should
Arminians
and
Socinians
deny
it
to
be
Pauls
own
.
For
1.
it
is
inherent
righteousnesse
.
2.
It
is
not
infused
as
Papists
say
,
but
acquired
as
they
teach
.
But
how
is
the
Scripture
fulfilled
in
Abrahams
beleeving
,
Iam.
2.23
.
Ans.
The
Apostle
spake
often
of
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
beleeving
,
v.
14.
twice
,
v.
17.
once
,
v.
18.
thrice
,
v.
19.
twice
,
v.
20.
once
,
v.
22.
twise
,
that
is
nine
times
,
thereof
Emphatically
,
v.
23.
by
way
of
excellency
the
Scripture
was
then
fulfilled
▪
Abraham
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beleeved
,
and
it
was
counted
to
him
for
righteousnesse
,
as
it
s
written
,
Gen.
●5
.
6
.
before
God
and
man
and
to
his
own
conscience
,
when
he
offered
his
son
Isaac
upon
the
altar
.
That
was
reall
,
visible
and
conspicuous
believing
and
righteousnesse
,
to
deny
himself
so
far
for
God
:
For
James
is
much
for
Religion
made
known
to
a
mans
self
,
and
to
men
,
and
hath
far
other
Adversaries
in
the
other
extremity
then
Paul
had
,
even
the
old
Gnosticks
,
who
,
in
opposition
to
the
Jews
and
Pharisees
,
laid
aside
the
Law
,
doing
of
the
Law
,
Jam.
1.22
,
23.
all
works
,
c.
2.14
.
all
conscience
of
bridling
the
tongue
,
c.
13.1
,
2.
of
peaceable
and
mortified
living
,
c.
4.
c.
5.
and
thought
it
godlinesse
to
hear
the
word
in
the
Assemblies
,
ch.
2.1
,
2
,
3.
without
love
to
the
Brethren
,
and
to
keep
in
their
head
a
room
,
empty
faith
,
and
professed
fair
,
and
gave
good
words
,
but
no
garments
to
the
naked
,
v.
14
,
15.
And
James
had
good
cause
to
treat
of
a
visible
and
declared
faith
,
but
yet
not
meerly
declared
,
but
which
was
reall
and
can
save
,
14.
and
of
justification
such
,
as
that
of
Abraham
and
Rachab
,
as
was
sen●sible
and
reall
and
not
in
a
bare
profession
:
For
Iames
speaks
of
a
profiting
and
saving
faith
,
Iam.
2.14
.
What
doth
it
profite
,
&c.
Can
faith
save
him
?
Another
devise
is
here
alledged
,
of
a
formed
faith
animated
with
charity
and
that
justifies
(
say
Papists
)
and
an
unformed
faith
void
of
charity
,
and
that
,
say
they
,
doth
not
justifie
:
Iesus
Christ
,
is
to
believe
,
or
compleat
formed
and
Evangelick
faith
.
But
we
distinguish
them
as
the
Scripture
.
It
s
true
,
Rom.
4.9
.
faith
is
said
to
be
imputed
to
Abraham
for
righteousnesse
,
and
so
v.
3.
v.
5.
but
it
is
not
meant
of
the
act
or
work
of
believing
,
that
was
counted
for
Abrahams
formall
righteousnesse
,
there
should
so
no
room
be
left
to
the
satisfaction
of
Christ
,
reckoned
to
be
ours
:
if
all
the
righteousnesse
of
God
,
Rom.
10.3
.
1
Corin.
5.21
.
Phili.
3.9
.
should
be
turned
over
in
an
act
of
believing
,
mixt
with
much
doubting
and
in
our
sinfull
obedience
;
And
the
Socinians
have
more
reason
for
them
to
say
,
there
is
no
necessity
of
any
reall
satisfaction
of
blood
payed
for
us
,
then
the
Arminians
and
Papists
:
For
if
our
righteousnesse
and
inherent
obedience
may
be
of
grace
esteemed
formall
righteousnesse
before
God
,
by
a
free
Evangelick
paction
and
an
act
of
Gods
free-will
:
the
Lord
might
have
esteemed
the
eating
of
an
aple
,
or
any
act
of
obedience
,
our
formall
righteousnesse
,
and
so
Christ
dyed
in
vain
,
to
become
our
righteousnesse
,
where
an
act
of
a
sinfull
man
,
or
a
deed
of
the
Law
,
even
the
Law
of
faith
is
sufficient
.
What
needs
the
shedding
of
the
blood
of
God
?
Frustrà
fit
per
plura
,
quod
aequè
benè
potest
fieri
per
pauciora
.
There
's
no
need
of
reall
satisfaction
.
2.
Faith
imputed
doth
well
bear
the
sense
of
the
object
that
faith
layes
hold
on
,
as
our
righteousnesse
,
Rom.
3.21
.
Now
the
righteousnsse
of
God
without
the
Law
is
manifested
.
What
righteousnesse
of
God
?
ver.
22.
Even
the
righteousness
of
God
through
faith
of
Jesus
Christ
unto
all
.
Now
if
the
righteousnesse
of
God
is
manifested
without
one
Law
,
to
wit
,
of
works
,
why
not
without
another
Law
,
of
faith
and
of
inherent
Gospel-righteousnesse
?
And
what
need
that
Christ
should
die
,
if
the
act
of
beleeving
should
be
that
precious
righteousnesse
of
God
,
and
that
according
to
the
Law
of
faith
?
This
by
the
way
.
As
hope
is
put
for
the
object
hoped
for
?
As
Rom.
8.24
.
Hope
that
is
seen
is
not
hope
,
that
is
,
the
thing
possessed
,
the
salvation
which
we
have
in
present
possession
,
is
not
hoped
for
.
Col.
1.5
.
For
the
hops
sake
laid
up
in
heaven
,
that
is
,
the
thing
hoped
for
.
For
the
grace
of
hope
is
not
laid
up
in
heaven
.
ver.
27.
Christ
in
you
the
hope
of
glory
.
So
faith
here
put
for
the
thing
beleeved
;
so
saith
the
Martyr
,
my
love
is
crucified
,
that
is
,
Christ
my
loved
or
beleeved
one
is
crucified
:
So
by
faith
in
his
name
is
this
man
made
whole
.
It
were
strange
to
say
,
by
faith
,
and
repentance
,
and
mortification
is
this
man
made
whole
.
And
it
must
be
said
,
if
so
be
that
faith
includes
repentance
.
Now
Peter
denies
,
Acts
3.12
.
this
,
why
marvail
ye
,
as
if
we
by
our
power
and
holinesse
had
made
this
man
to
walk
?
It
s
not
our
holinesse
,
but
Jesus
Christ
hath
done
it
,
even
God
,
the
God
of
Abraham
,
&c.
ver.
13.
hath
done
it
:
And
yet
,
ver.
16.
faith
in
his
Name
hath
made
him
strong
:
That
is
,
faith
or
beleeving
in
his
Name
,
that
is
,
in
his
Power
,
Authority
,
God-head
,
hath
made
him
strong
.
Ergo
,
faith
is
put
for
the
thing
or
righteousnesse
beleeved
:
So
Heb.
11.
By
faith
the
walls
of
Jericho
fell
,
that
is
,
by
love
the
soul
and
form
of
faith
,
say
Papists
,
and
by
repentance
and
new
obedience
,
which
is
all
one
with
faith
,
say
Socinians
,
the
walls
of
Jericho
fell
.
So
by
faith
they
subdued
Kingdomes
,
stopped
the
mouths
of
Lions
.
What
influence
reall
or
physicall
had
faith
in
slaying
men
,
casten
down
the
walls
of
Jericho
,
subdued
Kingdomes
,
stopped
the
mouths
of
Lions
by
faith
,
if
that
faith
had
been
as
dead
in
its
nature
,
as
the
faith
of
the
vain
Gnostick
and
Hypocrite
,
who
saith
to
the
brother
o●
sister
naked
,
depart
in
peace
,
be
thou
warmed
and
filled
,
and
yet
gives
him
not
these
things
that
are
needfull
to
the
body
,
Jam.
2.15
,
16.
And
this
we
must
say
,
except
we
admit
that
the
fancied
faith
of
the
Hypocrite
can
remove
mountains
,
nor
is
it
place
to
dispute
whether
Reprobates
as
Judas
have
saving
faith
in
working
miracles
,
it
is
sure
their
faith
of
miracles
cannot
be
a
Hypocriticall
faith
such
as
is
,
Iames
2.14
,
15
,
16.
(
3.
)
The
Scripture
differenceth
between
faith
and
love
,
and
faith
and
repentance
.
As
1.
we
are
not
once
said
to
be
justified
by
faith
,
but
are
never
said
to
be
justified
by
love
,
repentance
,
almes
deeds
.
It
s
easie
with
an
active
ingine
to
labour
to
prove
how
faith
includes
love
:
And
so
doth
hope
and
love
include
many
other
works
and
gifts
of
the
Spirit
,
Ioseph
,
Moses
would
not
be
called
the
Son
of
Pharaohs
daughter
,
yet
to
build
an
Ark
is
not
to
beleeve
in
God
;
we
pray
in
faith
,
hear
in
faith
,
yet
these
are
not
the
same
.
(
3.
Mar.
1.15
.
Repent
and
beleeve
,
Act.
20.21
.
Testifying
repentance
toward
God
,
and
faith
toward
our
Lord
Iesus
,
Heb.
6.1
.
Not
laying
the
foundation
of
repentance
from
dead
works
,
and
faith
toward
God
,
1
Tim.
1.5
.
Love
and
a
good
conscience
and
faith
unfained
,
Phil.
5.
Love
and
faith
,
1
Thes.
1.3
.
We
thank
God
,
remembring
your
work
of
faith
,
and
labour
of
love
,
Heb.
6.10
.
Labour
of
love
.
11.
The
full
assurance
of
hope
.
12.
Faith
and
patience
.
We
beleeve
in
Christ
:
but
do
we
repent
in
Christ
?
4.
Faith
is
a
leaning
on
God
,
Isa.
10.20
.
Isa.
26.3
.
Isa.
50.10
.
love
is
not
so
.
Faith
is
a
coming
to
God
by
way
of
affiance
,
Ioh.
5.40
.
Matth.
11.28
.
Ioh.
6.37
.
a
receiving
of
Christ
,
Ioh.
1.11
.
an
eating
of
his
flesh
,
and
drinking
of
his
blood
,
Ioh.
6.54
,
55
,
56.
not
any
of
these
can
be
said
of
love
,
of
repentance
,
of
new
obedience
.
(
4.
)
If
to
beleeve
in
Christ
as
Lord
and
Law-giver
be
formally
(
for
effectively
and
practically
we
may
with
that
Learned
and
Pious
D.
Prestoun
say
it
is
)
a
consenting
to
Christs
Dominion
and
Government
over
us
to
obey
him
(
though
to
consent
at
the
Corronation
and
to
swear
an
oath
of
loyaltie
to
a
King
be
widely
different
from
obeying
his
Laws
)
as
unbeleef
is
a
rebellion
against
his
Government
,
Luk.
19.17
.
then
well
may
Adam
,
in
the
Covenant
of
Works
,
be
said
to
be
justified
and
saved
by
faith
;
God
Redeemer
,
be
to
give
our selves
to
obey
him
as
Lord
Redeemer
,
and
if
this
surrendering
be
the
obedience
of
works
by
which
we
are
justified
and
saved
and
perfectly
righteous
before
God
,
upon
the
same
reason
to
beleeve
in
God
Law-giver
and
Creator
in
the
Covenant
of
Works
,
and
for
Adam
to
surrender
himself
Covenant
wayes
,
by
a
legall
faith
shall
be
the
Law
obedience
of
works
by
which
Adam
is
justified
and
saved
,
and
so
he
is
saved
by
Law-faith
,
as
we
are
by
Gospel-faith
.
And
this
is
to
be
remembred
,
that
for
one
to
give
himself
to
Christ
as
his
Lord
to
be
governed
and
commanded
,
and
to
be
willing
to
obey
him
is
neither
formally
faith
(
though
it
may
be
conjoined
with
beleeving
)
nor
obedience
,
but
an
intention
or
purpose
to
obey
.
And
1.
shall
we
then
be
justified
by
works
,
that
is
,
by
a
purpose
and
intention
to
work
?
2.
There
are
in
us
May
resolutions
and
purposes
like
May
blossomes
,
that
wither
before
Harvest
,
as
some
are
willing
but
not
obedient
,
Isa.
1.19
.
One
saith
he
will
go
work
in
his
fathers
Vineyard
,
it
may
be
he
purposes
to
work
,
but
yet
he
works
not
,
Mat.
21.30
.
nor
is
a
practic●ll
purpose
of
heart
to
obey
either
obedience
or
faith
formally
.
5.
If
to
be
justified
by
faith
in
Christ
as
not
only
Jesus
who
saves
,
but
as
Lord
who
commands
,
then
we
are
justified
by
love
,
for
we
are
to
love
him
not
as
Jesus
only
,
but
also
as
Lord
,
1
Cor.
16.22
.
Eph.
6.24
.
especially
since
all
the
works
of
the
Law
come
under
the
command
of
love
,
Matth.
22.3.7
.
Luk.
7.27
.
Deu.
6.5
.
Rom.
13.8
.
(
6.
)
All
these
,
thy
faith
hath
saved
thee
,
Matth.
9.
Luk.
7.
only
beleeve
,
must
be
of
this
truth
,
thy
good
works
hath
saved
thee
:
only
do
good
works
.
And
it
is
strange
that
Paul
saith
,
Eph.
2.8
.
By
grace
ye
are
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
9.
Not
of
works
,
lest
any
man
should
boast
.
Nor
could
Paul
make
an
opposition
between
grace
and
works
(
as
in
Rom.
11.6
.
)
if
the
grace
of
beleeving
and
good
works
were
one
in
the
New
Testament
,
for
so
we
should
be
saved
by
works
,
and
not
by
works
.
And
Paul
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
takes
that
away
.
Yea
but
we
are
saved
,
that
is
,
justified
and
delivered
from
obligation
to
wrath
by
the
works
of
free-grace
.
He
answers
,
nay
,
but
neither
are
we
saved
or
justified
by
these
works
of
grace
as
by
means
or
causes
.
we
are
his
workmanship
created
in
Christ
Iesus
(
and
so
justified
and
saved
in
Christ
Jesus
)
to
good
works
,
that
we
should
walk
in
them
.
Yea
and
Paul
undenyably
removeth
this
doubt
,
1
Cor.
4.4
.
I
know
nothing
by
my self
(
that
is
,
by
his
grace
I
am
free
of
such
sinnes
as
bring
condemnation
,
and
so
he
must
abound
in
works
of
grace
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
thereby
(
and
notwithstanding
of
all
my
inherent
holinesse
by
works
of
grace
)
I
am
not
justified
.
(
7.
)
There
should
be
no
ground
of
gloriation
and
boasting
more
then
this
,
by
the
Socinian
and
Arminian
way
,
if
we
should
be
justified
by
works
which
come
from
free-will
not
determined
by
any
grace
either
habituall
or
actuall
which
is
merited
by
the
death
of
Christ
,
but
do
proceed
from
pure
free-will
which
separateth
the
beleever
from
the
non-beleever
:
Then
might
we
glory
and
boast
that
we
are
not
in
the
debt
of
Christ
or
of
his
grace
for
that
which
is
our
formall
righteousnesse
before
GOD
,
and
so
no
flesh
can
say
they
are
justified
by
grace
,
but
that
we
are
justified
by
nature
the
same
way
that
Adam
should
have
been
justified
without
being
beholden
to
CHRIST
or
to
his
death
.
Asser.
3.
There
are
not
properly
the
same
causes
of
the
possession
of
Life
Eternall
,
and
of
the
righteousnesse
of
Life
Eternall
:
The
ransome
of
Christs
blood
is
only
the
cause
of
the
right
.
For
jus
or
right
to
Life
Eternall
is
a
legall
and
a
morall
thing
,
e●s
morale
,
and
hath
a
morall
cause
,
as
a
man
hath
right
to
such
a
City
being
the
Lord
and
owner
thereof
by
birth
,
or
money
▪
or
conquesse
,
or
by
gift
or
grant
of
a
Prince
or
of
the
Citizens
themselves
,
but
possession
and
injoying
the
houses
and
rents
of
the
City
is
a
Physicall
thing
,
ens
Physicum
,
and
hath
a
Physicall
cause
,
as
eating
,
drinking
,
lodging
,
sleeping
,
wearing
of
cloaths
to
defend
the
body
from
the
cold
.
So
the
legall
right
a
man
hath
to
the
bread
and
lodging
he
hath
in
an
Innes
,
but
the
Physicall
causes
,
are
hunger
,
appetite
,
bodily
necessities
so
require
and
his
pleasure
to
make
use
of
such
necessities
.
Hence
the
eating
,
drinking
,
Christs
blood
is
the
right
of
merite
to
life
eternall
,
good
works
the
way
and
meanes
by
which
we
come
to
the
possession
thereof
.
Calvinus
Instr.
l.
3.
c.
15.
n.
21.
Respo
.
ad
1.
Arg.
Istis
nihil
obstat
quo
minus
opera
Dominus
tanquam
causas
inferiores
amplectatur
.
Sed
unde
id
?
Nempe
quos
su●
misericordia
aeternae
vitae
haereditati
destinavit
,
eos
ordinaria
sua
dispensatione
per
bona
opera
inducit
in
ejus
possessionem
.
Quod
in
ordine
dispensationis
praecedit
,
posterioris
causam
nominat
.
may
be
Physically
good
,
and
the
right
,
jus
legale
,
very
bad
,
he
may
have
no
right
to
the
bread
,
when
he
comes
to
it
only
by
spoil
and
rapine
.
So
the
legall
right
,
jus
legale
to
life
eternall
is
the
ransome
of
blood
that
Christ
payed
,
our
Goel
,
our
friend
and
kinsman
,
to
make
the
inheritance
ours
;
but
that
great
(
I
may
say
)
almost
Apostolick
light
,
Mr.
John
Calvin
saith
good
works
,
are
,
as
it
were
,
the
inferiour
causes
of
the
possession
of
life
.
So
simple
possession
is
one
thing
,
and
qu●
jure
aut
titulo
,
but
by
what
Law-right
he
possesseth
,
is
another
thing
.
But
1.
Good
works
are
necessary
,
necessitate
praecepti
,
by
the
command
of
God
and
promise
,
1
Thes.
4.4
.
1
Cor.
6.20
.
Eph.
2.10
.
Matth.
28.20
.
and
where
it
is
said
,
1
Tim.
4.8
.
Godlinesse
is
profitable
to
all
things
,
having
the
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
promise
is
opposed
to
the
Law
.
And
that
is
a
strong
Argument
,
Gal.
3.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
If
the
inheritance
be
of
the
Law
,
it
is
no
more
of
promise
,
but
God
gave
it
to
Abraham
by
promise
,
Covenant-promise
:
What
is
that
to
the
Galatians
and
to
us
Gentiles
?
M●ch
every
way
.
For
three
notable
points
are
therein
.
1.
The
heavenly
inheritance
promised
to
the
seed
,
to
Christ
and
his
,
ver.
16.
not
a
p●or
earthly
Canaan
,
as
Socini●ns
and
Papists
say
,
were
promised
to
Abraham
and
his
seed
,
except
they
say
that
an
earthly
Canaan
was
promised
to
Christ
.
2.
That
Covenant-promise
of
an
heavenly
inheritance
made
to
Abraham
,
the
same
is
made
to
the
believing
Galatians
,
the
Gentiles
and
their
seed
,
else
Paul
saith
nothing
for
the
Doctrine
of
Justification
by
faith
to
the
Gentiles
,
contrair
to
the
purpose
of
the
Apostle
.
3.
There
is
an
inheritance
by
Covenant-promise
a
promise
of
eternall
life
made
not
to
works
as
the
price
that
buyes
the
right
:
for
,
sure
,
then
Christ
must
have
dyed
in
vain
.
3.
Works
are
not
necessary
simply
,
necessitate
medii
:
for
then
we
must
exclude
all
Infants
;
But
the
necessity
of
a
Precept
inferreth
a
necessity
of
means
ordinary
to
all
capable
of
a
Command
,
that
they
do
good
,
and
sow
to
the
Spirit
,
that
they
may
reap
of
the
Spirit
life
everlasting
,
Gal.
6.8
.
(
3.
)
They
are
necessary
for
the
glory
of
God
,
Math.
5.16
.
1
Pet.
3.1
,
2.
1
Pet.
2.12
.
(
4.
)
They
are
necessary
by
the
law
of
gratitude
,
which
is
common
both
to
the
Covenant
of
Works
and
of
Grace
,
as
we
are
debters
to
God
for
being
,
so
to
God-incarnate
as
ransoned
ones
for
everlasting
life
▪
1
Cor.
6.20
.
Luke
1.75
.
1
Pet.
1.18
.
and
eternall
well-being
.
But
such
as
will
have
our
works
the
formall
cause
of
our
justification
,
they
put
them
in
the
chair
of
Christs
merite
,
and
they
must
be
meritorious
as
Adams
legall
obedience
should
have
been
:
yea
,
but
not
,
but
by
and
of
gracious
estimation
,
God
so
esteeming
them
,
say
they
.
True
:
but
,
as
is
proven
,
neither
was
Adams
obedience
meritorious
,
but
by
Gods
estimation
:
Yea
and
Calvine
gives
a
power
of
meriting
ex
pacto
to
our
works
.
But
our
works
of
grace
are
dyed
and
washen
in
Christs
blood
,
and
justified
that
they
may
justifie
us
.
redeemed
us
from
our
vain
conversation
,
1
Pet.
1.18
.
by
his
blood
:
Why
but
,
as
he
hath
redeemed
us
from
hell
,
Obj.
If
works
have
a
causative
influence
on
the
possession
of
glory
,
as
working
on
wages
,
and
fighting
on
victory
,
then
must
they
have
influence
on
just
possession
also
:
For
possession
,
except
it
be
just
,
is
no
possession
,
but
usurpation
.
Answ.
Possession
is
essentially
the
enjoying
of
any
thing
pleasant
,
gainfull
,
yea
or
honest
,
whether
the
title
be
just
or
unjust
.
The
Title
is
accidentall
to
the
Possession
.
Obj.
2.
He
that
possesseth
the
Crown
,
possesseth
the
Diamonds
and
pretious
stones
and
the
worth
of
the
Crown
;
Therefore
he
that
possesseth
life
,
possesseth
the
right
and
title
to
it
.
Answ.
True
:
but
hence
it
followeth
not
but
possession
and
right
to
what
we
possesse
do
differ
in
their
nature
.
Nor
do
we
properly
possess
the
right
of
possession
:
for
the
right
or
title
is
modus
rei
,
non
res
,
the
maner
of
and
the
due
or
the
undue
way
of
the
possession
thereof
.
Obj.
3.
[
*
](A57966-e58070-b)
*
Possessiō
of
life
,
and
due
right
to
life
,
ar
both
from
Christ
but
diverse
wayes
.
Is
not
possession
of
eternall
life
from
Christ
,
as
well
as
the
title
or
right
to
the
Crown
from
Him
?
Ans.
True
,
both
are
from
Christ
,
but
not
the
same
way
.
Possession
of
the
Crowne
is
the
enjoying
thereof
,
and
is
from
free
grace
,
and
we
,
as
willing
and
sanctified
agents
,
make
use
thereof
:
But
Christ
alone
bought
with
his
blood
the
title
and
right
to
it
.
And
when
he
gave
his
life
for
the
rightfull
and
due
possession
of
glory
to
us
,
we
did
contribute
nothing
either
request
or
help
to
procure
the
title
,
and
the
grace
to
enter
in
to
the
possession
by
faith
is
the
fruits
also
of
free
grace
.
Nor
can
it
be
denyed
but
our
good
works
,
by
which
we
enter
into
possession
of
the
Crown
,
are
also
the
fruit
of
Christs
death
:
but
yet
not
so
as
there
is
any
meritorious
or
federall
power
of
deserving
the
possession
communicate
to
our
works
;
Only
they
are
made
by
Christs
death
the
oblidged
way
to
the
possession
of
life
.
Obj.
4.
How
then
is
there
a
promise
of
the
life
to
come
made
to
Godlinesse
,
1
Tim.
4.8
?
Answ.
That
promise
is
neither
a
promise
of
the
Covenant
of
Works
,
for
by
the
deeds
of
the
Law
no
flesh
can
be
saved
:
Nor
is
it
a
federall
promise
of
the
Covenant
of
Grace
,
strictly
so
called
,
except
any
would
say
that
it
is
called
a
promise
especially
for
faith
,
which
is
speciall
Godlinesse
,
acknowledging
of
the
truth
,
which
is
according
to
godlinesse
,
Tit.
1.1
.
and
so
a
promise
made
to
the
Godly
in
so
far
as
he
is
in
Christ
by
faith
,
and
in
Christ
is
the
promise
of
life
,
2
Tim.
1.1
.
Nor
3.
is
the
promise
of
a
title
and
right
,
which
is
made
to
Christ
our
Ransone
payer
,
made
to
our
Godlinesse
,
as
if
it
did
buy
our
right
to
life
eternall
,
or
were
the
price
thereof
.
4.
Life
is
promised
to
Believers
who
work
,
not
because
they
work
:
And
5.
the
Lord
in
these
only
showeth
the
order
of
bringing
men
to
glory
,
not
the
causes
of
the
right
and
title
to
glory
,
except
we
say
the
mowing
of
the
first
quarter
of
the
Meadow
is
the
cause
of
the
mowing
of
the
second
,
because
it
makes
way
to
the
mowing
of
the
second
,
and
the
mowing
of
the
second
quarter
is
a
cause
of
the
mowing
of
the
third
,
and
so
forth
,
untill
all
be
mown
.
As
,
because
God
gives
grace
to
work
,
to
run
,
to
use
means
,
therefore
he
giveth
,
of
free
grace
,
the
crown
of
life
in
the
possession
thereof
.
Obj.
Adams
Law-obedience
should
only
have
so
,
and
by
this
way
been
the
cause
or
way
to
the
possession
?
Ans.
Not
so
,
if
Adam
had
perfected
his
obedience
,
he
should
have
claimed
life
by
right
of
sinlesse
,
federall
merit
,
ex
pacto
,
without
suiting
of
it
by
any
title
of
grace
merited
by
CHRIST
,
not
so
we
.
It
s
true
beleevers
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
,
Rev.
3.
but
that
is
legally
in
Christ
the
Head
,
not
that
the
meritorious
worth
of
Christ
goeth
out
of
himself
and
renders
our
works
intrinsecally
meritorious
.
CHAP.
XX.
Whether
or
not
suffered
Christ
for
any
sin
against
the
Gospel
only
,
such
as
unbeleef
finall
,
which
is
conceived
to
be
the
only
sin
against
the
Gospel
.
That
Christ
died
not
for
all
without
exception
.
The
unwarrantablenesse
of
that
Doctrine
,
how
the
Law
commands
justifying
faith
and
repentance
,
how
not
.
IT
may
appear
that
Christ
suffered
not
for
any
sin
which
is
onely
against
the
Gospel
,
such
as
finall
unbeleef
:
If
any
sins
be
considered
in
any
other
respect
as
against
the
Gospel
only
,
then
Christ
was
not
to
suffer
for
any
such
sin
so
considered
,
for
where
no
death
is
threatened
,
none
is
explicitely
due
,
and
where
it
is
not
so
due
to
the
sinner
,
nor
should
have
been
execute
upon
him
,
there
it
could
not
have
been
due
to
Christ
nor
executed
upon
him
,
For
the
Gospel
threateneth
not
death
to
any
sin
,
but
finall
unbeleef
and
rebellion
(
and
for
that
Christ
never
died
)
therefore
Christ
died
not
for
any
sin
as
against
the
Gospel
,
nor
suffered
that
which
is
no
where
threatened
.
But
this
is
most
doubtsome
and
cannot
well
stand
.
It
s
true
that
Christ
suffered
not
for
finall
unbeleef
,
it
being
the
proper
sin
of
some
reprobates
,
to
wit
,
of
such
as
hear
the
Gospel
,
Joh.
8.21
,
24.
2
Thes.
1.7
,
8.
But
it
seems
against
all
Scripture
that
Christ
should
die
for
these
,
for
whose
sins
he
dies
not
:
And
so
that
1.
Christ
should
half
and
part
the
sins
of
the
Reprobate
,
and
the
Scripture
,
I
judge
shall
not
admit
that
Christ
bare
in
his
own
body
,
on
the
tree
,
some
sins
of
the
Reprobate
,
to
wit
,
all
their
sins
against
the
Law
,
absolutely
,
or
conditionally
,
and
he
that
bears
not
either
absolutely
,
or
conditionally
their
other
sins
against
the
Gospel
,
to
wit
,
2.
As
there
is
a
satisfaction
performed
for
some
sins
,
not
for
all
,
not
for
finall
unbeleef
,
that
sin
then
must
be
in
the
same
case
with
the
sin
of
the
fallen
Angels
,
there
is
no
sacrifice
for
it
,
nor
is
Christs
death
applicable
by
divine
ordination
to
purge
men
from
finall
unbeleef
more
then
to
purge
Devils
from
any
sins
they
commit
.
3.
The
same
incorruptible
price
of
the
blood
of
the
Lamb
that
is
given
to
ransome
all
from
wrath
,
Matth.
20.28
.
1
Tim.
2.6
.
conditionally
,
is
given
to
buy
all
,
for
whom
Christ
died
,
from
their
vain
conversation
,
Jesus
suffered
without
the
Camp
,
that
he
might
sanctifie
the
people
by
his
own
blood
,
Heb.
13.12
.
Heb.
10.10
.
That
he
might
wash
them
from
their
sins
,
and
make
them
Kings
and
Priests
to
God
,
Rev.
1.5
,
6.
That
they
might
offer
up
themselves
holy
living
sacrifices
to
him
,
Rom
12.1
.
upon
a
great
designe
of
love
,
to
cleanse
them
with
the
washing
of
water
by
the
Word
,
and
present
them
a
glorious
Church
without
spot
or
wrinkle
,
Eph.
5.26
,
27.
If
he
gave
himself
for
them
,
that
they
should
live
to
righteousnesse
,
being
dead
to
sins
,
1
Pet.
2.24
.
That
they
might
be
delivered
from
the
present
evill
world
,
Gal.
1.4
.
If
Christ
gave
himself
for
these
,
for
whom
he
dyed
,
he
might
redeem
them
from
all
iniquity
,
and
might
purifie
them
to
himself
a
peculiar
people
,
zealous
of
good
works
,
Tit.
2.14
.
Then
did
he
die
to
redeem
all
men
from
iniquity
,
even
from
finall
unbelief
the
great
iniquitie
,
and
from
the
vain
conversation
of
finall
unbelief
,
and
that
they
might
be
dead
to
sins
,
especially
the
sin
of
finall
unbelief
:
Except
it
be
said
that
Christ
gave
a
price
to
buy
faith
to
all
Reprobate
and
Elect
,
and
to
redeem
them
from
finall
unbelief
,
if
all
would
be
willing
.
But
to
commit
to
their
free-will
the
efficacie
of
Redemption
,
which
Prosper
saith
,
Pr●sper
Carmi.
de
ingrat
.
c.
13.
Ergo
hominis
valida
arbitrio
divina
voluntas
.
aut
etiam
invalida
est
,
&c.
maketh
the
will
of
God
valide
and
effectuall
,
and
unvalide
and
weak
,
according
as
the
will
of
man
:
which
Davenantius
,
Bishop
of
Salisburie
(
if
that
opus
posthumum
have
been
written
by
him
in
his
riper
years
,
and
revised
by
himself
)
justly
censures
as
the
boyl
of
Pelagian
Doctrine
,
which
Faustus
Rhegiensis
did
covertly
teach
:
The
Lord
(
saith
he
)
redeems
such
as
are
willing
,
being
a
rewarder
of
their
good
or
evill
wils
.
Now
hardly
can
these
eschew
this
Pelagianisme
who
teach
,
that
the
death
of
Christ
is
an
universall
salve
applicable
,
Ioan.
Davenantius
▪
Episc.
Salisburien
.
Dis●sert
.
de
morte
Christi
.
Impres.
1650.
c.
1.
pa.
6.
Hoc
enim
est
illud
uleus
doctrine
Pelagianae
,
quo●
Faustus
Rhegiensis
hisce
verborum
integ●●mentis
conatur
oc●ultare
volentes
De●us
red●●i●
,
〈…〉
Christs
death
is
not
a
remedie
applicable
by
the
Gospel-Covenant
,
to
all
and
every
one
of
mankinde
,
so
they
actually
beleeve
.
by
the
decree
of
God
,
to
save
all
and
every
one
of
mankinde
,
Christian
and
Pagan
,
so
they
actually
believe
:
For
it
cannot
be
said
,
that
Christ
hath
died
to
make
all
mankinde
saveable
,
upon
condition
of
actuall
faith
to
receive
Christ
preached
:
for
so
Infants
,
to
whom
Christ
preached
is
in
no
tollerable
sense
applicable
,
that
way
,
by
any
ordination
of
God
,
if
they
actually
believe
,
shal
be
no
parts
of
the
world
,
&
they
must
be
excluded
from
Baptism
.
And
it
cannot
be
said
that
this
argument
shal
militate
against
us
:
for
we
do
not
defend
such
a
conditionall
applicabilitie
of
Christ
upon
condition
of
faith
actual
in
preached
Christ
even
to
infants
in
the
Visible
Church
,
yet
we
teach
they
are
in
Covenant
with
God
,
and
so
God
hath
his
decree
of
election
to
Glory
and
Redemption
in
Christ
,
among
infants
as
among
aged
professours
.
2.
There
is
a
providentiall
,
and
to
many
thousands
of
Pagans
,
who
never
heard
,
nor
could
hear
of
Christ
,
an
invincible
impediment
,
and
so
Christ
is
not
applicable
by
Gods
decree
to
them
,
upon
condition
of
actuall
beleeving
,
Rom.
10.14
.
How
shall
they
beleeve
in
him
of
whom
they
have
not
heard
?
It
seems
to
me
physically
impossible
,
that
there
is
such
a
thing
as
the
Indians
worship
Satan
under
such
a
name
and
in
such
rites
,
if
I
never
heard
of
the
Indians
,
or
of
their
God
,
or
their
worship
:
So
neither
can
they
worship
Christ
in
a
Gospel-way
,
who
never
heard
of
him
.
It
s
impossible
to
beleeve
a
non
ens
,
Christ
offered
in
the
Gospel
is
very
nothing
and
so
not
applicable
to
thousands
by
any
decree
of
God
.
3.
This
is
not
written
in
Scripture
.
God
hath
decreed
that
Christ
be
Preached
and
life
be
offered
actually
to
all
and
every
one
of
all
and
every
Nation
under
Heaven
,
and
this
opinion
saith
that
Christ
died
and
satisfied
offended
Justice
for
the
sins
of
all
and
every
one
of
all
and
every
Nation
under
heaven
,
except
for
finall
unb●leef
.
The
Antecedent
is
clear
by
Scripture
and
experience
.
God
fulfills
his
decrees
irresistibly
:
But
he
never
sent
the
Preached
Gospel
to
as
many
as
these
Authors
say
he
died
for
.
that
God
hath
decreed
that
Christ
in
the
preached
Gospel
,
and
salvation
may
be
offered
to
all
and
every
one
,
old
&
young
,
of
all
and
every
nation
in
all
generations
,
upon
condition
of
actuall
beleeving
Nor
can
they
themselves
teach
any
such
thing
:
Nor
is
this
true
,
God
hath
decreed
that
Christ
in
the
Preached
Gospel
and
salvation
may
be
offered
to
all
and
every
one
,
old
and
young
,
of
all
and
every
Nation
,
in
all
Generations
,
upon
condition
of
actuall
beleeving
.
And
yet
for
all
these
,
without
exception
,
Christ
died
,
say
they
.
For
not
to
say
,
God
never
decreed
that
such
may
be
offered
to
infants
of
Pagans
,
for
whom
they
say
Christ
died
.
To
make
a
thing
that
physically
is
possible
,
the
object
of
a
decree
of
God
,
we
must
say
that
God
hath
decreed
to
give
the
gift
of
tongues
to
all
Professours
and
Pastours
to
speak
to
all
and
every
Nation
in
their
own
Language
,
and
to
make
an
offer
of
Christ
:
For
there
be
ma●y
Nations
,
who
never
heard
of
Christ
,
and
understand
not
writing
or
any
of
the
commonest
Latine
and
Greek
,
and
there
is
not
any
such
decree
revealed
in
the
word
,
and
we
can
not
but
know
such
gifts
of
Tongues
are
not
bestowed
on
men
,
and
without
this
it
is
physically
impossible
to
communicate
the
Gospel
.
It
shall
not
help
to
say
that
Christians
should
travell
to
all
Countreys
and
learn
their
Tongues
,
that
so
they
may
communicate
the
Gospel
;
and
it
is
their
sin
they
do
not
so
.
And
therefore
God
hath
decreed
that
the
Gospel
may
be
offered
and
Christ
applicable
.
Ans.
1.
What
shall
become
of
the
aged
,
and
of
multitudes
,
for
whom
Christ
died
,
who
must
die
in
Paganism
,
before
Christians
can
be
so
mixed
and
learn
the
Tongues
of
all
Nations
under
Heaven
?
2.
Did
ever
the
Apostles
to
whom
the
Lord
gave
the
gift
of
the
tongues
,
go
to
this
Nation
and
not
to
this
,
but
by
the
call
of
the
Spirit
,
to
Macedonia
,
not
to
Bythinia
,
Act.
16
?
Is
there
no
call
of
God
now
required
for
spreading
of
the
Gospel
?
Some
Nations
would
kill
them
,
some
would
persecute
Christians
to
death
and
not
receive
them
:
in
the
mean
time
,
many
for
whom
Christ
died
,
perish
.
3.
Show
from
Scripture
that
it
is
the
duty
of
Christians
to
mix
themselves
with
all
Nations
,
and
to
learn
their
Language
,
and
that
they
sin
in
not
doing
so
.
Nor
let
it
be
said
,
into
what
N●tion
soever
I
come
,
I
may
say
,
if
thou
beleeve
in
Christ
thou
shalt
be
saved
.
Ans.
1.
You
can
not
say
that
,
except
you
P●each
the
Gospel
to
them
.
For
they
are
not
oblidged
to
believe
upon
one
sentence
,
and
if
you
Preach
the
Gospel
to
the
Nation
,
God
●●th
some
chosen
ones
there
,
and
it
is
no
more
a
Pagan
Nation
.
〈◊〉
Yo●
are
to
say
to
any
one
by
your
way
(
thou
art
oblidged
●o
beleeve
that
Christ
satisfied
for
all
thy
sins
,
and
for
the
sins
of
the
whole
world
)
but
that
is
a
lie
which
you
teach
Pagans
as
a
principle
of
the
Gospel
.
3.
It
s
false
that
I
may
say
and
Preach
truely
such
a
thing
to
every
Nation
,
and
all
in
it
.
4.
Nor
is
it
physically
possible
that
Christians
can
so
speak
to
all
and
every
old
and
young
.
Also
all
is
indeed
referred
to
the
free-will
▪
except
the
Authors
say
that
God
doth
insuperably
determine
the
will
of
the
Elect
to
beleeve
,
and
the
places
speak
of
th●●fficacious
redemption
of
the
Elect
only
:
wounded
for
the
transgressions
of
many
,
and
yet
the
chastisement
of
his
peace
not
be
upon
them
?
3.
The
dying
for
all
and
every
one
cannot
be
conditionall
,
in
so
far
as
the
condition
is
referred
to
dying
,
to
wit
,
if
they
believe
;
for
so
believing
must
go
before
dying
,
either
really
,
which
is
manifestly
false
:
for
multitudes
for
whom
Christ
dyed
had
neith●r
being
nor
believing
,
when
he
dyed
for
them
;
their
vain
conversation
,
1
Pet.
1.18
.
from
all
iniquitie
,
Tit.
2.14
.
from
this
present
evill
world
,
Gal.
1.14
.
Ergo
,
from
finall
unbeleef
the
greatest
iniquity
of
a
present
evill
world
.
But
here
the
case
widely
varies
,
upon
no
condition
,
that
we
can
read
in
holy
Scripture
,
gave
Christ
a
price
,
a
ransome
of
blood
to
redeem
men
from
unbeleef
and
from
all
iniquitie
,
this
price
must
be
absolutely
given
,
and
grace
purchased
to
all
whose
sins
Christ
did
●ear
in
the
Crosse
that
they
may
bele●ve
,
that
they
may
be
sanctified
,
Heb.
13.12
.
1
Pet.
2.24
.
2.
Sinnes
of
Thomas
,
refusing
to
beleeve
the
resurrection
of
Christ
,
whoremongers
,
unclean
,
covetous
persons
,
Eph.
5.5
,
6.
murtherers
,
sorcerers
,
dogs
,
liers
,
Rev.
21.8
.
Rev.
22.15
.
for
all
their
ungodly
deeds
and
hard
sp●eches
,
Jude
v.
15.
2
Pet.
2.17
.
for
all
disobedience
,
1
Cor.
4.5
.
Matth.
12.36
,
37.
they
are
everlastingly
punished
.
And
if
Christ
have
suffered
on
the
Crosse
for
all
the
sinnes
of
the
Reprobate
,
how
are
they
judged
and
condemned
for
these
sins
,
as
the
Scripture
saith
?
And
what
Scripture
saith
they
are
condemned
for
the
guilt
of
only
unbelief
:
or
that
Pagans
are
condemned
for
Gospel-unbelief
,
where
as
Sodom
,
Gomorrah
,
Mat.
10.15
.
the
men
of
Niniveh
,
Mat.
12.41
.
Tyrus
and
Sidon
,
Mat.
11.21
.
and
such
as
have
sinned
without
the
Law
,
Rom.
2.12
,
13
,
14
15.
are
freed
of
Gospel-guiltinesse
,
and
condemned
for
sinnes
against
the
Law
,
and
yet
this
same
way
saith
that
there
is
a
Gospel-Covenant
made
with
all
,
even
thousands
of
Pagans
who
never
heard
of
a
Gospel
,
never
ingadged
themselves
by
any
profession
to
take
the
Lord
for
their
God
in
Christ
,
yet
Christ
bare
their
sins
on
the
Tree
,
and
made
his
blood
applicable
to
them
by
a
Gospel-Covenant
,
if
they
shall
beleeve
.
Whence
they
must
all
break
the
Covenant
of
Grace
,
of
which
many
of
them
never
heard
,
and
be
condemned
for
no
sins
but
the
last
act
of
Sodomy
,
gluttony
,
parricide
,
for
the
Gospel
threatteneth
not
death
to
any
sin
but
to
finall
unbelief
,
say
they
.
There
are
not
any
sinnes
committed
against
the
Gospel
,
God
consubstantiall
with
the
Father
,
because
he
assumes
the
nature
of
man
.
Then
as
the
first
Command
oblidgeth
Abraham
to
sacrifice
his
son
Isaac
,
when
God
shall
reveal
that
Command
,
and
Moses
and
the
people
are
by
that
first
Command
to
believe
their
deliverance
out
of
Egypt
,
and
so
if
the
fir●●
Command
oblidge
us
to
believe
and
obey
all
Commands
and
Promises
and
Threatnings
of
God
,
revealed
and
to
be
revealed
,
because
the
Lord
is
God
,
then
must
Christ
God
Redeemer
and
Immanuel
be
beleeved
by
this
Command
,
and
so
finall
unbelief
and
finall
despising
of
Christ
God
Redeemer
is
as
directly
against
the
first
Command
(
and
so
not
a
sin
only
threatned
and
forbidden
in
the
Gospel
)
as
simple
unbelief
and
simple
despising
of
Christ
God
Redeemer
;
For
the
believing
&
final
believing
,
and
unbelief
and
unbelief
,
continuing
to
the
end
,
differ
in
the
accident
of
duration
,
not
in
nature
and
essence
,
As
a
Rose
that
grows
for
a
moneth
only
,
and
a
Rose
of
the
same
nature
that
groweth
and
flourisheth
for
three
moneths
.
Otherwise
Christ
could
not
have
pronounced
Peter
blessed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
16.17
.
in
the
present
,
2.
If
there
be
as
formall
a
transgression
of
the
fi●st
Command
in
finall
unbelief
,
as
in
unbelief
simply
considered
,
and
in
the
other
sins
of
Judas
and
other
Apostates
.
Why
but
as
Christ
bare
in
his
body
the
sins
of
unbelief
and
satisfied
for
them
,
he
must
so
also
bear
the
sins
of
finall
rebellion
and
unbelief
?
And
shall
we
believe
that
Christ
payed
a
satisfactory
ransone
of
blood
upon
the
crosse
for
the
yesterdayes
unbelief
of
Judas
,
and
not
for
the
dayes
unbelief
?
If
it
be
said
,
No
man
can
break
the
Gospel-Covenant
,
for
it
is
an
everlasting
Covenant
.
Ans.
It
s
an
everlasting
Covenant
,
but
yet
all
who
sin
against
the
commanding
love
and
authority
of
our
Immanuel
,
especially
they
so
professing
to
be
his
,
do
truly
break
the
Covenant
:
but
they
so
break
it
,
as
it
leaves
not
off
to
be
the
Covenant
of
life
both
to
the
breakers
,
if
they
repent
and
beleeve
,
and
to
others
:
for
so
is
the
nature
of
this
Covenant
,
Does
not
the
Law
command
the
sinner
offending
God
to
mourn
and
be
humbled
,
and
confesse
?
Ans.
It
doth
.
But
it
injoines
not
repentance
as
a
way
of
life
,
with
a
promise
of
life
to
the
repenter
,
as
the
Law
or
as
a
Covenant
of
Works
commands
to
its
native
and
proper
Covenanters
obedience
and
every
single
act
of
obedience
as
a
way
to
obtain
the
reward
of
a
Law-life
,
God
Redeemer
,
or
Immanuel
:
but
rather
as
the
Law
of
Nature
,
or
as
the
Law
of
thankfulnesse
to
a
Ransoning
and
Redeeming
God
,
the
Law
does
this
.
Though
in
a
speciall
Covenant
way
the
Gospel
command
faith
in
Christ
.
Obj.
But
finall
unbeleef
as
against
God
Redeemer
and
so
considered
is
the
only
breach
of
the
Covenant
of
Grace
:
He
that
beleeves
not
is
condemned
,
as
the
man
that
rejects
the
only
remedie
of
sin
.
Ans.
The
only
breach
of
the
Covenant
of
Grace
,
is
too
narrow
to
be
the
adequat
cause
of
damnation
,
for
many
Pagans
who
never
heard
of
Christ
and
are
under
no
Covenant
,
beleeving
in
him
of
whom
they
never
heard
,
Rom.
10.14
.
nor
for
breach
of
the
Covenant
of
Grace
,
but
for
breach
of
the
Covenant
of
Works
.
2.
Unbelief
may
be
called
the
nearest
cause
of
damnation
to
such
as
〈◊〉
within
the
Visible
Church
,
as
the
wilfull
refusing
of
medicine
which
only
and
infallibly
would
heal
the
sick
man
of
such
a
disease
,
is
the
cause
of
his
death
,
but
is
the
Morall
cause
.
For
the
disease
it self
is
the
Physicall
cause
,
or
the
materiall
cause
of
the
mans
death
.
And
without
doubt
,
uncleannesse
,
covetousnesse
,
sorcerie
,
lying
,
idolatrie
,
&c.
and
many
the
like
sinnes
,
beside
unbeleef
,
are
,
1
Cor.
6.9
.
Eph.
5.5
,
6.
Rev.
21.8
.
Rev.
22.15
.
Jud.
6.7
,
8.
2
Pet.
2.17.10
,
11
,
12
,
13
,
2
Thes.
2.9
,
10.
1
Pet.
4.3
,
4.
2
Pet.
2.2
,
3
,
4
,
5.
the
causes
of
the
damnation
of
many
visible
professours
,
where
as
this
way
saith
Christ
did
satisfie
upon
the
Crosse
for
all
th●se
sins
,
and
the
damned
of
visible
professours
suffer
in
hell
only
for
finall
unbeleef
.
And
it
seems
unjust
that
both
Christ
and
they
should
suffer
satisfactory
punishment
for
these
same
sins
done
against
the
Law
:
And
as
strange
that
Ch●●st
should
die
for
any
,
and
not
die
for
their
sinnes
,
since
the
Scripture
useth
the
word
of
dying
for
sinnes
,
Rom.
4.25
delivered
from
our
sinnes
,
Christ
is
a
p●opitiation
for
our
sinnes
,
and
(
the
same
way
)
not
for
ours
only
,
but
for
the
sinnes
of
the
whole
world
;
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
:
that
is
,
for
the
sinfull
people
,
or
sinners
,
Heb.
9.28
.
so
Christ
was
once
offered
to
bear
the
sinnes
of
many
:
That
is
to
bear
the
sins
of
the
sinfull
many
that
he
died
for
,
Heb.
10.12
.
But
this
man
after
he
had
offered
one
sacrifice
for
sin
,
sat
down
on
the
right
hand
of
God
:
that
is
,
after
he
had
offered
a
sacrifice
for
sinners
.
1
Pet.
3.18
.
Christ
once
suffered
for
sin
,
that
is
,
for
sinners
,
1
Cor.
15.3
.
I
delivered
unto
you
how
Christ
died
for
our
sinnes
,
that
is
,
for
the
persons
of
us
sinners
.
1
Joh.
3.5
.
He
was
manifested
to
take
away
our
sinnes
.
1
Joh.
4.10
.
Herein
is
love
—
that
he
sent
his
Son
to
be
a
propitiation
for
our
sinnes
.
Rev.
1.5
.
To
him
that
loved
us
,
and
washed
us
from
our
sinnes
—
be
glory
.
Gal.
1.4
.
He
gave
himself
for
our
sinnes
.
Now
it
must
not
be
asserted
,
but
proven
that
in
all
these
places
where
he
is
said
to
be
a
propitiation
for
the
sins
of
the
world
;
and
hath
taken
away
our
sinnes
▪
speaking
(
as
these
Authors
say
)
of
the
whole
Visible
Church
,
and
not
of
the
elect
onlie
that
Christ
hath
died
and
by
his
death
hath
taken
away
some
sinnes
,
and
hath
suffered
for
some
sinnes
,
and
not
for
all
sinnes
,
not
for
the
finall
unbeleef
of
sinners
,
if
it
be
said
,
that
we
cannot
teach
that
Christ
suffered
for
finall
unbeleef
,
we
grant
it
:
But
then
we
say
that
Christ
suffered
not
for
finall
unbeleevers
and
for
the
other
sins
of
finall
unbeleevers
,
since
suffering
for
sins
and
for
persons
that
are
sinners
,
to
bring
them
to
God
,
1
Pet.
3.18
.
are
conjoined
.
And
God
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
unto
them
,
2
Cor.
5.19
.
Therefore
there
must
be
a
pardoned
and
a
justified
world
,
and
so
a
truely
blessed
world
,
as
Paul
and
David
teach
,
Psal.
3●
.
1
,
2.
Rom.
4.
and
so
a
loved
,
John
.
3.16
.
and
chosen
world
followed
with
the
separating
love
of
God
to
man
which
saves
some
foolish
ones
and
serving
diverse
lusts
,
and
saves
not
others
;
and
so
there
must
be
a
love
and
mercy
of
predestination
,
amor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
common
to
all
the
world
;
as
is
clear
,
Tit.
3.3
,
4
,
5.
Eph.
2.1
,
2
,
3
,
2.
What
speciall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
repugnancie
to
the
Law
of
God
is
there
in
finall
unbelief
,
that
is
not
a
repugnancie
to
the
Covenant
of
Works
and
Grace
both
?
And
what
repugnancie
to
the
Covenant
of
Grace
which
is
not
also
contrair
to
the
Law
?
This
I
grant
(
which
I
desire
the
Reader
carefully
to
observe
)
the
Law
and
the
Covenant
of
Grace
do
not
one
and
the
same
way
command
faith
,
For
1.
the
Law
as
the
Law
commands
1.
Faith
in
the
superlative
degree
,
as
it
doth
all
acts
of
obedience
,
and
so
doth
it
Gospel
repentance
.
Because
the
Law
commands
all
obedience
most
exact
and
perfect
,
and
condemnes
faith
in
the
positive
degree
,
though
sincere
and
lively
,
as
sinfully
deficient
.
The
Gospel
doth
only
require
sincere
faith
,
and
condemneth
not
for
the
want
of
the
degrees
of
faith
most
perfect
,
though
the
Law
of
thankfulnesse
to
the
Ransone-payer
(
which
Law
is
common
to
both
Covenants
)
require
that
we
believe
in
the
highest
degree
,
because
Christ
hath
expressed
to
us
the
greatest
love
,
Joh.
3.16
,
Joh.
15.13
.
2.
The
Law
as
the
Law
requires
faith
not
finall
only
,
but
faith
in
Immanuel
for
ever
,
and
that
we
be
born
with
the
Image
of
God
that
we
beleeve
at
all
times
,
under
the
pain
of
damnation
.
But
,
the
Covenant
of
Grace
,
because
it
admits
of
repentance
,
and
holds
forth
the
meeknesse
,
forb●arance
,
and
longa●i●itie
of
Christ
,
is
satisfied
with
faith
at
any
time
,
or
what
hour
of
the
day
they
shall
be
brought
in
.
3.
The
Law
requires
faith
,
with
the
promise
of
Law-life
:
The
Covenant
of
Grace
requires
faith
,
promises
grace
to
beleeve
,
with
promise
of
a
Gospel-life
.
4.
The
Law
requires
not
faith
in
Christ
with
sinners
Covenant-ways
as
a
work
to
be
legally
rewarded
,
for
it
finding
all
sinners
,
and
all
by
nature
,
Covenant-breakers
,
cannot
indent
with
th●m
that
have
broken
the
Covenant
,
to
promise
life
to
them
by
tennor
of
the
Covenant
,
which
now
ceaseth
to
be
a
Covenant
of
life
,
and
cannot
but
condemn
,
and
is
now
rendered
impossible
to
j●stifie
and
save
,
of
the
weaknesse
of
the
fl●sh
,
Rom.
8.3
.
All
the
reprobate
then
are
this
way
under
the
Covenant
of
Works
,
that
they
are
(
as
it
were
)
possible
Covenanters
lyable
to
suffer
the
vengeance
of
a
broken
Covenant
,
but
not
formally
active
Covenanters
as
Adam
was
.
But
if
Christ
suffer
for
finall
unbeleef
,
as
it
is
against
the
Law
as
the
Law
,
how
is
it
charged
upon
reprobates
as
a
sin
against
the
Gospel
only
?
Since
no
wrong
done
to
God
Red●emer
can
be
any
thing
but
a
sin
against
God
,
and
a
●reach
of
the
first
Command
.
I
deny
not
but
finall
unbeleef
hath
an
aggravation
that
it
is
the
nearest
barre
and
iron
gate
between
the
sinner
and
the
only
Saviour
of
sinners
,
but
yet
the
putting
of
such
a
barre
is
a
sin
against
the
Law
.
Neither
can
it
be
said
that
only
finall
unbeleef
is
the
only
meritorious
cause
of
damnation
to
such
as
hear
the
Gospel
.
For
beside
final
unbelief
there
is
also
a
contrariety
betwixt
the
murthers
,
Sodomies
,
&c.
of
professours
and
the
Law
for
which
they
suffer
in
hell
eternally
,
Rev.
21.8
.
c.
18.7
.
Quest.
Whether
doth
the
Lord
Mediator
as
Mediator
,
command
the
same
good
works
in
the
Covenant
of
Grace
which
are
commanded
in
the
Covenant
of
Works
?
CHAP.
XXI
.
Ans.
ACcording
to
the
matter
of
the
thing
commanded
,
qu●ad
rem
mandatam
,
he
commands
the
same
,
and
charges
upon
all
and
every
one
the
morall
duty
even
as
Mediator
,
for
he
cannot
loose
the
least
of
these
Commandements
,
but
simply
they
are
not
the
same
,
quoad
modum
mandandi
.
It
shall
not
be
needfull
to
dispute
whether
they
be
commands
differing
in
nature
:
For
not
only
doth
the
Mediator
command
obedience
upon
his
interposed
Authority
as
Law-giver
and
Creator
,
but
also
as
Lord
Redeemer
upon
the
motive
of
Gospel-constraining
love
.
In
which
notion
he
calls
love
the
keeping
of
his
Commandements
(
if
they
love
him
,
Joh.
14.
)
the
new
Commandement
of
love
.
Q.
2.
Doth
the
Lord
Mediator
,
in
the
Covenant
of
Grace
,
command
the
same
good
works
to
all
,
th●
same
way
?
Ans.
Rom.
3.19
.
The
Lord
,
in
the
Law
,
must
speak
one
way
to
these
that
are
under
the
Law
,
that
is
,
under
the
jurisdiction
and
condemning
power
of
the
Law
:
and
a
far
other
way
to
these
that
are
not
under
the
Law
.
CHRIST
speaks
to
reprobats
in
the
Visible
Church
,
even
when
the
matter
of
the
command
is
Evangelick
,
The
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
made
for
the
righteous
(
to
condemn
them
:
as
if
God
thereby
opened
up
to
them
their
doom
)
but
for
the
lawlesse
,
&c.
to
let
them
be
damned
and
see
their
damnation
.
CHAP.
XXII
.
The
differences
in
the
promise
of
the
Covenants
.
Quest.
WHat
is
the
speciall
difference
of
the
promise
of
the
two
Covenants
?
Ans.
It
is
known
that
only
life
eternall
is
promised
in
the
Law
,
if
a
right
to
the
things
of
this
life
was
promised
to
Adam
,
it
is
like
he
behoved
to
compleat
his
course
of
obedience
,
and
merit
a
right
legall
to
the
herbs
and
fruit
of
the
earth
,
beside
the
right
he
had
by
gift
of
Creation
,
ex
dono
Creatoris
,
non
jure
operum
.
But
2.
There
was
no
promise
made
to
Adam
of
perseverance
,
and
so
no
promise
made
to
him
of
influences
to
work
in
Adam
to
will
and
to
do
;
so
the
influences
by
which
he
obeyed
was
,
purum
donum
Creatoris
,
a
meer
gift
of
the
Creator
,
not
a
gift
of
either
the
grace
of
Christ
,
or
a
promised
grace
,
though
in
a
large
sense
,
it
may
be
called
a
grace
,
or
donum
gratis
datum
:
For
God
gave
that
influence
upon
no
obligation
.
Now
that
it
was
not
a
grace
promised
is
evident
by
Adams
fall
:
for
God
,
who
is
true
,
fulfills
his
promises
.
2.
Augustine
and
our
Divines
teach
,
Dedit
Deus
posse
ut
vellet
,
non
velle
ut
posset
,
a
power
to
stand
,
but
not
the
gift
of
actuall
perseverance
.
If
any
say
that
the
Lord
promised
to
Adam
perseverance
conditionally
(
which
in
one
sense
is
true
,
in
another
false
)
if
he
pleased
,
in
that
he
gave
to
him
all
necessaries
required
for
actuall
standing
.
Ans.
1.
This
is
to
teach
that
perseverance
was
promised
the
same
way
,
in
the
Covenant
of
Works
,
that
Arminius
saith
it
is
promised
in
the
Covenant
of
Grace
,
and
that
the
free-will
was
absolute
lord
of
standing
and
falling
,
and
to
deny
God
to
be
the
nearest
cause
of
our
standing
and
persevering
in
either
,
the
one
or
the
other
,
and
to
bid
us
first
and
last
sacrifice
to
our
own
free-will
.
2.
Willing
perseverance
actuall
cannot
be
promised
conditionally
:
3.
But
persevering
grace
and
so
influence
of
grace
to
persevere
is
promised
in
the
Covenant
of
Grace
,
Jer.
31.35
.
that
they
shall
continue
in
Covenant
,
more
sure
then
the
night
and
the
day
.
Jer.
32.40
.
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
The
meaning
cannot
be
,
I
will
give
them
a
power
never
to
depart
from
me
,
if
they
will
:
For
so
nothing
is
more
promised
in
Christ
to
the
second
Adams
heirs
,
then
to
Adam
and
the
Angels
that
fell
,
for
the
like
,
say
they
,
was
promised
to
them
.
And
2.
If
notwithstanding
of
that
fear
both
promised
and
put
in
the
heart
,
and
in
the
will
,
yet
lubrick
free-will
may
stand
or
fall
and
remain
indifferent
to
either
,
then
the
sense
shall
be
thus
,
I
will
make
an
everlasting
Covenant
,
I
will
put
my
fear
in
their
heart
,
by
which
they
may
either
depart
from
me
,
and
turn
apostates
,
or
not
depart
from
me
,
but
persevere
:
But
so
the
Covenant
,
made
with
Adam
and
the
fallen
Angels
,
should
be
an
everlasting
Covenant
,
and
yet
it
was
broken
.
For
the
Image
of
God
of
it self
inclined
Adam
and
the
fallen
Angels
never
to
depart
from
God
:
For
sure
,
Adams
fear
,
being
a
part
of
that
Image
,
which
sanctified
his
affections
,
inclined
him
(
but
not
undeclinably
and
immutably
)
not
to
depart
from
God
,
and
not
to
hearken
to
the
lying
Serpents
suggestions
.
But
it
is
not
that
new
Covenant-fear
promised
and
given
in
the
second
ADAM
,
Ier.
32.39
,
40.
4.
That
these
influences
were
purchased
by
Christs
death
is
clear
,
because
they
are
the
nearest
causes
of
our
actuall
believing
and
coming
to
Christ
,
of
faith
and
perseverance
that
are
given
freely
,
and
repentance
and
faith
are
given
of
Christ
,
Acts.
5.31
.
Zech.
12.10
.
2
Tim.
2.25
.
Phil.
1.29
.
Ephes.
2.1
,
2
,
3.
Ezek.
36.26
,
27.
Eph.
1.17
,
18
,
19
,
20.
John
6.44
,
45.
5.
So
obedience
to
the
Covenant
of
Works
was
Adams
own
.
(
2.
)
And
came
from
his
concreated
self
(
the
Image
of
God
that
was
his
own
)
by
a
common
influence
,
and
neither
was
the
Image
of
God
,
nor
the
influences
of
God
acts
of
free
grace
,
or
the
purchase
of
grace
properly
so
called
.
(
2.
)
Adam
had
a
Law-claim
to
the
Crown
without
sin
,
if
he
had
continued
in
obedience
,
purum
officium
,
non
officium
promissum
,
as
our
Gospel-obedience
is
.
6.
Hence
in
obedience
distinguish
two
.
1.
The
nature
of
obeence
.
2.
The
worth
and
excellencie
of
obedience
.
The
more
the
obedience
be
from
our selves
,
the
more
it
partakes
of
the
nature
of
obedience
.
Hence
four
kinds
of
obedience
are
to
be
considered
.
1.
Christs
obedience
was
the
most
legall
obedience
,
and
also
the
most
perfect
,
My
blood
,
saith
he
,
Matth.
26.28
.
He
gave
his
life
a
ransome
,
Matth.
20.28
.
He
gave
himself
a
ransome
,
1
Tim.
2.6
.
By
himself
he
purged
our
sins
,
Heb.
1.3
.
Gave
himself
for
his
Church
,
Eph.
5.25
.
Offered
himself
,
Heb.
9.14
.
And
therefore
the
satisfaction
that
he
made
was
properly
his
own
.
It
s
true
the
life
,
flesh
and
blood
which
he
offered
to
God
,
as
common
to
the
three
Persons
,
was
equally
the
life
,
flesh
,
blood
of
God
by
way
of
Creation
and
efficiency
:
For
God
as
God
created
His
Man-hood
,
and
gave
him
a
body
,
but
that
Man-hood
,
in
abstracto
,
was
not
the
offering
,
but
all
these
,
in
concreto
,
and
the
self
,
including
the
value
and
the
dignitie
,
was
not
the
Fat●ers
,
not
the
Spirits
,
but
most
properly
his
own
,
and
the
Sons
only
by
way
of
personall
termination
and
subsistence
.
Medi●●●●
God
Man
,
and
being
crea●ed
man
,
and
having
said
(
here
am
I
to
do
thy
will
)
having
stric●en
hands
with
God
as
Surety
of
the
Covenant
,
none
more
oblidged
,
being
holy
and
true
;
With
desire
have
I
desired
to
eat
this
Passeover
.
He
went
foremost
in
the
journey
to
Ierusalem
,
when
he
was
to
suffer
.
Much
of
the
internall
propension
of
the
will
makes
much
and
(
as
it
were
)
heightens
and
intends
the
nature
of
obedience
,
so
that
Christs
and
our
obedience
have
scarce
an
univocall
definition
.
4.
He
gave
and
restored
more
glory
to
offended
justice
,
by
such
a
noble
,
incomparably
excellent
death
,
then
Adam
and
all
his
Sons
took
of
glory
from
God
:
God
:
For
can
a
man
be
profitable
to
the
Almightie
?
Nor
such
a
satisfaction
as
eases
a
disquieted
minde
;
Which
proves
not
Christ
to
be
a
Saviour
painted
in
a
meer
coppy
to
us
,
and
only
a
godly
Martyr
who
saveth
onely
by
preaching
and
witnessing
,
and
not
by
a
most
reall
and
eminently
clear
satisfaction
.
2.
The
Elect
Angels
next
to
Christ
gave
obedience
in
their
Law
course
,
but
not
so
properly
of
their
own
as
Christ
,
for
some
discriminating
and
strengthning
grace
they
had
from
Christ
Mediator
their
head
,
3.
Adam
gave
more
faintly
obedience
,
more
indeed
of
his
own
,
but
it
was
lesse
obedience
,
obedient
Children
,
and
they
are
called
the
Commandements
of
Christ
,
and
Christ
hath
taken
the
Morall
Law
and
made
use
of
it
in
an
Evangelick
way
,
yet
we
are
more
(
as
it
were
)
patients
,
in
obeying
Gospel-Commands
,
not
that
we
are
meer
patients
,
as
Libertines
teach
▪
for
grace
makes
us
willing
,
but
we
have
both
supernaturall
habits
and
influences
of
grace
furnished
to
us
from
the
Grace
of
Christ
,
who
hath
merited
both
to
us
,
and
so
in
Gospel-obedience
we
offer
more
of
the
Lords
own
,
and
lesse
of
our
own
,
because
he
both
commands
,
and
gives
us
grace
to
obey
.
the
righteousnesse
of
the
Law
in
us
by
begun
new
obedience
,
Rom.
8.4
.
and
to
the
reprobate
the
Law
remains
the
Law
,
and
the
Gospel
is
turned
in
the
Law
,
for
all
conditionall
promises
to
the
Reprobate
,
though
in
tea●ms
Evangelick
,
yet
are
Law
to
them
(
if
Cain
do
well
he
shall
be
saved
)
(
if
Judas
beleeve
he
shall
be
saved
)
because
God
by
Grace
fulfills
not
the
promise
in
them
.
Obj.
1.
Then
shall
Gospel-obedience
be
of
lesse
worth
then
Law-obedience
,
which
floweth
not
from
Grace
,
which
Christ
hath
merited
by
his
death
?
Ans.
It
s
not
denyed
,
but
it
is
obedience
,
so
the
Scripture
,
Heb.
5.9
.
Rom.
1.5
.
Rom.
6.17
.
Rom.
16.19
.
2
Cor.
10.5
.
1
Pet.
1
5.
Act.
6.9
.
Act.
5.32
,
37.
But
(
2.
)
It
hath
lesse
of
the
nature
of
obedience
,
but
more
excellency
.
Who
would
say
Peter
labouring
in
the
Vineyard
of
John
for
wages
,
does
properly
obey
,
if
we
suppon
that
Peter
hath
from
John
,
not
only
soul
,
will
,
body
,
arms
,
and
legs
,
but
the
inward
infused
principle
of
willingnesse
,
the
habite
and
art
of
dressing
Vines
,
the
nearest
propension
and
determination
of
will
to
work
,
so
have
we
in
the
Gospel
,
but
in
the
Law
,
though
the
Lord
who
gives
being
,
does
also
give
his
Image
to
Adam
,
and
his
influence
to
obey
,
yet
the
Image
of
God
is
concreated
,
and
Adams
own
,
grace
especially
merited
by
Christ
is
supervenient
and
a
meer
stranger
to
us
,
and
the
influence
,
though
it
did
predetermine
Adams
will
,
yet
it
is
connaturall
as
it
were
,
naturae
debita
,
not
merited
by
Christs
death
,
and
so
we
give
more
of
our
own
,
when
we
give
the
fruit
of
Creation
which
God
hath
bestowed
on
the
Pismire
and
the
Worm
,
then
when
we
give
the
obedience
of
Grace
.
2.
The
obedience
of
Adam
though
rationall
and
perswasive
,
there
being
a
lamp
of
light
in
the
mind
,
yet
came
from
the
feared
authority
of
the
Law-giver
under
the
pain
of
damnation
,
the
Gospel-obedience
is
by
the
word
,
Act.
2.37
.
is
by
way
of
perswasion
:
Peter
,
thou
art
afraid
of
hell
,
feed
my
Lambs
,
but
,
Peter
,
loves
thou
me
,
feed
my
Lambs
:
For
a
Law-obeyer
is
not
to
beleeve
life
eternall
but
in
so
far
as
he
shall
keep
the
Law
perfectly
,
the
Gospel
obeyer
so
obeyes
as
he
beleeves
deliverance
from
wrath
and
life
eternall
,
but
his
beleeving
is
not
reckoned
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
Law-debt
,
but
of
love
and
Grace-debt
:
See
Rom.
4.4
.
Matth.
6.12
.
these
promises
,
1
Tim.
4.8
.
Luk.
12.31
.
Matth.
19.29
.
are
exponed
by
the
promises
made
to
the
overcomer
,
Rev.
2.
Rev.
3.
which
is
by
faith
,
1
Joh.
5.4
,
5.
3.
But
it
is
most
true
,
Gospel-obedience
hath
these
excellencies
.
1.
It
is
a
plant
of
a
more
noble
Vine
coming
from
the
merit
of
blood
,
yet
is
not
our
obedience
comparable
to
Christs
;
for
a
work
of
Law
or
Gospel
Grace
hath
a
necessary
reference
to
no
wages
of
its
own
nature
,
but
only
by
the
interveening
of
the
free
pleasure
of
God
.
But
Christs
obedience
intrinsecally
from
the
excellent
dignity
of
the
person
hath
a
meriting
vertue
.
2.
It
works
more
eminently
then
nature
:
I
will
lay
thy
stones
with
fair
colours
,
and
lay
thy
foundations
with
Saphires
.
v.
12.
I
will
make
thy
windows
of
Agats
,
and
thy
gates
of
Carbuncles
,
and
all
thy
borders
of
pleasant
stones
:
What
do
morall
men
that
work
on
clay
and
make
clay
pots
all
their
life
and
know
nothing
of
the
actings
of
saving
Grace
.
Fairest
civility
is
but
roustie
iron
the
basest
of
Mettals
:
and
they
sweat
and
hammer
upon
Law-works
being
strangers
to
Christ
,
and
his
gold
.
O!
what
a
difference
between
praying
and
hearing
out
of
discretion
,
and
by
necessity
of
the
office
,
and
praying
in
the
Holy
Ghost
,
and
hearing
in
faith
.
CHAP.
XXIII
.
Q.
WHat
sort
of
doing
the
Law
requireth
?
The
Scripture
is
clear
,
that
consumate
,
and
continued
in
doing
to
the
end
is
required
by
the
Law
.
Qui
non
fecerit
omnia
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Paul
interpreting
Moses
,
Deut.
26.27
.
Gal.
3.10
.
Cursed
be
every
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
who
continueth
not
in
all
that
are
written
in
the
Law
to
do
them
.
Deut.
26.27
.
Cursed
is
he
who
shall
not
confirm
.
It
is
a
word
they
use
in
inacting
of
Laws
,
when
we
say
,
Be
it
statuted
and
ordained
:
the
word
in
Piel
is
three
times
in
the
Book
of
Esther
,
to
ordain
by
a
Law
:
Which
clearly
saith
that
the
Covenant
of
Works
was
a
work
of
justice
and
such
a
time
God
set
to
Adam
,
so
as
to
the
end
he
was
to
run
it
out
,
Hyeron●
▪
Maledictus
qui
non
permanet
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chald.
Para.
Qui
non
permanserit
.
Syria
.
Versio
.
Maledictus
qui
non
per●●iceri●
.
Arab.
Versio
.
Qui
non
confirmabit
.
B●za
,
Gal.
3.10
.
Qui
non
firmarit
▪
Magna
vis
Verbi
Jakim
.
Pagn●
.
&
Ari.
Montanus
,
Qui
non
statuerit
.
but
how
long
he
was
a
viator
or
traveller
in
his
course
of
obedience
no
man
knows
CHAP.
XXIII
.
Whether
faith
as
lively
and
true
,
or
faith
as
continuing
to
the
end
,
be
the
condition
of
the
Covenant
of
Grace
?
THese
,
who
in
all
points
▪
as
in
this
,
make
this
new
Covenant
a
Covenant
of
Works
,
contend
that
faith
as
enduring
to
the
end
,
must
be
the
condition
of
the
new
Covenant
.
1.
Because
the
promise
of
the
reward
.
2.
The
reward
is
given
to
him
that
endures
to
the
end
.
And
this
faith
(
say
they
)
is
the
adequat
and
compleat-condition
of
the
Covenant
of
Grace
as
full
and
consumate
obedience
to
the
end
in
degrees
and
parts
.
2.
But
faith
as
lively
and
sincere
is
the
condition
of
the
Covenant
,
the
nature
and
essence
of
this
faith
is
to
continue
to
the
end
,
but
continuance
to
the
end
is
an
accident
all
condition
of
this
onely
essentiall
condition
of
the
Covenant
,
faith
quae
,
which
endures
to
the
end
,
but
not
quâ
aut
quatenus
,
as
it
endures
to
the
end
is
that
which
saves
us
and
justifies
us
as
the
condition
of
the
Covenant
.
1.
Faith
as
lively
units
us
to
Christ
and
justifies
whether
it
be
come
to
the
full
perfection
or
not
.
Otherwise
1.
no
man
should
be
ingrafted
in
Christ
as
branches
in
the
Vine
Tree
,
no
man
partakers
of
the
Divine
nature
,
no
man
quickened
,
but
he
that
dies
in
finall
beleeving
:
Where●s
,
Joh.
5.24
.
he
that
beleeveth
before
his
finall
continu●nce
to
the
end
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
passed
from
death
to
life
and
shall
never
come
to
condemnation
.
And
in
this
is
the
difference
of
the
condition
of
the
Covenant
of
Works
,
that
Adam
had
no
right
to
life
by
one
or
two
the
most
sincere
acts
and
highest
in
measure
,
except
he
continue
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Law
saith
,
Deut.
26.27
.
Gal.
3.10
.
)
to
the
end
,
otherwise
at
the
first
act
of
obedience
perfect
in
degrees
and
parts
,
God
behoved
by
Covenant
(
except
the
Lord
should
break
the
first
Covenant
himself
,
before
man
sin
,
which
is
blasphemous
)
to
have
given
him
confirming
grace
and
the
reward
of
life
;
but
the
condition
of
the
Covenant
of
Grace
is
that
,
He
that
beleeves
,
Joh.
3.36
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
condemned
,
yea
is
freed
from
all
condemnation
,
Rom.
8.1
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
life
being
really
un●ted
as
the
member
to
the
head
,
as
the
branch
to
the
tree
,
mystically
,
as
the
wife
to
the
husband
,
legally
,
as
the
debter
and
the
surety
becomes
one
person
in
Law
,
the
summe
one
and
not
two
.
1
Joh.
5.11
.
And
this
is
the
witnesse
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
hath
given
us
life
eternall
,
and
this
is
in
the
Son
▪
12.
He
that
hath
the
Son
hath
life
:
He
that
beleeveth
hath
the
Son
dwelling
in
his
heart
by
faith
,
Eph.
3.17
.
2.
Faith
,
before
it
come
to
seed
and
full
harvest
brings
solid
peace
and
comfort
and
saveth
:
thy
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
saved
thee
,
not
a
bare
miraculous
faith
,
but
that
which
apprehends
remission
of
sinnes
,
as
he
speaks
to
the
woman
who
did
wash
his
feet
with
tears
,
Luke
7.50
.
and
to
the
paralytick
man
,
Mat.
9.2
.
seeing
their
faith
,
be
of
good
cheer
,
go
in
peace
,
thy
sins
are
forgiven
.
If
they
be
but
forgiven
conditionally
,
so
they
beleeve
to
the
end
,
whereas
they
may
fall
away
.
1.
What
comfort
and
good
cheer
?
2.
What
peace
being
justified
by
faith
,
Rom.
5.1
?
3.
What
glory
in
tribulation
,
Rom.
5.
have
they
more
then
Judas
the
son
of
perdition
?
What
Covenant
of
life
and
of
peace
are
we
in
?
What
difference
between
our
Religion
and
the
Religion
of
Cicero
,
Seneca
,
and
of
all
Pagans
,
if
Christ
furnish
not
to
us
solid
unshaken
help
and
consolation
?
And
what
a
trembling
hope
have
they
that
they
be
,
and
are
to
fear
they
shall
be
in
the
condition
of
Apostate
Angels
to
morrw
?
What
saith
then
Christ
,
Mat.
9.22
.
Mark
5.34
.
Mark
10.52
.
Luk.
8.58
.
Luk.
5.20
,
24.
Mark
5.34
.
Mark
9.24
.
yea
and
much
more
saith
the
Holy
Ghost
of
our
case
,
even
of
everlasting
consolation
,
2
Thessal.
2.16
.
strong
consolation
,
Hebr.
6.18
.
all
comfort
,
2
Cor.
1.4
.
lively
hope
,
1
Pet.
1.4
.
Heb.
6.18
,
19.
then
Heathens
can
say
,
Nay
otherwise
not
so
much
,
for
they
promise
not
so
much
.
3.
Our
lively
faith
is
to
believe
our
perseverance
in
lively
faith
as
promised
to
us
,
Jer.
32.39
,
40.
Isai.
54.10
.
Isai.
59.20
,
21.
Joh.
10.27
,
28.
Joh.
4.14
.
1
Pet.
1.3
,
4
,
5.
Joh.
11.26
,
27.
As
we
believe
life
eternall
,
and
that
purchased
by
the
merite
of
Christs
death
,
the
one
as
well
as
the
other
,
then
faith
as
finall
cannot
be
the
condition
;
And
who
can
think
that
God
commands
faith
in
God
Immanuel
in
the
Covenant
of
Works
?
But
faith
in
God
Immanuel
to
the
end
is
not
commanded
in
the
Covenant
of
Works
,
but
only
in
the
Covenant
of
Grace
.
4.
Faith
justifies
and
saves
as
sincere
,
be
it
great
or
small
:
but
if
it
justifie
not
and
save
not
,
but
as
it
endures
to
the
end
,
then
no
man
is
compleatly
justified
and
saved
and
united
to
Christ
,
untill
he
die
.
Since
faith
(
as
all
other
graces
in
a
child
of
God
)
is
imperfect
and
still
growing
,
2
Pet.
3.18
.
and
we
are
to
pray
,
Lord
increase
our
faith
,
none
shall
be
justified
and
saved
,
but
he
that
hath
the
greatest
faith
,
if
faith
only
,
which
endures
to
the
end
,
be
the
condition
of
the
Covenant
,
and
such
a
faith
as
groweth
and
indures
to
the
end
:
For
take
one
who
for
twenty
years
believeth
,
the
first
two
years
he
being
united
to
Christ
,
hath
right
to
Christ
,
Joh.
15.1
,
2
,
3
,
4
,
5.
Joh.
17.21
,
22.
Joh.
14.16
.
Joh.
16.7
,
8
,
13.
Joh.
4.14
.
Joh.
7.37
,
38
,
39.
he
shall
not
be
judged
,
not
condemned
,
hath
passed
from
death
to
life
,
shall
never
die
,
Joh.
3.36
.
1
Joh.
5.11
,
12.
Joh.
4.24
.
Joh.
11.25
,
26.
then
should
he
die
the
end
of
the
first
year
of
his
believing
,
by
the
Scripture
,
he
must
be
saved
,
else
he
must
be
damned
,
who
yet
died
in
true
faith
and
yet
never
fell
away
,
which
were
strange
:
But
by
this
opinion
either
the
remnant
sound
believing
should
be
no
condition
of
justification
and
salvation
,
because
the
man
is
justified
and
saved
without
it
,
and
the
faith
of
one
or
two
years
gave
him
right
to
Christ
and
saved
him
?
Ergo
the
remnant
faith
is
not
a
condition
of
the
Covenant
,
but
a
persevering
by
grace
promised
and
a
persevering
in
that
faith
,
as
also
by
their
way
who
make
persevering
faith
the
only
condition
of
the
Covenant
of
Grace
1.
Faith
and
works
are
confounded
:
whereas
to
be
saved
by
faith
is
to
be
saved
before
,
and
to
be
justified
before
we
can
do
good
works
,
and
the
jus
or
title
to
righteousnesse
and
salvation
,
coming
only
from
the
price
and
Redemption
that
is
in
Jesus
Christ
,
is
not
more
or
lesse
,
and
growes
not
more
then
the
worth
of
the
ransone
of
the
blood
called
the
blood
of
God
,
Acts
20.28
.
does
grow
,
and
it
is
to
be
justified
by
grace
and
by
faith
,
and
then
works
come
in
as
the
fruit
of
our
justification
and
salvation
,
Ye
are
not
saved
by
works
,
lest
any
man
should
boast
,
in
a
righteousnesse
of
his
own
,
coming
from
no
merite
of
Christ
,
which
buyeth
determinating
grace
,
and
indeclinably
leads
and
bows
the
will
;
Otherwise
we
may
boast
,
that
is
,
glory
in
the
Lord
,
who
worketh
all-our
works
for
us
,
Psal.
34.2
.
Isa.
41.16
.
Isa.
26.12
.
The
salvation
and
righteousnesse
is
the
gift
of
God
.
What
then
shall
be
the
room
of
works
?
He
answers
,
No
room
at
all
as
causes
of
justification
and
salvation
,
by
an
excellent
antanaclasis
,
Boidius
Comment.
Eph.
2.
as
learned
Trochrig
:
for
he
answers
,
We
are
his
workmanship
created
in
Christ
Jesus
to
good
works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
.
Then
by
grace
we
have
the
full
right
to
righteousnesse
and
salvation
by
the
ransome
of
blood
,
which
is
Christs
.
Papists
and
Arminians
dare
not
bring
in
Evangelick
works
or
faith
as
an
Evangelick
work
here
,
though
they
be
too
hold
.
2.
Being
once
made
the
creation
of
God
in
Christ
,
and
having
obtained
right
by
the
blood
of
Christ
to
salvation
,
we
walk
by
his
grace
in
good
works
as
leading
us
to
the
possession
of
the
purchased
inheritance
.
3.
The
Authors
of
this
stand
for
the
Apostasie
of
the
Saints
,
and
they
cannot
eschew
it
who
make
this
finall
faith
▪
that
takes
in
in
its
essence
good
works
as
the
soul
of
it
or
charity
(
as
Papists
say
)
as
the
form
of
it
,
the
only
condition
of
the
Covenant
.
Quest.
But
is
not
life
eternall
given
and
promised
only
to
faith
which
continues
to
the
end
?
Ans.
Faith
is
considered
two
wayes
.
In
its
nature
.
2.
In
its
duration
and
▪
existence
.
As
to
the
former
,
saving
faith
is
of
that
nature
that
it
is
apt
to
endure
,
it
hath
a
sort
of
immortality
,
so
the
promise
in
titulo
&
jure
,
is
made
to
that
faith
only
which
is
of
that
nature
that
it
must
endure
to
the
end
,
and
the
promise
of
life
and
remission
is
not
made
to
a
saving
faith
under
the
accident
of
enduring
to
the
end
,
or
for
the
years
,
suppon
thirty
or
fourty
years
,
or
eight
hundred
years
,
or
above
,
that
Adam
or
the
Patriarchs
lived
in
the
state
of
beleeving
,
for
a
faith
of
some
hours
only
shall
save
the
repenting
thief
as
well
as
a
faith
of
many
years
.
And
2.
life
eternall
in
the
possession
is
promised
and
given
only
to
the
faith
that
continues
to
the
end
,
not
because
of
the
duration
because
a
longer
enduring
faith
hath
merit
,
but
that
is
by
accident
,
in
regard
of
the
right
to
life
and
because
God
hath
commanded
persevering
in
faith
,
life
is
given
only
in
possession
to
such
a
faith
as
endures
,
but
we
cannot
say
that
the
accidentall
endurance
and
existence
of
faith
for
so
many
years
doth
save
and
justifie
,
as
the
living
so
many
years
makes
a
Child
an
heir
to
a
great
estate
,
for
his
being
born
the
eldest
son
,
makes
him
his
fathers
heir
.
CHAP.
XXIV
.
What
faith
is
required
in
the
Gospel
.
THere
is
a
legall
faith
,
a
duty
commanded
,
the
object
of
which
is
twofold
.
1.
Truths
relating
to
the
mind
revealed
and
to
be
revealed
.
So
Adam
had
a
habit
or
habituall
power
to
beleeve
the
Law
and
the
Gospel
upon
supposition
,
it
should
be
revealed
.
As
a
whole
man
beleeves
skill
in
his
Physitian
to
prevent
diseases
ere
they
come
,
and
to
remove
them
,
when
come
.
It
s
folly
to
say
Adam
stood
in
need
,
before
he
fell
,
of
a
supernaturall
power
to
beleeve
Evangelick
truths
,
if
he
beleeved
God
to
be
true
,
he
had
such
a
power
as
to
beleeve
all
was
true
,
that
God
should
reveal
.
2.
Adam
had
a
faith
of
dependencie
,
to
rely
upon
God
in
all
possible
evils
feared
.
2.
The
promise
of
life
is
not
made
to
Law-faith
more
then
to
Law-love
,
or
Law-fear
,
or
Law-desire
,
more
then
to
any
other
,
notat
in
,
cum
,
propter
.
Calv.
com
.
Ezek.
20.11
.
Nulla
igitur
est
in
eo
absurdit●s
si
homines
vi●ant
hoc
est
mereantur
ex
pacto
vitam
●ternam
:
Sed
●i
quis●legem
servat
sequetur
eum
non
opus
habere
Christi
gratia
.
there
is
no
absurditie
if
it
be
said
men
shall
live
,
that
is
merit
by
free
paction
,
life
eternall
:
but
then
(
saith
Calvine
)
if
a
man
keep
the
Law
,
he
needs
not
the
Grace
of
Christ
.
Obj.
If
faith
be
imputed
,
as
it
layes
hold
on
Christs
Righteousnesse
,
it
must
be
the
meritorious
cause
of
Justification
and
by
its
inherent
dignitie
,
for
there
is
nothing
more
essentiall
to
faith
,
then
to
lay
hold
on
Christs
Righteousnesse
.
Ans.
If
faith
were
imputed
as
righteousnesse
according
to
the
act
of
laying
hold
on
Christ
,
it
were
true
,
but
the
act
of
faith
is
not
imputed
,
but
that
which
faith
layes
hold
on
,
it
being
an
instrument
to
wit
,
the
Righteousnesse
of
Christ
,
it
is
not
an
act
of
beleeving
saith
a
Jesuit
.
And
though
they
say
the
works
Evangelick
are
from
the
habit
of
grace
,
so
was
Adam
a
patient
,
when
God
concreated
his
Image
,
and
habituall
righteousnesse
in
him
.
But
Arminians
and
Jesuits
do
not
say
,
nor
darre
not
,
that
predeterminating
Grace
is
from
Christs
merites
,
Toletus
,
Rom.
3.
Adverte
fidem
non
habere
ex
se
officaciam
ullam
ut
actus
quidam
,
noster
est
,
remitten
di
&
reconciliandi
▪
sed
virtutem
totam
procedere
ex
objecto
ipso
,
nempe
,
Christo
cujus
virtutem
&
meritum
disposuit
Deus
per
fidem
in
ipsum
applicare
peccatori
ad
justificandum
.
The
Adversaries
exclude
not
Law-boasting
.
therefore
yet
the
sinner
may
more
boast
then
Adam
,
and
say
I
have
justified
my self
by
the
acts
of
free-will
which
is
indifferent
and
from
under
all
the
bowing
and
determining
or
swaying
of
the
Grace
of
Christ
,
for
the
free-will
should
have
so
whether
Christ
had
died
or
not
died
.
CHAP.
XXV
.
Q.
WHether
is
Christs
Righteousnesse
imputed
and
made
ours
,
because
we
believe
and
apprehend
it
ours
;
or
do
we
believe
,
because
it
is
ours
first
before
we
believe
?
act
of
laying
the
iniquity
of
us
all
upon
Christ
,
Isa.
53.6
.
and
the
Lords
making
him
sin
for
us
,
that
is
a
sacrifice
for
sin
,
2
Cor.
5.21
.
evinces
necessarily
the
truth
of
this
,
the
former
imputation
.
For
2
Cor.
5.21
.
God
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
unto
them
.
If
it
be
expounded
of
actuall
reconciliation
of
persons
,
it
may
say
something
,
for
the
other
imputation
,
but
the
other
imputation
is
clear
,
Rom.
4.3
.
Abraham
beleeved
God
,
and
it
was
counted
to
him
for
righteousnesse
,
v.
7.
Blessed
is
the
man
whose
iniquities
are
forgiven
and
whose
sins
are
covered
,
v.
8.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sin
,
v.
9.
Faith
(
that
is
,
that
which
faith
beleeved
,
as
hope
is
put
for
the
thing
hoped
for
,
Col.
1.5
.
Rom.
8.24
.
was
imputed
to
Abraham
for
righteousnesse
,
though
Gomarus
give
another
exposition
,
to
wit
,
that
by
faith
or
the
act
of
beleeving
we
obtain
this
to
be
reputed
righteous
,
and
it
suits
better
with
the
Text.
And
as
to
the
former
imputation
,
God
could
not
in
justice
wound
Christ
for
our
transgressions
,
nor
bruise
him
for
our
iniquities
,
nor
could
the
Lord
break
him
,
nor
deliver
him
to
the
death
for
us
all
,
except
God
had
both
made
him
the
sinner
,
that
is
,
imputed
and
reckoned
him
the
sinner
in
Law
(
for
intrinsecally
and
inherently
he
was
not
the
sinner
but
holy
,
harmlesse
,
&c.
)
and
laid
our
debts
upon
him
,
Isa.
53.6
.
and
except
he
had
been
willing
to
have
been
counted
the
sinner
,
and
had
said
(
thou
hast
given
me
a
body
,
here
am
I
,
to
do
thy
will
,
Psal.
40.7
.
Heb.
10.6
,
7.
)
this
reckoning
of
Christ
to
be
the
sinner
is
not
only
in
the
eternall
decree
,
but
also
a
laying
of
our
iniquities
upon
him
in
time
,
Isa.
53.6
.
or
a
dealing
with
him
in
Law
in
punishing
him
as
the
sinner
.
And
2.
by
using
the
humane
nature
as
an
instrument
of
our
Redemption
on
the
Crosse.
Antinomians
take
this
imputing
of
our
sins
to
Christ
,
It
is
to
be
observed
that
payment
made
by
the
surety
absolveth
the
debter
,
so
as
the
Law
,
except
it
be
the
generall
Law
of
gratitude
,
requireth
no
act
of
love
,
of
faith
,
of
service
from
the
debter
,
nor
doth
the
Law
of
suretyship
in
its
essence
and
nature
require
that
the
Creditor
,
&
sub
eo
titulo
should
pay
the
homage
of
faith
,
Obedience
to
the
surety
.
Christ
is
by
a
speciall
Law
.
indeed
when
the
Creditor
is
both
the
Creditor
and
the
offended
Party
,
and
also
the
supream
Law-giver
GOD
,
he
may
require
of
the
captives
the
obedience
of
faith
.
So
would
justice
,
which
saith
,
we
should
hurt
none
,
give
to
every
man
his
own
,
presse
,
that
the
debter
repay
to
the
surety
,
so
far
as
he
is
able
to
make
up
his
losses
,
but
to
pay
the
obedience
of
faith
as
a
part
of
the
ransome
due
to
offended
Justice
,
is
no
Gospel-Law
,
nor
any
part
thereof
,
nor
can
it
bea●
truth
,
except
we
deny
the
reall
satisfaction
made
by
Christ
,
which
both
Papists
do
weaken
when
they
mix
the
merit
of
faith
therewith
,
and
Socinians
deny
.
4.
The
satisfaction
performed
upon
the
Crosse
for
sinners
,
though
it
be
for
a
certain
particular
number
,
determined
of
God
,
&
quoad
numerum
numerantem
,
&
quoad
numerum
numeratum
,
both
as
touching
the
number
,
so
many
,
not
all
and
every
one
,
and
such
persons
,
by
head
,
name
,
birth
,
&c.
Yet
it
is
not
the
justifying
of
me
,
or
John
,
or
Paul
,
for
I
,
nor
no
man
can
know
that
Christs
satisfaction
stands
for
you
or
me
,
by
name
and
person
,
while
first
I
or
you
beleeve
,
because
it
is
the
hid
Decree
of
God
.
3.
Nor
is
this
legall
imputation
beleevable
,
nor
is
it
revealed
,
as
●t
is
terminated
to
single
persons
,
to
me
or
to
you
,
untill
by
faith
we
apprehend
it
.
5·
But
the
imputation
of
application
is
that
in
which
our
justification
standeth
.
And
the
faith
by
which
as
by
an
instrument
we
are
justified
,
presupposeth
three
unions
,
-
1.
Naturall
.
-
2.
Legall
.
-
3.
Federall
.
1.
Naturall
,
that
Christ
and
we
are
not
only
both
mankind
,
for
CHRIST
and
Pharaoh
,
Judas
the
traitour
and
all
the
sons
of
perdition
are
one
,
specie
&
naturâ
,
true
men
,
but
one
in
brotherhood
.
He
assuming
the
nature
of
man
with
a
speciall
eye
to
Abraham
,
Heb.
2.16
.
that
is
,
to
the
elect
and
beleevers
,
for
with
them
he
is
bone
of
their
bone
,
and
is
not
ashamed
to
call
them
brethren
,
Heb.
2.11
,
12.
Ps.
22.22
.
2.
It
presuppones
a
Legall
union
between
Christ
and
them
,
that
God
made
the
debter
and
the
Surety
one
in
Law
,
and
the
summe
one
in
so
far
as
he
laid
our
debts
on
Christ
,
Isa.
53.6
.
●
Cor.
5.21
.
3.
It
presuppones
an
union
Federall
,
God
making
Christ
our
Surety
,
and
he
was
willing
to
be
our
Surery
,
and
to
assume
not
only
our
nature
in
a
personall
union
,
but
also
our
state
,
condition
,
and
made
our
cause
his
cause
,
our
sins
his
sins
,
not
to
defend
them
,
nor
to
say
Amen
to
them
,
as
if
we
might
commit
them
again
,
but
to
suffer
the
punishment
due
to
them
.
And
our
faith
makes
a
fourth
union
betwixt
Christ
and
us
,
whether
naturall
,
as
between
head
and
members
,
the
branches
and
the
Vine
Tree
,
or
mysticall
,
as
that
of
the
spouse
and
beloved
wife
,
or
artificiall
,
or
mixed
between
the
impe
and
the
tree
.
Or
4.
Legall
,
between
the
Surety
and
the
Debter
,
the
Advocate
and
the
Client
,
or
rather
an
union
above
all
,
is
hard
to
determine
,
for
these
are
but
all
comparisons
,
and
this
Christ
prayes
for
,
Joh.
17.23
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
6.
Now
to
the
Question
,
as
the
Law
condemns
not
a
man
,
but
him
who
is
first
a
sinner
,
and
an
heir
of
wrath
by
nature
in
the
first
Adam
,
for
the
Law
is
essentially
just
:
So
God
justifies
not
a
man
,
but
the
man
who
,
by
order
of
nature
,
is
first
by
faith
in
CHRIST
,
Rom.
5.18
.
Therefore
〈◊〉
by
the
offence
of
one
(
judgement
)
came
upon
all
men
unto
condemna●●●n
,
even
so
by
the
righteousnesse
of
one
the
free
gift
came
upon
a●l
men
(
in
Christ
,
as
the
other
were
in
the
first
Adam
)
unto
the
justification
of
life
:
and
so
we
must
say
,
that
all
,
ere
they
be
justified
,
and
before
God
impute
faith
to
them
,
that
is
,
Christs
believed
righteousnesse
to
be
theirs
,
must
have
faith
and
so
believe
,
and
so
be
one
with
Christ
.
And
this
imputed
righteousnesse
is
ours
,
because
we
believe
,
and
not
untill
we
first
believe
,
and
the
other
imputation
goes
before
faith
:
So
the
faith
of
Gods
speciall
mercy
is
two
wayes
so
called
.
1.
As
it
leaneth
upon
and
apprehendeth
God
in
Christ
,
for
the
obtaining
of
mercy
and
remission
of
sins
,
and
imputed
righteousnesse
:
So
faith
goes
before
justification
,
and
we
believe
that
our
sins
may
be
pardoned
,
and
that
our
sins
may
not
be
imputed
,
and
that
we
may
be
justified
and
freed
from
condemnation
:
so
by
the
act
of
believing
,
righteousnesse
is
imputed
to
us
.
And
thus
justification
and
remission
,
i.
e.
relaxing
of
our
persons
from
a
state
of
eternall
condemnation
,
as
is
meant
,
Rom.
8.1
.
are
not
the
object
of
faith
,
but
the
effect
and
fruit
of
faith
.
2.
The
faith
of
speciall
mercy
to
me
is
considered
as
it
apprehendeth
and
believeth
,
Q.
Whether
or
not
,
is
Justification
taken
one
and
the
same
way
in
the
Old
and
New
Testament
?
Ans.
The
Apostle
is
clear
,
Rom.
4.
where
he
proves
both
Jews
and
Gentiles
are
justified
as
Abraham
and
David
.
But
2.
Justification
by
Grace
hath
not
in
iisdem
apicibus
in
the
same
points
,
the
same
adversaries
.
&c.
Mic.
6.6
,
7
,
8.
Psal.
50.7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18.
Ps.
4.2
,
3
,
4
,
5.
1
Sam.
15.22
,
23.
Isa.
66.1
,
2
,
3
,
4
,
5.
Jer.
7.1
,
2
,
3
,
—
21
,
22
,
23.
2.
Paul
had
other
Adversaries
,
Rom.
ch.
3.
ch.
4.
ch.
5.
ch.
9.
ch.
10.
especially
Antinomians
,
who
drew
the
Doctrine
of
free
Justification
by
Grace
to
licencious
loosnesse
,
then
we
may
sinne
,
if
so
and
so
,
we
be
justified
(
said
they
)
then
is
the
Law
of
none
effect
,
Rom.
6.1
.
But
his
chief
Adversaries
,
on
the
other
extream
,
were
men
that
stood
much
for
Justification
by
the
works
of
the
Morall
Law
:
And
Paul
,
Rom.
3.
proves
that
all
,
Jews
,
Gentiles
,
David
,
Abraham
,
could
be
justified
neither
by
works
of
Nature
nor
of
Grace
,
and
casts
down
the
Jews
righteousnesse
by
Law-doing
,
Rom.
9.
Rom.
10.
3.
There
were
a
third
Classe
of
Adversaries
to
free
Justification
,
Galatians
,
seduced
and
false
Apostles
,
who
contended
for
Justificatication
by
Circumcision
and
the
necessity
of
keeping
the
Ceremonial
Law
,
if
they
would
be
saved
,
Act.
15.1
,
2
,
3
,
4
,
&c.
Gal.
2.
Gal.
3.
Gal.
4.
Gal.
5.
ch.
6.
Who
mixed
the
Gospel
and
Moses
his
Law
,
and
Paul
proves
,
Gal.
3.
that
we
are
not
justified
by
the
works
of
the
Morall
Law
,
for
that
Law
,
Deut.
26.27
.
involves
all
that
omit
the
least
duty
of
the
Law
,
Gal.
3.10
,
11
,
12
,
13.
under
a
curse
,
and
Christ
was
made
a
curse
for
us
.
And
Paul
proves
in
the
generall
,
we
are
justified
by
neither
the
works
of
the
Morall
,
nor
of
the
Ceremoniall
Law
.
4.
James
had
to
do
with
another
gang
of
loose
livers
,
the
Gnosticks
,
who
contended
for
justification
by
a
bare
nominall
faith
without
love
or
good
works
.
And
James
proves
that
we
are
justified
before
men
and
to
our selves
by
faith
working
by
love
,
and
not
by
a
dead
faith
.
5.
John
contends
much
for
reall
and
speaking
marks
of
justification
and
conversion
,
against
dead
Professours
void
of
love
to
the
Brethren
.
Q.
3.
What
is
the
dominion
of
the
Law
over
a
sinner
?
A.
It
is
the
legall
power
to
condemn
all
such
as
are
under
the
Law
,
as
a
Covenant
of
Works
;
as
marriage
is
dissolved
,
if
either
of
the
parties
be
dead
:
So
Rom.
7.4
.
Ye
are
dead
to
the
Law
through
the
body
of
Christ
,
and
it
is
not
every
commanding
power
that
Paul
,
Rom.
7.
denies
to
the
Law
,
but
a
Lordly
dominion
,
such
as
Lords
of
life
and
death
have
and
exercises
,
and
we
are
dead
to
the
Law
through
the
body
of
Christ
,
which
mortification
or
dying
is
not
understood
subjective
,
as
if
it
were
in
us
,
but
legally
and
objectively
in
Christ
,
because
Christ
in
his
body
on
the
tree
did
bear
our
sins
,
1
Pet.
2.24
.
and
was
made
a
curse
for
us
,
in
our
place
,
Gal.
3.13
.
For
Christ
(
saith
Ambrose
,
Wherefore
ye
also
my
brethren
,
are
become
dead
to
the
Law
.
Gal.
2.19
,
For
I
through
the
Law
am
dead
to
the
Law
,
that
I
might
live
unto
God
;
As
the
death
to
the
Law
is
legall
,
I
am
no
more
under
Law-condemnation
then
a
dead
man
,
so
the
living
to
God
is
a
Law
living
to
God
on
a
Law-absolution
(
as
the
absolved
malefactor
cleared
of
a
capitall
crime
which
might
have
cost
him
his
head
,
liveth
,
and
so
is
set
free
)
so
there
is
another
most
emphatick
word
which
insinuats
that
Christ
is
dead
to
the
Law
,
as
Paul
was
,
for
after
Paul
saith
,
Gal.
2.19
.
I
through
the
Law
am
dead
to
the
Law
,
he
adds
,
v.
20.
I
am
crucified
with
Christ
legally
,
that
is
,
as
Christ
was
crucified
for
sin
by
the
sentence
of
the
Law
,
so
I
am
crucified
with
him
.
Rom.
6.8
.
Now
if
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
also
live
with
him
,
which
is
not
only
to
be
expounded
of
mortification
and
inherent
newnesse
of
life
,
but
also
of
legall
dying
with
Christ
:
For
Christ
died
no
death
but
legall
death
,
there
is
no
inherent
mortification
or
slaying
of
a
body
of
sin
in
him
as
in
us
,
though
from
his
death
there
also
flow
a●
merited
and
inherent
personall
mortification
in
us
,
for
it
is
added
,
v.
9.
knowing
that
Christ
being
raised
from
death
dieth
no
more
,
death
hath
no
more
dominion
over
him
,
then
Christ
,
by
Law
,
cannot
die
twice
,
so
Christ
being
once
crucified
,
the
Law
and
death
,
which
had
once
dominion
over
him
,
hath
now
no
more
dominion
over
him
.
Then
,
first
,
as
Christ
died
a
Law-death
and
was
under
death
,
because
under
the
Law
,
so
are
we
legally
in
him
freed
from
the
Laws
dominion
,
and
death
following
thereupon
.
2.
As
Christ
defies
the
Laws
dominion
and
death
,
ye
are
not
under
the
Law
,
but
under
Grace
,
v.
15.
What
then
?
Shall
we
sin
,
because
we
are
not
under
the
Law
,
but
under
Grace
?
God
forbid
,
ver.
16
,
17.
He
answers
from
an
absurd
,
then
we
that
are
ransomed
by
Christ
,
should
not
be
our
ransome-payers
servants
,
but
the
servants
of
sin
.
Now
except
the
meaning
had
been
,
we
are
not
under
the
Law
,
that
is
,
the
Laws
dominion
and
the
Laws
condemning
power
,
there
had
been
no
place
for
such
an
Objection
,
nay
,
nor
any
shadow
;
but
the
true
Objection
is
,
we
are
not
under
the
Law
to
be
thereby
condemned
and
eternally
punished
,
therefore
what
is
the
hazard
of
sin
?
We
may
sinne
at
will
,
there
is
no
fear
of
hell
.
Paul
answers
not
from
that
evill
of
servile
fear
that
followeth
sin
,
but
from
the
woefull
ingratitude
to
our
ransome-payer
.
Lord
Ransomer
,
if
we
sin
at
will
,
but
still
servants
and
slaves
to
sin
and
so
not
redeemed
,
by
which
we
gather
that
there
is
two
things
in
the
Law
.
1.
The
condemning
power
of
it
.
2.
The
directive
commanding
power
:
As
to
the
former
,
Christ
by
being
condemned
and
suffering
a
cursed
death
for
us
,
took
that
wholly
away
.
We
are
not
then
under
the
Law
as
condemning
,
yea
neither
as
saving
and
justifying
,
for
then
should
we
be
married
to
the
Law
and
under
conjugall
power
as
wife
and
husband
living
together
,
which
Paul
refutes
,
Rom.
2.1
,
2
,
3
,
8.
(
2.
)
There
is
a
directive
commanding
power
that
CHRIST
taks
in
hand
,
and
commands
us
to
obey
our
Lord
Ransomer
,
and
we
should
sin
against
his
love
,
if
we
should
live
loosly
,
because
we
are
freed
from
condemnation
.
Q.
4.
What
is
meant
by
the
oldnesse
of
the
letter
in
which
we
are
not
to
serve
?
Rom.
7.
A.
He
means
the
idle
,
fruitlesse
,
and
bare
knowledge
of
the
Law
in
externall
Discipline
,
that
reigns
in
an
unrenewed
man
,
by
which
he
remaining
in
nature
under
the
Law
,
foments
an
opinion
pharisaicall
(
for
he
points
at
the
false
and
literall
glosses
of
the
Law
given
by
Pharisees
and
refuted
by
Christ
,
the
newnesse
of
the
spirit
,
or
true
new
Evangelick
obedience
and
holinesse
wrought
by
the
Spirit
.
Object
.
Is
not
the
letter
of
the
Law
a
bondage
,
since
we
are
freed
in
heaven
from
the
letter
and
from
awing
threatening
?
Ans.
To
serve
God
is
liberty
,
not
bondage
,
Psal.
119.45
.
Rev.
22.3
.
compared
with
ver.
5.
serving
of
God
and
raigning
suit
well
together
.
See
Luk.
1.74
,
75.
Joh.
8.34
,
35
,
36.
Rom
6.16
,
17.
but
there
is
a
threefold
bondage
of
the
letter
.
1.
Accidentall
,
in
regard
of
our
corruption
,
the
service
is
wearisome
to
unrenued
nature
:
This
we
are
saved
from
in
CHRIST
,
not
fully
in
this
life
,
but
it
comes
not
from
the
Law
which
is
spirituall
.
2.
A
bondage
to
the
dominion
of
the
condemning
Law
.
3.
There
is
a
bulke
of
Ordinances
,
hearing
,
reading
,
praying
,
meditating
,
repenting
,
receiving
of
the
seals
,
we
are
freed
from
the
one
in
this
,
and
shal
be
freed
from
the
other
in
the
life
to
come
.
Q.
What
is
the
dignity
of
the
Gospel
above
the
Law
?
A.
By
the
hearing
of
faith
,
that
is
,
of
the
Gospel
we
receive
the
Spirit
,
Gal.
3.
though
the
Law
in
the
letter
be
also
spirituall
and
lively
and
seek
of
us
the
lost
Image
of
GOD
by
way
of
commanding
,
yet
there
is
no
promise
of
the
Spirit
,
made
in
the
Law
neither
gifts
nor
grace
,
and
both
are
given
by
the
Preaching
of
the
Gospel
.
2.
No
miracles
are
wrought
by
the
Law
to
confirm
the
Doctrine
of
the
Law
,
CHAP.
XXVI
.
Of
the
property
of
the
Covenant
of
Grace
,
the
perpetuity
thereof
.
Quest.
WHerein
stands
the
eternity
of
the
Covenant
of
Grace
?
And
what
other
properties
there
be
of
the
Covenant
?
But
1.
it
is
not
eternall
in
the
positives
of
the
second
,
and
fourth
,
and
fifth
Commands
,
the
way
of
worship
,
the
means
,
as
Ceremonies
,
Sabbath
,
Magistracie
,
and
such
like
,
which
are
not
to
continue
in
the
life
to
come
,
for
evermore
,
by
the
Lord
Christ
his
being
cloathed
with
our
nature
,
glorified
for
ever
,
Rev.
3.21
.
Rev.
5.
Rev.
7.
Rev.
20.
Rev.
21.
Ch.
22.
And
in
that
we
shall
be
ever
with
Christ
God-Man
,
2.
The
Law
as
a
possible
and
standing
way
of
justifying
and
saving
sinners
is
not
eternall
,
but
is
now
ceased
to
all
flesh
,
the
Man
Christ
only
excepted
,
all
spirit
,
of
pure
spirit
.
3.
The
Covenant
of
Grace
is
eternall
,
in
regard
in
it
there
is
promised
actuall
grace
,
and
continuall
influences
of
grace
from
the
Head
Christ
,
the
High
Priest
,
to
keep
the
confederats
in
obedience
and
in
perseverence
to
the
end
.
And
no
such
influences
either
for
the
habit
of
grace
or
for
the
continuated
acts
thereof
,
are
promised
in
the
Covenant
of
Works
,
in
regard
Adam
a
man
,
and
poor
men
in
him
do
undertake
to
obey
.
Whereas
Christ-Man
binds
and
undertakes
as
head
Covenanter
and
Surety
for
all
the
under
confederats
,
and
for
sinners
in
the
Covenant
of
Grace
.
Which
difference
is
much
to
be
observed
,
between
the
Covenant
of
Works
and
the
Covenant
of
Grace
:
And
for
that
cause
the
Covenant
of
Works
is
,
1.
more
independent
,
and
requires
more
of
mans
strength
and
less
grace
then
the
other
.
2.
It
stands
more
by
precepts
,
lesse
by
promises
,
having
only
one
promise
of
a
reward
and
hyre
to
the
obeyer
,
and
consists
all
of
precepts
,
the
other
though
it
want
not
precepts
,
especially
,
it
is
his
command
that
we
believe
in
the
Son
of
God
,
yet
stands
most
by
promises
,
and
this
Covenant
gets
the
name
of
a
promise
or
the
promise
,
Acts
2.39
.
Rom.
8.9
.
compared
with
Acts
3.25
.
Gen.
12.3
.
3.
The
Covenant
of
Works
hath
more
of
hyre
,
more
of
man
,
of
nature
,
of
earning
and
working
,
and
more
of
mans
Covenant
,
where
he
binds
for
himself
,
and
the
other
partie
for
himself
,
without
the
mutuall
help
of
any
of
the
confederate
parties
.
4.
The
Covenant
of
Grace
is
,
thus
,
also
eternall
,
in
that
the
buried
and
dead
parties
Abraham
,
Moses
,
Exod.
3.6
.
and
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
no●
is
the
rising
of
the
body
promised
in
the
Covenant
of
Works
,
nor
is
there
a
standing
Law-Covenant
between
the
Lord
and
dead
Abraham
requiring
the
condition
of
faith
from
buried
men
.
Onely
there
is
a
warrand
to
say
that
the
Covenant
is
everlasting
▪
because
it
goes
beyond
time
,
and
stands
with
the
dead
in
Christ
,
Matth.
22.32
.
(
2.
)
Because
two
great
promises
of
the
Covenant
,
the
rising
of
the
body
and
life
everlasting
,
are
fulfilled
after
time
is
ended
,
Joh.
6.38
,
39.
1
Thess.
4.14
,
16
,
17.
and
adde
to
this
the
publick
owning
and
confessing
of
the
Saints
before
the
Father
and
the
holy
Angels
;
which
is
publick
remission
and
declared
justification
before
the
world
of
Elect
Men
and
Angels
,
Luke
12.8
.
Matth.
10.32
.
(
3.
)
Because
after
all
these
,
to
walk
among
them
as
their
God
and
dwell
among
them
,
Rev.
7.15
,
16
,
17.
when
they
are
cloathed
in
white
Robs
,
and
are
before
the
throne
serving
him
night
and
day
,
and
that
the
Lord
should
be
their
God
,
Rev.
21.7
.
after
they
have
overcome
all
temptations
,
is
fulfilled
eternally
in
heaven
.
Now
for
God
to
walk
among
a
people
and
be
their
God
is
to
be
a
Covenanting
God
to
them
,
as
is
evident
from
2
Cor.
6.16
.
Lev.
26.11
,
12.
Jer.
32.38
.
Zech.
13.6
.
2.
The
second
and
principle
propertie
of
the
Covenant
is
the
graciousnesse
and
freedome
thereof
,
therefore
is
it
made
with
sinners
,
without
hire
or
price
,
new
Covenant
,
Heb.
8.8
.
for
Grace
is
a
new
thing
,
and
nature
an
old
thing
,
the
condition
of
the
Covenant
,
to
beleeve
is
a
gift
of
grace
,
Phil.
1.29
.
the
mercies
bestowed
and
promised
are
all
of
free
grace
,
for
we
are
justified
by
his
grace
,
Rom.
3.24
.
freely
,
and
are
saved
and
called
with
a
holy
calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
and
grace
,
2
Tim.
1.9
.
For
by
grace
(
saith
Paul
)
are
ye
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
,
Eph.
2.8
.
and
the
new
creation
is
framed
in
us
of
grace
.
But
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
even
when
we
were
dead
in
sins
,
hath
quickened
us
together
with
Christ
,
Eph.
2.4
,
5.
and
the
new
heart
promised
,
Ezek.
36.26
.
is
given
upon
this
account
,
v.
32.
Not
for
your
sakes
do
I
this
,
saith
the
Lord
,
be
it
known
unto
you
,
be
ashamed
and
confounded
for
your
own
wayes
,
O
house
of
Israel
.
We
have
remission
of
sins
freely
of
his
grace
,
Eph.
1.7
.
In
whom
we
have
redemption
through
his
blood
,
the
forgivenesse
of
sins
,
according
to
the
riches
of
his
grace
,
Col.
1.14
.
Perseverence
is
promised
of
free
grace
,
Jer.
31.35
.
Jer.
32.39
,
40.
Isa.
54.10
.
as
life
eternall
is
the
gift
of
God
through
Jesus
Christ
our
Lord
,
Rom.
6.23
.
and
every
influence
of
grace
is
of
free
grace
,
Phil.
1.13
.
Joh.
15.5
.
and
CHRIST
the
Surety
of
the
Covenant
,
of
free-grace
and
love
,
is
given
,
Joh.
3.16
.
to
taste
of
death
for
every
man
,
Heb.
2.9
.
CHAP.
XXVII
.
Of
cases
of
Law-fear
,
and
Gospel-faith
:
How
a
child
of
God
fears
Law-threatnings
.
FRom
these
properties
flow
diverse
cases
touching
the
stability
of
the
Saints
,
their
perseverance
,
their
temptations
,
their
standing
in
grace
.
1.
If
they
cannot
fall
away
,
who
are
thus
seated
in
the
Covenant
,
is
not
free
will
left
to
much
loosnesse
of
security
?
Answ.
Not
at
all
:
For
a
principle
of
Godly
fear
is
fixed
in
the
heart
,
and
so
in
free
will
,
never
to
depart
from
God
,
Jer.
32.39
,
40.
And
where
this
Godly
aw
is
,
the
heart
is
in
a
Godly
trembling
and
fear
,
and
darre
not
be
loose
,
wanton
,
and
secure
to
fear
nothing
,
but
fears
alway
,
Prov.
28.14
.
and
fears
and
trembles
at
the
Lord
and
his
goodnesse
,
Hos.
3.5
.
A
Godly
heart
trembles
more
for
fear
of
grace
and
the
debt
of
grace
,
then
of
justice
and
wrath
;
and
fears
sin
more
,
as
it
is
against
the
bands
of
grace
,
and
against
Christ
,
and
Gospel-love
who
can
save
,
then
as
it
is
against
Law
the
Law-giver
,
and
him
who
eternally
destroyes
.
And
so
the
aw
of
heaven
hath
a
stronger
impression
then
the
terrour
and
aw
of
hell
.
Quest.
2.
How
can
the
fear
of
falling
away
,
and
the
faith
of
perseverance
absolutely
promised
and
absolutely
given
,
consist
together
?
2.
The
Law-fear
upon
a
beleever
is
conditionall
,
and
not
absolute
,
as
he
fears
hell
and
falling
away
,
jure
,
as
his
deserving
,
if
God
should
enter
in
judgement
with
him
,
and
if
he
were
not
in
CHRIST
:
But
he
is
oblidged
to
a
Gospel-faith
which
layes
hold
on
Christ
,
righteousnesse
,
and
deliverance
from
condemnation
,
and
if
Christ
and
interest
in
him
be
hid
from
him
,
and
nothing
on
but
Law-fear
,
that
is
a
triall
,
not
a
duty
of
Law-fear
.
[
*
](A57966-e67890-b)
*
So
the
faith
of
Joseph
&
Mary
,
that
Christ
their
Son
shal
be
great
shal
sit
▪
in
the
Thron
.
of
DAVID
his
father
&
shal
raign
over
the
house
of
Jacob
for
ever
,
Luk.
1.32
,
33.
did
wel
consist
with
that
holy
and
obedientiall
fear
of
fleeing
into
Egypt
,
for
fear
that
Herod
shuld
murther
that
hopefull
young
King
in
his
cradle
▪
Math.
2.
But
there
is
a
Godly
▪
Law-fear
,
or
a
Gospel-Law-fear
,
which
is
a
Godly
horrour
conditionall
for
that
which
is
never
to
be
inflicted
,
but
yet
according
to
deserving
may
be
inflicted
,
and
this
is
the
terrour
of
the
Lord
,
which
breedeth
Gospel
perswasion
,
2
Cor.
5.11
.
and
so
may
well
stand
with
Gospel-faith
and
assurance
of
deliverance
from
falling
away
and
of
being
stablished
and
confirmed
to
the
end
.
As
a
child
in
the
fathers
arm
threatened
to
be
cast
over
a
sharp
Rock
in
the
Sea
,
may
have
horrour
and
fear
,
and
cry
out
for
fear
,
and
yet
beleeve
so
his
fathers
compassion
as
he
will
not
throw
him
in
the
Sea
,
because
the
threatning
is
ordained
not
to
be
exercised
,
but
that
the
child
may
so
much
the
more
thrust
his
arms
about
his
fathers
neck
.
Quest.
3.
What
is
the
best
victory
over
temptations
from
such
fears
?
Ans.
As
in
all
temptations
,
so
here
,
Rev.
c.
2.7.17.26
,
27
,
28.
c.
3.5.12.21
.
Rev.
21.
For
1.
Feavers
of
the
Law
that
have
no
kindly
cools
,
and
relenting
by
the
promises
of
the
Gospel
,
tend
not
to
the
strengthning
of
the
life
of
God
,
but
only
when
they
leave
a
standing
self
loathing
,
and
loving
of
Christ
.
2.
It
argues
the
strength
of
faith
,
after
many
,
yea
six
foyles
to
stand
;
as
the
Army
that
is
broken
six
times
,
yet
rallies
and
draws
up
again
,
is
often
at
the
seventh
time
victorious
.
3.
Such
as
stand
against
a
strong
and
mighty
tentation
,
b●ing
pressed
out
of
measure
,
above
strength
,
as
Paul
was
,
2
Cor.
1.8
,
9.
in
so
much
(
saith
he
)
that
we
despaired
even
of
life
.
But
wee
had
the
sentence
of
death
in
our selves
,
do
prevail
to
the
being
taught
of
God
,
not
to
trust
in
our selves
,
but
in
God
who
quickens
the
dead
:
For
here
there
comes
reall
strength
from
fighting
:
As
he
who
,
by
strength
of
nature
,
lives
and
convalesceth
after
a
running
boatch
and
strong
pestilence
,
goes
through
pest-houses
and
is
never
infected
again
.
So
the
worthies
by
faith
who
overcame
strong
temptations
,
Heb.
11.
to
the
end
,
keep
the
fields
and
prevail
till
death
.
4.
Godly
fear
of
self-weaknesse
and
trembling
at
sin
which
may
darken
the
feelings
of
received
mercies
and
sweet
influences
addeth
strength
.
Something
of
that
is
here
,
2
Cor.
12.10
.
when
I
am
weak
,
then
am
I
strong
.
5.
A
fixed
peace
in
assurance
of
deliverance
from
condemnation
,
and
quietnesse
in
beleeving
pardon
and
righteousnesse
in
Christ
,
ought
alwayes
to
be
,
as
touching
the
state
of
Justification
:
for
the
questioning
of
this
in
a
beleever
,
if
Antinomians
will
yeeld
to
truth
,
is
contrair
to
faith
,
and
no
warrantable
assurance
.
But
2.
a
fixed
peace
in
David
,
immediatly
after
blood-shed
and
adultery
,
before
beleeving
of
the
remission
of
these
particular
sins
be
,
While
I
keept
silence
,
my
bones
waxed
old
,
through
my
roaring
all
the
day
.
5.
I
acknowledged
—
and
thou
forgavest
the
iniquity
of
my
sin
.
Psal.
51.1
,
2
,
3
,
&c.
prove
this
.
But
it
may
be
said
,
doth
not
this
holy
feeling
of
,
and
trouble
for
the
particular
hainous
guiltinesse
,
brangle
the
fixed
peace
and
the
persons
faith
and
confidence
that
he
is
in
a
state
of
justification
?
Ans.
Not
at
all
:
O
wretched
man
,
who
shall
deliver
me
from
the
body
of
this
death
?
are
good
,
and
much
feeling
of
pain
argues
much
life
.
And
such
as
in
this
regard
say
,
I
thank
God
,
I
was
plagued
and
pained
,
but
now
nothing
ails
me
,
I
have
peace
,
I
am
rich
,
I
have
need
of
nothing
,
Revel.
3.17
.
I
am
all
whole
,
must
be
in
a
dangerous
case
.
Indeed
the
complaining
of
want
of
justification
and
of
the
righteousnesse
of
God
in
a
believer
,
and
a
raising
of
the
foundation
,
as
Psal.
31.22
.
Jonah
2.4
.
I
am
cast
out
of
thy
sight
:
are
both
false
and
bastard-feelings
,
and
hastie
unbelief
:
for
this
is
a
reflection
upon
,
and
a
reproaching
of
the
Office
of
the
Healer
of
sinners
▪
This
is
contrair
to
faith
,
and
the
former
is
a
complaining
of
the
body
of
sin
that
can
hardly
be
sclandered
;
so
a
complaining
of
self
,
and
the
feeling
of
inherent
corruption
weakens
not
,
but
strengthens
faith
.
And
complaining
thus
,
and
triumphing
in
a
believed
▪
justification
,
do
well
consort
in
Paul
,
Rom.
7.24
.
O
wretched
man
,
&c.
v.
25.
I
thank
God
through
Jesus
Christ
our
Lord
:
and
Rom.
8.1
.
Then
every
feeling
of
sin
is
not
contrair
to
faith
,
as
Mr.
Town
and
other
Antinomians
teach
,
some
godly
tender
feeling
foments
faith
.
Q.
6.
How
cometh
it
to
passe
that
seldome
feeling
of
sin
wanteth
unbeleef
?
Ans.
Our
looking
,
in
a
Legall
,
not
in
an
Evangelick
way
,
upon
sin
,
Redemption
that
is
in
Christ
Jesus
,
justified
,
as
Rom.
3.24
.
And
because
the
sinner
feels
the
stirring
and
too
vigorous
acting
of
a
body
of
sin
,
which
is
his
own
work
,
he
removes
the
foundation-stones
laid
by
Christ
,
and
questions
the
well
done
work
of
Christ
,
and
thrusts
in
his
sickle
into
Christs
harvest
:
which
is
upon
the
mater
to
say
,
Ah
my
sanctification
is
nought
or
small
:
Therefore
Christs
satisfaction
is
weak
,
so
the
man
,
his
own
body
did
bear
on
the
tree
,
as
1
Pet.
2.24
.
and
wrestle
under
his
own
body
of
sin
himself
,
and
he
thinks
he
will
do
the
busines
better
himself
then
Christ
.
This
is
that
which
Antinomians
imput
to
us
groundlesly
,
but
it
is
our
sinfull
weaknesse
so
to
be
troubled
at
the
indwelling
of
a
body
of
sin
,
as
we
doubt
of
and
call
in
question
the
work
of
Justification
and
the
satisfaction
of
Christ
.
But
there
is
good
cause
why
the
sinner
quarrel
with
himself
and
complain
of
a
body
of
sin
,
and
yet
not
only
quarrell
with
Christ
,
but
exalt
Christ
,
and
by
faith
close
with
the
absolutenesse
of
his
gifted
satisfaction
and
righteousnesse
.
And
this
is
as
easie
by
the
Grace
of
God
,
as
we
see
the
more
that
a
gracious
soul
abases
himself
,
as
one
carnall
and
sold
under
sin
,
Rom.
7.14
.
as
one
in
whom
there
dwells
no
good
,
as
touching
the
flesh
,
v.
18.
in
whom
sin
dwells
,
v.
20.
as
one
brought
into
captivity
to
the
Law
of
sin
,
and
a
wretched
man
,
24.
so
much
the
more
doth
he
exalt
Christ
the
only
deliverer
,
Rom.
7.25
.
Rom.
8.1
,
23
,
33
,
34
,
35.
and
why
should
not
our
blacknesse
commend
Christs
beauty
,
our
deadness
exalt
his
life
,
our
sinfull
wretchednesse
his
glorious
office
in
saving
,
and
our
emptinesse
and
drynesse
his
fulnesse
of
the
anointing
who
is
all
fulnesse
?
CHAP.
XXVIII
.
Christ
died
not
to
blot
out
the
sense
of
sin
,
but
rather
to
quicken
a
Godly
sense
thereof
.
THe
more
of
Christ
and
his
sufferings
be
apprehended
,
the
more
Godly
sense
of
sin
,
so
far
is
Christs
death
from
bloting
out
all
sense
of
sin
:
sense
of
sin
.
For
if
sense
of
sin
be
all
one
with
a
simple
reflecting
knowledge
,
that
we
once
sinned
,
then
the
Godly
in
this
life
from
grace
,
not
from
the
stirring
of
the
Law
,
do
both
know
and
acknowledge
what
they
were
.
1
Tim.
1.13
.
I
thank
Christ
Jesus
our
Lord
,
&c.
I
was
before
a
blasphemer
,
and
a
persecuter
,
and
injurious
▪
but
I
obtained
mercy
.
Tit.
3.3
.
We
our selves
were
also
sometimes
foolish
,
disobedient
,
&c.
Yea
the
glorified
cannot
before
the
Throne
sing
the
glory
of
the
Lamb
slain
and
the
price
of
Redemption
payed
,
Rev.
5
▪
12.
to
redeem
them
from
sin
,
but
there
must
be
even
in
glory
,
this
sense
of
their
debt
,
though
without
heart
break
or
sorrow
.
Then
it
cannot
be
a
Doctrine
of
the
Gospel
that
paying
of
our
debt
,
and
the
ransome
,
doth
score
out
of
a
gracious
memory
the
counts
of
a
payed
debt
:
The
more
I
know
what
Christ
hath
done
,
the
more
I
should
kisse
and
imbrace
the
gracious
surety
,
and
these
kisses
of
Glory
,
and
that
song
,
worthy
is
the
Lamb
,
&c.
say
that
grace
and
the
faith
of
the
price
payed
do
inlarge
rather
the
holy
memory
and
sense
of
sin
,
then
obli●erate
it
.
Hence
the
translated
out
of
sense
of
grace
,
cast
back
their
eye
to
the
pit
,
the
drudgerie
of
bondage
they
were
once
in
,
Ep●
.
2.3
,
4
,
5.
Tit.
3.3
,
4
,
5.
1
Tim.
1.13
,
14.
with
loving
and
praising
the
riches
of
grace
.
And
must
it
not
be
good
to
read
old
counts
,
and
weep
for
joy
,
and
cast
and
dart
up
praises
to
him
who
is
at
the
right
hand
of
the
Father
,
and
sorrow
for
old
debts
,
and
love
much
him
who
freely
pardons
?
2.
If
sense
of
sin
be
taken
for
the
unbelieving
feeling
of
,
and
judging
my self
cast
out
of
his
sight
and
condemned
,
whereas
yet
I
am
in
Christ
,
and
it
is
God
who
justifies
me
,
who
is
he
shall
condemn
,
Rom.
8.33
,
34.
We
shall
agree
with
Antinomians
,
this
is
indeed
the
hastie
sense
of
unbeleef
,
Psal.
31.22
.
Jo●
.
2.4
.
Hence
let
them
be
rebuked
who
say
not
that
Christ
in
the
Gospel
,
hath
taken
away
this
sense
of
sin
.
Yea
many
redeemed
of
the
Lord
,
are
weary
and
laden
,
but
they
render
themselves
weary
▪
and
then
sinfully
complain
that
Christ
will
not
ease
them
.
In
which
unconverted
ones
in
the
dead-throw
are
more
to
be
justified
then
they
,
the
one
being
under
a
reall
burden
,
and
the
spirit
of
the
Law
acting
upon
them
,
the
other
act
the
Law
at
their
own
hand
,
and
will
receive
the
spirit
of
bondage
to
fear
again
,
whether
it
be
reason
or
not
.
He
is
the
less
to
be
pittied
,
who
casts
himself
with
his
own
hand
in
prison
.
3.
There
is
a
Gospel-sense
of
in-dwelling
of
sin
bringing
forth
the
mourning
of
the
dove
,
and
tears
that
are
so
innocent
as
they
wrong
not
Christ
,
or
his
work
of
redeeming
and
justifying
:
Of
this
,
Rom.
7.24
.
Christ
,
sure
,
takes
not
this
away
.
Beleevers
lodge
a
body
of
sin
in
them
,
as
sighing
patients
and
as
captives
half
against
their
will
,
at
least
their
renewed
will
,
I
have
surely
heard
Ephraim
bemoaning
himself
.
2
King
.
22.19
.
Because
thine
heart
was
tender
—
and
thou
hast
weept
before
me
,
I
have
also
heard
thee
,
saith
the
Lord
.
Luk.
7.44
.
She
hath
washed
my
feet
with
tears
.
(
4.
)
If
Christ
by
his
death
should
remove
this
,
hee
should
bring
on
,
by
his
death
,
a
heart
passed
feeling
,
and
burnt
with
a
hot
iron
,
which
is
condemned
,
Eph.
4.19
.
1
Tim.
4.2
.
(
5.
)
It
speaks
a
gracelesse
rockinesse
of
heart
to
sin
,
and
not
care
for
it
,
Act.
18.17
,
18.
Pro.
30.20
.
Far
lesse
would
the
Lord
have
us
to
dream
that
a
Christan
is
annihilated
and
melted
into
God
,
where
they
leave
off
to
know
,
will
,
desire
,
feel
,
act
,
or
do
any
thing
but
God
is
all
and
all
in
this
life
,
and
that
,
to
the
eye
of
faith
,
though
not
to
the
eye
of
reason
,
all
sense
of
sin
is
destroyed
;
this
is
a
destroying
and
overturning
of
all
,
of
Law
,
Gospel
,
of
all
humble
walking
with
God
,
and
removes
all
necessity
of
fearing
,
hoping
,
believing
,
praying
,
hearing
,
and
changes
us
over
into
blocks
.
PART
II.
Of
the
Mediatour
of
the
Covenant
.
CHAP.
I.
Q.
WHat
room
or
place
hath
Christ
the
Mediator
in
the
Covenants
?
A.
2.
The
first
Adam
marres
all
,
the
second
ADAM
who
makes
all
things
new
,
mends
all
.
for
in
him
all
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stand
fast
,
Col.
1.17
.
And
he
bears
up
all
by
his
mighty
word
,
Heb.
1
3.
He
satisfied
for
our
sins
,
and
for
our
breach
of
the
Covenant
of
Works
.
2.
He
is
a
full
doer
and
fulfiller
of
the
Covenant
of
Works
most
perfectly
,
by
doing
.
1
Joh.
3.7
.
He
who
does
righteousnesse
is
righteous
:
As
he
who
suffers
for
the
broken
Law
,
fulfills
the
Law
.
Rom.
6.7
.
He
that
is
dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
freed
,
justified
from
sin
,
in
the
obligation
of
it
to
punishment
.
So
Paul
,
vers.
8.
If
wee
be
dead
with
Christ
,
we
beleeve
that
we
shall
live
with
him
.
This
dying
is
to
beleeve
that
he
died
for
us
,
at
least
it
excludes
not
that
.
And
if
we
keep
the
Law
,
we
are
not
oblidged
to
suffer
:
for
the
Law
does
not
oblidge
man
in
absolute
sense
,
both
to
perfect
doing
and
to
perfect
suffering
copulatively
,
but
to
one
of
them
.
But
if
we
be
(
legally
)
dead
with
Christ
,
For
what
the
Law
could
not
do
,
so
that
it
was
weak
(
by
accident
,
not
of
it self
)
through
the
flesh
,
God
sending
his
own
Son
in
the
likenesse
of
sinfull
flesh
,
and
for
sin
condemned
sin
in
the
flesh
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
righteousnesse
of
the
Law
,
the
passive
righteousnesse
in
suffering
for
the
breach
of
the
Law
,
might
be
fulfilled
in
us
,
2
Cor.
5.2
.
And
Isai.
53.5
.
But
he
was
wounded
for
our
transgressions
,
&c.
—
6.
The
Lord
laid
upon
him
the
iniquity
of
us
all
.
But
though
some
suffer
,
as
the
reprobate
do
,
and
suffer
in
this
life
the
beginning
of
satisfactory
judgement
,
yet
are
they
not
loosed
from
active
obedience
to
the
Law
as
the
Law
,
though
they
cannot
,
having
once
sinned
,
be
under
the
Law
as
a
Covenant
of
Justification
and
life
:
nor
is
any
flesh
under
that
Covenant
now
.
Q.
What
place
hath
Christs
righteousnesse
here
?
Ans.
Pareus
with
some
others
distinguish
between
the
Righteousnesse
of
Christs
person
,
which
contains
his
essentiall
Righteousnesse
,
Such
a
High
Priest
became
us
,
as
is
holy
,
harmlesse
,
&c.
Heb.
7.26
.
And
,
The
righteousnesse
of
his
merit
,
in
the
satisfaction
of
his
suffering
,
the
satisfaction
is
the
formall
cause
of
our
Justification
which
is
counted
ours
:
this
latter
righteousnesse
is
acquired
,
the
former
is
essentiall
.
Now
the
active
obedience
of
Christ
falls
under
a
twofold
consideration
.
1.
As
the
Man
Christs
perfect
conformity
to
the
Law
of
God
,
so
as
man
he
was
oblidged
to
do
and
suffer
all
that
he
did
and
suffered
,
Person
God-Man
.
Now
the
Law
required
not
praying
,
preaching
of
God-man
,
the
blood
of
God
,
or
the
dying
of
him
who
was
God-Man
.
And
so
all
these
being
both
so
excellent
,
and
then
so
undue
,
have
respect
of
satisfaction
to
God
.
2.
The
active
obedience
of
Christ
&
all
that
Christ
did
and
suffered
were
performed
by
him
in
his
state
of
humiliation
:
In
which
he
was
poor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
8.9
.
for
us
,
so
also
by
the
same
ground
a
weeping
man
,
hungry
,
thirsty
,
weary
for
us
,
made
lower
then
the
Angels
by
the
suffering
of
death
,
activa
&
passiv●
,
186
Heb.
2.9
.
Humbled
by
partaking
of
flesh
and
blood
,
because
of
the
children
,
Heb.
2.14
.
Emptied
himself
for
us
,
Ph.
2.
This
was
,
as
Pareus
well
saith
,
perpetua
quaedam
passio
&
paena
peccatorum
nostrorum
,
fuit
tota
vita
Christi
:
All
these
have
a
respect
of
punishment
and
suffering
.
For
since
Christ
was
both
a
viator
and
a
comprehensor
,
and
such
a
holy
sinlesse
person
,
he
ought
to
have
had
the
actuall
possession
of
the
Crown
of
Glory
from
the
womb
,
and
so
should
have
been
free
of
weeping
,
hunger
,
thirst
,
wearinesse
,
groaning
,
sighing
,
sadnesse
,
persecution
,
reproaches
,
&c.
all
which
adhered
to
all
his
active
holinesse
,
and
therefore
in
that
his
actions
were
satisfactory
passions
.
For
satisfaction
is
defined
a
voluntary
restoring
of
the
equivalent
,
and
as
good
in
the
place
of
what
is
taken
away
▪
and
the
good
restored
must
be
,
Obj.
Then
Christs
very
weeping
,
and
praying
,
being
the
weeping
and
praying
of
God-Man
,
might
have
been
a
perfect
satisfaction
for
our
sins
;
for
Christ
was
God-Man
in
all
his
holy
actions
in
the
state
of
humiliation
,
as
in
his
being
crucified
,
and
in
his
suffering
?
Ans.
This
doth
not
follow
:
Because
the
punishment
of
the
breach
of
the
Law
,
and
not
that
only
,
but
such
a
speciall
punishment
,
by
dying
the
first
and
second
death
,
according
to
the
threatening
of
the
Law
,
Gen.
2.17
.
In
the
day
that
thou
eatest
thou
shalt
surely
die
:
was
required
in
the
Law
,
and
except
the
threatening
of
the
Law
be
fulfilled
,
the
Law
is
not
fulfilled
:
And
Paul
,
Gal.
3.13
.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
:
for
it
is
written
,
cursed
be
every
o●e
that
hangeth
on
a
tree
.
Now
Christs
suffering
the
death
of
the
crosse
the
cursed
death
is
that
which
makes
him
under
the
Law
.
Ergo
,
No
satisfaction
could
be
at
all
except
Christ
had
died
▪
because
all
the
satisfaction
of
a
surety
might
in
Law
have
been
refused
,
and
the
Lord
might
have
eternally
punished
Adam
&
all
his
,
in
a
Law-way
in
their
persons
,
therefore
there
was
need
of
a
punishment
agreed
upon
between
God
and
the
Mediator
by
a
special
Covenant
,
&
this
punishment
must
be
satisfactory
to
the
Law
which
required
death
Gen.
2.17
.
and
so
must
Christ-God-man
d●e
.
The
Scripture
never
speaks
of
Christs
dying
,
but
it
speaks
of
this
intrinsecall
end
,
that
they
should
die
to
sin
and
live
to
God
,
for
whom
Christ
died
;
now
this
end
is
not
possible
in
Pagans
who
never
hear
,
nor
can
hear
the
Gospel
,
therefore
Christ
died
not
for
Pagans
.
there
is
a
Law-righteousnesse
in
suffering
death
.
So
Gal.
4.4
.
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
.
For
what
end
?
5.
To
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
Adoption
of
sons
.
How
are
we
redeemed
from
under
the
Law
?
By
blood
,
purchasing
to
us
Justification
.
Rom.
3.24
.
Being
justified
freely
by
his
Grace
,
through
the
redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
for
the
remission
of
sins
past
:
And
redemption
from
the
curse
of
the
Law
,
and
remission
is
ever
ascribed
to
the
blood
of
Christ
dying
,
Rom.
3.24
,
25.
Ye
are
bought
with
a
price
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
called
a
ransome
of
Christs
blood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
20.28
.
1
Tim.
2.6
.
Eph.
1.1.7
.
In
whom
we
have
redemption
in
his
blood
,
the
forgivenesse
of
sins
.
Col.
1.14
.
In
whom
we
have
redemption
through
his
blood
,
even
the
forgivenesse
of
sins
.
Rom.
5.9
.
Being
justified
by
his
blood
.
1
Pet.
1.18
.
Being
redeemed
by
the
blood
of
the
Lamb
unspotted
and
undefided
.
1
●oh.
1.8
.
The
blood
of
Jesus
Christ
purgeth
us
from
all
sin
.
Rev.
5.9
.
And
they
sang
a
new
song
(
to
wit
,
the
four
Beasts
and
the
four
and
twenty
Elders
)
—
for
thou
wast
slain
,
and
hast
redeemed
us
to
God
by
thy
blood
.
1
Pet.
1.18
.
By
his
stripes
(
which
he
suffered
in
his
death
,
Isa.
5.3
.
)
we
are
healed
.
Rev.
1.5
.
To
him
that
hath
loved
us
,
and
washen
us
from
our
sins
in
his
blood
.
For
though
all
Christs
actions
of
God-man
from
the
worth
of
the
infinite
person
be
meritorious
,
yet
are
they
refuseable
,
yea
a
satisfaction
by
Covenant
,
which
was
the
death
of
God-Man
must
be
also
.
2.
The
word
also
never
speaks
of
Christs
dying
for
all
,
but
it
mentions
Justification
in
his
blood
,
Ro.
3.24
,
25.
Rom.
5.9
.
Yea
the
Scripture
adds
another
end
of
Christs
death
,
to
wit
,
forgivenesse
,
Col.
1.14
.
Eph.
1.7
.
intercession
at
the
right
hand
of
GOD
,
1
Joh.
2.1
.
that
we
may
receive
the
Adoption
of
sons
,
Gal.
4.5
.
To
make
us
Kings
and
Priests
to
God
,
Rev.
1.16
.
dying
to
sin
,
living
to
him
,
1
Pet.
2.24
.
That
he
might
bring
us
to
God
,
1
Pet.
3.18
.
The
glorifying
of
God
in
our
bodies
,
1
Cor.
6.19
,
20.
Redeeming
us
from
our
vain
conversation
,
1
Pet.
1.18
.
From
this
present
evill
world
,
Gal.
1.4
.
Sanctifying
the
people
,
Heb.
13.12
.
Heb.
10.8
,
9
,
10.
All
which
the
Lord
must
intend
in
Christs
death
to
Pagans
,
old
and
young
,
to
all
and
every
one
of
mankind
to
whom
the
Gospel
could
not
come
.
And
what
authority
have
men
to
devise
a
redemption
generall
,
universall
,
from
hell
,
and
not
from
sin
?
2.
For
life
eternall
and
not
for
the
giving
of
the
Spirit
,
and
for
redemption
from
a
vain
conversation
,
and
for
sanctifying
of
the
people
also
?
3.
A
redemption
in
Christs
blood
,
but
no
forgivenesse
of
sins
in
his
blood
,
not
any
non-imputation
of
sin
,
nor
reconciliation
of
the
world
,
2
Cor.
5.15
;
18
?
4.
A
dying
of
the
just
for
the
unjust
,
but
not
to
bring
them
to
God
;
a
redeeming
of
them
,
but
not
a
redeeming
of
them
out
of
every
Kindred
and
Tongue
,
and
People
and
Nation
(
for
these
People
,
Nations
,
and
Tongues
,
were
redeemed
by
this
way
,
as
well
as
they
)
and
a
washing
of
them
in
his
blood
,
but
no
making
of
them
Kings
and
Priests
to
God
,
a
dying
for
all
,
but
no
living
to
him
:
Second
Adam
die
for
all
,
he
must
die
to
loose
the
works
of
Satan
in
all
;
Now
if
a
weaker
course
be
taken
to
destroy
Sathans
kingdom
now
then
in
Adams
state
,
and
all
be
laid
upon
a
weaker
will
,
Sathan
is
stronger
now
then
before
:
And
if
Christ
do
not
purchase
by
his
death
grace
to
bow
indeclinably
the
will
of
all
these
for
whom
he
dyed
,
to
cause
them
live
to
him
,
die
to
sin
,
to
make
them
Kings
and
Priests
to
God
,
&c.
but
leave
their
will
in
a
more
weak
and
wicked
condition
then
it
was
under
in
the
first
Covenant
,
Sathan
is
in
this
stronger
then
the
second
ADAM
.
No
more
of
this
here
.
It
is
a
question
,
the
Threatning
standing
,
Gen.
2.17
.
how
the
active
righteousnesse
of
Christ
can
be
a
cause
meriting
to
us
life
,
and
satisfying
the
Law
,
when
there
is
no
suffering
for
the
breach
of
the
Law
which
expresly
required
death
in
the
sinner
:
Not
to
say
,
that
it
seems
too
near
to
make
Christs
dying
needlesse
,
if
his
active
holinesse
do
the
businesse
;
Nay
we
cannot
so
teach
.
CHAP.
II.
Wherein
stands
our
right
to
Christ
and
the
satisfaction
made
for
us
by
Christ
?
2.
Faith
is
not
the
cause
of
our
right
.
3.
Christs
incarnation
and
dying
are
not
favours
merited
by
Christ
.
4.
How
Adams
sin
and
Christs
righteousnesse
are
ours
.
OUr
right
to
CHRIST
must
be
considered
more
accurately
then
ordinarily
it
is
.
Whether
it
floweth
from
1.
the
merite
of
Christ
:
Or
2.
from
the
grace
of
predestination
:
Or
3.
faith
in
Christ
.
1.
Conclusion
.
Grace
is
either
objectivè
,
out
of
us
as
the
free
love
of
God
having
mercy
on
whom
he
will
;
Or
subjectivè
merited
by
Christ
to
us
and
bestowed
upon
us
.
As
touching
our
right
to
God
as
incarnate
.
2.
As
dying
for
us
.
Abraham
,
and
not
the
nature
of
Angels
,
Heb.
2.16
.
Then
sure
by
the
merits
of
Christs
death
it
cannot
come
that
God
came
in
the
flesh
to
save
sinners
.
For
the
effect
cannot
but
come
from
the
cause
;
but
the
cause
flowes
not
from
the
effect
,
nor
is
the
effect
,
to
wit
,
Christs
Incarnation
and
his
dying
,
the
cause
of
that
love
and
free-grace
of
God
which
moved
God
to
send
his
Son
in
the
flesh
,
but
posterior
unto
,
and
latter
then
that
love
:
for
because
he
loved
us
,
he
sent
his
Son
in
the
flesh
to
die
for
us
.
2.
This
cannot
then
be
true
(
Christ
by
his
dying
for
the
Elect
,
merited
and
deserved
,
that
God
should
be
made
Man
for
us
)
for
this
should
be
true
also
(
by
the
blood
of
Christ
,
and
by
the
redemption
that
is
in
Christ
,
God
sent
his
Son
in
the
flesh
,
and
the
Son
took
on
him
our
nature
,
by
the
blood
of
the
Covenant
)
nor
can
this
be
true
(
Christ
merited
by
his
death
,
that
he
should
die
for
us
)
for
so
it
should
be
true
,
that
Christ
by
his
blood
shed
his
blood
for
us
:
Where
as
because
he
loved
his
Church
freely
,
he
gave
himself
for
her
.
Eph.
5.15
.
Who
loved
me
and
gave
himself
for
me
,
Gal.
2.20
.
Hence
1.
though
grace
be
the
cause
of
grace
,
as
because
he
of
grace
ordained
us
to
glory
,
therefore
of
grace
he
calls
,
and
because
of
free-grace
he
calls
,
of
free-grace
he
carries
on
his
work
,
and
gives
of
grace
,
perseverance
and
glory
.
Yet
there
is
a
fountain-grace
of
election
to
glory
,
which
hath
no
cause
nor
merit
,
not
the
merit
of
Christ
for
its
cause
;
but
is
the
cause
of
causes
and
of
Christs
merits
.
As
one
fire
may
produce
another
,
but
the
element
of
fire
was
not
produced
by
another
element
of
fire
,
but
by
God
in
creation
.
And
one
Vine
Tree
brings
forth
another
,
but
the
first
Vine
Tree
was
created
by
the
Lord
only
.
2.
Conclus
.
Nor
have
we
(
to
speak
acurately
)
right
to
Christs
satisfaction
nor
to
his
righteousnesse
by
faith
.
Ye
are
of
him
through
Jesus
Christ
,
who
is
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
God
,
to
us
,
wisedom
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Nor
is
there
any
act
of
faith
interveening
by
which
Christ
became
our
surety
and
ransone-payer
upon
the
Crosse
,
and
not
the
surety
of
others
.
2.
It
is
ordinary
to
our
Divines
to
say
,
by
faith
we
do
apply
Christ
and
his
righteousnesse
:
but
if
we
speak
properly
,
application
is
possession
and
a
putting
on
of
Christ
and
his
righteousnesse
.
Now
title
or
Law-right
to
an
inheritance
,
and
possession
of
it
,
are
different
natures
,
and
have
different
causes
:
but
faith
gives
not
law-right
to
Christ
and
his
righteousnesse
not
so
much
as
instrumentally
.
My
receiving
with
my
hand
gold
,
my
eating
and
drinking
the
flesh
and
blood
of
Christ
by
faith
,
Joh.
6.53
,
54
,
&c.
doth
presuppone
some
right
to
that
gold
:
but
no
man
can
say
that
receiving
of
gold
,
and
eating
of
bread
and
putting
on
of
garments
,
gives
a
man
right
to
gold
,
bread
or
garments
.
He
that
poss●sseth
an
inheritance
hath
some
right
to
the
inheritance
by
birth
,
buying
,
purchase
or
gift
:
the
possession
in
its
nature
and
causes
may
be
unjust
,
yet
it
is
possession
.
Nor
can
it
be
shown
what
causative
influence
,
even
instrumentall
faith
,
hath
in
our
Law-right
to
Christs
satisfaction
and
righteousnesse
,
except
it
were
a
meritorious
cause
of
our
right
by
way
of
instrument
,
which
can
hardly
be
said
.
CHRISTS
death
cannot
be
applicable
to
the
Reprobate
,
by
faith
,
except
faith
be
merited
to
them
by
that
death
.
Davenantius
,
dissert.
de
morte
Christi
,
pag.
49.
Respectu
mortis
Christi
voluntas
Dei
aliter
est
comparata
ad
omnes
&
singulos
,
quam
esset
absque
ea
,
nam
hoc
ipso
quod
Christus
passus
est
in
natura
humana
,
sine
alio
ullo
medio
interveniente
,
hoc
saltem
apud
Deum
effectum
,
ut
velit
〈◊〉
homini
▪
(
Caino
)
credenti
&
poenitenti
reconciliari
,
peccata
remittere
,
vitam
aeternam
conferre
●
—
tolle
respectum
hunc
mortis
Christi
—
promissionibus
quoad
non-ele●tos
nihil
serii
,
nihil
solidi
aut
veri
subesset
—
illud
certum
quemlibet
hominem
beneficio
mortis
Christi
hoc
juris
sibi
vendicare
pos●e
(
Ergo
hoc
jus
est
impetratum
morte
Christi
etiam
reprobis
.
)
3.
We
may
ask
how
Christ
so
died
for
the
Reprobate
,
as
his
death
is
a
remedie
applicable
to
them
by
the
ordination
of
God
,
so
as
they
shall
have
life
eternall
,
if
they
believe
.
For
1.
there
is
either
a
jus
and
a
Law-right
to
pardon
and
life
eternall
merited
b●
Christs
death
to
the
Reprobate
,
or
no
such
thing
is
merited
.
If
neither
be
procured
by
Christs
merite
,
the
Patrons
of
this
way
shall
say
there
is
no
serious
offer
made
to
them
:
yea
there
is
a
jus
,
a
title
to
life
eternall
and
remission
,
which
all
the
reprobate
may
challenge
,
even
a
right
to
remission
and
life
eternall
,
so
they
beleeve
.
Well
then
,
it
is
the
same
right
conditional
to
life
and
pardon
which
is
purchased
to
the
Elect
:
yea
this
must
be
purchased
whether
they
believe
or
not
.
Then
there
is
no
more
in
the
kind
of
the
Law-right
to
Redemption
and
life
eternall
and
remission
of
sins
purchased
to
Peter
,
then
to
Judas
or
Cain
;
And
therefore
hath
Christ
bestowed
as
much
tender
love
in
dying
for
the
Reprobate
as
in
dying
for
his
friends
.
And
Christ
saith
there
is
no
greater
love
then
this
,
Joh.
15.13
.
As
for
the
efficacious
intention
of
applying
of
Christs
death
to
Peter
,
when
as
God
had
no
such
intention
of
applying
it
to
Judas
,
that
is
an
act
of
eternall
predestination
,
not
a
fruit
of
Christs
death
,
and
as
for
the
grace
of
beleeving
,
it
was
purchased
to
all
,
Reprobate
and
Elect
,
only
the
Lord
applyes
not
his
death
,
and
bestowes
not
the
grace
of
beleeving
upon
the
Reprobate
,
but
for
right
to
faith
,
to
remission
,
to
perseverance
,
to
life
eternall
,
this
right
must
be
purchased
,
but
faith
it self
is
never
bestowed
upon
them
.
But
there
is
a
ransome
of
blood
given
for
faith
,
and
purchased
by
CHRISTS
merit
:
But
CHRIST
is
never
called
the
Head
of
all
men
,
Elect
and
Reprobate
,
but
the
Head
of
the
Body
the
Church
,
Eph.
1.22
.
Col.
1.18
.
And
whereas
the
Head
hath
merited
faith
to
the
Reprobate
,
and
that
absolutely
(
for
a
condition
is
not
possible
)
he
should
bestow
it
absolutely
,
else
there
is
no
seriousnesse
in
the
command
of
beleeving
.
And
since
faith
is
no
meritorious
cause
of
right
to
remission
and
life
eternall
,
nor
a
cause
in
part
,
or
in
whole
,
of
our
compleat
and
actuall
reconciliation
,
it
may
well
be
said
,
that
they
all
are
compleatly
reconciled
,
pardoned
,
justified
,
washen
in
Christs
blood
,
when
nothing
is
wanting
,
that
compleats
the
nature
of
remission
and
justification
,
for
faith
is
only
a
condition
applying
,
not
a
cause
buying
,
nor
satisfying
for
us
,
and
no
cause
giving
in
part
,
or
in
whole
,
any
new
right
.
3.
Conclus
.
Should
we
,
by
faith
,
have
right
to
the
promise
of
a
new
heart
,
by
beleeving
,
Quest.
How
is
it
that
not
only
,
penally
,
but
intrinsecally
and
formally
we
sinned
in
Adam
,
and
are
inherenter
sinners
in
him
,
but
we
are
righteous
in
Christ
only
imputativè
,
and
why
should
not
Christ
be
named
formally
the
sinner
,
since
he
is
made
by
imputation
the
sinner
?
As
Adams
sin
is
ours
by
imputation
,
and
we
formally
and
inherently
are
sinners
in
Adam
?
Ans.
How
we
sinned
in
Adam
is
a
point
of
greater
difficulty
:
For
this
first
sin
the
tottering
and
reeling
of
the
specifick
common
nature
in
Adam
is
ours
,
1.
Who
might
so
have
contrived
the
first
Covenant
of
Works
,
that
sin
should
only
have
been
Adams
own
sin
,
not
the
sin
of
his
posterity
.
(
2.
)
But
children
are
as
naturally
in
their
nearest
fathers
loines
,
as
we
are
all
in
the
loines
of
Adam
,
and
all
men
are
equally
of
that
same
specifick
nature
with
their
nearest
Parents
,
as
with
their
first
Parents
:
Yet
the
sins
of
the
nearest
Parents
,
by
no
necessity
,
are
alwayes
charged
upon
the
children
,
but
now
all
have
sinned
in
Adam
,
Rom.
5.12
,
18.
(
3.
)
Where
a
sin
is
inherently
and
personally
,
there
is
no
need
of
imputation
,
which
is
a
free
Act
of
God
,
had
Christ
been
inherently
and
personally
the
sinner
,
God
needed
not
make
him
,
or
impute
our
sins
to
him
:
as
Isai.
53.6
,
2
Cor.
5.21
.
and
if
we
had
been
intrinsecally
sinners
in
Adam
,
his
sin
had
been
ours
as
intrinsecally
as
it
was
Adams
;
and
as
Adam
was
not
the
first
who
sinned
by
imputation
,
but
personally
and
intrinsecally
,
so
neither
should
Adams
sin
have
been
our
sin
by
imputation
,
but
intrinsecally
and
personally
,
now
the
Scripture
saith
,
Rom.
5.19
.
By
one
mans
disobedience
,
many
were
made
sinners
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
they
were
not
intrinsecally
sinners
,
before
they
were
made
,
that
is
,
before
they
were
reputed
sinners
in
Adam
,
or
before
Adams
sin
was
imputed
to
them
:
as
we
are
not
intrinsecally
righteous
in
Christ
,
before
we
be
justified
,
and
made
or
reputed
righteous
in
Christ
:
When
therefore
our
Divines
say
,
wee
are
as
guilty
of
eating
the
forbidden
fruit
,
as
if
our
hands
were
there
and
our
teeth
,
and
we
did
eat
in
him
,
physically
,
personally
(
for
we
were
not
then
born
)
but
morally
and
legally
:
but
our
nature
was
legally
there
.
But
when
the
Elect
does
sin
,
Christ
is
not
said
to
have
been
in
our
loines
legally
,
but
he
was
made
sin
,
he
was
punished
so
as
if
he
had
been
the
sinner
;
though
there
was
in
Christ
no
formall
guiltinesse
,
no
reatus
culpae
,
but
reatus
paenae
.
But
we
are
deprived
of
the
Image
of
God
,
and
inclined
to
all
sin
,
not
by
imputation
,
as
the
young
Lion
and
the
young
Serpent
have
not
the
bloody
and
the
stinging
nature
of
the
old
Lion
and
the
old
Serpent
by
imputation
,
but
by
naturall
and
intrinsecall
inherencie
▪
Now
our
holie
,
harmlesse
,
and
undefiled
High
Priest
hath
no
sin
in
him
by
inherencie
.
3.
A
legall
satisfaction
and
paying
of
a
summe
,
yea
more
then
the
debter
was
owing
,
2.
The
suffering
of
another
,
as
of
the
Man
Christ
,
may
well
stand
for
what
we
should
have
suffered
,
but
cannot
remove
the
inherent
blot
of
sin
,
and
remove
fundamental
guiltinesse
.
The
paying
a
thousand
Crowns
for
him
who
borrowed
five
hundreth
Crowns
and
spent
them
on
harlotry
and
drunkennesse
,
may
free
the
debter
from
being
in
Law
,
lyable
to
pay
the
five
hundreth
Crowns
,
but
can
never
free
him
from
being
an
unjust
borrower
,
and
a
profuse
waster
.
3.
The
two
Covenants
of
Works
and
of
Grace
standing
,
its
impossible
that
the
active
obedience
of
Christ
can
make
us
actively
and
inherently
righteous
,
or
restore
to
us
our
lost
innocency
.
CHAP.
III.
How
Christ
suffered
for
us
in
our
roome
and
place
.
2.
He
died
not
for
all
and
every
one
.
3.
How
many
wayes
Christ
is
said
to
die
in
our
stead
.
4.
The
Lords
so
dying
for
all
makes
not
all
saveable
,
nor
the
Gospel
Preachable
to
all
Nations
.
5.
Christ
died
in
the
stead
of
the
Elect.
THe
Lord
Jesus
hath
a
roome
in
each
Covenant
,
of
Works
,
and
of
Grace
:
Davenantus
de
morte
Christi
,
c.
4.
pag.
48.
Ex
solâ
vi
horum
verborum
:
Christus
pro
omnibus
mortuus
est
non
potest
inferri
Christum
pro
omnibus
ita
mortuum
esse
ut
absolute
decreverit
hac
sua
morte
omnium
salutem
efficaciter
&
insallibiliter
operari
:
quia
satis
vere
&
proprie
pro
aliquo
mori
is
dicatur
qui
bono
alterius
procurando
mo●itur
,
quamvis
ille
alter
suo
vitio
nihil
commodi
inde
percipiat
.
Christ
cannot
be
said
to
die
for
all
,
if
these
all
may
eternally
perish
.
In
the
Covenant
of
Works
as
a
sufferer
for
the
breach
of
it
.
It
s
said
by
Learned
Davenantius
,
one
is
said
truely
and
properly
to
die
for
another
,
who
dies
to
procure
his
good
▪
though
the
other
by
his
own
fault
,
get
no
good
of
his
dying
for
him
.
But
there
is
not
such
a
Question
as
this
,
whether
one
may
truely
and
properly
die
for
another
,
but
whether
Christ
in
the
sense
of
the
Holy
Ghost
died
verè
&
propriè
,
truely
and
properly
,
the
just
for
the
unjust
,
to
procure
good
to
the
unjust
,
and
yet
these
unjust
may
eternally
perish
and
reap
no
good
by
Christs
dying
,
through
their
unbeleef
?
2.
Will
it
not
follow
that
Christ
1.
died
truely
and
properly
for
all
,
and
yet
,
non
obstante
morte
Christi
,
notwithstanding
of
the
Lords
dying
,
all
the
world
may
eternally
perish
,
as
say
Arminians
and
Socinians
.
3.
It
shall
follow
that
the
immediate
,
yet
the
compleat
effect
of
Christs
death
is
not
actuall
,
but
possible
saving
of
all
.
And
Christ
hath
verè
&
propriè
,
truelie
and
properly
died
for
them
.
Nor
4.
is
it
enough
to
say
that
Christ
had
a
speciall
intention
in
dying
for
the
Elect
to
give
them
faith
,
but
he
had
no
such
intention
in
dying
for
the
Reprobate
.
But
hence
it
follows
that
Christ
as
properly
and
truely
died
for
the
Reprobate
as
for
the
Elect
,
as
touching
the
nature
and
intention
of
his
dying
;
and
that
he
offered
as
sufficient
a
ransome
for
the
one
as
for
the
other
,
and
that
is
a
meer
possible
ransome
,
but
as
concerning
the
intention
to
apply
effectually
,
or
no
effectuall
intention
to
apply
the
death
,
there
's
the
difference
.
But
1.
we
aske
for
Scripture
,
where
it
is
said
CHRIST
dying
as
dying
for
the
world
,
scattered
children
,
Joh.
11.5
.
to
bring
to
God
,
1
Pet.
3.18
.
these
for
whom
he
died
,
that
they
might
have
life
,
Joh.
10.11
.
live
to
God
,
2
Cor.
5.15
.
die
to
sin
,
1
Pet.
2.24
.
be
redeemed
from
their
vain
conversation
,
1
Pet.
1.18
.
be
delivered
from
this
present
evill
world
,
Gal.
1.4
.
Here
is
our
effectuall
intention
;
where
is
there
a
place
for
his
dying
with
no
effectuall
intention
to
bring
any
to
God
?
and
yet
he
dyed
for
all
good
and
evill
,
to
make
salvation
possible
,
say
they
.
It
is
not
enough
to
coyn
two
intentions
in
Christ-God-Man
dying
,
and
give
us
Scripture
for
one
of
them
only
,
and
bid
us
take
the
other
on
trust
.
2.
Nor
is
it
enough
to
say
all
these
places
speak
of
Christs
effectuall
dying
for
his
Elect
only
.
For
1.
it
is
not
truely
nor
properly
said
that
Christ
effectually
died
for
the
Elect
only
,
for
he
effectually
died
for
no
man
by
this
way
,
because
he
died
only
to
make
salvation
possible
to
all
,
so
as
they
might
perish
for
ever
,
notwithstanding
of
his
dying
for
them
:
So
the
efficacy
of
dying
is
in
Christs
intention
,
and
application
.
Now
efficacy
of
intention
and
efficacy
of
application
are
both
extrinsecall
to
his
laying
down
his
life
.
2.
The
place
,
2
Cor.
5.15
.
cannot
be
expounded
by
them
of
only
the
effect
:
For
it
speaks
(
as
they
expone
it
)
of
Christ
dying
for
all
that
were
dead
,
as
v.
14.
and
these
they
say
are
Elect
and
Reprobate
.
3.
Nothing
is
said
,
for
he
was
cut
off
,
but
not
for
himself
,
Dan.
9.26
.
)
one
for
the
Reprobate
,
another
for
the
Elect
.
And
whether
he
finished
the
transgression
,
and
made
an
end
of
sins
,
as
Daniel
saith
,
9.24
.
that
is
,
of
all
sins
and
transgressions
,
hee
cannot
finish
the
transgression
,
make
an
end
of
sins
,
make
reconciliation
for
iniquity
,
and
bring
in
everlasting
righteousnesse
,
to
these
for
whom
he
died
;
Except
either
he
bring
in
half
a
righteousnesse
,
or
at
least
imperfect
,
and
never
make
an
end
of
some
sins
and
transgressions
,
because
men
will
not
have
it
so
,
and
set
bounds
to
the
infinit
sufficiency
of
Christ
:
O●
because
he
puts
an
end
of
sin
,
and
brings
in
everlasting
righteousnesse
conditionally
,
and
is
gracious
and
mercifull
as
men
will
,
and
decrees
to
show
mercy
,
not
upon
discriminating
rebellion
,
or
upon
unbeleef
,
which
separateth
a
Reprobate
from
an
Elect
,
if
so
it
seems
good
to
men
,
and
if
man
shall
have
mercy
on
whom
he
will
,
and
harden
whom
he
will
,
or
,
which
is
all
one
,
if
man
shall
have
mercy
upon
himself
,
because
he
will
,
one
heart
,
Ezek.
11.19
.
and
a
new
heart
in
the
habit
,
Ezek.
36.26
.
and
with
the
spirit
〈◊〉
grace
and
supplication
to
beleeve
and
mourn
,
Zech.
12.10
.
and
the
Spirit
and
blessing
that
is
powred
on
the
thirsty
ground
,
and
the
seed
,
Isai.
44.3
.
And
so
must
we
say
,
that
the
same
habit
as
actuated
by
the
Lords
Spirit
,
and
as
it
makes
one
to
beleeve
,
and
draws
him
effectually
to
the
Son
,
actually
and
efficaciously
,
and
draws
not
another
,
is
a
fruit
of
Christs
death
,
but
this
way
must
glory
be
a
fruit
of
the
death
of
Christ
,
but
not
habituall
saving
grace
.
2.
The
death
of
Christ
for
all
is
as
common
a
means
of
salvation
as
the
Preaching
of
the
Gospel
:
And
both
must
be
made
effectuall
by
efficacious
grace
,
which
is
not
the
fruit
of
the
merit
of
Christ
,
by
this
way
,
and
since
grace
to
actually
apply
the
death
of
Christ
,
is
not
given
to
Pagans
and
millions
for
whom
Christ
died
,
as
these
Authors
teach
,
how
unsufficient
must
the
death
of
our
Lord
be
?
For
it
leaves
faith
as
impossible
to
the
reprobates
as
if
he
had
never
died
for
them
,
for
neither
habituall
nor
actuall
faith
is
purchased
to
them
by
this
death
:
2.
It
is
to
be
considered
,
how
many
wayes
CHRIST
may
be
said
to
give
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
ransome
for
us
,
or
in
our
place
.
1.
Christ
hath
sufficiently
died
for
all
in
their
room
to
redeem
them
.
For
,
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
men
,
to
him
(
who
was
slain
in
our
nature
,
To
him
gave
all
the
Prophets
witnesse
(
as
it
is
,
v.
43
)
that
through
his
Name
,
who
ever
beleeves
in
him
shal
have
remission
of
sins
.
2.
And
this
would
be
considered
(
whoso
beleeves
in
Christ
are
justified
and
saved
)
how
it
is
universall
?
It
is
most
true
thus
:
There
is
a
sure
connexion
between
faith
and
life
eternall
,
and
the
connexion
is
decreed
of
God
;
or
the
concatenation
of
the
end
and
the
means
,
or
of
the
means
and
the
end
,
faith
and
salvation
.
And
it
is
true
:
whether
all
beleeve
or
none
at
all
beleeve
,
and
whether
all
or
none
at
all
be
saved
,
as
is
this
(
whosoever
shall
keep
the
Law
perfectly
,
shall
be
justified
and
saved
by
the
works
of
the
Law
.
)
But
1.
it
makes
neither
faith
nor
salvation
possible
to
Pagans
and
Reprobates
,
nor
perfect
obedience
in
doing
the
Law
nor
Justification
or
salvation
by
the
works
of
the
law
possible
to
any
living
man
,
But
the
Question
is
,
whether
the
connexion
of
the
former
be
made
true
by
the
decree
and
revealed
will
of
God
promising
life
to
the
beleever
,
by
no
means
,
but
only
by
this
,
because
Christ
died
for
all
and
every
one
.
And
so
this
should
have
been
false
(
if
all
Pagans
and
Reprobate
and
Elect
beleeve
they
shall
be
saved
)
if
Christ
had
died
only
for
the
Elect.
This
must
be
proven
either
by
Scripture
,
or
by
some
solid
reason
from
Scripture
;
for
it
saith
this
,
Reprobats
can
not
have
life
by
beleeving
in
Christ
crucified
for
them
:
except
it
be
true
that
Christ
was
crucified
for
them
,
but
none
can
be
saved
by
beleeving
that
Christ
died
for
them
,
except
they
also
beleeve
that
Christ
rose
from
the
dead
,
and
ascended
and
inter●●eds
in
Heaven
for
them
.
Then
one
might
infer
this
could
not
be
true
,
but
false
(
if
Reprobats
beleeve
they
shall
be
saved
)
except
Christ
have
died
,
risen
again
,
ascended
,
and
interceeds
for
all
Reprobate
and
Elect.
It
is
said
by
Christs
dying
for
all
,
God
hath
now
a
condition●ll
will
of
saving
all
and
every
one
,
Elect
and
Reprobate
,
if
they
shall
beleeve
,
which
conditionall
will
was
not
in
God
,
before
Christs
dying
for
all
.
Yea
without
Christs
dying
for
all
,
salvation
upon
condition
of
beleeving
had
been
impossible
.
But
not
to
say
that
it
is
unworthy
of
the
Holy
Lord
,
that
new
wills
and
new
decrees
should
arise
in
him
,
upon
any
thing
that
falls
out
in
time
,
such
as
the
crucifying
of
the
Lord
Jesus
.
Such
Doctrine
we
condemn
in
Vorstius
,
and
in
Arminians
,
as
is
well
observed
by
D.
Twisse
,
such
a
decree
as
this
,
that
God
should
say
(
I
decree
,
will
,
and
intend
remission
and
life
purchased
by
the
death
of
Christ
,
to
all
Pagans
that
never
hear
the
Gospel
,
to
all
Reprobats
,
so
they
shall
beleeve
in
Christ
:
And
yet
I
never
decree
they
shall
beleeve
nor
have
grace
to
beleeve
)
saith
no
more
then
there
is
a
connexion
between
faith
as
the
condition
,
and
remission
and
life
eternall
as
the
thing
promised
;
as
when
God
had
decreed
that
Jerusalem
should
be
burnt
,
and
deny
grace
to
obey
;
If
thou
wilt
assuredly
go
forth
to
the
King
of
Babylons
Princes
,
then
thy
soul
shall
live
,
and
this
City
shal
not
be
burnt
with
fire
,
and
thou
shall
live
and
thine
house
.
And
the
Lord
says
to
Cain
,
Gen.
4.7
.
If
thou
dost
well
(
and
shall
savingly
beleeve
as
Abel
)
thou
shalt
be
accepted
.
Then
was
that
connexion
decreed
of
God
,
it
containing
a
most
just
condition
of
life
,
and
a
condition
to
which
Zedekiah
and
Cain
were
oblidged
,
but
that
the
death
of
Christ
made
the
Lord
to
intend
and
decree
conditionally
and
in
any
tearms
either
acceptation
to
life
or
remission
to
Cain
,
as
the
end
,
and
well
doing
as
the
means
,
or
intended
to
purchase
the
grace
either
of
the
one
or
the
other
,
is
not
warranted
by
Scripture
,
for
both
the
one
and
the
other
,
are
the
fruits
of
the
merits
of
Christ
;
Show
1.
how
God
can
will
and
decree
such
a
thing
to
the
Reprobate
:
for
it
s
as
if
a
father
would
say
,
I
purpose
to
sell
such
a
plot
of
ground
to
my
son
,
so
he
pay
me
an
hundreth
Crowns
,
When
1.
the
son
,
by
no
possiblity
,
hath
,
or
can
have
the
hundreth
Crowns
,
but
only
from
his
father
.
2.
When
the
father
of
his
free
pleasure
hath
decreed
never
to
give
him
the
hundreth
Crowns
or
the
plot
of
ground
.
2.
Show
how
faith
is
made
possible
by
Christs
death
,
when
it
is
not
purchased
to
the
reprobate
by
Christs
death
,
it
is
not
surely
made
physically
possible
by
Christs
death
,
if
it
be
said
that
it
is
made
possible
morally
,
rationally
,
and
objectively
to
them
,
because
there
cannot
be
an
offer
of
life
made
to
Reprobates
and
to
all
,
upon
condition
of
faith
,
except
Christ
have
died
for
the
Reprobate
,
that
is
denyed
,
and
never
proven
:
If
one
should
come
(
say
they
)
to
the
Antipods
or
to
such
as
never
heard
of
Christ
and
Preach
the
Gospel
,
he
should
not
,
before
he
Preach
,
look
for
any
new
establishing
of
the
conditionall
Covenant
(
who
ever
beleeves
in
Christ
shall
be
justified
and
saved
)
but
should
take
it
as
granted
,
it
was
made
with
them
before
;
therefore
by
Christs
death
the
Gospel
of
it self
is
Preachable
and
may
be
Preached
to
all
Nations
,
quovis
seculo
,
in
any
age
,
as
it
was
to
Job
.
Ans.
If
any
come
to
the
Antipods
and
any
Nation
that
never
heard
of
Christ
,
having
the
gift
of
Tongues
,
and
Preach
to
such
,
or
by
his
own
industrie
acquire
the
gift
of
such
Tongues
,
that
the
Gospel
is
and
was
Preachable
,
and
of
it self
,
may
be
preached
to
any
age
.
Job
lived
before
the
giving
of
the
Law
,
and
Melchisedeck
,
and
they
had
the
call
of
God
to
Preach
to
them
to
whom
they
Preached
.
Phylistins
,
Syrians
,
Persians
,
Bythinia
,
Samaria
;
whereas
the
Apostles
,
Matth.
10.5
.
Act.
16.6
.
were
forbidden
to
Preach
the
Gospel
to
the
Gentiles
,
to
Asia
:
and
it
were
strange
to
say
Ezekiel
sinned
in
not
preaching
to
a
people
of
an
unknown
Language
,
whereas
the
Lord
expresly
says
he
sent
him
not
unto
them
,
Ezek.
3.5
,
6.
and
that
,
Rom.
10.15
.
How
shall
they
Preach
,
except
they
be
sent
?
is
meant
of
the
Apostles
,
and
of
all
lawfull
Pastors
.
And
there
may
be
running
and
no
sending
of
God
to
Nations
,
Jer.
23.21
.
and
Psal.
147.19
,
20.
when
he
denies
,
he
declared
his
judgements
and
his
statutes
to
any
Nation
,
by
sent
Prophets
,
as
he
did
to
Jacob
,
if
the
Gospel
then
was
of
it self
Preachable
to
all
Nations
,
Prophets
unsent
might
have
Preached
these
same
judgements
to
other
Nations
,
that
were
Preached
to
Jacob
,
though
not
sent
of
God
.
But
that
place
,
Psal.
147.
and
diverse
others
would
say
he
choised
only
Israel
as
his
Covenanted
people
:
As
Deut.
7.7
,
8
,
9.
Deut.
10.12
,
13
,
14
,
15.
Exod.
20.1
,
2.
Psal.
78.5
,
6.
Amos
3.1
,
2.
Deut.
27.1
,
2.
to
them
only
he
revealed
the
Covenant
of
Grace
,
then
was
it
not
a
Covenant
of
its
own
nature
that
might
at
any
age
,
be
Preached
to
all
Nations
.
But
what
is
then
revealed
in
these
decrees
?
(
if
the
Reprobate
beleeve
,
they
shall
be
saved
)
Ans.
Not
Gods
intention
conditionall
or
absolute
to
save
them
,
or
to
give
them
faith
or
grace
merited
by
Christs
death
,
to
beleeve
,
for
then
some
good-will
and
love
of
election
,
the
Lord
should
bear
toward
the
election
of
such
,
and
should
desire
all
the
Reprobate
to
be
saved
,
so
they
would
believe
,
and
yet
by
this
way
,
no
more
is
there
grace
purchased
to
them
,
(
if
all
fulfill
the
Law
perfectly
,
men
and
Angels
,
and
all
men
shall
be
saved
by
the
Law
)
cannot
infer
that
God
hath
a
good
will
to
the
persons
of
all
Angels
and
all
men
to
justifie
and
save
them
all
,
without
exception
,
by
the
works
of
the
Law
;
the
contrair
whereof
he
decreed
.
For
this
connex
proposition
may
stand
true
with
the
salvation
of
all
Angels
,
of
all
men
,
of
no
Angels
,
or
no
men
,
according
as
the
Lord
shall
be
pleased
of
his
good
pleasure
and
free
grace
to
work
,
or
not
to
work
the
condition
of
moving
the
will
of
Angels
and
men
to
keep
the
Law
.
And
therefore
these
connexions
nihil
ponunt
absoluti
,
they
place
nothing
absolutely
to
persons
,
shall
yeeld
to
the
King
of
Babylon
,
Jerusalem
shall
not
be
burnt
)
and
yet
according
to
his
decree
or
will
of
purpose
the
Lord
hath
decreed
that
the
yeelding
of
Zedekiah
,
and
the
safety
of
the
idolatrous
Citie
should
not
come
to
passe
,
but
the
contrair
.
So
God
decrees
,
if
Judas
repent
and
beleeve
,
he
shall
be
saved
according
to
the
will
of
precept
,
and
yet
according
to
the
Lords
will
of
purpose
,
neither
did
the
Lord
decree
or
intend
the
repenting
and
saving
beleeving
of
Judas
nor
was
grace
to
beleeve
and
repent
purchased
by
the
death
of
Christ
to
Judas
(
by
these
Authors
)
though
they
boast
of
the
amplitude
of
Christs
death
,
nor
did
the
Lord
by
that
will
of
purpose
ever
decree
or
intend
the
salvation
of
Judas
.
Therefore
,
3.
this
,
that
the
death
of
Christ
is
of
its
own
nature
preachable
to
all
Nations
,
in
every
age
,
is
not
true
:
For
the
phrase
is
neither
in
Scipture
,
in
Old
or
New
Testament
,
nor
is
the
thing
it self
in
Scripture
:
For
the
meaning
is
,
either
GOD
may
send
Apostles
in
any
age
to
all
the
Nations
of
the
world
,
to
Preach
:
If
that
be
,
by
his
extraordinary
power
,
he
may
save
all
the
damned
,
Brasilians
,
Americans
,
binding
them
to
thankfull
Gospel-obedience
that
Christ
died
for
them
,
yet
this
obligation
of
the
greatest
love
is
neither
written
in
their
heart
,
as
the
Law
of
nature
,
nor
is
it
ever
revealed
to
them
that
they
are
under
so
much
love
by
Covenant
.
2.
How
can
the
Lord
say
I
choosed
you
,
O
Israel
,
among
all
the
people
of
the
earth
,
and
entred
in
Covenant
with
you
and
your
seed
only
.
For
1.
there
is
no
need
of
a
new
establishing
of
the
conditionall
Gospel-Covenant
,
for
it
was
established
with
Israel
,
and
with
all
the
world
before
he
choosed
or
called
them
.
2.
He
cannot
be
said
to
enter
in
Covenant
with
them
only
.
For
all
the
world
ever
was
thus
Covenanted
with
God
.
3.
All
the
world
must
be
an
invisible
Covenanted
Church
,
and
the
fit
matter
to
be
a
Church
.
For
the
Evangel
may
be
Preached
est
de
se
annunciabile
,
not
to
stones
and
to
rocks
,
but
to
all
Nations
,
quovis
seculo
.
4.
Since
the
Preaching
of
the
Gospel
to
some
Nations
,
and
not
to
others
,
is
an
act
of
the
Soveraign
pleasure
,
yea
and
of
the
free
grace
of
God
to
such
as
this
Sun-light
graciously
doth
visit
,
by
this
way
,
the
sinfull
neglect
of
such
as
refuse
to
Preach
shall
be
the
cause
of
the
perishing
of
the
elect
,
a
dream
.
How
Socinians
will
have
Christ
to
die
for
us
.
Socinus
,
de
Servatore
▪
l.
2.
c.
8.
dictio
(
pro
)
causam
finalem
notat
.
Ioan
Crellius
,
advers.
Grotiam
,
par.
1.
c.
5.
Cateche
.
R●ccovie
.
c.
8.
pag.
183
,
184.
Loco
&
vice
peccatorum
nostrorum
mortuum
esse
,
nihil
deluti●●
qui
dat
&
pendit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
captis
in
fuga
,
aut
loco
fugae
id
pendit
.
Jac.
Armin.
Antiper
edit.
Bertianae
pag.
676.
Quod
si
statuamus
talem
mediatioris
rationem
—
ut
omnium
electorum
peccata
actu
ab
ipsis
abla●a
&
in
Christum
transl●ta
sint
,
qui
poenam
pro
illis
passus
,
illos
actu
ipso
●
poenis
liberaverit
,
tum
obedientia
ab
illis
postulata
fuerit
,
qui
illam
praestitit
,
&
vitam
aeternam
illa
praestatione
non
sibi
,
sed
illis
meruerit
,
non
●●cus
quam
si
ipsi
Mediatorem
nostro
loco
constituissemus
&
per
eum
DEO
solvissemus
debita
nostra
,
jam
simul
statuendum
est
secundum
ipsum
justitiae
DEI
&
legis
rigorem
electis
deberi
&
immunitatem
●
pecca●is
&
vitam
aeternam
,
eosque
ista
bona
●
DEO
postulare
jure
solutionis
&
emptionis
,
absque
eo
ut
Deus
postulare
ullo
jure
fidem
in
Christum
&
conversionem
ad
Deum
possit
.
Socinus
,
Crellius
,
the
Raccovian
Catechism
,
Arminius
,
contend
that
Christ
died
for
all
finaliter
,
for
to
procure
good
and
salvation
to
all
,
so
they
beleeve
,
and
yet
through
their
own
fault
,
they
may
haply
never
be
saved
:
not
that
he
satisfied
for
us
,
but
died
for
example
as
a
Martyr
(
say
Socinians
)
as
Paul
suffered
for
the
Church
,
so
as
we
,
beleeving
in
Christ
as
in
the
only
chief
Martyr
and
witnesse
,
who
as
the
only
Author
declared
the
Gospel
,
not
as
a
sufferer
and
ransom-payer
who
redeemed
us
from
the
Law
,
are
saved
.
And
as
Arminians
,
he
died
for
our
good
,
not
that
he
died
in
our
room
and
stead
,
so
as
the
sins
of
the
Elect
were
actually
taken
off
them
and
translated
upon
Christ
,
so
as
wee
are
actually
freed
from
the
punishment
of
sin
,
as
if
we
had
substitute
a
Saviour
our selves
,
and
payed
our
debt
our selves
to
God
;
and
so
according
to
the
rigour
of
Justice
,
we
might
crave
by
the
Law
of
buying
and
selling
deliverance
from
punishment
,
and
life
eternall
from
God
.
But
this
way
they
will
not
have
Christ
to
die
in
the
place
and
room
of
any
,
but
only
for
their
good
,
so
as
they
may
die
eternally
themselves
for
whom
Christ
died
.
Hence
1.
It
follows
that
Christ
died
for
them
but
gave
no
ransome
of
blood
for
them
for
whom
he
died
.
2.
Arminians
will
not
have
the
sins
and
punishment
satisfactory
to
justice
(
for
of
such
punishment
we
speak
)
actually
upon
Christ
,
and
translated
off
the
sinner
and
laid
upon
Christ
and
beleevers
actually
freed
from
satisfactory
punishment
:
So
that
both
beleevers
and
Christ
must
actually
bear
the
satisfactory
punishment
.
Which
indeed
makes
beleevers
half
redeemers
with
Christ
:
against
which
we
disputed
before
.
3.
Arminians
denies
that
we
payed
our
debts
to
God
,
in
Christ
paying
them
for
us
.
So
that
the
broken
man
cannot
be
said
to
have
satisfied
the
debt
in
,
and
through
the
surety
who
satisfied
for
him
,
which
in
all
Law
is
unjust
.
And
since
Arminians
denies
that
we
payed
to
Justice
a
ransome
for
sin
,
because
our
Surety
Christ
payed
for
us
,
he
must
deny
that
Christ
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
or
that
the
chastisement
of
our
peace
was
upon
him
:
Contrair
to
Isai.
53.5
.
because
we
made
him
not
our
Mediatour
and
Surety
,
but
God
made
him
Mediatour
,
and
laid
our
iniquities
upon
him
,
Isai.
53.6
.
But
it
is
accidentall
in
Law
that
the
debter
substitute
the
surety
,
in
speciè
,
in
kind
,
that
the
debter
ought
to
pay
;
this
reason
does
prove
he
is
both
a
surety
and
a
gracious
surety
.
As
a
Kings
son
who
comes
in
and
layes
down
his
head
for
a
malefactor
,
truely
and
really
dyeth
and
layeth
down
his
life
in
the
room
and
place
of
that
malefactor
,
though
there
was
no
Covenant
nor
paction
between
him
and
the
Kings
son
,
though
neither
the
malefactor
,
nor
any
friend
in
his
name
did
request
the
Prince
to
become
surety
and
die
for
him
.
Reuben
offers
his
two
sons
to
Jacob
as
pawnds
to
be
slain
,
if
he
should
not
bring
home
Benjamin
safe
to
the
father
:
And
had
Jacob
accepted
of
the
offer
,
Reubens
two
sons
who
knew
not
of
the
bargain
,
had
been
sureties
for
Benjamin
,
Gen.
42.37
.
and
Judah
might
have
been
Law-surety
for
Benjamin
to
Jacob
,
though
Benjamin
requested
him
not
to
take
any
such
place
.
The
Lord
the
Creditour
and
Christ
the
Cautioner
did
strike
hands
together
:
Christ
put
himself
in
our
room
,
as
an
hostage
,
pledge
and
surety
to
die
for
us
,
and
payed
the
first
and
second
death
,
the
summe
that
we
was
owing
,
according
to
a
paction
between
the
Lord
and
Christ
,
and
we
requested
not
Christ
to
be
surety
,
only
by
beleeving
,
we
thank
him
,
and
subscribe
and
say
Amen
to
what
is
done
.
But
in
Law
we
payed
,
in
regard
the
same
nature
that
suffered
was
ours
,
and
accepted
as
ours
.
But
Arminians
clearly
refuse
that
Christ
shall
be
an
hostage
and
surety
for
us
,
de
suo
,
of
his
own
,
furnish
a
satisfying
surety
.
For
so
as
his
own
,
Socinus
saith
,
one
cannot
be
both
a
satisfier
and
a
person
satisfied
,
and
this
is
no
satisfaction
at
all
,
saith
Socinus
.
(
4.
)
Our
beleeving
cannot
effectuate
this
,
that
Christ
hath
actually
born
the
satisfactory
punishment
due
to
us
.
Arminius
saith
that
Christ
hath
not
,
actu
ipso
,
actually
born
that
punishment
:
he
must
say
he
hath
born
it
only
potentially
▪
potentià
.
Then
its
like
when
we
beleeve
,
he
bears
that
punishment
compleatly
,
but
he
cannot
die
nor
suffer
,
but
once
;
only
he
must
mean
that
Christ
did
actually
bear
our
sins
,
but
the
satisfactory
punishment
is
not
accepted
as
suffered
in
our
name
.
But
our
beleeving
hindereth
not
,
really
,
morally
,
legally
in
Christ
,
deliverance
from
satisfactory
punishment
is
due
to
us
,
we
being
in
Christ
legally
,
and
life
eternall
is
due
to
us
,
being
in
Christ
according
to
the
rigour
of
justice
,
and
injuria
irrogata
Christo
sponsori
foret
,
wrong
should
be
done
to
Christ
,
and
commutative
justice
,
by
which
,
ex
condigno
,
by
condignitie
,
he
hath
bought
freedom
from
hell
,
and
right
to
heaven
,
to
these
he
died
for
,
if
we
should
suffer
eternall
wrath
,
in
our
persons
,
whether
we
beleeve
or
beleeve
not
;
for
beleeving
is
no
part
of
the
meriting
cause
of
the
satisfying
ransome
.
Yea
Christ
by
right
of
buying
and
selling
,
and
we
in
Christ
our
surety
may
claime
freedom
from
the
second
death
,
and
right
to
everlasting
life
,
so
as
God
should
fail
against
commutative
justice
against
Christ
,
and
break
(
with
reverence
and
humble
submission
to
his
Glorious
Majesty
be
it
spoken
)
Covenant
to
Christ
,
and
he
should
buy
with
a
price
more
then
enough
,
his
seed
,
and
not
get
his
wages
,
if
these
he
died
for
,
die
the
second
death
,
and
come
short
of
glory
eternall
,
if
the
Lord
say
to
Christ
,
I
promise
to
thee
a
seed
,
that
they
shall
be
delivered
from
the
second
death
,
nullo
jure
,
by
no
Law
,
nor
Justice
crave
of
us
faith
and
conversion
to
God
,
if
we
have
payed
our
debts
,
by
rigour
of
justice
exactly
to
God
in
Christ
who
legally
in
our
stead
and
place
payed
for
us
,
he
supposes
plainly
that
God
requires
faith
and
obedience
of
us
as
a
part
of
recompence
made
to
offended
Justice
.
And
Armini●s
saith
,
that
Christs
righteousnesse
is
ours
,
not
as
performed
by
him
,
but
as
imputed
to
us
by
faith
:
So
that
faith
comes
in
as
a
collaterall
price
payed
for
us
or
a
part
of
the
price
,
the
very
act
and
work
of
beleeving
being
counted
ours
,
and
our
righteousnesse
before
God
:
Yea
but
God
by
no
necessity
of
hurt
Justice
craves
faith
and
repentance
from
us
.
That
CHRIST
died
not
for
our
good
only
,
but
in
our
stead
is
proven
,
1.
Because
Christ
in
some
other
more
legall
way
died
for
us
then
for
Angels
,
for
he
died
for
their
good
,
that
he
might
●e
made
the
Head
of
Angels
,
Col.
2.10
.
Phil.
2.7
,
8
,
9
,
10
,
11.
Rom.
10.9
,
11.
and
he
died
for
the
good
of
the
whole
Creation
that
he
might
make
all
things
new
,
and
restore
the
creatures
to
their
perfection
,
which
by
the
sin
of
man
they
had
lost
,
Rom.
8.20
,
21
,
22
,
2●
.
Acts
3.21
.
Rev.
21.5
.
but
he
died
not
as
suffering
punishment
due
to
the
Angels
,
and
the
work
of
Creation
in
their
stead
,
●s
wounded
for
their
transgressions
,
as
he
died
for
our
transgressions
,
Isa.
53.
For
the
transgressions
of
us
all
,
Elect
and
Reprobate
as
,
they
say
,
exponing
that
all
,
Isa.
53.6
.
of
all
and
every
one
of
mankind
,
were
upon
him
.
2.
We
deny
not
,
but
there
be
considerable
differences
between
Christs
dying
,
and
the
punishment
of
the
Elect
which
they
were
to
suffer
.
As
,
1.
Ours
should
have
been
eternall
,
because
we
could
never
out
satisfie
.
But
the
sufferings
of
Christ
,
2.
He
could
not
suffer
the
same
pain
in
number
,
that
we
should
have
suffered
,
for
one
and
the
same
accident
cannot
be
in
different
subjects
,
nor
is
the
surety
to
pay
the
very
same
summe
numero
,
that
the
debter
borrowed
.
3.
The
Lord
could
not
but
have
punished
the
Elect
with
hating
&
aversion
of
mind
,
they
being
intrinsecally
and
inherently
sinners
.
He
punished
Christ
,
who
was
not
inherently
,
but
only
by
imputation
the
sinner
,
with
no
hatred
at
all
,
but
with
anger
and
desire
of
shewing
and
exercising
revenging
justice
,
but
still
loving
him
dearly
,
as
his
only
Son
.
But
upon
this
account
,
Christ
must
stand
in
our
room
,
and
because
of
the
five-fold
onenesse
and
Law-identity
and
samenesse
.
For
,
1.
Though
physically
the
surety
and
the
debter
be
two
different
men
,
yet
in
Law
they
are
one
and
the
same
person
,
2.
The
debt
and
summe
is
one
,
not
two
debts
,
nor
two
ransoms
,
nor
two
punishments
,
nor
two
lives
to
losse
,
but
one
.
3.
It
is
one
and
the
same
solution
and
satisfaction
,
there
can
not
in
Law-justice
,
come
another
reckoning
,
dying
,
and
payment
making
after
the
surety
hath
payed
.
4.
There
is
one
and
the
same
acceptation
upon
the
creditor
his
part
,
if
he
accept
of
satisfaction
in
the
payment
made
by
the
surety
,
he
cannot
but
legally
accept
of
the
debter
,
and
cannot
pursue
him
in
Law
,
but
must
look
upon
him
as
no
debter
.
To
justifie
him
is
another
thing
:
It
being
a
forinsecall
transient
declaration
of
his
righteousnesse
who
beleeves
.
I
speak
here
of
an
acception
of
satisfaction
to
hurt
justice
revenging
sin
,
not
of
an
acceptation
of
obedience
.
5.
It
s
one
and
the
same
legall
effect
,
Christ
justified
in
the
Spirit
,
and
risen
again
,
1
Tim
3.16
.
and
we
in
him
as
in
the
mer●torious
cause
are
legally
justified
.
Hence
he
who
suffered
the
same
satisfactory
punishment
,
for
the
same
sinnes
committed
by
us
,
which
in
Law
we
ought
to
have
suffered
eternally
.
2.
He
suffered
and
died
for
us
in
our
stead
and
place
,
especially
when
the
Creditor
counts
these
sufferings
,
as
if
we
had
suffered
:
So
Paul
,
If
one
be
dead
for
all
,
then
were
all
dead
.
And
the
Messiah
was
cut
off
and
died
not
for
himself
,
Dan.
9.26
.
He
did
no
violence
,
neither
was
guile
found
in
his
mouth
,
Isa.
53.9
.
Joh.
8.46
.
Heb.
7.26
.
But
he
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
,
Isa.
53.5
.
1
Pet.
2.23
,
24
,
25.
He
was
delivered
for
our
offences
,
The
Lord
laid
on
him
the
iniquity
of
us
all
.
He
was
cut
out
of
the
land
of
the
living
,
for
the
transgression
of
my
people
was
he
plagued
,
Isa.
53.8
.
He
bare
on
his
body
our
sins
on
the
tree
.
3.
He
who
being
made
under
the
Law
,
payed
that
Law-debt
of
satisfaction
,
which
the
Elect
in
their
persons
should
have
payed
,
and
thereby
freed
them
from
the
Law-debt
of
satisfaction
:
He
sustained
the
person
of
the
Elect
in
his
suffering
.
But
Christ
being
made
under
the
Law
,
payed
that
Law-debt
of
satisfaction
,
which
the
Elect
in
their
persons
should
have
payed
.
The
proposition
is
out
of
doubt
,
none
denies
the
Minor
,
but
that
we
should
have
died
eternally
in
our
persons
,
if
Christ
had
not
died
for
us
.
4.
He
who
of
purpose
took
on
him
our
nature
,
the
nature
and
seed
of
Abraham
,
and
the
legall
condition
of
a
surety
to
suffer
for
us
,
he
stood
in
our
person
and
room
in
suffering
for
us
.
But
Christ
took
on
him
our
nature
,
which
is
common
to
beleeving
Jews
,
and
to
such
also
who
are
casten
off
of
God
,
Rom.
9.3
,
4.
but
not
as
common
to
them
,
but
as
the
seed
of
Abraham
,
Heb.
2.16
.
And
5.
Gal.
3.10
.
For
as
many
as
are
of
the
works
of
the
Law
,
are
under
the
curse
,
for
it
is
written
,
cursed
is
every
one
who
continueth
not
in
all
things
which
are
written
in
the
book
of
the
Law
to
do
them
.
13.
Christ
hath
redeemed
us
from
the
Law
,
being
made
a
curse
for
us
—
not
to
reconcile
all
and
every
one
to
himself
,
or
to
obtain
a
potentiall
and
far
off
power
of
salvation
.
But
,
ver.
14.
That
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Iesus
Christ
,
that
we
might
receive
the
promise
of
the
spirit
through
faith
.
Not
that
we
might
beleeve
or
not
beleeve
,
if
we
would
,
that
is
not
the
blessing
of
Abraham
,
Act.
11.18
.
Act.
15.8
,
9.
Act.
5.31
.
Ph.
1.29
.
and
for
his
great
love
he
died
for
us
,
the
just
for
the
unjust
,
to
bring
us
to
God
.
6.
And
it
is
thus
confirmed
,
Christ
in
dying
is
not
looked
on
as
a
man
;
Nor
2.
simply
as
a
single
man
dying
;
Nor
3.
as
a
publick
Martyr
or
witnesse
that
all
,
or
none
at
all
,
if
they
so
will
,
may
get
good
of
him
,
but
by
speciall
paction
,
if
he
shall
lay
down
his
life
,
and
work
his
work
,
and
suffer
for
our
sins
,
that
which
we
should
have
suffered
,
he
shall
receive
his
wages
and
see
his
seed
.
7.
As
also
none
who
dies
as
a
surety
or
pays
as
a
surety
,
but
he
bears
the
person
of
such
as
he
pays
for
,
who
ever
gives
a
ransome
for
another
by
way
of
payment
,
and
whosoever
as
a
Priest
offers
a
sacrifice
for
another
,
he
represents
the
person
offended
for
whom
he
offers
,
so
does
the
Advocate
act
the
person
of
the
Client
,
the
intercessour
his
person
for
whom
he
interceeds
.
8.
The
phrase
to
die
for
another
as
a
ransoner
signifies
to
die
in
the
stead
and
person
of
another
.
Demosthenes
,
orat
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
liew
of
Ktesiphon
.
For
Archias
,
for
Marcellus
,
Oratio
pro
Ar●hia
Poe●à
Oratio
pro
Marcello
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Demosthe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isocrates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
1.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Homer
.
〈◊〉
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Three
for
one
slain
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rex
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Il.
1.
he
pleads
,
it
is
in
Law
as
if
Archias
,
as
if
Marcellus
,
or
as
if
the
parties
for
which
Cicero
,
and
Demostenes
do
plead
,
were
in
persons
pleading
themselves
.
It
s
true
,
Isocrates
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
in
bonum
,
for
the
favour
and
good
of
any
:
And
(
for
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notes
also
to
do
or
die
for
the
good
and
profit
of
others
,
Col.
1.24
.
I
rejoice
in
my
sufferings
for
you
,
that
I
may
fill
up
the
remnant
of
the
sufferings
of
Christ
for
his
body
.
But
if
it
cannot
be
denied
,
but
for
Christ
to
die
for
his
body
is
somewhat
more
then
for
Paul
or
any
Martyr
to
die
for
the
body
,
then
sure
Christs
dying
for
his
Church
(
as
the
more
doth
include
the
lesse
)
notes
Christs
dying
for
the
good
of
his
Church
,
and
somewhat
more
then
for
the
Churches
profit
:
any
may
see
Stephanus
his
Thesaurus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
For
)
is
often
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Paul
,
Rom.
9.
I
would
wish
to
be
separated
from
Christ
,
for
my
brethren
;
that
was
not
that
they
might
be
saved
or
not
,
it
were
contrair
to
his
prayer
.
2
Cor.
5.15
.
If
Christ
died
for
all
,
then
all
were
dead
.
The
bread
is
my
flesh
which
I
will
give
for
the
life
of
the
world
.
The
good
shepheard
gives
his
life
for
his
sheep
.
I
lay
down
my
life
for
my
sheep
.
Greater
love
then
this
hath
no
man
,
that
a
man
should
give
his
life
for
his
friends
.
It
is
expedient
that
one
die
for
the
people
,
Joh.
11.
Christ
hath
died
for
the
ungodly
,
Rom.
5.
in
their
stead
.
For
the
just
,
vice
,
loco
,
in
the
place
and
stead
:
As
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Sam.
18.33
.
would
God
I
had
died
for
thee
,
Absalom
.
The
LXX
.
the
Syriack
version
,
and
the
Chalde
paraphrase
,
in
thy
stead
,
I
would
I
had
died
,
and
thou
remained
alive
.
Gen.
22.13
.
A
sacrifice
for
Isaac
,
in
stead
of
Isaac
,
Gen.
44.33
.
I
shall
remain
pledge
(
saith
Reuben
)
for
the
lad
,
I
have
taken
the
Levites
for
all
the
first
born
,
in
stead
of
the
first
born
.
So
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ
gives
his
life
a
ransome
for
many
,
Matth.
20.28
.
He
came
to
give
his
(
dear
precious
)
life
a
ransome
in
stead
of
many
,
1
Tim.
2.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
counter
ransome
for
all
.
Matth.
5.38
.
Eye
for
eye
,
tooth
for
tooth
.
Exod.
21.24.23
.
Thou
shalt
give
life
for
life
.
Syria
.
versio
Quis
dabit
me
mori
loco
tui
?
Chaldae
.
Paraph
.
Vellem
quod
mortuus
essem
,
&
tu
mansisses
●odiè
fili
mi.
Ge.
22.
Give
that
peece
of
money
for
thee
and
me
,
Mat.
17.
Isa
43.4
.
I
will
give
men
for
thee
,
and
people
for
thy
life
.
3.
It
is
used
thus
,
when
a
man
is
given
in
place
of
another
,
Pro.
11.8
.
The
righteous
is
delivered
out
of
trouble
,
and
the
wicked
cometh
in
his
stead
.
Job
34.24
.
and
he
makes
others
to
stand
in
their
place
,
Heb.
as
before
,
Psal.
45.16
.
in
stead
of
fathers
shall
be
sons
.
Job
16.4
.
Oh!
if
your
soul
were
in
my
souls
stead
.
4.
It
is
when
the
son
comes
in
the
room
and
stead
of
the
father
,
or
one
kills
another
,
which
is
a
sad
exchanging
of
one
person
for
another
,
and
though
the
following
King
does
not
act
in
the
person
,
or
by
the
nāe
&
authority
of
him
who
went
before
,
yet
there
is
one
person
changed
,
and
another
raigns
in
his
place
and
room
.
1
Chron.
14.1
.
Abijah
sleept
,
and
Asa
his
son
raigned
in
his
stead
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
King
.
3.7
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gen.
44.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mar.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
20.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
23.
dabis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Daebis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Prov.
11.8
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Job
34.
●4
Heb
as
before
.
Ps.
45.16
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Job
16
▪
4
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat
2.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
hast
made
thy
servant
to
raign
in
the
room
of
David
my
father
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Kin.
11.43
.
Rehoboam
raigned
in
his
stead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chal.
Paraphrastes
,
pro
eo
.
31.
Abijah
raigned
in
his
stead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Kin.
1.17
.
Joram
raigned
in
his
stead
,
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Kin.
15.28
.
Baasha
slew
him
and
raigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Kin.
8.15
.
He
slew
him
,
and
Hazael
raigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Kin.
15.10
.
Shallum
slew
him
,
and
raigned
in
his
stead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ver.
14.
Menahem
slew
him
,
and
raigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ver.
30.
Hoshea
smote
him
,
and
raigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Esth.
2.4
.
Eccl.
4.15
.
2
Sam.
17.25
.
Gen.
30.2
.
1
King
.
16.10
.
Zimri
raigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ezek.
16.32
.
Joseph
heard
that
Archelaus
did
raign
in
the
room
of
Herod
his
father
,
Mat.
2.22
.
Tremellius
,
and
Trostius
both
turn
it
,
Trostius
,
Syria
versio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Loco
Herodis
patris
sui
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tremel
.
Trostius
,
vice
piscis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ro
▪
12.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Syr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tremellius
Trostius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
multis
,
sed
Mat.
2.22
.
vertunt
loco
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
,
vel
vice
omnis
hominis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loco
seu
vice
vestri
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loco
●●ium
suarunt
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vice
populi
,
1
Tim.
2.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loco
omnis
hominis
,
1
Pet.
2.11
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
nobis
,
vice
nostri
.
loco
Herodis
,
Mat.
5.38
.
eye
for
eye
:
It
s
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
17.27
.
give
it
for
me
and
thee
.
The
same
word
,
Luk.
11.11
.
If
his
son
aske
a
fish
,
for
a
fish
in
stead
of
a
fish
.
Tremellius
and
Trostius
,
in
place
of
a
fish
,
loco
piscis
,
he
will
not
give
him
a
serpent
.
Rom.
12.17
.
neither
render
evill
for
evill
:
So
the
same
in
both
Languages
is
,
1
Thes.
5.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
1
Pet.
3.19
.
and
1
Cor.
11.16
.
Her
hair
is
given
her
in
stead
of
a
covering
.
The
same
word
in
the
Syriack
is
,
1
Pet.
3.18
.
The
Lord
Christ
died
,
the
just
for
the
unjust
:
in
stead
of
the
unjust
,
Christ
is
,
Gal.
3.13
.
made
a
curse
for
us
,
in
our
stead
.
Matth.
20.28
.
Syriack
,
that
he
might
give
his
life
a
redemption
for
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vice
multorum
.
And
the
same
is
,
Mar.
10.45
.
and
Rom.
5.6
.
in
due
time
Christ
died
for
the
wicked
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Syriack
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
,
vel
vice
improborum
.
8.
While
we
was
sinners
Christ
died
for
us
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
our
place
,
2
Cor.
5.15
.
If
one
died
in
place
of
all
men
,
all
were
dead
.
Mark
14.24
.
This
is
my
blood
of
the
New
Testament
which
is
shed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
many
,
loco
multorum
,
Luk.
22.20
.
This
cup
is
the
New
Testament
in
my
blood
,
which
is
shed
in
place
of
you
.
Joh.
10.11
.
The
good
shepheard
layes
down
his
life
for
his
sheep
,
in
place
of
his
sheep
:
The
same
word
,
Joh.
11.50
.
Know
ye
not
that
it
is
expedient
that
one
man
die
in
the
place
of
the
people
,
&
that
the
whole
people
perish
not
.
Then
the
intrinsecall
end
of
Christs
dying
consisteth
not
with
the
perishing
of
these
for
whom
he
died
:
for
he
died
that
the
whole
people
should
not
perish
.
1
Tim.
2.6
.
Who
gave
himself
a
redemption
for
every
man
.
Tit.
2.14
.
Who
gave
his
soul
in
stead
of
us
.
Heb.
2.9
.
Who
tasted
death
in
the
place
of
every
man
.
1
Pet.
2.21
.
In
stead
)
or
(
●or
)
another
cannot
note
alwayes
,
for
the
profit
and
good
of
another
,
but
it
must
make
non-sense
.
Christ
died
in
stead
of
us
,
1
Pet.
4.1
.
Rom.
9.3
.
I
pray
that
I
were
separated
from
Christ
in
stead
of
my
brethren
.
The
same
word
so
constantly
used
can
hardly
signifie
,
for
the
good
and
profit
either
of
things
or
persons
:
As
Luk.
11.11
.
will
the
father
give
the
son
a
serpent
in
stead
of
a
fish
,
for
the
good
and
profit
of
a
fish
?
1
Thes.
5.15
.
See
that
none
of
you
render
evill
for
evill
,
i.
e.
evil
for
the
good
and
profite
of
evill
?
a
wild
sense
,
and
it
is
wilder
in
the
case
of
persons
,
when
it
is
said
,
the
son
raigns
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
often
by
the
Seventy
Translators
,
in
stead
of
his
father
,
that
must
be
for
the
good
and
profit
of
the
dead
father
.
But
nothing
can
be
wilder
,
then
to
say
Jehu
killed
Ahabs
seed
,
and
Zimri
slew
his
Master
Elah
,
Hoshea
slew
the
King
,
and
he
raigned
in
his
stead
(
as
the
Seventy
say
not
once
)
that
is
,
he
raigned
for
the
good
and
profit
of
the
King
whom
he
slew
,
and
so
slaying
of
Kings
,
and
rooting
out
the
race
and
posterity
of
Kings
,
de
Servato
.
l.
2.
c.
8.
Cateches.
Raccoviens
.
c.
8.
pa.
183
,
184.
The
vain
reason
of
Socinians
,
that
Christ
died
not
in
the
place
and
room
of
sinners
,
because
he
died
not
in
the
place
and
room
of
sinnes
and
transgressions
;
retorted
&
answered
.
shall
be
their
good
and
profit
.
Socinus
,
and
the
Catechism
of
Raccovia
,
saith
,
if
to
die
for
sinners
be
as
much
as
to
die
in
the
place
and
stead
of
sinners
,
then
to
die
for
sinnes
must
be
to
die
in
the
place
and
stead
of
sinnes
.
Ans.
These
and
the
like
argue
much
the
vanity
of
Socinus
,
if
this
be
retorted
,
as
justly
it
may
.
Then
as
Christs
dying
for
sinners
,
is
for
the
good
,
profite
,
saving
,
beleeving
,
and
confirming
of
the
faith
,
establishing
the
comfort
of
sinners
,
then
by
the
like
Christs
dying
for
sins
,
must
be
to
save
sins
from
hell
,
to
bring
sins
to
God
,
that
sins
should
not
live
to
themselves
,
and
to
establish
the
faith
,
the
consolation
of
sins
;
whereas
Christ
died
not
for
sins
as
for
sinners
,
that
he
might
save
sins
,
but
to
dissolve
the
works
of
the
devill
,
to
take
away
sin
,
1
Joh.
3.9
.
Joh.
1.29
.
Christ
dies
one
way
for
sins
,
and
another
way
for
sinners
:
The
Physitian
one
way
cures
the
disease
that
it
may
be
rooted
out
,
and
be
no
more
,
and
another
way
the
diseased
person
,
that
he
may
live
and
be
in
health
.
CHAP.
IV.
Now
we
are
i●
Christ
dying
,
and
crucified
in
him
.
2.
A
twofold
crucifying
of
us
with
Christ
.
3.
A
discourse
of
mortification
.
4.
The
actings
of
the
mortified
.
5.
That
we
are
to
be
mortified
in
our
affections
to
every
thing
that
is
not
God
,
&c.
IT
is
objected
,
that
we
was
not
born
,
nor
ha●
we
any
being
,
when
Christ
died
,
then
we
died
not
in
Christ
,
nor
could
we
rise
,
ascend
to
heaven
,
nor
sit
in
heavenly
places
with
him
?
Ans.
But
1.
in
Physicall
actions
there
is
required
the
reall
existence
of
the
worker
.
Not
so
in
legall
actions
,
for
as
we
had
no
being
,
who
now
beleeve
,
when
Christ
died
,
so
our
sins
had
no
being
;
Jesus
Christ
,
1
Pet.
2.24
.
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
.
And
that
he
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
who
now
live
,
Isai.
53.5
.
and
they
cannot
deny
this
,
who
teach
that
CHRIST
died
for
the
sins
of
the
world
,
none
excepted
.
And
the
child
in
the
womb
,
when
the
father
is
absolved
from
treason
is
really
and
in
Law
restored
to
his
fathers
inheritance
:
And
the
sucking
child
may
be
Crowned
a
King
,
and
take
possession
of
a
Kingdom
,
and
take
the
oath
of
loyalty
of
the
subjects
in
the
person
of
another
,
though
physically
he
neither
do
,
nor
know
what
is
done
,
but
sleep
in
the
armes
of
the
nurse
.
So
we
legally
in
CHRIST
satisfied
,
our
nature
in
Christ
was
crucified
,
and
we
,
though
not
born
,
did
satisfie
and
suffer
satisfactory
punishment
in
Christ
.
Heb.
1.3
.
Having
by
himself
purged
our
sins
,
he
sat
down
on
the
right
hand
of
the
Majesty
on
high
.
Heb.
9.28
.
So
Christ
was
once
offered
to
bear
the
sins
of
many
.
And
in
him
we
were
(
legally
)
crucified
,
and
dead
to
the
Law
:
As
Gal.
2.19
.
so
as
Christ
once
being
dead
and
crucified
,
the
head
and
members
,
whole
Mysticall
Christ
is
dead
to
the
Law
,
and
Christ
can
die
no
more
,
for
he
cannot
satisfie
and
pay
the
debt
twise
:
And
so
are
we
in
him
dead
to
hell
,
to
wrath
,
to
Law-vengeance
.
Sathan
raises
a
discussed
plea
against
the
conscience
,
thou
art
a
sinner
,
and
under
the
curse
of
the
Law
.
There
is
no
answer
to
that
,
but
by
beleeving
I
was
with
Christ
,
crucified
,
and
am
dead
to
the
Law
and
died
to
death
first
and
second
.
For
Christ
suffered
mysticall
,
Christ
legally
satisfied
,
and
so
did
I
in
him
▪
(
I
speak
not
now
of
personall
suffering
with
,
or
for
Christ
)
and
therefore
that
is
a
plea
of
Sathans
forging
,
and
taken
away
.
And
unjust
summonds
may
be
answered
by
non-compearance
▪
and
by
the
appeal
of
faith
to
Christ
who
having
payed
the
debt
sits
Judge
upon
his
own
debts
,
which
he
himself
payed
,
and
therefore
cannot
suffer
these
for
whom
he
died
to
suffer
for
his
proper
debt
,
which
once
he
payed
.
The
husband
cannot
endure
the
wife
to
be
imprisoned
for
the
debts
which
he
made
his
own
and
fully
satisfied
.
Obj.
2.
All
men
must
die
and
return
to
dust
,
and
so
must
sinners
,
as
the
Law
requires
,
therefore
Christ
died
not
for
thee
?
Ans.
Socinus
,
and
Crellius
object
the
same
,
which
Sathan
doth
.
Socinus
,
de
Servato
.
l.
2.
c.
8.
Quomodo
igitur
vice
&
loco
nostri
Christus
est
mortuus
,
si
nos
quoque
perpetuo
●idem
mortis
generi
expositi
sumus
?
Crellius
,
adversus
Grotium
,
c.
9.
par.
9.
How
wee
die
,
though
Christ
have
died
for
us
.
For
that
death
in
the
hew
and
collour
of
Law-wrath
is
holden
before
a
beleever
now
and
then
under
doubting
as
a
temptation
.
For
we
suffer
not
death
such
as
Christ
suffered
,
to
wit
,
for
sin
,
watered
and
affected
with
the
curse
of
the
Law
;
nor
must
we
measure
death
from
body
or
bulk
of
departing
,
but
from
the
salt
,
and
worst
of
death
,
which
is
the
curse
,
and
that
being
removed
,
we
never
die
,
Joh.
11.26
.
Joh.
5.24
.
no
more
look
upon
death
in
the
Law
,
for
there
it
raigns
,
but
in
Christ
,
and
in
him
death
is
dead
and
removed
;
the
formall
demeriting
power
is
removed
,
when
the
Law
is
satisfied
:
And
a
beleever
being
dead
to
the
Law
is
dead
to
the
curse
and
to
the
worst
of
death
,
as
Christ
is
dead
▪
to
it
now
.
Obj.
3.
But
the
conscience
of
the
beleever
,
suppose
there
were
no
devill
,
challenges
him
of
sin
,
and
therefore
that
he
is
under
a
curse
?
Ans.
The
conscience
may
be
the
factor
and
deputie
of
Sathan
in
that
also
,
We
know
that
what
things
soever
the
Law
speaks
,
it
speaks
to
these
that
are
under
the
Law
:
but
the
Law
speaks
not
then
to
a
beleever
,
for
he
is
under
grace
,
and
so
is
not
in
tearms
of
treating
or
parleying
with
the
Law
.
Christ
was
crucified
and
the
beleever
is
legally
crucified
with
Christ
,
buried
and
risen
again
with
Christ
.
1.
Then
the
Law
is
not
his
judge
,
it
spake
to
Christ
and
condemned
him
and
put
him
to
death
,
when
he
was
under
the
Law
,
and
condemned
you
in
him
,
now
you
say
,
Christ
is
not
condemned
and
crucified
,
when
ye
enter
in
a
new
treatie
with
the
Law
to
receive
a
new
sentence
from
it
,
and
thus
ye
undoe
what
Christ
hath
perfectly
done
.
2.
To
hearken
to
conscience
componing
and
making
another
paction
with
the
Law
then
Christ
hath
made
,
is
to
take
the
plea
that
Christ
hath
embarked
in
,
off
his
hand
;
ye
are
to
stand
still
and
be
silent
,
and
beleeve
that
Christs
dying
,
and
your
dying
in
him
,
is
a
closing
of
a
satisfactory
bargain
with
the
Law
.
Christ
condemned
sin
in
the
flesh
,
by
taking
on
his
flesh
the
curse
due
to
us
for
sin
,
&
for
sin
,
that
is
,
for
sins
cause
,
that
it
might
be
taken
away
,
he
sent
his
Son
to
die
,
Rom.
8.3
.
and
judge
and
condemn
sin
.
3.
This
is
to
mistate
a
question
well
debated
and
discussed
by
Christ
;
for
he
being
the
end
and
perfection
of
the
Law
,
hath
silenced
,
and
satisfied
the
Law
,
Obj.
How
could
we
be
in
Christ
as
in
our
surety
(
for
saith
Arminius
)
we
did
not
give
nor
appoint
Christ
to
be
our
Cautioner
or
Surety
?
Ans.
It
s
evill
arguing
of
Arminius
or
Sathan
,
who
would
make
the
union
either
naturall
or
legall
betwixt
us
and
Christ
,
weak
,
Neither
is
there
a
faining
of
a
person
here
,
or
a
borrowed
and
fained
redemption
,
there
be
these
five
here
.
Lord
Jehovah
,
not
simply
,
as
God
,
he
is
the
partie
from
whom
we
are
redeemed
,
but
God
as
the
offended
Law-giver
,
who
had
us
lyable
to
eternall
punishment
.
4.
There
was
a
price
,
the
life
and
blood
of
God
,
which
though
not
profitable
to
God
(
for
that
is
extrinsecall
to
satisfaction
reall
)
yet
an
aboundant
compensation
to
justice
for
declarative
glory
taken
from
God
which
is
the
nature
of
reall
satisfaction
.
5.
There
is
here
a
God
just
,
true
,
holy
,
unchangeable
,
to
whom
the
price
is
payed
.
Nor
does
Christ
sustain
the
person
of
the
enemy
Satan
from
whom
we
are
redeemed
,
for
he
is
but
the
lictor
who
then
had
no
right
to
detain
us
,
we
are
redeemed
from
evils
of
sin
and
punishment
:
Nor
doth
Christ
in
suffering
sustain
the
person
of
God
.
Hence
,
from
our
being
crucified
with
Christ
crucified
,
something
is
to
be
said
in
a
practicall
way
of
our
mortification
;
for
mortification
flows
originally
from
Christs
death
,
we
being
crucified
in
him
and
with
him
,
Gal.
2.20
.
Q.
What
is
mortification
?
A.
It
is
a
deadning
of
the
whole
powers
and
inclinations
of
the
soul
in
their
bentnesse
and
operations
,
Q.
2.
Since
mortification
comes
only
from
Christs
death
,
what
is
the
influence
of
Christs
death
herein
?
ad
modum
causae
physicae
,
the
merit
of
blood
hath
bought
us
from
our
vain
conversation
,
1
Pet.
1.18
.
Christ
dying
doth
merit
by
blood
the
Spirit
,
and
infused
grace
,
which
deadens
the
whole
life
of
sin
.
Evangelick
Arguments
from
ten
heavens
,
from
ten
Gospels
working
morally
and
in
a
swasory
way
,
cannot
more
work
mortification
then
touching
can
make
a
reall
change
on
a
dead
corps
;
we
was
legally
dead
and
crucified
in
Christ
,
and
with
Christ
,
when
he
died
,
many
not
being
born
then
:
But
in
the
infusing
of
the
life
of
God
,
Christ
applyes
the
reall
principle
of
mortification
.
Now
the
redemption
from
a
vain
conversation
,
1
Pet.
1.18
.
from
the
present
evil
world
,
Gal.
1.4
.
is
as
reall
and
proper
a
bargain
,
except
we
follow
Socinus
,
as
redemption
from
the
wrath
to
come
.
2.
Christs
death
hath
an
influence
morall
and
swasorie
to
work
mortification
:
As
1
Pet.
1.16
.
Be
holy
.
17.
Passe
the
time
of
your
sojourning
in
fear
.
For
ye
are
bought
with
his
blood
from
your
vain
conversation
.
And
1
Pet.
5.1
,
2.
Christ
hath
suffered
in
the
flesh
,
therefore
be
mortified
to
your
lusts
,
and
serve
them
not
,
as
the
Gentiles
do
:
So
Col.
3.1.5
.
But
the
action
morall
of
the
Gospel
doth
not
work
upon
the
naturall
man
:
God
works
in
you
to
will
and
to
do
,
therefore
work
out
your
salvation
.
And
choosing
,
redeeming
,
calling
,
justifying
,
quickening
,
converting
,
are
brought
in
as
causes
in
Scripture
,
both
reall
and
morall
;
but
they
work
morally
on
reason
,
where
there
is
an
impression
of
faith
and
principle
of
life
.
The
Gospel
works
on
an
unrenewed
man
to
perswade
him
almost
to
be
a
Christian
:
Ye
may
perswade
a
youth
to
a
course
,
Quest.
What
are
the
actings
of
a
mortified
man
?
Ans.
No
actings
.
2.
Slow
actings
and
lent
.
3.
Actings
indifferent
.
4.
Closing
with
contrair
providences
,
reproaches
,
work
not
on
mortification
to
fire
the
man
.
Psal.
35.12
.
They
speak
mischievous
things
.
13.
But
I
as
a
deaf
man
,
heard
not
.
David
feared
to
be
the
reproach
of
the
foolish
:
Such
a
case
,
though
from
God
,
would
raise
a
cry
in
a
child
of
this
world
.
Psal.
39.9
.
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
did
it
.
A
mortified
man
is
dead
to
the
voice
of
men-singers
and
women-singers
,
and
musicall
instruments
of
all
sorts
,
Eccles.
2.8
.
and
houses
,
gardens
,
vanitie
and
vexation
of
spirit
.
Will
he
sing
and
dance
at
a
shadow
?
Except
a
mad
man
,
none
will
do
that
.
2.
If
any
thing
,
without
a
child
of
God
,
work
upon
him
,
they
move
him
not
much
:
Psal.
131.2
.
Surely
I
have
behaved
and
quieted
my self
,
as
a
child
that
is
weaned
of
his
mother
,
my
soul
is
even
as
a
weaned
child
.
Acts
20.24
.
None
of
these
things
move
me
:
I
make
not
much
reckoning
of
bands
.
Peter
,
will
have
the
saints
not
to
think
burning
quick
,
strange
,
graces
motions
are
quiet
,
slow
,
modest
,
there
is
not
much
fire
in
the
spirit
of
a
weaned
child
:
A
mortified
soul
is
as
a
sea
that
hath
no
winds
,
nor
low
ebbings
,
nor
high
spring
tides
.
Grace
stirres
leasurely
and
lentely
toward
all
things
,
except
to
God
:
were
there
ten
Paradices
offered
to
it
,
it
cryes
not
,
a
dying
mans
pulse
beats
weakly
.
Grace
shouts
at
nothing
,
He
only
is
my
Rock
—
I
shall
not
greatly
be
moved
.
The
beleevers
sings
,
and
yet
he
is
not
wanton
;
and
weeps
,
and
yet
is
not
sad
;
dies
,
and
yet
lives
;
is
fervent
in
the
cause
of
God
,
and
yet
stayed
and
composed
in
spirit
.
3.
The
actings
of
mortification
are
indifferent
,
not
fixedly
bent
upon
any
thing
but
God
,
no
not
upon
the
Ark
and
spirituall
comforts
.
Weeping
David
,
2
Sam.
16.25
.
saith
to
Zadok
▪
carry
back
the
Ark
of
God
into
the
City
▪
(
better
I
want
my
comfort
,
then
the
Ark
be
taken
)
if
I
shall
find
favour
in
the
eyes
of
the
Lord
,
he
will
bring
me
again
and
shew
me
both
it
and
his
habitation
.
26.
But
if
he
say
,
I
have
no
delight
in
thee
,
here
am
I
,
let
him
do
to
me
as
seemeth
good
unto
him
.
O
how
sweet
,
when
for
God
,
Moses
can
lay
down
his
personall
satisfaction
in
a
share
of
life
eternall
.
What
if
he
tramp
upon
my
eternall
Crown
,
I
should
lay
it
down
at
his
feet
;
and
is
not
this
mortification
?
Should
he
hide
his
face
,
for
eternity
,
from
me
,
and
I
never
see
him
in
his
manifestations
,
so
his
glory
shine
in
my
everlasting
sad
desertion
;
there
is
required
an
indifferency
to
all
created
things
without
;
no
peremptory
and
absolute
fixednesse
of
the
affection
to
any
good
,
God
excepted
,
is
good
:
the
contrair
of
this
is
an
ingadging
of
the
heart
more
then
is
right
to
any
thing
,
give
me
children
,
or
then
I
die
,
there
should
be
a
contented
living
without
children
,
if
God
so
will
:
love
the
creature
,
as
if
ye
loved
not
,
the
Lord
would
have
us
hungring
for
the
creature
,
and
yet
not
eagerly
desiring
,
and
thirsting
,
and
yet
have
a
lent
and
well
ordered
appetite
to
drink
:
love
the
child
,
but
let
the
heart
cleave
leasurely
to
the
child
.
Plowing
,
and
no
heart-labouring
,
buying
and
selling
,
and
no
heart-ingadging
to
the
bargain
is
best
here
.
1
Cor.
7.
They
that
have
wives
should
be
as
if
they
had
none
.
30.
And
they
that
weep
,
as
though
they
wept
not
;
and
they
that
rejoice
,
as
though
they
rejoiced
not
;
and
they
that
buy
,
as
though
they
possessed
not
.
In
the
acting
of
affections
toward
the
things
of
this
life
,
as
father
,
mother
,
husband
,
wife
,
children
,
houses
,
gain
,
beauty
,
honour
,
and
new
bought
farme
,
there
would
be
a
godly
distance
of
the
heart
from
the
thing
ye
do
:
Loving
,
and
no
loving
;
rejoicing
,
and
no
rejoicing
;
weeping
,
and
no
weeping
;
speaks
most
mortification
.
We
cannot
do
here
,
except
sinfully
we
over-doe
,
and
the
out-goings
of
the
heart
to
the
creature
must
be
fierie
,
which
is
childish
,
whereas
mortification
is
a
gracious
well
composed
grave
temper
of
the
aged
in
Christ
.
There
is
a
fire-edge
and
a
fervour
or
feaver
of
affections
even
to
spirituall
objects
that
are
created
at
the
first
conversion
,
To
me
to
live
is
Christ
,
and
to
die
is
gain
:
To
live
is
good
,
to
die
is
good
,
I
know
both
how
to
be
abased
,
and
how
to
abound
:
every
where
,
and
in
all
things
I
am
instructed
,
both
to
be
full
and
to
be
hungry
,
both
to
abound
and
to
suffer
need
.
If
I
die
,
it
is
good
;
if
I
live
,
it
is
good
;
if
I
be
full
,
and
rich
,
it
is
good
;
if
I
be
hungry
,
and
poor
,
it
is
good
;
if
David
be
on
the
Throne
,
it
is
good
,
and
he
sings
Psalms
;
if
he
be
chased
barefooted
,
and
ashes
on
his
head
,
by
the
ascent
of
Mount
Olivet
,
it
is
good
;
he
also
praises
and
sings
Psalms
,
2
Sam.
15.30
.
Ps.
3.1
,
2
,
3.
If
he
be
at
home
in
his
house
,
it
is
good
,
he
praises
,
Ps.
30.
Ps.
101.
If
he
be
banished
in
the
wildernesse
,
and
chased
from
the
house
of
God
,
its
good
,
he
praises
,
Psal.
42.
Psal.
63.
Psal.
84.
Nothing
falls
wrong
to
a
mortified
soul.
The
people
cry
Hosanna
,
Christ
bids
them
rejoice
,
their
King
comes
,
Zech.
9.9
.
The
wicked
spits
on
his
face
,
and
plucks
off
the
hair
,
that
is
good
,
Isa.
50.6
.
I
gave
them
face
and
back
to
be
doing
their
will
.
Heat
to
a
gracious
spirit
is
good
,
cold
is
good
,
joy
is
good
,
sorrow
is
good
,
health
is
good
,
sicknesse
is
good
:
Ezekiah
gets
a
victory
,
the
Assyrians
are
slain
,
that
is
good
.
Isaiah
prophecies
that
all
that
are
in
his
house
,
and
his
treasures
shall
be
spoiled
,
and
his
children
carried
captive
,
good
is
the
word
of
the
Lord
:
Is
spoil
and
captivity
and
the
sword
good
?
Yea
Ezekiah
closes
with
it
,
Isai.
39.8
.
Grace
wonders
at
nothing
,
laughs
at
nothing
,
weeps
at
nothing
but
faintly
,
rejoices
at
nothing
wantonly
;
closes
with
all
,
sayes
Amen
to
all
:
for
Christ
was
crucified
for
me
,
and
I
am
crucified
in
,
and
with
him
.
Q.
3.
What
are
the
speces
or
sorts
of
mortifications
,
that
we
may
know
the
true
mortification
?
A.
1.
It
s
hard
to
give
the
division
of
them
logically
:
There
is
1.
a
naturall
mortification
,
there
is
no
fire
in
the
affections
of
sucking
infants
to
Crowns
,
Kingdomes
,
to
treasures
of
Gold
and
Silver
,
that
is
not
mortification
,
2.
There
is
a
compelled
mortification
,
sicknesse
and
withered
arms
and
legs
,
and
strong
fetters
in
the
prison
,
poverty
and
want
,
care
for
bread
,
and
the
armed
man
poverty
that
hath
a
sharp
sword
,
necessity
blunts
the
affections
in
their
second
acts
,
the
man
hath
no
mind
of
whooring
:
3.
There
is
a
Philosophick
mortification
to
the
creatures
which
are
seen
by
the
light
of
nature
to
be
very
nothing
and
most
unsatisfactory
to
the
naturall
man
:
Christ
.
Archimedis
,
and
other
great
spirits
,
sick
of
love
to
know
the
nature
,
motion
,
and
influence
of
the
starres
,
and
pained
with
a
speculative
disease
of
books
,
and
to
know
much
,
do
contemn
and
despise
honour
,
gain
,
pleasure
,
the
three
idols
,
of
ambitious
,
of
covetous
and
voluptuous
men
;
but
there
is
no
deadnesse
,
no
bluntning
of
the
operations
of
the
soul
toward
the
idol
world
,
flowing
from
the
beleeved
in
crucified
Lord
of
Glory
,
except
you
say
that
Plato
,
and
Aristotle
,
and
such
,
were
crucified
with
Christ
:
Learning
works
not
mortification
.
4.
There
is
a
religious
or
a
madly
superstitious
mortification
.
The
Monks
(
saith
Luther
)
dreamed
that
the
world
was
crucified
unto
them
,
Luther
Com.
on
Gal.
6
▪
14
▪
and
they
unto
the
world
,
when
they
entered
unto
their
Monasteries
,
but
by
this
means
Christ
is
crucified
,
not
the
world
:
Yea
the
world
is
delivered
from
crucifying
,
and
is
the
more
quickened
by
that
opinion
of
trust
they
had
in
their
own
holinesse
and
righteousnesse
.
Col.
2.23
.
In
will-worship
,
in
humility
,
and
neglecting
of
the
body
;
not
in
any
honour
to
the
satisfying
of
the
flesh
.
There
is
much
vain
and
counterfeit
mortification
;
and
Papists
have
as
good
warrand
to
sacrifice
their
lives
to
God
,
and
to
offer
a
bloodie
sacrifice
unto
God
,
under
the
New
Testament
,
as
to
shed
their
own
blood
in
whipping
and
scourging
,
and
such
bloody
worship
,
hath
the
ground
of
mortification
that
Baals
Priests
had
to
launce
themselves
with
knives
to
the
effusion
of
blood
.
And
the
same
may
be
said
of
pilgrimages
,
of
voluntary
poverty
,
in
which
(
as
Luther
said
)
the
world
and
all
their
lusts
are
quickened
.
5.
Not
unlike
to
this
is
the
Pharisees
mortification
,
6.
There
is
a
civill
or
morall
mortification
which
hath
diverse
branches
.
Horatius
Cocles
be
a
mortified
man
,
because
he
defended
the
Romans
against
the
three
Curiatii
alone
?
Though
the
bloody
Gallant
killed
his
own
sister
?
And
was
the
state
mortified
who
pardoned
him
that
bloody
fact
,
for
his
gallant
service
?
And
Decius
father
and
son
who
suffered
so
much
for
their
Countrey
,
and
loved
it
more
then
their
own
blood
?
And
must
Africanus
Major
,
and
Cato
,
who
suffered
for
the
liberty
of
the
publick
,
and
Diogenes
,
who
lived
on
herbs
,
be
mortified
men
to
the
world
?
But
what
avails
it
to
be
dead
to
the
bulk
of
a
bit
body
of
clay
,
and
yet
be
alive
to
vain
glory
?
2.
There
is
an
occasionall
deadnesse
rising
from
the
sight
of
a
father
,
a
brother
,
a
friend
dead
,
not
from
the
death
of
Christ
.
An
unbeleever
dies
with
this
word
,
I
would
not
live
for
all
the
world
,
and
,
we
are
like
water
spilt
on
the
ground
.
The
house
is
burnt
,
all
spoiled
,
treasures
,
and
the
stock
,
by
land
and
sea-robbers
,
are
plucked
away
;
and
riches
have
wings
.
Hence
,
mortification
transient
for
a
time
:
but
lusts
fallen
in
a
sown
,
are
not
dead
,
they
rise
again
and
live
.
3.
There
is
another
transient
mortification
,
as
D.
Preston
observes
,
when
the
conscience
is
affrighted
with
Judgement
,
of
mortification
▪
p.
8
p.
9.
and
some
fire-flaught
of
restraining
grace
is
up
.
4.
A
good
calm
nature
naturally
either
dul
and
stupid
,
or
some
clement
and
meek
disposition
,
and
free
of
the
fire
that
often
follows
the
complexion
,
and
hampered
in
with
teachers
,
parents
,
company
,
education
,
learning
,
seems
a
mortified
nature
.
But
that
is
true
mortification
,
that
flowes
from
faith
in
a
humbled
crucified
Saviour
,
and
it
is
not
to
beleeve
that
Christ
was
mortified
in
our
room
and
place
,
as
Saltmarsh
and
Antinomians
would
say
.
Faith
in
Christ
crucified
is
our
mortification
causatively
,
in
radice
,
not
formally
.
Q.
4.
To
what
things
must
we
be
crucified
?
Answ.
Gal.
6.14
.
To
all
things
created
,
to
the
world
;
wee
condemn
and
despise
and
hate
the
world
,
and
the
world
does
value
us
nothing
.
Let
us
not
please
our selves
,
but
bear
the
infirmities
of
others
.
3.
For
even
Christ
pleased
not
himself
.
Self
loved
and
adored
,
and
mortification
do
not
consist
,
too
much
life
in
apprehension
,
and
admiring
self
,
argues
deadnesse
of
deadnesse
and
of
mortification
.
Was
not
Christ
a
noble
self
?
Yet
for
the
Lord
,
and
his
ransoned
ones
,
Christ
got
above
noble
excellent
self
.
It
is
true
,
there
is
a
renewed
spirituall
self
,
a
new
I
in
the
Saints
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
7.17
.
Now
it
is
no
more
I
that
do
it
,
but
sin
that
dwels
in
me
.
Gal.
2.20
.
It
is
not
I
that
lives
,
but
Christ
lives
in
me
.
Mortification
sets
us
above
new
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
renewed
self
,
and
regenerated
and
crucified
I
;
it
being
a
created
excellency
that
we
are
not
to
adore
.
Christ
,
not
my
will
,
but
thy
will
be
done
:
Much
life
in
the
will
to
created
things
,
speaks
little
or
no
mortification
.
Christ
excelled
in
this
,
Joh.
5.30
.
I
seek
not
mine
own
will
▪
but
the
will
of
him
that
sent
me
.
O
what
court
,
and
power
,
and
life
hath
our
will
?
And
how
soon
the
will
is
broken
and
dead
,
then
is
the
man
broken
,
dead
and
crucified
with
Christ
.
Much
will
,
much
life
of
sin
:
See
Joh.
5.40
.
Ye
will
not
come
.
We
will
not
have
this
man
to
raign
over
us
.
See
Mark
6.25
.
Mat.
1.19
.
Mark
15.15
.
Act.
24.27
.
Act.
25.9
.
Luk.
10.29
.
Rev.
22.17
.
All
will
,
argues
no
mortification
.
Christ
,
Mat.
20.28
.
1
Tim.
2.6
.
Joh.
10.11
.
So
Paul
,
Act.
20.24
.
Ye
speak
of
bonds
and
affliction
,
But
none
of
thase
things
move
me
,
neither
count
I
my
life
dear
to
my self
,
so
that
I
may
finish
my
course
with
joy
.
To
be
mortified
to
life
,
is
to
hate
the
life
,
Luk.
14.26
.
for
Christ
.
And
Revel.
12.
they
overcame
:
mortification
was
their
victory
.
v.
11.
They
overcame
,
for
they
loved
not
their
lives
unto
death
:
Love
of
life
is
the
life
of
sin
when
it
s
not
loved
in
God
.
4.
We
must
be
dead
to
wisedome
,
2.
There
must
be
a
deadnesse
to
learning
,
to
books
,
and
book-vanity
,
Eccles.
12.12
.
There
is
no
end
of
making
many
books
,
and
much
study
is
a
wearinesse
of
the
flesh
.
Eccles.
1.17
.
5.
Mortification
to
learning
&
books
.
Ptolemaeus
Philadelphius
King
of
Egypt
gathered
in
the
Bibliotheck
of
Alexandri●
40000.
books
.
ad
luxuriam
non
ad
utilitatem
,
ait
Livius
,
and
they
were
all
burnt
.
Serenus
Sammoni●●●
left
in
Testament
to
Gordianus
junior
three
score
and
two
thousand
books
.
Petrarcha
,
Librorum
larga
copiae
est
operosa
sed
delectabilis
sarcina
,
&
animi
jucunda
distractio
—
libri
quosdam
ad
scientiam
,
quosdam
ad
insaniam
deduxere
,
dum
plus
hauri●nt
▪
quam
digerunt
:
Vt
stomachis
▪
sic
ingentis
nausea
saepius
nocuit
,
quam
fames
.
And
I
gave
my
heart
to
know
wisedome
,
and
to
know
madnesse
and
folly
:
I
perceived
that
this
also
is
a
vexation
of
spirit
.
18.
For
in
much
wisedom
is
much
grief
,
and
he
that
increaseth
knowledge
increaseth
sorrow
.
Paul
spake
more
with
Tongues
then
they
all
,
1
Cor.
14.18
.
but
he
was
dead
to
that
gift
,
he
had
rather
have
brought
them
nearer
to
Christ
.
1
Cor.
4.10
.
We
are
fools
,
and
hardly
we
can
away
with
that
;
but
we
are
fools
for
Christs
sake
,
and
for
the
interest
of
Christ
and
the
Gospel
,
let
us
so
be
counted
.
It
s
nearnesse
to
Christ
that
maks
us
for
him
to
be
willing
that
what
is
most
eminent
in
us
be
trampled
upon
,
even
shining
wisedome
,
sciences
,
acts
,
eloquence
,
knowledge
which
puffeth
up
.
Yea
there
is
(
3.
)
required
a
deadnesse
of
the
knowledge
of
Gospel-mysteries
,
1
Cor.
13.2
.
Paul
was
not
rude
in
knowledge
,
but
he
was
dead
to
that
,
and
would
not
glory
in
that
.
And
(
4.
)
they
are
not
crucified
with
Christ
,
not
dead
to
opinions
and
sides
,
and
to
lead
factions
:
I
am
of
Paul
,
I
am
of
Apollo
,
was
no
honour
to
Paul
in
his
own
esteem
,
1
Cor.
1.
What
?
was
Paul
crucified
for
you
?
or
were
ye
baptized
in
the
name
of
Paul
?
Who
excells
in
learning
,
who
admires
not
his
own
,
the
birth
of
his
own
mind
?
If
it
were
but
to
hold
there
be
ten
new
worlds
in
the
Moon
,
and
millions
of
worlds
in
the
other
side
of
this
world
?
My
brethren
,
be
not
many
masters
.
Ah!
we
are
not
dead
to
the
Chair
,
the
Pulpit
,
every
one
loves
to
be
counted
and
called
Rabbi
.
The
blessed
Man
Christ
confesses
that
he
knows
neither
the
day
nor
the
hour
of
the
Son
of
Mans
coming
;
yet
there
are
who
darre
define
the
time
of
his
coming
,
and
the
day
.
The
mind
is
a
proud
and
haughty
thing
,
and
we
are
not
dead
to
it
;
the
mind
is
not
mortified
to
the
mind
,
1
Cor.
8.1
,
2.
5.
We
are
not
dead
to
Mammon
:
O
who
is
like
Christ
and
refuses
to
be
a
rich
King
,
For
ye
kn●w
the
grace
of
our
Lord
Jesus
Christ
,
that
though
he
was
rich
,
yet
for
your
sake
he
became
poor
:
He
had
a
greater
mind
then
that
he
could
live
to
riches
.
Paul
,
Acts
20.33
.
saith
not
I
have
sought
neither
silver
nor
gold
,
as
the
Godly
judge
,
Whose
ox
have
I
taken
,
1
Sam.
12.3
.
but
I
have
coveted
no
mans
silver
or
gold
,
or
apparrel
:
The
life
of
lust
to
riches
is
in
the
trusting
in
it
.
Job
31.24
.
If
I
have
made
gold
my
hope
,
or
have
said
to
the
fine
gold
,
thou
art
my
confidence
;
Or
,
25.
have
rejoiced
because
my
wealth
was
great
.
It
s
true
,
a
beggar
and
an
extream
poor
man
that
cannot
have
bread
,
is
not
troubled
nor
much
tempted
to
seek
a
Kingdom
and
the
millions
and
tunnes
of
gold
that
many
rich
ones
have
;
but
yet
there
are
speculative
desires
and
rolling
waves
and
floods
of
wishes
in
the
heart
for
these
:
and
because
hunger
and
want
of
bread
is
his
door
enemy
lying
between
him
and
the
hope
of
great
riches
,
the
man
is
neither
mortified
to
the
love
of
bread
nor
to
the
millions
of
gold
that
the
heart
is
sick
after
.
And
as
there
be
diverse
kinds
and
speces
of
pests
,
and
they
are
not
all
of
one
kind
,
yet
all
contrair
to
the
blood
and
the
heat
of
life
:
So
are
there
sundry
kinds
of
unmortified
lusts
about
riches
according
to
the
sicknesse
of
the
desire
.
Obj.
But
is
not
the
desire
of
food
and
raiment
naturall
,
how
then
is
it
faulty
?
Ans.
The
desire
simply
is
naturall
,
and
the
Ants
and
the
Conies
do
desire
.
But
the
desire
1.
beyond
measure
.
2.
With
a
sinfull
doubting
that
they
shall
not
have
it
,
which
reproacheth
Omnipotency
.
3.
A
desire
wider
then
that
of
Ants
and
Conies
,
of
that
which
is
more
nor
sufficient
,
which
would
destroy
and
not
feed
but
over-feed
,
is
the
faulty
desire
;
as
sicknesse
desires
drink
more
then
sufficient
,
not
for
health
,
but
to
feed
the
disease
,
it
is
the
desire
of
the
disease
rather
then
of
the
man
diseased
;
and
the
forbidden
desire
is
the
sin
.
Obj.
2.
May
not
a
child
of
God
desire
more
then
enough
,
how
then
is
he
mortified
?
Ans.
If
the
desire
of
more
then
enough
come
from
the
habit
of
covetousnesse
,
the
man
is
not
mortified
to
Mammon
:
all
sinfull
habits
in
the
child
of
God
are
broken
,
and
lessened
,
David
,
Lot
,
Peter
,
Asa
,
and
that
saith
that
mortification
is
compleat
in
none
.
And
there
is
too
oft
a
sort
of
sinfull
resurrection
of
the
habit
of
sin
and
the
flesh
,
so
that
David
seems
not
to
be
David
,
but
an
adulterer
,
a
murtherer
:
As
we
see
it
is
the
same
River
that
swells
over
its
banks
,
that
it
was
before
,
but
the
overflowing
is
from
without
,
from
the
clouds
and
from
excessive
rain
,
the
river
also
hath
a
receptive
capacity
in
it self
to
exceed
its
banks
and
channel
:
So
hath
a
child
of
God
from
strong
temptation
from
without
,
and
broken
corruption
from
within
,
a
more
then
his
own
ordinary
quantity
and
swelling
over
his
channel
;
To
teach
us
that
our
mortification
is
a
work
not
of
day
,
but
of
our
whole
life
.
Neither
would
the
wise
Agur
pray
against
riches
,
Prov.
30.
if
temptations
contrair
to
mortification
did
not
follow
them
.
6.
There
is
a
necessity
of
deadnesse
to
honour
,
and
to
learn
the
noble
and
excellent
arte
of
self-contempt
,
I
have
learned
to
be
abased
.
1
Cor.
4.12
.
Being
reviled
we
blesse
,
being
persecuted
we
suffer
,
being
defamed
we
intreat
,
we
are
made
as
the
filth
of
the
world
,
and
are
as
the
off-scouring
of
all
things
unto
this
day
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sweepings
of
the
house
:
Erasmus
,
the
filth
wiped
off
any
thing
.
Valla
,
the
filth
that
sticks
to
the
shoes
.
The
Syriack
hath
a
word
that
noteth
the
dung
of
the
belly
.
As
the
condemned
man
tumbled
into
the
sea
as
a
sacrifice
to
Neptune
from
a
steep
place
was
called
peripsema
.
Sis
pro
nobis
peripsema
.
So
Budaeus
thinks
Paul
alludes
to
heathen
expiations
.
And
when
they
reproached
me
,
David
,
Psal.
38.13
.
But
I
was
as
a
deaf
man
that
heareth
not
,
as
a
dumb
man
that
opened
not
his
mouth
.
The
sense
and
discerning
of
heat
and
cold
,
of
railings
,
and
applauses
,
would
be
dead
:
That
is
mortification
,
when
the
sense
of
hearing
is
dead
to
sounds
,
to
musick
,
and
to
pleasant
songs
,
these
are
not
delightfull
to
a
crucified
or
hanged
man
,
when
the
life
is
out
:
Nor
can
all
the
sweet
smells
,
flowers
,
roses
,
precious
ointments
,
affect
the
smelling
of
a
crucified
man
,
nor
all
the
fair
and
magnifick
pallaces
,
meadows
,
gardens
,
rivers
,
mountains
,
hangings
,
painted
pictures
,
work
upon
the
sight
or
eyes
of
a
crucified
man
.
When
the
heart
is
ravished
with
honour
,
as
the
man
who
said
the
glory
of
Themistocles
hindered
him
to
sleep
in
the
night
,
De
profectu
virtutum
lib.
11.5.237
.
Themistocles
somnum
sibi
Miltiadis
Tropheo
adimi
,
eoque
se
excitari
electo
.
Plutarch
.
ib.
pag.
239.
Quid
mihi
nunciaturus
es
,
nisi
Homerum
revixisse
?
as
litle
mortified
as
Themistocles
who
said
sleep
was
taken
from
him
,
and
he
was
raised
out
of
his
bed
in
the
night
by
reason
of
the
brave
trophie
and
renown
of
the
victory
of
Miltiades
,
that
renowned
man
of
Athens
,
who
,
as
is
known
,
with
a
10000.
Greeks
,
put
to
flight
60000.
Persians
.
And
Alexander
the
Great
,
his
heart
must
have
been
waking
at
the
sound
of
honour
,
who
,
when
a
messenger
came
running
to
him
full
of
joy
,
said
what
should
thou
tell
me
,
but
that
Homer
is
living
again
?
for
he
thirsted
for
nothing
so
much
as
honour
:
And
how
soft
and
very
nothing
is
the
spirit
that
is
broken
with
riches
or
honour
and
pleasure
?
And
often
men
judge
themselves
mortified
,
because
they
are
dead
,
it
may
be
to
riches
,
but
alive
to
ambition
and
desire
of
honour
.
As
Nebuchadnezzar
spared
no
charges
for
his
gods
,
his
pleasure
,
but
he
was
alive
to
honour
,
Dan.
4.30
.
Is
not
this
great
Babylon
,
that
I
have
built
for
the
house
of
the
Kingdom
,
by
the
might
of
my
power
,
and
the
honour
of
my
majesty
?
Well
done
,
Fortune
,
(
saith
he
)
thou
compells
us
to
go
within
our
cloak
;
he
meaned
,
To
live
upon
the
glory
of
vertue
and
learning
,
when
riches
are
spent
and
gone
,
was
well
done
.
But
mortification
,
in
the
habite
and
root
,
is
like
the
works
of
nature
.
The
Sun
equally
enlightens
the
whole
Air
from
the
East
to
the
West
:
Life
comes
in
equally
upon
the
whole
Embryo
and
birth
.
Saving
mortification
goes
through
the
whole
soul.
de
capienda
ex
hostibus
utilitate
,
l●bel
.
n.
3●
.
pag.
241.
Zeno
,
cum
nunciaretur
navim
ipsius
qua
negotiabatur
,
fractam
:
Bene
facis
,
inquit
▪
fortuna
,
quae
nos
intra
palliolum
compellis
.
Christ
merited
by
his
death
deadnesse
to
honour
as
well
as
to
riches
;
Though
in
the
actuall
subduing
of
lusts
D.
Preston
does
well
observe
that
there
is
not
that
labour
required
in
subduing
and
mortifying
all
sins
.
For
love
of
sin
being
the
dominion
,
life
and
castle
of
sin
,
the
more
love
to
the
heart-idol
and
to
the
right
eye
,
the
harder
it
is
to
be
mortified
.
Some
sins
cleave
to
us
as
our
hair
and
nails
,
as
a
custome
of
some
sinfull
words
,
these
are
sooner
mortified
;
and
yet
if
mortification
be
not
in
the
heart
,
these
take
life
again
,
as
hairs
and
nails
cutted
and
shaven
grow
again
.
The
trees
in
Winter
are
not
dead
:
but
there
be
master-devils
and
strongly
rooted
heart-darlings
,
pride
,
covetousnesse
,
to
which
we
are
mortified
,
with
a
huge
greater
deal
of
pains
and
wrestling
,
for
they
are
to
men
as
the
eye
and
the
right
hand
.
7.
We
are
not
soon
dead
to
injuries
.
Our
blessed
Coppie
in
this
excels
:
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
And
Steven
,
Act.
7.60
.
Lord
lay
not
this
sin
to
their
charge
,
Colos.
3.13
.
Forgiving
one
another
.
Yea
,
but
he
wronged
me
,
and
injuries
have
a
strong
impulsion
upon
our
spirits
.
I
cannot
forget
it
.
If
any
man
have
a
quarrell
at
any
(
saith
he
)
let
it
fall
:
even
as
Christ
forgave
you
,
so
do
ye
also
.
I
am
vexed
with
words
in
the
Theater
as
in
a
great
banquet
.
Why
should
this
dead
dog
curse
my
lord
the
King
?
Let
me
go
over
,
I
pray
thee
,
and
take
off
his
head
.
David
standeth
not
much
upon
cursing
the
lord
the
King
.
He
is
so
mortified
to
that
stile
as
he
forgets
it
,
and
,
v.
10.
he
saith
,
Let
him
curse
,
because
the
Lord
hath
said
unto
him
,
Curse
David
.
He
saith
not
,
the
Lord
hath
bidden
him
curse
the
lord
King
David
.
Answers
thou
the
high
Priest
so
?
It
s
a
great
word
.
Christ
was
the
Messiah
,
that
is
a
great
office
of
King
,
Priest
and
Prophet
:
but
he
was
willing
to
forget
his
office
,
by
way
of
taking
much
on
him
,
that
he
might
fulfill
his
office
by
way
of
suffering
.
As
Rulers
and
such
as
are
in
place
must
so
far
be
dead
to
their
office
and
place
,
as
they
must
be
willing
to
bear
in
their
bosome
the
reproaches
of
all
the
mighty
people
,
and
to
have
their
footsteps
,
even
as
Rulers
,
reproached
,
Psal.
89.
v.
50
,
51.
Places
and
office
too
often
have
an
influence
and
strong
enough
on
our
unmortified
hearts
.
But
there
are
some
providentiall
sufferings
that
befall
Rulers
,
as
Rulers
,
against
which
they
should
be
hardned
,
knowing
that
the
Lord
suffers
in
them
.
married
a
wife
,
and
therefore
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
can
not
come
.
This
is
the
most
lively
lust
.
There
is
a
mortified
eye
,
Job
31.1
.
I
have
made
a
covenant
with
mine
eye
,
why
then
should
I
look
on
a
maid
?
Mortified
eye-looks
call
for
mortified
heart-looks
.
It
s
an
old
sin
,
Gen.
3.6
.
And
when
the
woman
saw
the
tree
that
it
was
good
for
food
,
and
that
it
was
pleasant
to
the
eyes
,
—
she
did
eat
▪
Mortified
Joseph
saw
sin
ingraven
on
pleasure
,
Gen.
39.9
.
How
then
can
I
do
this
great
wickednesse
,
and
sin
against
God
?
10.
There
must
be
a
deadned
heart
to
all
the
three
,
to
the
world
,
Love
not
the
world
,
nor
the
things
of
the
world
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
16.
For
all
that
is
in
the
world
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
is
not
of
the
Father
,
but
is
of
the
world
,
Jam.
4.4
.
There
is
some
life
between
the
friends
of
the
world
and
the
world
,
and
James
doubteth
not
to
call
that
enimity
with
God
,
and
the
three
great
Idols
of
the
world
,
gain
,
glory
and
pleasure
,
cannot
make
any
happy
,
which
Heathens
,
Plutarch
,
Cicero
,
Seneca
saw
:
and
therefore
they
pressed
a
contempt
of
the
world
.
For
strength
is
the
glory
of
the
Elephant
or
the
Bull
rather
then
of
man
,
and
plucked
away
by
age
and
time
;
And
beauty
is
no
lesse
uncertain
,
being
made
up
of
quantity
and
colour
,
and
the
Rose
and
the
Lilly
hath
more
of
it
then
man
.
Riches
have
wings
,
and
render
not
the
owner
happy
:
Nobility
is
a
borrowed
good
,
and
the
Parents
glory
not
ours
:
And
honour
is
the
opinion
and
esteem
of
men
,
and
we
yet
cannot
be
dead
to
nothings
,
to
shadows
,
to
emptinesse
and
to
vanity
:
and
fair
buildings
are
well
ordered
dead
stones
.
11.
They
are
not
rightly
mortified
who
are
not
deadned
to
creature-comforts
,
to
father
and
mother
,
for
they
forsake
,
My
friends
,
Job
19.19
.
2.
All
my
friends
,
3.
All
my
inward
(
and
dearest
)
friends
,
4.
Abhorre
me
.
Forsaking
is
hard
,
but
abhorring
is
most
sad
.
Yea
even
in
the
Cause
of
God
Paul
is
put
to
this
,
2
Tim.
4.16
.
At
my
first
answer
no
man
stood
with
me
,
but
all
men
forsook
me
.
2.
So
must
the
Church
be
dead
to
forraign
forces
,
Hos.
14.3
.
Ashur
shall
not
save
us
,
we
will
not
ride
upon
horses
,
and
the
people
must
be
dead
and
sit
still
from
help
from
Egypt
,
Isai.
30.7
.
For
the
Egyptians
shall
help
in
vain
,
and
to
no
purpose
:
therefore
have
I
cryed
concerning
this
,
Your
strength
is
to
sit
still
.
Sitting
still
is
a
ceasing
from
relying
upon
the
Chariots
and
strength
of
Egypt
,
as
being
dead
to
them
:
For
thus
saith
the
Lord
,
the
holy
One
of
Israel
,
in
returning
and
rest
shall
ye
be
saved
,
in
quietnesse
and
in
confidence
shall
be
your
strength
:
and
ye
would
not
.
And
4.
his
people
must
cease
from
man
whose
breath
is
in
his
nostrils
:
for
wherein
is
he
to
be
accounted
of
?
Isai.
2.22
.
and
be
dead
to
multitude
:
for
,
Psal.
33.16
.
No
King
is
saved
by
an
host
,
a
mighty
man
is
not
delivered
by
much
strength
.
17.
An
horse
is
a
vain
thing
for
safety
.
The
help
of
the
creature
substitute
in
the
room
of
God
,
having
the
lustre
of
blue
and
purple
,
or
cloathed
in
scarlet
,
riding
upon
horses
.
Young
men
of
desire
,
Ezek.
23.23
.
doe
easily
dazle
our
eyes
,
and
when
we
are
not
renewed
in
the
spirit
of
our
mind
,
unsanctified
hearts
are
weak
in
apprehending
,
and
more
weak
in
discerning
of
things
.
5.
So
must
there
be
a
deadning
of
the
husband
to
the
wife
,
Job
.
19.17
.
to
servants
,
Job
.
15.16
.
to
sons
,
2
Sam.
16.
v.
11.
of
the
mother
to
the
daughter
,
of
the
daughter
in
law
to
the
mother
in
law
,
Mic.
7.6
.
to
blood-friends
.
12.
All
the
godly
and
zealous
Prophets
said
Amen
to
the
word
of
the
Lord
,
even
Christ
with
sighs
and
tears
,
to
the
extream
desolation
and
ruine
of
Jerusalem
,
Luk.
19.41
.
Math.
23.37
,
38.
and
Jeremiah
,
Ezekiel
,
Isaiah
,
Micah
,
Hosea
,
&c.
to
the
plowing
of
Zion
as
a
field
,
to
the
sword
,
captivity
,
to
the
laying
wast
of
the
land
without
inhabitants
,
Isa.
5.9
.
Isa.
6.10
,
11
,
12.
Jer.
9.1
,
2
,
3
,
4.
Jer.
16.1
,
2
,
3.
&c.
Mic.
3.12
.
Hos.
4.3
.
Hos.
5.6
,
9
,
&c.
There
must
be
a
deadning
to
our
Country
and
Mother-Church
,
that
the
glory
of
justice
may
shine
;
yea
to
our
fathers
grave
,
our
own
bed
,
our
own
fireside
.
13.
The
Lord
will
have
Isaiah
and
the
godly
dead
to
Lawes
and
Government
,
to
vision
and
prophecying
,
when
Judge
and
Prophet
shall
be
taken
away
,
Isa.
3.2
.
and
children
shall
be
their
Princes
,
and
babes
shall
rule
over
them
,
v.
4.
and
the
vineyard
broken
,
and
the
hedge
spoiled
.
And
he
will
have
the
godly
dead
to
King
and
Priest
and
Law
,
2
Chron.
15.3
.
Now
for
a
long
season
Israel
had
been
without
the
true
GOD
,
and
without
a
teaching
Priest
,
and
without
law
.
Hos.
3.4
.
Hos.
10.3
.
And
now
shall
they
say
,
We
have
no
King
,
because
we
feared
not
the
Lord
:
what
shall
then
a
King
do
to
us
?
Hence
we
must
be
mortified
to
every
thing
created
which
the
Lord
may
take
from
us
.
14.
And
upon
this
account
there
is
required
a
deadning
of
our
hearts
to
shipping
and
trading
with
diverse
mighty
Nations
,
as
we
see
in
the
case
of
Tyre
,
Ezek.
27.
of
Babylon
,
Rev.
18.11
▪
12
,
13.
Jer.
51.
so
are
we
to
be
mortified
to
fair
houses
,
Isa.
5.8
.
stately
cities
,
Isa.
14.
to
all
the
Cedars
of
Lebanon
,
that
are
high
and
lifted
up
:
to
all
the
Oaks
of
Bashan
,
to
all
the
high
mountains
,
to
every
high
tower
,
to
every
fenced
wall
,
to
all
the
ships
of
Tarshish
,
to
all
the
fenced
cities
:
for
the
day
of
the
Lord
may
be
upon
these
,
Esai
.
2.
to
all
fair
Rivers
,
to
Oxen
,
Horses
,
Chariots
,
fair
acres
of
land
,
to
Vineyards
,
to
Olive
trees
,
Ezek.
29.4
,
5.
Isa.
50.2
.
Exo.
7.19
.
Deut.
28.31
,
40
,
41
,
51.
to
seed
time
and
harvest
,
Deut.
28.38
.
Hag.
1.6
.
to
corn
,
wine
,
oyl
,
to
cattell
,
increase
of
kine
and
flocks
of
sheep
,
Deut.
28.51
,
Amos
4.9
.
to
Wine-trees
,
to
Fig-trees
,
to
seasonable
rains
,
grasse
and
fruitfull
fields
,
Joel
1.4
,
5
,
7
,
10.
Jer.
14.3
,
4
,
5
,
6.
to
peace
,
safe
down-lying
and
safe
rising
,
Lev.
26.36
.
for
in
all
the
hand
of
the
Lords
anger
is
stretched
out
.
15.
The
Lord
would
have
us
dead
to
valiant
and
to
mighty
men
,
to
Captains
,
Isa.
3.1
,
3
,
4.
Yea
he
makes
true
,
The
sto●t-hearted
are
spoiled
,
they
have
sleept
their
sleep
,
and
none
of
the
men
of
might
have
found
their
hands
.
6.
At
thy
rebuke
,
O
God
of
Jacob
,
both
the
chariot
and
the
horse
are
cast
into
a
dead
sleep
:
And
therefore
he
will
have
us
dead
to
courage
in
warre
.
Who
brings
on
faintnesse
and
terrour
upon
the
spirit
,
when
the
sound
of
a
shaking
leaf
shall
chase
men
,
Levit.
26.36
.
And
when
the
Lord
sends
a
trembling
of
heart
,
and
failing
of
eyes
,
and
sorrow
of
mind
,
Deut.
38.65
?
16.
We
are
called
to
be
dead
to
honourable
birth
,
blood
,
and
noble
Families
,
when
Princes
are
filled
with
contempt
,
and
these
that
were
cloathed
in
scarlet
,
imbrace
the
dung-hill
,
Lam.
5.12
.
Isa.
40.23
,
20.
17.
And
we
must
be
dead
to
the
vigorousnesse
of
youth
,
when
we
read
Eccl.
12.1
,
2
,
3
,
&c.
And
Barzillai
his
complaint
,
Can
I
taste
what
I
eat
?
Can
I
hear
any
more
the
voice
of
singing
men
and
singing
women
?
And
why
but
this
should
make
us
dead
to
sports
,
pastime
,
dicing
,
gaming
,
dancing
,
feasting
,
chambering
,
wantonnesse
,
to
all
plenty
and
fulnesse
,
when
God
can
remove
the
appetite
,
and
give
bread
,
or
remove
bread
,
and
give
the
appetite
.
So
as
the
Lord
leaves
that
doom
on
you
,
Lev.
26.26
.
And
when
I
have
broken
the
staffe
of
bread
,
ten
women
shall
bake
your
bread
in
one
oven
,
and
they
shall
deliver
you
your
bread
again
by
weight
,
and
ye
shall
eat
and
not
be
satisfied
.
So
is
Solomon
dead
to
laughter
,
Eccles.
2.2
.
I
said
of
laughter
it
is
mad
.
Therefore
say
,
thus
saith
the
Lord
God
,
although
I
have
cast
them
far
off
from
the
heathen
,
and
although
I
have
scattered
them
among
the
countreys
,
yet
will
I
be
to
them
as
a
little
Sanctuary
in
the
countreys
where
they
shall
come
.
And
they
who
remained
still
at
Jerusalem
reproached
their
poor
captivated
brethren
,
as
hated
of
God
,
and
gloried
in
themselves
as
Citizens
and
Inhabitants
of
Jerusalem
,
saying
,
v.
15.
to
the
exiled
brethren
,
Get
you
far
from
the
Lord
,
unto
us
is
this
Land
given
in
possession
.
They
were
not
mortified
in
looking
upon
the
Holy
Land
and
City
,
but
vainly
gloried
in
it
.
And
therefore
there
are
two
things
in
Ordinances
.
19.
There
is
necessary
here
a
deadnesse
to
works
,
for
there
be
these
defects
in
them
.
1.
They
cannot
save
,
Eph.
2.
(
2.
)
They
were
not
crucified
for
you
,
let
them
not
have
the
place
and
Chair
of
Christ
.
3.
They
cannot
quiet
the
conscience
,
because
they
cannot
justifie
.
Paul
Preached
from
Jerusalem
to
Illyricum
,
laboured
more
aboundantly
then
they
all
,
was
unrebukeable
,
was
conscious
to
himself
of
nothing
,
yet
was
he
as
dead
to
these
as
to
very
nothing
,
1
Cor.
4.4
.
and
to
losse
and
dung
,
Phil.
3.8
.
Hence
must
we
be
dead
to
the
idol
of
Godlinesse
,
for
it
s
not
God
.
20.
And
dead
to
Godly
men
,
in
poynt
of
confidence
,
we
must
not
know
the
Man
Christ
after
the
flesh
,
2
Cor.
5.16
.
nor
any
meer
man
,
to
cry
man
up
as
God
,
(
every
man
is
a
liar
)
is
contrair
to
Gospel-mortification
.
21.
It
were
good
to
pray
much
,
and
to
be
dead
to
prayer
:
One
of
the
main
causes
why
we
cry
and
pray
much
and
are
not
heard
,
22.
Nor
are
we
dead
to
faith
and
hope
,
but
we
beleeve
in
faith
and
in
beleeving
,
and
we
hope
in
our
own
hoping
in
God
.
But
was
faith
crucified
for
you
?
How
many
fetch
peace
,
pardon
and
righteousnesse
,
not
from
Christ
,
but
from
their
act
of
beleeving
?
Hence
a
case
,
whether
some
may
not
fervently
pray
and
beleeve
strongly
,
and
yet
be
disappointed
in
the
particular
they
pray
for
and
beleeve
they
shall
have
?
Certain
it
may
be
,
especially
when
we
are
dead
to
Omnipotency
and
alive
to
praying
and
beleeving
,
and
lay
more
weight
on
faith
in
God
then
on
God
,
and
on
praying
to
God
then
on
God
himself
.
What
Antinomians
say
unjustly
we
give
to
works
,
to
wit
,
our
peace
with
God
,
they
and
many
unduely
give
to
faith
,
not
to
Christ
.
23.
We
fail
in
being
more
alive
to
comforts
then
to
God
the
comforter
:
the
infant
may
at
once
both
suck
the
breasts
,
23.
Nor
must
we
be
,
in
a
too
lively
way
,
taken
with
our
own
stock
,
that
we
may
learn
not
to
trust
in
our selves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
1.9
.
But
why
but
we
may
trust
in
our
renued
selves
now
furnished
with
a
stock
and
infused
habits
,
the
excellent
blossoms
and
blooms
of
heaven
?
Nay
,
not
in
our selves
thus
fitted
,
but
in
God
who
raises
the
dead
:
for
it
s
not
possible
both
to
trust
in
renewed
self
and
in
God
:
And
Paul
never
meant
that
any
that
professeth
CHRIST
,
is
to
lean
upon
sinfull
self
or
upon
lost
and
condemned
self
.
And
sure
it
is
as
selfy
to
be
alive
to
infused
habits
,
as
to
misken
Christ
,
and
think
,
being
once
a
convert
,
we
can
send
our selves
all
the
rest
of
the
way
to
heaven
without
Christ
,
we
need
not
Christ
for
a
Guide
or
a
Tutor
,
it
s
within
us
may
save
us
.
And
nothing
can
be
more
contrair
to
a
living
the
noble
and
sure
life
of
continuall
dependencie
by
faith
on
the
given
Leader
of
the
people
,
Jesus
Christ
,
then
to
trust
on
habits
of
grace
,
they
are
not
Christ
.
25.
Ah!
who
is
that
mortified
as
to
be
dead
to
the
created
sweetnesse
of
joy
,
26.
There
is
a
deadnesse
to
the
letter
of
the
promise
:
The
promise
(
saith
M.
Ambrose
)
is
but
the
Casket
,
and
Christ
the
Jewell
in
it
▪
the
promise
is
but
the
field
,
Christ
is
the
Pearle
hid
in
it
.
Christ
removed
,
the
promise
is
no
promise
,
or
but
●aplesse
signes
.
27.
We
must
also
be
dead
to
the
rayes
,
out-shinings
and
manifestations
of
God
to
the
soul
here
,
and
must
transchange
God
in
all
presence
and
all
love
embracements
,
and
no
more
:
but
he
dead
to
the
house
of
wine
,
to
the
lif●ed
up
banner
of
love
,
to
love-kisses
of
Christ
,
to
the
love-banquets
,
and
to
the
felt
lying
,
as
the
beloved
,
all
the
night
between
the
breasts
:
28.
And
should
not
the
Church
be
dead
to
providences
of
fair
weather
,
and
Court
,
or
the
blessing
of
a
godly
King
David
,
Ezekiah
,
and
mortified
to
miraculous
deliverances
,
28.
All
who
are
dead
with
Christ
,
are
dead
to
all
dead
worship
,
fervent
in
spirit
,
serving
the
Lord
:
And
rejoice
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
,
Phil.
3.3
.
Rom.
12.
CHAP.
V.
Of
the
Covenant
of
Redemption
between
God
and
the
Mediator
Christ
.
2.
Christ
is
not
a
bare
witnesse
to
confirm
the
Covenant
,
but
the
Author
of
the
Covenant
.
3.
The
Socinian
way
of
works
cannot
quiet
the
conscience
.
4.
Christ
is
upon
both
sides
of
the
Covenant
.
5.
Justice
mediat●
not
.
6.
Reasons
of
the
entrance
of
sin
.
ISai.
49.8
.
I
will
preserve
thee
(
saith
the
Lord
to
Christ
)
and
give
thee
for
a
Covenant
of
the
people
.
Ans.
As
Isai.
49
6.
he
saith
,
I
have
given
thee
for
a
light
to
the
Gentiles
,
that
thou
mayest
be
my
salvation
unto
the
end
of
the
earth
:
that
is
,
as
Act.
13.46
,
47.
I
have
thee
,
O
Christ
,
to
be
the
Preached
Light
,
and
Guide
of
the
Gentiles
,
and
the
Preached
Saviour
,
declared
and
proclaimed
by
the
Preaching
of
Paul
,
Barnabas
,
and
the
Apostles
,
and
Pastors
.
So
I
will
give
thee
for
the
Covenant
,
that
is
▪
the
Preached
surety
and
Mediator
of
the
Covenant
,
Heb.
7.22
.
Heb.
8.6
.
When
the
first
Covenant
was
broken
▪
he
makes
with
us
an
everlasting
Covenant
,
even
the
sure
mercies
of
David
,
Isai.
55.3
.
2.
I
will
give
thee
as
the
only
one
who
is
the
subject
of
the
Gospel
and
Covenant
of
Grace
:
For
to
Preach
Christ
and
to
Preach
the
Gospel
and
New
Covenant
are
all
one
.
3.
I
have
given
thee
to
be
the
confirmer
of
the
promises
,
they
are
all
yea
,
and
Amen
,
in
thee
,
2
Cor.
1.20
.
Gal.
3.16
.
And
4.
by
thy
death
thou
confirmes
the
Covenant
,
and
seals
it
with
thy
blood
,
Heb.
9.15
,
16
,
17
,
22
,
23
,
24.
Heb.
13.20
.
Q.
But
Socinus
denies
that
Christ
is
the
purchaser
or
the
obtainer
by
his
blood
(
as
it
were
)
of
the
New
Covenant
,
Socinus
de
Servato
.
l.
2.
c.
16.
for
he
did
not
by
his
death
procure
or
merit
pardon
to
us
,
he
is
only
the
surety
or
Mediator
of
the
Covenant
.
And
Crellius
and
he
say
,
the
cause
why
the
confirming
of
the
Covenant
is
ascribed
to
the
death
of
Christ
,
is
because
as
by
a
slain
beast
and
divided
into
two
parts
▪
Covenants
of
old
were
established
,
so
by
the
death
of
Christ
the
Covenant
of
Grace
was
solemnly
confirmed
and
sealed
?
Ans.
Christ
is
so
the
Surety
as
Mediator
,
as
he
is
also
the
Author
of
this
Covenant
,
as
God
,
Exod.
3.6
.
It
was
he
who
said
,
I
am
the
God
of
Abraham
,
Isaac
,
and
Jacob.
1
▪
Cor.
10.9
.
Let
us
not
tempt
Christ
,
as
some
of
them
tempted
him
,
and
were
destroyed
of
the
Serpents
.
And
this
is
he
who
led
them
,
and
brought
them
out
of
Aegypt
,
Numb.
21.6
,
7.
whom
they
tempted
in
the
wildernesse
,
5
,
6
,
7.
And
he
ascribes
to
himself
the
Covenant
,
Heb.
8.9
.
Not
according
to
the
Covenant
that
I
made
with
their
fathers
,
&c.
And
it
is
clear
,
that
the
pardon
of
sin
promised
in
the
Covenant
,
Jer.
31.
Heb.
8.
is
never
ascribed
to
the
blood
of
Martyrs
,
but
every
where
to
Christs
blood
,
Eph.
1.7
.
Col.
1.14
.
Rom.
3.25
.
Rev.
1.5
.
1
Joh.
1.8
.
Heb.
9.14.14
,
15
,
22.
Heb.
10.16
,
17
,
18.
2.
That
he
is
the
Surety
also
of
the
Covenant
,
is
expresly
said
,
Heb.
7.22
.
and
the
Mediator
thereof
,
Heb.
8.
Nor
can
it
be
said
that
the
death
of
the
Testator
does
properly
give
faith
and
authority
to
the
Testament
,
It
is
true
that
the
death
of
the
Testator
,
to
wit
such
a
death
of
one
who
is
more
then
a
Testator
or
only
man
,
even
God
man
,
procu●es
as
a
meritorious
cause
,
life
,
remission
,
&c
▪
but
this
it
does
not
as
the
death
of
a
Testator
and
dying
friend
,
but
as
such
a
so
excellent
,
so
satisfactory
a
death
,
which
no
Martyrs
death
can
do
.
There
is
a
far
other
thing
in
Christs
blood
then
power
of
sealing
and
witnessing
the
truth
which
is
in
the
Martyrs
blood
.
and
so
death
is
but
an
antecedent
condition
of
the
right
to
the
goods
.
3.
Christs
dying
to
bear
witnesse
to
his
own
Gospel
is
only
the
secondary
end
of
his
death
,
in
so
far
as
secondarily
remission
of
sins
is
made
known
to
us
after
the
principall
end
of
his
death
,
to
wit
,
reconciliation
,
remission
,
pardon
,
redemption
,
and
life
is
purchased
to
us
by
way
of
merit
:
And
sure
the
truth
of
pardon
and
redemption
is
hugely
more
confirmed
and
sealed
by
the
whole
company
of
the
Martyrs
,
and
made
known
to
the
sons
of
men
,
then
by
the
death
of
one
single
man
,
Maries
Son
:
Nor
does
the
Scripture
ever
commend
Christs
love
to
us
in
sealing
the
Gospel
with
his
blood
as
the
only
way
to
life
,
or
making
this
the
most
strong
Argument
to
move
us
to
beleeve
in
God
,
and
obey
Christ
,
because
Christ
died
for
sinners
,
and
rose
again
to
make
the
Gospel
true
like
,
and
worthy
to
be
beleeved
,
as
the
Martyres
do
:
but
love
shined
in
this
,
that
in
dying
we
have
redemption
and
forgivenesse
and
life
in
his
blood
;
And
since
Godly
and
sound
beleeving
Martyrs
died
for
this
end
,
especially
to
glorifie
God
,
and
seal
the
truth
,
Joh.
21.19
.
Rev.
2.13
.
Mat.
10.32
.
Luk.
12.8
.
Mar.
8.38
.
Luk.
9.26
.
2
Tim.
2.12
.
Rev.
12.
●1
.
we
must
have
most
properly
forgivenesse
of
sins
in
the
blood
of
S●even
,
and
Antipas
,
and
the
rest
of
the
Martyres
.
And
miracles
do
aboundantly
seal
the
truth
of
the
Gospel
;
And
so
doth
the
holinesse
of
profession
,
Joh.
20.32
.
Mar.
16.20
.
Joh.
5.35
,
36.
Matth.
5.16
.
but
never
are
we
redeemed
,
justified
,
saved
by
Christs
and
the
Apostles
miracles
and
holy
life
,
for
any
thing
we
read
in
Scripture
;
but
we
have
life
by
Christs
blood
as
by
a
ransome
,
a
price
to
buy
us
.
Q.
Hence
,
1.
case
:
May
not
the
conscience
be
quiet
by
the
way
of
Socinus
▪
Ans.
The
experience
of
the
Godly
man
wakened
in
conscience
saith
to
this
,
when
he
is
chastened
with
pain
in
his
bed
,
and
the
multitude
of
his
bones
with
strong
pain
,
and
the
mans
soul
drawes
●ear
to
the
g●ave
,
and
his
life
unto
the
destroyers
,
and
the
man
stands
on
need
of
an
Interpreter
,
one
among
a
thousand
to
shew
unto
man
his
righteousnesse
,
Job
33.19
,
20
,
21
,
22
,
23.
Then
God
is
gracious
to
him
,
and
saith
,
deliver
him
from
going
down
to
the
pit
,
I
have
found
him
a
ransome
:
He
is
not
quiet
while
God
say
,
my
Prophet
,
deliver
him
from
hell
and
the
pit
,
which
he
so
much
fears
,
for
my
offended
Justice
hath
found
a
ransome
in
Christ
,
and
I
am
〈◊〉
with
him
.
Yea
,
and
the
conscience
must
be
purged
from
〈◊〉
works
,
by
his
blood
who
offered
himself
without
spot
to
God
through
the
eternall
Spirit
,
Heb.
9.14
.
Yea
,
and
there
is
no
remission
of
sins
without
sheding
of
blood
,
v.
22.
Not
of
Buls
or
Goats
,
for
the
blood
of
beasts
leaves
still
conscience
of
sin
,
Heb.
10.1
,
2.
Then
it
must
be
the
blood
of
Christ
,
v.
5.10
.
who
was
crucified
and
made
a
curse
for
us
,
Gal.
3.10
.
such
a
curse
as
we
must
have
eternally
,
according
to
Divine
Justice
,
suffered
.
Yea
,
if
works
done
by
the
exemplary
grace
of
a
Martyr
,
such
a
holy
man
as
Christ
,
who
was
never
wounded
for
our
transgressions
,
nor
bruised
for
our
iniquities
,
then
Christ
died
in
vain
,
and
there
was
no
ransome
of
blood
given
for
our
sins
,
only
God
of
free-will
made
an
innocent
man
a
curse
,
and
would
have
him
crucified
neither
for
his
own
sin
,
nor
for
ours
;
well
then
,
may
good
works
without
the
blood
of
sinner
or
surety
,
take
away
sin
:
And
the
conscience
sprinkled
with
good
works
may
well
calm
a
guilty
conscience
,
yea
,
and
according
to
the
measure
of
good
works
is
the
measure
of
assurance
of
peace
with
God
.
Now
we
see
the
most
tender
David
,
Job
,
Hezekiah
,
Heman
,
who
walked
most
with
God
,
have
not
alway
most
assurance
of
peace
and
righteousnesse
with
God
,
but
most
dreadfull
doubtings
of
conscience
,
according
as
by
faith
they
apprehend
the
ransome
of
full
satisfaction
,
or
were
dazled
and
darkened
in
their
apprehension
;
yea
sure
,
without
the
ransome
of
blood
,
of
free-will
,
all
receive
a
dry
and
unbloody
pardon
by
doing
the
Commandements
of
Jesus
Christ
.
The
Socinian
faith
which
looks
to
an
exemplary
Martyr
whom
God
of
no
justice
,
but
in
vain
,
and
for
no
cause
,
delivered
to
death
,
but
of
meer
free
pleasure
,
whereas
there
might
be
,
and
is
forgivenesse
without
shedding
of
blood
:
contrair
to
Heb.
9.22
.
Rom.
3.24.25
,
&c.
even
good
works
done
in
imitation
of
Christ
.
Q.
2.
Another
case
is
here
:
Is
Christ
on
our
side
of
the
Covenant
,
and
on
the
Lords
side
?
sanctifie
the
people
with
his
own
blood
,
might
well
be
upon
our
side
:
and
there
's
no
scenick
,
no
seeming
,
but
a
most
reall
satisfaction
here
,
in
that
there
is
a
most
full
and
reall
compensation
made
to
offended
justice
,
and
our
faith
laying
hold
on
this
,
the
conscience
is
quieted
.
As
I
sinned
in
the
first
Adam
legally
,
so
I
satisfied
in
the
second
Adam
.
Obj.
But
justice
saith
,
The
same
person
that
sinned
,
the
same
must
suffer
and
satisfie
,
and
no
other
.
Ans.
Justice
saith
so
,
but
that
part
of
justice
by
the
graciousnesse
and
mercifulnesse
of
the
Just●God
is
,
and
may
be
dispensed
withall
:
So
as
Justice
as
Justice
seeks
payment
,
Q.
3.
A
third
case
is
,
how
can
the
beleever
look
upon
life
eternall
as
a
gift
,
if
it
be
sold
at
so
condign
a
price
as
Christs
blood
?
a
glorious
Church
,
Eph.
5.
25.27
.
1
Thes.
5.9
.
For
God
hath
not
appointed
us
for
wrath
,
but
to
obtain
salvation
by
our
Lord
Jesus
Christ
.
10.
Who
died
for
us
.
2
Tim.
2.10
.
Therefore
I
endure
all
things
for
the
elects
sake
,
that
they
also
may
obtain
the
salvation
which
is
in
Christ
Jesus
with
eternall
glory
.
Jude
21.
Looking
for
the
mercy
of
the
Lord
Jesus
Christ
unto
eternall
life
.
Rev.
5.9
.
Thou
hast
redeemed
us
to
God
by
thy
blood
,
&c.
Act.
20.28
.
Feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
blood
.
Eph.
1.7
.
In
whom
we
have
redemption
through
his
blood
.
11.
In
whom
also
we
have
obtained
an
inheritance
.
We
are
not
afraid
to
call
eternall
life
a
fruit
of
Christs
death
,
that
is
,
of
the
merit
of
his
death
:
See
Joh.
10.10
,
11.28
.
Joh.
3.14
,
15
,
16.
Q.
4.
A
fourth
case
:
Many
stumble
,
some
in
that
God
permitted
sin
to
enter
,
which
he
might
have
hindered
,
knowing
he
should
be
thereby
under
a
necessity
either
to
torment
men
in
hell
,
or
torment
on
earth
his
most
innocent
Son
Christ
?
Ans.
Socinians
,
Arminians
,
yea
Pagans
,
and
all
enemies
to
Christian
Religion
,
are
burdened
with
the
same
seeming
reason
:
For
if
God
,
or
their
gods
may
hinder
wickednesse
,
and
yet
do
not
hinder
it
,
they
bring
themselves
,
or
the
true
God
,
that
they
must
be
necessitated
to
torment
the
sinners
.
2.
There
be
reasons
unanswerable
,
why
if
we
yeeld
(
and
it
is
a
shame
to
deny
)
that
God
is
able
to
hinder
sin
to
enter
in
the
world
,
or
that
he
is
not
infinitly
wise
,
2.
Infinite
wisedom
made
choise
,
beside
other
infinite
possible
wayes
,
Judas
,
Magus
,
Pharaoh
,
to
be
fire-wood
and
coal
to
the
River
of
fire
and
brimstone
,
and
made
so
many
sinfull
peeces
of
sick
,
brittle
clay
,
overgilded
with
the
habit
of
grace
,
of
free
righteousnesse
,
of
glory
,
to
be
the
eternall
harpers
and
proclaimers
of
the
glory
of
his
grace
;
whereas
he
might
have
made
these
stones
,
and
worms
,
for
he
created
Angels
and
worms
,
and
all
out
of
the
Mother
Nothing
,
by
his
good
pleasure
.
And
it
must
be
a
wonder
of
unsearchable
Soveraignty
,
that
should
not
for
eternity
have
been
concealed
,
such
a
number
of
Angels
and
men
whom
he
set
up
in
the
heaven
of
heavens
as
heirs
of
glory
,
to
be
everlasting
Heraulds
and
Trumpeters
to
sound
out
experienced
grace
and
mercy
,
might
have
been
,
if
so
it
had
pleased
him
,
lumps
of
everlasting
vengeance
in
the
eternall
lack
,
and
all
that
are
condemned
,
and
suffer
the
vengeance
of
eternall
fire
▪
both
devils
and
men
are
chips
and
peeces
of
beings
hewen
out
of
the
same
rock
(
if
so
we
may
speak
)
of
that
huge
and
vast
Nothing
,
and
might
have
been
up
before
the
Throne
filling
the
Chairs
and
rooms
of
the
now
heirs
of
glory
,
thou
beleever
,
might
have
been
in
the
seat
of
Iudas
,
scorched
in
his
furnace
in
hell
,
and
Iudas
might
have
had
thy
Throne
and
thy
Crown
up
with
him
eternally
who
sits
on
the
Throne
,
and
with
the
Lamb.
3.
He
might
have
keeped
all
the
sons
of
men
,
and
all
the
Angels
,
in
a
sinlesse
condition
,
J.
Ch.
to
be
courteours
to
proclaim
the
glory
of
Law-goodnesse
,
and
of
the
never
broken
Covenant
of
Works
,
but
then
there
should
never
have
been
such
a
thing
known
to
the
generations
to
come
,
as
that
Ark
of
glory
,
that
huge
and
boundlesse
all
fulnesse
of
the
indwelling
Godhead
in
the
Man
Christ
.
Sure
,
had
there
been
none
sick
,
such
a
suffering
Physician
to
heal
us
had
never
been
,
none
lost
would
have
said
there
is
no
Saviour
,
none
dead
in
sin
,
would
say
,
there
is
no
need
of
such
a
Lord
and
Prince
of
life
,
by
whose
swelling
wounds
we
are
healed
,
Isa.
53.
4.
Nor
was
it
fit
that
this
should
never
be
known
to
Angels
and
men
,
that
the
Lord
honours
so
many
redeemed
sinners
with
a
grant
and
licence
to
love
so
high
,
so
precious
a
Redeemer
,
and
as
it
were
to
marre
and
black
his
fairnesse
and
desirable
excellency
with
our
feeble
and
sinfully
weak
love
,
he
being
so
far
above
our
love
or
faith
or
praises
.
5.
The
Gospel-wonders
should
not
be
an
eternally
sealed
book
to
men
and
Angels
,
as
,
Revel.
12.1
.
that
wonder
in
heaven
,
A
woman
cloathed
with
the
Sun
,
and
the
Moon
under
her
feet
,
and
upon
her
head
a
crown
of
twelve
Stars
,
should
be
known
.
And
what
was
shewed
to
John
was
to
be
shown
to
the
Churches
,
Rev.
21.10
.
And
he
carried
me
away
in
the
Spirit
to
a
great
and
high
mountain
,
and
shewed
me
that
great
City
,
the
holy
Hierusalem
descending
out
of
heaven
from
God
.
11.
Having
the
glory
of
God
.
I
mean
here
the
wonders
of
grace
,
mercy
,
declared
justice
:
as
that
the
most
High
should
empty
Himself
and
the
Godhead
be
united
to
clay
:
that
there
should
be
such
a
high
Bridegroom
,
so
low
and
sinfull
a
Spouse
:
that
death
should
conquer
death
:
that
Nothings
of
clay
should
sing
their
debts
,
eternally
cast
down
their
crowns
,
being
made
of
sinners
glorified
Kings
,
and
not
be
ashamed
to
cast
down
their
crowns
before
him
that
sits
on
the
throne
.
Nor
should
the
gifts
and
graces
of
God
be
hidden
,
Rom.
8.32
.
He
that
spared
not
his
own
Son
,
—
how
should
he
not
with
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
give
us
all
things
,
begrace
to
us
all
?
How
should
he
not
make
heaven
and
earth
free
grace
to
us
,
and
all
a
masse
of
grace
to
us
?
Eph.
1.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
hath
begraced
us
all
over
in
Christ
.
1
Tim.
1.13
.
But
I
obtained
mercy
,
as
dipped
in
a
sea
of
mercy
.
Luk.
1.28
.
Hail
Virgine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filled
with
free
grace
.
Let
us
forgive
one
another
,
Col.
3.13
.
as
Christ
begraced
pardon
to
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
we
might
know
,
1
Cor.
2.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
that
are
freely
given
us
.
And
what
a
debt
must
that
be
,
the
forgiving
of
ten
thousand
talents
,
more
then
to
forgive
millions
and
tuns
of
gold
?
Hence
the
Question
,
whether
Law-innocency
and
never
sinning
▪
or
Gospel-repentance
and
rising
again
in
Christ
,
be
most
excellent
?
It
is
answered
.
1.
Simply
to
us
:
It
is
better
and
morally
more
excellent
never
to
fall
,
never
to
be
sick
,
then
to
rise
in
Christ
and
be
healed
by
such
a
Physician
.
But
sinning
and
falling
being
considered
in
relation
to
a
more
universall
good
,
there
is
more
excellency
in
Gospel-rising
then
in
Law-standing
:
As
,
1.
There
is
more
feeling
deeper
sense
in
the
woman
which
did
wash
Christs
feet
with
her
tears
,
and
wipe
them
with
the
hair
of
her
head
,
then
in
some
who
never
so
fell
.
And
Christ
may
hold
forth
something
of
this
,
Luk.
15.7
.
Likewise
I
say
unto
you
(
saith
Christ
)
there
is
more
joy
in
heaven
over
one
sinner
that
repenteth
,
more
then
over
ninety
and
nine
just
persons
that
need
no
repentance
.
True
it
is
our
Saviours
scope
is
not
to
compare
repentance
and
Law-innocency
together
,
or
to
show
that
the
Pharisees
needed
no
repentance
,
as
if
they
were
not
in
a
lost
condition
:
but
to
show
what
joy
was
in
heaven
with
the
Lord
the
father
of
the
forlorn
son
,
and
in
the
Angels
,
at
the
home
coming
of
repenting
sinners
.
And
is
not
a
Jewell
of
ten
thousand
millions
of
more
worth
then
a
Diamond
that
is
not
worth
the
eighth
part
of
that
summe
?
Adams
innocency
and
never
sinning
should
have
been
by
the
common
influences
of
Law-love
,
and
the
same
may
be
said
of
Angel-innocency
.
But
Gospel-repentance
is
the
gift
procured
at
a
dearer
rate
,
Christ
was
exalted
a
Prince
to
give
repentance
,
Acts
5.31
.
Neither
should
there
be
sense
and
such
loving
sense
of
free
grace
in
the
forlorn
son
,
had
he
never
fled
away
from
his
father
,
and
never
been
so
received
with
a
welcome
of
grace
which
he
beleeved
,
before
he
felt
it
.
CHAP.
VI.
Q.
11.
Whether
there
be
any
such
thing
as
a
Covenant
of
Suretyship
or
Redemption
between
JEHOVAH
and
the
Son
of
GOD
?
That
there
is
such
a
Covenant
,
is
proven
by
11.
Arguments
.
NO
doubt
,
Christ
God-Man
is
in
Covenant
with
God
,
being
a
person
designed
from
eternity
,
1.
Arg.
What
Argument
does
prove
that
there
is
a
people
in
Covenant
with
God
,
Lord
their
God
,
as
Zech.
13.9
.
Jer.
32.38
.
Isai
,
25.9
.
the
same
shall
prove
Christ
to
be
in
Covenant
with
God
:
As
who
can
say
,
he
is
my
God
,
I
will
be
their
God
,
and
they
shall
be
my
people
,
Ezek.
11.20
.
Ezek.
34.24
,
25
,
30.
Now
this
is
clearly
said
of
Christ
,
Psal.
89.26
.
He
shall
cry
unto
me
,
thou
art
my
Father
,
my
God
,
and
the
Rock
of
my
salvation
:
The
Son
,
the
only
begotten
of
the
Father
saith
,
thou
art
my
God
,
Heb.
1.5
.
And
again
,
I
▪
will
be
to
him
a
Father
,
and
he
shall
be
to
me
a
Son
.
It
is
expounded
of
Christ
,
but
was
first
spoken
of
Solomon
,
the
Type
,
1
Sam.
7.14
.
My
mercy
,
that
is
,
my
Covenant-mercy
to
the
Son
of
David
and
his
seed
,
shall
stand
sure
as
the
dayes
of
heaven
,
Psal.
89.28
,
29
,
34
,
35
,
36.
1
Chron.
22.10
.
He
shall
build
a
house
for
my
Name
,
he
shall
be
my
Son
,
and
I
will
be
his
father
.
Then
follows
the
Covenant-promise
:
And
I
will
establish
the
Throne
of
his
Kingdom
over
Israel
for
ever
;
which
is
expounded
,
Psal.
89.28
,
29
,
&c.
of
Christ
,
a
Covenanted
King
as
long
as
the
Sun
and
the
Moon
indures
,
34
,
35
,
36.
and
cannot
agree
to
David
,
whose
Kingdom
is
now
gone
.
As
also
,
Christ
flees
to
this
Covenant
in
his
extream
suffering
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
Psal.
22.1
.
Mat.
27.46
.
So
Psal.
40.
it
is
Christ
who
saith
,
v.
8.
I
delight
to
do
thy
will
,
O
my
God
.
And
it
is
a
Covenant
compellation
,
my
God
,
and
spoken
by
him
,
v.
6.
Mine
ears
thou
hast
opened
,
who
removes
all
sacrifices
,
and
offers
himself
a
sacrifice
,
Heb.
10.5
.
A
body
thou
hast
prepared
me
.
So
also
,
Ps.
45.7
.
Thou
lovest
righteousnesse
and
hatest
wickednesse
:
Therefore
God
,
thy
God
(
a
Covenant
word
)
hath
anointed
thee
with
the
oyl
of
gladnesse
,
above
thy
fellows
.
See
glorified
Christ
glorying
in
this
,
Rev.
3.12
.
Him
that
overcometh
will
I
make
a
pillar
in
the
house
of
my
God
,
and
he
shall
go
no
more
out
:
and
I
will
write
upon
him
the
Name
of
my
God
(
which
is
)
New
Jerusalem
,
which
cometh
down
out
of
heaven
from
ny
God
:
Four
times
he
calls
him
his
God
.
The
Lord
speaks
in
his
Type
,
Psal.
118.28
.
he
who
comes
in
the
Name
of
the
Lord
,
and
is
made
the
head
of
the
corner
:
Thou
art
my
God
,
and
I
will
praise
thee
,
thou
art
my
God
,
I
will
exalt
thee
.
Christ
is
a
noble
example
in
this
teaching
us
to
ride
at
this
●nchor
of
hope
,
thou
art
my
God
by
Covenant
.
Mic.
5.4
.
Christ
shall
feed
in
the
Name
of
the
Lord
his
God
,
Isa.
55.4
.
Behold
my
servant
whom
I
uphold
,
my
chosen
in
whom
my
soul
delights
.
And
of
meer
grace
and
free-love
,
both
God
sent
him
,
and
he
came
,
Joh.
3.16
.
1
Tim.
1.15
.
for
by
no
necessity
of
nature
was
Christ
sent
to
preach
glad
tidings
to
the
meek
,
to
bind
up
the
broken-hearted
,
to
proclaim
liberty
to
the
captives
,
Isai.
61.1
.
to
say
to
the
prisoners
go
forth
,
Isai.
49.9
.
For
Isai.
42.6
.
I
the
Lord
have
called
thee
(
saith
he
)
in
righteousnesse
—
7.
To
open
the
blind
eyes
,
to
bring
out
the
prisoners
from
the
prison
,
and
them
that
sit
in
darknesse
out
of
the
prison-house
.
Nor
can
we
say
,
that
any
thing
,
but
the
good
will
of
the
Lord
did
conclude
or
determine
him
to
send
:
1.
To
save
men
,
not
Angels
,
Heb.
2.16
.
2.
Some
men
,
not
others
;
Joh.
15.13
,
14.
3.
So
ill
deserving
men
,
as
lost
ones
,
Luk.
19.10
.
sinners
,
●
Tim.
1.15
.
Rom.
5.6.8
.
(
3.
)
When
the
Lord
speaks
of
the
Covenant
of
grace
,
Ezek.
37.23
.
he
addes
a
word
of
this
Covenant
,
I
will
cleanse
them
,
so
shall
they
be
my
people
,
and
I
will
be
their
God
.
24.
And
David
my
servant
(
the
son
of
David
Christ
,
for
David
was
dead
)
shall
be
King
over
them
,
and
they
all
shall
have
one
Sheepherd
.
Ezek.
34.23
.
I
will
set
up
one
Sheepherd
over
them
,
and
he
shall
feed
them
,
even
my
servant
David
,
he
shall
feed
them
,
and
he
shall
be
their
Sheepherd
.
24.
I
the
Lord
will
be
their
God
.
And
Zecha
.
13.
JEHOVAH
ownes
Christ
as
this
Sheepherd
,
as
one
of
his
hireing
.
v.
7.
Awake
,
O
sword
,
against
my
Sheepherd
.
Mal.
3.1
.
The
Messenger
of
the
Covenant
,
whom
ye
delight
in
,
behold
he
shall
come
,
saith
the
Lord
of
Hosts
.
Hence
,
this
David
is
the
Servant
,
Sheepherd
,
and
Messenger
of
the
Lord
,
either
by
nature
,
which
cannot
be
said
,
for
the
Man
Christ
is
by
Nature
his
servant
,
but
Christ-Mediatour
,
God-Man
,
is
not
so
his
servant
,
or
he
is
so
by
free
consent
,
on
the
Lords
part
,
who
hires
and
sends
him
,
and
on
Christs
part
,
who
graciously
condescended
to
be
hired
,
and
undertook
for
us
;
which
all
along
must
be
understood
of
no
servile
reward
.
3.
Arg.
Christs
voluntary
yeelding
to
the
work
,
proves
this
,
Christ
,
God
:
Man
willing
to
empty
himself
and
take
on
him
our
nature
,
did
offer
his
service
to
God
,
saying
,
Sacrifice
and
burnt-offering
thou
didst
not
desire
,
Psal.
40.6
.
Heb.
10.5
.
a
body
thou
hast
prepared
me
.
7.
Then
said
I
,
loe
I
come
(
in
the
volume
of
the
book
it
is
written
of
me
)
to
do
thy
will
.
And
if
Christ-God-Man
did
willingly
lay
down
his
life
of
his
own
goodnesse
,
and
no
man
could
take
his
life
from
him
,
against
his
will
,
Joh.
10
,
11
,
18.
Joh.
18.5.8
.
Joh.
14.31
.
Luk.
9.51
.
Then
is
Christs
free
consent
to
be
our
surety
and
Redeemer
,
to
seek
and
to
save
us
,
clear
,
Matth.
20.28
.
Luk.
19.10
.
And
if
it
pleased
the
Lord
to
bruise
him
,
Isa.
53.10
.
and
of
love
to
give
him
to
the
death
for
us
,
Joh.
3.16
.
Rom.
8.3.32
.
Matth.
21.37
.
then
the
Lords
consent
that
he
should
be
our
Surety
,
Saviour
,
and
Redeemer
,
is
no
lesse
evident
.
Now
a
mutuall
agreement
between
JEHOVAH
and
the
Son
for
one
and
the
same
undertaking
is
a
compact
and
Covenant
,
to
have
us
saved
.
4.
Argument
is
,
That
which
was
torn
of
beasts
,
I
brought
not
unto
thee
:
I
bare
the
losse
of
it
;
of
my
hand
didst
thou
require
it
,
whether
stolen
by
day
,
or
stolen
by
night
.
40.
(
Thus
)
I
was
,
in
the
day
the
drought
consumed
me
,
and
the
frost
by
night
;
and
my
sleep
departed
from
mine
eyes
.
This
evidently
speaks
a
Covenant
upon
Labans
part
,
delivering
his
flock
to
Jacob
,
as
to
a
servant
and
sheepherd
,
saying
,
I
contract
with
thee
,
I
deliver
my
flock
to
thee
,
answer
for
them
:
make
an
account
to
me
of
dead
and
living
.
And
on
Jacobs
part
,
a
taking
burden
Covenant
wayes
to
take
care
of
them
;
and
a
Covenant-yeelding
,
require
thou
at
my
hand
old
and
young
,
weak
and
strong
of
the
flock
:
I
bind
my self
to
keep
them
.
So
Christ
hath
delivered
and
given
to
him
of
the
Father
,
so
many
by
head
and
name
,
Joh.
17.2
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternall
life
to
as
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
thou
hast
given
him
.
12.
Those
that
thou
gavest
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
kept
,
and
none
of
them
are
lost
.
Joh.
6.37
.
All
that
the
Father
hath
given
me
,
shall
come
unto
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
comer
to
me
,
I
will
in
no
wise
cast
out
.
39.
And
this
is
the
Fathers
(
Covenant
-
)
will
that
sent
me
,
that
every
one
which
seeth
the
Son
and
beleeveth
on
him
,
may
have
●●verlasting
life
,
and
I
will
raise
him
up
(
by
Covenant
and
Gospel-promise
)
at
the
last
day
.
And
what
speaketh
stronger
consolation
,
then
the
Father
gave
me
to
the
Son
Christ
to
be
saved
,
and
the
Son
undertook
for
me
,
hath
given
a
written
band
under
his
hand
to
keep
me
?
O
what
happinesse
!
that
I
am
not
mine
own
keeper
,
but
that
Christ
hath
given
it
under
his
hand
,
and
the
Father
and
the
Son
have
Covenant-wise
closed
and
stricken
hands
,
the
one
having
given
,
and
the
other
received
me
a-keeping
.
2.
My
soul
enter
thou
not
into
their
secrets
who
lay
all
peace
,
comfort
,
assurance
of
salvation
upon
their
own
Socinian
faith
,
that
is
,
their
indifferent
relying
upon
the
Saviour
Jesus
and
their
own
holiness
,
watchfulnesse
,
obedience
,
love
to
God
.
Sure
,
the
comfort
,
joy
,
peace
,
assurance
subjective
that
they
have
in
their
conscience
,
can
be
no
stronger
then
the
objective
and
fundamentall
certitude
of
standing
,
persevering
,
overcoming
,
flowing
from
free-will
▪
which
is
woefully
free
and
indifferent
to
persevere
and
stand
,
or
not
to
persevere
,
not
to
stand
,
but
to
fall
away
.
It
s
a
stronger
consolation
(
and
the
strongest
should
be
the
Christians
choise
)
that
is
founded
upon
the
Fathers
giving
,
The
fifth
Argument
is
from
Christs
receiving
the
Seals
,
Who
so
receives
in
his
body
the
Seals
of
the
Covenant
of
Grace
,
Circumcision
,
and
Baptism
,
and
yet
needs
no
putting
off
of
the
body
of
the
sins
of
the
flesh
,
by
Circumcision
,
and
needs
no
forgivenesse
of
sin
,
no
regeneration
,
no
burying
with
Christ
in
Baptism
,
as
Col.
2.11
,
12.
Rom.
6.3
,
4
,
5.
and
eats
the
Passeover
,
and
needs
not
that
the
Lamb
of
God
take
away
his
sins
,
as
Joh.
1.29
.
since
he
is
holy
,
and
without
sin
,
he
must
be
under
the
Covenant
,
and
God
must
be
his
God
,
in
some
other
Covenant
then
sinners
are
,
for
these
seals
are
proper
to
a
Covenanted
people
,
strangers
and
Pagans
might
not
receive
them
,
but
these
in
Covenant
only
,
Gen.
17.7
.
Exod.
12.48
.
Matth.
28.20
.
Col.
2.11
,
12.
and
Christ
must
have
received
Seals
for
other
uses
and
ends
,
then
sinners
received
them
,
to
wit
,
to
testifie
that
he
was
the
God
of
both
Jews
and
Gentiles
,
and
that
he
was
the
undertaker
for
us
,
in
a
Covenant
of
suretyship
for
us
,
to
perfect
a
higher
command
then
any
mortall
man
was
under
,
to
wit
,
to
lay
down
his
life
for
sinners
,
Joh.
10.18
.
and
beside
that
,
for
our
cause
he
was
made
under
the
Law
,
to
fulfill
all
righteousness
,
and
so
was
Circumcised
,
Luk.
2.21
.
Baptized
,
Matth.
3.13
,
16
,
17.
did
eat
the
Passeover
with
the
Disciples
,
Mat.
26.18
▪
19
,
20.
Mar.
14.18
.
Luk.
22.13
,
14.
he
▪
in
coming
under
that
state
in
which
he
must
,
because
a
man
,
fulfill
the
Law
,
and
be
under
even
Gospel
commands
so
far
as
they
were
suteable
to
his
holy
Nature
,
testifieth
in
obeying
all
commands
even
of
the
Morall
Law
(
and
as
the
Son
of
God
he
was
under
no
such
obligation
)
that
he
was
under
a
speciall
ingagement
,
and
compact
to
God
,
for
the
work
of
Redemption
.
And
we
are
taught
to
feel
what
imbred
delight
and
sweetnesse
of
peace
is
in
duties
;
when
Christ
Covenants
with
God
to
come
under
the
Law
,
and
under
the
hardest
of
commands
,
to
lay
down
his
life
for
sinners
,
because
it
was
a
Law
and
command
by
Covenant
,
that
hath
most
of
obedience
which
hath
most
of
a
Law
.
Q.
Was
Christ
such
an
one
,
as
needed
seals
to
his
speciall
Covenant
with
the
Father
?
Ans.
He
needed
no
seals
at
all
to
strengthen
his
faith
of
dependency
,
for
there
was
no
sinfull
weaknesse
in
his
faith
,
yet
he
was
capable
of
growing
,
Luk.
2.52
:
For
the
Law
requires
not
the
like
physicall
intention
and
bendednesse
of
acts
of
obedience
from
the
young
,
as
from
the
aged
.
2.
In
that
the
receiving
of
the
seals
proves
Christ
to
be
Surety
of
the
Covenant
of
Grace
,
it
makes
good
,
that
he
was
under
the
other
Covenant
,
and
to
perform
the
obedience
due
to
the
speciall
command
of
dying
,
as
to
a
command
of
Covenant
.
they
are
yea
,
and
Amen
,
and
he
who
is
eminently
the
chief
heir
of
the
promises
,
as
ingaged
to
make
good
the
promises
on
the
Lords
part
,
to
give
forgivenesse
,
Jer.
31.34
,
Heb.
8.12
.
perseverance
,
Jer.
32.39
,
40.
Isa.
54.10
.
Isa.
59.21
.
peace
,
Ezek.
34.25
.
Lev.
26.6.11
,
12.
yea
,
and
a
new
heart
,
Jer.
31.33
.
Ezek.
11.19
.
Heb.
8.10
.
life
eternall
,
Joh.
10.28
.
and
to
make
good
the
promises
upon
our
part
,
by
fulfilling
the
condition
,
and
giving
habituall
grace
,
Jer.
31.33
.
Ezek.
36.26
.
and
actuall
influences
,
Jer.
31.34
.
to
know
the
Lord
,
Ier.
32.39
,
40.
Ezek
36.27
.
to
,
and
with
him
,
God
must
strike
a
Covenant
of
suretyship
,
that
he
shall
have
the
anointing
in
its
fulnesse
,
above
his
fellows
,
without
measure
,
to
make
good
all
these
promises
as
Mediatour
;
for
it
is
not
simply
grace
and
life
that
the
Lord
bestows
upon
his
people
,
but
grace
out
of
the
store-house
of
the
Mediatour
God-Man
.
Now
this
must
be
given
to
Christ
by
promise
,
Gal.
3.16
.
Now
to
Abraham
and
his
seed
were
the
promises
made
,
he
saith
not
,
and
to
seeds
,
as
of
many
,
but
as
of
one
,
and
to
thy
seed
,
which
is
Christ
:
He
cannot
well
mean
mysticall
Christ
,
that
is
,
Christ
and
all
his
,
for
they
are
indeed
many
and
numerous
,
as
Isai.
2.1
,
2.
Isai.
60.1
,
2
,
3
,
4
,
5
,
6.
Psal.
22.27
.
compared
with
Rev.
5.11
.
Rev.
7.9
.
for
the
promises
are
made
to
Christ-God-Man
eminently
,
not
formally
:
For
2
Cor.
1.20
.
All
the
promises
of
God
in
him
are
yea
,
and
in
him
Amen
.
For
the
promise
is
made
to
us
for
Christ
,
and
through
his
grace
,
then
the
promise
is
made
first
to
him
,
and
more
eminently
,
and
to
us
for
him
:
Propter
quod
unumquodque●ale
,
id
ipsum
magis
tale
.
2.
The
promises
are
fulfilled
and
made
good
,
not
because
we
fulfill
the
condition
,
but
for
Christ
,
in
whom
,
and
by
whose
merit
,
both
the
grace
promised
,
and
the
grace
habituall
and
actuall
to
perform
the
condition
,
be
it
faith
,
repentance
,
humility
,
&c.
is
freely
given
to
us
.
3.
Christ
is
he
who
makes
the
Covenant
and
all
the
promises
,
Act.
7.32
.
Who
said
to
Moses
,
I
am
the
God
of
thy
fathers
,
the
God
of
Abraham
—
34.
I
have
seen
,
I
have
seen
the
affliction
of
my
people
which
is
in
Aegypt
,
and
I
have
heard
their
groaning
,
and
am
come
down
to
deliver
them
:
And
now
come
,
I
will
send
thee
unto
Aegypt
.
And
v.
35.
Moses
is
made
a
Ruler
and
a
deliverer
by
the
hands
of
the
Angel
that
appeared
to
him
in
the
bush
.
This
is
Christ
,
the
Angel
,
38.
of
the
Covenant
,
Mal.
3.1
.
Whom
they
tempted
,
1
Cor.
10.9
.
Of
whom
the
Lord
said
,
Exod.
23.21
.
Beware
of
him
,
and
obey
his
voice
,
and
provoke
him
not
:
for
he
will
not
pardon
your
transgressions
,
for
my
Name
is
upon
him
.
And
this
Angel
saith
,
I
am
the
God
of
Abraham
,
the
Omniscient
God
that
sees
the
afflictions
of
his
people
.
3.
Hears
their
prayers
.
4.
Delivers
them
out
of
Aegypt
,
Exod.
20.1
,
2
▪
and
so
the
Author
of
the
Covenant
,
and
of
all
the
promises
.
It
is
much
for
weak
beleevers
that
God
stands
ingadged
in
Christ
by
Covenant
with
him
to
give
us
to
beleeve
,
and
to
beleeve
to
the
end
.
8.
As
the
former
Argument
is
from
the
promise
made
unto
Christ
,
and
fulfilled
to
him
,
so
this
is
from
the
Predictions
,
Prophecies
and
Promises
of
him
,
as
he
,
of
whom
such
glorious
promises
are
foretold
,
and
may
claim
the
thing
promised
,
by
faith
,
he
hath
some
word
of
promise
for
suiting
these
things
:
which
is
a
Covenant
,
if
he
shall
do
what
is
required
of
him
,
and
fulfill
the
Commandement
,
But
such
Prophecies
and
Promises
there
be
of
CHRIST
,
Isa.
22.22
.
The
key
of
the
house
of
David
will
I
lay
upon
his
shoulder
:
so
he
shall
open
and
none
shall
shut
,
and
he
shall
shut
and
none
shall
open
.
23.
And
I
will
fasten
him
as
a
nail
in
a
sure
place
;
and
he
shall
be
for
a
glorious
Throne
to
his
fathers
house
.
24.
And
they
shall
hang
upon
him
all
the
glory
of
his
fathers
house
,
the
off-spring
and
the
issue
,
all
vessels
of
small
quantity
:
from
the
vessels
of
cups
,
even
to
all
the
vessels
of
flagons
.
Zech.
3.8
.
For
behold
,
I
will
bring
forth
my
servant
the
BRANCH
.
Zech.
6.12
.
Speak
unto
Joshua
,
saying
,
Thus
speaketh
the
Lord
of
Hosts
,
saying
,
Behold
the
man
whose
Name
is
the
BRANCH
,
and
he
shall
grow
up
out
of
his
place
,
and
he
shall
build
the
Temple
of
the
Lord
:
13.
Even
he
shall
build
the
Temple
of
the
Lord
,
and
he
shall
bear
the
glory
,
and
shall
sit
and
rule
upon
his
Throne
.
Mic.
5.4
.
And
he
shall
stand
and
feed
in
the
strength
of
the
Lord
,
in
the
Majesty
of
the
Name
of
the
Lord
his
God
,
and
they
shall
abide
:
For
now
shall
he
be
great
unto
the
ends
of
the
earth
.
5.
And
this
man
shall
be
the
peace
,
when
the
Assyrian
shall
come
into
our
land
.
So
Psal.
72.7
.
In
his
dayes
shall
the
righteous
flourish
,
&c.
Hence
,
as
Christ
prayed
in
faith
,
Joh.
17.5
.
to
be
glorified
with
the
glory
he
had
with
the
Father
before
the
world
was
,
because
he
finished
the
work
,
though
he
was
not
yet
crucified
,
but
he
had
a
mind
fixed
to
suffer
:
So
may
Christ
pray
in
faith
to
Govern
right
,
and
to
bear
the
glory
,
and
to
feed
in
the
strength
of
the
Lord
,
and
to
have
a
conquished
people
,
since
he
was
to
fulfill
all
the
work
that
was
laid
upon
him
:
And
this
supposes
a
Covenant
.
Arg.
Christ
is
bidden
aske
a
people
from
God
&
the
Lord
promiseth
that
he
will
hear
Hence
,
Arg.
9.
from
the
suite
he
bids
his
Son
aske
,
which
he
will
grant
,
Psal.
2.8
.
Aske
of
me
and
I
will
give
thee
the
heathen
for
thine
inheritance
,
and
the
ends
of
the
earth
for
thy
possession
.
Psal.
89.26
.
He
shall
cry
unto
me
,
thou
art
my
Father
,
my
God
,
and
the
Rock
of
my
salvation
.
27.
Also
I
will
make
him
my
first-born
,
higher
then
the
Kings
of
the
earth
.
28.
My
mercy
will
I
keep
for
him
for
ever
,
&c.
If
God
say
to
us
,
call
upon
me
in
the
day
of
trouble
,
and
I
will
hear
thee
:
This
argues
a
Covenant
that
God
shall
hear
,
if
we
pray
;
Then
it
sayes
,
if
Christ
the
Mediatour
shall
pray
,
he
shall
be
heard
and
prospered
with
successe
in
his
work
.
10.
Argument
from
the
work
of
Christ
,
and
the
wages
,
Then
I
said
,
I
have
laboured
in
vain
,
I
have
spent
my
strength
for
nought
,
and
in
vain
:
there
's
work
.
Shall
he
have
nothing
for
his
work
?
He
adds
,
Yet
surely
my
judgement
is
with
the
Lord
,
and
my
work
with
my
God
.
v.
6.
He
receives
an
answer
of
a
full
reward
for
his
work
:
And
he
said
,
it
is
a
light
thing
,
that
thou
shouldest
be
my
servant
,
to
raise
up
the
Tribes
of
Jacob
,
and
to
restore
the
preserved
of
Israel
:
I
will
also
give
thee
for
a
light
to
the
Gentiles
,
that
thou
may'st
be
my
salvation
unto
the
end
of
the
earth
.
Which
words
are
cited
true
of
Christ
,
by
Luke
,
Act.
13.47
.
when
Christ
is
Preached
to
the
Gentiles
:
And
as
one
who
laboured
for
us
,
so
he
craves
his
wages
,
though
the
Jews
pay
him
unworthily
.
Zech.
11.12
.
Then
I
said
,
if
ye
think
good
,
give
(
me
)
my
price
,
and
if
not
,
forbear
;
pay
me
,
or
pay
me
not
:
Yet
the
Lord
payed
him
.
Phil.
2.7
.
He
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
—
and
became
obedient
to
the
death
,
the
death
of
the
crosse
.
Here
is
work
:
followeth
his
wages
,
call
it
merit
,
or
what
else
,
it
s
a
reward
and
the
end
of
his
suffering
,
which
Christ
both
desired
and
intended
,
as
the
fruit
of
his
labours
.
v.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Therefore
God
highly
exalted
him
,
and
gave
him
a
Name
above
every
name
.
Act.
5.21
.
Him
hath
God
exalted
with
his
right
hand
▪
to
be
a
Prince
and
Saviour
.
Isa.
53.10
.
When
he
shall
make
his
soul
an
offering
for
sin
(
which
was
work
hard
enough
)
he
shall
see
his
seed
(
which
was
his
souls
desired
wages
)
he
shall
prolong
his
days
,
the
pleasure
of
the
Lord
shall
prosper
in
hand
:
11.
He
shall
see
of
the
travail
of
his
soul
,
and
be
satisfied
.
12.
Therefore
will
I
divide
him
(
a
portion
)
with
the
great
,
and
he
shall
divide
the
spoyl
with
strong
:
that
is
an
ample
reward
.
Follows
his
work
▪
because
he
hath
powred
out
his
soul
unto
death
,
and
he
was
numbred
with
the
transgressours
,
and
bare
the
sins
of
many
,
and
made
intercession
for
the
transgressours
.
Hence
,
his
care
to
finish
the
work
of
him
that
sent
him
,
and
to
do
his
will
,
Joh.
4.34
.
Joh.
17.4
.
Joh.
8.29
.
and
as
the
Father
loved
,
so
he
rewarded
the
obedience
of
his
Son
,
not
by
necessity
of
nature
,
but
by
a
voluntary
compact
,
but
he
loves
his
obedience
,
Joh.
10.17
.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
Joh.
15.10
.
If
ye
keep
my
Commandements
,
ye
shall
abide
in
my
love
,
even
as
I
have
kept
my
Fathers
Commandements
,
and
abide
in
his
love
.
Nor
can
it
be
denied
but
a
redeemed
and
saved
people
was
much
in
the
heart
of
Christ
,
and
much
in
his
desire
and
intention
.
Joh.
10.10
.
I
am
come
,
that
they
may
have
life
,
and
have
it
more
aboundantly
.
And
if
,
to
finish
the
work
,
especially
of
saving
lost
man
,
was
his
meat
and
drink
,
Joh.
4.34
.
and
he
prayed
for
the
ransoned
ones
,
Joh.
17.
to
sanctifie
them
:
17.
That
they
might
he
where
he
is
,
24.
There
must
be
always
in
the
heart
of
Christ
a
design
of
love
,
in
that
he
made
redeemed
ones
his
end
,
his
work
,
his
souls
satisfaction
,
Isa.
53.11
.
And
O
how
worthlesse
were
we
!
that
the
desire
of
God
should
be
toward
us
:
How
far
below
the
price
that
love
put
on
us
?
Was
man
a
Crown
and
wager
for
God
,
for
God
,
Immanuell
,
God
with
us
?
Reason
might
say
,
a
lesse
price
may
buy
poor
man
,
a
lower
design
may
compasse
sinners
.
But
love
said
no
lesse
could
do
it
:
and
this
love
is
not
capable
of
a
mistake
,
in
buying
,
infinite
love
cannot
erre
in
designes
of
free-love
.
11.
Argument
is
from
the
Oath
of
God
:
Christ
is
made
a
High
Priest
,
For
those
Priests
were
made
without
an
oath
:
but
this
with
an
oath
,
by
him
that
said
to
him
,
the
Lord
hath
sworn
and
will
not
repent
,
thou
art
a
Priest
for
ever
,
after
the
order
of
Melchizedec
,
Psal.
110.4
.
No
man
enters
to
an
office
by
an
oath
to
be
faithfull
,
or
to
be
for
ever
in
such
an
administration
,
but
he
enters
also
to
the
office
by
Covenant
.
And
this
oath
is
sworn
by
the
Lord
JEHOVAH
,
to
Christ
:
The
Lord
hath
sworn
,
—
thou
art
a
Priest
.
It
s
a
more
excellent
Priesthood
which
is
confirmed
by
an
oath
,
then
that
of
Aaron
,
which
is
confirmed
by
no
oath
.
Psal.
89.35
.
Once
have
I
sworn
by
my
Holinesse
,
that
I
will
not
lie
unto
David
,
His
seed
shall
endure
for
ever
.
Act.
2.30
.
Therefore
being
a
Prophet
,
and
knowing
that
God
with
an
oath
had
sworn
to
him
,
that
of
the
fruit
of
his
loins
according
to
the
flesh
,
he
would
raise
up
Christ
to
sit
upon
his
Throne
.
31.
He
seeing
this
before
spake
of
the
Resurrection
.
Psal.
1●2
.
11
.
The
Lord
hath
sworn
in
truth
unto
David
,
he
will
not
turn
from
it
,
of
the
fruit
of
thy
body
will
I
set
upon
thy
Throne
.
12.
If
thy
children
shall
keep
my
Covenant
,
and
my
Testimony
that
I
shall
teach
them
,
their
children
also
shal
sit
upon
thy
Throne
for
evermore
.
They
shall
sit
so
and
so
by
Covenant
blessed
in
Christ
.
And
so
the
stability
and
certainty
of
the
decree
and
oath
is
not
to
make
the
children
of
David
secure
,
but
watchfull
in
their
duty
:
But
this
is
not
a
condition
without
the
which
the
Messiah
should
not
reign
,
but
without
this
he
should
not
reign
to
their
comfort
and
everlasting
good
.
But
otherwise
the
truth
of
the
Lords
Covenant-faithfulnesse
depends
not
upon
mens
unbeleef
,
Rom.
3.3
.
and
for
the
certainty
of
this
promise
and
oath
which
made
good
Christ
his
reign
which
shall
not
cease
,
see
2
Sam.
7.12
.
1
King
.
8.25
.
2
Chron.
6.16
.
Luk.
1.69
.
Gen.
21.17
,
18
▪
Hence
there
is
no
Covenant
made
with
Christ
that
the
Covenant
of
Works
made
with
Adam
should
stand
for
ever
.
2.
No
oath
in
that
Covenant
.
3.
No
promise
or
oath
to
give
perseverance
,
and
the
Spirit
and
influences
of
grace
for
that
effect
.
And
the
oath
of
God
,
that
Christ
shall
be
King
of
my
will
to
reign
over
the
heart
,
to
give
repentance
as
a
Prince
,
Papists
,
Arminians
,
who
say
that
any
tempted
Saint
may
be
a
justified
Saint
to
day
,
and
an
Apostate
,
a
limme
of
Satan
and
a
child
of
perdition
to
morrow
,
as
Judas
was
:
as
if
Christ
were
not
a
sworn
Advocate
in
the
nick
and
hour
of
temptation
to
help
,
in
the
act
of
winnowing
:
and
had
not
made
promises
of
actuall
grace
to
actuall
temptations
when
they
come
,
Luk.
22.31
.
1
Joh.
2.1
.
Math.
10.19
.
And
if
Christ
be
sworn
a
King
,
Advocate
,
an
high
Priest
,
to
overcome
the
rockinesse
and
flinty
and
stony
rebellion
of
will
,
providing
that
will
shall
first
yeeld
and
not
play
the
King
against
Christ
:
for
any
thing
I
see
,
the
Covenant
of
grace
is
looser
(
the
corruption
of
the
Covenanter
being
ten
times
stronger
to
evill
then
the
will
of
Adam
was
)
then
the
Covenant
of
Works
,
and
the
Gospel
an
infinitely
more
plain
path
to
a
more
fiery
hell
then
the
Law
.
And
it
speaks
much
of
free
grace
,
that
the
everlasting
salvation
of
the
Elect
is
in
such
a
castle
as
the
oath
of
the
Omnipotent
and
infinitely
faithfull
Lord
.
Lastly
,
the
Argument
is
the
more
considerable
that
every
Priesthood
,
even
that
of
Levi
,
is
imposed
by
Covenant
,
Mal.
2.5
.
My
Covenant
was
with
him
of
life
and
peace
.
CHAP.
VII
.
The
Covenant
of
Redemption
is
explained
in
three
eternall
acts
.
1.
Designation
,
decree
or
ordination
,
and
delectation
in
the
work
.
2.
Mercy
and
peace
,
truth
and
righteousnes
are
agreed
in
this
Covenant
.
3.
The
designed
sending
of
the
Spirit
cannot
be
a
Covenant
as
this
was
.
4.
The
twelfth
Argument
.
5.
The
thoughts
of
eternall
love
.
THe
Covenant
of
Redemption
is
two
wayes
considered
.
1.
As
transacted
in
time
between
Jehovah
and
Christ
,
in
his
actuall
discharge
of
his
office
of
King
,
Priest
and
Prophet
.
2.
As
it
is
an
eternall
transaction
and
compact
between
Jehovah
and
the
second
Person
the
Son
of
God
,
who
gave
personall
consent
that
he
should
be
the
Undertaker
,
and
no
other
.
And
these
three
acts
are
considerable
in
the
Persons
in
this
latter
consideration
:
-
1.
Designation
of
one
.
-
2.
Decree
and
destination
.
-
3.
Delectation
in
the
work
.
As
to
the
first
:
There
must
have
been
a
Person
,
either
the
Father
,
or
the
Son
,
or
the
Spirit
.
1.
By
God
,
from
eternity
set
apart
,
separated
,
and
designed
:
And
2.
This
person
must
have
given
an
actuall
consent
from
eternity
to
the
designation
:
Now
the
person
designed
was
the
Son
only
,
this
lot
eternally
(
to
speak
so
)
fell
upon
only
him
who
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lamb
fore-ordained
before
the
foundation
of
the
world
,
1
Pet.
1.20
.
And
because
Christ-God
equall
with
the
Father
,
does
not
begin
to
consent
and
agree
to
the
designation
in
time
,
nor
can
Christ-God
will
any
thing
in
time
,
which
he
did
not
will
,
and
consent
unto
,
from
eternity
;
therefore
he
was
present
with
the
Father
,
and
consented
unto
the
designation
,
and
closed
the
bargain
from
eternity
:
upon
which
account
,
Christ
had
the
glory
of
a
designed
Saviour
with
the
Father
,
before
the
world
was
,
and
prayes
that
he
may
,
God-Man
,
be
glorified
,
as
touching
the
manifestation
of
that
glory
to
Angels
and
men
,
with
the
glory
that
he
had
with
the
Father
before
the
world
was
,
2.
Christ
is
chosen
and
predestinate
the
head
,
the
first
born
of
the
house
,
and
of
the
many
brethren
,
and
sayes
Amen
to
the
choise
,
and
we
are
chosen
in
him
,
as
our
head
,
and
he
was
fore-ordained
the
Mediator
,
and
the
Lamb
before
the
foundation
of
the
world
was
laid
,
to
be
slain
for
our
sin
.
Hence
,
2.
offended
Justice
by
the
breach
of
the
Covenant
of
Works
in
all
the
three
Persons
pleads
that
man
should
die
,
and
that
pleading
is
most
just
,
and
the
Law
cannot
be
broken
nor
repealed
.
The
soul
that
sins
must
die
,
Ezech.
18.
the
threatning
,
Gen.
2.17
.
must
be
fulfilled
.
2.
Mercy
pleads
(
not
having
a
Throne
higher
then
justice
,
Armin.
de
Sacerdatio
Chri.
pag.
14
,
15.
as
Arminius
saith
)
that
so
many
chosen
ones
may
find
mercy
,
and
peace
calls
for
reconciliation
to
sinners
.
3.
Infinite
wisedome
also
requires
that
justice
and
righteousnesse
(
under
the
name
of
mercy
we
comprehend
free
and
rich
grace
)
may
meet
,
and
peace
and
righteousnesse
may
kisse
each
other
,
Psa.
85.11
.
Hence
all
these
Attributes
of
glory
must
come
forth
,
that
a
Throne
may
be
set
up
and
a
Psalm
may
be
sung
,
Rev.
5.12
.
and
the
thousands
of
thousands
may
cry
,
Worthy
is
the
Lamb
that
was
slain
,
to
receive
power
,
and
riches
,
and
wisedome
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
.
13.
And
every
creature
which
is
in
heaven
(
saith
John
)
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
saying
,
Blessing
,
honour
,
and
glory
,
and
power
be
unto
Him
that
sitteth
upon
the
throne
,
and
unto
the
Lamb
for
ever
and
ever
.
Hence
1.
there
is
no
conflict
between
mercy
and
justice
(
as
Arminius
saith
)
nor
any
naturall
desire
in
God
to
have
all
Angels
and
men
saved
,
which
is
hindered
by
justice
.
Job
sayeth
truely
,
c.
23.
v.
13.
He
is
of
one
(
minde
)
and
who
can
turn
him
?
(
from
this
end
which
he
intends
,
as
if
he
could
not
compasse
it
to
another
end
)
and
what
his
soul
desires
(
in
saving
or
destroying
)
even
that
he
doth
.
14.
For
he
performeth
the
thing
that
is
decreed
for
me
(
and
all
creatures
,
and
his
decrees
are
most
free
,
Eph.
1.11
.
)
and
many
such
things
,
or
many
the
like
things
are
with
him
.
Therefore
it
pleased
his
most
free
,
soveraign
and
absolute
Counsell
to
bring
forth
to
Angels
and
men
,
Mercy
and
Truth
are
met
together
,
Righteousnesse
and
Peace
have
kissed
each
other
.
11.
Truth
shall
spring
out
of
the
earth
,
and
Righteousnesse
shall
look
down
from
Heaven
.
So
that
in
this
transaction
,
the
Father
and
the
Son
and
Spirit
,
let
out
to
men
for
their
salvation
the
glory
of
all
th●se
Attributes
.
Obj.
Did
not
the
Holy
Ghost
also
from
eternity
,
say
Amen
,
and
agree
to
be
sent
by
the
Father
and
the
Son
,
to
lead
the
Saints
in
all
truth
,
to
sanctifie
,
to
comfort
them
?
And
did
not
the
Father
and
the
Son
from
eternity
decree
to
send
the
Spirit
?
And
did
not
the
Spirit
also
consent
to
the
decree
before
the
world
was
?
And
so
shall
there
be
also
a
Covenant
between
the
Father
and
the
Son
sending
the
Spirit
,
Joh.
14.26
.
Joh.
16.13
,
14
,
15.
and
the
Spirit
who
is
sent
?
Ans.
Every
mutuall
agreement
between
the
blessed
Persons
concerning
their
actions
without
,
cannot
be
called
a
Covenant
,
Lord
,
send
me
,
here
am
I
to
do
thy
will
.
Joh.
3.13
.
No
man
(
no
person
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
Son
of
man
which
is
in
heaven
.
These
votes
of
love
fell
not
upon
Angels
,
but
upon
man
.
And
how
should
it
break
my
rockinesse
that
Christ
spake
for
me
,
undertook
for
me
,
took
all
my
diseases
upon
him
,
before
I
was
,
and
before
my
disease
had
being
?
We
reckon
it
great
favour
,
Such
a
man
pleaded
kindly
and
boldly
for
you
in
your
absence
,
when
you
was
not
to
speak
for
your self
.
As
its
love
to
provide
a
rich
inheritance
for
the
child
not
born
,
and
to
fight
for
the
sleeping
child
that
he
may
not
be
killed
:
when
we
had
neither
being
,
action
nor
vote
in
Christs
undertaking
.
Obj.
Such
as
are
chosen
in
Christ
,
such
are
foreseen
beleevers
,
when
they
are
chosen
.
Ans.
Justly
learned
and
pious
M.
Bayn
denies
that
:
Paul
Bayne
Comm.
on
Eph.
1.
v.
4.
for
God
choised
the
noble
royall
Family
,
Christ
the
Head
,
and
all
the
Branches
in
Him
.
Love
,
eternall
love
begins
at
the
head
,
descends
to
the
off-spring
:
But
not
because
they
are
in
Christ
by
faith
and
actually
are
foreseen
believers
,
The
third
considerable
act
here
,
is
an
act
of
delectation
,
and
the
place
is
observable
,
Prov.
8.22
.
The
Lord
,
Chanani
,
possessed
me
:
It
s
not
Bara
,
created
me
:
It
s
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
LXX
.
have
it
,
but
as
Aquila
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
beginning
of
his
way
:
as
Cartwright
,
I
was
set
up
from
everlasting
.
Tremellius
,
inuncta
fui
,
I
was
anointed
.
Aben
Ezra
,
Electa
fui
,
I
was
chosen
.
The
vulgar
Latine
,
I
was
ordained
,
from
the
beginning
,
or
ever
the
earth
was
.
24.
When
there
were
no
depths
,
I
was
brought
forth
:
when
there
were
no
fountains
abounding
with
waters
.
25.
Before
the
mountains
were
setled
:
before
the
hills
was
I
brought
forth
,
&c.
In
all
which
the
authority
of
Christ
(
saith
Cartwright
)
is
proven
from
his
eternity
,
antiquity
,
immortality
,
&c.
and
all
this
time
He
was
with
God
,
as
is
fully
,
v.
30.
cleared
:
Then
I
was
by
him
,
as
one
brought
up
with
him
.
I
was
nourished
up
as
à
maid
at
his
side
.
He
will
not
want
his
Son
out
of
his
eye
:
I
was
daily
his
delight
,
rejoicing
alwayes
before
him
.
The
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
die
,
die
,
from
day
to
day
.
Rabbi
Solomon
,
annorum
myriades
,
myriads
of
years
.
The
Father
and
the
Son
,
from
eternity
,
delighted
one
in
another
,
and
were
solacing
themselves
in
the
works
without
themselves
:
and
the
ratio
formalis
(
as
it
were
)
that
which
took
up
the
love
,
delight
and
thoughts
of
God
,
when
as
yet
there
was
no
world
,
no
mountains
,
no
depths
,
&c.
is
Christ
as
Redeemer
delighting
himself
with
the
sons
of
men
,
31.
I
was
with
him
,
—
rejoycing
in
the
habitable
part
of
his
earth
:
Heb.
Sporting
or
playing
with
the
sons
of
men
:
both
because
of
all
his
works
,
as
Ambrose
saith
,
he
most
longed
for
man
,
and
made
heaven
and
rested
not
,
and
made
the
earth
and
rested
not
,
and
made
the
Sunne
,
Moon
and
Stars
,
and
rested
not
there
:
and
made
man
,
and
then
rested
,
as
having
found
the
choisest
peece
of
work
he
so
much
delighted
in
.
So
the
Father
and
the
Son
were
taken
,
and
(
as
it
were
)
love
,
saith
Bernard
,
triumphed
over
God
▪
if
you
take
heed
,
joy
sadned
,
faith
feared
,
salvation
suffering
,
life
dying
,
strength
weakned
:
and
this
wisedome
was
hid
up
and
kept
secret
since
the
world
began
,
Rom.
16.25
.
Hidden
wisedome
(
in
the
heart
of
the
Lord
from
eternity
)
which
God
ordained
before
the
world
,
unto
our
glory
,
1
Corinth.
2.7
.
the
like
whereof
the
eye
hath
not
seen
,
nor
the
ear
heard
,
nor
hath
entered
in
to
the
heart
of
man
,
v.
9.
to
conceive
:
So
that
this
mystery
of
the
Covenant
between
Jehovah
and
the
Son
of
God
was
(
as
it
were
little
enough
to
busie
the
thoughts
of
the
infinite
understanding
of
of
the
highest
Lord
,
God
Father
,
Son
and
Spirit
,
as
containing
the
unsearchable
riches
of
Christ
,
Eph.
3.8
.
Say
there
were
millions
and
ten
thousand
millions
of
Globs
of
new
whole
earths
of
all
gold
mines
perfect
and
purest
gold
,
Hence
,
the
12.
Argument
:
If
Christ
the
Son
was
designed
,
and
fore-ordained
with
the
Father
,
the
Spirit
,
and
his
own
consent
to
be
the
person
should
pay
the
ransome
of
satisfaction
,
and
to
be
satisfied
in
his
soul
with
the
getting
and
injoying
of
the
bought
,
and
well
payed
for
and
ransoned
,
yea
the
over-ransoned
sons
of
men
,
who
ravished
love
and
heart
of
Father
and
Son
,
before
the
mountains
were
brought
,
Prov.
8.22
,
23
,
&c.
30
,
31.
forth
,
and
when
as
yet
there
were
no
depths
,
then
was
that
bargain
of
love
closed
and
subscribed
before
witnesses
from
eternity
.
For
could
the
heart
of
Christ
be
cold
and
indifferent
to
undergoe
suretyship
for
the
sons
of
men
:
Who
warmed
and
kindled
a
fire
of
Redeemers
love
in
his
heart
from
everlasting
?
Or
was
his
consent
to
the
Covenant
,
but
as
late
and
young
as
since
Adam
fell
,
or
Abraham
was
called
to
leave
his
countrey
and
his
fathers
house
,
Gen.
3.
Gen.
12
?
I
have
loved
thee
with
an
everlasting
love
.
He
meets
(
as
Calvin
well
observes
)
with
a
blasphemous
temptation
of
Sathan
,
that
the
people
had
in
their
mouth
:
Ho
,
the
Lord
appeared
to
me
of
old
;
but
that
is
a
love
from
one
year
to
another
,
and
it
s
out
of
date
now
:
the
Covenant-love
to
Abraham
is
dead
and
away
,
and
the
Lord
is
changed
?
No
,
I
have
loved
thee
,
not
for
a
year
,
or
a
summer
:
The
Covenant-love
is
older
then
thy
poor
short
time-love
.
Obj.
But
I
may
leave
off
to
love
God
;
and
he
loves
me
no
longer
then
I
love
him
?
Ans.
Where
is
then
everlasting
love
?
and
because
he
loves
us
we
shall
not
leave
off
to
love
him
.
Night
and
overclouding
of
the
Sun
,
is
not
a
perishing
of
the
Sun
out
of
the
world
;
his
love
quickens
my
fainting
love
.
CHAP.
VIII
.
The
differences
between
the
Covenant
of
Suretyship
or
Redemption
made
with
Christ
,
&
the
Covenant
of
Reconciliation
and
of
Grace
made
with
sinners
.
2.
The
conjunction
of
the
Covenants
.
3.
How
the
promises
are
made
to
the
Seed
,
that
is
,
to
Christ
,
the
meaning
of
the
place
,
Gal.
3.16
.
4.
Christ
acted
and
suffered
alway
as
a
publick
head
.
IT
is
not
the
same
Covenant
that
is
made
with
Christ
and
that
which
is
made
with
sinners
.
1.
They
differ
in
the
subject
or
the
parties
contracting
.
In
this
of
suretyship
,
Jehovah
God
as
common
to
all
the
three
on
the
one
part
:
and
on
the
other
the
only
Son
of
God
the
second
Person
undertaking
the
work
of
Redemption
.
In
the
Covenant
of
Reconciliation
the
Parties
are
God
the
Father
,
Son
,
and
Spirit
,
out
of
free
love
pittying
us
and
lost
sinners
who
had
broken
the
Covenant
of
Works
.
2.
Hence
the
Covenant
of
Suretyship
is
the
cause
of
the
stability
and
firmnesse
of
the
Covenant
of
Grace
.
It
s
true
,
Psal.
89.19
.
David
is
meant
,
when
he
sayes
,
I
have
laid
help
upon
one
that
is
mighty
,
I
have
exalted
one
chosen
out
of
the
people
.
I
have
found
David
my
servant
.
For
the
grace
of
election
made
David
mighty
in
the
Lord
,
and
the
Spirit
of
the
Lord
came
upon
him
,
and
made
him
mighty
to
execute
his
office
;
But
this
is
so
to
be
understood
(
saith
Mollerus
and
others
)
of
David
,
as
it
is
also
to
be
referred
to
Christ
,
upon
whom
the
strength
of
our
salvation
is
laid
,
and
the
strength
laid
Covenant-wayes
upon
Christ
is
the
cause
why
David
and
his
seed
stand
sure
in
an
everlasting
Covenant
of
reconciliation
.
3.
There
be
two
parts
(
as
it
were
)
of
the
Covenant
of
Redemption
.
1.
A
Covenant
of
Designation
.
2.
Of
actuall
Redemption
.
The
former
is
eternall
;
for
the
Lord
does
not
begin
in
time
to
d●signe
Covenant-wayes
the
Son
to
be
the
Consenter
to
be
our
Surety
:
nor
doth
the
Son
in
time
begin
to
consent
.
Abraham
rejoiced
to
see
my
day
.
But
as
touching
the
other
part
,
the
Man
Christ
,
untill
he
should
be
Man
and
have
a
mans
will
,
he
could
not
in
two
wills
close
with
the
Covenant
of
actuall
Redemption
.
But
the
Covenant
of
Reconciliation
is
no
more
eternall
,
then
the
creation
,
which
is
eternall
in
the
Decree
of
God
,
as
are
all
things
that
fall
out
in
time
.
But
this
Covenant
was
made
in
Paradice
,
Here
am
I
,
saith
the
Son
,
thy
fellow
,
Zech.
13.7
.
2.
What
shall
be
his
work
?
What
shall
be
his
wage
?
He
shall
lay
down
his
life
,
that
shall
be
his
work
:
he
shall
be
obedient
to
his
Father
to
the
death
,
even
the
death
of
the
crosse
.
And
his
wage
shall
be
,
He
shall
see
his
seed
,
and
God
shall
give
him
a
name
above
every
name
.
But
no
such
work
is
laid
on
us
,
nor
such
a
reward
to
be
expected
by
us
in
the
Covenant
of
Reconciliation
.
Only
here
life
and
forgivenesse
is
promised
to
us
upon
condition
of
beleeving
in
Christ
:
and
fit
it
is
that
Christ
be
alone
,
none
under
such
a
Commandement
as
He
,
5.
The
Covenant
of
Redemption
hath
different
commands
,
2.
Promises
:
3.
And
conditions
from
the
Covenant
of
Reconciliation
.
The
Commands
of
the
Covenant
of
Suretyship
are
of
two
sorts
:
1.
Some
common
.
2.
Some
proper
and
peculiar
.
The
former
is
,
that
Christ
fulfill
all
righteousnesse
,
Matth.
3.15
.
obey
the
whole
Law
,
being
made
under
the
Law
.
Now
the
command
of
being
under
the
Law
,
is
two
wayes
considered
.
1.
As
laid
upon
the
Son
of
God
,
so
it
is
no
command
,
but
a
voluntary
desire
:
And
so
his
consenting
to
take
on
our
nature
is
a
consenting
to
empty
himself
,
and
to
be
under
the
Law
,
but
no
act
of
obedience
,
Therefore
coming
into
the
world
:
The
Son
being
to
enter
into
the
world
,
and
to
take
on
our
nature
,
speaketh
to
the
Father
,
thus
:
Sacrifice
and
offerings
thou
desirest
not
,
as
expiations
to
take
away
sin
,
for
they
cannot
expiate
sin
,
A
body
thou
hast
framed
to
me
,
which
is
the
only
one
sacrifice
of
the
true
Lamb
of
God
which
taketh
away
sin
,
Joh.
1.29
.
and
that
once
for
all
:
And
there
are
not
any
sacrifices
ever
to
come
after
,
Heb.
9.26
,
28.
And
perfect
obedience
with
all
the
heart
was
tendered
by
Christ
from
a
holy
nature
,
he
being
full
of
the
Holy
Ghost
from
his
Mothers
womb
,
so
as
none
could
accuse
him
of
sin
,
Heb.
4.15
.
Heb.
7.26
.
Joh.
8.46
.
and
this
obedience
had
influence
in
Christs
obedience
.
To
the
2.
to
wit
,
to
that
proper
and
peculiar
command
of
suretyship
that
never
man
was
under
,
but
only
Christ
.
Joh.
10.18
.
This
Commandement
(
to
lay
down
my
life
for
sinners
)
received
I
(
and
I
only
)
from
my
Father
.
Psal.
40.6
.
Sacrifice
and
offering
thou
didst
not
desire
,
mine
ears
thou
hast
opened
,
—
8.
I
delight
to
do
thy
will
,
O
my
God
,
yea
thy
Law
is
within
my
heart
.
Now
thus
we
are
not
either
wayes
under
the
commands
of
the
Covenant
of
Grace
:
Who
in
heaven
and
earth
but
Christ
,
could
have
come
under
baile
and
an
act
of
suretyship
for
us
?
2.
There
were
promises
of
an
higher
nature
made
to
Christ
in
his
Covenant
,
then
are
made
to
us
in
our
Covenant
of
reconciliation
,
to
wit
,
dominion
from
sea
to
sea
:
A
Throne
at
the
right
hand
of
God
is
not
made
to
Angels
,
Heb.
1.8
,
13.
nor
to
us
;
nor
is
there
remission
and
pardon
promised
to
him
,
as
to
us
,
of
this
hereafter
.
3.
The
condition
of
justifying
faith
,
laying
hold
on
him
who
justifies
the
ungodly
,
is
required
of
us
in
our
Covenant
:
There
is
no
such
condition
required
of
Christ
in
his
Covenant
of
suretyship
.
The
faith
of
Christ
is
the
faith
of
dependency
,
but
not
as
a
condition
of
the
Covenant
of
suretyship
,
but
in
another
account
.
Q.
But
is
it
not
hard
,
that
Christ
is
in
one
Covenant
,
and
beleevers
in
another
?
It
s
not
hard
,
when
the
Lord
Christs
Covenant
and
our
Covenant
cannot
be
separated
,
CHRISTS
Covenant
helps
our
Covenant
,
&
he
hath
a
place
in
our
Covenant
.
How
the
promise
is
made
unto
Christ
,
Gal.
3.
v.
16.
and
when
Christs
room
in
the
Covenant
of
Redemption
is
to
be
the
designed
person
Covenanting
,
who
undertakes
for
us
,
as
the
surety
,
witnesse
,
and
Angel
or
Messenger
of
the
New
Covenant
,
who
makes
sure
our
Writs
,
makes
valid
and
strong
our
Charters
,
Rights
,
and
Evidences
of
our
Inheritance
.
Q.
How
is
it
that
the
promises
are
made
to
Christ
,
as
to
the
seed
,
Gal.
3.16
?
Ans.
Our
Divines
,
Beza
,
Piscator
,
Deodati
,
the
English
Divines
in
their
Annotations
,
expound
the
Seed
Christ
,
of
Christ
Mystical
,
as
the
Church
the
body
,
1
Cor.
12.12
.
is
called
Christ
.
Judicious
Pareus
saith
,
that
the
Apostle
expounds
the
Seed
,
not
collectivelie
of
many
,
Da.
Pareus
,
Comm.
in
Gala.
3.16
▪
Hoc
semen
(
in
quo
benedicentur
omnes
Gentes
)
Aposto●lus
interpretatus
erat
non
collective
de
multis
vel
omnibus
Abraham●
posteris
,
sed
individue
de
uno
Christo
,
●
quo
non
●am
corporalis
quam
spiritualis
benedicto
,
hoc
est
,
justitia
&
vita
eterna
in
fideles
difluit
.
and
of
all
the
posterity
of
Abraham
,
but
individuallie
of
one
Christ
,
from
whom
flowes
to
the
beleevers
,
not
so
much
the
corporall
blessing
,
as
the
spirituall
,
that
is
,
righteousnesse
and
eternall
life
:
And
so
saith
he
,
the
Apostle
saith
,
that
this
blessing
or
the
inheritance
is
given
to
Abraham
and
believers
,
not
by
the
Law
,
that
is
by
no
merit
in
Abraham
,
but
by
the
promise
,
and
by
faith
in
Christ
.
Among
Papists
,
Liranus
;
the
promises
are
made
to
the
seed
,
scilicet
,
Christo
,
in
quo
impletae
sunt
&
non
in
alio
,
ideo
dicitur
semini
in
singulari
numero
,
that
is
,
to
Christ
in
whom
the
promises
are
fulfilled
,
and
in
none
other
;
therefore
it
is
said
to
the
seed
in
the
singular
number
.
So
also
,
Cajetan
:
Semini
autem
ejus
,
tanquam
&
cui
promissa
sunt
,
&
in
quo
adimplenda
erant
promissa
.
Corn.
à
lapide
:
If
the
word
seed
,
semen
,
were
taken
collectively
,
the
promise
could
not
stand
;
for
its
sure
all
the
Jews
were
not
blessed
in
the
seed
:
Yea
many
of
them
(
saith
Calvin
)
were
a
curse
.
Estius
saith
,
the
word
seed
,
is
a
collective
name
,
and
notteth
many
;
and
hath
not
in
the
Hebrew
the
Plurall
Number
.
Augustine
(
saith
he
)
will
have
all
Christians
following
the
faith
of
Abraham
to
be
here
noted
,
for
they
are
that
seed
to
which
the
promise
is
made
,
whereas
Christ
is
properly
he
in
whom
the
promise
is
to
be
fulfilled
,
and
in
whom
all
are
one
by
faith
,
There
is
no
reason
to
expound
the
Seed
Christ
,
of
Mysticall
Christ
and
of
his
Seed
.
1.
Because
the
Seed
is
he
in
whom
the
Nations
are
blessed
,
both
Jews
and
Gentiles
,
v.
14.
And
the
Seed
made
a
curse
for
us
,
v.
13.
But
this
seed
is
only
Christ
,
not
mysticall
Christ
,
head
and
members
:
for
neither
are
we
blessed
in
Christ
mysticall
,
nor
was
Christ
mysticall
the
Church
made
a
curse
for
us
:
Nor
did
the
Church
mysticall
pay
a
price
of
satisfaction
to
offended
justice
for
us
,
v.
19.
The
word
seed
seems
to
have
the
same
signification
,
v.
16.
and
v.
19.
Consider
then
,
v.
19.
Wherefore
then
serveth
the
Law
?
It
was
added
because
of
transgressions
,
untill
the
seed
come
,
to
whom
the
promise
was
made
.
Now
the
seed
coming
is
Christ
coming
in
the
flesh
to
take
on
our
nature
.
If
the
seed
were
taken
for
Christ
mysticall
,
the
Apostle
must
say
,
The
Law
was
added
because
of
transgression
,
untill
the
seed
should
come
:
that
is
,
untill
Christ
mysticall
,
his
Church
should
come
in
the
flesh
,
which
is
non-sense
.
3.
Whether
the
promise
be
of
Canaan
,
and
of
life
eternall
thereby
holden
forth
;
Or
of
Christ
to
come
of
Abraham
,
in
whom
all
flesh
shall
be
blessed
;
or
of
righteousnesse
by
faith
,
not
by
the
works
of
the
Law
;
Or
of
all
these
coming
under
the
name
of
the
inheritance
,
the
promise
is
made
to
many
in
number
like
the
Stars
:
For
the
Lamb
and
the
hundreth
fourty
and
four
thousands
standing
with
him
on
Mount
Zion
,
and
the
thousands
of
thousands
which
none
can
number
,
Rev.
7.9
.
are
many
,
and
may
well
be
called
seeds
;
And
though
they
be
all
one
in
Christ
,
yet
the
Apostle
must
speak
too
ambiguously
,
when
he
said
,
The
promise
of
righteousnesse
and
life
is
made
to
the
seed
,
that
is
,
to
Christ
head
and
members
:
for
the
promise
is
so
made
to
Christ
,
especially
of
life
,
pardon
,
righteousnesse
,
as
the
blessings
promised
are
fulfilled
&
given
through
,
&
for
Christ
as
the
only
meritorious
cause
,
as
all
grant
:
which
way
the
promises
are
in
no
sense
made
to
believers
,
who
cannot
come
in
as
joint
satisfiers
with
Christ
,
&
as
joint
meritorious
procurers
with
Christ
of
the
blessings
promised
to
us
.
4.
The
promise
is
made
to
the
seed
coming
in
the
flesh
,
and
assuming
our
nature
in
a
personal
union
,
v.
19.
as
is
,
by
confession
of
all
,
expounded
.
Now
this
restricts
the
promise
to
God
incarnate
,
and
must
exclude
the
members
.
5.
It
runs
most
connaturally
to
the
Text
,
and
comfortably
to
us
,
if
neither
Christ
,
Gal.
3.16
.
be
understood
as
a
private
man
,
the
Sonne
of
Mary
:
nor
yet
as
Christ
mysticall
,
as
1
Cor.
12.12
.
But
as
Christ
,
a
publike
person
,
and
Head
and
Lord-Mediator
.
1.
He
represents
all
the
Elect
:
Behold
I
and
the
children
that
God
hath
given
me
.
As
the
weight
of
the
Covenant
of
Works
,
and
of
the
promises
thereof
,
was
upon
the
first
Adam
,
as
he
should
manage
these
promises
,
so
should
it
fare
,
ill
or
well
,
with
all
his
seed
.
And
so
as
Christ
having
the
Gospel
and
Covenant-promises
committed
to
him
,
so
should
it
be
with
us
:
and
this
Tutor
cannot
miscarry
,
and
so
shall
it
be
well
with
the
Pupils
and
Minors
.
Were
it
no
more
but
that
,
Joh.
14.19
.
Because
I
live
,
ye
shall
live
also
:
ye
shall
live
by
promise
,
the
free
promise
of
life
eternall
:
it
s
no
small
vantage
.
2.
The
promises
are
laid
down
in
Christ
as
in
a
publike
Lord-Keeper
.
Christ
is
that
excellent
Ark
in
which
are
the
Tables
of
the
Covenant
,
and
the
Book
of
the
Law
and
Covenant
,
Deut.
31.26
.
1
King
.
8.9
.
and
as
the
first
subject
of
the
promises
he
keepeth
them
.
Yea
and
Christ
is
the
fountain
and
originall
cause
of
all
the
promises
:
for
he
merited
by
his
blood
,
remission
,
righteousnesse
,
perseverance
,
eternall
life
,
all
grace
,
which
the
Lord
makes
ours
by
free
promise
.
2.
In
Christ
they
are
made
and
published
to
us
:
so
they
are
dear
mercies
to
Christ
:
they
stand
Christ
at
a
dear
rate
:
they
are
ours
freely
for
no
price
or
hire
.
3.
Hence
nothing
hinders
,
but
the
promises
as
made
to
Christ
the
first
Heir
and
Son
of
promise
:
for
Christ
is
the
chief
and
principall
thing
promised
,
and
other
things
that
are
freely
given
us
(
by
promise
)
are
given
to
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
Christ
,
or
after
that
he
hath
given
us
Christ
:
and
assignies
,
and
younger
brethren
come
in
under
the
first
Heir
.
Our
blood-relation
to
the
Family
stands
by
Christ
,
interest
to
promises
comes
all
this
way
.
The
Lords
method
is
,
Get
first
Christ
,
then
all
the
promises
are
yours
:
for
they
follow
him
.
And
Christ
well
manages
Covenant-promises
,
as
they
most
tend
to
the
good
of
his
own
.
And
this
is
specially
to
be
considered
that
Christ
,
from
the
womb
to
the
grace
,
does
act
and
suffer
nothing
but
as
a
publike
person
.
For
us
he
was
born
,
Isai.
9.6
.
For
unto
us
a
Child
is
born
,
unto
us
a
Son
is
given
,
Luke
2.11
.
Rejoice
(
saith
the
Angel
)
for
unto
you
(
not
to
us
Angels
,
unto
you
is
born
a
Saviour
.
2.
Why
?
For
whose
sake
came
he
this
journey
to
the
earth
?
Luke
saith
it
was
no
private
business
of
his
own
,
c.
19.10
.
He
came
to
seek
and
to
save
that
which
was
lost
,
and
to
save
(
saith
Paul
)
sinners
,
1
Tim.
1.15
.
3.
Why
died
he
?
He
was
made
a
curse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
us
,
Gal
3.13
.
Sin
for
us
,
2
Corin.
5.21
.
Died
for
his
sheep
,
John
10.11
.
for
his
friends
,
Joh.
15.13
▪
was
made
poor
for
our
sake
,
2
Cor.
8.9
.
is
our
forerunner
who
is
entred
into
heaven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
us
,
Heb.
6.20
.
We
have
a
great
high
Priest
,
—
touched
with
our
infirmities
,
Heb.
4.14
,
15.
Who
hath
entered
into
the
heavens
to
appear
in
the
presence
of
God
for
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christs
publike
Spirit
,
who
breathed
not
for
himself
,
lived
not
for
himself
,
died
not
for
himself
,
nor
ascended
to
heaven
for
himself
,
nor
enjoyes
he
heaven
for
himself
,
should
show
us
the
necessity
we
have
of
Christ
.
The
Physician
is
needfull
to
the
sick
,
the
ransone
to
the
captive
,
bread
to
him
that
famisheth
:
but
Christ
is
more
necessary
to
the
sinner
.
We
know
not
how
many
are
in
Christs
debt
:
for
heaven
,
Angels
,
Sun
and
Moon
,
seas
and
fountains
,
I
die
a
hundreth
times
,
if
I
get
not
CHRIST
.
This
takes
away
sleep
in
the
night
,
and
brings
a
fixed
aim
to
sell
all
and
buy
Him
.
CHAP.
IX
.
The
13.
Argument
,
from
the
necessity
of
Gods
call
.
2.
Of
Typicall
sprinkling
of
the
blood
of
the
Covenant
,
and
of
the
Testament
:
The
place
,
Heb.
13.20
.
the
blood
of
the
everlasting
Covenant
opened
.
Of
the
place
,
Heb.
7.22
.
the
act
of
suretyship
,
the
assurance
of
our
state
.
AN
Argument
13.
is
taken
from
the
necessity
of
this
Covenant
of
Redemption
.
1.
From
the
call
of
God
:
Christ
took
not
on
him
to
be
a
Priest
,
nor
did
he
glorify
himself
to
be
made
an
High
Priest
,
but
that
he
said
unto
him
,
Heb.
5.
Thou
art
my
Son
,
to
day
have
I
begotten
thee
:
That
is
,
I
have
ordained
thee
to
have
the
honourable
calling
of
the
High
Priest
.
The
Apostle
also
,
Heb.
1.
applyeth
this
in
part
to
the
eternall
generation
of
the
Son
:
And
Act.
13.33
.
the
Apostle
applyes
this
to
Christs
rising
from
the
dead
,
because
in
these
two
latter
,
manifestly
appears
the
God
Head
of
the
Son
,
in
that
he
is
true
High
Priest
,
who
,
by
offering
himself
hath
taken
away
our
sins
,
He
is
declared
to
be
the
Son
of
God
with
power
,
—
by
the
resurrection
from
the
dead
.
He
who
took
not
upon
him
to
be
High
Priest
while
God
called
him
,
and
neither
took
upon
him
to
be
King
,
while
God
called
him
,
and
said
,
Psal.
2.6
.
I
have
Anointed
him
my
King
,
upon
my
holy
Hill
of
Zion
,
and
willingly
consented
to
the
call
of
God
,
to
be
King
and
Priest
.
He
must
be
made
Priest
and
King
by
Covenant
between
him
and
God
:
for
Priests
and
Kings
were
called
by
Covenant
,
Mal.
2.
v.
5.
2
King
.
11.17
.
2
Sam.
5.3
.
2.
It
is
necessarie
that
the
promises
that
are
our
Writs
and
Charters
▪
of
Heaven
be
in
a
surer
hand
then
in
our
own
,
to
wit
,
in
the
keeping
of
Christ
:
For
this
is
an
absolute
promise
made
to
us
,
Ezek.
36.26
.
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
your
flesh
.
This
promise
is
not
formally
made
to
Christ
,
yet
it
is
a
speciall
Covenant-promise
,
Jer.
31.
Ezek.
11.
Heb.
8.
for
there
is
no
stony
heart
in
Christ
,
yet
the
promise
is
laid
down
in
him
,
and
made
to
him
,
eminenter
;
for
by
the
merit
of
his
blood
(
for
he
sanctified
the
people
with
his
own
blood
,
Heb.
13.12
.
)
he
sprinkles
many
Nations
,
Isai.
52.15
.
Some
say
,
as
Calvin
,
Luther
,
Musculus
,
by
the
Preached
Gospel
:
But
it
is
clear
,
he
alludeth
to
the
Law
of
sprinkling
,
Exod.
24.8
.
And
Moses
took
the
blood
,
and
sprinkled
it
on
the
people
,
and
said
,
Behold
the
blood
of
the
Covenant
which
the
Lord
hath
made
with
you
,
concerning
all
these
words
.
Now
of
that
blood
it
is
said
,
Exod.
24.6
.
And
Moses
took
half
of
the
blood
(
of
the
oxen
that
the
young
men
of
the
children
of
Israel
offered
,
v.
5.
)
and
put
it
in
basons
,
and
half
of
the
blood
he
sprinkled
on
the
altar
.
1.
The
half
of
the
blood
was
divided
betwixt
the
altar
and
the
people
,
to
note
.
(
say
the
English
Divines
)
the
mutuall
stipulation
of
God
(
of
Christ
God
the
true
Altar
)
to
his
people
,
and
his
people
to
him
,
who
were
atoned
and
made
one
by
the
blood
of
Christ
,
v.
7.
(
2.
)
Moses
took
the
book
of
the
Covenant
,
and
red
it
in
the
audience
of
the
people
:
Not
the
Book
of
the
Covenant
of
the
ten
Commandements
▪
for
Moses
had
not
as
yet
brought
the
two
Tables
of
Stone
containing
the
ten
Commandements
,
down
from
the
mountain
.
Then
it
was
the
Book
of
the
Judiciall
Lawes
and
Promises
,
Heb.
9.19
.
For
when
Moses
had
spoken
every
Precept
to
all
the
people
according
to
the
Law
:
he
took
the
blood
of
calves
and
of
goats
,
with
water
(
lest
the
blood
should
thicken
and
congeal
▪
nor
being
mixt
with
water
▪
notting
also
some
other
mysteries
,
1
Joh.
5.6
,
8.
)
and
scarlet
,
wool
and
hysop
,
and
sprinkled
both
the
Book
and
all
the
people
.
It
s
true
there
is
no
mention
of
wool
and
hysop
and
scarlet
,
Exod.
24.
but
the
Author
to
the
Hebrews
adds
nothing
of
his
own
to
Moses
:
for
there
's
a
ground
for
these
,
Num.
19.6
.
and
Moses
speaks
not
of
the
sprinkling
of
the
Book
,
but
the
Book
lying
upon
the
sprinkled
Altar
was
also
sprinkled
with
blood
;
for
saith
the
Holy
Ghost
,
Heb.
9.22
.
Almost
all
things
are
by
the
Law
purged
with
blood
,
and
without
shedding
of
blood
there
is
no
forgivenesse
of
sins
.
hand-writing
of
Ordinances
which
was
against
us
,
which
was
contrary
to
us
:
which
Christ
by
his
bloody
death
behoved
to
blot
out
,
take
out
of
the
way
,
and
nail
to
His
Crosse
,
Colos.
2.14
.
But
another
Question
riseth
,
Exod.
24.6
.
What
needed
the
sprinkling
of
the
people
with
one
half
of
the
blood
,
and
the
sprinkling
of
the
Altar
,
that
is
Christ
the
Mediator
,
with
the
other
;
For
,
1.
Neither
the
work
of
dying
to
redeem
man
can
be
divided
between
Christ
and
the
people
:
nor
needed
Christ
,
our
true
Altar
,
forgivenesse
of
sins
.
Ans.
The
typicall
sprinkling
of
the
people
is
expounded
,
Heb.
9.14
.
the
purging
of
the
conscience
from
dead
works
to
serve
the
living
God
,
&
to
obey
the
Gospel
,
1
Pet.
1.3
.
But
the
sprinkling
of
the
Altar
Christ
with
the
blood
,
is
a
far
other
thing
:
So
the
Holy
Ghost
,
Heb.
9.
He
who
is
constitute
the
Mediator
of
a
Testament
,
his
death
must
interveen
to
ratify
and
make
valide
,
in
Law
▪
the
Testament
.
v.
16
,
17.
That
the
friends
of
the
Testator
may
have
right
to
the
goods
that
are
bequeathed
to
them
in
the
Testament
.
But
Christ
is
the
Mediator
of
the
New
Testament
,
v.
15.
Ergo
,
&c.
Now
we
are
to
know
that
Christs
dying
is
considered
;
1.
As
a
paying
of
ransone
for
captives
,
by
which
,
in
Law
and
by
way
of
meri●e
,
the
ranson
of
the
blood
of
God
exceedeth
the
worth
of
the
bought
captives
,
or
the
crime
committed
by
the
captives
;
and
so
Christs
death
meriteth
to
his
friends
ransoned
righteousnesse
,
life
,
pardon
.
2.
His
dying
is
considered
as
a
Testament
of
a
dying
friend
.
Now
the
living
friends
,
3.
Hence
the
making
of
a
Covenant
was
by
cutting
a
calf
or
a
beast
in
twain
,
and
passing
between
the
parts
thereof
,
they
entered
into
a
curse
,
Nehem.
10.29
.
devoted
themselves
to
destruction
,
wishing
they
might
be
cut
〈◊〉
(
which
is
a
strange
kinde
of
death
,
Math.
24.51
.
)
if
they
should
break
the
Covenant
.
Hence
the
Phrase
of
striking
a
Covenant
.
So
the
Romans
slew
a
sow
:
So
the
Romans
and
Albani
made
a
Covenant
,
as
Livius
.
A
Herauld
or
Officer
at
Arms
slew
the
beast
and
prayed
a
curse
on
the
people
of
Rome
,
that
they
might
be
the
same
way
stricken
,
if
they
should
break
the
Covenant
.
It
s
like
they
had
it
from
the
Jewes
.
So
Christ
died
to
ratifie
and
confirm
the
Covenant
,
Exod.
24.6
.
This
is
the
blood
of
the
Covenant
.
Now
the
Covenant
hath
no
blood
.
This
blood
of
slain
beasts
(
for
it
is
a
figurative
speech
)
is
a
signe
confirming
the
Covenant
that
believers
shall
have
remission
of
sins
in
that
blood
of
Christ
which
is
shaddowed
forth
by
the
blood
of
these
beasts
.
So
Christ
the
great
Shepheard
of
the
flock
,
Heb.
13.20
.
is
said
to
be
brought
from
the
dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
blood
of
the
everlasting
Covenant
.
Ju●ius
,
the
Article
is
understood
:
Or
as
the
Hebrew
Phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Calvin
and
Piscator
.
The
question
may
be
,
How
did
God
b●ing
Christ
again
from
the
death
by
the
blood
of
the
everlasting
Covenant
,
had
the
blood
of
Christ
any
influence
to
bring
himself
back
from
the
dead
?
Or
did
he
,
by
dying
,
merit
his
own
resurrection
?
Ans.
Some
read
the
word
thus
,
and
shun
the
Question
,
The
God
of
peace
who
brought
again
from
the
dead
the
great
sheepherd
of
the
sheep
:
Understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
the
great
sheepherd
or
feeder
,
by
the
blood
of
the
everlasting
Covenant
.
So
Beza
,
who
maks
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
referred
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
So
as
Christs
right
to
be
Pastor
is
in
,
and
by
his
blood
and
suffering
.
And
▪
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
is
not
to
be
constructed
with
the
particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
But
Beza
confesseth
,
that
he
changed
the
situation
of
the
words
.
But
if
Christ
be
made
a
Pastor
and
feeder
of
the
sheep
by
the
blood
of
the
eternall
Covenant
:
then
is
he
called
to
be
a
Pastor
by
Covenant
.
And
what
influence
hath
his
death
in
his
Pastoral
Office
?
That
holy
thing
Jesus
was
sinlesse
,
and
so
never
condemned
,
but
justified
in
his
cause
and
in
his
condition
by
Law
for
us
,
and
so
appeareth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
second
time
without
sin
unto
salvation
;
the
second
time
without
sin
,
hath
relation
to
the
first
time
,
without
sin
,
that
is
,
he
shall
appear
the
second
time
no
lesse
without
sin
,
and
so
justified
in
regard
of
his
condition
in
Law
,
then
he
was
,
when
he
was
conceived
by
the
Holy
Ghost
,
and
so
that
eminently
holy
thing
born
of
the
Virgin
Mary
,
Luk.
1.35
.
that
is
,
as
justified
as
if
he
had
never
been
made
sin
,
and
never
had
been
under
the
Law-burden
of
our
sins
,
as
Isai.
53.6
.
And
1
Tim.
3.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
was
justified
in
the
Spirit
,
declared
to
be
just
,
and
the
innocent
Son
of
God
,
by
his
resurrection
from
the
dead
,
Rom.
1.4
.
so
that
in
the
Spirit
,
is
,
in
the
eternall
Spirit
,
Heb.
9.14
.
the
Godhead
:
For
he
came
from
under
that
act
and
band
of
Cautionrie
and
Suretyship
without
sin
,
that
is
,
acquit
from
sin
,
which
he
was
made
,
and
was
laid
upon
him
,
2
Cor.
5.21
.
Isai.
53.6
.
4.
We
know
,
Heb.
7.22
.
Jesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
was
made
the
Surety
of
a
better
Covenant
,
as
the
LXX
.
ever
translate
it
,
of
a
better
Testament
.
Now
here
is
a
judiciall
and
a
Law-act
of
suretyship
put
upon
Christ
.
1.
He
was
made
Surety
,
who
knew
no
sin
,
to
be
sin
for
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
our
Law
,
place
and
room
,
2
Cor.
5.21
.
not
against
his
Fathers
will
,
nor
yet
without
his
own
free
consent
.
That
is
against
all
reason
:
For
that
which
God
made
Christ
,
that
he
was
not
by
nature
,
but
that
God
willingly
made
him
,
and
that
he
was
willingly
and
by
free
Covenant
made
.
But
God
gave
him
a
body
,
Heb.
7.5
.
and
God
made
him
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
5.11
.
So
a
Surety
is
one
that
promises
to
satisfie
for
another
,
and
comes
from
a
Verbe
which
signifies
to
promise
by
striking
of
hands
,
Prov.
22.26
.
Be
not
thou
among
them
that
strike
hands
,
or
,
of
them
that
are
surety
for
debts
.
The
Seventy
,
give
not
thy self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
Surety
.
Aries
Montan.
Inter
percutientes
fide
jubendo
.
God
was
in
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reconciling
the
world
(
of
the
elect
)
not
imputing
their
sins
unto
them
,
2
Cor.
5.19
.
And
in
time
we
beleeving
,
are
written
blessed
and
righteous
in
him
,
Gal.
3.13
,
14.
2
Cor.
5.21
.
And
what
could
more
be
done
by
Christ
,
who
substitute
himself
by
Covenant
in
our
place
,
and
put
us
in
his
place
?
Nor
is
this
Suretyship
just
in
debts
only
,
but
also
what
ever
Socinus
,
Crellius
,
and
others
say
on
the
contrair
,
in
Capitall
punishments
.
For
M.
Thomas
Goodwine
,
Thomas
Goodwine
,
Support
of
faith
from
Ch.
Resur
.
●
.
111.
pag.
50.
E●oritus
did
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
willingly
become
a
surety
for
Suephenus
.
Yea
,
and
in
hostages
and
pledges
in
war
,
Plutarch
saith
▪
that
the
Thessali●ns
slew
two
hundreth
and
fifty
hostages
.
The
Romans
(
saith
Livie
)
did
the
like
to
three
hundreth
of
the
Volsti
▪
and
cast
the
Taratines
over
rocks
,
de
〈◊〉
Tarp●i●
:
and
these
were
humane
people
.
The
children
of
Tyrants
were
killed
with
the
Tyrants
,
by
some
Cities
of
Greece
,
as
Cice●o
,
and
Halicarnaseus
say
.
Curtius
saith
,
that
the
Maced●nians
put
to
death
such
as
were
near
of
blood
to
traitors
:
Marcellinus
saith
so
much
also
of
the
Persians
.
The
just
Lord
punishing
the
sins
of
the
fathers
upon
the
children
,
to
the
third
and
fourth
generation
,
●eacheth
▪
that
conjunction
of
blood
(
such
as
was
between
Christ
our
Kinsman
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Job
19.25
.
and
us
)
may
well
make
it
most
just
,
that
Christ
be
punished
for
us
,
the
Surety
for
the
sinner
,
though
the
sinner
be
under
the
hand
of
the
Judge
;
for
he
is
unable
to
satisfie
Justice
,
Neither
is
it
much
that
justice
saith
that
the
Surety
ought
to
have
satisfaction
made
to
him
and
restitution
by
the
broken
debter
,
because
justice
gives
his
due
to
every
man
.
Andre
.
Essenius
,
in
Triumpho
Crucis
,
de
satisfact.
Chri●sti
,
l.
2.
Sect.
3.
c.
1.
pag.
468
,
469
,
500.
For
1.
if
the
surety
be
more
then
a
man
,
and
have
absolute
soveraignty
over
what
he
exp●nds
,
as
Christ
hath
over
his
own
life
,
to
lay
it
down
,
and
take
it
up
again
,
Joh.
10.18
.
As
of
free
grace
he
payed
for
us
,
so
of
free
grace
he
pleads
not
in
Law
that
the
broken
man
pay
him
back
,
and
make
restitution
of
his
losses
:
and
this
saith
demonstratively
that
God
doth
neither
punish
,
nor
show
mercy
,
by
necessity
of
justice
.
2.
When
the
surety
hath
a
band
of
relief
,
and
as
it
were
,
a
back-band
,
that
his
soul
shall
not
be
left
in
grave
,
Psal.
16.10
.
but
that
he
shall
be
victorious
and
more
,
he
may
give
out
,
Socin
.
de
Serva
.
l.
3.
c.
3.
and
look
for
nothing
in
again
.
And
the
necessity
of
a
surety
to
say
,
remove
the
scaffold
,
the
guilty
man
shall
not
die
,
pleads
,
that
if
the
Lord
shall
be
merciful
to
sinners
,
as
he
decreed
,
then
must
Christ
transact
so
with
God
,
Vlpianus
L.
S.
quis
reum
.
D.
cust
&
exhib
.
reorum
.
Vale.
Maximus
de
Dionysior
.
Siculo
tametsi
debita
tot
sacrilegii●
supplicia
non
exolvit
,
dedecore
tamen
filli
poenas
rependit
,
quas
vivus
effugerat
.
as
the
everlasting
out-goings
of
mercy
,
may
be
with
the
free
consent
(
as
it
were
)
of
truth
,
and
righteousnesse
.
But
it
may
be
said
,
if
Christs
dying
for
sinners
remove
as
a
satisfactory
punishment
,
the
guilt
and
obligation
to
eternall
wrath
,
what
way
is
the
reall
,
and
as
it
were
,
the
physicall
inherency
and
essence
of
sin
removed
?
Ans.
The
obligation
to
wrath
is
removed
only
in
a
legal
way
by
suffering
of
punishment
due
to
sin
,
By
the
which
will
we
are
sanctified
by
the
offering
of
the
body
of
Jesus
Christ
once
for
all
.
and
these
all
,
David
Dickson
,
Exposit.
of
the
Epistle
to
the
Hebrews
,
cap.
10.
v.
10.
for
whom
Christ
offered
himself
,
were
condescended
upon
betwixt
the
Father
and
the
Mediatour
.
God
knew
those
whom
he
gave
to
the
Son
,
to
be
ransoned
:
and
Christ
knew
those
whom
he
bought
.
And
the
necessity
of
this
Covenant
appears
in
this
,
that
the
comfort
cannot
be
solide
,
if
a
child
of
God
never
have
any
assurance
of
his
being
gifted
of
the
Father
to
the
Son
in
particular
.
For
two
things
are
clear
here
.
1.
That
the
Lord
knows
who
are
his
,
2
Tim.
2.19
.
and
that
,
if
God
gave
some
to
the
Son
,
as
Joh.
17.
then
the
Son
received
them
in
a
certain
number
.
And
if
Christ
bought
them
by
Covenant
,
who
loved
me
,
and
gave
himself
for
me
.
And
as
the
offering
of
every
Priest
is
by
way
of
Covenant
and
promise
,
so
,
if
a
sacrifice
,
in
the
faith
of
the
great
sacrifice
,
be
offered
to
God
,
then
will
God
accept
it
(
here
is
a
Covenant
)
so
is
the
Body
of
Christ
offered
by
the
Covenanting-will
,
Heb.
10.10
.
And
any
doubt
that
may
,
or
doth
arise
concerning
your self
by
name
:
1.
It
may
as
well
be
moved
,
in
some
respect
,
against
the
whole
number
,
and
no
wise
man
will
say
that
the
bargain
betwixt
the
Father
and
the
Son
was
so
blind
,
as
the
number
was
not
agreed
upon
.
For
since
all
the
bought
are
sinners
,
and
so
inclined
to
sinfull
doubting
of
the
bargain
,
that
,
which
as
a
doubt
is
moved
by
one
,
may
be
moved
by
all
severally
,
and
all
severally
denying
themselves
to
be
the
men
for
whom
Christ
bargained
:
By
this
sinfull
questioning
of
the
transaction
,
none
at
all
were
agreed
upon
.
2.
Every
doubting
of
Gods
love
to
me
once
justified
,
and
who
have
once
fled
to
Christ
for
refuge
,
is
grounded
upon
sin
and
unworthinesse
;
now
none
were
given
by
the
Father
to
the
Son
from
eternity
upon
respect
of
either
faith
,
or
unbeleef
,
or
holinesse
,
or
bad
deserving
:
It
s
true
,
it
is
not
known
to
me
but
by
beleeving
,
D.
Dickson
,
Psa.
89.19
.
but
Psal.
89.19
.
upon
Christ
(
as
excellently
M.
Dickson
)
in
all
respects
more
eminently
then
David
,
a
stronger
help
,
mighty
to
save
,
appointed
of
the
Father
in
all
cases
,
—
he
is
one
of
our
kind
,
taken
out
of
the
people
,
acquainted
with
our
condition
,
&c.
The
lesse
of
the
creatures
will
,
and
the
more
of
Gods
will
,
if
gracious
,
as
here
,
be
in
a
Covenant
,
the
better
:
Because
the
more
grace
and
stability
,
even
the
sure
mercies
of
David
,
that
is
,
of
Christ
,
Is.
55.3
▪
Eze.
34.23
.
Eze.
37.24
.
must
be
here
.
5.
The
well-head
of
salvation
(
for
meer
free-will
and
good
pleasure
in
God
,
instituted
this
dispensation
)
must
be
here
:
And
most
eminent
freedome
of
grace
made
the
bargain
;
so
that
the
Magna
Charta
,
the
great
Charter
of
the
Gospel
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
is
here
eminently
,
for
mercy
and
free-love
began
at
the
head
man
.
For
the
Covenant
of
Grace
(
as
notably
M.
Dickson
)
is
consolidated
in
Christ
our
head
,
D
▪
Dickson
,
Ps.
89.
v.
26.
and
he
hath
the
first
right
as
man
to
say
unto
the
Father
,
that
which
is
here
said
,
as
Intercessour
and
Mediatour
for
the
Elect
;
he
shall
cry
unto
me
,
thou
art
my
Father
,
my
God
,
and
the
Rock
of
my
salvation
.
My
delights
were
with
the
sons
of
men
,
even
before
the
fountains
of
waters
were
created
,
v.
24.
O
what
everlasting
out-goings
and
issuings
of
eternall
love
came
from
the
heart
of
the
Father
and
the
Son
in
their
eternall
Covenant-delights
towards
the
sons
of
men
;
here
was
the
eternall
marriage
of
the
Lamb
the
Kings
eternall
Son
,
and
of
the
not
as
yet
created
Bride
first
written
and
sealed
by
the
King
and
his
Son
,
and
our
not
knowing
of
this
,
and
Gods
delighting
in
us
,
when
we
little
knew
or
dreamed
of
his
eternall
love
,
highnesse
,
his
grace
.
Should
the
heart
of
God
be
taken
,
and
(
to
speak
so
)
be
sick
of
love
for
so
many
Nothings
,
whom
he
was
to
make
heirs
?
Far
more
being
reconciled
and
justified
we
need
not
fear
we
shall
be
saved
.
Here
in
this
Covenant
were
first
drawen
the
lineaments
and
draughts
of
the
free
and
gracious
interest
of
Jesus
Christ
to
the
sons
of
men
:
And
who
should
not
wonder
here
at
the
purest
fountain-grace
that
is
in
Jesus
Christ
,
which
did
set
on
work
eternall
wisedome
to
frame
such
an
eternall
peace
of
God
Covenanting
with
the
Son
of
God
,
and
love
eternall
hiring
love
eternall
with
the
reward
(
to
speak
so
)
of
the
certain
hope
of
enjoying
a
soul-satisfying
seed
,
and
a
numerous
off-spring
of
Redeemed
ones
,
if
love
should
die
and
triumph
over
justice
,
which
was
done
by
love
.
6.
There
is
here
much
of
the
eternall
interest
of
JEHOVAH
to
the
Son
,
and
of
the
essentiall
love
of
God
to
his
only
begotten
Son
,
When
there
was
no
depths
,
I
was
brought
forth
.
—
30.
Then
I
was
by
him
as
one
brought
up
with
him
,
and
I
was
daily
his
delight
,
rejoycing
alwayes
before
him
.
And
they
may
that
have
been
verified
,
Jer.
30.21
.
And
their
noble
One
shall
be
of
themselves
,
and
their
Governour
shall
proceed
from
the
midst
of
them
,
and
I
will
cause
him
to
draw
near
,
and
he
shall
approach
unto
me
:
for
who
is
this
that
engadged
his
heart
to
approach
unto
me
,
saith
the
Lord
?
The
love
eternall
here
in
JEHOVAH
loves
and
wonders
that
Christ
his
Son
layes
hands
upon
his
own
heart
to
take
upon
him
the
Office
of
Redeemer
and
Priest
:
and
the
Lords
saying
,
Who
is
this
?
is
a
note
of
love
and
wonder
,
as
Psal.
24.8.10
.
Isa.
63.1
.
Cant.
6.10
.
and
that
his
heart
closes
with
the
Covenant-designe
.
Obj.
But
Arminius
himself
also
teacheth
,
Christ
.
God
required
of
Christ
our
Priest
,
that
he
would
lay
down
his
life
for
sin
,
give
his
flesh
for
the
life
of
the
world
,
—
and
he
promised
,
if
he
should
so
do
,
he
should
see
his
seed
,
and
be
an
eternall
high
Priest
after
the
order
of
Melchisedeck
,
and
by
the
exercise
of
his
Priestly
Office
,
he
should
be
exalted
to
a
royall
dignity
.
Christ
our
Priest
closed
with
the
condition
,
and
said
,
Behold
,
here
am
I
to
do
thy
will
,
&c.
And
Socinians
,
who
hold
him
to
be
a
divine
Man
only
,
will
agree
that
Christ
was
under
an
obedientiall
Covenant
to
God
.
Ans.
Arminians
and
others
may
yeeld
to
a
Covenant
between
the
Father
and
the
Son
,
but
it
is
a
far
other
thing
then
such
as
we
hold
:
for
Christ
did
close
with
the
condition
of
laying
down
his
life
for
sinners
.
But
when
Christ
hath
ended
his
work
,
and
payed
the
price
of
Redemption
,
laid
down
his
life
for
Pharaoh
,
Cain
,
for
Aegyptians
,
Syrians
,
Persians
,
Chaldeans
,
and
all
in
whom
ever
was
the
breath
of
life
;
yet
cannot
the
Lord
promise
to
Christ
that
he
shall
have
any
seed
,
or
one
redeemed
one
,
nor
can
the
Lord
either
promise
or
pay
wages
to
Christ
:
For
a
promise
,
if
sincere
,
is
of
things
that
are
in
our
power
to
do
,
even
among
men
.
Can
a
King
promise
that
to
morrow
he
shall
cause
the
wind
for
seventy
dayes
to
come
,
blow
out
of
the
North-West
?
It
s
not
in
his
power
.
Now
Arminians
,
Socinians
,
and
all
of
that
Family
teach
,
that
God
hath
no
forceable
antecedent
dominion
to
bow
and
determine
the
free-will
of
any
one
man
:
But
the
Covenant
of
suretyship
which
we
teach
,
makes
not
the
truth
of
God
to
depend
upon
our
faith
,
or
our
unbeleef
;
Yea
the
Lord
promises
that
Christ
without
all
fail
,
shall
undeclineably
see
his
seed
,
yea
,
and
shall
be
the
restorer
of
the
Tribes
of
Jacob
,
and
a
light
to
the
Gentiles
,
and
the
salvation
of
God
to
the
ends
of
the
earth
,
Isa.
49.6
.
Isa.
54.
He
shall
be
King
and
Lord
of
the
Iles
,
Isa.
42.6
,
7.
Isa.
60.9
.
Psal.
2.8
,
9.
A
Prince
and
a
sheepherd
over
his
people
,
Ezek.
34.
Ezek.
37.24
,
25.
Psal.
89.25
.
not
upon
condition
they
be
willing
,
over
whom
he
is
set
,
but
to
meet
with
the
temptation
.
Ah!
my
iron
and
rockie
will
shall
still
resist
the
Lord
;
and
he
shall
be
King
of
the
Nations
,
if
the
Nations
shall
determine
their
own
will
to
submit
to
him
,
and
vote
that
he
be
Crowned
King
:
Nay
,
but
the
Covenant-promise
saith
,
The
Lord
shall
send
the
rod
of
thy
strength
out
of
Zion
:
rule
thou
in
the
midst
of
thine
enemies
.
3.
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
Deut.
30
6.
Ezek.
11.19
,
20.
Ezek.
36.26
,
27.
Jer.
31.31
,
32
,
33
,
34
,
35.
Jer.
32.39
,
40.
Neither
can
there
be
confidence
and
faith
in
God
through
the
sure
mercies
of
David
,
nor
peace
,
nor
solide
consolation
,
nor
warrand
to
pray
for
the
Lords
gracious
bowing
of
the
will
to
be
his
seed
,
except
it
be
beleeved
,
Covenanted
,
that
God
shall
be
the
God
of
his
people
,
and
their
King
,
not
over
the
element
of
the
sea
only
to
rule
it
,
and
over
the
mountains
,
and
the
stones
,
and
rocks
,
but
also
over
the
particular
wills
,
and
the
willing
and
nilling
,
choosing
of
good
,
and
refusing
of
evill
in
the
men
of
the
Iles.
And
how
could
the
Son
pray
,
Father
,
give
the
inheritance
of
the
Heathen
to
me
,
according
to
promise
?
Ask
of
me
,
and
I
will
give
thee
,
&c.
Psal.
2.
If
the
Father
could
answer
nothing
,
but
what
Arminians
and
Socinians
say
he
answers
,
as
also
,
the
beleever
out
of
the
fleshes
weaknesse
must
dictat
this
return
of
prayer
.
Son
,
with
good
will
,
I
grant
the
Heathen
,
and
the
ends
of
the
earth
to
thee
in
heritage
and
possession
,
so
they
be
willing
to
submit
to
thee
:
But
,
what
if
they
refuse
to
obey
either
me
or
thee
?
I
did
never
Covenant
with
thee
,
Son
,
to
do
more
then
I
can
,
try
thy
strength
,
and
force
their
free-will
,
if
thou
can
;
if
they
be
willing
,
well
,
and
good
it
is
,
there
is
a
bargain
:
My
approving
and
commanding
will
is
that
they
be
thy
seed
,
and
thy
willing
people
;
but
my
decree
is
not
to
Lord
it
over
their
will
,
that
is
a
fundamentall
act
of
Government
,
that
all
my
subjects
have
liberty
of
conscience
,
to
will
or
nill
,
as
they
please
.
Nay
,
but
the
Covenant
of
Suretyship
includes
the
sure
mercies
of
David
,
and
the
Lord
gives
band
,
word
,
and
writ
,
and
seal
of
blood
,
and
the
Oath
of
God
to
the
Son
,
Psal.
110.4
.
Heb.
7.21
.
for
the
will
.
Isa.
53.4
.
Behold
I
have
given
him
for
a
witnesse
of
the
people
,
a
leader
and
commander
to
the
people
.
But
what
if
they
will
neither
lead
nor
drive
?
Yea
the
Lord
promises
they
shall
not
need
to
be
driven
▪
they
shall
be
willing
,
and
run
.
5.
Behold
thou
shalt
call
a
Nation
that
thou
knowest
not
,
and
Nations
that
knew
not
thee
,
shall
run
unto
thee
,
because
of
the
Lord
thy
God
,
and
of
the
Holy
One
of
Israel
,
for
he
hath
glorified
thee
.
And
a
strong
reason
of
this
is
given
,
the
Gentiles
run
;
Whence
comes
this
forwardnesse
of
the
Gentiles
who
knew
not
God
?
Because
(
saith
Isaiah
)
of
Jehovah
thy
God
(
of
Christ
Mediatour
)
in
Covenant
with
thee
,
Psal.
22.1
.
Joh.
20.
●0
.
because
of
thy
God
the
Holy
One
of
Israel
:
the
running
(
saith
Calvin
)
notteth
the
efficacy
of
the
calling
,
and
they
run
to
Christ
,
because
of
Jehovah
,
and
the
mighty
power
of
God
in
the
Man-Christ
.
●
▪
Noteth
because
(
saith
Piscator
.
)
And
another
reason
,
because
he
hath
glorified
thee
,
O
Christ
,
he
hath
declared
thee
to
be
the
Son
of
God
by
thy
rising
from
the
dead
,
ascension
to
heaven
,
given
thee
a
Name
above
all
names
,
Rom.
1.4
.
Phil.
2.7
,
8
,
9
,
10.
So
Musculus
,
Piscator
,
Marlorat
,
Gualther
,
Diodati
:
So
the
running
of
the
Gentiles
to
Christ
is
the
glorifying
of
Christ
,
and
a
part
of
the
reward
;
it
s
Christs
glory
that
he
hath
a
seed
that
runs
after
him
.
Then
:
And
M.
Dickson
upon
these
words
,
Ps.
2.
D.
Dickson
on
Psal.
2.
Aske
of
me
,
after
Christs
resurrection
and
declaration
of
his
formerly
overclouded
Godhead
,
he
should
continue
in
the
Offi●e
of
his
Mediation
and
Intercession
,
and
by
vertue
of
his
payed
ransone
of
Redemption
call
for
the
inlargement
of
his
purchased
Redemption
among
the
Gentiles
,
for
this
is
the
Fathers
compact
with
the
Son
,
saying
,
aske
of
me
,
and
I
will
give
thee
,
the
Heathen
;
so
that
both
by
free
Covenant
,
and
by
merit
,
Christ
challengeth
a
seed
:
circumcised
heart
from
the
Lord
:
Yet
1.
may
be
suit
it
by
the
band
of
the
Covenant
of
Redemption
between
Jehovah
and
the
Son
:
and
a
Redeemed
one
may
say
,
it
was
an
Article
of
the
Covenant
of
Redemption
,
that
my
stony
heart
should
be
taken
away
,
and
a
heart
of
flesh
given
to
me
,
and
faith
hath
influence
to
be
supported
that
God
articled
Covenant-ways
such
a
wretch
as
I
am
,
to
Christ
:
and
look
,
as
the
book
of
life
,
called
,
the
Lambs
Book
of
Life
;
contains
so
many
by
name
,
head
,
and
in
all
their
individuall
properties
,
Jacob
,
Paul
,
&c.
that
are
written
and
inrolled
for
glory
,
so
are
all
(
and
I
by
name
)
in
a
Covenant-relation
given
of
the
Father
to
the
Son
,
Joh.
17.3
,
9.11
.
Joh.
6.39
.
and
that
is
surer
then
heaven
or
the
fixed
ordinances
of
nature
,
Jer.
31.35
,
36.
Psal.
89.37
,
38.
Happy
such
as
can
ride
at
this
anchor
:
Though
I
mean
not
that
the
decree
of
election
and
the
roll
of
the
Mediatour
to
me
,
or
the
gracious
Surety●Covenant
between
Jehovah
and
the
Son
,
as
relating
to
me
by
name
,
must
be
the
nearest
object
of
faith
,
or
that
alwayes
a
beleever
doth
read
this
roll
;
but
his
faith
often
is
,
and
ought
,
and
may
be
supported
thereby
.
2.
Christ
may
suit
,
Jesus
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
righteous
without
sin
now
imputed
,
not
now
made
sin
,
nor
made
a
curse
,
but
by
order
of
strict
justice
justified
and
righteous
,
and
the
act
of
Suretyship
taken
off
,
and
as
the
hand-writing
against
us
is
cancelled
upon
the
Crosse
,
Col.
2.
So
the
hand-writing
of
oblidged
punishment
due
to
Christ
as
our
Surety
is
removed
,
and
he
now
justified
in
the
Spirit
,
without
sin
,
Heb.
9.28
.
Such
a
one
as
cannot
die
,
Rom.
6.9
.
Rev.
1.18
.
and
cannot
die
a
death
satisfactory
for
sin
,
once
he
died
for
all
.
But
our
faith
is
so
supported
not
a
little
in
this
,
I
darre
not
put
merit
or
justice
in
my
suits
to
God
,
but
I
beleeve
it
is
,
and
must
be
in
Christs
bill
,
and
that
bill
is
for
me
:
mercy
,
and
only
mercy
is
in
the
sinners
bill
,
but
the
justice
of
a
condign
ransoner
is
in
Christs
suits
,
and
so
faith
looks
to
Christ
:
As
1.
having
the
first
Covenant-right
to
heaven
,
as
the
great
Lord
receiver
of
the
promises
.
And
then
we
have
a
second
right
in
him
▪
2.
Faith
looks
to
Christ
as
having
more
right
to
us
,
because
he
hath
the
right
of
justice
,
then
we
have
to
our selves
;
for
its
free-graces
title
which
we
have
to
our selves
,
Who
forgiveth
all
thine
iniquities
:
who
healeth
all
thy
diseases
.
And
if
a
man
judge
himself
ingaged
to
go
about
such
duties
as
his
surety
and
ransone-payer
in
his
name
hath
promised
,
Son
of
God
,
that
we
should
fulfill
the
undertaking
.
And
sure
it
is
,
Law-faith
or
beleeving
of
Law-threatnings
cannot
have
such
influence
upon
our
spirits
to
cause
us
obey
the
Law
,
as
the
motives
of
a
concluded
act
of
suretyship
and
closed
compact
between
the
Father
and
the
Son
,
that
we
shall
obey
him
:
And
indeed
it
is
a
meditation
that
morally
and
spiritually
should
obtain
from
us
that
we
be
holy
as
he
is
holy
,
and
strongly
melt
the
rocky
heart
.
When
we
remembred
that
JEHOVAH
,
as
a
designed
Surety
,
gave
band
for
the
heart
of
a
sinner
from
eternity
,
and
enters
himself
Cautioner
for
our
rebellious
will
,
it
should
put
us
to
beleeve
so
much
,
and
morally
lay
bands
on
our
will
.
Q.
How
are
we
to
conceive
of
the
act
of
Suretyship
?
A.
Jehovah
from
eternity
decrees
that
the
Son
be
the
designed
person
who
shall
take
on
our
nature
,
In
this
offer
Jehovah
ingadges
that
we
shall
be
Christs
seed
,
and
so
shall
be
,
by
the
immortall
seed
,
born
again
,
and
shall
beleeve
and
be
gifted
to
Christ
as
saved
;
here
Jehovah
undertakes
that
we
shall
beleeve
.
2.
Christ
agrees
to
the
designed
person
:
It
is
written
of
me
,
and
so
decreed
of
God
from
eternity
,
I
delight
to
do
thy
will
,
I
shall
lay
down
my
life
for
these
given
to
me
:
And
here
the
other
party
,
Jesus
Christ
coming
by
his
own
consent
to
die
,
does
also
undertake
,
1.
In
dying
to
ransone
us
from
hell
,
and
merit
life
to
us
,
and
make
us
his
purchase
.
So
2.
he
being
a
Saviour
by
merit
,
he
by
his
death
purchaseth
the
Spirit
,
and
meriteth
the
new
heart
,
and
so
undertakes
for
us
:
in
this
regard
,
both
parties
undertake
for
us
.
And
the
Spirit
being
the
same
very
God
with
the
Father
and
the
Son
,
also
is
by
his
own
consent
designed
comforter
and
actor
in
his
way
by
the
anointing
without
measure
,
that
he
puts
on
the
Man
Christ
,
and
the
grace
given
to
his
members
:
But
the
only
formall
parties
in
the
compact
are
the
Lord
Jehovah
and
the
Son
party
consenting
before
time
,
and
his
Manhood
in
time
becoming
one
who
imbraces
the
Covenant
of
Suretyship
,
and
calls
the
Lord
his
God
,
Ps.
22.1
.
Joh.
20.17
.
Rev.
3.12
.
Isa.
55.5
.
Hence
,
if
we
imploy
faith
,
and
hold
out
to
the
Lord
the
undertaking
for
us
in
the
Covenant
,
there
is
an
answer
framed
to
all
our
temptations
from
our
own
frailty
:
I
have
laid
strength
upon
one
that
is
mighty
:
and
Christ
was
no
designed
undertaker
for
Adam
,
nor
was
Adam
to
beleeve
such
a
thing
.
Therefore
it
is
fit
to
observe
,
that
not
only
the
Head
Christ
and
the
body
changes
names
,
as
the
body
is
called
Christ
,
1
Cor.
12.12
.
and
Christ
called
David
,
Isai.
53.3
.
Ezek.
34.
Ezek.
37.14
.
David
my
servant
shall
be
King
over
them
.
So
also
many
things
in
one
Psalm
are
spoken
of
David
,
both
in
an
Historicall
and
Typicall
truth
,
Thou
will
not
leave
my
soul
in
grave
,
neither
will
suffer
thine
Holy
One
to
see
corruption
.
And
the
Apostle
Peter
denies
that
this
can
be
exponed
of
David
,
for
Acts
2.26
,
27
,
28
,
29
,
30.
and
Paul
,
Acts
13.34
,
35.
And
as
concerning
that
God
raised
him
from
the
dead
,
now
no
more
to
return
to
corruption
:
he
said
on
this
wise
,
I
will
give
you
the
sure
mercies
of
David
.
Wherefore
he
saith
also
in
another
place
,
thou
shalt
not
suffer
thine
Holy
One
to
see
corruption
.
35.
But
David
after
he
had
served
his
own
Generation
,
by
the
will
of
God
,
fell
on
sleep
,
and
was
laid
unto
his
fathers
,
and
saw
corruption
.
And
it
is
not
to
be
doubted
that
the
Prophecie
,
Psal.
22.
They
divided
my
garments
,
they
pierced
my
hands
and
my
feet
,
is
only
a
Prophecie
of
Christs
being
crucified
:
Nor
was
ever
David
crucified
.
To
say
in
another
case
David
was
crucified
,
will
not
help
:
for
it
might
be
said
in
another
case
David
saw
no
corruption
,
for
all
beleevers
are
delivered
from
the
dominion
,
curse
,
and
sting
of
death
.
Hence
,
it
may
well
be
said
,
that
same
Psal.
89.
must
prove
both
the
Covenant
of
Suretyship
,
and
the
Covenant
of
Grace
:
v.
3.
I
have
made
a
Covenant
with
my
chosen
,
I
have
sworn
unto
David
my
servant
;
thy
seed
will
I
establish
for
ever
,
and
build
up
thy
Throne
to
all
Generations
.
Though
it
be
called
Davids
Throne
here
,
Luk.
1.32
.
yet
we
may
freely
speak
of
Davids
Throne
as
of
Davids
body
,
both
saw
corruption
:
there
is
an
end
of
Davids
Throne
temporall
.
But
sure
the
Scripture
calls
it
the
Throne
of
Christ
,
But
unto
the
Son
he
saith
,
thy
Throne
,
O
God
,
is
for
ever
and
ever
.
Luk.
1.33
.
And
he
shall
raign
over
the
house
of
Jacob
,
and
of
his
Kingdom
there
shal
be
no
end
.
Dan.
7.14
.
And
there
was
given
him
Dominion
,
and
Glory
,
and
a
Kingdome
,
that
all
Nations
and
Languages
should
serve
him
:
His
Dominion
is
an
everlasting
Dominion
which
shall
not
passe
away
,
and
his
Kingdom
that
which
shall
not
be
destroyed
.
Isai.
9.7
.
Of
the
increase
of
his
Government
and
peace
there
shall
be
no
end
:
upon
the
Throne
of
David
and
upon
his
Kingdome
to
order
it
,
and
to
establish
it
with
judgement
and
with
justice
,
from
henceforth
,
even
for
ever
.
Obj.
But
this
Covenant
is
made
to
,
and
with
David
,
that
Solomon
,
and
one
of
Davids
line
,
shall
sit
upon
Davids
Throne
,
untill
the
Messiah
,
the
true
beloved
shall
be
born
,
2
Sam.
7.12
,
13.
Ans.
It
s
true
,
and
although
these
of
Davids
line
sinned
▪
yet
by
vertue
of
this
Covenant
,
for
Davids
sake
,
God
gave
a
Throne
temporall
to
him
,
1
King
.
11.32
,
34.
2
King
.
8.19
.
2
King
.
19.34
.
But
it
is
as
true
that
this
also
,
to
wit
,
Christs
everlasting
Throne
is
here
meant
:
I
will
build
up
thy
Throne
to
all
generations
,
for
Davids
Throne
is
not
builded
to
all
generations
,
nor
can
it
be
said
of
Davids
Throne
,
which
is
said
of
this
Throne
▪
Heb.
1.8
.
But
unto
the
Son
,
he
saith
,
thy
Throne
,
O
God
,
is
for
ever
and
ever
.
Therefore
this
oath
and
promise
is
made
to
Christ
as
well
as
to
David
:
except
we
say
that
an
everlasting
Throne
is
mo●●
properly
the
Throne
of
David
,
then
the
Throne
of
Christ
.
2.
19.
I
have
laid
help
upon
one
that
is
mighty
,
I
have
exalted
one
chosen
out
of
the
people
.
18.
I
have
found
David
my
servant
.
Most
grave
Divines
(
and
it
may
be
they
gathered
it
from
v.
38
,
39
,
&c.
)
think
that
the
Psalm
was
composed
upon
the
occasion
of
the
ten
Tribes
division
from
Davids
house
,
as
composed
by
Ethan
,
1
King
.
4.31
.
Others
,
that
Ethan
lived
in
the
captivity
of
Babylon
after
Davids
death
:
But
the
calamity
seems
greater
then
the
division
of
the
ten
Tribes
.
Philo
refers
it
to
the
time
of
Jehoiakim
.
Ambrose
maketh
the
mighty
to
be
Christ
:
So
Eusebius
and
Hieronimus
expound
the
whole
Psalm
.
And
our
Divines
say
that
the
verity
must
be
in
Christ
,
for
the
help
and
deliverance
of
the
new
afflicted
and
captive
people
(
for
the
like
of
this
publick●desolation
,
whose
Throne
is
built
for
ever
,
and
shall
not
fall
,
v.
3
,
4.
and
upon
whom
as
upon
a
mighty
one
is
laid
the
help
of
his
fallen
Church
:
This
is
not
David
only
(
though
he
be
not
excluded
)
but
Christ
principally
.
3.
With
him
the
Covenant
must
be
made
,
in
his
way
,
as
with
Surety
,
Head
,
and
Redeemer
:
upon
whom
the
enemy
shall
not
exact
;
whose
enemies
shall
be
plagued
,
v.
22
,
23.
and
,
whose
enemies
shall
be
made
his
foot-stool
,
Ps.
110.1
,
2.
and
that
is
Christ
,
as
well
as
David
.
4.
With
him
must
the
Covenant
of
Redemption
be
made
in
his
way
;
of
whom
God
saith
,
v.
25.
I
will
set
his
hand
also
in
the
sea
,
and
his
right
hand
in
the
rivers
.
The
Chalde
Paraphrase
expounds
his
hand
to
be
his
power
and
command
,
which
is
to
Euphrates
:
as
is
promised
,
Exod.
23.31
.
Num.
34.3
.
but
fulfilled
in
David
and
Solomon
,
1
King
.
4.8
.
Solomon
raigned
from
the
sea
of
Sodom
the
red
sea
,
to
the
Mediterran
sea
,
and
west
,
and
from
Euphrates
,
to
the
utmost
of
Canaan
,
North
and
South
:
but
specially
in
Christ
,
who
hath
all
Nations
,
Gentiles
and
Jews
,
for
his
own
,
Psal.
2.8
,
9.
Psal.
22.27
.
Psal.
72.8
,
9
,
10
,
11.
Isai.
2.1
,
2.
Rev.
11.15
.
Christ
Jesus
,
not
David
,
Zech.
9.10
.
shall
speak
peace
to
the
Heathen
,
and
his
Dominion
shall
be
even
from
sea
to
sea
,
and
from
the
river
,
even
to
the
ends
of
the
earth
.
The
Angel
and
Creator
of
Angels
,
who
set
his
right
foot
upon
the
sea
,
and
his
left
foot
upon
the
earth
,
Rev.
10.2
.
is
this
great
Conquerour
.
He
shall
cry
unto
me
,
Thou
art
my
Father
,
my
God
,
and
the
Rock
of
my
salvation
.
27.
I
also
will
make
him
my
first-born
,
higher
then
the
Kings
of
the
earth
.
Now
this
cannot
well
agree
to
David
,
For
unto
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
?
And
again
,
I
will
be
to
him
a
Father
,
and
he
shal
be
to
me
a
Son
.
David
.
Athanasius
proves
him
hence
to
be
God
,
the
first
begotten
of
many
Brethren
.
Cyprian
,
Cyrillus
,
Augustine
,
Hieronimus
,
contend
against
the
Jews
,
that
this
is
necessary
to
be
understood
of
Christ
,
not
of
Solomon
,
not
of
David
,
who
cannot
bear
the
Name
of
the
Lords
first-born
,
but
must
be
so
named
as
the
Type
of
him
who
is
the
first-born
of
every
creature
,
&c.
Col.
1.15
.
6.
So
my
mercy
will
I
keep
for
him
for
evermore
,
and
my
Covenant
shall
stand
fast
with
him
.
●9
.
His
seed
also
will
I
make
to
endure
for
ever
,
and
his
Throne
as
the
days
of
Heaven
.
If
the
Covenant
be
made
with
him
who
hath
an
eternall
seed
,
then
sure
,
principally
with
Christ
:
Without
whom
(
saith
Calvine
,
who
otherwise
much
loves
to
follow
the
letter
of
the
word
)
this
Prophecie
hath
no
effect
,
for
eternity
is
only
in
Christ
,
not
in
David
.
Ver.
30.
If
his
children
forsake
my
Law
,
&c.
a
pre-occupation
,
if
an
eternall
seed
be
promised
to
Christ
,
then
although
Christ
and
his
Children
sin
,
no
matter
,
the
hazard
is
not
great
?
He
Answers
,
the
danger
is
not
to
be
despised
;
I
will
visite
the
sons
,
of
Solomon
and
others
,
2
Sam.
7.14
.
with
the
rod
of
men
:
15.
But
my
mercy
(
of
the
Covenant
of
Redemption
,
and
of
Reconciliation
)
I
will
not
take
from
him
,
as
I
took
it
from
Saul
.
This
is
not
spoken
of
Christ
,
for
he
cannot
sin
,
but
of
Christs
seed
,
his
spirituall
seed
,
and
the
businesse
is
so
contrived
,
as
the
seed
of
Christ
and
his
children
shall
not
sin
unpunished
:
but
yet
there
is
a
difference
between
the
sins
of
the
reprobate
Saul
,
and
such
like
,
and
of
the
spirituall
seed
of
Christ
.
So
he
takes
his
mercy
,
Covenant-mercy
(
but
offered
conditionally
)
utterly
away
from
reprobats
when
they
sin
,
but
takes
not
away
Covenant-mercy
from
the
seed
of
Christ
:
And
the
reason
is
,
from
the
nature
of
the
Covenant
,
v.
34.
My
Covenant
I
will
not
break
▪
&c.
If
then
the
elect
and
chosen
of
Christ
should
fall
away
,
God
should
break
and
alter
his
Covenant
:
but
impossible
is
the
latter
.
Hence
,
1.
the
questioning
of
the
stability
of
our
state
,
being
once
internally
in
Covenant
with
God
,
is
a
reproaching
of
God
▪
and
to
make
him
a
liar
.
v.
35.
Once
have
I
sworn
(
saith
he
)
by
my
Holinesse
,
that
I
will
not
lie
unto
David
.
Though
(
1.
)
we
seem
to
reproach
our selves
in
questioning
our
state
,
being
once
in
Christ
,
yet
the
truth
is
,
Ah!
I
am
casten
out
of
his
sight
,
Psal.
31.22
.
Jona
.
2.4
.
we
are
overturning
the
whole
Gospel
and
Covenant
of
Suretyship
and
Reconciliation
,
and
we
say
,
God
lied
to
David
,
and
to
his
Son
Christ
:
contrair
to
that
,
Psal.
89.35
.
Once
have
I
sworn
by
my
Holinesse
,
I
will
not
lie
unto
David
.
36.
His
seed
shall
endure
for
ever
,
for
the
Lord
once
justified
thee
.
(
4.
)
We
shall
find
our selves
so
selfie
in
contraverting
with
God
in
the
matter
of
fact
touching
our selves
:
am
I
in
Christ
?
Or
,
am
I
an
Apostate
and
fallen
from
Christ
?
That
we
are
more
taken
up
with
a
hellish
fretting
for
our
falling
in
a
state
of
condemnation
,
then
we
are
grieved
for
the
injurie
of
unbeleef
in
traducing
the
Holy
Lord
with
a
lie
.
There
is
a
taste
here
of
Judas
his
fierie
unbelief
,
for
he
complains
more
,
Mat.
27.4
.
I
have
sinned
,
in
betraying
the
innocent
blood
,
then
that
God
is
dishonoured
,
and
Christs
love
offended
:
The
grief
is
more
for
the
interest
of
I
,
of
self
,
that
is
entered
in
the
borders
of
hell
,
then
that
his
glory
who
commands
beleeving
is
overclouded
.
It
were
good
in
such
a
case
to
go
about
two
things
:
1.
Be
lesse
moved
that
self
is
under
these
apprehensions
,
lost
and
cast
away
,
then
that
the
spotlesse
glory
of
the
Lord
suffers
:
What
matter
of
me
,
and
of
self
,
in
comparison
of
the
dishonour
done
to
God
?
What
though
I
,
and
millions
like
me
,
were
tormented
▪
if
God
were
not
offended
.
Now
God
,
1.
who
hath
bought
me
.
2.
Who
hath
accepted
a
ransone
for
me
.
3.
Hath
justified
me
.
4.
Hath
witnessed
all
these
,
is
contradicted
in
all
these
:
and
yet
we
complain
only
,
Ah
I
am
fallen
!
2.
Leave
the
Question
concerning
your self
,
whether
ye
be
cast
away
or
no
,
when
you
cannot
come
to
a
peaceable
and
quiet
close
about
it
,
and
dwell
upon
the
duty
of
fiduciall
relying
on
Gods
generall
Covenant
to
Davids
Son
,
Christ
his
ingadging
with
him
,
and
Christ
his
gracious
accepting
of
the
condition
.
(
5.
)
God
sware
to
the
Son
of
David
for
the
seed
,
that
is
,
for
the
whole
race
,
and
gave
them
all
to
Christ
,
and
gave
you
among
them
;
and
Christ
closed
with
the
condition
,
though
ye
cannot
come
to
application
.
It
s
good
to
feed
the
soul
upon
the
solatious
thoughts
,
I
cannot
apply
,
but
Christ
whose
egressions
,
outgoings
,
have
been
from
of
old
,
from
everlasting
,
Mic.
5.2
.
did
apply
:
For
Christs
everlasting
outgoings
are
not
only
his
eternall
generations
from
the
Father
,
but
the
decrees
,
the
sweet
eternall
flowings
,
emanations
,
and
issuings
of
Christs
holy
thoughts
of
me
,
of
all
the
individualls
,
by
name
,
of
the
seed
given
and
received
by
Christ
,
his
eternall
acts
of
soul-delighting
thoughts
of
every
redeemed
son
of
man
,
Prov.
8.30
,
31.
Rom.
9.11
.
Eph.
1.4
.
1
Pet.
1
,
2.
the
eternall
acts
of
love
,
and
love-thoughts
to
Jacob
,
David
,
Peter
,
Mary
,
&c.
his
acts
of
designing
you
(
if
ever
you
beleeved
,
and
can
rub
and
blow
up
experiences
under
ashes
,
Rom.
5.4
.
Ps.
77.6
.
)
and
the
thousands
that
stand
before
the
Throne
,
from
eternity
,
his
actings
of
eternall
love
,
appointing
and
setting
Chairs
,
Throns
,
Mansions
,
and
dwelling
places
for
〈◊〉
man
,
and
this
man
,
are
so
many
applications
of
Christ
to
you
:
Feed
and
feast
upon
these
,
by
beleeving
the
ancient
Covenant
,
and
you
cannot
but
come
to
quietnesse
of
peace
in
your
apprehended
estate
.
CHAP.
X.
Christ
procures
the
Gospel
to
be
Preached
to
Reprobats
,
but
undertakes
not
for
them
.
A
necessary
distinction
of
the
Covenant
as
Preached
according
to
the
approving
will
of
God
,
and
as
acted
upon
the
heart
,
according
to
the
decree
of
God
:
and
the
differences
of
the
members
.
The
place
,
Jer.
31.
Heb.
8.
This
is
my
Covenant
,
opened
.
A
Question
it
is
,
Magus
,
Demas
,
and
others
are
in
Covenant
thus
,
Act.
2.39
.
Ans
Christ
undertakes
in
his
bargain
,
only
for
the
elect
,
and
undertakes
that
the
Gospel
shall
be
Preached
to
them
;
but
because
many
hypocrites
are
mixed
with
the
Gentiles
,
and
Christ
is
given
a
light
to
the
Gentiles
,
Preached
to
a
visible
multitude
,
as
is
foretold
,
Isa.
49.6
.
Isa.
55.4
,
5.
fulfilled
,
Act.
13.46
,
47.
Rom.
15.8
,
9
,
10
,
11
,
12
,
&c.
Therefore
he
procures
to
many
hypocrites
,
for
whom
,
and
for
whose
Redemption
,
he
undertakes
not
,
that
the
Covenant
shall
be
Preached
by
concomitancy
,
because
they
are
mixed
with
the
elect
,
not
as
an
undertaker
for
them
,
but
for
Church
Discipline
,
Christian
Societies
,
and
to
render
such
unexcusable
.
Hence
a
necessary
distinction
of
the
Covenant
of
Grace
.
-
1.
As
Preached
according
to
the
approving
and
commanding
will
of
God
.
-
2.
As
it
is
internally
and
effectually
fulfilled
in
the
elect
according
to
the
decree
and
the
Lords
will
of
purpose
.
There
must
of
necessity
,
differences
be
holden
forth
between
these
two
.
For
,
Antinomians
,
and
legall
Justitiaries
miserably
erre
in
both
extremities
:
The
former
will
have
no
New
Covenant
in
the
days
of
the
Gospel
,
but
that
which
is
made
with
the
elect
:
The
latter
will
have
no
New
Covenant
but
such
as
is
made
with
the
whole
race
of
mankind
,
Pagans
not
excepted
:
So
Socinians
,
Arminians
,
Papists
.
1.
They
differ
in
the
parties
contracters
:
The
parties
contracters
in
the
Covenant
Preached
,
Ye
are
the
children
of
the
Prophets
,
and
of
the
Covenant
which
God
made
to
our
fathers
;
&c.
and
they
were
not
all
the
chosen
of
God
:
This
is
against
the
Anabaptists
also
,
and
against
these
who
will
have
the
Gospel-Covenant
to
be
made
with
all
the
world
.
But
it
s
a
rich
mercy
that
Professours
are
dwelling
in
the
work-house
of
the
Grace
of
God
,
within
the
Visible
Church
,
they
are
at
the
pool
side
,
near
the
fountain
,
and
dwell
in
Immanuels
land
where
dwels
Jehovah
in
his
beauty
,
and
where
are
the
Golden
Candlesticks
,
and
where
there
run
Rivers
of
Wine
and
Milk
,
such
are
Exspectants
of
Grace
and
Glory
,
to
such
the
Marriage
Table
is
covered
,
eat
if
they
will
.
But
the
parties
contracters
of
the
Covenant
in
the
latter
respect
are
,
Jer.
31.
Heb.
8.
only
,
the
house
of
Judah
,
the
taught
of
God
,
the
people
in
whose
heart
the
Law
is
ingraven
;
for
as
God
teacheth
not
all
Nations
his
statutes
,
nor
sends
the
Gospel
to
them
,
Ps.
147.19
,
20.
Act.
16.
So
neither
is
the
promise
of
a
new
heart
made
to
all
within
the
Visible
Chuch
.
2.
A
great
difference
there
is
in
regard
of
the
Covenant
of
Suretyship
or
Mediation
,
that
Christ
undertakes
not
for
such
as
are
only
visible
Covenanters
,
and
shall
never
beleeve
:
As
he
prayes
not
for
such
,
as
High
Priest
,
so
he
dies
not
for
them
,
nor
came
as
a
designed
Covenanting
Saviour
from
eternity
under
an
act
of
Cautionry
for
them
.
How
then
cometh
the
Gospel
to
them
?
Men
and
brethren
,
children
of
the
stock
of
Abraham
,
and
who
among
you
feareth
God
,
to
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
word
of
salvation
,
to
you
and
for
your
cause
,
that
ye
may
be
saved
,
is
the
Gospel
,
sent.
2
Corin.
4.15
.
For
all
things
,
our
suffering
,
our
dying
,
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
your
sake
.
2
Tim.
2.10
.
Therefore
I
indure
all
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
Elects
sake
,
that
they
may
also
obtain
the
salvation
which
is
in
Jesus
Christ
,
with
eternall
glory
.
Hence
there
is
no
salvation
but
that
which
is
in
Christ
Jesus
our
Lord
,
the
Author
and
Cause
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
meriting
Procurer
of
eternall
salvation
,
Hebr.
5.9
.
Now
,
though
salvation
be
offered
,
yet
the
salvation
that
is
in
Christ
Jesus
,
and
merited
by
the
ransone
and
price
of
his
blood
,
can
be
decreed
and
intended
in
the
Preached
Gospel
to
none
but
to
the
elect
,
except
they
say
that
Christ
did
undertake
to
lay
down
his
life
,
and
to
save
,
by
his
death
and
blood
by
Covenant-inga●gment
,
all
the
Reprobate
within
the
visible
Church
,
for
whom
he
refuses
to
pray
,
John
17.
But
Christ
undertook
from
eternity
for
the
fulfilling
of
the
Covenant
of
Grace
,
and
bestowing
salvation
upon
them
for
whom
he
is
Surety
:
for
it
is
he
who
makes
the
new
Covenant
,
Jer.
31.31
,
32
,
33
,
34.
Heb.
8.10
,
11.
3.
There
is
a
twofold
consideration
of
Gods
will
:
One
is
called
his
approving
,
commanding
,
and
forbidding
will
,
will
of
pleasure
is
of
things
fixed
and
resolved
upon
,
what
he
purposes
,
good
or
evill
,
shall
come
to
passe
,
or
not
come
to
passe
:
And
by
the
way
we
may
make
good
use
of
the
foul
sinnes
that
fall
out
;
for
holy
and
clean
is
that
hand
and
counsell
of
the
Lord
,
wicked
hands
slay
and
crucifie
him
,
Act.
2.23
.
And
O
what
beauty
of
wisedom
and
mercy
do
they
see
here
,
who
make
that
foul
work
of
the
slayers
of
Christ
the
subject
matter
of
a
fair
Psalm
?
Rev.
5.12
.
The
thousands
before
the
Throne
,
sing
,
worthy
is
the
Lamb
that
was
slain
:
But
were
they
worthy
who
slew
him
?
was
it
a
worthy
fact
in
the
murtherers
of
the
Lord
of
Glory
?
No
:
but
grudge
not
at
the
beauty
of
his
work
,
who
over
rules
all
,
but
adore
and
praise
.
Let
us
not
wrestle
with
his
holy
dispensation
,
and
say
,
Ah!
What
an
untoward
Government
of
the
world
is
it
,
that
God
should
suffer
Angels
and
Men
to
sin
,
and
overturn
the
whole
fabrick
of
Heaven
and
earth
by
sin
?
Nay
,
he
hath
by
their
fall
brought
in
a
more
glorious
order
,
When
he
that
sitteth
upon
the
Throne
,
saith
,
Behold
I
make
all
things
new
,
Rev.
21.5
.
and
it
s
said
,
2
Pet.
3.13
.
Neverthelesse
we
,
according
to
his
promise
,
look
for
new
Heavens
and
a
new
earth
,
wherein
dwels
righteousnesse
.
Holy
Lord
therein
.
Peter
and
the
Disciples
were
to
pray
that
they
should
not
enter
into
temptation
,
Mat.
26.41
.
and
were
oblidged
not
to
be
offended
and
scattered
by
the
sufferings
of
the
Lord
;
but
they
were
not
to
blame
and
grudgingly
to
judge
that
holy
decree
Prophecied
by
Zechariah
,
and
revealed
to
themselves
,
Zech.
13.7
.
Mat.
26.31
.
I
will
smite
the
Sheepherd
,
and
the
Sheep
of
the
flock
shall
be
scattered
abroad
.
His
part
is
clean
and
holy
,
even
when
he
throwes
the
wicked
in
hell
,
and
they
are
oblidged
to
sing
the
Psalm
of
the
glory
of
his
spotlesse
Justice
,
and
that
eternally
,
as
these
who
are
before
the
Throne
are
to
hold
up
,
for
all
ages
,
the
new
song
of
the
glory
of
his
mercy
and
free-grace
.
This
ground
being
laid
down
,
the
Holy
Ghost
speaks
of
the
New
Covenant
two
wayes
in
Scripture
▪
1.
According
to
the
approving
will
of
God
,
as
it
stands
,
of
promises
,
precepts
,
threatnings
;
and
showes
both
what
God
doth
by
promises
,
and
what
we
are
oblidged
to
do
in
point
of
duty
,
Act.
2.39
.
The
promise
is
to
you
and
to
your
children
.
Act.
3.25
.
Ye
are
the
children
of
the
Prophets
,
and
of
the
Covenant
which
God
made
with
our
fathers
.
2
Cor.
6.17
.
Wherefore
come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
—
And
I
will
be
a
Father
to
you
,
&c.
This
is
the
whole
New
Covenant
,
holding
out
our
duty
,
ordaining
those
that
professe
,
to
be
baptized
,
received
members
of
the
Visible
Church
,
the
body
to
be
edified
as
a
visibly
Covenanted
people
:
This
excludes
not
,
but
includes
the
Lords
taking
in
members
to
the
invisible
and
mysticall
body
:
which
is
to
be
observed
against
Anabaptists
and
Antinomians
.
The
Lord
speaks
often
of
the
Covenant
of
Grace
not
so
much
as
Preached
,
Ezek.
ch
▪
36.
Isai.
59.
according
to
his
decree
,
and
what
he
works
in
our
heart
,
and
not
according
to
his
will
of
command
,
and
what
we
ought
of
duety
to
do
.
quâ
foedus
ennunciatum
(
though
it
so
also
must
be
Preached
)
but
as
fulfilled
by
God
,
and
acted
in
an
effectuall
powerfull
way
,
upon
the
hearts
of
the
elect
only
,
and
that
according
to
the
Lords
decree
of
election
,
and
will
of
pleasure
:
So
speaks
the
Lord
of
the
Covenant
.
Jer.
31.31
,
32
,
33.
Jer.
32.37
,
38
,
39.
Ezek.
11.16
,
17
,
18
,
19
,
20.
Ezek.
36.25
,
26
,
27
,
&c.
Isa.
59.20
,
21.
in
a
pure
Evangelick
way
,
and
in
these
places
the
Lord
speaks
of
the
Covenant
,
not
so
much
as
it
contains
our
duty
,
as
principally
it
holds
forth
his
Gospel
promise
what
he
shall
effectually
do
according
to
his
decree
and
will
of
pleasure
over-ruling
our
corrupt
will
:
which
Papists
,
Arminians
,
and
Socinians
utterly
mistake
,
and
will
have
it
to
be
spoken
of
the
Covenant
as
Preached
according
to
the
Lords
approving
and
commanding
will
,
whereas
there
is
not
one
word
of
a
command
in
these
places
,
and
therefore
they
say
that
these
places
speak
nothing
for
the
efficacy
and
mighty
power
of
God
in
converting
sinners
.
a
new
heart
,
and
a
new
spirit
;
and
that
there
is
no
externall
Covenanting
under
the
New
Testament
.
But
then
the
whole
Gentiles
,
Isai.
55.4
,
5.
Isai.
11.10
.
Isai.
60.1
,
2
,
3
,
&c.
all
Nations
,
all
flesh
,
Isai.
40.5
.
Psal.
65.2
.
all
the
Kindreds
of
the
earth
,
Psal.
22.26
,
27.
the
Kingdoms
of
the
world
,
Rev.
11.15
.
should
be
all
chosen
to
life
,
taught
of
God
,
such
as
have
the
Law
of
God
ingraven
in
their
inward
parts
,
as
Jer.
31.33
.
Ezek.
36.26
.
which
is
most
false
.
Gentiles
from
the
rising
of
the
Sun
,
to
the
going
,
down
thereof
,
Mal.
1.11
.
shall
be
,
under
the
New
Testament
,
the
people
of
God
by
Covenant
,
Isa.
19.18
,
19
,
20
,
21
,
22
,
23
,
24
,
25.
Then
must
the
generality
and
mixed
multitude
of
the
Gentiles
be
some
other
way
in
Covenant
,
then
these
of
whom
the
Prophets
s●eak
,
Isa.
5●
▪
20
,
21.
Isa.
55.10
.
Jer.
31.31
.
Ezek.
11.19
.
Ezek.
36.26
.
3.
The
Antinomians
do
also
owne
no
Covenant
of
grace
,
but
this
wherein
the
new
heart
is
given
,
and
the
condition
is
both
promised
and
given
.
And
D.
Crispe
saith
,
All
other
Covenants
of
God
besides
this
,
run
upon
a
stipulation
,
and
the
promises
run
upon
conditions
altogether
upon
both
sides
.
—
The
New
Covenant
is
without
any
conditions
whatsoever
upon
mans
part
:
Man
in
tyed
to
no
condition
that
he
must
perform
,
that
if
he
do
not
perform
,
the
Covenant
is
made
void
by
him
.
Ans.
Man
is
under
a
condition
of
beleeving
,
and
tyed
to
beleeve
,
so
as
the
wrath
of
God
abides
upon
him
,
he
shall
not
see
life
,
nor
be
justified
,
if
he
beleeve
not
,
Joh.
3.18.36
.
Rom.
10.6
,
7
,
8
,
9
▪
(
2.
)
Man
is
tyed
to
no
condition
which
he
must
〈◊〉
,
say
which
,
he
can
perform
without
the
grace
of
God
.
For
have
he
grace
,
or
have
he
no
grace
(
the
Holy
Lord
(
O
if
we
could
plead
for
him
and
his
High
Soveraignty
)
is
debter
to
no
man
)
he
is
so
oblidged
to
beleeve
as
he
sins
against
the
Preached
Covenant
and
forefaults
his
salvation
,
if
he
beleeve
not
▪
and
so
breaks
the
Covenant
,
but
devils
or
men
cannot
make
it●
void
,
he
may
make
it
of
no
effect
to
himself
he
being
an
heir
of
damnation
,
but
being
a
chosen
vessel
God
shall
work
him
to
beleeve
,
and
he
makes
it
not
void
to
himself
.
If
it
be
said
,
that
the
New
Covenant
is
without
,
any
conditions
whatsoever
,
upon
mans
pure
:
It
says
too
much
for
the
beleevers
being
under
no
debt
,
no
obligation
of
conscience
to
beleeve
,
or
to
any
duty
,
but
as
the
Spirit
their
only
Law
leads
them
:
And
if
the
Spirit
breath
not
upon
them
to
forbear
adultery
,
paricide
sodomie
,
or
to
beleeve
,
pray
,
praise
,
hear
,
mourn
for
sin
,
as
Peter
,
and
David
,
they
sin
not
,
for
sin
is
a
transgression
of
the
Law
,
And
when
the
Spirit
breaths
not
,
acts
not
,
efficient
cause
of
obedience
with
the
objective
cause
and
rule
of
obedience
in
either
Law
or
Gospel
,
&
free
men
from
all
duties
when
the
actuall
influences
of
the
Spirit
cease
.
there
is
no
Law
:
and
this
is
most
●ilde
.
Where
observe
that
●
.
Antinomians
and
Familists
confound
the
efficient
cause
of
our
obedience
,
which
is
the
Spirit
of
Grace
,
and
the
objective
cause
,
which
is
the
holy
rule
of
the
command
,
promise
,
or
threatning
.
For
though
the
Spirit
be
absent
,
and
not
given
at
all
to
men
in
the
state
of
nature
,
yet
do
they
sin
in
committing
of
Sodomie
,
and
in
not
praying
,
for
they
are
oblidged
not
to
sin
,
and
commanded
in
the
first
Command
to
pray
to
a
revealed
God
.
I
know
Adam
was
not
oblidged
before
he
sinned
to
pray
to
Jesus
Christ
Mediator
,
as
Steven
,
Act.
7.
prayed
to
him
.
The
Spirit
by
grace
,
does
help
us
to
obey
the
command
and
the
Law
,
but
the
Spirit
is
not
the
Law
,
nor
rule
of
out
obedience
.
2.
Not
only
will
they
have
the
Spirit●
to
be
all
the
beleevers
Law
and
word
,
and
the
letter
of
the
command
to
lay
on
no
obligation
,
but
the
Spirit
as
actually
breathing
and
giving
actuall
influences
must
be
the
Law
:
For
though
the
naturall
conscience
or
habituall
light
say
that
the
man
should
not
commit
this
wickednesse
,
nor
omit
this
duty
,
seeing
present
necessity
of
one
starving
for
want
,
of
one
drowning
in
a
water
crying
for
my
help
,
is
a
call
of
God
to
perform
the
duty
.
And
if
the
Spirit
give
inward
warning
that
I
should
do
the
duty
,
yet
if
the
Spirit
actually
breath
not
and
contribute
not
his
actuall
influence
,
the
man
hath
no
warrand
of
any
command
or
Law
to
act
without
his
rule
,
since
the
Spirit
acts
not
at
all
:
and
cannot
so
be
guilty
in
the
committing
of
the
most
vile
abomination
;
for
where
no
Law
is
,
no
sin
is
.
M.
Crispe
pag.
160.
brings
this
Argument
,
The
Covenant
is
everlasting
:
if
the
Covenant
stand
upon
any
conditions
to
be
performed
by
man
,
it
cannot
be
an
everlasting
Covenant
,
except
man
were
so
confirmed
in
righteousnesse
that
he
should
never
fail
in
that
which
is
his
part
,
but
he
daily
fails
,
&
so
daily
breaks
the
Covenant
?
Ans.
To
the
first
act
of
beleeving
,
which
is
a
performing
of
the
condition
of
the
Covenant
,
I
will
put
in
you
a
heart
of
flesh
.
27.
I
will
put
my
Spirit
in
you
,
and
cause
you
walk
in
my
statutes
.
Zech.
12.10
.
I
will
powr●
upon
the
house
of
David
,
the
Spirit
of
grace
and
supplication
,
and
they
shall
look
upon
me
whom
they
have
pierced
,
that
is
,
they
shall
beleeve
in
me
:
That
is
a
strong
confirmation
,
to
wit
,
a
promise
that
he
will
work
the
condition
in
us
.
And
so
is
that
,
Joh.
6.37
.
All
that
the
Father
gives
unto
me
,
shal
come
unto
me
(
that
is
,
beleeve
in
me
)
and
him
that
cometh
,
I
will
in
no
wise
cast
out
.
2.
It
is
to
question
the
perseverance
of
the
Saints
to
say
,
that
God
shall
not
confirm
them
into
the
day
of
the
Lord
,
as
he
promiseth
,
1
Cor.
1.8
.
Phil.
1.6
.
1
Pet.
1.4
,
5.
(
3.
)
Our
daily
doubtings
of
unbeleef
will
not
prove
that
we
so
break
the
Covenant
,
as
our
fails
and
daily
slips
of
unbeleef
should
render
the
Covenant
void
,
and
null
,
so
as
it
should
leave
off
to
be
an
everlasting
Covenant
,
for
such
failings
are
indeed
sins
against
the
love
of
the
Redeemer
and
Surety
of
the
Covenant
,
for
his
love
should
constrain
us
to
beleeve
at
all
times
,
D.
Crispe
,
pag.
162.
in
Jer.
31.
Ezek.
36.
Heb.
8.
and
other
passages
where
the
Tenor
of
the
Covenant
is
contained
,
there
is
no
word
of
a
tie
,
pag.
163
,
164.
there
is
not
one
word
that
God
saith
to
man
,
thou
must
do
this
.
But
God
takes
all
upon
himself
,
and
saith
he
will
do
this
:
Yea
,
if
faith
were
the
condition
of
the
Covenant
,
the
fault
of
the
broken
Covenant
should
be
his
who
works
,
not
faith
in
us
.
Ans.
Here
is
the
mistake
of
many
who
imagine
that
,
Holy
Ghost
setteth
down
the
whole
intire
summe
and
tenor
of
the
new
Covenant
,
which
he
doth
not
.
For
1.
he
speaketh
nothing
of
the
whole
parties
of
the
Preached
Covenant
,
which
is
all
within
the
Visible
Church
:
these
he
speaks
of
here
,
are
only
beleevers
in
whom
he
works
a
new
heart
.
2.
He
speaks
nothing
of
Covenant
Commandements
,
nothing
of
Covenant
duties
directly
.
3.
Nothing
of
the
condition
required
of
us
.
2.
He
speaks
not
of
the
Covenant
under
the
reduplication
as
Preached
,
or
as
a
treatie
offered
to
elect
and
reprobate
,
as
Math.
2●
.
31
,
32.
Luk.
1.72
.
Act.
2.39
.
and
as
every
where
holden
out
as
a
visi●le
Covenant
made
with
Abraham
and
his
seed
in
both
Old
and
New
Testament
,
according
to
the
approving
will
of
God
.
But
he
speaks
only
of
the
fulfilling
of
some
speciall
promises
of
the
Covenant
,
heart
teaching
,
and
the
efficacy
of
the
Covenant
.
2.
Only
upon
the
elect
who
shall
persevere
to
the
end
,
Jer.
31.35
.
Jer.
32.40
.
Isa.
59.20
,
21.
(
3.
)
Only
according
to
the
Lords
decree
and
will
of
pleasure
,
not
what
we
ought
to
do
,
but
what
the
Lord
by
his
powerfull
grace
will
do
in
us
.
As
1.
I
will
ingrave
my
Law
in
their
heart
.
2.
I
will
be
their
God
.
3.
They
shall
be
my
people
,
to
wit
,
effectually
as
gifted
with
a
new
heart
,
and
such
as
shall
never
be
casten
off
,
but
shall
persevere
to
the
end
,
v.
35
,
36
,
37.
Jer.
32.40
.
otherwise
by
externall
calling
all
the
carnall
and
stiffe-hearted
Jews
were
his
people
in
Covenant
,
Isai.
1.3
.
Isa.
5.25
.
Ps.
81.8
.
Ps.
50.7
.
Deut.
7.7
.
as
is
in
every
page
almost
of
the
Old
Testament
.
(
4.
)
They
shall
be
taught
of
God
,
31
,
34.
(
5.
)
I
will
forgive
their
iniquitie
,
v.
34.
(
6.
)
I
will
give
them
perseverance
,
and
never
cast
them
off
,
v.
35
,
36
,
37.
so
that
the
Covenant
is
a
metonymie
.
This
is
my
Covenant
that
I
will
make
with
them
:
that
is
,
these
are
effects
,
fruits
,
and
blessings
of
the
Covenant
which
I
shall
by
my
effectuall
and
mighty
grace
work
in
them
.
Angels
,
Moses
,
Priests
,
Sacrifices
,
and
in
acting
of
the
Covenant
upon
the
heart
of
the
elect
,
especially
Christ
excells
all
.
4.
The
Apostle
to
the
Hebrews
hath
no
purpose
to
expone
the
Covenant
of
Grace
made
with
Abraham
,
that
Covenant
(
saith
he
)
they
break
▪
Yea
it
is
contrair
to
the
scope
of
the
Apostle
to
set
down
the
Doctrine
of
the
Covenant
of
Grace
.
He
purposes
in
the
Epistle
to
the
Hebrews
to
exalt
Christ
above
the
Angels
.
ch.
1
▪
above
Moses
,
ch.
3.
above
all
the
Priests
,
the
High
Priest
,
and
above
all
the
Sacrifices
Bullocks
,
Lambs
,
Goats
,
&c.
he
through
the
eternall
Spirit
,
once
offered
himself
to
God
.
And
ch.
8.
he
proves
Christ
to
be
a
more
excellent
High
Priest
,
a
Minister
of
a
more
excellent
Tabernacle
,
and
a
more
excellent
Ministry
,
Because
he
is
Mediator
of
a
better
Covenant
:
he
is
a
days-man
who
layes
his
hands
upon
both
parties
at
variance
,
both
upon
God
and
man
,
to
bring
them
together
:
See
Job
.
9.32
,
33.
that
is
,
a
Mediatour
of
a
Covenant
▪
So
that
here
he
saith
,
Christ
is
ingadged
to
the
Father
in
a
more
spirituall
,
and
heavenly
Covenant
.
None
could
ingrave
the
Law
of
God
in
the
heart
but
Christ
:
one
might
say
,
was
not
the
Law
ingraven
in
the
heart
of
some
,
and
their
sins
pardoned
?
Were
not
Moses
,
Aaron
,
and
many
of
the
people
of
God
,
sanctified
,
pardoned
,
and
justified
according
to
that
Covenant
?
Ans.
They
were
justified
and
sanctified
,
but
not
by
the
letter
of
the
Covenant
of
Grace
,
nor
by
sacrifices
,
shadows
,
conditionall
promises
,
threattens
,
but
by
Christ
,
I
the
Lord
Redeemer
will
write
my
Law
in
their
heart
,
&c.
It
is
then
contrair
to
the
Apostles
scope
;
Heb.
8.
to
enter
the
discourse
of
the
Doctrine
of
the
literall
Law-Covenant
,
or
the
conditionall
Covenant
of
Grace
,
it
strongly
concludes
his
point
,
to
speak
but
of
the
half
(
though
the
choisest
half
)
of
the
Covenant
,
as
fulfilled
in
the
elect
,
and
that
exalts
Christ
and
his
Ministry
,
that
he
hath
a
Ministry
upon
the
heart
.
Now
it
is
a
shame
to
lay
the
blame
of
our
not
beleeving
on
Christ
,
be
it
a
condition
of
the
Covenant
,
or
be
it
none
:
Christ
works
all
our
works
in
us
,
and
by
this
reason
it
must
he
his
fault
(
hallowed
be
his
Name
)
that
we
sin
at
all
,
because
he
works
not
in
us
contrair
acts
of
obedience
.
But
to
whom
is
the
Soveraign
Lord
debter
?
And
therefore
this
Antinomian
way
must
be
refused
.
CHAP.
XI
.
Of
the
promises
made
to
Christ
in
the
Covenant
of
Mediation
,
not
to
Christ-God
,
but
to
Christ
God
and
Man
the
Mediator
,
and
these
of
twelve
sorts
.
TO
Christ-God
promises
of
reward
cannot
be
made
,
nor
can
Christ-God
suffer
,
but
they
are
made
to
the
Person
God-Man
,
for
the
incouraging
of
the
Man
Christ
,
and
he
incourages
himself
therewith
,
Isa.
50.7
,
8.
Christ-Man
lived
the
life
of
faith
by
depending
upon
God
for
the
joy
set
before
him
,
and
therefore
did
run
,
Heb.
1●
.
our
life
should
be
sweeter
,
should
we
fetch
all
our
comforts
and
actings
from
his
influences
by
the
faith
of
daily
dependency
.
Faith
here
promises
to
it self
good
,
Isa.
26.12
.
Is.
30.31
.
Ps.
118.10
,
11.
Ps.
16.9
,
10
,
11.
If
the
kinds
of
promises
made
to
Christ
be
asked
for
:
Then
1.
no
such
promise
as
remission
of
sin
can
be
made
to
him
;
this
do
and
live
:
For
the
promise
was
made
to
the
first
Adam
,
to
wit
,
that
he
should
be
justified
and
live
,
if
he
give
consumate
and
perfect
obedience
to
the
Law
▪
now
this
Christ
did
in
al
things
.
2.
There
is
a
Justification
of
Christ
from
the
band
of
suretyship
,
he
having
compleatly
satisfied
for
our
debts
,
this
was
due
to
him
,
and
promised
,
1
Tim.
3.16
,
Justified
in
the
Spirit
.
Rom.
1.4
.
Declared
to
be
the
Son
of
God
,
by
the
resurrection
from
the
dead
:
That
was
a
judiciall
declaration
.
Acts
2.24
.
Having
loosed
the
pains
of
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
King
by
authority
and
judicially
looses
a
prisoner
from
his
fetters
,
having
no
more
to
say
against
him
.
The
King
sent
and
loosed
him
.
Isa.
50.8
.
He
is
near
that
justifies
me
,
who
is
he
that
contends
with
me
(
in
judgement
?
)
Rom.
6.9
.
Knowing
that
Christ
being
raised
from
the
dead
,
dieth
no
more
,
death
shall
no
more
have
Lordship
or
Lordly
dominion
over
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
the
word
,
Luk.
22.25
.
The
Kings
of
the
Gentiles
bear
dominion
over
them
.
Rom.
14.9
.
Death
had
some
Kingly
dominion
in
Justice
and
by
Law
over
him
:
But
Christ
by
Law
of
satisfactory
payment
,
who
was
also
the
mighty
Son
of
God
,
wrought
himself
out
of
the
grips
and
fetters
of
death
:
So
in
Christ
death
hath
lost
Law-dominion
over
the
beleever
.
It
is
against
Justice
and
the
just
Covenant
between
Jehovah
and
Christ
,
that
we
should
be
for
ever
among
the
worms
and
not
at
length
be
loosed
from
the
sting
and
victory
of
the
grace
:
O
death
,
thou
shalt
,
thou
must
let
the
captives
go
free
,
1
Cor.
15.55
.
Hos.
13.
the
prison
must
be
a
free
Jayle
,
when
iron
gates
and
fetters
are
broken
.
We
have
in
Christ
a
good
cause
,
the
cause
and
action
of
Law
is
win
,
and
carried
on
our
favours
.
2.
There
is
a
promise
of
heavenly
influences
made
to
Christ
,
Isa.
50.4
.
He
wakeneth
morning
by
morning
,
he
wakeneth
mine
ear
to
hear
as
the
learned
.
5.
The
Lord
hath
opened
mine
ear
,
and
I
was
not
rebellious
.
Some
great
Divines
say
,
Christ
had
no
sleepy
nor
closed
ear
:
he
must
there
speak
of
Isaiah
.
But
so
there
was
no
sinfull
drynesse
in
Christ
;
Was
He
not
therefore
anointed
?
Isa.
42.1
.
I
will
put
my
Spirit
upon
him
.
Then
all
influences
are
promised
also
,
Isa.
11.2
.
The
Spirit
of
the
Lord
shall
rest
upon
him
:
—
3.
And
shall
make
him
of
quick
understanding
in
the
fear
of
the
Lord
,
and
he
shal
not
judge
after
the
sight
of
his
eyes
,
&c.
2.
Christ
was
assured
he
could
not
sin
,
Math
▪
27.45
.
But
Adam
,
I
will
be
his
God
,
I
will
be
his
God
,
made
to
Christ
.
Psal.
89.26
.
and
he
shall
cry
to
me
,
Thou
art
my
Father
,
my
God
,
and
the
rock
of
my
salvation
.
)
is
bound
up
with
Christ
in
the
Covenant
of
Suretyship
,
and
is
the
key
and
corner
stone
of
the
frame
and
building
of
the
Covenant
of
Grace
,
Joh.
20.17
.
Go
to
my
Brethren
,
(
saith
Christ
to
Magdalen
)
and
say
unto
them
,
I
ascend
unto
my
Father
and
to
your
Father
,
and
to
my
God
and
your
God
.
It
s
comfortable
talking
that
Christ
saith
to
us
,
I
and
you
Beleevers
are
the
Children
of
the
same
Father
,
and
have
one
Covenant-relation
to
one
God
:
though
,
as
is
said
,
Christ
bear
the
relation
of
a
Surety-Covenant
to
God
,
and
we
of
a
Covenant
of
Mediation
;
and
notwithstanding
of
the
differences
,
yet
it
may
be
said
that
Christ
and
Beleevers
are
in
one
writ
,
Comfort
one
another
with
these
words
:
and
so
must
they
comfort
themselves
.
Comfort
is
mainly
for
beleeving
,
Colos.
2.2
.
Heb.
6.18
.
and
there
is
a
feast
and
a
fill
of
joy
in
beleeving
,
Rom.
15.13
.
We
seek
but
a
comfort
and
a
joy
of
chearing
and
solacing
our selves
,
and
that
is
all
.
4.
There
is
promised
to
Christ
a
seed
,
Isa.
53.10
.
When
thou
shalt
make
his
soul
an
offering
for
sin
,
he
shall
see
his
seed
.
Heb.
2.13
.
Behold
I
and
the
children
that
God
hath
given
me
.
Jacob
by
Covenant
served
for
Rachel
:
Christ
also
served
,
suffered
and
died
of
love
for
his
Spouse
,
Eph.
5.25
,
26.
Isa.
53.
he
shall
be
satisfied
.
A
Redeemed
seed
was
his
end
,
and
we
endure
hard
labour
for
a
desired
end
,
and
we
are
sick
till
we
get
the
great
end
we
aim
at
.
It
s
true
the
honour
of
God
was
the
speciall
end
,
Joh.
12.28
.
c.
17.1
.
yet
it
was
heart
satisfaction
to
Christ
to
have
all
his
off-spring
and
children
with
him
,
Joh.
17.24
.
How
should
Christ
not
be
our
end
?
See
if
ye
do
all
,
and
suffer
all
,
to
fetch
this
shoar
,
Phil.
3.8
,
9.
Examine
comparative
ends
,
by-ends
,
self
ends
.
It
s
impossible
a
man
can
be
ignorant
of
his
last
and
main
end
,
so
strong
an
impulsion
it
hath
upon
his
heart
.
5.
There
's
not
onely
a
seed
,
but
a
rich
conquest
,
the
heathen
promised
,
and
the
ends
of
the
earth
,
Psal.
2.8
,
9.
Dominion
from
sea
to
sea
▪
Zech.
9.10
.
Psal.
72.8
.
Dan.
7.14
.
and
both
this
and
the
former
satisfies
Christ
.
There
is
not
a
sight
so
desirable
to
the
eye
of
Christ
,
as
to
see
all
his
Redeemed
ones
conquering
and
last
in
the
fields
,
and
fairly
landed
on
the
shoar
,
passed
Gun-shot
and
reach
of
all
temptations
.
We
satisfy
our
unbeleeving
hearts
too
much
▪
6.
The
Lord
promises
help
to
Christ
against
his
enemies
,
Psal.
89.21
.
With
him
my
hand
shall
be
established
,
mine
arm
also
shall
strengthen
him
.
There
be
many
against
Christ
,
but
he
hath
a
divine
furniture
of
strength
.
Hence
protection
is
promised
to
him
in
the
discharge
of
his
Office
,
Isai.
49.2
.
In
the
shadow
of
his
hand
hath
he
hid
me
,
and
made
me
a
polished
sh●f●
:
in
his
quiver
hath
he
hid
me
.
The
outlettings
and
manifestations
of
strength
and
furniture
that
is
in
the
●ead
redound●
to
a
seasonable
supplie
of
all
his
afflicted
ones
,
7.
Victory
is
promised
to
Christ
over
all
his
enemies
:
The
Lord
will
not
leave
his
soul
in
grave
,
Psal.
●6
.
10
.
Therefore
(
saith
the
Lord
speaking
Covenant-wayes
,
Isai.
53.12
.
)
will
I
divide
him
a
portion
with
the
great
,
and
he
shall
divide
the
spoil
with
the
strong
:
because
he
hath
poured
out
his
soul
unto
death
.
He
shall
triumph
over
principalities
and
powers
,
Col.
2.15
.
Luk.
11.22
.
and
shall
make
all
his
enemies
his
footstool
,
and
subdue
them
,
so
that
he
shall
fill
the
pits
with
the
dead
bodies
,
Psal.
110.1
,
6.
and
plague
all
his
enemies
,
Gen.
●●
.
3
.
Psal.
89
.
2●
.
I
will
beat
down
his
foes
before
his
face
,
and
plague
them
that
hate
him
.
It
supports
not
a
little
our
faith
,
that
when
we
tremble
before
temptations
from
Satan
and
the
mighty
of
the
world
,
the
Lord
hath
written
&
Covenanted
to
Christ
all
his
and
our
enemies
destruction
.
Our
turning
away
our
eye
from
the
Covenant
is
the
cause
why
we
succumb
;
Christ
,
under
his
sorest
assault
with
hell
and
hels
pursevants
and
officers
,
devils
,
and
the
felt
anger
of
a
forsaking
God
,
dowbles
his
grips
on
the
Covenant
,
my
God
,
my
God
,
Psal.
22.1
.
Mat.
27.
O
my
Father
,
Mat.
26.
Psal.
89.26
.
He
shall
cry
to
me
,
my
Father
,
my
God
.
A
Covenant
is
(
as
it
were
)
more
then
a
promise
,
being
a
solemn
promise
in
condiscension
of
mercy
:
So
the
Church
,
Psal.
89.38
,
39.
and
Jer.
14.21
.
and
the
afflicted
people
,
Isa.
63.16
.
and
Dan.
●
.
9.4
,
5
,
6.
Ezra
.
9.6.10.15
.
Hezekiah
in
a
day
of
rebuke
,
Isa.
37.16
,
20.
the
slain
Church
,
Psal.
79.9
.
Psal.
80.1
.
flee
to
this
shoar
in
their
stormes
,
and
the
Lord
professes
he
will
be
broken
,
intreated
,
and
holden
by
his
Covenant
,
Lev.
26.41
,
42.
8.
There
is
a
promise
of
glory
,
9.
The
Lord
promiseth
forbearing
mercy
to
the
children
of
Christ
,
if
they
sin
,
he
will
correct
them
in
measure
,
and
in
a
Fatherly
way
give
them
repentance
,
but
not
remove
the
Covenant-mercy
.
And
●e
that
hath
hi●
fire
in
Zion
,
and
his
furnace
in
Jerusalem
,
writes
this
up
as
a
Covenant-mercy
,
that
he
will
not
suffer
them
to
perish
with
the
world
.
Hence
,
the
rods
of
the
wicked
stand
booked
in
the
Covenant
of
Works
among
the
curses
of
the
book
of
the
Law
,
Lev.
●6
.
Deut.
28.15
,
16
,
17
,
&c.
our
rods
are
Covenanted
mercies
in
the
compact
between
the
Lord
and
Christ
,
and
written
in
the
Gospel-book
of
the
Covenant
of
Grace
.
10.
All
the
promises
of
the
Gospel
,
are
first
(
as
it
were
)
promised
to
Christ
;
the
Gospel
is
put
over
in
his
hand
.
Jesus
is
the
Angel
,
Rev.
10.1
.
ch●a●hed
with
a
Cloud
,
and
a
Rain-bow
on
his
head
.
v.
2.
And
hath
in
his
hand
a
little
book
open
;
the
Testament
,
and
the
book
of
all
the
promises
to
dispense
them
to
such
as
the
Father
hath
given
to
him
,
to
give
his
Spirit
to
his
own
,
to
interceed
and
advocate
for
them
,
to
ratifie
and
seal
them
with
his
blood
.
11.
There
is
promised
to
him
an
head-ship
,
and
power
of
judgment
,
12.
Adam
brake
the
whole
frame
of
heaven
and
earth
:
and
to
the
Second
ADAM
the
whole
broken
and
marred
lump
of
the
Creation
is
promised
,
I
will
preserve
thee
,
and
give
thee
for
a
Covenant
of
the
people
,
to
establish
the
earth
,
to
cause
to
inherite
the
desolat
heritages
.
Ps.
72.16
.
Under
the
raign
of
the
Messiah
,
There
shal
be
an
handfull
of
corn
upon
the
top
of
the
mountains
,
the
fruit
thereof
shall
shake
like
Lebanon
.
Jer.
31.12
.
Therefore
shall
they
come
and
sing
in
the
height
of
Zion
,
and
shall
flow
together
for
the
goodnesse
of
the
Lord
(
Christ
)
for
wheat
,
and
for
wine
,
and
for
oyl
,
and
for
the
young
of
the
flock
,
and
of
the
herd
.
1.
The
Lord
made
all
things
at
the
beginning
very
good
,
Gen.
1.31
.
Heaven
,
Earth
,
Sun
,
Moon
,
Beasts
,
Birds
,
&c.
being
all
made
servants
to
man
,
were
in
a
manner
fellow-Covenanters
in
their
kind
with
man
in
the
Covenant
of
Works
:
As
a
King
covenants
with
a
great
Family
,
his
servants
and
dependers
have
the
benefite
of
the
Kings
Covenant-peace
,
all
obeyed
Adam
without
jarring
:
but
when
Adam
sinned
,
war
between
the
Lord
,
and
between
the
Master
and
the
servants
is
denounced
,
the
earth
is
cursed
for
his
sake
,
Genes.
3.17
,
18.
and
Lions
and
wild
Beasts
rise
against
him
like
loose
borderers
.
But
in
the
Covenant
of
Grace
,
Hos.
2.18
,
19
,
20.
the
beasts
of
the
field
,
the
fowls
of
the
heaven
,
the
Sun
which
shall
not
smite
by
day
,
nor
the
Moon
by
night
,
Ps.
121.6
.
are
by
the
Surety
of
the
Covenant
brought
in
a
new
league
:
yea
the
stones
of
the
field
,
Job
5.23
.
are
compartners
of
the
peace
,
and
Christ
the
King
takes
off
the
forefaultry
upon
all
,
and
looses
the
arrestment
of
vanity
that
by
sin
was
laid
upon
the
Creation
,
which
was
made
sick
like
a
woman
travelling
in
birth
,
Rom.
8.20
,
21
,
22.
Hence
are
they
blessed
in
Christ
to
the
Saints
,
Deut.
28.4
,
5.
Levit.
26.4
,
5
,
6.
and
the
Angels
come
in
under
their
Head
Christ
,
Col.
2.10
.
and
serve
the
new
restored
heirs
,
Heb.
1.13
.
for
their
Heads
sake
.
2.
God
hath
appointed
Christ
the
Heir
of
all
things
,
and
,
Heb.
1.2
.
hath
given
a
Charter
to
Christ
and
put
in
bread
,
garments
,
houses
and
all
to
the
Believer
in
Christ
the
first
Heir
:
his
great
evidence
is
,
1
Cor.
3.21
.
All
things
are
yours
.
3.
He
makes
all
things
new
,
Rev.
21.5
.
This
Christ
mends
the
broken
gold
ring
which
was
broken
by
the
first
unattentive
and
rash
Heir
Adam
;
So
that
now
Heavens
,
Earth
,
Mountains
,
Isai.
49.13
.
sea
,
trees
,
fields
,
Psal.
96.11
,
12
,
13.
are
commanded
to
sing
a
Gospel-Psalm
of
joy
,
because
Christ
the
new
King
and
Restorer
of
all
is
come
to
the
Throne
:
yea
let
the
stoods
clap
their
hands
,
Psal.
98.9
.
and
he
purposes
to
purge
with
fire
the
great
Pest-house
infected
with
sin
and
under
bondage
of
corruption
,
Rom.
8.21
.
2
Pet.
3.10
,
11.
that
he
may
set
up
the
new
world
in
Gospel-beauty
▪
the
new
heavens
and
the
new
earth
,
2
Pet.
3.13
.
Isai.
65.17
.
Isai.
66.22
.
Rev.
21.1
.
Oh
what
a
life
to
have
a
cottage
and
a
little
yard
of
herbs
in
that
new
World
,
and
how
base
to
be
but
Citizens
of
this
World
!
CHAP.
XII
.
The
condition
and
Properties
of
the
Covenant
of
Redemption
.
Q.
WHat
need
is
there
of
any
condition
to
be
performed
by
Christ
,
or
of
any
Covenant
?
The
Lord
hath
sworn
and
will
not
repent
,
Thou
art
a
Priest
,
&c.
2.
The
same
necessity
,
in
regard
of
infinite
wisedome
that
our
Redeemer
should
be
obedient
to
the
death
of
the
Crosse
,
Phil.
2.8
.
and
be
under
the
Law
,
Gal.
4.4
.
and
keep
his
Fathers
Commandements
,
and
abide
in
his
love
,
Joh.
15.10
.
requires
also
a
Covenant
of
obedience
upon
the
part
of
Christ-Man
;
for
all
men
being
born
under
the
Law
and
Covenant
of
Works
,
Christ-Man
also
must
be
under
the
same
.
And
then
Christ
the
Mediator
was
to
give
obedience
to
a
particular
Commandement
of
laying
down
his
life
for
sinners
,
and
this
required
an
ingadgement
by
way
of
Covenant
,
and
so
a
condition
of
obedience
to
perform
what
this
peculiar
Law
of
Suretyship
required
of
him
,
to
wit
,
to
lay
down
his
life
.
3.
It
s
not
a
condition
of
indifferency
which
is
required
of
Christ
,
such
as
is
required
of
Adam
,
Ought
not
Christ
to
have
suffered
these
things
,
and
to
enter
in
to
his
glory
?
jure
&
merito
foederali
operum
,
by
the
Law
and
federall
merite
(
I
mean
merite
by
paction
and
faithfull
Law-promise
,
not
of
condignitie
)
of
the
Covenant
of
Works
,
that
he
might
be
saved
.
And
the
Law-holinesse
of
the
Man
Christ
did
not
exclude
supernaturall
grace
as
the
Law-holinesse
of
Adam
:
for
it
was
the
perfect
conformity
of
Christs
nature
,
his
soul
,
understanding
,
will
,
affections
,
and
all
his
actions
internall
and
externall
with
the
holy
Law
of
God
.
Hence
the
heart
and
inclinations
of
Christ
stood
ever
right
and
stright
to
the
Law
.
He
exercised
no
affection
in
puris
naturalibus
,
his
anger
came
not
out
in
pure
naturall
anger
and
no
more
,
Isai.
11.
Spirit
of
counsel
,
as
the
greatest
of
Statesmen
for
Government
,
Isa.
52.13
.
Behold
my
Servant
shall
deal
prudently
.
And
so
,
when
we
are
in
perplexities
and
know
not
what
to
do
,
He
shall
not
fail
nor
be
discouraged
:
Heb.
broken
,
till
he
have
set
judgement
in
the
earth
.
Our
softnesse
of
unbeleef
,
at
the
blowing
of
a
feather
or
stirring
of
a
leaf
,
brings
on
falling
of
Spirit
and
swooning
.
He
hath
the
boldnesse
of
faith
to
beleeve
victory
before
the
battell
,
Isa.
50.9
.
Lo
they
all
shall
wax
old
as
a
garment
,
the
moth
shall
eat
them
up
.
He
hath
hope
from
the
womb
,
Thou
art
he
that
took
me
out
of
the
womb
,
thou
didst
make
me
hope
when
I
was
in
my
mothers
breasts
.
And
for
the
joy
set
before
him
,
he
endured
the
crosse
and
despised
the
shame
,
Heb.
12.2
.
And
the
Spirit
of
the
fear
of
the
Lord
made
him
quick
in
understanding
,
that
is
,
the
high
and
reverent
apprehensions
of
God
made
him
quick
to
smell
or
sent
(
so
the
word
imports
)
the
snares
and
temptations
in
the
work
of
Redemption
plotted
by
men
and
devils
.
So
excelled
he
in
righteousnesse
,
He
shall
feed
his
flock
like
a
sheepherd
,
he
shall
gather
the
lambs
with
his
arm
,
and
carry
them
in
his
bosome
,
and
he
shal
gently
lead
these
that
are
with
young
.
Isa.
42.2
.
He
shall
not
cry
,
nor
lift
up
(
a
shout
)
nor
cause
his
voice
to
be
heard
in
the
street
.
3.
A
bruised
reed
shall
he
not
break
,
and
the
smoaking
flax
shall
he
not
quench
.
He
was
most
compassionate
to
sinners
,
inviting
them
to
come
,
Mat.
11.28
,
29.
crying
and
shouting
with
a
loud
voice
to
the
thirsty
,
He
sighed
deeply
in
his
Spirit
,
at
the
perverse
unbeleef
of
his
deadly
enemies
the
Pharisees
,
Mar.
8.12
.
wept
and
shed
tears
at
the
foreseen
destruction
of
Jerusalem
,
Mat.
23.37
.
Luk.
19.41
,
42.
and
yet
that
City
slew
him
.
Loved
as
the
tender
Physician
,
to
be
much
in
company
with
sick
sinners
,
Mat.
9.11
,
12.
Luk.
15.1
,
2
,
3.
Luk.
19.1
,
2
,
3
,
9
,
10.
O
what
rejoicing
!
when
he
layes
the
lost
sheep
on
his
shoulder
,
Luk.
15.5
.
When
,
v.
20.
he
sees
the
home-coming
sinner
,
he
ran
,
fell
on
his
neck
,
and
had
compassion
upon
him
,
and
kissed
him
,
and
made
a
feast
,
and
sang
and
danced
for
joy
.
There
is
no
humility
like
his
,
who
,
when
he
was
reviled
,
reviled
not
again
▪
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
▪
As
a
lamb
dumb
before
the
sh●arer
,
Isa.
53.
How
gaining
of
souls
was
he
,
who
preached
in
the
Temple
,
in
the
Synagogues
,
in
the
Villages
,
in
the
Ship
,
at
the
Sea
side
,
at
every
Table
he
came
to
,
at
every
Feast
,
at
every
confluence
of
people
,
at
every
way
side
,
and
stood
still
and
talked
with
a
woman
,
and
wanted
his
dinner
upon
that
occasion
?
And
thought
he
dined
well
when
he
gained
to
the
Lord
the
soul
of
a
woman
,
and
of
them
of
Samaria
,
I
seek
not
mine
own
will
,
but
the
will
of
him
that
sent
me
.
Joh.
8.29
.
I
do
alwayes
these
things
that
please
him
.
He
faithfully
expounded
the
Law
,
Mat.
5.
refuted
heresies
,
Mat.
22.
glorified
God
with
his
miracles
,
he
was
subject
to
his
Parents
,
Luk.
2.51
.
payed
tribute
to
the
Prince
himself
.
Mat.
17.27
.
and
taught
others
to
obey
lawfull
Governours
,
Mat.
22.21
.
would
not
usurpe
the
place
of
a
Judge
,
Luk.
12.
v.
13
,
14.
and
witnessed
a
good
confession
before
Pontius
Pilate
,
1
Tim.
6.13
.
and
was
for
that
cause
born
,
and
for
that
end
came
he
into
the
world
,
that
he
might
bear
witnesse
unto
the
truth
,
Joh.
18.37
.
none
so
self-denied
,
he
pleased
not
himself
,
sought
not
his
own
glory
,
nor
his
own
ease
,
nor
his
own
will
,
but
submitted
to
the
will
of
God
.
grace
of
head-ship
,
to
be
communicated
to
us
,
not
as
the
grace
of
his
person
,
to
be
personall
and
private
induements
for
himself
only
.
In
all
which
,
we
are
1.
to
look
upon
Christ
who
went
about
do●ing
good
,
Act.
10.
as
one
who
1.
was
Covenant-wise
designed
of
God
and
anointed
with
the
Holy
Ghost
and
power
to
do
what
he
did
,
and
to
be
what
he
was
,
for
our
good
:
and
it
s
much
for
the
establishing
of
our
faith
,
that
Christ
was
all
this
for
our
salvations
sake
,
by
counsell
and
Covenant
.
These
gracious
qualifications
Christ-God
undertook
to
have
for
our
good
:
and
they
were
not
given
to
Christ
as
personall
and
proper
for
himself
,
but
as
head
;
for
we
may
here
distinguish
the
grace
of
the
person
and
the
grace
of
head-ship
,
though
they
must
not
be
divided
.
But
as
the
light
and
heat
of
the
Sun
is
not
(
if
we
may
so
speak
)
private
or
personall
for
the
Sun
it self
,
but
for
the
earth
,
and
all
that
live
and
grow
out
of
the
earth
that
need
the
influences
of
the
Sun
and
have
eyes
to
injoy
the
light
thereof
.
The
water
of
the
fountain
is
not
for
that
hole
or
cave
of
the
earth
from
whence
the
fountain
doth
issue
,
but
it
is
very
often
to
〈◊〉
in
strea●●
to
be
a
river
for
the
use
of
the
whole
land
.
All
these
excellencies
and
graces
are
in
Christ
,
not
as
his
(
to
speak
so
)
personall
induements
,
but
as
the
publick
treasure
,
that
we
may
receive
of
his
fulnesse
.
We
should
think
it
a
strange
exorbitancy
in
nature
,
if
all
the
trees
,
flowers
,
herbs
on
earth
,
should
refuse
to
receive
influences
and
growing
from
the
Sun
,
and
deny
to
be
oblidged
to
the
Sun
for
light
and
heat
:
and
our
unwillingnesse
to
receive
from
Christ
the
publick
grace
that
is
made
his
by
Covenant
,
when
a
publick
con●ignation
by
compact
is
made
for
our
good
,
proclaims
our
unbeleef
and
our
wicked
estrangement
from
Christ
,
as
if
we
had
said
,
let
Christ
be
gracious
for
Christ
,
only
I
shall
not
be
his
debt●r
.
Nor
is
it
from
the
naturall
connexion
between
head
and
members
,
or
because
simply
Christ
is
man
as
we
are
,
though
the
humanity
be
ground
thereof
,
nor
is
it
because
Christ
simply
is
anointed
with
the
fulnesse
of
the
Spirit
,
for
he
is
head
of
the
body
,
and
Lord
,
Generall
,
Captain
of
his
people
,
no●
by
nature
only
,
not
because
of
grace
simply
,
but
by
Covenant-purchase
.
Rom.
14.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
this
end
Christ
both
died
,
and
rose
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
.
Immanuel
God
with
us
,
they
have
a
drawing
and
an
alluring
desirablenes
from
the
Person
the
Lord
Jehovah
our
King
,
the
mighty
God
,
the
Father
of
ages
,
in
whom
they
reside
.
The
properties
of
the
Covenant
of
Suretyship
are
,
1.
Freedom
.
As
to
the
first
:
Nothing
could
compell
,
nothing
could
hire
Christ
for
eternity
to
ingadge
his
Name
in
such
a
band
,
since
he
well
knew
what
it
should
cost
him
,
how
dear
it
should
stand
him
,
and
saw
what
indignity
,
shame
,
pain
,
curse
,
and
all
these
conditions
before
him
.
And
what
could
move
the
father
,
since
he
might
have
followed
the
Law-course
of
Works
?
2.
The
first
draughts
▪
of
free-grace
and
the
Lords
unsearchable
riches
appears
in
the
sure
mercies
of
David
▪
I
will
sing
the
mercies
of
the
Lord
.
—
2.
For
I
have
said
,
mercy
shal
be
built-up
for
ever
:
—
Why
?
v.
3.
I
have
made
a
Cov●nant
with
my
chosen
,
I
have
sworn
unto
David
my
servant
.
4.
Thy
seed
will
I
establish
for
ever
,
&c.
The
giving
of
the
Covenant
.
2.
The
design
of
a
Redeemer
.
3.
The
sending
.
4.
Anointing
.
5.
The
consenting
of
Christ
.
6.
His
coming
.
7.
Dying
,
are
all
acts
of
grace
.
God
was
no
debter
to
the
Man
Christ
,
or
to
any
of
his
kindred
and
blood-friends
,
more
then
he
was
to
David
and
his
seed
,
but
God
would
act
grace
in
Christ
and
make
him
a
samplar
and
the
first
coppie
of
free-grace
to
all
his
brethren
,
that
they
might
share
with
him
therein
.
But
though
he
made
Christ
also
a
coppie
of
his
Justice
,
Rom.
3.25
.
and
spared
not
his
Son
,
Rom.
8.32
.
yet
,
Mal.
3.17
.
the
●ord
deals
not
so
with
us
:
And
they
shall
be
mine
,
saith
the
Lord
of
Hosts
,
in
that
day
when
I
make
up
my
Jewels
,
and
I
will
spare
them
as
a
man
spareth
his
own
son
,
that
serveth
him
.
And
of
Christ
it
is
said
,
Ps.
72.13
.
He
shal
spare
the
poor
and
needy
.
And
,
O
what
riches
of
grace
and
mercy
,
and
plenteous
Redemption
hath
he
manifested
to
us
?
and
therefore
the
more
grace
he
shews
to
us
,
Fear
not
therefore
:
the
same
word
that
is
,
v.
28.
then
he
must
forbid
a
fear
opposite
to
servile
fear
,
and
which
stands
with
the
faith
of
sons
who
are
to
beleeve
the
care
of
a
father
,
which
is
more
toward
his
children
then
toward
sparrows
,
v.
29
,
30.
And
that
the
word
no●●eth
a
godly
fear
,
which
is
,
Heb.
12.
beside
other
Greek
Authors
▪
See
Heb.
5.7
.
see
Luk
2.25
.
Act.
2.5
.
Act.
8.2
.
Act.
23.10
.
and
Heb.
11.7
.
Noah
moved
with
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
built
and
ark
:
sure
the
fear
of
everlasting
torment
in
hell
,
moved
not
Noah
to
build
the
ark
,
for
by
faith
which
is
saving
,
he
builded
it
,
v.
7.
3.
Eternity
is
a
speciall
property
of
the
Covenant
of
suretyship
:
For
1.
the
parties
are
eternall
▪
Jehovah
the
Lord
and
the
Son
of
God
never
began
to
agree
upon
the
designation
of
the
Redeemer
for
that
work
,
it
was
a
bargain
closed
from
everlasting
▪
Only
the
question
is
,
when
the
Son
shal
render
the
Kingdom
to
the
Father
,
1
Cor.
15.
whether
or
not
the
Covenant
shal
then
cea●e
.
For
1.
Christ
shal
then
end
his
work
of
Redemption
,
and
shal
fully
and
finally
have
purchased
what
his
soul
desires
,
and
shall
have
received
his
wages
,
and
injoy
with
his
conquished
bride
an
eternal
sabbath
.
2.
He
shall
interceed
no
more
for
sinners
,
for
the
sinning
of
his
redeemed
ones
shall
have
an
end
.
2.
The
Son
(
saith
Camero
)
shall
leave
off
to
raign
,
In
Respons.
ad
Quaestio
.
quod
attinet
ad
regnandi
actum
,
according
to
the
act
of
raigning
,
but
as
touching
the
Kingdom
it self
,
there
shall
be
no
end
of
the
Kingdome
.
But
it
may
appear
as
there
was
a
time
when
it
was
said
of
Christ
,
Phil.
2.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
emptied
himself
,
and
took
on
him
the
form
of
a
servant
.
So
there
is
a
time
opposite
to
that
,
v.
9.
Therefore
God
hath
highly
exalted
him
:
which
is
not
fulfilled
in
his
resurrection
,
ascension
,
and
sitting
only
at
the
right
hand
of
God
,
Son
shall
be
subject
,
as
touching
the
Office
of
a
formall
Mediatour
.
2.
Another
distinction
is
here
needfull
,
as
Augustine
and
Ambrose
:
raign
eternally
,
but
taking
the
word
of
raigning
as
it
notes
the
exercise
of
royall
authority
,
so
and
so
by
gathering
a
Church
,
by
the
Preached
word
,
fighting
against
enemies
,
and
overcoming
them
,
to
make
them
his
foot-stool
,
untill
which
time
he
raignes
,
He
shall
raign
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
of
his
Kingdom
there
shal●
be
no
end
.
And
as
Dan.
7.14
.
Cameron
,
and
others
say
,
the
meaning
of
that
,
that
his
Kingdom
shall
have
no
end
:
is
only
,
it
shall
not
be
destroyed
by
externall
violence
,
as
worldly
Monarchies
that
are
made
away
,
and
others
rise
in
their
place
,
but
that
Kingdom
(
say
they
)
may
well●be
called
eternall
,
But
yet
this
seems
not
to
satisfie
,
1.
Circumcision
,
and
the
Ceremonies
;
and
the
Priest-hood
,
Exo.
40.15
.
Lev.
16.29
.
the
fast
in
the
seventh
month
,
shall
be
a
statute
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
ever
.
Lev.
6.18
.
All
the
mules
of
the
sons
of
Aaron
shal
eat
the
remainder
of
the
meat-offering
,
it
shall
be
a
statute
for
ever
in
your
generations
:
so
Lev.
17.7
.
Lev.
7.34
,
3●
.
Lev.
23.14
.
Num.
23.11
,
23.
yet
these
Ordinances
can
hardly
be
called
eternall
,
as
the
Kingdom
of
Christ
is
:
And
yet
they
cease
when
the
body
is
come
,
and
they
are
not
destroyed
as
humane
inventions
,
the
hay
and
the
stubble
that
are
builded
upon
the
foundation
Christ
.
2.
These
reasons
prove
that
Christ
shall
not
exercise
such
and
such
acts
of
royaltie
upon
such
and
such
enemies
,
for
they
shall
be
no
enemies
:
Illius
imperii
princeps
desiit
regnare
.
Yet
we
say
not
,
as
●amero
,
that
such
a
Prince
leaves
off
to
raign
even
as
Mediatour
.
Christs
rendering
of
the
Kingdome
dispensatory
or
Oeconomick
to
the
Father
may
well
be
a
rendering
of
an
account
of
his
subjects
,
and
a
presenting
of
them
to
God
perfected
,
Eph.
5.26
,
27.
without
spot
and
wrinkle
:
Christ
having
brought
them
out
of
danger
,
so
as
they
need
not
Word
,
Sacraments
,
or
a
Temple
.
And
so
▪
1
Cor.
15.24
.
He
shal
put
down
all
rule
,
all
power
,
and
authority
,
all
Magistracy
and
Government
that
now
is
in
either
Church
or
State
▪
and
so
saith
Par●us
,
the
Son
shal
be
subject
to
the
Father
▪
having
subdued
all
the
rebels
▪
as
his
Fathers
Deputie
,
he
shall
return
to
his
Father
the
Kingdom
now
reduced
to
subjection
and
made
peaceable
,
and
lay
down
his
Mediatorie
Commission
,
and
so
be
subject
to
the
Father
,
having
ended
the
deputed
and
delegated
charge
.
And
it
is
sure
,
the
Son
as
Mediatour
is
sent
,
and
is
a
Servant
,
an
Angel
,
or
Messenger
of
the
Covenant
,
Mal.
3.
and
the
laying
down
of
his
written
Commission
is
a
sort
of
subjection
,
and
God
doth
not
now
actually
raign
in
such
a
Mediatory
way
as
in
the
days
of
Christs
flesh
:
he
did
raign
in
Christ
,
but
now
after
the
last
Judgement
,
God
is
all
in
all
,
that
is
,
not
because
he
is
not
now
all
in
all
,
and
is
not
the
Lord
of
lords
,
and
King
of
kings
,
but
because
it
doth
not
so
appear
to
be
,
many
now
rise
against
him
and
contradict
him
▪
and
persecuting
his
Mysticall
body
,
do
persecute
Christ
.
2.
He
shal
be
all
in
all
by
change
of
the
Oeconomick
Government
,
then
the
Father
,
Son
,
and
Spirit
,
shal
immediatly
glorifie
the
Church
,
Rev.
21.22
.
And
I
saw
no
Temple
therein
,
for
the
Lord
God
▪
Almighty
and
the
Lamb
is
their
Temple
.
3.
And
the
City
had
no
need
of
the
Sun
,
neither
of
the
Moon
to
shine
,
in
it
▪
for
the
glory
of
God
did
inlighten
it
,
and
the
Lamb
is
the
light
thereof
.
But
that
Christ
shall
leave
off
to
be
Mediatory
King
after
the
last
Judgement
,
I
deny
.
For
there
is
a
twofold
Mediation
,
one
,
of
uniting
sinners
to
God
,
and
mediating
between
God
and
them
.
This
shall
cease
,
and
all
the
royall
acts
thereof
,
but
these
,
with
reverence
,
〈…〉
second
operations
and
acts
of
royaltie
.
There
is
another
Mediation
substantiall
,
by
which
our
natures
glorified
,
stand
in
a
substantiall
union
with
God
for
ever
▪
for
to
what
end
shall
Christ
stand
glorified
in
our
nature
in
heaven
,
but
to
be
the
substantiall
〈…〉
between
〈◊〉
and
us
,
glorified
for
ever
?
If
any
say
that
Christ-God-Man
after
that
day
is
no
Mediatour
of
reconciliation
,
Judge
the
world
,
he
acts
not
as
Mediatour
of
reconciliation
to
expiate
our
sins
,
and
to
satisfie
for
them
,
for
only
he
did
upon
the
crosse
by
dying
for
us
,
so
mediate
.
And
we
will
not
say
he
is
acting
the
part
of
a
Priest
formally
by
sacrificing
for
us
in
heaven
,
Lord
Christ
stands
in
that
Body
and
Nature
in
which
he
once
suffered
,
before
God
,
for
the
acquiescing
of
Justice
for
ever
in
the
once
payed
ransone
.
As
also
,
Christ
remains
the
substantiall
and
naturall
Head
(
though
nature
be
now
glorified
)
of
the
Mysticall
glorified
body
for
ever
,
and
of
these
members
under
the
Covenant
of
Redemption
eternally
,
though
all
be
done
and
performed
in
regard
of
the
purchased
redemption
:
yet
we
then
glorified
,
once
brake
the
Law
,
and
therefore
cannot
even
then
stand
in
our
Law-righteousnesse
,
but
must
stand
in
our
Lord
Jesus
Christs
Righteousnesse
,
which
garment
shall
never
cast
the
collour
nor
lustre
.
2.
That
love
to
redeemed
ones
,
and
the
soul-satisfaction
of
Christ
in
his
seed
i●
eternall
,
3.
The
soul
of
God
must
be
eternally
well
pleased
with
his
Son
eternally
God-Man
,
and
he
stands
resting
in
his
love
,
Thou
shalt
bring
forth
a
son
,
and
he
shall
be
great
,
and
the
Lord
God
shall
give
unto
him
the
Throne
of
his
Father
David
,
and
he
shall
raign
over
the
house
of
Jacob
for
ever
:
And
he
speaks
of
the
eternity
of
Davids
Throne
over
Jacobs
house
,
so
that
▪
as
he
shall
be
a
man
(
and
he
shall
never
lay
down
our
nature
)
so
shall
he
be
a
King
upon
Davids
Throne
for
ever
and
ever
.
4.
To
triumph
eternally
over
enemies
,
the
devils
,
Malignant
opposers
of
his
raign
▪
sin
,
and
hell
is
an
act
of
a
Mediatory
King
;
when
head
and
members
do
both
triumph
▪
no
lesse
then
it
is
a
part
of
his
royall
Mediatory
power
to
crush
them
all
,
and
make
them
his
foot-stool
,
Psal.
110.
But
Christ
and
the
Armies
of
heaven
,
5.
The
River
of
Water
of
Life
shewed
to
John
,
Rev.
22.
proceeds
out
of
the
Throne
of
God
and
of
the
Lamb
;
and
the
Throne
of
God
and
of
the
Lamb
shall
be
in
it
.
v.
5.
And
they
shall
raign
for
ever
and
ever
.
6
:
If
the
glorified
sit
with
the
Lamb
on
a
Throne
,
as
he
is
set
down
with
his
Father
upon
his
〈…〉
is
▪
promised
,
Luk.
22.29
,
30.
Rev.
3.21
.
If
Christs
Throne
〈◊〉
removed
,
the
Throne
of
the
glorified
cannot
stand
:
And
all
alongs
where
the
state
of
the
triumphing
Church
is
d●scribed
,
the
Lord
Jesus
keeps
the
name
of
the
Lamb
,
in
reference
to
the
Mediatory
sacrifice
of
the
Lamb
of
God
slain
for
the
sins
of
the
world
,
Joh.
1.29
.
as
,
Rev.
5.
The
Beasts
and
the
Elders
stand
round
about
the
Throne
,
—
saying
,
Worthy
is
the
Lamb
that
was
slain
,
to
receive
power
and
riches
and
wisedome
,
&c.
Rev.
7.15
.
Therefore
are
they
before
the
Throne
,
and
serve
him
night
and
day
in
his
Temple
,
and
he
that
sitteth
on
the
Throne
shall
dwell
among
them
.
—
They
shall
hunger
no
more
,
nor
thirst
any
more
:
—
17.
For
the
Lamb
that
is
in
the
midst
of
them
shall
lead
them
unto
the
living
fountains
of
waters
.
Though
this
be
expounded
of
the
Church
Militant
,
Isa.
49.10
.
yet
it
hath
not
its
perfect
accomplishment
,
but
of
the
Church
before
the
Throne
:
for
all
tears
are
wipt
from
that
Church
only
.
And
whereas
it
is
said
,
that
Christ
acts
not
as
Mediatour
in
heaven
,
its
true
,
he
acts
not
as
now
he
acteth
for
sinners
;
but
even
then
the
Lamb
,
v.
17.
is
the
midst
of
them
,
and
leads
them
,
when
they
need
neither
Temple
,
nor
Sun-light
,
beside
that
,
the
Lord
God
Almighty
is
their
Temple
,
Rev.
21.
The
Lamb
is
their
Temple
,
v.
22.
And
the
Lamb
is
their
light
,
v.
23.
Now
what
sort
of
leading
,
and
what
influences
of
worship
and
light
comes
from
the
Lamb
is
another
question
.
And
it
weighs
much
with
me
,
that
its
impossible
that
the
precious
Ark
,
God●Man
,
and
the
union
personall
can
be
dissolved
.
7.
Christ
saith
,
I
will
be
a
God
to
the
●vercomer
,
and
he
shall
inherit
all
things
,
Rev.
21.
And
if
he
be
the
God
of
Abraham
,
being
dead
,
in
regard
of
the
soul
that
lives
,
far
more
shall
he
be
a
God
in
an
eternall
Covenant
with
Abraham
,
in
soul
and
body
glorified
,
though
the
acts
of
Christs
raigning
▪
and
the
actings
of
his
Covenanted
people
must
be
suteable
to
a
glorified
state
.
Come
Lord
Jesus
.
FINIS
.